Commentary on Daniel
The whole work on one page. Select a passage number to open that passage with its notes, Scripture references, and citation.
Part 1
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Εἰ πᾶσι ἑάδιον ἣν τὰ τῶν θείων προφητῶν πτύσσειν θεσπίσματα, καὶ τοῦ μὲν γράμματος ὑπέδ' βαίνειν τὴν ἐπιφάνειαν, εἰς δὲ τὸ βάθος χαταδύνειν", καὶ τὸν ἐκεῖ κρυπτόμενον τοῦ νοήματος μαργαρίττ θηρεύειν, ἴσως ἂν εἰκότως ᾽ ἐνομίσθη παρέλχον ἀνάγραππον τούτων ποιεῖσθαι τὴν ἐρικηνείαν, τάν" των εὐπετῶς παρ᾽ αὐτὴν τὴν ἀνάγνώσιν τῆς πρυτῖ ΄ τικῆς διανοίας ἐφιχνουμένων ἐπειδὴ δὲ, μίαν μὲν Α ἅπαντες " φύσιν ἐλάχομεν, οὐκ ἴση". δὲ ἅπαντες " γνῶσιν ἐλάδομεν (« Ἑκάστῳ γὰρ δίδοται, φησὶν, ἣ φανέρωσις τοῦ Πνεύματος πρὸς τὸ συμφέρον ", καὶ ἄλλῳ “ μὲν δίδοται ἴ διὰ τοῦ Πνεύματος λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ Πνεῦμα, ἑτέρῳ δὲ πίστις ἐν τῷ αὐτῷ Πνεύματι" » καὶ τὰ ἑξῆς δὲ ὡσαύτως κατὰ διαίρεσιν ἅπαντα διανέμεται)᾽ οὐδὲν ἀπεικὸς οἶμαι ποιεῖν, εἰ τοῖς ἀγνοοῦσι τὰ θεῖα τούτῶν συγγράμματα ἔγγραφον παραδῴην" διδασκαλίαν, παιδόθεν μὲν αὐτοῖς ἐντραφεὶς, παρὰ πολλῶν σάμενος" καὶ γὰρ ὁ θεῖος παρακελεύεται νόμος, ἃ παρὰ τῶν πατέρων μεμαθήκαμεν, τοὺς ἐγγόνους διδάσκειν. «Διδάξεις γὰρ αὐτὰ ", φησὶ, τοὺς υἱούς σου, καὶ τοὺς υἱοὺς τῶν υἱῶν σου "νοὗ χάριν καὶ ὁ μέγας διδάσκαλος Β Δαδὶδ, « Προσέχετε, λαός μου, φησὶ, τὸν νόμον μου, κλίνατε τὸ οὗς ὑμῶν εἰς τὰ ῥήματα τοῦ στόματός μου" ἀνοίξω ἐν παραθολαῖς τὸ στόμα μον, φθέγξομα: προδλήματα ἀπ᾽ ἀρχῆς. ν Εἶτα δεικνὺς πόθεν ταῦτα μεμάθηκεν, « “τα ἠκούσαμεν, φησὶ, καὶ ἔγνωμεν αὐτὰ 5, καὶ οἱ πατέρες ἡμῶν διηγήσαντο ἡ ἵν, οὐκ ἐκρύδη ἀπὸ τῶν τέχνων αὐτῶν, εἰς γενεὰν ἑτέραν.» Καὶ τῆς γνώσεως τὴν αἰτίαν διδάσκων, « Νόμον γὰρ, φησὶν, ἔθετο ἐν Ἰσραήλ᾽ ὅσα ἐνετείλατο τοῖς πατράσιν ἡμῶν "', τοῦ γνωρίσαι αὐτὰ τοῖς υἱοῖς αὐτῶν "", ὅπως ἂν 1 γνῷ γενεὰ ἑτέρα, υἱοὶ τεχθησόμενοι 3" καὶ ἀναστήσονται, καὶ ἀναγγελοῦσιν 1 αὑτὰ τοῖς υἱοῖς αὑτῶν. » Καὶ τὴν ἐκ τῆς διδασκαλίας ὠφέλειαν δεικνὺς ἐπάγει.5 « Ἵνα θῶνται ἐπὶ τὸν Θεὸν τὴν (, ἐλπίδα αὑτῶν, καὶ μὴ ἐπιλάθωνται τῶν ἔργων τοῦ Θεοῦ "7, καὶ τὰς ἐντολὰς αὐτοῦ ἐχξητήσωσι. » Ταύτὴν τοίνυν τὴν διδασκαλίαν παρὰ τῶν πατέρων δεχόμενοι, χρέος δίκαιον τοῖς μεθ᾽ ὑμᾶς γενομένοις 15 τε καὶ ἐσομένοις ὀφείλομεν, καὶ προσήκει τούτον τὴν ἔκτισιν εὐγνωμόνως ποιήσασθαι. Οὐ μόνον ὃξ ἡμᾶς " ὁ θεζος διεγείρει νόμος, ἀλλὰ καὶ πολλοὶ τῶν ἐπισήῆμὼν συνήθων ᾽"5, θερμῶς ἡμᾶς λιπαρήσπαντες, θαῤῥῆισας τὸν "" ἀγῶνα τοῦτον ἠνάγκασαν. Φέρε τοίνυν, τοῦ Θειοτάτου Δανιὴλ τὴν προφητείαν, ὡς ἕνι μάλιστα, σαφῆ τοῖς ἀγνοοῦσι ποιήσωμεν. Ἴσως δὲ, οὐδὲ τοῖς γνώσεως ἠξιωμένοις ἄχρηστος οὗτος ὁ πόνος γενήσεται" ἣ γὰρ πλείονα εὑρήσουσιν ὧν νενομίκασιν Ἀ5, ἢ τὰ αὐτῶν ἐν τοῖς ἡμετέροις εὑρίσκοντες, βεθαιώσουσι τῇ κοινωνίᾳ τὸ ὑπὸ σφῶν αὐτῶν θηρευ- Ὁ θέν φιλεῖ γάρ πως ἡἣἡ τῶν πλειόνων συγκατάθεσις “χρατύνδιν τὰ νοηθέντα. Τοῦτον δὲ τὸν προφήτην ἐπὶ κοὔ παρόντος ἑρμηνεύειν πειρώμεθα, οὐκ ὡς τῶν ἄλλων καταφρονοῦντες, μὴ γένοιτο. ἅπαντα: γὰρ ἴσμεν τοῦ θείου Πνεύματος ὄργανα " ἀλλὰ πρῶτον
Ei pasi headion hēn ta tōn theiōn prophētōn ptyssein thespismata, kai tou men grammatos hyped' bainein tēn epiphaneian, eis de to bathos chatadynein", kai ton ekei kryptomenon tou noēmatos margaritt thēreuein, isōs an eikotōs ᾽ enomisthē parelchon anagrappon toutōn poieisthai tēn erikēneian, tan" tōn eupetōs par᾽ autēn tēn anagnōsin tēs pryti ΄ tikēs dianoias ephichnoumenōn epeidē de, mian men A hapantes " physin elachomen, ouk isē". de hapantes " gnōsin eladomen (« Hekastǭ gar didotai, phēsin, hē phanerōsis tou Pneumatos pros to sympheron ", kai allǭ “ men didotai i dia tou Pneumatos logos sophias, allǭ de logos gnōseōs kata to auto Pneuma, heterǭ de pistis en tǭ autǭ Pneumati" » kai ta hexēs de hōsautōs kata diairesin hapanta dianemetai)᾽ ouden apeikos oimai poiein, ei tois agnoousi ta theia toutōn syngrammata engraphon paradǭēn" didaskalian, paidothen men autois entrapheis, para pollōn samenos" kai gar ho theios parakeleuetai nomos, ha para tōn paterōn memathēkamen, tous engonous didaskein. «Didaxeis gar auta ", phēsi, tous huious sou, kai tous huious tōn huiōn sou "nou charin kai ho megas didaskalos B Dadid, « Prosechete, laos mou, phēsi, ton nomon mou, klinate to hous hymōn eis ta rhēmata tou stomatos mou" anoixō en paratholais to stoma mon, phthenxoma: prodlēmata ap᾽ archēs. n Eita deiknys pothen tauta memathēken, « “ta ēkousamen, phēsi, kai egnōmen auta 5, kai hoi pateres hēmōn diēgēsanto hē hin, ouk ekrydē apo tōn technōn autōn, eis genean heteran.» Kai tēs gnōseōs tēn aitian didaskōn, « Nomon gar, phēsin, etheto en Israēl᾽ hosa eneteilato tois patrasin hēmōn "', tou gnōrisai auta tois huiois autōn "", hopōs an 1 gnǭ genea hetera, huioi techthēsomenoi 3" kai anastēsontai, kai anangelousin 1 hauta tois huiois hautōn. » Kai tēn ek tēs didaskalias ōpheleian deiknys epagei.5 « Hina thōntai epi ton Theon tēn (, elpida hautōn, kai mē epilathōntai tōn ergōn tou Theou "7, kai tas entolas autou echxētēsōsi. » Tautēn toinyn tēn didaskalian para tōn paterōn dechomenoi, chreos dikaion tois meth᾽ hymas genomenois 15 te kai esomenois opheilomen, kai prosēkei touton tēn ektisin eugnōmonōs poiēsasthai. Ou monon hox hēmas " ho thezos diegeirei nomos, alla kai polloi tōn episēēmōn synēthōn ᾽"5, thermōs hēmas liparēspantes, tharrhēisas ton "" agōna touton ēnankasan. Phere toinyn, tou Theiotatou Daniēl tēn prophēteian, hōs heni malista, saphē tois agnoousi poiēsōmen. Isōs de, oude tois gnōseōs ēxiōmenois achrēstos houtos ho ponos genēsetai" hē gar pleiona heurēsousin hōn nenomikasin A5, ē ta autōn en tois hēmeterois heuriskontes, bethaiōsousi tę̄ koinōnią to hypo sphōn autōn thēreu- Ho then philei gar pōs hēēē tōn pleionōn synkatathesis “chratyndin ta noēthenta. Touton de ton prophētēn epi kou parontos hermēneuein peirōmetha, ouk hōs tōn allōn kataphronountes, mē genoito. hapanta: gar ismen tou theiou Pneumatos organa " alla prōton
If it were easy for everyone to unfold the oracles of the divine prophets, to get beneath the surface of the letter, to go down into the depth and hunt out the pearl of meaning hidden there, it might perhaps reasonably have been thought superfluous to set down their interpretation in writing, since everyone would readily reach the prophetic sense in the mere reading. But since, although we all received one nature, we did not all receive equal knowledge ("For to each," it says, "is given the manifestation of the Spirit for the common good: to one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit," and everything that follows is likewise distributed by division), I think I do nothing unreasonable if I hand on teaching in writing to those who do not know the divine writings of these men, having been nourished in them from childhood and having … from many. For the divine law too commands us to teach our descendants what we have learned from our fathers: "You shall teach them," it says, "to your sons and to your sons' sons." For this reason the great teacher David also says: "Give heed, my people, to my law; incline your ear to the words of my mouth. I will open my mouth in parables; I will utter problems from the beginning." Then, showing where he had learned these things, he says: "What we have heard and have known, and our fathers have told us, was not hidden from their children, to another generation." And teaching the cause of this knowledge, he says: "For he set a law in Israel, which he commanded our fathers, to make them known to their sons, so that another generation might know, sons yet to be born, and they will arise and declare them to their sons." And showing the benefit of the teaching, he adds: "That they may set their hope on God, and not forget the works of God, and may seek out his commandments." Since, then, we received this teaching from the fathers, we owe a just debt to those born after us and those yet to be, and it is fitting to pay it gratefully. And not only does the divine law rouse us, but many distinguished friends too, entreating us earnestly, have compelled us to take courage and undertake this contest. Come then, let us make the prophecy of the most divine Daniel as clear as possible to those who do not know it. Perhaps this labor will not be useless even to those who have been granted knowledge: either they will find more than they had thought, or, finding their own thoughts in ours, they will confirm by this agreement what they themselves had hunted out; for the assent of a greater number somehow tends to strengthen what has been understood. We are attempting to interpret this prophet at present not because we despise the others (far from it: we know them all to be instruments of the divine Spirit), but first …
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μὲν, ὅτι τούτου τὴν ἑρμηνείαν ἡμᾶς οἱ πὰ ἐπήγγειλαν "5, καὶ προσῆκον ᾽" ἡγούμεθα ἣν ἡτή- “Ὕπειτα δὲ ἡμᾶς ἡ Ἰουδαίων ἄνοιά τε καὶ παρασκευάζει τοὺς μὲν ἄλλους ἐν τῷ παρόντι καταλιπεῖν, τὰς δὲ τούτου προῤῥήσεις γυμνοῦν, καὶ δήλας ποιεῖν " εἰς γὰρ τοσαύτην ἀναισχυντίαν ἤλασαν, ὡς καὶ τοῦ κηροῦ τῶν προφητῶν τοῦτον ἀποσχοινίξειν, καὶ αὑτῆς αὐτὸν τῆς προφητικῆς προσηγορίας ἀποστερεῖν. ἜἜστι ὃὲ αὐτῶν " ἀναιδὲς μὲν, οὐκ ἀπὸ σκοποῦ δὲ τὸ τέχνασμα- ἐπειδὴ γὰρ τῶν ἄλλων ἁπάντων πολλῷ σαφέστερον τὴν τοῦ μεγάλου θεοῦ καὶ Σωτῆρος; ἡμῶν Ἰησοῦ Χριστοῦ προεθέσπισς παρουσίαν, οὐ μόνον ἃ ποιήσει προαγορεύτας, ἀλλὰ καὶ τὸν χρόνον προειρηκὼς, καὶ τὸν μέχρι τῇς αὐτοῦ παρουσίας τῶν ἑτῶν ἐντεθειχὼς ἀριθμὸν, καὶ ἄἅπαντα δ σαφῶς χαταλέξας τὰ τούτους αὐτοὺς μετὰ τὴν ἀπιστίαν χαταληψόμενα λυπηρὰ, εἰκότως, ἅτε δὴ " θεομισεῖς καὶ τῇς ἀληθείας ἐχθροὶ, τολ μῶσιν ἀναιδῶς λέγειν δ᾽ ὡς οὐκ ἔστι δ προφήτη; ὁ ταῦτα καὶ οἰκείαν ἀπόφασιν εἰ; τὴν τοῦ ψεύδους βεθαίωτιν. Θαυμαστὸν δὲ οὐδὲν, εἰ κατὰ " τοῦ Μονογενοῦς λυτπἦσαντες, τοὺς εὔνους τοῦ Δεσπότου συκοφαντοῦσι θεράποντας " συμθαίνει γὰρ τοῖς προτέροις τὰ δεύτερα. Διὸ καὶ ὁ Κύριός φησιν" ε Εἰ ἐμὲ ἐδίωξαν, καὶ ὑμᾶς διώξουσι. ν» Καὶ πάλιν " «ε Εἰ τὸν οἰκοδεσπότην χοὺς αὐτοῦ; » Ἵνα δὲ ἐκ πολλοῦ τοῦ περιόντος τὴν ( ἀναίδειαν αὐτῶν διελέγξωμεν, πυθώμεθα αὐτῶν οὗτως Τί προφήτου ἴδιον εἶναί φατε; ᾿Αλλὰ γὰρ ἴσως ἂν εἴποιεν, τὸ τὰ μέλλοντα προειδέναι τε καὶ προλέγειν. Ἴδωμεν τοίνυν, εἰ μὴ ταῦτα καὶ προμεμάθηχε, καὶ προεΐρηκεν ὁ μακάριος Δανιήλ. Καὶ τὸν μὲν περὶ τοῦ Δεσπότου ᾽᾽ Χριστοῦ λόγον τέως ἐπισχῶμεν, τὰς δὲ ἄλλας αὐτοῦ προφητείας εἰς μέσον ἀγάγωμεν. Εὐρίσκομεν τοίνυν αὐτὸν πολλὰ μὲν περὶ τῆς Βαόυλωνίων βασιλείας, πολλὰ δὲ περὶ τῆς Περσῶν καὶ Μακεδόνων, πολλὰ δὲ καὶ περὶ τῆς τῶν 35 ' Ρωμαίων προαγορεύσαντα " καὶ τίνα μὲν πείσεται ὁ δ᾽ Βαδυλωνίων βασιλεὺς, ὅπως δὲ Πέρσαι τὴν ἐχείνου παραλήψοντα: βασιλείαν, ἔπειτα ὅτι τούτου καταλύσας ὁ Μακεδὼν τελευτήσει μὲν αὐτὸς ὡς τάχιστα, τέτταρὲς δὲ ἀνθ᾽ ἑνὸς κληρονομήσουσι τὴν βασιλείαν 7" καὶ ὅτι ἐξ ἑνὺς τούτων βλαστήσας τις μυρία ὅσα ἐργάσεται τοῖς Ἰουδαίοις "5 δεινὰ, καὶ ὅτι θείας ἀπολαύσαντες βοηθείας τῆς ἐκείνου θηριότητος ᾽᾽ ἀπαλλαγήσον: ται. Εἶτα μεταδὰς ἐκεῖθεν προλέγει τὴν Ῥωμαίων ἰσχὺν, καὶ ὅτι πάσας καταγωνισάμενοι " τὰς βασιλείας, τὸν παρὰ πάντων χομιοῦνται "" δασμόν. τί δεῖ λέγειν, ὅσα περὶ τοῦ τῶν Αἰγυπτίων, καὶ τοῦ
men, hoti toutou tēn hermēneian hēmas hoi pa epēngeilan "5, kai prosēkon ᾽" hēgoumetha hēn hētē- “Hypeita de hēmas hē Ioudaiōn anoia te kai paraskeuazei tous men allous en tǭ paronti katalipein, tas de toutou prorrhēseis gymnoun, kai dēlas poiein " eis gar tosautēn anaischyntian ēlasan, hōs kai tou kērou tōn prophētōn touton aposchoinixein, kai hautēs auton tēs prophētikēs prosēgorias aposterein. EEsti hoe autōn " anaides men, ouk apo skopou de to technasma- epeidē gar tōn allōn hapantōn pollǭ saphesteron tēn tou megalou theou kai Sōtēros? hēmōn Iēsou Christou proethespiss parousian, ou monon ha poiēsei proagoreutas, alla kai ton chronon proeirēkōs, kai ton mechri tę̄s autou parousias tōn hetōn entetheichōs arithmon, kai haapanta d saphōs chatalexas ta toutous autous meta tēn apistian chatalēpsomena lypēra, eikotōs, hate dē " theomiseis kai tę̄s alētheias echthroi, tol mōsin anaidōs legein d᾽ hōs ouk esti d prophētē? ho tauta kai oikeian apophasin ei? tēn tou pseudous bethaiōtin. Thaumaston de ouden, ei kata " tou Monogenous lytpēsantes, tous eunous tou Despotou sykophantousi therapontas " symthainei gar tois proterois ta deutera. Dio kai ho Kyrios phēsin" e Ei eme ediōxan, kai hymas diōxousi. n» Kai palin " «e Ei ton oikodespotēn chous autou? » Hina de ek pollou tou periontos tēn ( anaideian autōn dielenxōmen, pythōmetha autōn houtōs Ti prophētou idion einai phate? ᾿Alla gar isōs an eipoien, to ta mellonta proeidenai te kai prolegein. Idōmen toinyn, ei mē tauta kai promemathēche, kai proeïrēken ho makarios Daniēl. Kai ton men peri tou Despotou ᾽᾽ Christou logon teōs epischōmen, tas de allas autou prophēteias eis meson agagōmen. Euriskomen toinyn auton polla men peri tēs Baoulōniōn basileias, polla de peri tēs Persōn kai Makedonōn, polla de kai peri tēs tōn 35 ' Rōmaiōn proagoreusanta " kai tina men peisetai ho d᾽ Badylōniōn basileus, hopōs de Persai tēn echeinou paralēpsonta: basileian, epeita hoti toutou katalysas ho Makedōn teleutēsei men autos hōs tachista, tettares de anth᾽ henos klēronomēsousi tēn basileian 7" kai hoti ex henys toutōn blastēsas tis myria hosa ergasetai tois Ioudaiois "5 deina, kai hoti theias apolausantes boētheias tēs ekeinou thēriotētos ᾽᾽ apallagēson: tai. Eita metadas ekeithen prolegei tēn Rhōmaiōn ischyn, kai hoti pasas katagōnisamenoi " tas basileias, ton para pantōn chomiountai "" dasmon. ti dei legein, hosa peri tou tōn Aigyptiōn, kai tou
… first, because many asked us for the interpretation of this prophet, and we thought it proper to grant what was asked; then because the folly and … of the Jews leads us to leave the others aside for the present and to lay bare and make plain the predictions of this one. For they have come to such shamelessness as to cut him off from the chorus of the prophets and to strip him of the very title of prophet. Their device is shameless, but not without a purpose. Since he, much more clearly than all the others, foretold the coming of our great God and Savior Jesus Christ, not only foretelling what he would do but also stating the time beforehand and setting down the number of years until his coming, and clearly listing all the grievous things that would overtake them after their unbelief, it is natural that they, hateful to God and enemies of the truth, should dare shamelessly to say that he is not a prophet … and make their own denial the confirmation of the lie. Nor is it surprising if, having raged against the Only-begotten, they slander the loyal servants of the Master; for the second follows from the first. That is why the Lord says: "If they persecuted me, they will persecute you also"; and again: "If they [called] the master of the house [Beelzebul, how much more] those of his household?" But to refute their shamelessness more than amply, let us ask them this: What do you say is the mark of a prophet? Perhaps they would say: to foreknow and foretell what is to come. Let us see, then, whether blessed Daniel did not learn these things beforehand and foretell them. Let us hold back for the present the account concerning Christ the Master and bring forward his other prophecies. We find, then, that he foretold many things about the kingdom of the Babylonians, many about that of the Persians and the Macedonians, and many also about that of the Romans: what the king of the Babylonians would suffer; how the Persians would take over his kingdom; then that the Macedonian, having destroyed this kingdom, would himself die very soon, and four would inherit the kingdom in place of one; that one sprung from one of these would inflict countless terrible things on the Jews, and that they, enjoying divine help, would be delivered from his savagery. Then, passing on from there, he foretells the might of the Romans, and that they would conquer all the kingdoms and receive tribute from all. Why need I mention all that he foretold about the [kings] of the Egyptians and of the …
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τῶν Σύρων προηγόρευσε βασιλέων "», καὶ ὅσα ἀλλή- αὶ λοις δ᾽ ἐργάσονται δεινὰ, καὶ τὰς μετὰ ταῦτα τῆς εἰρήνης σπονδὰς, καὶ τὰς ἐπιγαμίας καὶ συγγενείας, εἶτα πάλιν τοὺς ἀχηρύχτους πολέμους μετὰ τὴν γεγενημένην καταλλαγὴν; Τὸν τοίνυν ταῦτα π: ἄντα προεγνωκότα καὶ προειρηχότα "", καὶ ἀνάγραπτον τὴν μνήμην αὐτῶν καταλιπόντα, πῶς οὐ δυσσεδὲς καὶ ἀνότιον τοῦ τῶν προφητῶν ἑξορίζειν χοροῦ; Εἰ γὰρ ταῦτα προφητείας ἀλλότρια, τίνα "5" προφητείας τὰ ἴδια; Εἰ δὲ ὅτι τῶν οἰκείων οὐ προτίθησι λόγων τὸ, Τάδε λέγει Κύριος, καὶ τούτου χάριν τῆς προἡμῖν, τί τοιοῦτον ᾿Αδραὰμ ὁ πατριάρχης εἰρηκὼς προφήτης ὑπὸ τοῦ τῶν ὅλων προσηγορεύθη Θεοῦ. Περὶ "6 τοῦ γὰρ ᾿Αὔραὰμ ἐλέχθη "1. ε Καὶ νῦν ἀπόδὸς τὴν γυναῖκα τῷ ἀνδρὶ "5, ὅτι προφήτης ἐστὶ, καὶ προσεύξεται περὶ σοῦ, καὶ σωθήσῃ " σὺ καὶ πᾶς ὁ "9 οἶκός σου. » Καὶ ὁ μακάριος δὲ Δαδὶδ περί τε αὐτοῦ, καὶ τοῦ υἱέως, καὶ τοῦ ἐκγόνου φησὶν, ὅτι « Ἤλεγξεν ὑπὲρ αὐτῶν ὁ Θεὸς "' βασιλεῖς, λέγων " Μὴ ἄπτεσθε τῶν χριστῶν μου, καὶ ἐν τοῖς προφήταις μον μὴ πονηρεύεσθε ὅ3,,», Καὶ ὁ μέγιστος δὲ προφήτης Σαμουὴλ,, ὃ παιδόθεν νεωκόρος, οὐ κατὰ τοὺς ἄλλους ἔχει προφήτας "5 τῆς προφητείας τὸ εἶδος, ἀλλὰ καὶ αὐτὸς ἢ δι’ ὀνείρων, ἢ διὰ μεθημερινῶν δ᾽ τίνων ἀποκαλύψεων προγνώσεις, ἐννοίας 55, καὶ προῤῥήσεις ἐδέξατο. Πολεμεῖτε τοίνυν καὶ ἐκείνοις ἀναφανδὴν, καὶ τοῦ συλλόγου τῶν προφητῶν αὐτοὺς ἐχθάλλετε προφανῶς. Εἰ δὲ τὴν εἰς ἐκείνους παραιτεῖσθε παροινίαν, φεύγετε καὶ τὴν κατ᾽ αὐτοῦ δ8 συχοφαν- αὶ τίαν" προφήτης γὰρ, καὶ προφήτης ἐπιθυμίᾳ καὶ πόθῳ τῶν μελλόντων τὴν γνῶσιν δεξάμενος, ἱδρῶσι καὶ πόνοις, νηστείᾳ καὶ κακουχίᾳ τὰ ἐσόμενα διδαχθεὶς, οὐκ ἃ. 5 μόνοις Ἰουδαίοις συμδήσεται, ἀλλὰ τῶν κοινῶν τῆς οἰκουμένης πραγμάτων τὴν οἴχονοτοίνυν, εἰ μὴ λίαν ἄδικον, ᾿Αθδιοῦ μὲν τὰ 89 τοὺς 5: σαντα, καὶ Ἰωνᾶν δὲ, καὶ Ναοὺμ, περὶ μιᾶς πόλεως προθεσπίσαντας τῆς Νινευῖΐ τοῖς προφήταις ἐγχαταλέγειν, τὸν δὲ μακάριον Δανιὴλ οὐ περὶ πόλεως μιᾶς, οὐδὲ περὶ ἔθνους βραχέος, ἀλλὰ περὶ τῶν μεγίστων βασιλειῶν προΞξιρηχότα, Χαλδαϊκῆς, Περσικῆς, Μαχεδονιχῖς, Ῥωμαϊκῇς, καὶ τῶν κατὰ μέρος ὑπὸ τούτων γεγενημένων, τῆς προφητικῆς προῦἡγορίας ἀποστερεῖν, καὶ τῆς πνευματικῆς χάριτος ἀλλότριον εἶναι λέγειν. Καὶ μὴν ἔδει καὶ λίαν ὑμᾶ;
tōn Syrōn proēgoreuse basileōn "», kai hosa allē- ai lois d᾽ ergasontai deina, kai tas meta tauta tēs eirēnēs spondas, kai tas epigamias kai syngeneias, eita palin tous achērychtous polemous meta tēn gegenēmenēn katallagēn? Ton toinyn tauta p: anta proegnōkota kai proeirēchota "", kai anagrapton tēn mnēmēn autōn kataliponta, pōs ou dyssedes kai anotion tou tōn prophētōn hexorizein chorou? Ei gar tauta prophēteias allotria, tina "5" prophēteias ta idia? Ei de hoti tōn oikeiōn ou protithēsi logōn to, Tade legei Kyrios, kai toutou charin tēs proēmin, ti toiouton ᾿Adraam ho patriarchēs eirēkōs prophētēs hypo tou tōn holōn prosēgoreuthē Theou. Peri "6 tou gar ᾿Auraam elechthē "1. e Kai nyn apodos tēn gynaika tǭ andri "5, hoti prophētēs esti, kai proseuxetai peri sou, kai sōthēsę̄ " sy kai pas ho "9 oikos sou. » Kai ho makarios de Dadid peri te autou, kai tou huieōs, kai tou ekgonou phēsin, hoti « Ēlenxen hyper autōn ho Theos "' basileis, legōn " Mē aptesthe tōn christōn mou, kai en tois prophētais mon mē ponēreuesthe ho3,,», Kai ho megistos de prophētēs Samouēl,, ho paidothen neōkoros, ou kata tous allous echei prophētas "5 tēs prophēteias to eidos, alla kai autos ē di’ oneirōn, ē dia methēmerinōn d᾽ tinōn apokalypseōn prognōseis, ennoias 55, kai prorrhēseis edexato. Polemeite toinyn kai ekeinois anaphandēn, kai tou syllogou tōn prophētōn autous echthallete prophanōs. Ei de tēn eis ekeinous paraiteisthe paroinian, pheugete kai tēn kat᾽ autou d8 sychophan- ai tian" prophētēs gar, kai prophētēs epithymią kai pothǭ tōn mellontōn tēn gnōsin dexamenos, hidrōsi kai ponois, nēsteią kai kakouchią ta esomena didachtheis, ouk ha. 5 monois Ioudaiois symdēsetai, alla tōn koinōn tēs oikoumenēs pragmatōn tēn oichonotoinyn, ei mē lian adikon, ᾿Athdiou men ta 89 tous 5: santa, kai Iōnan de, kai Naoum, peri mias poleōs prothespisantas tēs Nineuiï tois prophētais enchatalegein, ton de makarion Daniēl ou peri poleōs mias, oude peri ethnous bracheos, alla peri tōn megistōn basileiōn proXxirēchota, Chaldaïkēs, Persikēs, Machedonichis, Rhōmaïkę̄s, kai tōn kata meros hypo toutōn gegenēmenōn, tēs prophētikēs prouēgorias aposterein, kai tēs pneumatikēs charitos allotrion einai legein. Kai mēn edei kai lian hyma?
… [and of the] Syrians, and all the terrible things they would do to one another, and after that the treaties of peace, the intermarriages and alliances, and then again the truceless wars after the reconciliation? He who foreknew and foretold all these things, then, and left a written record of them: how is it not impious and unholy to banish him from the chorus of the prophets? For if these things are foreign to prophecy, what are the marks of prophecy? But if it is because he does not set "Thus says the Lord" before his own words, and for that reason [you deny him] the prophetic [title], [tell us] what such thing Abraham the patriarch said, who was called a prophet by the God of the universe. For it was said of Abraham: "And now give back the wife to the man, for he is a prophet, and he will pray for you, and you will be saved, you and all your house." And blessed David too says about him, his son and his grandson: "God rebuked kings on their account, saying: Touch not my anointed ones, and do no harm among my prophets." And the very great prophet Samuel, a temple servant from childhood, does not have the form of prophecy that the other prophets have; he too received foreknowledge, thoughts and predictions through dreams or through certain revelations by day. Make open war on these men too, then, and plainly expel them from the assembly of the prophets. But if you shrink from such drunken insolence toward them, refrain also from the slander against him. For he is a prophet, and a prophet who received knowledge of the future out of desire and longing, who was taught what would be through sweat and toil, fasting and hardship: not what would befall the Jews alone, but the ordering of the common affairs of the world … [Consider,] then, whether it is not exceedingly unjust to count among the prophets Obadiah, who [prophesied] the …, and Jonah and Nahum, who prophesied about one city, Nineveh, but to deprive blessed Daniel, who foretold things not about one city or a small nation but about the greatest kingdoms, the Chaldean, Persian, Macedonian and Roman, and about what happened in detail under them, of the prophetic title, and to say that he is a stranger to the grace of the Spirit. And indeed you ought very much …
0.4PG 81
δυσσεθῇ, τὸν θηριώδη, τὸν βάρδαρον, τὸν τῶν θείων το ο θαι, τούτου δηλῶσαι τὴν ἑρμηνείαν ἀχριδῶς τε καὶ ἀλη φήτης οὐδὲν ἐκ τῶν ὑμετέρων βλαδήσετα!: τεχνασμά- τῶν" προφήτην γὰρ αὐτὸν δείκνυσι τὰ θεῖα συγγράμ νῦν μὲν ἐν κεφαλαίῳ τῆς ὑμετέρας ἀναιδείας τοὺς τῶ υἱὸς αὐτοῦ, τρεῖς μῆνας “5 ὅλους καὶ ὀλίγας ἡμέρας" δέκα ἔτη πρὸς ὀλίγοις μησίν. Ἐν δὲ τῷ τρίτῳ ἔτει Ἐλιακεὶμ ὁ ἀδελ:ὸς αὑτοῦ, ὅν Φαρχὼ Ἰωακεὶμ προσηγόρευσεν. Μετὰ δὲ τοῦτον ᾿ελιακεὶμ ὁ υἱὸς αὐτοῦ, ὃς καὶ Ἰωακεὶμ μετωνομάσθη" ὅν Ἱερεμίας Ἰεχονίαν ὀνομάζει " μεθ᾽ ὃν ὁ πρὸς πατρὸς αὑτῶν (μν αὑτῷ) θεῖος Σεδεκίας,ν» “' μετονομασθέντα, Καὶ τοῦτον δὲ ὁ μακάριος Ἵερε- μίας ὃ προφήτης Ἰεχονίαν ὀνομάζει. ε Ζῶ γὰρ 77, φησὶ, λέγει Κύριος, ἐὰν γενόμενος γένηται Ἰεχονίας, υἱὸς Ἰωακεὶμ βασιλέως Ἰούδα, ἀποσφράγισμα ἐπὶ 18 τῆς χειρός μου τῆς δεξιᾶς, ἐκεῖθεν ἐχσπάσω σε, καὶ παραδώσω σε εἰς χεῖρας ζητούντων τὴν Ψυχήν σου, ὧν σὺ εὐλαδῇ ἀπὸ προσώπου αὑτῶν, εἰς χεῖρας τῶν Χαλδαίων. » Καὶ τούτου τοίνυν τρεῖς μῆνας πρὸς ὀλίγαις ἡμέραις τὴν βασιλείαν πρυτανεύσαντος, τότε 9 πάλιν ὁ Ναδουχοδονόσορ, ὁ τῶν Βαδυγωνίων βασιλεὺς, στρατιὰν 85 ἀποστεῆας καὶ στρατηγὸν, τοῦτον μὲν αἰχμάλωτον ἀπήγαγεν εἰς τὴν Βαδὺυλῶνα 5', τῷ δὲ Σεδεχίᾳ θείῳ πρὸς πατρὸς αὐτοῦ 55 δυτι τὴν βασιλείαν ἐνεχείρισε " καὶ τούτου δὲ ἐνιαυτὸν ἕνα πρὸς τοῖς δέκα βασιλεύσαντος, εἶτα τὸν ἐγκείμενον δ οὐ δεδωκότος φόρον, μετὰ πολλῆς μὲν δυνάμεως ἐπιστρατεύει τοῖς Ἱεροσολύμοις τῶν Βαδυλωνίων ὁ βασιλεὺς, ἔπειτα πολιορχήσας, καὶ τῷ λιμῷ κατ᾽ αὐτῶν συμμάχῳ χρησάμενος, καὶ μηχανήματα τοῖς περιδόλοις πρόσενεγκὼν, ῥήγνυσι μὲν τὸ τεῖχος, ἀναιρεῖ δὲ τοὺς πλείστους, τοὺς δὲ λοιποὺς ἐξανδραποδίσας ἀπάγει δορυαλώτους, πυρὶ τήν τε πόλιν καὶ τὸ ἱερὸν παραδούς. ᾿Αλλ᾽ ὁ τῶν ὅλων Θεὸς, ὁ ταῦτα παθεῖν Ἰουδαίους διὰ τὴν πολλὴν αὐτῶν συγχωρῆσας παρανομίαν, οὔτε κολάζων παντελῶς αὑτοὺς τῆς οἰκείας χηδε μονίας ἐγύμνωσεν" ἀλλὰ τοῖς μὲν ἐν τῇ Ἰουδαίᾳ οἷόν τινας παιδονόμους ἐδεδώκει, τὸν τε Οὐρίαν τὸν Σαμαίΐου, καὶ ἹΙξρεμίαν τὸν τοῦ Χελκίου, ἄνδρα " ἱερωσύνῃ καὶ προφητείᾳ λάμποντα" τοῖς δὲ κατὰ τὴν πρώτην αἰχμαλωσίαν δορυαλώτοις (;
dyssethę̄, ton thēriōdē, ton bardaron, ton tōn theiōn to o thai, toutou dēlōsai tēn hermēneian achridōs te kai alē phētēs ouden ek tōn hymeterōn bladēseta!: technasma- tōn" prophētēn gar auton deiknysi ta theia syngram nyn men en kephalaiǭ tēs hymeteras anaideias tous tō huios autou, treis mēnas “5 holous kai oligas hēmeras" deka etē pros oligois mēsin. En de tǭ tritǭ etei Eliakeim ho adel:os hautou, hon Pharchō Iōakeim prosēgoreusen. Meta de touton ᾿eliakeim ho huios autou, hos kai Iōakeim metōnomasthē" hon Hieremias Iechonian onomazei " meth᾽ hon ho pros patros hautōn (mn hautǭ) theios Sedekias,n» “' metonomasthenta, Kai touton de ho makarios Hiere- mias ho prophētēs Iechonian onomazei. e Zō gar 77, phēsi, legei Kyrios, ean genomenos genētai Iechonias, huios Iōakeim basileōs Iouda, aposphragisma epi 18 tēs cheiros mou tēs dexias, ekeithen echspasō se, kai paradōsō se eis cheiras zētountōn tēn Psychēn sou, hōn sy euladę̄ apo prosōpou hautōn, eis cheiras tōn Chaldaiōn. » Kai toutou toinyn treis mēnas pros oligais hēmerais tēn basileian prytaneusantos, tote 9 palin ho Nadouchodonosor, ho tōn Badygōniōn basileus, stratian 85 aposteēas kai stratēgon, touton men aichmalōton apēgagen eis tēn Badyylōna 5', tǭ de Sedechią theiǭ pros patros autou 55 dyti tēn basileian enecheirise " kai toutou de eniauton hena pros tois deka basileusantos, eita ton enkeimenon d ou dedōkotos phoron, meta pollēs men dynameōs epistrateuei tois Hierosolymois tōn Badylōniōn ho basileus, epeita poliorchēsas, kai tǭ limǭ kat᾽ autōn symmachǭ chrēsamenos, kai mēchanēmata tois peridolois prosenenkōn, rhēgnysi men to teichos, anairei de tous pleistous, tous de loipous exandrapodisas apagei doryalōtous, pyri tēn te polin kai to hieron paradous. ᾿All᾽ ho tōn holōn Theos, ho tauta pathein Ioudaious dia tēn pollēn autōn synchōrēsas paranomian, oute kolazōn pantelōs hautous tēs oikeias chēde monias egymnōsen" alla tois men en tę̄ Ioudaią hoion tinas paidonomous ededōkei, ton te Ourian ton Samaiïou, kai HiIxremian ton tou Chelkiou, andra " hierōsynę̄ kai prophēteią lamponta" tois de kata tēn prōtēn aichmalōsian doryalōtois (?
… the impious, the savage, the barbarous, the … of the divine … to set out the interpretation of this one precisely and truly … the prophet will suffer no harm from your devices; for the divine writings show him to be a prophet … For the present we have [refuted] your shamelessness in summary … [A gap in the OCR follows; the account of the last kings of Judah resumes:] … his son, for three full months and a few days … ten years and a few months. In the third year … Eliakim his brother, whom Pharaoh named Jehoiakim. After him, Eliakim his son, who was also renamed Jehoiachin, whom Jeremiah calls Jeconiah; after him his uncle on his father's side, Zedekiah. … renamed; and blessed Jeremiah the prophet calls him Jeconiah: "For as I live," he says, "says the Lord, even if Jeconiah son of Jehoiakim king of Judah were a signet ring on my right hand, I would tear you off from there and hand you over into the hands of those who seek your life, before whose face you are afraid, into the hands of the Chaldeans." When he had ruled the kingdom three months and a few days, then Nebuchadnezzar king of the Babylonians, again sending an army and a general, led him away captive to Babylon and entrusted the kingdom to Zedekiah, his uncle on his father's side. When Zedekiah had reigned eleven years and then had not paid the tribute imposed on him, the king of the Babylonians marched against Jerusalem with a great force; then, besieging it, using famine as his ally against them and bringing siege engines against the walls, he broke the wall, killed most of the people, enslaved the rest and led them away as captives, giving both the city and the temple to the fire. But the God of the universe, who allowed the Jews to suffer this because of their great lawlessness, did not, even while punishing them, strip them entirely of his care. To those in Judea he gave tutors, as it were, Urijah son of Shemaiah and Jeremiah son of Hilkiah, a man shining with priesthood and prophecy; and to those taken captive in the first captivity and …
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ἀπαχθεῖσιν εἰς Βαδυλῶνα, τοὺς περὶ τὸν μακάριον καὶ ᾿Αξαρίαν, καὶ Μισχήλ᾽ ἵν᾽ ἔχοντες τῆς νομικῆς πολιτείας ἀκριδεῖς 56 διδασκάλους, μὴ πολλὴν ἐκ τῆς τῶν βαρδάρων ἐπιμιξίας δέξωνται λώδην, ἀλλ᾽ ἔχωσιν ἀρχέτυπα τῆς προγονιχῆς αὐτοὺς ἀρετῆς καὶ φιλοσοφίας ἀναμιμνήσχοντα, Τοσαύτην ὁ τῶν ὅλων Θεὸς τῶν ἀμαρτωλῶν ποιεῖται προμήθειαν, ὅτι τοὺς εὐνοϊκῶς αὐτῷ δουλεύοντας, καὶ θεραπεύειν αὑτὸν διαπαντὸς προθυμουμένους, τῆς ἐχείνων ἕνεκεν ὠφελείας αἰχμαλώτους συνεχώρησεν ἀπαχθῆναι, καὶ δουλείαν χαλεπὴν ὑπομεῖναι, καὶ πολλοῖς κινδύνοις περιπεσεῖν, καὶ διὰ κυμάτων καὶ κλύδωνος ὁδεῦσαι τὸν βίον. Οὕτω γὰρ καὶ διὰ Ὠσηὲ τοῦ προφήτου φησὶν, ὅτε ε ᾿Απέκτεινα 5 δι' ὑμᾶς τοὺς προφήτας 88 ἐν ῥήματι στόματός μου. » Οὕτω τὴν τῆς οἰκουμένης πραγματευόμενος σωτηρίαν, τοὺς ἁγίους συνἐχώρησεν ἀποστόλους ἐκεῖνα παθεῖν τὰ ἀνάγραπτα πάθη. Ταύτην τῶν Ἰουδαίων ποιούμενος πρόνοιαν, καὶ τοὺς περὶ τὸν μακάριον Δανιὴλ ᾧκονόμησε σὺν αὑτοῖς τὴν Βαδυλῶνα χαταλαθεῖν, ὃς ὡς 5 νέος ὧν "9 καὶ τῇ "") ὥρᾳ λάμπων, σὺν τοῖς φιλοθέοις ἐκείνοις μειρακίοις ἐν τοῖς βασιλείοις ἀνατραφεὶς, καὶ παιξόθεν τὴν θείαν χάριν ἐσχηκὼς ἐπανθοῦσαν, σοφία: παντοδαπῆς "5 καὶ συνέσεως ἔμπλεως γεγονὼς, πο)λὴν μὲν ἐκτήσατο παρὰ τῷ κρατοῦντι τὴν "" παῤῥησίαν, τὸν δὲ τῆς εὐσεθείας κηρύξας λόγον, ὠφελείας κἀκείνῳ γεγένηται "5 πρόξενος" οὐκ ἐκείνῳ ὃὲ μόνῳ "5, ἀλλὰ καὶ πᾶσι τοῖς ὑπηκόοις " ἃ γὰρ ἔμαθεν ἐκεῖνος διὰ τῆς τούτου διδασκαλίας, εἰς τοὺς ὑπ- Ἠχόους παρέπεμψε, νόμον τεθεικὼς τὸν διαῤῥήδην παρεγγυῶντα ἅπαντας τοὺς ἀρχομένους τὸν ὑπὸ τούτου πρεσδευόμενον προσκυνεῖν Θεόν. Ὅτε" μὲν οὖν εἰς τὴν Βαδυλῶνα ὁ θεσπέσιος οὗτος ἀπήχθη προφήτης, καὶ τίνος ἕνεκεν, καὶ ὅσων ἀγαθῶν γεγένηται πρόξενος, οὐ τοῖς ὁμοφύλοις μόνον, ἀλλὰ καὶ τοῖς Βαρδάροις, συντόμως εἰρήκαμεν" τῆς δὲ προφητείας τὴν δύναμιν ἐκ τῆς κατὰ μέρος ἑρμηνεία; ἀκριδέστερον θησόμεθα. Τὴν θείαν τοίνυν χάριν καλέσάντες συνεργὸν σαφηνείας "Ὑ ἀρξώμεθα. ".
apachtheisin eis Badylōna, tous peri ton makarion kai ᾿Axarian, kai Mischēl᾽ hin᾽ echontes tēs nomikēs politeias akrideis 56 didaskalous, mē pollēn ek tēs tōn bardarōn epimixias dexōntai lōdēn, all᾽ echōsin archetypa tēs progonichēs autous aretēs kai philosophias anamimnēschonta, Tosautēn ho tōn holōn Theos tōn amartōlōn poieitai promētheian, hoti tous eunoïkōs autǭ douleuontas, kai therapeuein hauton diapantos prothymoumenous, tēs echeinōn heneken ōpheleias aichmalōtous synechōrēsen apachthēnai, kai douleian chalepēn hypomeinai, kai pollois kindynois peripesein, kai dia kymatōn kai klydōnos hodeusai ton bion. Houtō gar kai dia Ōsēe tou prophētou phēsin, hote e ᾿Apekteina 5 di' hymas tous prophētas 88 en rhēmati stomatos mou. » Houtō tēn tēs oikoumenēs pragmateuomenos sōtērian, tous hagious synechōrēsen apostolous ekeina pathein ta anagrapta pathē. Tautēn tōn Ioudaiōn poioumenos pronoian, kai tous peri ton makarion Daniēl hǭkonomēse syn hautois tēn Badylōna chatalathein, hos hōs 5 neos hōn "9 kai tę̄ "") hōrą lampōn, syn tois philotheois ekeinois meirakiois en tois basileiois anatrapheis, kai paixothen tēn theian charin eschēkōs epanthousan, sophia: pantodapēs "5 kai syneseōs empleōs gegonōs, po)lēn men ektēsato para tǭ kratounti tēn "" parrhēsian, ton de tēs eusetheias kēryxas logon, ōpheleias kakeinǭ gegenētai "5 proxenos" ouk ekeinǭ hoe monǭ "5, alla kai pasi tois hypēkoois " ha gar emathen ekeinos dia tēs toutou didaskalias, eis tous hyp- Ēchoous parepempse, nomon tetheikōs ton diarrhēdēn parengyōnta hapantas tous archomenous ton hypo toutou presdeuomenon proskynein Theon. Hote" men oun eis tēn Badylōna ho thespesios houtos apēchthē prophētēs, kai tinos heneken, kai hosōn agathōn gegenētai proxenos, ou tois homophylois monon, alla kai tois Bardarois, syntomōs eirēkamen" tēs de prophēteias tēn dynamin ek tēs kata meros hermēneia? akridesteron thēsometha. Tēn theian toinyn charin kalesantes synergon saphēneias "Hy arxōmetha. ".
… led away to Babylon, [he gave] blessed [Daniel] and those with him, Azariah and Mishael, so that, having precise teachers of the life under the law, they might not take much harm from mixing with the barbarians, but might have models reminding them of their ancestral virtue and philosophy. Such forethought does the God of the universe take for sinners that, for their benefit, he allowed those who served him with goodwill and were always eager to worship him to be led away captive, to endure harsh slavery, to fall into many dangers, and to travel through life amid waves and surf. So too he says through Hosea the prophet: "I slew the prophets for your sakes by the word of my mouth." So too, working out the salvation of the world, he allowed the holy apostles to suffer those sufferings that are on record. Taking this forethought for the Jews, he arranged that blessed Daniel and those with him should go to Babylon with them. Daniel, being young and in the bloom of youth, brought up in the palace with those God-loving youths, and having the divine grace blossoming on him from childhood, became full of wisdom and understanding of every kind. He gained great freedom of speech with the ruler and, by preaching the word of true religion, became the cause of benefit to him, and not to him alone but to all his subjects too; for what the king learned through Daniel's teaching he passed on to his subjects, laying down a law that expressly commanded all who were under his rule to worship the God whom Daniel honored. When this inspired prophet was led away to Babylon, then, and why, and of how many good things he became the cause, not only to his own people but also to the barbarians, we have told briefly; the force of the prophecy we shall set out more precisely in the detailed interpretation. Let us begin, then, calling on the divine grace as our fellow worker for clarity.
Chapter 1
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α΄. « Ἐν ἔτε: τρίτῳ τῆς "5 βασιλείας Ἰωχχεὶμ, βασιλέως Ἰούδα, ἴλθε Ναθδουχοδονότορ, βασιλεὺς ἢ Βαβυλῶνος, εἰς Ἱερουσαλῆμ, καὶ ἐπολιόρχει αὐτήν.» "λναγχκαίως πρὸ τῶν ἄλλων ἁπάντων, καὶ τοῦ τηνῖκάδε βασιλέως ἐμνημόνευσε, καὶ τὸν χρόνον ἡμᾶς ἐδίδαξεν, ἵνα ἔχωμεν εἰδέναι σαφῶς τὸν τῆς πρώτης αἰχμαλωσίας καιρόν. Ἐν γὰρ τῷ τρίτῳ ἕτε: τῆς σιλείας Ἰωακεὶμ, τοῦ καὶ Ἑλιακεὶμ, ὃς ἐθαπίλευσς μετὰ τὸν Ἰωάχαζ, πατὴρ δὲ ἐγένετο τοῦ Ἰωάχανν ὃς καὶ Ἰωακεὶμ. καὶ Ἰεχονίας ὠνομάζετο, ἡ πρώτη ἅλωσις τῶν Ἱεροσολύμων ἐγένετο. Καὶ αὐτὸ δὲ τοὺτο, τῶν τότε ' βασιλέων μεμνῆσθαι, καὶ τῶν χρόνων, τὸν προφητικὸν ὑποδείκνυσι χαρακτῆρα. Οὕτω γὰρ καὶ τοὺς ἄλλους προφήτας ἔστι ποιοῦντας εὑρεῖν. « Ὅρασις γὰρ, φησὶν, ἣν εἶδεν Ἡσαΐας, υἱὸς ᾿Αμὼς, ἐν ἡμέραις Ὠζίου, καὶ Ἰωάθαμ, καὶ "Αχαζ, καὶ Ἐζεκίου, οἵ ἐβασίλευσαν τῆς Ἰουδαίας. » Καί’ « Ἐγενήθη " λόγος Κυρίου πρὸς Ἱερεμίαν ἐν ἡμέραις Ἰωσίου, υἱοῦ ᾿Αμὼς, βασιλέως Ἰούδα, ἕτους τρισκαιδεκάτου ἐν τῇ βασιλείᾳ αὐτοῦ. » Καὶ Ἐζε- " κιὴλ᾽ δὲ, καὶ τῶν ἄλλων προφητῶν ἔκαστος, ὡς τὰ “πολλὰ τούτῳ τῷ προοιμίῳ τῆς προφητείας κέχρηται". ᾿Απόχρη τοιγαροῦν καὶ τοῦτο τὴν Ἰουδαίων ἐλέγξα: παρανομίαν, καὶ διδάξαι " προφήτην τὸν τῷ ὄντι προφήτην.
a΄. « En ete: tritǭ tēs "5 basileias Iōchcheim, basileōs Iouda, ilthe Nathdouchodonotor, basileus ē Babylōnos, eis Hierousalēm, kai epoliorchei autēn.» "lnanchkaiōs pro tōn allōn hapantōn, kai tou tēnikade basileōs emnēmoneuse, kai ton chronon hēmas edidaxen, hina echōmen eidenai saphōs ton tēs prōtēs aichmalōsias kairon. En gar tǭ tritǭ hete: tēs sileias Iōakeim, tou kai Heliakeim, hos ethapileuss meta ton Iōachaz, patēr de egeneto tou Iōachann hos kai Iōakeim. kai Iechonias ōnomazeto, hē prōtē halōsis tōn Hierosolymōn egeneto. Kai auto de touto, tōn tote ' basileōn memnēsthai, kai tōn chronōn, ton prophētikon hypodeiknysi charaktēra. Houtō gar kai tous allous prophētas esti poiountas heurein. « Horasis gar, phēsin, hēn eiden Hēsaïas, huios ᾿Amōs, en hēmerais Ōziou, kai Iōatham, kai "Achaz, kai Ezekiou, hoi ebasileusan tēs Ioudaias. » Kai’ « Egenēthē " logos Kyriou pros Hieremian en hēmerais Iōsiou, huiou ᾿Amōs, basileōs Iouda, hetous triskaidekatou en tę̄ basileią autou. » Kai Eze- " kiēl᾽ de, kai tōn allōn prophētōn ekastos, hōs ta “polla toutǭ tǭ prooimiǭ tēs prophēteias kechrētai". ᾿Apochrē toigaroun kai touto tēn Ioudaiōn elenxa: paranomian, kai didaxai " prophētēn ton tǭ onti prophētēn.
1. "In the third year of the reign of Joakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it." Necessarily, before everything else, he mentioned the king of that time and taught us the date, so that we can know clearly the time of the first captivity. For it was in the third year of the reign of Joakim, also called Eliakim, who reigned after Jehoahaz and was the father of Joachin (who was also named Joakim and Jeconiah), that the first capture of Jerusalem took place. And this very practice of mentioning the kings of the time and the dates shows the prophetic character; for one can find the other prophets doing the same. "The vision," it says, "which Isaiah son of Amoz saw in the days of Uzziah, Jotham, Ahaz and Hezekiah, who reigned over Judea." And: "The word of the Lord came to Jeremiah in the days of Josiah son of Amos, king of Judah, in the thirteenth year of his reign." Ezekiel, too, and each of the other prophets for the most part used this opening for prophecy. This is enough, then, to refute the lawlessness of the Jews and to teach that the prophet is truly a prophet.
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β΄. « Καὶ ἔδωκε Κύριος ἐν χειρὶ" αὐτοῦ τὸν Ἰωακεὶμ, βασιλέα Ἰούδα, καὶ ἀπὸ μέρους τῶν σκευῶν οἴχου τοῦ Θεοῦ". » Καὶ τοῦτο δὲ τὴν πνευματικὴν αὐτοῦ δείκνυσι χάριν. Οὔτε γὰρ πάντων ἐστὶ" τὰς θείας οἰκονομίας εἰδέναι" οὗτος δὲ τοῦ θείου Πνεύματος ἠξιωμένος, καὶ ξγνω σαφῶς, καὶ τοὺ: ἄλλους διδάσκει, ὅτι τοῦ Θεοῦ τῶν ὅλων συγχωρήσαντος, διά τε τὴν τοῦ λαοῦ καὶ τοῦ βασιλέως παρανομίαν, καὶ πὴν πολλὴν ἀσέδειαν, καὶ ἡ πόλις ἑάλω, καὶ τῶν ἱερῶν σκευῶν ἕνια ὑπὸ τὴν τῶν πολεμίων ἐξουσίαν ἐγένετο. Καὶ λίαν δὲ ἀναγκαίως τέθεικε τό" «Ἔδωκε Β Κύριος ἐν χειρὶ αὑτοῦ τὸν Ἰωακεὶμ, βασιλέα ἵνα μὴ τις ὑπολάδῃ οἰκείᾳ δυνάμει τὸν Ναδουχοδονόσοῤ χρησάμενον τῆς τῷ Θεῷ ἀναχειμένης περιγενέσθαι" πόλεως μάθωσιν ἅπαντες καὶ ἀχριδῶς, ὅτι τοῦ Θεοῦ προδεδωκότος, καὶ τὴν πάλαι φρουροῦ- Θαν τὴν πόλιν ἀποστήσαντος χάριν, ὑπὸ τοὺς πολεμίους ἐγένετο 5, Τοῦτο καὶ διὰ Ἡσαῖον τοῦ προφήτου σαφὲς ποιῶν αὐτὸς ὁ τῶν ὅλων Θεὸς οὕτω φησί" « Μὴ δοξασθήσεται ἀξίνη ἄνευ τοῦ κόπτοντος ἐν αὑτῇ; ἢ ὑψωθήσεται πρίων ἄνευ τοῦ ἕλκοντος αὖτόν» Διδάσκει δὲ διὰ τούτων, ὡς αὐτὸς τοῖς ἀνθριποις ἐπιφέρει τὰς τιμωρίας, κέχρηται 1" δὲ ὀργάνοις τοῖς εἰς τοῦτο ἐπιτηδείοις, « Καὶ ἤνεγκεν αὐτὰ, φησὶν, εἰς γῆν Σενναὰρ, εἰς οἶκον θεοῦ αὑτοῦ, καὶ τὰ σχεύη (, εἰσήνεγκεν εἰς οἶκον τοῦ θησαυροῦ τοῦ θεοῦ αὑτοῦ. ν» Καὶ ἴσως ἄν τις εἴποι" Τί δήποτε τῶν ἀνθρώπων ἡμαρτηκότων, τὰ ἅγια σχεύη, τὰ τῷ Θεῷ ἀνακείμενα, παρεδόθη δυσσεδέσιν "" ἀνθρώποις; Φασὶ δὲ ταῦτα οἱ τῶν θείων οἰχονομιῶν τὸν σκοπὸν ἀγνοοῦντες. « Ψυχικὸς γὰρ ἄνθρωπος οὐ δέχεται τὰ τοῦ Πνεύματος τοῦ θεοῦ - μωρία γὰρ αὐτῷ ἔστιν " ὁ δὲ πνευματιχὴὸς ἀνακρίνει πάντα δ, ν» κατὰ τὸν θεῖον ᾿Απόστολον" καὶ πέπεισται μὲν ὅτι μάτην οὐδὲν ὑπὸ “ἧς θείας προμηθείας οἰκονομεῖται, φωτιζόμενος δὲ ὑπὸ τοῦ θείου Πνεύματος, καὶ τὰς αἰτίας μανθάνει " ὥσπερ ἀμέλει καὶ τὸ νῦν ζητούμενον ἔστι καταμαθεῖν τὸν πνευματικῶς νοεῖν προαιρούμενον, Πολλὴ Ὑὰρ ἐντεῦθεν οὐκὶ ᾽" Ἰουδαίοις μόνον 15, ἀλλὰ καὶ αὐτοῖς τοῖς βαρδάροις ὠφέλεια γεγένηται. Πρῶτον μὲν γὰρ ἐδιδάχθησαν Ἰουδαῖοι τὸ τῆς θείας φύσεως ἀνενδεές " οὗ γὰρ ὡς δεόμενος "6 τῶν "7 ὅλων Θεὸς τὰ παρὰ τῶν "5 ἀνθρώπων προσφερόμενα δέχεται, ἀλλ᾽ ἐκείνους εὐγνωμοσύνην διδάσκων, καὶ διδοὺς θεραπείαν "5 τε καὶ ἀντιδόσεως ἀφορμήν. Πῶς γὰρ ἂν ἑτέρως ἠδυνήθημεν, ὑπὲρ ὧν εὐεργετήθημεν, ὡς ᾿᾽δυνατὸν ἀμείψασθαι τὸν εὐεργέτην Θεὸν, εἰ μὴ τὰ υρίον. 5" ἐδέχετο; Πεῖσαι τοίνυν βουλόμενος Ἰουδαίους, ὡς οὐ τὴν οἰκείαν χρείαν ἀναπληρῶν, ἀλλὰ πρὸς τὴν ἐχείνων ἀσθένειαν ᾽ συγχατιὼν, τὰς παρ᾽ αὑτῶν προυφερομένας θυσίας ἐδέχετο, εἰκότως ἀποστραφεὶς αὖτοὺς καὶ αἰχμαλωσίᾳ παραδοὺς, καὶ τὰ ὑπὶ αὐ΄ ὧν προσενεχθέντα σχεύη, δι᾽ ὧν αὐτὸν θεραπεύειν ἐνόμιίζον, σὺν αὑτοῖς αἰχμάλωτα δέδωκεν. Ὁ γὰρ τοὺς λογικοὺς παραδοὺς τιμωρίᾳ, τί δήποτε τῶν ἀψύχων ἐφείδετο; Διδάσκει δὲ αὐτοὺς καὶ δι᾽ αὐτῶν τῶν πραγμάτων, ὅτι Βαδυλωνίων, τῶν βαρδάρων, τῶν δυσσεθῶν, κατ᾽ οὐδὲν διαφέρουσιν “ ἀσεθοῦσι γὰρ ὥσπερ ἐκεῖνοι, μᾶλλον ᾽" δὲ πλέον ἧπερ ἐκεῖνοι. Οἱ μὲν γὰρ οὔτε νόμον δεξάμενοι, οὔτε προφητῶν ποῦγῶν ἀπολαύσαντες, ἀγνοίᾳ κατείχοντο " οἱ δὲ ὑπὸ μυρίων παλαιῶν τε καὶ νέων φωτιζόμενοι προφητῶν, καὶ μυρίων ὅσων θαυμάτων αὐτόπται γενόμενοι, κατεφρόνουν μὲν τοῦ τῶν ὅλων Θεοῦ, τὰ δὲ ἄψυχα εἴδωλα θεραπεύοντες διετέλουν. Παρέδωκε τοίνυν τοῖς βαρδάροις τὰ σχεύη, μονονουχὶ λέγων δι᾽ αὐτῶν τῶν πραγμάτων, ὅτι Κατ’ οὐδὲν τῶν βαρδάρων διαφέρετε’ ὁμοίως γὰρ αὐτὰ καὶ ὑμεῖς ταῖς παρανομίαις μολύνετε, καὶ ἴσον ἐστὶν ὑμᾶς τε ταῦτα ἔχειν, καὶ Βαθυλωνίους " ἀσέδεια γὰρ καὶ ὑμῶν κἀκείνων κρατεῖ. Τοὺς μὲν οὖν Ἰουδαίους ἱκανὸν ἣν τοῦτο καὶ ἐλέγξαι, καὶ παιδεῦσαι, καὶ ὠφέλειαν αὐτοῖς οὐ μικρὰν πραγματεύσασθαι " οἱ δὲ Βαδυλώνιοι, ἡνίκα μὲν ἐτίμῆσαν, ὡς ἐνόμισαν, τὰ σχεύη, ἀνθρωπείας μὲν αὐτὰ χρήσεως ἔξω πεποιηκότες "ἢ, τοῖς ὑπ᾽ αὐτῶν δὲ οὐδαμῶς ἐπειράσθησαν. Ἐπειδὴ δὲ Βαλτάζαρ "" ὁ βασιλεὺς χρήσασθαι τούτοις ἐτόλμησεν ἑστιώμενος, ἐκολάσθη μὲν παραυτίκα καὶ τὴν ἀξίαν ἕτισε δίκην, ἐδίδαξε δὲ ἅπαντας διὰ τῆς τιμωρίας, πόση" τοῦ Θεοῦ ἡ δύναμις τῶν σκευῶν ἐχείνων, καὶ ὅτι οὐκ ἄκων ἀπεστερήθη τῶν ἑαυτοῦ, ἀλλ᾽ ἑκὼν αὐτὰ προῦδωχε ν᾽ διὰ τὴν πολλὴν τοῦ λαοῦ παρανομίαν. Τοῦτο δὲ καὶ ἐπὶ τῆς χιόωτοῦ πάλαι πεποίηκεν. Ἐπειδὴ γὰρ Ὠφνὶ καὶ Φινεὲς, οἱ ἩΔλὶ τοῦ ἱερέως παῖδες παράνομοι" καὶ βδελυροὶ, ταύτην λαθόντες εἰς ἐπι-. χουρίαν τῶν ὁμοφύλων ἐξῆλθον, ἐλέγχει μὲν αὐτῶν τὴν ἀσέθειαν ὁ Θεὸς, οὐδεμιᾶς ἀξιώσας προνοίας, ἀξίᾳ δὲ σφαγῇ παραδοὺς, τὴν δὲ " χιῤδωτὸν τοῖς ἀλλοφύλοις " πάλιν τὸν Ἰσραὴλ παιδεύων, καὶ διδάτχων, ὡς οὐκ αὐτῷ χρεία τῆς χιδωτοῦ, ἀλλ᾽ αὐτῶν ἕνεκεν αὑτὴν χατεσχεύασς, περιττὴ δὲ αὐτοῖς ἡ ταύτης χρεία, ἀδεῶς τὸν θεῖον νόμον "5 παραθαίνουσι, καὶ ἀσεδείᾳ συζὴν προαιρουμένοις. Ἵνα δὲ μὴ μέγα φρονήσαντες οἱ ἀλλόφυλοι, ὡς αὐτοὶ περιγενόμενοι τοῦ Θεοῦ (ἐνόμιζον γὰρ τὴν χιδωτὸν αὐτὸν εἶναι τὸν τῶν Ἰουδαίων Θεὸν, τεκμηρίῳ χρώμενοι τῇ τῶν οἱκείων εἰδώλων κατασκευῇ), καὶ ἵνα μὴ ᾽ πολλὴν ἐν- θόντες τὸν τῶν Ἰουδαίων Θεὸν, καὶ οἷόν τι ἀριστεῖον τοῖς οἰκείοις ἀνατεθειχότες θεοῖς" παρασκευάζει μὲν τὸν Δαγὼν ν᾽, τὸ ὑπ᾽ αὐτῶν προσκυνούμενον εἴδωλον, πεσεῖν τε καὶ πρὸ τῆς χιδωτοῦ συντριδῆναι, καὶ τὸ τῆς προσκυνήσεως ὑποδεῖξαι σχῆμα, καὶ ὁμολογῖσαι διὰ τῶν πραγμάτων τὴν ἧτταν, καὶ τὴν τοῦ ἔνοικοῦντος δαίμονος ὑποδεῖξαι δουλείαν " καὶ τοῦτο οὐκ ἅπαξ, ἀλλὰ καὶ δὶς καὶ πολλάκις. Ἐπιφέρει δὲ καὶ αὐτοῖς διαφόρους πληγὰς, ἕως οὗ τὴ» χιδωτὸν ἀπἐδοσαν, καὶ ἀναθέματα "" δηλοῦντα τὴν τιμωρίαν ἀνέθεσαν. Διπλῇ τοίνυν καὶ τηνικαῦτα, καὶ ἐπὶ τοῦ Ναθουχοδονόσορ᾽ ἣ ὠφέλεια γεγένηται" οὐ γὰρ μόνον ᾿Ιουδαίους, ἀλλὰ καὶ τοὺς βαρδάρους ὠφέλησεν ἢ πρὸς βραχὺ παρὰ τοῦ Θεοῦ γενομένη συγχώρησις. γ᾽, δ΄. ε Καὶ εἶπεν ὁ βασιλεὺς ᾿Ασφανὲζ ") τῷ ἀρχιευνούχῳ αὑτοῦ, εἰσαγαγεῖν ἀπὸ τῶν υἱῶν τῆς αἰχμαλωσίας τῶν νἑῶν Ἰσραὴλ᾽", καὶ ἀπὸ τσῦ σπέρματὸς τῆς βασιλείας, καὶ ἀπὸ τῶν φορθομμίν δ΄ νΞξανίσχους, ἐν οἷς οὐκ ἔστιν ἐν αὐτοῖς μῶμος, καλοὺς ᾽5 τῇ ὄψει, καὶ συνιέντας ἐν πάσῃ σοφίᾳ, καὶ γινώσκοντας γνῶσιν καὶ σοφίαν 35, καὶ διανοουμένους φρόνησιν, ἐν οἷς ἐστιν ἰσχὺς ἐν αὐτοῖς, τοῦ ἑστάναι" ἐν τῷ οἴκῳ τοῦ βασιλέως, καὶ τοῦ διδάξαι αὖτοὺς γράμματα καὶ γλώσσας " Χαλδαίων.» Ὁ μὲν οὖν ὅλων" Θεὸς ἐξελέξατο "" τὰ μωρὰ τοῦ κόσμου, καὶ τὰ ἀσθενῆ, καὶ τὰ ἐξουθενη μένα, ἵνα διὰ τούτων καταισχύνῃ τοὺς σοφοὺς καὶ δυνατούς " ἄνθρωποι δὲ σωμάτων ὥραν, καὶ μέγεθος, καὶ ῥώμην ἐπιζητοῦσι, καὶ σοφίαν, οὐ τὴν τὰ θεῖα γινώσκουσαν, ἀλλὰ τὴν τεῦθεν μαθεῖν, ὁπόσον τῶν θείων καὶ ἀνθρωπίνων τὸ μέσον. Δηλοῖ δὲ τοῦ βασιλέως τὴν ἀλαζονείαν, τὸ μὴ μόνον τοὺς ἄλλους αἰχμαλώτους ὑπηρέτας ἐθελῆσαι λαθεῖν, ἀλλὰ καὶ τοὺς ἐκ τοῦ βασιλικοῦ γένους ὑπάρχοντας. Πληροῦται δὲ ὅμως ἐνταῦθα ἡ Ἡσαΐου πρόῤῥησις, ἣν Ἐζεκίᾳ βασιλεῖ προεῖπεν 3, ε ὕλχουσον, φησὶ "", τὸν λόγον Κυρίου Σαδαὼθ, ὃν ἐλάλησε πρός με Ἰδοὺ ἡμέραι ἔρχονται, καὶ λήψονται πάντα τὰ ἐν τῷ οἴκῳ σου, καὶ ὅσα συνήγαγον οἱ πατέρες σου ἕως τῆς ἡμέρας ταύτης εἰς Βαδυλῶνα ἥξει, καὶ οὐδὲν οὐ μὴ χαταλίπωσιν, εἶπεν ὁ Θεός "δ᾽" ὅτι καὶ ἀπὸ τῶν τέχνων σου ὧν γεννήσεις "5 λήψονται, καὶ ποιήσουσι σπάδοντας ἐν τῷ οἴκῳ βασιλέως "7 τῶν μνήσχων ὁ μακάριος Δανιὴλ, φησὶ προστάξαι τὸν βασιλέα εἰσαγαγεῖν ἀπὸ τῆς αἰχμαλωπτίας τῶν υἱῶν Ἰσραὴλ, καὶ ἀπὸ τοῦ σπέρματος τῆς βασιλείας, καὶ ἀπὸ τῶν φορθομμίν"5, Φορθομμὶν δὲ τὰς παρθένους ἐκάλεσε τῇ Ἑύραίων "" φωνῇ " ὁ" δὲ Σύμμαχος τὸ.
b΄. « Kai edōke Kyrios en cheiri" autou ton Iōakeim, basilea Iouda, kai apo merous tōn skeuōn oichou tou Theou". » Kai touto de tēn pneumatikēn autou deiknysi charin. Oute gar pantōn esti" tas theias oikonomias eidenai" houtos de tou theiou Pneumatos ēxiōmenos, kai xgnō saphōs, kai tou: allous didaskei, hoti tou Theou tōn holōn synchōrēsantos, dia te tēn tou laou kai tou basileōs paranomian, kai pēn pollēn asedeian, kai hē polis healō, kai tōn hierōn skeuōn henia hypo tēn tōn polemiōn exousian egeneto. Kai lian de anankaiōs tetheike to" «Edōke B Kyrios en cheiri hautou ton Iōakeim, basilea hina mē tis hypoladę̄ oikeią dynamei ton Nadouchodonosor chrēsamenon tēs tǭ Theǭ anacheimenēs perigenesthai" poleōs mathōsin hapantes kai achridōs, hoti tou Theou prodedōkotos, kai tēn palai phrourou- Than tēn polin apostēsantos charin, hypo tous polemious egeneto 5, Touto kai dia Hēsaion tou prophētou saphes poiōn autos ho tōn holōn Theos houtō phēsi" « Mē doxasthēsetai axinē aneu tou koptontos en hautę̄? ē hypsōthēsetai priōn aneu tou helkontos auton» Didaskei de dia toutōn, hōs autos tois anthripois epipherei tas timōrias, kechrētai 1" de organois tois eis touto epitēdeiois, « Kai ēnenken auta, phēsin, eis gēn Sennaar, eis oikon theou hautou, kai ta scheuē (, eisēnenken eis oikon tou thēsaurou tou theou hautou. n» Kai isōs an tis eipoi" Ti dēpote tōn anthrōpōn hēmartēkotōn, ta hagia scheuē, ta tǭ Theǭ anakeimena, paredothē dyssedesin "" anthrōpois? Phasi de tauta hoi tōn theiōn oichonomiōn ton skopon agnoountes. « Psychikos gar anthrōpos ou dechetai ta tou Pneumatos tou theou - mōria gar autǭ estin " ho de pneumatichēos anakrinei panta d, n» kata ton theion ᾿Apostolon" kai pepeistai men hoti matēn ouden hypo “hēs theias promētheias oikonomeitai, phōtizomenos de hypo tou theiou Pneumatos, kai tas aitias manthanei " hōsper amelei kai to nyn zētoumenon esti katamathein ton pneumatikōs noein proairoumenon, Pollē Hyar enteuthen ouki ᾽" Ioudaiois monon 15, alla kai autois tois bardarois ōpheleia gegenētai. Prōton men gar edidachthēsan Ioudaioi to tēs theias physeōs anendees " hou gar hōs deomenos "6 tōn "7 holōn Theos ta para tōn "5 anthrōpōn prospheromena dechetai, all᾽ ekeinous eugnōmosynēn didaskōn, kai didous therapeian "5 te kai antidoseōs aphormēn. Pōs gar an heterōs ēdynēthēmen, hyper hōn euergetēthēmen, hōs ᾿᾽dynaton ameipsasthai ton euergetēn Theon, ei mē ta yrion. 5" edecheto? Peisai toinyn boulomenos Ioudaious, hōs ou tēn oikeian chreian anaplērōn, alla pros tēn echeinōn astheneian ᾽ synchatiōn, tas par᾽ hautōn proupheromenas thysias edecheto, eikotōs apostrapheis autous kai aichmalōsią paradous, kai ta hypi au΄ hōn prosenechthenta scheuē, di᾽ hōn auton therapeuein enomiizon, syn hautois aichmalōta dedōken. Ho gar tous logikous paradous timōrią, ti dēpote tōn apsychōn epheideto? Didaskei de autous kai di᾽ autōn tōn pragmatōn, hoti Badylōniōn, tōn bardarōn, tōn dyssethōn, kat᾽ ouden diapherousin “ asethousi gar hōsper ekeinoi, mallon ᾽" de pleon hēper ekeinoi. Hoi men gar oute nomon dexamenoi, oute prophētōn pougōn apolausantes, agnoią kateichonto " hoi de hypo myriōn palaiōn te kai neōn phōtizomenoi prophētōn, kai myriōn hosōn thaumatōn autoptai genomenoi, katephronoun men tou tōn holōn Theou, ta de apsycha eidōla therapeuontes dieteloun. Paredōke toinyn tois bardarois ta scheuē, mononouchi legōn di᾽ autōn tōn pragmatōn, hoti Kat’ ouden tōn bardarōn diapherete’ homoiōs gar auta kai hymeis tais paranomiais molynete, kai ison estin hymas te tauta echein, kai Bathylōnious " asedeia gar kai hymōn kakeinōn kratei. Tous men oun Ioudaious hikanon hēn touto kai elenxai, kai paideusai, kai ōpheleian autois ou mikran pragmateusasthai " hoi de Badylōnioi, hēnika men etimēsan, hōs enomisan, ta scheuē, anthrōpeias men auta chrēseōs exō pepoiēkotes "ē, tois hyp᾽ autōn de oudamōs epeirasthēsan. Epeidē de Baltazar "" ho basileus chrēsasthai toutois etolmēsen hestiōmenos, ekolasthē men parautika kai tēn axian hetise dikēn, edidaxe de hapantas dia tēs timōrias, posē" tou Theou hē dynamis tōn skeuōn echeinōn, kai hoti ouk akōn apesterēthē tōn heautou, all᾽ hekōn auta proudōche n᾽ dia tēn pollēn tou laou paranomian. Touto de kai epi tēs chioōtou palai pepoiēken. Epeidē gar Ōphni kai Phinees, hoi HēDli tou hiereōs paides paranomoi" kai bdelyroi, tautēn lathontes eis epi-. chourian tōn homophylōn exēlthon, elenchei men autōn tēn asetheian ho Theos, oudemias axiōsas pronoias, axią de sphagę̄ paradous, tēn de " chirdōton tois allophylois " palin ton Israēl paideuōn, kai didatchōn, hōs ouk autǭ chreia tēs chidōtou, all᾽ autōn heneken hautēn chatescheuass, perittē de autois hē tautēs chreia, adeōs ton theion nomon "5 parathainousi, kai asedeią syzēn proairoumenois. Hina de mē mega phronēsantes hoi allophyloi, hōs autoi perigenomenoi tou Theou (enomizon gar tēn chidōton auton einai ton tōn Ioudaiōn Theon, tekmēriǭ chrōmenoi tę̄ tōn hoikeiōn eidōlōn kataskeuę̄), kai hina mē ᾽ pollēn en- thontes ton tōn Ioudaiōn Theon, kai hoion ti aristeion tois oikeiois anatetheichotes theois" paraskeuazei men ton Dagōn n᾽, to hyp᾽ autōn proskynoumenon eidōlon, pesein te kai pro tēs chidōtou syntridēnai, kai to tēs proskynēseōs hypodeixai schēma, kai homologisai dia tōn pragmatōn tēn hēttan, kai tēn tou enoikountos daimonos hypodeixai douleian " kai touto ouk hapax, alla kai dis kai pollakis. Epipherei de kai autois diaphorous plēgas, heōs hou tē» chidōton apedosan, kai anathemata "" dēlounta tēn timōrian anethesan. Diplę̄ toinyn kai tēnikauta, kai epi tou Nathouchodonosor᾽ hē ōpheleia gegenētai" ou gar monon ᾿Ioudaious, alla kai tous bardarous ōphelēsen ē pros brachy para tou Theou genomenē synchōrēsis. g᾽, d΄. e Kai eipen ho basileus ᾿Asphanez ") tǭ archieunouchǭ hautou, eisagagein apo tōn huiōn tēs aichmalōsias tōn neōn Israēl᾽", kai apo tsy spermatos tēs basileias, kai apo tōn phorthommin d΄ nXxanischous, en hois ouk estin en autois mōmos, kalous ᾽5 tę̄ opsei, kai synientas en pasę̄ sophią, kai ginōskontas gnōsin kai sophian 35, kai dianooumenous phronēsin, en hois estin ischys en autois, tou hestanai" en tǭ oikǭ tou basileōs, kai tou didaxai autous grammata kai glōssas " Chaldaiōn.» Ho men oun holōn" Theos exelexato "" ta mōra tou kosmou, kai ta asthenē, kai ta exouthenē mena, hina dia toutōn kataischynę̄ tous sophous kai dynatous " anthrōpoi de sōmatōn hōran, kai megethos, kai rhōmēn epizētousi, kai sophian, ou tēn ta theia ginōskousan, alla tēn teuthen mathein, hoposon tōn theiōn kai anthrōpinōn to meson. Dēloi de tou basileōs tēn alazoneian, to mē monon tous allous aichmalōtous hypēretas ethelēsai lathein, alla kai tous ek tou basilikou genous hyparchontas. Plēroutai de homōs entautha hē Hēsaïou prorrhēsis, hēn Ezekią basilei proeipen 3, e hylchouson, phēsi "", ton logon Kyriou Sadaōth, hon elalēse pros me Idou hēmerai erchontai, kai lēpsontai panta ta en tǭ oikǭ sou, kai hosa synēgagon hoi pateres sou heōs tēs hēmeras tautēs eis Badylōna hēxei, kai ouden ou mē chatalipōsin, eipen ho Theos "d᾽" hoti kai apo tōn technōn sou hōn gennēseis "5 lēpsontai, kai poiēsousi spadontas en tǭ oikǭ basileōs "7 tōn mnēschōn ho makarios Daniēl, phēsi prostaxai ton basilea eisagagein apo tēs aichmalōptias tōn huiōn Israēl, kai apo tou spermatos tēs basileias, kai apo tōn phorthommin"5, Phorthommin de tas parthenous ekalese tę̄ Heuraiōn "" phōnę̄ " ho" de Symmachos to.
2. "And the Lord gave Joakim king of Judah into his hand, and part of the vessels of the house of God." This too shows his spiritual grace. For it is not for everyone to know the divine dispensations; but he, having been granted the divine Spirit, both knew clearly and teaches others that it was with the permission of the God of the universe, because of the lawlessness of the people and the king and their great impiety, that the city was taken and some of the sacred vessels came under the power of the enemy. And very necessarily he wrote, "The Lord gave Joakim king [of Judah] into his hand," so that no one might suppose that Nebuchadnezzar overcame the city dedicated to God by his own power, but so that all might learn precisely that it came under the enemy because God had given it up and had withdrawn the grace that had guarded the city of old. The God of the universe himself makes this clear through Isaiah the prophet when he says: "Shall the axe be glorified without the one who cuts with it? Or shall the saw be exalted without the one who draws it?" By these words he teaches that it is he who brings punishments on human beings, and that he uses instruments suited to the purpose. "And he brought them," it says, "into the land of Shinar, into the house of his god, and the vessels he brought into the treasure house of his god." Perhaps someone might say: Why ever, when human beings had sinned, were the holy vessels dedicated to God handed over to impious men? Those who say this do not know the aim of the divine dispensations. "For the natural man does not receive the things of the Spirit of God, for they are folly to him; but the spiritual man judges all things," according to the divine Apostle. He is persuaded that nothing is arranged by divine providence in vain, and, enlightened by the divine Spirit, he learns the causes too, just as one who chooses to understand spiritually can learn what is now being asked. For great benefit came of this, not to the Jews only but to the barbarians themselves. First, the Jews were taught that the divine nature lacks nothing. The God of the universe receives what human beings offer not as one in need of it, but to teach them gratitude and to give them an occasion of service and of repayment. For how else could we repay God our benefactor, as far as we can, for the benefits we have received, unless he … received? Wishing, then, to persuade the Jews that he received the sacrifices they offered not to supply a need of his own but in condescension to their weakness, he rightly turned away from them, handed them over to captivity, and gave up as captives with them the vessels they had offered, by which they thought they were serving him. For when he had handed over rational beings to punishment, why should he spare lifeless things? Through the events themselves he also teaches them that they differ in nothing from the Babylonians, the barbarians, the impious; for they act impiously as those do, or rather more than those. For those, having neither received a law nor enjoyed prophets as teachers, were held fast in ignorance; but these, enlightened by countless prophets old and new and eyewitnesses of countless miracles, despised the God of the universe and went on serving lifeless idols. So he handed over the vessels to the barbarians, all but saying through the events themselves: You differ in nothing from the barbarians; for you too defile these things by your transgressions, and it is all one whether you have them or the Babylonians, since impiety rules both you and them. This was enough to refute the Jews, to discipline them, and to work no small benefit for them. As for the Babylonians, as long as they honored the vessels (as they thought), keeping them out of human use, they in no way experienced [harm] from them. But when King Belshazzar dared to use them at a feast, he was punished at once and paid the just penalty, and through his punishment he taught everyone how great is the power of God [and] of those vessels, and that God was not deprived of his own things against his will but willingly gave them up because of the great lawlessness of the people. He had done the same long before with the ark. When Hophni and Phinehas, the lawless and abominable sons of Eli the priest, took it and went out to help their countrymen, God exposed their impiety, deeming them worthy of no providence and handing them over to a deserved slaughter, and [gave up] the ark to the foreigners, again disciplining Israel and teaching that he had no need of the ark but had had it made for their sake, and that it was of no use to those who boldly transgress the divine law and choose to live with impiety. But so that the foreigners might not grow proud, as though they had overcome God (for they thought the ark was the very God of the Jews, taking the making of their own idols as evidence), and so that they might not [boast] much, [as though they had] taken the God of the Jews and dedicated him as a prize to their own gods, he causes Dagon, the idol they worshiped, to fall and be broken before the ark, to show the posture of worship, to confess his defeat by the events themselves, and to show the slavery of the demon dwelling in it; and this not once but twice and many times. He also brings various plagues on them, until they gave back the ark and dedicated offerings that showed the punishment. So both then and in the case of Nebuchadnezzar the benefit was twofold: the permission God gave for a short time benefited not only the Jews but also the barbarians.
3–4. "And the king told Ashpenaz his chief eunuch to bring in some of the sons of the captivity of the sons of Israel, of the royal seed and of the phorthommin, young men in whom there is no blemish, handsome in appearance, understanding in all wisdom, knowing knowledge and wisdom, thinking with prudence, who have strength to stand in the king's house, and to teach them the letters and tongue of the Chaldeans." The God of the universe chose the foolish things of the world, the weak and despised things, to put the wise and powerful to shame through them; but human beings look for bodily beauty, stature and strength, and for wisdom, not the wisdom that knows divine things but the … [one can] learn from this how great is the gap between the divine and the human. The king's arrogance shows in his wanting to take as servants not only the other captives but also those of royal descent. Yet here the prediction of Isaiah, which he foretold to King Hezekiah, is fulfilled: "Hear," he says, "the word of the Lord of hosts which he spoke to me: Behold, days are coming, and they will take all that is in your house, and all that your fathers have gathered until this day shall come to Babylon, and they shall leave nothing, said God; for they will take some of your children whom you will beget, and will make them eunuchs in the house of the king of …" … Remembering [this], blessed Daniel says that the king commanded to bring in some of the captivity of the sons of Israel, of the royal seed and of the phorthommin. Phorthommin he called the virgins, in the Hebrew language; Symmachus …
1.5PG 81
ε΄, ς΄. εΚαὶ ἔταξεν" αὐτοῖς ὁ βασιλεὺς τὸ τῆς ἡμέρας καθ᾽ ἡμέραν ἀπὸ τῆς τραπέζης τοῦ βασιλέως, καὶ ἀπὸ τοῦ οἴνου τοῦ πότου τοῦ δ᾽ αὐτοῦ, καὶ ἐκθρέψαι "5 αὐτοὺς ἔτη τρία, καὶ μετὰ ταῦτα στῆνα: αὐτοὺς "9 ἐνώπιον τοῦ βασιλέως. Καὶ ἐγένετο ἐν αὐ- «οἷς "' ἐκ τῶν υἱῶν Ἰούδα, Δανιὴλ, καὶ ᾿Ανανίας, καὶ 'Αζαρίας δ, καὶ Μισαήλ. » Ἐνταῦθα μὲν οὖν τὴν ποῦ βασιλέως ἡμᾶς διδάσκει φιλοτιμίαν, ὅτι οὐκ ὡς δορναλώτοις εὐτελῆ τινα καὶ δουλοπρεπῇ παρεῖχε τροφὴν, ἀλλὰ 59 τῆς βασιλικῆς αὐτοὺς τραπέζης " ἀπολαύειν ἐκέλευσε. Μετὰ βραχέα δὲ 5' τὴν σφῶν αὐτῶν ἐγκράτειαν καὶ φιλοσοφίαν διδάσκει, οὐ φιλοτιμίᾳ χρώμενος, ἀλλ᾽ ὠφελείας διδασκαλίαν τοῖς ὠφελεῖσθαι προαιρουμένοις προτεθεικώς. “ἔστι δὲ αὐτοῦ ἰδεῖν καὶ τὸ μέτριον τοῦ φρονήματος ᾿ εἰρηκὼς γὰρ ἄνω, ὅτι ἀπὸ τοῦ τῆς βασιλείας σπέρματος προσέταξεν ὁ βασιλεὺς ἐκλεγῆναι νεανίας δ", κάλλει λάμποντας, καὶ μεγέθει διαπρέποντας, καὶ τεθεικὼς ἐνταῦθα τὰ τῶν προσώπων ὀνόματα, τῆς Ἰούδα φυλῆς ἁπλῶς ἐμνημόνευσε, καὶ τὴν τῆς βασιλείας συγγε.
e΄, s΄. eKai etaxen" autois ho basileus to tēs hēmeras kath᾽ hēmeran apo tēs trapezēs tou basileōs, kai apo tou oinou tou potou tou d᾽ autou, kai ekthrepsai "5 autous etē tria, kai meta tauta stēna: autous "9 enōpion tou basileōs. Kai egeneto en au- «hois "' ek tōn huiōn Iouda, Daniēl, kai ᾿Ananias, kai 'Azarias d, kai Misaēl. » Entautha men oun tēn pou basileōs hēmas didaskei philotimian, hoti ouk hōs dornalōtois eutelē tina kai douloprepę̄ pareiche trophēn, alla 59 tēs basilikēs autous trapezēs " apolauein ekeleuse. Meta brachea de 5' tēn sphōn autōn enkrateian kai philosophian didaskei, ou philotimią chrōmenos, all᾽ ōpheleias didaskalian tois ōpheleisthai proairoumenois protetheikōs. “esti de autou idein kai to metrion tou phronēmatos ᾿ eirēkōs gar anō, hoti apo tou tēs basileias spermatos prosetaxen ho basileus eklegēnai neanias d", kallei lampontas, kai megethei diaprepontas, kai tetheikōs entautha ta tōn prosōpōn onomata, tēs Iouda phylēs haplōs emnēmoneuse, kai tēn tēs basileias synge.
5–6. "And the king appointed them the day's portion day by day from the king's table and from the wine he drank, and to bring them up for three years, and after that they were to stand before the king. And there were among them, of the sons of Judah, Daniel, Hananiah, Azariah and Mishael." Here he teaches us the king's generosity: he did not provide them, as captives, with some cheap and slavish food, but ordered them to enjoy the royal table. A little later he teaches their own self-control and philosophy, not out of vanity, but setting out a lesson of benefit for those who choose to be benefited. One can see his modesty of mind too. He said above that the king ordered youths of the royal seed to be chosen, shining with beauty and outstanding in stature; but having given the names of the persons here, he simply mentioned the tribe of Judah, and the kinship with the royal house …
1.7PG 81
ζ΄. ε Καὶ ἐπέθηκεν αὐτοῖς ὁ ἀρχιευνοῦχος ὀνόματα" τῷ Δανιὴλ Βαλτάσαρ, καὶ τῷ ᾿Ανανίᾳ Σιδρὰχ "", χχὶ τῷ Μισαὴλ Μισὰκ δ", καὶ τῷ ᾿Αζαρίᾳ ᾿Αὐδεναγώ. » Καὶ τοῦτο δὲ παρά τισι δεσποτείας 55 νενόμισται δίκαιον᾽ ὠνούμενοι γὰρ οἰκέτας τὰς προσηγορίας ἀμείθουσιν, ἵνα καὶ τῇ τῆς προσηγορίας ἐναλλαγῇ τὴν δουλείαν γνωρίζωσι, Καὶ τοῦτο “6 καὶ ἐνταῦθα ὁ ἀρχιευνοῦχος ἐποίησε, καὶ τὰς ἙἭ ραϊχὰς ἀφελὼν προσηγορίας, Χαλδαϊχὰς ἐπιτέθειχεν 6, ἐπειδὴ καὶ τὴν Χαλδαίων γλῶσσαν μαθεῖν τοὺς νέαγνίας 5 ὁ βασιλεὺς παρενηγῦε΄. «Καὶ ἔθετο Αανιὴλ ἐπὶ τὴν καρδίαν 19 αὑτοῦ, ποῦ μὴ ἀλισγηθῆναι 1: ἐν τῇ τραπέζῃ τοῦ βασιλέως, καὶ ἐν τῷ οἴνῳ τοῦ 13 πότου αὐτοῦ, καὶ ἐξίωσε τὸν ἀρχιευνοῦχον, ὅπως μὴ 7" ἀλισγηθῇ. » Οἱ γὰρ φιλόθεου οὐκ ἐν τόπῳ ζητοῦδι τὸν ἐπὶ πάντων Θεὸν, ἀλλ᾽ ἔνθα ἂν ἀφίκωνται τὴν αὐτὴν αὐτῷ θεραπείαν προτφέρουσι, καὶ ἐν χαχοπραγίαις ὄντες ὡσαύτως τὸν οἰκεῖον προσκυνοῦσι Δημιουργόνϊ". Ἐνταῦθα δὲ πολλὴν ἔστιν εὑρεῖν θαύματος ὑπεοδολὴν " παῖδες γὰρ παρὰ Ἰουδαίοις τεθραμμένοι, καὶ τὴν τοπικὴν τοῦ Θεοῦ λατρείαν μεμαθηκότες, εἶτα τὴν ξένην οἰκοῦντες, καὶ δουλεύειν ἠναγχασμένοι νέαν ἄγοντες κομιδῇ τὴν ἡλικίαν, ὑπὸ νόμοις ἑτέροις ἀναγκαζόμενοι ζῆν, τὴν πατρῴαν εὐσέβειαν φυλάττειν σπουδάζουσι " καὶ ἐπειδὴ τοὺς Βαθυλωνίους ἑώρων ταῖς μὲν τῶν εἰδώλὼν ἐπιχλήσεσι τὰ ὄψα μολύναντας 15, σπονδαῖς δὲ τὸν οἶκον μιαίνοντας, τῆς ὁρωμένης καταφρονήσαντες σωτηρίας, καὶ τῆς βασιλικῆς πανδαισίας τὴν ἡδονὴν ρῆσαι σφίσιν αὐτοῖς 16 τῶν βασιλικῶν σιτίων παραι-
z΄. e Kai epethēken autois ho archieunouchos onomata" tǭ Daniēl Baltasar, kai tǭ ᾿Ananią Sidrach "", chchi tǭ Misaēl Misak d", kai tǭ ᾿Azarią ᾿Audenagō. » Kai touto de para tisi despoteias 55 nenomistai dikaion᾽ ōnoumenoi gar oiketas tas prosēgorias ameithousin, hina kai tę̄ tēs prosēgorias enallagę̄ tēn douleian gnōrizōsi, Kai touto “6 kai entautha ho archieunouchos epoiēse, kai tas HeĒ raïchas aphelōn prosēgorias, Chaldaïchas epitetheichen 6, epeidē kai tēn Chaldaiōn glōssan mathein tous neagnias 5 ho basileus parenēgye΄. «Kai etheto Aaniēl epi tēn kardian 19 hautou, pou mē alisgēthēnai 1: en tę̄ trapezę̄ tou basileōs, kai en tǭ oinǭ tou 13 potou autou, kai exiōse ton archieunouchon, hopōs mē 7" alisgēthę̄. » Hoi gar philotheou ouk en topǭ zētoudi ton epi pantōn Theon, all᾽ entha an aphikōntai tēn autēn autǭ therapeian protpherousi, kai en chachopragiais ontes hōsautōs ton oikeion proskynousi Dēmiourgonï". Entautha de pollēn estin heurein thaumatos hypeodolēn " paides gar para Ioudaiois tethrammenoi, kai tēn topikēn tou Theou latreian memathēkotes, eita tēn xenēn oikountes, kai douleuein ēnanchasmenoi nean agontes komidę̄ tēn hēlikian, hypo nomois heterois anankazomenoi zēn, tēn patrǭan eusebeian phylattein spoudazousi " kai epeidē tous Bathylōnious heōrōn tais men tōn eidōlōn epichlēsesi ta opsa molynantas 15, spondais de ton oikon miainontas, tēs horōmenēs kataphronēsantes sōtērias, kai tēs basilikēs pandaisias tēn hēdonēn rēsai sphisin autois 16 tōn basilikōn sitiōn parai-
7. "And the chief eunuch gave them names: to Daniel, Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abednego." Among some people this is regarded as a right of ownership: when they buy servants they change their names, so that by the change of name they may mark their slavery. The chief eunuch did this here too: he took away their Hebrew names and gave them Chaldean ones, since the king had also ordered the youths to learn the Chaldean language.
8. "And Daniel resolved in his heart not to be defiled by the king's table and by the wine he drank, and he begged the chief eunuch that he might not be defiled." The God-loving do not seek the God over all in one place; wherever they arrive they offer him the same service, and in misfortune too they worship their own Creator in the same way. Here one can find an extraordinary marvel. Boys brought up among the Jews and taught the worship of God that was bound to a place, then living in a foreign land, forced to serve while still very young and compelled to live under other laws, are eager to keep their ancestral piety. Since they saw the Babylonians defiling the food with invocations of idols and polluting the wine with libations, they despised the safety that was in sight, and the pleasure of the royal banquet … for themselves … of the royal food …
1.9PG 81
θ΄, ε« Καὶ ἔδωκεν ὁ Θεὸς τὸν Δανιὴλ εἰς ἕλέον καὶ οἰχτιρμὸν 15 ἐνώπιον τοῦ ἀρχιευνούχου. γ) ᾿Αχολουθεξ γὰρ ταῖς γνώμα:ς ἡ θεία κηδεμονία, καὶ ἅμα τὰ θεῖα προείλοντο, καὶ τῆς θείας ἐπικουρίας ἀπήλαυσαν. Τοῦτο καὶ ἐπὶ τοῦ Ἰωσὴφ γεγενημένον ἔστιν εὑρεῖν" « Ἣν γὰρ, φησὶ, Κύριος μετὰ Ἰωσὴφ, καὶ ᾿ ἦν ἀνὴρ ἐπιτυγχάνων, καὶ χατέχεεν αὐτῷ 59 ἔλεον, καὶ χάριν ἐναντίον τοῦ δεσμοφύλαχος. ν Διδασκόμεθα τοίνυν κἀντεῦθεν, ὡς οὐδένα τῶν εἰς αὐτὸν πεπιστευκότων ἀτημέλητόν πώς ποτε δ' καταλέλοιπεν ὁ Θεός. Διὸ καὶ δ᾽ ἕτερος προφήτης βοᾷ - ε« Ἐρωτήσατε "" γενεὰς τὰς γενομένας προτέρας ὑμῶν, τίς ἐνεπίστευσε Κυρίῳ δ", καὶ κατῃσχύνθη; »΄ {. « Καὶ εἶπεν ὁ ἀρχιευνοῦχος τῷ Δανιήλ " Φοθοῦ. μαι ἐγὼ τὸν χύριόν μου τὸν βασιλέα, τὸν ἐχτάξαν. τα "δ τὴν βρῶσιν δ' καὶ τὴν πόσιν ὑμῶν, μή ποτὲ ἴδῃ τὰ πρόσωπα ὑμῶν σκυθρωπὰ πὰρὰ τὰ παιδάρια τὰ συνήλιχα 5" ὑμῶν, καὶ χαταδιχάσητε τὴν κεφαλὴν μου. τῷ βασιλεῖ, » Οὐκ ἄλογον 85 τοῦ ἀρχιεὐνούχου τὸ δέος " ἄνθρωπος γὰρ ἣν πνευματικῆς χάριτος οὐ γεγευμένος, ἀνθρωπίνως δὲ σκοπῶν τὰ ἀνθρώπεια 55, καὶ ἡγούμενος ἐκ μόνης δύνασθαι τῆςς τῶν ἐδεσμάτων πολυτελείας τρέφεσθαί τς καὶ ἀνθεῖν τὰ σώματα, δέδοικε "" μὴ τῶν μὲν πολυτελῶς τρεφομένων, τούτων δὲ ἀσχητιχῶς βιοτενόντων, διαφορά τις ἐν τοῖς προσώποις φανῇ "', καὶ τιμωρίαν ἐσχάτην ὑπομείνῃ παρὰ τοῦ τἀναντία προστεταχότὸς βασιλέως. ᾿Αλλ᾽ ἐπειδὴ τοῦτον εἶδε δειμαίνοντα ὁ μαχάριο: Δανιὴλ, μεταφέρει πρὸς τὸν ᾿Αμελάσαρ 33 τὴν παράκλησιν, ὃν κατέστησεν ὁ ἀρχιευνοῦχος κηδεμόνα αὐτοῦ τε καὶ ᾿Ανανία, καὶ ᾿Αζαρία "5, καὶ Μισαὴλ, καί φησι"
th΄, e« Kai edōken ho Theos ton Daniēl eis heleon kai oichtirmon 15 enōpion tou archieunouchou. g) ᾿Acholouthex gar tais gnōma:s hē theia kēdemonia, kai hama ta theia proeilonto, kai tēs theias epikourias apēlausan. Touto kai epi tou Iōsēph gegenēmenon estin heurein" « Hēn gar, phēsi, Kyrios meta Iōsēph, kai ᾿ ēn anēr epitynchanōn, kai chatecheen autǭ 59 eleon, kai charin enantion tou desmophylachos. n Didaskometha toinyn kanteuthen, hōs oudena tōn eis auton pepisteukotōn atēmelēton pōs pote d' kataleloipen ho Theos. Dio kai d᾽ heteros prophētēs boą - e« Erōtēsate "" geneas tas genomenas proteras hymōn, tis enepisteuse Kyriǭ d", kai katę̄schynthē? »΄ {. « Kai eipen ho archieunouchos tǭ Daniēl " Phothou. mai egō ton chyrion mou ton basilea, ton echtaxan. ta "d tēn brōsin d' kai tēn posin hymōn, mē pote idę̄ ta prosōpa hymōn skythrōpa para ta paidaria ta synēlicha 5" hymōn, kai chatadichasēte tēn kephalēn mou. tǭ basilei, » Ouk alogon 85 tou archieunouchou to deos " anthrōpos gar hēn pneumatikēs charitos ou gegeumenos, anthrōpinōs de skopōn ta anthrōpeia 55, kai hēgoumenos ek monēs dynasthai tēss tōn edesmatōn polyteleias trephesthai ts kai anthein ta sōmata, dedoike "" mē tōn men polytelōs trephomenōn, toutōn de aschētichōs biotenontōn, diaphora tis en tois prosōpois phanę̄ "', kai timōrian eschatēn hypomeinę̄ para tou tanantia prostetachotos basileōs. ᾿All᾽ epeidē touton eide deimainonta ho machario: Daniēl, metapherei pros ton ᾿Amelasar 33 tēn paraklēsin, hon katestēsen ho archieunouchos kēdemona autou te kai ᾿Anania, kai ᾿Azaria "5, kai Misaēl, kai phēsi"
9. "And God brought Daniel into favor and compassion before the chief eunuch." Divine care follows the intentions: as soon as they chose divine things, they also enjoyed divine help. One can find that this happened in the case of Joseph too: "For the Lord was with Joseph," it says, "and he was a successful man, and he poured mercy on him and gave him favor before the jailer." From this too we learn that God has never at any time left anyone who believed in him uncared for. That is why another prophet also cries out: "Ask the generations that were before you: who trusted in the Lord and was put to shame?"
10. "And the chief eunuch said to Daniel: I fear my lord the king, who appointed your food and your drink, lest he see your faces gloomier than the boys of your own age, and you condemn my head to the king." The chief eunuch's fear was not unreasonable. He was a man who had not tasted spiritual grace, who looked at human affairs in a human way and thought that bodies could be nourished and flourish only from costly foods. He feared that, since the others were fed costly food and these lived ascetically, some difference would show in their faces, and he would suffer the ultimate punishment from the king who had commanded the opposite. But when blessed Daniel saw that he was afraid, he turned his request to Amelsar, whom the chief eunuch had set as guardian over him and Hananiah, Azariah and Mishael, and says:
1.12PG 81
ιβ', ιὖΆ. ε Πείρασον δὴ τοὺς παῖδάς; σου ἡμέρας δέκα, καὶ δότωσαν ἡμῖν ἀπὸ τῶν σπερμάτων "", καὶ ὠπιόν σου αἱ ἰδέαι ἡμῶν, καὶ αἱ ἰδέχι τῶν παιδαρίων τῶν ξσθιόντων τὴν τράπεξαν τοῦ βασιλέως" καὶ καθὼς ἐὰν ἴδῃς, ποίησον μετὰ τῶν παίδων σου. ν» Οὐδὲν τῆς εἰς Θεὸν πίστεως ἰσχυρότερον, καὶ δὴ "5 τοῦτο πολλαχόθεν καὶ "ὁ ἄλλοθεν ἔστι μαθεῖν, οὐκ ἥκιστα δὲ καὶ ἐκ τῶν τοῦ θεσπεσίου Δανιὴλ ῥημάτων. Τὸ γὰρ πιττεῦσαί τε καὶ θαῤῥῆσαι, ὡ; τῆς θείας ῥοπῆς ἀπολαύσεται, καὶ μὴ "7 ἐσθίων τῶν ἐσθιόντων χάὶ εὐπρεπέστερός τε χἀὶ περικαλλέστερος φανήσεται" καὶ μείζων, ποίαν εὐσεθείας ὑπερθολὴν καταλείπει; Καλῶς δὲ καὶ τῷ πιθανῷ τὴν ἱκετείαν ἐκέρασε " « Πείρασον γὰρ, φησὶ, τοὺς παϊδάς σου ἡμέρας δέκα, μεθα, καὶ ὕδωρ πιώμεθα" ν καὶ γενοῦ σὺ τῶν πριτὦπων κριτῆς " κἂν εὕρῃς βλάδην τινὰ γινομένην τοῖς σώμασιν ἐκ τῆς τοιαύτης τροφῆς, τὸ μὲν δοκοῦν σοι χελεύσεις, ἡμεῖς δὲ οὐκ ἀντιλέξομεν. Τοσαύτην εἶχε παιδόθεν ὁ θεῖος οὗτος ἀνὴρ, καὶ τῶν θείων νόμων φροντίδα, καὶ πίστιν περὶ τὸν νομοθέτην καὶ ὁ μὲν ταῦτα ἔλεγεν, ὁ δὲ τὴν ἱκετείαν ἐδέχετο.
ib', iyA. e Peirason dē tous paidas? sou hēmeras deka, kai dotōsan hēmin apo tōn spermatōn "", kai ōpion sou hai ideai hēmōn, kai hai idechi tōn paidariōn tōn xsthiontōn tēn trapexan tou basileōs" kai kathōs ean idę̄s, poiēson meta tōn paidōn sou. n» Ouden tēs eis Theon pisteōs ischyroteron, kai dē "5 touto pollachothen kai "ho allothen esti mathein, ouk hēkista de kai ek tōn tou thespesiou Daniēl rhēmatōn. To gar pitteusai te kai tharrhēsai, hō? tēs theias rhopēs apolausetai, kai mē "7 esthiōn tōn esthiontōn chai euprepesteros te chai perikallesteros phanēsetai" kai meizōn, poian eusetheias hypertholēn kataleipei? Kalōs de kai tǭ pithanǭ tēn hiketeian ekerase " « Peirason gar, phēsi, tous païdas sou hēmeras deka, metha, kai hydōr piōmetha" n kai genou sy tōn pritōpōn kritēs " kan heurę̄s bladēn tina ginomenēn tois sōmasin ek tēs toiautēs trophēs, to men dokoun soi cheleuseis, hēmeis de ouk antilexomen. Tosautēn eiche paidothen ho theios houtos anēr, kai tōn theiōn nomōn phrontida, kai pistin peri ton nomothetēn kai ho men tauta elegen, ho de tēn hiketeian edecheto.
12–13. "Test your servants for ten days, and let them give us seed vegetables [and we will eat, and water, and we will drink], and let our looks and the looks of the boys who eat at the king's table [appear] before you; and as you see, so do with your servants." Nothing is stronger than faith in God. One can learn this from many places and from elsewhere too, and not least from the words of the inspired Daniel. For to believe and be confident that he would enjoy the divine favor, and that, by not eating, he would appear more comely, more handsome and bigger than those who ate: what height of piety does that leave unreached? He also did well to mix persuasion into his plea: "Test your servants," he says, "for ten days" … "[and we will eat,] and drink water"; and be the judge of our faces yourself; and if you find any harm coming to our bodies from such food, you will order what seems best to you, and we shall not object. Such care for the divine laws, and such faith in the Lawgiver, did this divine man have from childhood. He said this, and the other accepted the request.
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ιδ΄, ιε΄. ε Καὶ εἰσήκουσε γὰρ αὐτῶν "5, φησὶν͵ εἰς! τὸ ῥῆμα τοῦτο, καὶ ἐπείρασεν αὐτοὺς ἡμέρας δέκα. Καὶ μετὰ τὸ τέλος τῶν δέκα ἡμερῶν ἑωράθησαν αἱ ἰδέαι αὐτῶν ἀγαθαὶ, καὶ αὐτοὶ ἰσχυροὶ" ταῖς σαρξὶν ὑπὲρ τὰ παιδάρια τὰ ἐσθίοντα τὴν τράπεζαν τοῦ βασιλέως. ν Ἔτυχε γὰρ ὧν ἠθέλησεν ὁ θεῖος οὗτος προφήτης, καὶ τὰς ὑποσχέσεις ὑπέδειξεν ἀληθεῖς τῷ τὴν ἐπιμέλειαν αὐτῶν ἐγχεχειρισμένῳ " τῆς γὰρ θείας χάριτος ἀπολαύσαντες " ὥφθησαν ἀμείνους" πολλῷ τῶν τῆς βασιλικῆς ἀπολαυόντων ζης.
id΄, ie΄. e Kai eisēkouse gar autōn "5, phēsin͵ eis! to rhēma touto, kai epeirasen autous hēmeras deka. Kai meta to telos tōn deka hēmerōn heōrathēsan hai ideai autōn agathai, kai autoi ischyroi" tais sarxin hyper ta paidaria ta esthionta tēn trapezan tou basileōs. n Etyche gar hōn ēthelēsen ho theios houtos prophētēs, kai tas hyposcheseis hypedeixen alētheis tǭ tēn epimeleian autōn enchecheirismenǭ " tēs gar theias charitos apolausantes " hōphthēsan ameinous" pollǭ tōn tēs basilikēs apolauontōn zēs.
14–15. "And he listened to them," it says, "in this matter, and tested them for ten days. And at the end of the ten days their looks appeared good, and they were stronger in flesh than the boys who ate at the king's table." This divine prophet obtained what he wished and showed the one entrusted with their care that his promises were true; for, enjoying the divine grace, they appeared far better than those who enjoyed the royal [table].
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τς΄. « Καὶ ἐγένετο ᾿Αμελάσαρ ἀναιρούμενος τὸ δεῖπνον αὐτῶν, καὶ τὸν οἶνον τοῦ πόματος αὐτῶν, καὶ ἐδίδου αὐτοῖς σπέρματα.,», Καὶ διπλοῦν ἔχαρπώσατο κέρδος " πρῶτον μὲν γὰρ μεμάθηκεν, ὡς δυνατὸν καὶ νηστείᾳ χρώμενον σωματικὴν ῥώμην ν καὶ εὐπρέπειαν κτήσασθαι " ἔπειτα δὲ καὶ τὴν ἐκχείνοις χορηγουμένην αὐτὸς λαμθάνων τροφὴν, προθυμότερον αὐτοῖς ἐχορήγει τὰ ποθούμενα σπέρματα" εἶτα, ἐπειδὴ ὃ περὶ ἑαυτοῦ ὁ μόνου διηγήσατο ἷ, ἀναγκαίως καὶ τοὺς κοινωνοὺς τῆς εὐσεδείας εἰς μέσον καλεῖ, καί φησι"
ts΄. « Kai egeneto ᾿Amelasar anairoumenos to deipnon autōn, kai ton oinon tou pomatos autōn, kai edidou autois spermata.,», Kai diploun echarpōsato kerdos " prōton men gar memathēken, hōs dynaton kai nēsteią chrōmenon sōmatikēn rhōmēn n kai euprepeian ktēsasthai " epeita de kai tēn ekcheinois chorēgoumenēn autos lamthanōn trophēn, prothymoteron autois echorēgei ta pothoumena spermata" eita, epeidē ho peri heautou ho monou diēgēsato hi, anankaiōs kai tous koinōnous tēs eusedeias eis meson kalei, kai phēsi"
16. "And Amelsar took away their dinner and the wine they were to drink, and gave them seed vegetables." He reaped a double gain. First, he learned that it is possible for one who fasts to gain bodily strength and comeliness; then, since he himself received the food supplied for them, he supplied them all the more readily with the vegetables they wanted. Next, since he had told only what concerned himself, he necessarily brings his partners in piety into view as well, and says:
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ιζ΄, ε Καὶδ τοῖς παιδαρίοις τοῖς τέσσαρσιν ἔδωκεν αὐτοῖς ὁ θεὸς σύνεσιν καὶ φρόνησιν ἐν πάσῃ γραμματικῇ σοφίᾳ". ν Οὐ γὰρ ἡ Χαλδαίων, φησὶ, πα!δεία συνετοὺς αὐτοὺς ἀπέφηνε, καὶ ᾽6 σοφίας ἁπάσης ἐνέπλησεν, ἀλλ᾽ ἐκ θείας χάριτος καὶ συνέτεως καὶ σοφίας καὶ πάσης ἐπιστήμης ἀξιωθέντες, κρείττους ἁπάντων ἐδείχθησαν ᾽". ε Καὶ Δανιὴλ, φησὶ, συνῆκεν ἐν πάσῃ ὁράσει, καὶ ἐνυπνίοις ᾿Ξ. » Παιδόθεν γὰρ θείας ἀποκαλύψεις ἑώρα, οὐκ ὄναρ μόνον, ἀλλὰ καὶ ὕπαρ " καὶ ἑρμηνεύειν δὲ ἠδύνατο τὰ τοῖς ἄλλοις ἀποχαλυπτόμενα "3" τὸ γὰρ συγῆχε τοῦτο παραδηλοῖ. Διδασκόμεθα δὲ κἀντεῦθεν, ὡς οὐκ οἶδεν ἐλιχία; διαφορὰν ὁ τῶν ὅλων Θεὸς, ἀλλ᾽ εὐσέδειαν μόνον "" καὶ φιλοθεῖαν ζητεῖ" κἂν εὕρῃ ταύτην ἐν νέῳ, ποὶ- Ὁ λῶν τοῦτον προτίθησι πρεσδυτέρων. Τὸ αὐτὸ" δὲ καὶ ἐπὶ τοῦ Ἰωσὴφ ἔστιν αὐτὸν εὑρεῖν πεποιηκότα, καὶ ἐπὶ Σαμουὴλ τοῦ προφήτου " παιδίῳ γὰρ ὄντι κομιδῇ νέῳ, καὶ ἐπεφάνη, καὶ τὰς κατὰ τοῦ πρεσθύτου τιμωρίας προαγορεύειν ἐχέλευσεν, εἰς κατἡγορίαν μὲν τοῦ γεγηραχότος, ἀπόδειξιν δὲ τῆς ἐπαὐθούσης τῷ μειρακίῳ χάριτος. 3 ιη-χ΄, «Καὶ μετὰ τὸ τέλος τῶν ἡμερῶν, ὧν εἶπεν Α ὁ βασιλεὺς εἰσαγαγεῖν αὐτοὺς, εἰσήγαγεν '. αὐτοὺς ὁ ἐλάλησε μετ᾽ αὐτῶν ὁ βασιλεὺς, καὶ οὐκ ηὑρέθησαν "ἢ ἐκ πάντων αὐτῶν ὅμοιοι Δανιὴλ, ᾿Ανανίᾳ "5, ᾿Αζαρίᾳ καὶ Μισαήλ᾽"" καὶ ἔστησαν ἐνώπιον τοῦ βασιλέως. Καὶ ἐν παντὶ ῥήματι σοφίας καὶ ἐπιστήμης, ὑπὲρ ὧν " ἐζήτησε παρ᾽ αὐτῶν ὁ βασιλεὺς, ηὗρεν" αὐτοὺς δεχαπλασίονας ὑπὲρ ᾽" πάντας τοὺς ἐπαοιδοὺς καὶ μάγους 3", τοὺς ὄντας ἐν τῇ ᾽ὁ βασιλείᾳ αὐτοῦ.» ᾿λλ᾽ ὁ μὲν ᾿Αμελάσαρ ἔδει" τὴν τῶν ἐδεσμάτων διαφορὰν, καὶ ἔμαθε πάντως τῆς θείας χάριτος τὴν ἰσχύν " ὁ δὲ βασιλεὺς ἴσως ᾽"5 ἐγνώκει τούτων οὐδέν. ὥς γὰρ ἔμαθε "», τῆς μὲν τροφῆς ὁμοίως παρ᾽ αὖὑτοῦ χορηγουμένης, ὑπὸ δὲ τοῦ ᾿Αμελάσαρ μένης; ᾿Αλλ᾽ ὅμω; οὐ σμιχρὰν καὶ οὗτος ὠφέλειαν Β ἐδέξατο, πάντων αὑτοὺς τῶν ἐξ ἑτέρων ἐθνῶν ἔχλεγέντων ᾽ ἀμείνους εὑρὼν, κάλλε: τε καὶ μεγέθει “ὦματος, σοφίᾳ τε καὶ συνέσει ψυχῆς, ῥυθμῷ τε λόγων καὶ πάσῃ λογικῇ ἐπιστήμῃ. Τὰς δὲ συγκρίσεις οὖκ ἁπλῶς ἐποιήσατο, ἀλλ' ἐρωτήσεις τινὰς προσαγαγὼν 3, τὴν πεῖραν ἕλαόε τῆς ἀληθείας διδάσκαλον, καὶ ηὗρεν αὐτοὺς οὐκ ἁπλῶς ὑπερχειμένους ", ἀλλὰ δέκα μοίραις ἀμείνους ὑπάρχοντας “ καὶ τέως μεμάθηκεν, ὅτε τῶν ἄλλων 5 πάντων ἐθνῶν Ἰουδαῖο: σοφώτεροι. Ταῦτα εἰρηκὼς ἐπήγαγε "
iz΄, e Kaid tois paidariois tois tessarsin edōken autois ho theos synesin kai phronēsin en pasę̄ grammatikę̄ sophią". n Ou gar hē Chaldaiōn, phēsi, pa!deia synetous autous apephēne, kai ᾽6 sophias hapasēs eneplēsen, all᾽ ek theias charitos kai syneteōs kai sophias kai pasēs epistēmēs axiōthentes, kreittous hapantōn edeichthēsan ᾽". e Kai Daniēl, phēsi, synēken en pasę̄ horasei, kai enypniois ᾿X. » Paidothen gar theias apokalypseis heōra, ouk onar monon, alla kai hypar " kai hermēneuein de ēdynato ta tois allois apochalyptomena "3" to gar sygēche touto paradēloi. Didaskometha de kanteuthen, hōs ouk oiden elichia? diaphoran ho tōn holōn Theos, all᾽ eusedeian monon "" kai philotheian zētei" kan heurę̄ tautēn en neǭ, poi- Ho lōn touton protithēsi presdyterōn. To auto" de kai epi tou Iōsēph estin auton heurein pepoiēkota, kai epi Samouēl tou prophētou " paidiǭ gar onti komidę̄ neǭ, kai epephanē, kai tas kata tou presthytou timōrias proagoreuein echeleusen, eis katēgorian men tou gegērachotos, apodeixin de tēs epauthousēs tǭ meirakiǭ charitos. 3 iē-ch΄, «Kai meta to telos tōn hēmerōn, hōn eipen A ho basileus eisagagein autous, eisēgagen '. autous ho elalēse met᾽ autōn ho basileus, kai ouk hēurethēsan "ē ek pantōn autōn homoioi Daniēl, ᾿Ananią "5, ᾿Azarią kai Misaēl᾽"" kai estēsan enōpion tou basileōs. Kai en panti rhēmati sophias kai epistēmēs, hyper hōn " ezētēse par᾽ autōn ho basileus, hēuren" autous dechaplasionas hyper ᾽" pantas tous epaoidous kai magous 3", tous ontas en tę̄ ᾽ho basileią autou.» ᾿ll᾽ ho men ᾿Amelasar edei" tēn tōn edesmatōn diaphoran, kai emathe pantōs tēs theias charitos tēn ischyn " ho de basileus isōs ᾽"5 egnōkei toutōn ouden. hōs gar emathe "», tēs men trophēs homoiōs par᾽ auytou chorēgoumenēs, hypo de tou ᾿Amelasar menēs? ᾿All᾽ homō? ou smichran kai houtos ōpheleian B edexato, pantōn hautous tōn ex heterōn ethnōn echlegentōn ᾽ ameinous heurōn, kalle: te kai megethei “ōmatos, sophią te kai synesei psychēs, rhythmǭ te logōn kai pasę̄ logikę̄ epistēmę̄. Tas de synkriseis ouk haplōs epoiēsato, all' erōtēseis tinas prosagagōn 3, tēn peiran helaoe tēs alētheias didaskalon, kai hēuren autous ouk haplōs hypercheimenous ", alla deka moirais ameinous hyparchontas “ kai teōs memathēken, hote tōn allōn 5 pantōn ethnōn Ioudaio: sophōteroi. Tauta eirēkōs epēgage "
17. "And to these four boys God gave understanding and prudence in all literary wisdom." It was not the education of the Chaldeans, he says, that made them understanding and filled them with all wisdom; rather, being granted understanding, wisdom and all knowledge by divine grace, they were shown to be superior to everyone. "And Daniel," he says, "understood every vision and dreams." From childhood he saw divine revelations, not only asleep but also awake; and he could interpret what was revealed to others, which is what "understood" indicates. From this too we learn that the God of the universe knows no distinction of age but seeks only piety and love of God; and if he finds it in a young man, he prefers him to many elders. One can find him doing the same with Joseph and with Samuel the prophet. To Samuel, while still a very young child, he both appeared and ordered him to foretell the punishments on the old man, to the reproach of the aged priest and as proof of the grace blossoming on the lad.
18–20. "And at the end of the days after which the king had said to bring them in, [the chief eunuch] brought them in [before Nebuchadnezzar]. And the king spoke with them, and among them all none was found like Daniel, Hananiah, Azariah and Mishael; and they stood before the king. And in every matter of wisdom and knowledge on which the king questioned them, he found them ten times better than all the enchanters and magi who were in his kingdom." Amelsar saw the difference in the foods and certainly learned the strength of divine grace; but the king perhaps knew nothing of this. For how could he have learned it, when the food was supplied by him to all alike and by Amelsar … ? Yet he too received no small benefit, finding them better than all those chosen from the other nations, in beauty and stature of body, in wisdom and understanding of soul, in fluency of speech and in every kind of rational knowledge. He did not make the comparison idly but, by putting questions to them, took experience as the teacher of the truth, and found them not merely superior but ten times better. And so he learned that the Jews were wiser than all the other nations. Having said this, he added:
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χα', « Καὶ ἐγένετο Δαν:ἣλ ξως ἕτους ᾽" ἑνὸς Κύρου τοῦ βασιλέως. » Οὐκ ἁπλῶς δὲ τοῦτο προστέθειχϑν, ἀλλὰ τῆς προφητείας ἁπάσης τὸν χρόνον δῆλον ποιῆσαι θελήσας. Τούτου χάριν καὶ τὴν ἀρχὴν ἡμᾶς (. ἧς προφητείας ἐδίδαξε, καὶ τὸ τέλος προστέθεικεν, ἵνα τῶν μεταξὺ βασιλέων ἀριθμοῦντες τὰ ἔτη, μάθωμὲν ἅπαντα τῆς προφητείας τὸν χρόνον. Πρὸς δὲ τού-. τοῖς ἡμᾶς διδάσκει, ὅτι καὶ τὸν ποιησάμενον τῆς αἰχμαλωτίας τὴν ἄφεσιν ἐθεάσατο Κῦρον, καὶ τῷ ἢ πάρόντι βίῳ παραψυχῆς ἀπήλαυσε τὴν τῶν ὁμοφύλων ἐλευθερίαν ἰδών " ἐν αὐτῷ γὰρ τῷ πρώτῳ ἕτε: τῆς βασιλείας ἐπανελθεῖν δ᾽ ὁ Κῦρος εἰς τὴν Ἰουδαίαν τοὺς βουλομένους Ἰουδαίους ᾽7 προσέταξε, καὶ τὸν θεῖον ἀνήγειρε 5 νεὼν, παρ᾽ αὐτοῦ τοῦ μακαρίου Δανιὴλ τὴν Ἡσαΐου τοῦ προφήτου πρόῤῥησιν διδαχθείς " ἐκεῖνος γὰρ διαῤῥήδην ἐόόα " « Λέγων Ἵερουσαλὴμ, Οἰκοδομηθήσῃ" καὶ ταῖς πόλεσι τῆς Ἰουδχίας, Κατοικισθήσεσθε “ὁ λέγων Κύρῳ φρονεῖν, καὶ πάντα τὰ θελήματά μου ποιήσειν ᾽. » --- « Τάδε λέγει Κύριος τῷ χριστῷ" μον Κύρῳ, οὗ ἐκράτησα τῆς χειρὸς αὐτοῦ, ὑπακοῦσαι ἔμπροσθεν αὐτοῦ ἔθνη, καὶ πόλεις οὐ συγχλεισθήσονται " ἐγὼ γὰρ" προπορεύσομαι πρὸ προσώπον σου, καὶ ὄρη ὁμαλιῶ " πύλας χαλκᾶς συντρίψω, καὶ μοχλοὺς σιδηροῦς συν- Δανιὴλ ἕως ἕτους ἑνὸς Κύρου τοῦ βασιλέως. » πους ἀνοίξω σοι. ν Ταῦτα μαθὼν ὁ Κῦρος τοῖς βου.λομένοις τῶν Ἰουδαίων τὴν εἰς τὴν ἐνεγκοῦσαν ἐπἄνοδον ἐχαρίσατο" καὶ ἡ βίδλος δὲ τῶν Παραλειπομένων τὸν χρόνον ἡμᾶς διδάσκει. « Γἕτους γὰρ, φτοὶ, πρώτου Κύρου, τοῦ βασιλέως Περσῶν, μετὰ τὸ πλτρωθῆναι ῥῆμα" Κυρίου διὰ στόματος Ἱερεμίου, ἐξήγειρε Κύριος τὸ πνεῦμα Κύρου, τοῦ Περσῶν, καὶ παρήγγειλε Κῦρος κηρύξαι ἐν πάση τῇ βασιλείᾳ αὑτοῦ ἐν λόγοις Γραφῆς, λέγων " Τάδε λέγει Κῦρος ὁ βασιλεὺς Περσῶν " Πάσας τὰς βασιλείας "" τῆς γῆς ἔδωκέ μοι Κύριος ὁ Θεὸς τοῦ οὐρανοῦ, καὶ αὑτὸς ἐνετείλατό μοι οἰκοδομῆσαι αὐτῷ οἶκον ἐν Ἱερουσαλὴμ, τῇ ἐν τῇ Ἰουδαίᾳ τίς ἐν ὑμῖν ἐκ παντὸς τοῦ λαοῦ αὐτοῦ; Κύριος ὁ Θεὸς ἔσται μετ᾽ Β αὐτοῦ, καὶ ἀναδήτω. » Τούτου χάριν καὶ ὁ μακάριος Δανιὴλ τὸν τῆς προφητείας διδάσκων χρόνον, ἐνπέθεικε τοῖς Ἰουδαίων "" συγγράμμασι τό" ε Ἐγένετο Ἡμεῖς δὲ ἐνταῦθα τὸν ἀκροατὴν διαναπαύσαντες͵ κὲν ἀγαθὸν Δεσπότην ὑμνήσωμεν "δ, τὸν πατάσσοντα καὶ ἰώμενον, μαστιγοῦντα καὶ ἑατρεύοντα, τιμωρίᾳ καὶ φιλαυθρωπίᾳ χρώμενον" αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
cha', « Kai egeneto Dan:hēl xōs hetous ᾽" henos Kyrou tou basileōs. » Ouk haplōs de touto prostetheichϑn, alla tēs prophēteias hapasēs ton chronon dēlon poiēsai thelēsas. Toutou charin kai tēn archēn hēmas (. hēs prophēteias edidaxe, kai to telos prostetheiken, hina tōn metaxy basileōn arithmountes ta etē, mathōmen hapanta tēs prophēteias ton chronon. Pros de tou-. tois hēmas didaskei, hoti kai ton poiēsamenon tēs aichmalōtias tēn aphesin etheasato Kyron, kai tǭ ē paronti biǭ parapsychēs apēlause tēn tōn homophylōn eleutherian idōn " en autǭ gar tǭ prōtǭ hete: tēs basileias epanelthein d᾽ ho Kyros eis tēn Ioudaian tous boulomenous Ioudaious ᾽7 prosetaxe, kai ton theion anēgeire 5 neōn, par᾽ autou tou makariou Daniēl tēn Hēsaïou tou prophētou prorrhēsin didachtheis " ekeinos gar diarrhēdēn eooa " « Legōn Hierousalēm, Oikodomēthēsę̄" kai tais polesi tēs Ioudchias, Katoikisthēsesthe “ho legōn Kyrǭ phronein, kai panta ta thelēmata mou poiēsein ᾽. » --- « Tade legei Kyrios tǭ christǭ" mon Kyrǭ, hou ekratēsa tēs cheiros autou, hypakousai emprosthen autou ethnē, kai poleis ou synchleisthēsontai " egō gar" proporeusomai pro prosōpon sou, kai orē homaliō " pylas chalkas syntripsō, kai mochlous sidērous syn- Daniēl heōs hetous henos Kyrou tou basileōs. » pous anoixō soi. n Tauta mathōn ho Kyros tois bou.lomenois tōn Ioudaiōn tēn eis tēn enenkousan epanodon echarisato" kai hē bidlos de tōn Paraleipomenōn ton chronon hēmas didaskei. « Getous gar, phtoi, prōtou Kyrou, tou basileōs Persōn, meta to pltrōthēnai rhēma" Kyriou dia stomatos Hieremiou, exēgeire Kyrios to pneuma Kyrou, tou Persōn, kai parēngeile Kyros kēryxai en pasē tę̄ basileią hautou en logois Graphēs, legōn " Tade legei Kyros ho basileus Persōn " Pasas tas basileias "" tēs gēs edōke moi Kyrios ho Theos tou ouranou, kai hautos eneteilato moi oikodomēsai autǭ oikon en Hierousalēm, tę̄ en tę̄ Ioudaią tis en hymin ek pantos tou laou autou? Kyrios ho Theos estai met᾽ B autou, kai anadētō. » Toutou charin kai ho makarios Daniēl ton tēs prophēteias didaskōn chronon, enpetheike tois Ioudaiōn "" syngrammasi to" e Egeneto Hēmeis de entautha ton akroatēn dianapausantes͵ ken agathon Despotēn hymnēsōmen "d, ton patassonta kai iōmenon, mastigounta kai heatreuonta, timōrią kai philauthrōpią chrōmenon" autǭ hē doxa eis tous aiōnas tōn aiōnōn. ᾿Amēn.
21. "And Daniel was there until the first year of King Cyrus." He did not add this idly; he wanted to make clear the time span of the whole prophecy. That is why he taught us the beginning of the prophecy and added its end, so that by counting the years of the kings in between we may learn the whole time of the prophecy. Besides this he teaches us that he also saw Cyrus, who granted release from the captivity, and in this present life enjoyed the consolation of seeing the freedom of his own people. For in the very first year of his reign Cyrus ordered those Jews who wished to return to Judea, and raised up the divine temple, having been taught the prediction of Isaiah the prophet by blessed Daniel himself. For Isaiah cried out expressly: "Who says to Jerusalem, You shall be built; and to the cities of Judea, You shall be inhabited … who tells Cyrus to be wise, and he will do all my will." And: "Thus says the Lord to my anointed, to Cyrus, whose right hand I have grasped, that nations may obey before him, and cities shall not be shut: I will go before you and level mountains; I will shatter bronze gates and break iron bars, … I will open to you." When Cyrus learned this, he granted the return to their homeland to those of the Jews who wished it. The book of Chronicles also teaches us the date: "In the first year," it says, "of Cyrus king of the Persians, after the word of the Lord by the mouth of Jeremiah was fulfilled, the Lord stirred up the spirit of Cyrus of the Persians, and Cyrus gave orders to proclaim through all his kingdom in a written decree, saying: Thus says Cyrus king of the Persians: All the kingdoms of the earth the Lord God of heaven has given me, and he has commanded me to build him a house in Jerusalem, which is in Judea. Who among you is of all his people? The Lord his God shall be with him, and let him go up." For this reason blessed Daniel too, teaching the time of the prophecy, set into the writings of the Jews the words "[Daniel] was [until the first year of King Cyrus]." Here let us give the listener a rest and sing the praise of the good Master, who strikes and heals, scourges and cures, using both punishment and love for humanity: to him be glory for ever and ever. Amen.
Chapter 2
2.1PG 81
α΄. « Ἐν τῷ ἔτει τῷ δευτέρῳ τῆς βασιλείας Ναθουχοδονόσορ ἐνυπνιάσθη ἐνύπνιον "5, καὶ ἐξέστη τὸ πνεῦμα αὐτοῦ, καὶ ὁ ὕπνος αὑτοῦ ἀπεγένετο "" ἀπ' αὐτοῦ. ν Ἐντεῦθεν μανθάνομεν, ὡς εὐθὺς καὶ παρα’ χρῆμα τῆς βασιλείας ἀρξάμενος ἐπεστράτευσε τῇ Ἰουδαίᾳ ἐν τῷ τρίτῳ ἕτει τῆς βασιλείας Ἰωακεὶμ, καὶ τὸν μὲν ἐκέλευσε φέρειν δασμὸν, τοὺς δὲ λαθὼν αἰχμαλώτους εἰς τὴν τῶν ᾿Ασσυρίων ἀπήγαγε χώραν. Μαρτυρεῖ δὲ καὶ Ἱερεμίας ὁ προφήτης τοῖς χρόνο! ἢ, οὑτωσὶ “5 λέγων" ε« Ὃ λόγος ὁ γενόμενος ἐπὶ " Ἵερεμίαν τὸν προφήτην, ἐπὶ πάντα τὸν λαὸν Ἰούδα, ἐν τῷ ἔτει τῷ τετάρτῳ Ἰωακεὶμ 8 υἱοῦ Ἰωσίου βασιλέως Ἰούδα, οὗτος 5" ἐνιαυτὸς πρῶτος τῷ Ναδου- Ὁ χϑδονόσορ, βασιλεῖ Βαβυλῶνος. ν Εὐρίσκομεν τοίνυν πρός. ἐνταῦθα, ὡς τοῦ τρίτου ἔτους τῆς βασιλείας πληρου- μένου τῷ Ἰωακεὶμ βασιλεύσας ὁ Ναθουχοδονόσορ τὴν κατὰ τῶν Ἰουδαίων στρατείαν ἐποιήσατο" ἐν ἀρχῇ δὲ τοῦ τετάρτου ἕτους ὁ προφήτης Ἱερεμίας παραίνεσιν τῷ λαῷ προσφέρων, ἔφη πρῶτον εἶναι ὁ τοῦτον τὸν ἐνιαυτὸν τῷ βασιλεῖ δὃ Ναδουχοδονόσορ. Καὶ ὁ μακάριος δὲ Δανιὴλ τὴν πρώτην αἰχμαλωσίαν εἰρηκὼς γεγενῆσθαι ἐν ἕτει τρίτῳ τῆς βασιλείας Ἰωακεὶμ βασιλέως Ἰούδα, ἐπήγαγε νῦν " « Ἐν τῷ ἔτει τῷ δευτέρῳ τῆς βασιλείας Ναδουχοδονόσορ ἐνυπνιάσήη ἐνύπνιον. » Ταῦτα δὲ οὐκ ἁπλῶς προστέθεικε δ᾽, ἀλλ᾽ ἵνα καὶ τὸν χρόνον ἀχριθῶς καταμάθωμεν. Τούτου χάριν "" καὶ οἱ θεῖοι προφῆται, μεμνημένοι τῶν βασιλέων, καὶ τὸν ἀριθμὸν τῶν ἑτῶν ἀναγράφουσιν. «Ἔν τῷ δὁ ἔτει τοίνυν τῷ δευτέρῳ τῆς βασιλείας Ναθου χοδονόσορ ἐνυπνιάσθη ἐνύπνιον, καὶ ἐξέστη τὸ πνεῦμα αὐτοῦ, καὶ ὁ ὕπνος ἀπέστη " ἀπ᾽ αὐτοῦ. (β΄.) Καὶ εἶπεν ὁ βασιλεὺς τοῦ ὅδ καλέσαι τοὺς ἐπαοιδοὺς, Β καὶ τοὺς μάγους, καὶ τοὺς φαρμαχοὺς, καὶ τοὺς Χαλδαίους, τοῦ ἀναγγεῖλαι τῷ βασιλεῖ τὸ ἐνύπνιον αὐτοῦ.» Ἡ μὲν οὖν δ' τοῦ Θεοῦ οἰκονομία τοῖς ἐχέφροσι δήλη " γνώριμον γὰρ αὐτοῦ “᾽ τὸ ἐνύπνιον ποιῆσαι βουλόμενος τὸν οἰκεῖον προφήτην, ἵνα τὰς ἀγαθὰς καὶ σωμὲν αὐτὸν τῷ ἐνυπνίῳ, ἀφαιρεῖται δὲ τοῦ ἐνυπνίου τὴν μνήμην. ᾿Αλλ᾽ ὥσπερ δήλη τοῦ Θεοῦ τῶν ὅλων ἡ προμήθεια, οὕτω γνώριμος ἅπασι τοῖς εὐσεδέσι καὶ ἡ τοῦ βασιλέως παράνοια 55, Πῶς γὰρ οὐκ ἄκρας παραπληξίας τὸ παρ᾽ ἑτέρων ζητεῖν τοῦ ἐνυπνίου τὴν μνήμην; ᾿Αλλ ὅμω:, κληθέντες, φησὶν, « ἣλθον, καὶ ἔστησαν ἐνώπιον τοῦ βασιλέως.»
a΄. « En tǭ etei tǭ deuterǭ tēs basileias Nathouchodonosor enypniasthē enypnion "5, kai exestē to pneuma autou, kai ho hypnos hautou apegeneto "" ap' autou. n Enteuthen manthanomen, hōs euthys kai para’ chrēma tēs basileias arxamenos epestrateuse tę̄ Ioudaią en tǭ tritǭ hetei tēs basileias Iōakeim, kai ton men ekeleuse pherein dasmon, tous de lathōn aichmalōtous eis tēn tōn ᾿Assyriōn apēgage chōran. Martyrei de kai Hieremias ho prophētēs tois chrono! ē, houtōsi “5 legōn" e« Ho logos ho genomenos epi " Hieremian ton prophētēn, epi panta ton laon Iouda, en tǭ etei tǭ tetartǭ Iōakeim 8 huiou Iōsiou basileōs Iouda, houtos 5" eniautos prōtos tǭ Nadou- Ho chϑdonosor, basilei Babylōnos. n Euriskomen toinyn pros. entautha, hōs tou tritou etous tēs basileias plērou- menou tǭ Iōakeim basileusas ho Nathouchodonosor tēn kata tōn Ioudaiōn strateian epoiēsato" en archę̄ de tou tetartou hetous ho prophētēs Hieremias parainesin tǭ laǭ prospherōn, ephē prōton einai ho touton ton eniauton tǭ basilei do Nadouchodonosor. Kai ho makarios de Daniēl tēn prōtēn aichmalōsian eirēkōs gegenēsthai en hetei tritǭ tēs basileias Iōakeim basileōs Iouda, epēgage nyn " « En tǭ etei tǭ deuterǭ tēs basileias Nadouchodonosor enypniasēē enypnion. » Tauta de ouk haplōs prostetheike d᾽, all᾽ hina kai ton chronon achrithōs katamathōmen. Toutou charin "" kai hoi theioi prophētai, memnēmenoi tōn basileōn, kai ton arithmon tōn hetōn anagraphousin. «En tǭ do etei toinyn tǭ deuterǭ tēs basileias Nathou chodonosor enypniasthē enypnion, kai exestē to pneuma autou, kai ho hypnos apestē " ap᾽ autou. (b΄.) Kai eipen ho basileus tou hod kalesai tous epaoidous, B kai tous magous, kai tous pharmachous, kai tous Chaldaious, tou anangeilai tǭ basilei to enypnion autou.» Hē men oun d' tou Theou oikonomia tois echephrosi dēlē " gnōrimon gar autou “᾽ to enypnion poiēsai boulomenos ton oikeion prophētēn, hina tas agathas kai sōmen auton tǭ enypniǭ, aphaireitai de tou enypniou tēn mnēmēn. ᾿All᾽ hōsper dēlē tou Theou tōn holōn hē promētheia, houtō gnōrimos hapasi tois eusedesi kai hē tou basileōs paranoia 55, Pōs gar ouk akras paraplēxias to par᾽ heterōn zētein tou enypniou tēn mnēmēn? ᾿All homō:, klēthentes, phēsin, « hēlthon, kai estēsan enōpion tou basileōs.»
1. "In the second year of the reign of Nebuchadnezzar he dreamed a dream, and his spirit was amazed, and his sleep left him." From this we learn that, as soon as he began to reign, he marched against Judea in the third year of the reign of Joakim, ordered him to pay tribute, and took others and led them away captive to the land of the Assyrians. Jeremiah the prophet also bears witness to the dates, speaking thus: "The word that came to Jeremiah the prophet concerning all the people of Judah in the fourth year of Joakim son of Josiah king of Judah; this was the first year of Nebuchadnezzar king of Babylon." We find, then, that when the third year of Joakim's reign was being completed, Nebuchadnezzar, having become king, made his campaign against the Jews; and at the beginning of the fourth year the prophet Jeremiah, exhorting the people, said that this was the first year of King Nebuchadnezzar. And blessed Daniel, having said that the first captivity took place in the third year of the reign of Joakim king of Judah, has now added: "In the second year of the reign of Nebuchadnezzar he dreamed a dream." He did not add this idly, but so that we might learn the date precisely. That is why the divine prophets too, when they mention the kings, record the number of the years. "In the second year, then, of the reign of Nebuchadnezzar he dreamed a dream, and his spirit was amazed, and his sleep left him. (2.) And the king gave orders to call the enchanters, the magi, the sorcerers and the Chaldeans, to tell the king his dream." The dispensation of God is plain to the sensible. Wishing to make his own prophet known, so that the good and [saving …] … he [shows] him the dream but takes away his memory of it. But as the providence of the God of the universe is plain, so the king's madness is known to all the pious. For is it not the height of derangement to seek the memory of one's dream from others? Yet when they were called, it says, "they came and stood before the king."
2.3PG 81
Υ΄, δ΄. ε« Καὶ εἶπεν αὐτοῖς ὁ βασιλεύς - Ἐνυπνιάγε. ἡνῶναι τὸ ἐνύπνιον. Καὶ ἐλάλησαν οἱ Χαλδαῖοι τῷ βασιλεῖ Συριστὶ, καὶ εἶπον “ Βασιλεῦ, εἰς τὸν αἰῶνα δ ζῆθι - σὺ εἰπὲ τὸ ἐνύπνιον τοῖς παισί σου, καὶ τὴν σύγκρισιν δ᾽ αὐτοῦ ἀπαγγελοῦμεν “7. » Καὶ τὴν μὲν αἴτησιν τῷ ὄντι ἀκόλουθον ἐποιήσαντο " ἀλαζονιχὴν δὲ τὴν ὑπόσχεσιν " οὔτε γὰρ ἀνθρωπίνης ἦν δεανοίας θείας ἑρμηνεύειν ἀποκαλύψεις δίχα τῆς ἄνωθεν συνεργείας "8. Συριστὶ δὲ τὴν διάλεξιν αἱ Χαλδαῖο: πεποίηνται, ὡς δ᾽ ἐκ διαφόρων συνειλεγμένο: 5 ἐθνῶν, καὶ ἰδίαν μὲν γλῶτταν ἐχόντων ἐκάστου Τ', κοινῇ δὲ πάντων τῇ Σύρων χρωμένων, διδάξαι 173 βουλόμενοι τὸ τῆς ἀποκρίσεως ἀγόλουθον. Ἀλλ᾽ οὐδὲ οὕτως ἔπεισαν τὸν ἀλαζόνα βασιλέα μὴ ἀπαιτεῖν παρ᾽ ἀνθρώπων τὰ παρὰ τὴν φύσιν 7",
Y΄, d΄. e« Kai eipen autois ho basileus - Enypniage. hēnōnai to enypnion. Kai elalēsan hoi Chaldaioi tǭ basilei Syristi, kai eipon “ Basileu, eis ton aiōna d zēthi - sy eipe to enypnion tois paisi sou, kai tēn synkrisin d᾽ autou apangeloumen “7. » Kai tēn men aitēsin tǭ onti akolouthon epoiēsanto " alazonichēn de tēn hyposchesin " oute gar anthrōpinēs ēn deanoias theias hermēneuein apokalypseis dicha tēs anōthen synergeias "8. Syristi de tēn dialexin hai Chaldaio: pepoiēntai, hōs d᾽ ek diaphorōn syneilegmeno: 5 ethnōn, kai idian men glōttan echontōn ekastou T', koinę̄ de pantōn tę̄ Syrōn chrōmenōn, didaxai 173 boulomenoi to tēs apokriseōs agolouthon. All᾽ oude houtōs epeisan ton alazona basilea mē apaitein par᾽ anthrōpōn ta para tēn physin 7",
3–4. "And the king said to them: I dreamed [a dream, and my spirit was troubled to know] the dream. And the Chaldeans spoke to the king in Syriac and said: O king, live for ever; tell the dream to your servants, and we will declare its interpretation." Their request was truly reasonable, but their promise boastful; for it was not within the power of human understanding to interpret divine revelations without help from above. The Chaldeans spoke in Syriac because they had been gathered from different nations, each with its own language, but all using in common the language of the Syrians; they wished to show that their answer was reasonable. But not even so did they persuade the boastful king not to demand from human beings what is beyond nature.
2.5PG 81
ε', ς΄. ε ᾿Απεχρίθη γὰρ εὐθὺς ὁ βασιλεὺς 1", καὶ εἶπε τοῖς Χαλδαίοις " Ὁ λόγος ἀπέστη μον 18 ἐὰν οὖν 16 μὴ γνωρίσητέ μοι τὸ ἐνύπνιον, καὶ τὴν σύγκρισιν αὐτοῦ, εἰς ἀπώλειαν ἔσεσθε, καὶ οἱ οἶκοι ὑμῶν διαρπαγήσονται. Ἑὰν δὲ τὸ ἐνύπνιον κσὶ τὴν σύγκρισιν αὑτοῦ 77 γνωρίσητέ μοι, δόματα καὶ δωρεὰς, καὶ τιμὴν πολλὴν λήψεσθε παρ᾽ ἐμοῦ " πλὴν τὸ ἐνύπνιον καὶ τὴν σύγκρισιν αὐτοῦ ἀπαγγείλατέ μοι. » Ταῦτα δὲ οὐ μόνον αὐτοῦ τὸ θρασὺ καὶ θηριῶδες, ἀλλὰ καὶ τὸ λίαν ἀνόητον ὑποδείκνυσιν " ἀνοίας γ}} ἐσχάτης τὸ νομίσαι, ἣ τῇ ἀπειλῇ τῶν κακῶν, ἢ τῇ ὑποσυχέσει τῶν ἀγαθῶν, πλείονα τοῖς Χαλξαίο:ς ἐγγενήσεσθαι γνῶσιν. (ζ΄.) Αὐτίκα τοίνυν ἐκεῖνοι πρὸς". αὐτὸν ἔφησαν 19 ε Εἰπὲ τὸ ἐνύπνιόν σου τοῖς παισί σου, καὶ τὴν σύγκρισιν αὐτοῦ ἀπαγγελοῦμεν. ν» Τὴν μὲν γὰρ δουλείαν, φησὶν, ὁμολογοῦμεν, ἀλλὰ καὶ τὴν φύσιν γινώσκομεν " καὶ ἑρμηνεῦσαι μὲν, εἰ μάθοιμεν, τὸ ἐνύπνιον δυνησόμεθα, ἐρεῖν ᾽9 δὲ αὑτὸ, σοὶ μὲν γνωρισθὲν, εἶτα λήθῃ παραξοθὲν, οὐ δυνάμεθα. ᾿Αλλ᾽ οὐδὲν ἧττον ὁ μάταιος ἐπέχειτο τοῦ ἐνυπνίου ζητῶν τὴν ἀνάμνησιν. ᾽᾿Λπεχρίθη γὰρ, φησὶν, ὁ βασιλεὺς, καὶ εἶπεν "
e', s΄. e ᾿Apechrithē gar euthys ho basileus 1", kai eipe tois Chaldaiois " Ho logos apestē mon 18 ean oun 16 mē gnōrisēte moi to enypnion, kai tēn synkrisin autou, eis apōleian esesthe, kai hoi oikoi hymōn diarpagēsontai. Hean de to enypnion ksi tēn synkrisin hautou 77 gnōrisēte moi, domata kai dōreas, kai timēn pollēn lēpsesthe par᾽ emou " plēn to enypnion kai tēn synkrisin autou apangeilate moi. » Tauta de ou monon autou to thrasy kai thēriōdes, alla kai to lian anoēton hypodeiknysin " anoias g}} eschatēs to nomisai, hē tę̄ apeilę̄ tōn kakōn, ē tę̄ hyposychesei tōn agathōn, pleiona tois Chalxaio:s engenēsesthai gnōsin. (z΄.) Autika toinyn ekeinoi pros". auton ephēsan 19 e Eipe to enypnion sou tois paisi sou, kai tēn synkrisin autou apangeloumen. n» Tēn men gar douleian, phēsin, homologoumen, alla kai tēn physin ginōskomen " kai hermēneusai men, ei mathoimen, to enypnion dynēsometha, erein ᾽9 de hauto, soi men gnōristhen, eita lēthę̄ paraxothen, ou dynametha. ᾿All᾽ ouden hētton ho mataios epecheito tou enypniou zētōn tēn anamnēsin. ᾽᾿Lpechrithē gar, phēsin, ho basileus, kai eipen "
5–6. "The king answered at once and said to the Chaldeans: The word has gone from me. If then you do not make known to me the dream and its interpretation, you shall be destroyed, and your houses shall be plundered. But if you make known to me the dream and its interpretation, you shall receive gifts, presents and great honor from me; only tell me the dream and its interpretation." These words show not only his rashness and savagery but also his great folly; for it is the height of folly to think that, by the threat of evils or the promise of good things, the Chaldeans would come to have more knowledge. (7.) At once, then, they said to him: "Tell your dream to your servants, and we will declare its interpretation." We acknowledge our servitude, they say, but we also know our nature: if we learn the dream we shall be able to interpret it; but to tell it, when it was made known to you and then given over to forgetfulness, we cannot. Nonetheless the foolish man pressed on, seeking to have the dream recalled. "For the king answered," it says, "and said:
2.8PG 81
η΄. « Ἐπ' ἀληθείας οἶδα 53, ὅτι καιρὸν ὑμεῖς ἐξαγοράξετε δ᾽, καθότι εἴδετε "" ὅτι ἀπέστη ἀπ᾽ δ᾽ ἐμοῦ τὸ ῥῖμα. (θ'.) Ἐὰν οὖν τὸ ἐνύπνιον μὴ ἐπαγγείλητέε" μοι, ἕν" ἔστι τὸ δόγμα ὑμῶν, καὶ οἷδα ὅτι ῥῆμα ψευδὲς καὶ διεφθαρμένον συνέθεσθε εἰπεῖν ἐνώπιόν μου, ἕω; οὗ ὁ καιρὸς παρέλθῃ " τὸ ἐνύπνιόν μο εἴπατέ μοι, καὶ γνώσομαι ὅτι τὴν δ᾽ σύγκρισιν αὑτοῦ ἀναγγελεῖτέ 9 μοι.» Τούτων δὲ τῶν λόγων ἡ μὲν ἀπαίτησις αὐθάδης καὶ μανιχὴ, ἣ δὲ κατηγορία λίαν ἀληθής Βούλεσθε γὰρ, φησὶ "", μαθεῖν τὸ ἐνύπνιον, ἵνα κοινῇ ' τινα πλασάμενοι ἑρμηνείαν ψευδῆ, τοῦ χρόνου τὸ μῆκος, καὶ τῆς ἐχδάτεως τὸν καιοὺν ἀναμένοντες. Τούτων ἀκούσαντες οἱ Χαλδαῖοι ( ὡς γὰρ ἔοικεν, οὗτοι πλείονα τῶν ἄλλων εἶχον παρ᾽ αὐτῷ παῤῥησίαν), ἀποφαντικῶς "5 λοιπὸν διαλέγονται, καὶ παντελῶς ἀπαγορεύουσι τοῦ ἐνυπνίου τὴν, ἀνάμνησιν. ᾿ ε΄. «Οὐκ ἔστι γὰρ, ἔλεγον, ἄνθρωπος ἐπὶ τῆς ξηρᾶς, ὅστις δυνήσεται" γνωρίσαι τὸ ῥῆμα" τῷ βασιλεῖ, καθότι πᾶς" βασιλεὺς μέγας καὶ ἄρχων ῥῆμα τοιοῦτον ᾽Ὑ οὐκ ἐπερωτᾷ ἑπαοιδὸν 35 καὶ Χαλδαῖον. (ια΄.) Ὅτι ὁ λόγος, ὃν ὁ βατιλεὺς ἐπερωτᾷ "", βαρύς" καὶ ἕτερος; οὐκ ἔστιν, ὃς ἀπαγγελεῖ ' αὐτὸν ἐνώπιον ποῦ βασιλέως, ἀλλ᾽ ἢ" θεοὶ, ὧν οὐκ ἔστιν ἡ κατοι- Ὁ κία" μετὰ πάσης σαρκός. » Ὅθεν οὐκ ἐνδέχεται γενέσθαι καθάπερ οἴει. ᾿Ανθρώπινα, φασὶ, παρ᾽ ἡμῶν ἐπιζήτησον, μὴ τὰ παρὰ τὴν φύσιν " - πάντων γὰρ μάλιστα βασιλεῦσιν ἁρμόττει δικαίως τὴν βασιλείαν ἰθύνειν, καὶ τὰ δυνατὰ παρὰ τῶν ὑπηκόων αἰτεῖν " ἃ δὲ νῦν ἀπαιτεῖς, οὐ δικαίως ἀπαιτεῖς " οὐ γάρ ἐστιν ἀνθρώπων τῶν σάρκα περικειμένων ἡ ἢ κατοίκησις ἀχριθῶς ἅπαντα γινωσκούσης. Ταῦτα μὲν οὖν παρὰ πῶν Χαλδαίων ἐῤῥέθη, προῳχονομεῖτο " ὃὲ ἡ τοῦ Δανιὴλ ἀνάῤῥησις. Τούτων γὰρ εἰρηκότων, Οὐκ ἔστιν ἀνθρώπων, ἀλλ᾽ ἣ 7 θεῶν, τὸ ταῦτα γινώσχειν, ὁ θεσπέσιο; Δανιὴλ ἀναμιμνήσκει μὲν τοῦ ἐνυπνίον τὸν βασιλέα, ἀκριδὼς δὲ λίαν " καὶ σαφῶς ἑρμηνεύει " 406 διδάτχει δὲ τὸν βασιλέα, ὅτι ἡ τοιαύτη γνῶσις οὗχ ἀνθρώπων ἐστὶ, τῶν ἐπὶ τ, 5᾽ γῆς ἑρπόντων, οὔτε μὴν θεῶν τῶν οὐκ ὄντων, ἀλλὰ τοῦ τὰ σύμπαντα δ πεποιηκότος Θεοῦ. ᾿Αλλὰ τούτων μὲν ἔκαστον ἐν τῷ οἰκείῳ χωρίῳ τὴν ἁρμόττουσαν ἑρμηνείαν δέ-
ē΄. « Ep' alētheias oida 53, hoti kairon hymeis exagoraxete d᾽, kathoti eidete "" hoti apestē ap᾽ d᾽ emou to rhima. (th'.) Ean oun to enypnion mē epangeilētee" moi, hen" esti to dogma hymōn, kai hoida hoti rhēma pseudes kai diephtharmenon synethesthe eipein enōpion mou, heō? hou ho kairos parelthę̄ " to enypnion mo eipate moi, kai gnōsomai hoti tēn d᾽ synkrisin hautou anangeleite 9 moi.» Toutōn de tōn logōn hē men apaitēsis authadēs kai manichē, hē de katēgoria lian alēthēs Boulesthe gar, phēsi "", mathein to enypnion, hina koinę̄ ' tina plasamenoi hermēneian pseudē, tou chronou to mēkos, kai tēs echdateōs ton kaioun anamenontes. Toutōn akousantes hoi Chaldaioi ( hōs gar eoiken, houtoi pleiona tōn allōn eichon par᾽ autǭ parrhēsian), apophantikōs "5 loipon dialegontai, kai pantelōs apagoreuousi tou enypniou tēn, anamnēsin. ᾿ e΄. «Ouk esti gar, elegon, anthrōpos epi tēs xēras, hostis dynēsetai" gnōrisai to rhēma" tǭ basilei, kathoti pas" basileus megas kai archōn rhēma toiouton ᾽Hy ouk eperōtą hepaoidon 35 kai Chaldaion. (ia΄.) Hoti ho logos, hon ho batileus eperōtą "", barys" kai heteros? ouk estin, hos apangelei ' auton enōpion pou basileōs, all᾽ ē" theoi, hōn ouk estin hē katoi- Ho kia" meta pasēs sarkos. » Hothen ouk endechetai genesthai kathaper oiei. ᾿Anthrōpina, phasi, par᾽ hēmōn epizētēson, mē ta para tēn physin " - pantōn gar malista basileusin harmottei dikaiōs tēn basileian ithynein, kai ta dynata para tōn hypēkoōn aitein " ha de nyn apaiteis, ou dikaiōs apaiteis " ou gar estin anthrōpōn tōn sarka perikeimenōn hē ē katoikēsis achrithōs hapanta ginōskousēs. Tauta men oun para pōn Chaldaiōn errhethē, proǭchonomeito " hoe hē tou Daniēl anarrhēsis. Toutōn gar eirēkotōn, Ouk estin anthrōpōn, all᾽ hē 7 theōn, to tauta ginōschein, ho thespesio? Daniēl anamimnēskei men tou enypnion ton basilea, akridōs de lian " kai saphōs hermēneuei " 406 didatchei de ton basilea, hoti hē toiautē gnōsis houch anthrōpōn esti, tōn epi t, 5᾽ gēs herpontōn, oute mēn theōn tōn ouk ontōn, alla tou ta sympanta d pepoiēkotos Theou. ᾿Alla toutōn men ekaston en tǭ oikeiǭ chōriǭ tēn harmottousan hermēneian de-
8–9. "Truly I know that you are buying time, since you see that the word has gone from me. If then you do not tell me the dream, there is one decree for you; and I know that you have agreed to speak a false and corrupt word before me until the time passes. Tell me my dream, and I shall know that you will declare its interpretation to me." The demand in these words is willful and mad, but the accusation is very true. You want, he says, to learn the dream so that you can make up some false interpretation together, waiting for the length of time and the moment of the outcome. When they heard this, the Chaldeans (who, it seems, had more freedom of speech with him than the others) now speak decisively and refuse outright to recall the dream. (10.) "For there is no man on dry land," they said, "who will be able to make known the matter to the king, since no great king or ruler asks such a thing of an enchanter or a Chaldean. (11.) For the word the king asks is heavy, and there is no other who will declare it before the king except gods, whose dwelling is not with any flesh." Therefore it cannot happen as you think. Ask of us, they say, what is human, not what is beyond nature; for it befits kings above all to steer the kingdom justly and to ask of their subjects what is possible. What you now demand you demand unjustly; for it does not belong to human beings clothed in flesh, but … [whose] dwelling … knowing everything precisely. These things were said by the Chaldeans, and Daniel's declaration was being prepared beforehand. For when they had said, "It belongs not to men but to gods to know these things," the inspired Daniel reminds the king of his dream and interprets it very precisely and clearly, and teaches the king that such knowledge belongs not to human beings who crawl on the earth, nor indeed to gods who do not exist, but to the God who made all things. But each of these points will receive the fitting interpretation in its own place.
2.12PG 81
ιβ΄. ιγ΄. ε« Τότε, φησὶν, ὁ βασιλεὺς ἐν θυμῷ πολλῷ θυλῶνος. Καὶ τὸ δόγμα ἐξῆλθε, καὶ οἱ σοφοὶ ἀπ- εκτείνοντο, καὶ ἐξήτησαν τὸν Δανιὴλ καὶ τοὺς φίλους αὑτοῦ ἀνελεῖν. ν Τυραννικὸν, ἀλλ᾽ οὐ βασιλικὸν τὸ ἔρημον" ἀλαζονεία τὰρ καὶ τῦφος προσλαδὼν ἐξ- ουσίαν, ὄλεθρον μηχανᾶται τοῖς ὑπηκόοις Ἰουδαίοις", ᾿Αλλ᾽ ὁ θειότατος Δανιὴλ τὴν ἄδικον ταύτην σφαγὴν βασιλέως, περὶ τίνος 15 ἐξῆλθεν ἡ γνώμη ἡ ἀναιδὴς « ἐκ προσώπου τοῦ βασιλέως; ν» Ἠγνόει γὰρ, ὡς ἔοικεν, ἅτε 17 μὴ κληθεὶς εἰς τὸν σύλλογον τῶν σοφῶν υἱ Βαβυλῶνος " οὐδέπω γὰρ τὰ τρία παρεληλύθει ἔτη, ἐν οἷς αὑτοὺς τῇ βασιλικῇ τραφέντας τροφῇ μετὰ τὸν αὐτῷ τῶν Βαθυλωνίων ὁ βασιλεύς. Εἰ δὲ πρὸ τούτων Ο 56 διηγήσατο τὸν λόγον Ἶ5, ὅτι καὶ εἰσῆλθον, καὶ τῶν ἄλλων προεχρίθησαν ἀμείνους ὀφθέντες, θαυμαζέτω μηδείς - ἐκεῖνο γὰρ τὸ διήγημα συμπερᾶναι βουλη- πη θεὶς 5", ἄπαντα σαφῶς ἐδίδαξε τὰ τηνικαῦτα συμ- θάντα. εἶτα μεταθαίνει λοιπὸν ἐφ᾽ ἕτερον διήγημα τῶν ἐν τῷ μεταξὺ χρόνῳ γεγενημένων. Ὅτι γὰρ οὐδέττω τῶν παῤῥησίαν ἐχόντων ἣν πρὸς τὸν βασιἀδίκου σφαγῆς ἄγνοια μαρτυρεῖ" ταύτην" γὰρ ἀγνοῶν τὴν αἰτίαν τὸν ᾿Αριὼχ ἠρώτα. Καὶ ἐπειδὴ ἔμαθε, θαῤῥεῖ μὲν τὴν πρὸς τὸν βασιλέα ἀξιοῖ δὲ αὐτὸν ὀλίγον αὐτῷ χρόνον ἐνδοῦναι εἰς τὴν τοῦ ἐνυπνίου ζήτησιν, καὶ τῆς ἑρμηνείας τὴν εῦρε- σιν" εἶτα διδάσκε! ἡμᾶς τὸν τῆς εὑρέσεως τρόπον, οὐκ αὐτὸς φιλοτιμούμενος, ἀλλ᾽ ἡμᾶς ἐπὶ τὴν ὁμοίαν Ὁ σπουδὴν ἐκκαλούμενος.
ib΄. ig΄. e« Tote, phēsin, ho basileus en thymǭ pollǭ thylōnos. Kai to dogma exēlthe, kai hoi sophoi ap- ekteinonto, kai exētēsan ton Daniēl kai tous philous hautou anelein. n Tyrannikon, all᾽ ou basilikon to erēmon" alazoneia tar kai typhos prosladōn ex- ousian, olethron mēchanatai tois hypēkoois Ioudaiois", ᾿All᾽ ho theiotatos Daniēl tēn adikon tautēn sphagēn basileōs, peri tinos 15 exēlthen hē gnōmē hē anaidēs « ek prosōpou tou basileōs? n» Ēgnoei gar, hōs eoiken, hate 17 mē klētheis eis ton syllogon tōn sophōn hui Babylōnos " oudepō gar ta tria parelēlythei etē, en hois hautous tę̄ basilikę̄ traphentas trophę̄ meta ton autǭ tōn Bathylōniōn ho basileus. Ei de pro toutōn O 56 diēgēsato ton logon I5, hoti kai eisēlthon, kai tōn allōn proechrithēsan ameinous ophthentes, thaumazetō mēdeis - ekeino gar to diēgēma symperanai boulē- pē theis 5", apanta saphōs edidaxe ta tēnikauta sym- thanta. eita metathainei loipon eph᾽ heteron diēgēma tōn en tǭ metaxy chronǭ gegenēmenōn. Hoti gar oudettō tōn parrhēsian echontōn hēn pros ton basiadikou sphagēs agnoia martyrei" tautēn" gar agnoōn tēn aitian ton ᾿Ariōch ērōta. Kai epeidē emathe, tharrhei men tēn pros ton basilea axioi de auton oligon autǭ chronon endounai eis tēn tou enypniou zētēsin, kai tēs hermēneias tēn eure- sin" eita didaske! hēmas ton tēs heureseōs tropon, ouk autos philotimoumenos, all᾽ hēmas epi tēn homoian Ho spoudēn ekkaloumenos.
12–13. "Then," it says, "the king in great anger [and wrath said to destroy all the wise men of Ba]bylon. And the decree went out, and the wise men were being killed, and they sought Daniel and his friends to kill them." This was tyrannical, not royal. For arrogance and conceit, once they have taken on authority, devise destruction for their subjects … But the most divine Daniel [asked Arioch, the captain of the] king, [about] this unjust slaughter: "About what has this shameless decree gone out from the presence of the king?" For he did not know, it seems, since he had not been called to the assembly of the wise men of Babylon; the three years had not yet passed in which [they were to be] nourished on the royal food, after which [they were to stand before] the king of the Babylonians. If he told the story before these events, how they went in and were preferred to the others because they appeared better, let no one be surprised. Wishing to complete that story, he taught clearly everything that happened then, and then passes on to another story, of what happened in the intervening time. That he was not yet one of those who had freedom of speech with the king is shown by his ignorance of the unjust slaughter; for not knowing its cause, he asked Arioch. And when he learned it, he takes courage [to go in] to the king, and asks him to grant him a little time for searching out the dream and finding the interpretation. Then he teaches us how it was found, not out of vanity, but calling us to the same zeal.
2.17PG 81
ιζ΄, τη ε Εἰσῆλθε γὰρ, φησὶ, Δαν:ὴλ εἰς τὸν οἶκον αὑτοῦ, καὶ τῷ Ἀνανίᾳ, καὶ τῷ ᾿Αζαρίᾳ, καὶ τῷ Μισαὴλ, τοῖς φίλοις αὑτοῦ ἐγνώρισε τὸ ῥῆμα. Καὶ οἰκτιρμοὺς ἐζήτουν παρὰ τοῦ Θεοῦ τοῦ οὐρανοῦ ὑπὲρ τοῦ μυστηρίου τούτου, ὅπως μὴ ἀπόλωνται Δανιὴλ καὶ οἱ φίλοι αὐτοῦ, μετὰ τῶν ἐπιλοίπων "5 λέγειν ν᾽ ἢ πράττειν ἀνέχονται οὐδὲν δίχα τῆς ἄνωλυ καιρὸν δαπανήσας, ἀλλ᾽ εἰς ἱκετείαν καὶ προσευχὴν, καὶ οὐδὲ ἑαυτῷ μόνῳ θαῤῥήσας, ἀλλὰ καὶ "5 τοὺς οὐκ ἐψεύσθη τῆς ἐλπίδος. γησε Δανιὴλ" τὸν Θεὸν τοῦ οὐρανοῦ. Καὶ εἶπεν" τὸ ὄνομα Κυρίου " τοῦ Θεοῦ εὐλογημένον ἀπὰ ἐλ, ἀποκαλύπτει βαθέα καὶ ἀπόκρυφα. γινώσκων τὰ θεὸν, σοφίας ὄντα καὶ συνέσεω; πηγὴν, ὀρθῶς πραγμάτων μεταδολαῖς ἐλέγχοντα μὲν τὸ τῆς ἀνοὐπὶ ἐξουσίαν ἀφαιρεῖται ταύτην, ὅταν ἐθέλῃ καὶ σοφίας λογοῦμαι καὶ αἰνῶ, ὅτι σοφίαν καὶ δύναμιν ᾽ ἔδωκάς μοι, καὶ νῦν" ἐγνώρισάς μοι ἃ ἠξιώσαμεν παρὰ " αἱ ψυκαὶ, καὶ ἐν ταῖς χρείαις τὸν θεὸν ἐπιστάμεναι᾿ χορηγὸν, καὶ τοῖς αὑτοῦ λιμέσι “προστρέχουσαι, καὶ μετὰ τὴν τῶν ἀγαθῶν χορηγίαν οὐκ ἀνεχόμεναι λήθῃ παραδιδόναι τῶν δωρεῶν τὴν μνήμην, ἀλλ᾽ ὕμνοις νασθαι τοῦ θείου τούτου ἀνδρὸς καὶ τὸ μέτριον φρόνήμᾶ " καὶ γὰρ καὶ "" τὴν αἴτηδιν ποιούμενος, κοινωνοὺς ἔλαδε τοὺς ὁμοτρόπους τῆς προσευχῆς, γὰὶ τὸν ὕμνον ὑφαίνων ὑπὲρ ὧν ἔλαδε, πάλιν αὐτῶν ἐμνη- Βόνευσεν. Οὐ γὰρ εἴπεν, Ἐγνώρισὰς μοι ἃ ἠξίωσά σε, ἄλλ᾽, «ἃ ἠξιώσαμεν παρὰ δοῦ. » Οὕτω τὸν θεῖον
iz΄, tē e Eisēlthe gar, phēsi, Dan:ēl eis ton oikon hautou, kai tǭ Ananią, kai tǭ ᾿Azarią, kai tǭ Misaēl, tois philois hautou egnōrise to rhēma. Kai oiktirmous ezētoun para tou Theou tou ouranou hyper tou mystēriou toutou, hopōs mē apolōntai Daniēl kai hoi philoi autou, meta tōn epiloipōn "5 legein n᾽ ē prattein anechontai ouden dicha tēs anōly kairon dapanēsas, all᾽ eis hiketeian kai proseuchēn, kai oude heautǭ monǭ tharrhēsas, alla kai "5 tous ouk epseusthē tēs elpidos. gēse Daniēl" ton Theon tou ouranou. Kai eipen" to onoma Kyriou " tou Theou eulogēmenon apa el, apokalyptei bathea kai apokrypha. ginōskōn ta theon, sophias onta kai syneseō? pēgēn, orthōs pragmatōn metadolais elenchonta men to tēs anoupi exousian aphaireitai tautēn, hotan ethelę̄ kai sophias logoumai kai ainō, hoti sophian kai dynamin ᾽ edōkas moi, kai nyn" egnōrisas moi ha ēxiōsamen para " hai psykai, kai en tais chreiais ton theon epistamenai᾿ chorēgon, kai tois hautou limesi “prostrechousai, kai meta tēn tōn agathōn chorēgian ouk anechomenai lēthę̄ paradidonai tōn dōreōn tēn mnēmēn, all᾽ hymnois nasthai tou theiou toutou andros kai to metrion phronēma " kai gar kai "" tēn aitēdin poioumenos, koinōnous elade tous homotropous tēs proseuchēs, gai ton hymnon hyphainōn hyper hōn elade, palin autōn emnē- Boneusen. Ou gar eipen, Egnōrisas moi ha ēxiōsa se, all᾽, «ha ēxiōsamen para dou. » Houtō ton theion
17–18. "For Daniel went into his house," it says, "and made the matter known to Hananiah, Azariah and Mishael, his friends. And they sought mercies from the God of heaven concerning this mystery, so that Daniel and his friends might not perish with the rest [of the wise men of Babylon]." … [God-loving souls do not dare to] say or do anything without help from above … not spending the time [idly], but in supplication and prayer; and not trusting in himself alone, but [taking with him] also … and he was not cheated of his hope. … [Then] Daniel blessed the God of heaven. And he said: "Blessed be the name of the Lord God …" … "he reveals deep and hidden things, knowing …" … [He calls] God, the fount of wisdom and understanding, rightly … refuting by the changes of affairs the [folly] of … he takes this authority away whenever he wishes, and of wisdom … "I give thanks and praise, for you have given me wisdom and power, and now you have made known to me what we asked of you." … souls that know God as the supplier in their needs, run to his harbors, and after receiving good things do not allow the memory of the gifts to be given over to forgetfulness, but [repay him] with hymns. … [One may admire] also the modesty of mind of this divine man. In making the request he took those of like character as partners in his prayer, and in weaving the hymn for what he had received he mentioned them again. For he did not say, "You made known to me what I asked of you," but "what we asked of you." So the divine …
2.24PG 81
κδ΄. τ Καὶ εὐθὺς "" ἦλθε, φησὶ, Δανιὴλ πρὸς Αριῶχ, ὃν κατέστησεν ὁ βασιλεὺς ἀπολέσαι τοὺς Βιαδυλῶνος μὴ ἀπολέσῃς, εἰσάγαγε δὲ με ἐνώπιον τοῦ βασιλέως, καὶ τὴν σύγχριδιν τοῦ ὁράματος "δ ἀναγγελῶ τῷ βασιλεῖ. » Πρέπων καὶ οὗτος τῷ προφήτῃ ἕλεος δ" οὐ γὰρ ἠνέσχετο μόνος μετὰ τῶν φίλων τῆς ἀδίκου "7 ἀπαλλαγῆναι σφαγῆς, ἀλλὰ καὶ τοῖς Χαλδαίοις πραγματεύεται σωτηρίαν, ἐλπίζων διὰ τοῦδε τοῦ θαύματος, καὶ τῆς ἀσεδείας αὐτοὺς ἀπαλλάξειν, καὶ τῷ τῶν ὅλων προσάξειν θεῷ
kd΄. t Kai euthys "" ēlthe, phēsi, Daniēl pros Ariōch, hon katestēsen ho basileus apolesai tous Biadylōnos mē apolesę̄s, eisagage de me enōpion tou basileōs, kai tēn synchridin tou horamatos "d anangelō tǭ basilei. » Prepōn kai houtos tǭ prophētę̄ heleos d" ou gar ēnescheto monos meta tōn philōn tēs adikou "7 apallagēnai sphagēs, alla kai tois Chaldaiois pragmateuetai sōtērian, elpizōn dia toude tou thaumatos, kai tēs asedeias autous apallaxein, kai tǭ tōn holōn prosaxein theǭ
24. "And at once," it says, "Daniel came to Arioch, whom the king had appointed to destroy the [wise men of Babylon, and said to him: The wise men] of Babylon do not destroy; bring me in before the king, and I will declare to the king the interpretation of the vision." This mercy too befits the prophet. He did not consent to be delivered alone with his friends from the unjust slaughter, but works for the salvation of the Chaldeans too, hoping by this miracle both to deliver them from impiety and to bring them to the God of the universe.
2.25PG 81
χε΄. « Ὁ δὲ "δ ᾿Αριὼχ, τούτων ἀκούσας τῶν λόγων, σπουδῇ τὸν Δανιὴλ εἰσήγαγεν ἐνώπιον τοῦ βασιλέως, καὶ εἶπεν αὐτῷ - Εὔρηχα ἄνδρα ἐκ τῶν υἱῶν "" τῆς αἰχμαλωσίας τῆς Ἰουδαίας, ὅστις τὸ "5 σύγκριμα τῷ βασιλεῖ ἀναγγελεῖ. ν» Πάλιν ἐντεῦθεν σαφὲς ἡ οἷν γέ- Ὑόνεν, ὅτι οὐδέπω τῆς τοῦ λανιδλ ἀρετῆς πεῖραν ὁ Βασιλεὺς εἰλήφει. Οὐ γάρ δ', εἴπερ ἐγινώσκετο, ἀορί- ν στως εἶπεν ὁ ᾿λριώχ " « Εὔρηκα ἄνδρα ἐκ τῶν υἱῶν τῆς αἰχμαλωσίας τῆς Ἰουδαίας, ὅστι; τὸ σύγκριμα «ῷ βασιλεῖ ἀναγγελεῖ. » κε΄. ε Ὁ δὲ βασιλεὺς κεριχαρὴς γενόμενος εἶτιξ τῷ Δανιὴλ, οὗ τὸ ὄνομα Ὠαλτάσαρ - Εἰ δύνασαι δ ἀναγγεῖλαι "2 τὸ ἐνύπνιον, ὃ εἶδον, καὶ τὴν σύγκρισιν αὐτοῦ; » Ἐπισημήνασθαι δεῖ καὶ τοῦτο, ὅτι Βαλτάδαρ αὐτὸν οὐκ ἀεὶ προσαγορεύει, ἀλλ᾽ ὅτε τῷ βασιλεῖ διλλέγεται, ταύτην δ᾽" αὐτῷ τὴν προσηγορίαν ἐπιτεθειχότι. Ἐρωτηθεὶς δὲ ὅμως, εἰ δύναιτο ὅδ καὶ τὸ ἐνύπνιον, καὶ τὴν ἑρμηνείαν ἐπαγγεῖλαι "5 τῷ βασιλεῖ, ἀπεκρίνατο λέγων "
che΄. « Ho de "d ᾿Ariōch, toutōn akousas tōn logōn, spoudę̄ ton Daniēl eisēgagen enōpion tou basileōs, kai eipen autǭ - Eurēcha andra ek tōn huiōn "" tēs aichmalōsias tēs Ioudaias, hostis to "5 synkrima tǭ basilei anangelei. n» Palin enteuthen saphes hē hoin ge- Hyonen, hoti oudepō tēs tou lanidl aretēs peiran ho Basileus eilēphei. Ou gar d', eiper eginōsketo, aori- n stōs eipen ho ᾿lriōch " « Eurēka andra ek tōn huiōn tēs aichmalōsias tēs Ioudaias, hosti? to synkrima «ǭ basilei anangelei. » ke΄. e Ho de basileus kericharēs genomenos eitix tǭ Daniēl, hou to onoma Ōaltasar - Ei dynasai d anangeilai "2 to enypnion, ho eidon, kai tēn synkrisin autou? » Episēmēnasthai dei kai touto, hoti Baltadar auton ouk aei prosagoreuei, all᾽ hote tǭ basilei dillegetai, tautēn d᾽" autǭ tēn prosēgorian epitetheichoti. Erōtētheis de homōs, ei dynaito hod kai to enypnion, kai tēn hermēneian epangeilai "5 tǭ basilei, apekrinato legōn "
25. "And Arioch, hearing these words, brought Daniel in haste before the king and said to him: I have found a man from the sons of the captivity of Judea who will declare the interpretation to the king." Again it is clear from this that the king had not yet had experience of Daniel's virtue. For if he had been known, Arioch would not have spoken so vaguely: "I have found a man from the sons of the captivity of Judea who will declare the interpretation to the king."
26. "And the king, overjoyed, said to Daniel, whose name was Belteshazzar: Can you declare the dream that I saw and its interpretation?" This too should be noted: he does not always call him Belteshazzar, but only when he is speaking with the king, who had given him this name. Asked, then, whether he could tell the king both the dream and its interpretation, he answered:
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κζ΄. ε Τὸ μυστήριον ὃ ὁ βασιλεὺς ἐπερωτᾷ, οὐκ ἔστι σοφῶν, μάγων, ἑπαοιδῶν, Γαζαρηνῶν ἀναγγεῖλαι" τῷ βασιλεῖ. (χη΄.) ᾿Αλλ᾽ ἔστι Θεὸς "δ ἐν οὐρανῷ ἀποκαλύπτων μυστήρια. ν θαυμαστῶς τῆς διδασκαλίας ἤρξατο " ἐχθαλὼν γὰρ τὸν τῶν ἀφρόνων ἐχείνων χορὸν, καὶ γυμνώσας αὐτῶν τὴν ἀσθένειαν, τὸν θεὸν εἶναι ἔφη τῆς τῶν μυστηρίων ἀποκαλύψεως διδάσκαλον" προστέθεικε δὲ, ἐν οὐραγῷ. τοὺς κάτω γινομένους δ᾽ καὶ προσκυνουμένους ἐχθαλὼν “ὁ θεούς. Καὶ τῷ μὲν ἑνιχῷ ὀνόματι τὸ πλῆθος ἐχθάλλει τῶν οὐκ ὄντων θεῶν, τῇ δὲ ἐν οὐρανῷ διαγωγῇ τοὺς κάτω φαινομένους δείκνυσιν οὐ θεοὺς, ἀλλ᾽ ἀπάτην ἀφορμὴν ἔχουσαν τῶν ἀνθρώπων τὴν τέχνην, «ε Οὗτος “' ἐγνώρισεν ὁ Θεὸς τῷ βασιλεῖ Ναδουχοδονόσορ ἃ δεῖ γενέσθαι ἐπ᾽ ἐσχάτων "3 τῶν ἡμερῶν. » Οὕτω προοιμιασάμενος, πάλιν ἐπισπᾶται τῇ εὐλογίᾳ εἰς εὔνοιαν τοῦ βασιλέως τὴν ἀκοήν. ε Βασιλεῦ 55, γὰρ, φησὶν, εἰς τοὺς αἰῶνας ζῆθι. » Ἐπειδὴ γὰρ μέλλει καὶ τὸ ἐνύπνιον λέγειν, καὶ τὴν ἑρμηνείαν ἐπάγειν, καὶ προλέγειν αὐτῷ τὴν τῆς βασιλείας κατάλυσιν, προοἰμιαζόμενος:" Εὐχὴ", φησὶν, ἐστὶν ἐμοὶ, ζῇν σε διηνεκῶς " μὴ τοίνυν ἐμοὶ ἐπιγράψης τὸ ὑπὸ τοῦ ἐνυπνίου δηλούμενον, Εἶτά φησι" «ε Τὸ ἐνύπνιόν σου, καὶ αἱ ὁράσεις "δ᾽ τῆς χεφαλῆῇς σου, ἐπὶ τῆς κοίτη; σον, τοῦτό 6 ἐστι, βασιλεῦ. » ᾿Αντὶ τοῦ “ Ἃ νύκτωρ
kz΄. e To mystērion ho ho basileus eperōtą, ouk esti sophōn, magōn, hepaoidōn, Gazarēnōn anangeilai" tǭ basilei. (chē΄.) ᾿All᾽ esti Theos "d en ouranǭ apokalyptōn mystēria. n thaumastōs tēs didaskalias ērxato " echthalōn gar ton tōn aphronōn echeinōn choron, kai gymnōsas autōn tēn astheneian, ton theon einai ephē tēs tōn mystēriōn apokalypseōs didaskalon" prostetheike de, en ouragǭ. tous katō ginomenous d᾽ kai proskynoumenous echthalōn “ho theous. Kai tǭ men henichǭ onomati to plēthos echthallei tōn ouk ontōn theōn, tę̄ de en ouranǭ diagōgę̄ tous katō phainomenous deiknysin ou theous, all᾽ apatēn aphormēn echousan tōn anthrōpōn tēn technēn, «e Houtos “' egnōrisen ho Theos tǭ basilei Nadouchodonosor ha dei genesthai ep᾽ eschatōn "3 tōn hēmerōn. » Houtō prooimiasamenos, palin epispatai tę̄ eulogią eis eunoian tou basileōs tēn akoēn. e Basileu 55, gar, phēsin, eis tous aiōnas zēthi. » Epeidē gar mellei kai to enypnion legein, kai tēn hermēneian epagein, kai prolegein autǭ tēn tēs basileias katalysin, prooimiazomenos:" Euchē", phēsin, estin emoi, zę̄n se diēnekōs " mē toinyn emoi epigrapsēs to hypo tou enypniou dēloumenon, Eita phēsi" «e To enypnion sou, kai hai horaseis "d᾽ tēs chephalēę̄s sou, epi tēs koitē? son, touto 6 esti, basileu. » ᾿Anti tou “ Ha nyktōr
27. "The mystery that the king asks is not for wise men, magi, enchanters or Gazarenes to declare to the king. (28.) But there is a God in heaven who reveals mysteries." He began his teaching admirably. Casting out the chorus of those fools and laying bare their weakness, he said that God is the teacher who reveals mysteries; and he added "in heaven", casting out the gods that are made and worshiped below. By the singular name he casts out the multitude of gods who do not exist, and by the dwelling in heaven he shows that those who appear below are not gods but a deceit that has its origin in human craft. "He has made known to King Nebuchadnezzar what must happen in the last days." After this preface he again uses a blessing to draw the king's hearing toward goodwill: "O king," he says, "live for ever." Since he is about to tell the dream, add the interpretation and foretell to him the end of his kingdom, he says by way of preface: It is my prayer that you live for ever; do not then ascribe to me what the dream shows. Then he says: "Your dream and the visions of your head upon your bed: this is it, O king." Instead of: What by night …
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κθ'. ε Οἱ διαλογισμοί σου ἐπὶ τῆς κοίτης σὸν ἀνἐόησαν, ἃ 57 δεῖ γενέσθαι μετὰ ταῦτα. » Ἐλογίζου, φησὶ, κατακείμενος ἐπὶ τῆς κλίνης, εἴτε εἰς ἀεὶ ζήσῃ, εἴτε τῷ νόμῳ τῶν ἀνήρώπων ὑπὸ τὸν θάνατον γενήσῃ " ἐπεθύμεις δὲ μαθεῖν καὶ τὰ μήπω 4 γεγενημένα. Καὶ ὁ ἀποκαλύπτων μυστήρια ἐγνώρισέ σοι ἃ δεῖ γενέσθα!. Πανταχοῦ δὲ τὸν ἕνα κηρύττει Θεὸν, τῆς πολυθεῖας ἐχθαλὼν “' τὴν πλάνην " εἶτα καὶ τοῦ οἰκείου φρονήματος τὴν μετριότητα δείκνυσιν. δ, 4 Ἐμοὶ γάρ, φησὶν, οὐκ ἐν σοφίᾳ τῇ οὔσῃ ἐν ἐμοὶ παρὰ πάντας τοὺς ζῶντας, τὸ μυστήριον τοῦτο ἀπεκαλύφθη, ἀλλ᾽ ἕνεκεν τοῦ τὴν σύγκρισιν τῷ βασιλεῖ γνωρίσαι, καὶ ἵνα γνῷς τοὺς διαλογισμοὺς τῆς καρδίας σου.» Ταύτης γὰρ, φησὶ, τῆς ἀποκχαλύψειυς τυχον, οὐκ ἐπειδὴ πάντων εἰμὶ τῶν ἀνθρώπων οὐφώτερος, ἀλλ᾽ ἵνα σὺ μάθῃς ἃ μαθεῖν ἐπεθύμτσας " ἐμοὶ δὲ διακόνῳ ταύτης ἐχρήσατο τῆ: γνώσεως, ὡς οἰκείῳ θεράποντι. ἔλρχεται τοίνυν τῆς ἐξηγήσεως, καὶ λέγει 9 πρῶτον αὐτὸ τὸ ἐνύπνιον. λα'-λγ'. «Σὺ, βασιλεῦ, ἐθεώρεις, κσὶ ἰδοὺ εἰκὼν μία, πολλὴ 1', ἡ εἰκὼν μεγάλη, καὶ ἡ ὄψις αὐτῆς, ὑπερφερὴς ἑστῶσα πρὸ προσώπου σου, καὶ ἡ ὅρασις αὐτῆς φοβερά. Εἰκὼν, ἧς ἡ κεφαλὴ χρυσίου καθαροῦ, αἱ χεῖρες 13, καὶ τὸ στῆθος, καὶ οἱ βραχίονες αὐτῆς ἀργυροῖ, καὶ κοιλῖα καὶ οἱ μηροὶ χαλκοῖ. Αἱ κνῆμαι σιδηραῖ, οἱ πόδες μέρος μέν τι σιδήρου “δ, καὶ “κέρος Ὁ δέ τι ὀστράκινον. » Τέτταρας μὲν ὕλας διὰ τῶν προεἰρημένων ἐσήμανε, τὸν χρυσὸν, τὸν ἄργυρον, τὸν χαλκὸν, τὸν σίδηρον " ὄστρακον γὰρ" οὐ κατ᾽ αὐτὸ εἴπεν, ἀλλὰ τῷ σιδήρῳ συμμεμιγμένον. Δηλοῖ δὲ διὰ τούτων τὰς μεγίστας τε καὶ χαθηλιχωτάτας βασιλείας, αἵ τοῦ πλείστου τῆς οἰκουμένης ἐχράτη σαν ἀλλήλας διαδεξάμεναι. "Ὅτ! μὲν γὰρ καὶ ἄλλαι βασιλεῖαι συνέστησαν, καὶ ἐπὶ τοῦ παρόντος δὲ συνεστᾶσι, δῆλόν ἐστι" οὐ μὴν τῶν 15 πάντων ἢ τῶν πλειόνων “ἢ ἔστιν αὐτὰς χρατούσας ἰδεῖν, ἀλλ᾽ ἢ 11 ἑνὸς, ἣ δύο Α μόνον ἐθνῶν. Δέγει τοίνυν πρώτην ἁπάντων γεγενῆσῦαι τὴν τῶν ᾿Ασσυρίων ἡγεμονίαν, ἥτις αὕτη 15 ἐστὶν ἡ τῶν Βαδυλωνίων ᾿Ασσύριοι γὰρ 75 οὗτοι κἀκεῖνοι " ἀλλὰ ποτὲ μὲν ἐν τῇ Νίνῳ, τῇ παρ᾽ ποτὲ δὲ ἐν Βαδυλῶνι 89, “Ὅτι δὲ μία ἐστὶν ἡ βασιλεία τούτων κἀκείνων, καὶ αὐτὸς ὁ προφήτης μαρτυρεῖ" ξρμηνεύων γὰρ τὸ ἐνύπνιον, φησίν" ε Ἡ κεφαλὴ ἡ χρυσῇ σὺ εἶ, βασιλεῦ. » Καὶ ὁ μακάριος δὲ Ἱερεμίας ὁ προφήτης φησί " ε Ποτήριον χρυσοῦν Βαδυλὼν ἐν χειρὶ Κυρίου, μεθύσκον πᾶσαν τὴν γῆν. ἀπὸ οἴνου δ' αὐτῆς ἐπίοσαν "3 ἔθνη -“ διὰ τοῦτο ἐσαλεύθησαν, καὶ ἄφνω ἔπεσες Βαδυλὼν, καὶ συνετρίδη. » Εἴ δὲ ἑτέρα ἣν παρὰ ταύτην ἡ τῶν ᾿Ασσυρίων βασιλεία ταύτης πρεσδυτέρα, ποίαν ἄν τις ὕλην αὐτὴν χαλέσειεν : Δίαρτυρεῖ ὃς καὶ ὁ θειότατος Μωσῆς δ᾽ ταῦθ᾽ οὕτως ἔχειν " ἐν γὰρ τῇ χοσμογενείᾳ περὶ τοῦ Νεδρώδους δ᾽ εἰρηκὼς, ὅτι γίγας κυνηγὸς δ΄ ἕναντι Κυρίου, ἐπἦγαγε " « Καὶ ἐγένετο ἡ ἀρχὴ δ᾽ τῆς βασιλείας αὐτοῦ ιἰαδυλὼν, Ὁρὲχ καὶ Χαλάνη. » Καὶ οἱ ἔξω δὲ συγσι, καὶ μέχρι δὲ τοῦ παρόντο: ᾿Λσσυρίαν 57 αὑτὴν ὀνομάζουσι Πέρσαι. Οὐκοῦν» ἡ μὲν πρώτη ὕλη, ἥτις ἐστὶν ὁ χρυσὸς, τὴν ᾿Ασσυρίων καὶ Βαδυλωνΐίων σημαίνει βασιλείαν " κεφα.1ὴν δὲ αὐτὴν ὀνομάζει, ὡς πρώτην γεγενημένην " ἡ δευτέρα δὲ, ἥτις ἐστὶν ὁ ἄργυρος, ἡ Περσῶν ἐστι καὶ Μήδων. Κῦρος γὰρ ἑκατέρωθεν ὁρμώμενος, μητρόθεν μὲν ἐκ Μήδων, πατρόθεν δὲ ἐκ Περσῶν, κατέλυσΞς μὲν ᾿Ασσυρίων 5, εἴτουν Βαδυλωνίων, τὴν βασιλείαν, μετατέθεοιχε δὲ τὴν βασιλείαν 3" εἰς Πέρσας. Στῆθος δὲ αὐτὸν προσ- Ὠγόρευσε καὶ βραχίονας, ἵνα δείξῃ τὴν πρὸς δύο ἔθνη συγγένειαν " διὰ μὲν γὰρ τῆς δεξιᾶς τὸ πα- «ρῷωυν αὐτοῦ σημαίνει γένος, μητρῷον "9 δὲ διὰ τῆς εὐωνύμον, ὧν τὴν συνάφειαν τὸ στῆθος πεπίστευται, τὴν καρδίαν ἔχον τῶν λογισμῶν τὸ ταμεῖον, λογισμῷ δὲ καὶ τὰ γαμιχὰ τελεῖται συμθδόλαια. Τὸν δὲ χα ϊκὸν προσηγόρευσε τὴν Μακχεδονιχὴν βασιλείαν μετὰ τὴν Περσιχὴν ἀναφανεῖσαν, καὶ αὐτὴν ὁμοίως: ᾽! ἁπάντων κρατῆσασαν. Κοιάλίαν."" δὲ αὐτῇ καὶ τοὺς μηροὺς ἀπένειμε, τὴν τε μοναρχίαν «τοῦ ᾿Αλεξάνδρου διὰ τῆς ἀοιλίας μηνύων, καὺ διὰ τῶν μηρῶν τὴν μετὰ τὴν ἐχείνου τελευτὴν γεγενημένην" τῆς βασιλείας διαίρεσιν. Σίδηρον δὲ τὴν Ῥωμαϊκὴν προσηγόρευσε βα- σιλείαν “ αὕτη δὲ τὴν Μαχεδονιχὴν διεδέξατο " ἀπ. ἔνειμε δὲ αὐτῇ τὰς χγήμας, ἅτε δὴ περὶ τὸ τέλος οὔπας τοῦ παντὸς σώματος, καὶ φέρειν ἅπαν δυναμένας τὰ σῶμα" τὰς δὲ τῶν ποδῶν βάσεις, σιδηρᾶ: μὲν καὶ αὐτὰς, ὀστράκῳ δὲ ἀναμεμιγμένας. Διὰ δὲ τούτου οὐκ ἑτέραν αἰνίττεται βασιλείαν, ἀλλὰ τὴν αὑτὴν ἀσθενεστέραν ἑαυτῆς ἐσομένην, καὶ τῇ τοῦ στ διαφορὰν ἀνέθτχεν "", οὐ τῆς τιμῆς, ἀλλὰ τῆς ἰσχύος δεικνὺς τὸ διάφορον " τοῦ μὲν γὰρ χρυσοῦ ὁ ἄργυρος στεγανώτερος “ τοῦ δὲ ἀργύρον στεῤῥότερος "5 ὁ χαλκός " ὁ δὲ σίδηρος καὶ αὐτοῦ 55 τοῦ χαλκοῦ πολλῷ τῷ μέτρῳ στερεμνιώτερος. Ἧ διαφορὰ τοίνυν οὐκ ἐν τῇ τιμῇ, ἀλλ᾽ ἐν τῇ ἰσχύϊ τε καὶ δυνάμει. ᾿Αναγκαῖον δὲ ζητῆσαι, τί δήποτε ἐν εἰχόνε τῶν ὑλῶν τούτων ἐθεάσατο τὴν συνθήκην ᾿ οὐδὲν γὰρ ἁπλῶς, οὐδὲ μάτὴν ὑπὸ τοῦ Θεοῦ τῶν ὅλων ἀποκαλύπτεται. Ἡ εἰκὼν σχήματα, ἀλλ᾽ οὐ πράγματα, ἔχει. Τοιοῦτος δὲ ᾽ ὁ παρὼν βίος, οὐδὲν ἔχων" διαρκὲς, οὐδὲ μόνιμον " διὸ καὶ ὁ μακάριος Παῦλος ἐδόα, ὅτι ε« Παράνει τὸ σχῆμα τοῦ χόσμοὐυ τούτου. » Καὶ ἀλλαχοῦ παραινῶν λέγει" « Μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ. » Καὶ ὁ μα- Β χάριος Δαθὶδ τῆς ἀνθρωπίνης εὐημερίας διελέγχων τὸ μάταιον, φησί - ε Πλὴν τὰ σύμπαντα ματαιότης, πᾶς ἄνθρωπος ζῶν. ν» Μέντοι γε ἐν εἰκόνι διαπορεύεται ἄνθρωπος, θησαυρίζει, καὶ οὐ γινώσκει τίνι συνάξει αὐτά. Ἐπειδὴ τοίνυν καὶ ὁ παρὼν βίος ὀξυῤῥόπους ἔχει τὰς μεταθδολὰς (θνητὰ " γὰρ ἅπαντα τὰ ὁρώμενα, καὶ πρόαχα:ρα, καὶ ἐπίχηρα '), καὶ ἡ εἰκὼν δὲ τῶν μὲν πραγμάτων τὴν ἐνέργειαν οὐκ ἔχει, μόνα δὲ τὰ σχήματα δείκνυσι βασιλέων, καὶ ἀρχόντων, καὶ ὑπηκόων, πρὸς δὲ τούτοις καὶ αὐτὸ τὸ σχῆμα εὐδιάλυτον ἔχει" εἰκότως ὁ τῶν ὅλων Θεὸς τὸν ἀλαζόνα ἐκεῖνον πα!:δεῦσαι βουληθεὶς ᾽ βασιλέα τῆς ἀνθρωπίνης ὀφρύος τὸ μάταιον, καὶ διδάξαι, ὅτι ῥᾷάστην ἔχει τὰ ἀνθρώπινα τὴν μεταδολὴν, εἰκόνα μὲν αὑτῷ ὄναρ προτίθησι, τὰ δὲ ταύτης μόρια μερίξει ταῖς ὕλαις, τὰς συχνὰς καὶ ἐπαλλήλους διδάσκων " τῶν βασιλέων διαδοχὰς, καὶ πείθων ἅπαντας, ὡς αὑτὸς μόνος διηνεκὲς ἔχει τὸ κράτος, ἄναρχόν τε καὶ ἀτελεύτητον, καὶ ἁπαξαπλῶς αἰώνιον τὴν βατιλείᾳν. Τούτοις ἐπάγει ὁ μακάριος Δανιὴλ τὰ λοιπὰ τοῦ ἐν- ἀπὸ " ὄρους ἄνευ χειρῶν, καὶ ἐπάταξε τὴν εἰκόνα ἐπὶ τοὺς πόδας τοὺς σιδηροῦς καὶ ὁστραχίνυυς, καὶ ἐλέπτυνεν αὐτοὺς εἰς τέλος, Τότε ἐλεπτύνθησαν εἰσάπαξ ὁ σίδηρος 5, τὸ ὄστρακον, ὁ χαλκὸς, ὁ ἄργυρος, ὁ χρυσὸς, καὶ ἐγένοντο ὡσεὶ κονιορτὸς ἀπὸ ἄλωνος θερινῆς, καὶ ἐξῆρεν αὐτὰ τὸ πλῆθος τοῦ πνεύματος, καὶ πᾶς Ἶ τόπος οὐκ ηὑρέθη ἐν αὐτοῖς, καὶ ὁ λίθας ὁ πατάξας τὴν εἰκόνα ἐγένετο" εἰς ὄρος μέγα, καὶ ἐπλήρωσε πᾶσαν τὴν γῆν. » Τοιαῦτον" τοῦ ἐνυπνίον τὸ τέλος" προσήκει δὲ κάτωθεν ἡμᾶς ἄρξαᾳθαι τῆς ἑρμηνείας. Ζητήσωμεν τοίνυν πρότερον, τίς λίθος ᾽5 προσαγορευόμενος, καὶ βραχὺς πρότερὴν "' φαινόμενος, ὕστερον ἐδείχθη μέγιστος, καὶ τὴν οἰκουμένην ἐκάλυψεν. Οὐκοῦν ἀκούσωμεν αὑτοῦ τοῦ Θεοῦ διὰ ᾿Ησαῖου τοῦ προφήτου λέγοντος " τίθημι ἐν Σιὼν λίθον πολυτελῆ, ἀκρογωνιαῖον, ἕντιμον, ἐκλεκτὸν "", εἰς τὰ θεμέλια αὐτῆς, καὶ πᾶς ὁ βασιλέων. " πιστεύων ἐπ᾿ αὐτῷ οὐ μὴ καταισχυνθῇ "5, ν ᾿Ακού- σωμεν δὲ καὶ τοῦ μακαρίου Δχδὶδ καὶ βοῶντος" «ε Λίθον ὃν ἀπεδοκίμασαν οἱ οἰχοδομβοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας. ν Ταύτὴν δὲ τὴν μαρτυρίαν καὶ αὐτὸς ὁ Δεσπότης Χριστὸς ἐν τοῖς ἱεροῖς Εὐαγγελίοις Ἰουδαίοις προτήνεγχεν, « Οὐκ ἀνέγνωτε, λέγων᾽ Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας. Παρὰ Κυρίου ἐγένετο αὕτη, καὶ ἔστι θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν; ν Καὶ ὁ μακάριος δὲ Πέτρος ἐν Ἰουδαίοις δημηγορῶν, καὶ τοῦ Κυρίου τὴν προφητείαν εἰς μέσον παραγαγὼν, φησίν" ε Οὗτός ἐστιν ὁ λίθος ὁ ἐξουθενηθεὶς παρ᾽ (ὃ ὑμῶν τῶν οἶχοδομούντων, ὃς ἐγένετο εἰς κεφαλὴν γωνίας. » Καὶ ὁ μακάριος δὲ Παῦλός φησιν" ε« Ἐποιχοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Ἰησοῦ Χριστοῦ. » Καὶ ἀλλαχοῦ φησι ""“ «θεμέλιον οὐδεὶς "7 δύναται θεῖναι παρὰ τὸν γχείμενον, ὅς ἐστιν Ἰησοῦς Χριστός. ν Καὶ πάλιν". “ἔπινον, φησὶν, ἐκ πνευματικῇς ἀκολουθούσης πέτρας, ἣ δὲ πέτρα ἣν ὁ Χριστός. ν Οὐκοῦν ὑπὸ Παλαιᾶς καὶ Νέας Διαθήκης "ὃ διδασκόμεθα τὸν Κύρον ἡμῶν Ἰησοῦν Χριστὸν "᾽ πρητηγορεῦ[σ]θαι.1{ϑον. Οὗτος "Ὁ γὰρ ἐτμήθη ἀπὸ ὄρους ἄνευ χειρῶν, γεννηθεὶς ἐκ Παρθένου γαμιχῆῇς κοινωνίας χωρίς " οἷδε δὲ πολλάκις καὶ τὴν παρὰ φύσιν γέννησιν.λατομίαν ἢ θεία "" προσαγορεύειν Γραφή. Ἰουδαίους γὰρ Ἡσαΐας "5, τῆς παρὰ φύσιν γενομένης τῷ ἔλεγεν 3, εἰς νὴν στερεὰν πέτραν, ἐξ ἧ; ἐλατομήθητες. » Θὐχοῦν ὄρος μὲν ἡ Δαδιδικὴ φυλῇ,.1{θος δὲ ΄ ὁ Χριστὸς κατὰ τὸ ἀνθρώπινον, οὐ κατὰ τὸν νόμον "" τῆς φύστως τμηθείς " οὗτος δὲ πάλαι σμικρὸ; μενος, δι᾽ ἣν περιέκειτο φύσιν, ἀθρόον ἐδείχθη ὄρος μέγιστον, πᾶσαν πληρώσας τὴν οἰκουμένην. « Ἐπληρώθη "Ὁ γὰρ ἡ σύμπασα " γῆ τοῦ γνῶναι τὸν Κύριον, ὡς ὕδωρ πολὺ καταχαλύψαι θαλάσσας.» Οὗτος πατάξει τὴν εἰκόνα ἐπὶ τοὺς πόδας τοὺς ὀστραχίνους καὶ σιδηροῦς ᾿", τουτέστι, καὶ τὴν ἐσχάτην καταπαύσει βασιλείαν, φροῦδόν τε καὶ ἀφανῆ ποιήσει. Οὐ γὰρ ἑτέρα ταύτην διαδέξεται βσσιλεία 35,ἀλλὰ τὴν οἰκείαν γυμνώσει, καὶ πᾶσι ταύτην ὑποδείξει" ἐχείνων δὲ τῶν βασιλειῶν ἁπασῶν καὶ αὐτὴν ἀφανιεῖ τὴν μνήμην κονιορτοῦ δίκην, ἐξ ἄλωνος μὲν τικτομένον, ὑπὸ δὲ εἰρηκὼς τῷ βασιλεῖ, ἐπήγαγε" ἃς’, λζ΄, ε Τοῦτό ἐστι τὸ ἐνύπνιον, καὶ τὴν σύγκρισιν αὑτοῦ ἐροῦμεν ἐνώπιον "3 τοῦ βασιλέως. Σὺ 8 βασιλεῦ, βασιλεὺς βασιλέων. ν» Οὐ κολακεύων τοῦτο κατὰ γὰρ πάντων τῶν ἐθναρχούντων, βασιλέων ὀνομαζομένων, εἶχε τὸ κράτος. « Σὺ, φησὶ, βασιλεῦ, βασιλεὺς 53 βασιλέων, ᾧ ὁ Θεὸς τοῦ οὐρανοῦ βασ:λείαν κραταιὰν καὶ ἰσχυρὰν 5 καὶ ἔντιμον ἔδωκεν ἐν παντὶ τόπῳ. » Οὐ γὰρ ἀπὸ ἰσχύος, φησὶν, ἀνθρὼπίνης πάντων περιγεγένησα!, ἀλλὰ τοῦ Θεοῦ, τοῦ τὴν ἐπουράνιον ἔχοντος βασιλείαν, ταύτην σοι δεδωχότο; τὴν ἐξουσίαν, ὥστε τῶν ἐν παντὶ τόπῳ ὄντων ᾽" ἀνθρώπων ἡγεμονεύειν τε καὶ βασιλεύειν, ὅπου κατοικοῦσιν υἱοὶ τῶν ἀνθρῶπων. θηρία τε ἀγροῦ καὶ πετεινὰ οὐρανοῦ δέδωκεν ἐν τῇ χειρέ σου, καὶ κατἐστησέ 85 σε χύριον πάντων. Καὶ θηρία μὲν καλεῖ τοὺς θηριωδέστερον ζῶντας βαρθάρους, πετεινὰ ἱὰ ποὺς συνέσει κεκοσμημένους, καὶ τῶν ἄλλων ἀνθρώπων ὑπερτέρους, καὶ πτηνοὺς τὴν διάνοιαν. Τούτων, φησὶν, ἁπάντων ἀπέφηνέ σε βασιλέα. ε Σὺ τοίνυν εἰ ἡ κεφαλὴ ἡ χρυσῇ " » τουτέστιν, ἡ σὴ ᾽Ἶ βασιλεία. Οὔτε γὰρ περὶ τοῦ προσώπου λέγει, ἀλλὰ περὶ αὖτῆς τῆς βασιλείας. Καὶ γὰρ μετὰ τὴν τελευτὴν αὖκαὶ μετ᾽ ἐκεῖνον Βαλτάσαρ. Εἰ δὲ περὶ αὐτοῦ τοῦ προσώπου ἔφη, ὅτι ε Σὺ εἶ ἡ κεφαλὴ ἡ χρυσῆ, ν» πῶς γοήσομεν τό" « πίσω σου ἀναστήσεται βασιλεία ἑτέρα ἥττων σου; » Οὔτε γὰρ τὴν τῶν υἱέων ᾿" αὖποῦ βασιλείαν μηνύει, ἀλλὰ τὴν Περσιχήν. Οὐχοὺν κεφαλὴ ἡ χρυσῆ οὐκ αὐτὸς ὁ Ναδουχοδονόδορ, ἀλλὰ πᾶσα ἡ τῶν ᾿Ασσυρίων, εἴτουν Βαδυλωνίων βασιλεία. ἥττων σου. ν Ἡ Περσικὴ" ἥττονα δὲ αὑτὴν καλεῖ, οὐκ ὡς ἀσθενεστέραν, ἀλλ᾽ ὡς δευτέραν. ε Καὶ βασιλείᾳ τρίτη, ἵτις ξατὸν ὁ χαλκὸς, ἣ κυριεύσει πάτης τῆς τῆς. » Τὴν Μακχεδονιχὴν λέγει " ἐχυρίενος δὲ πάτης τῆς γῆς ᾿Αλέξανδρος ὁ Φιλίππον, ἐν δώδεκα ἔτεσι τῆς βασιλείας "5 πάντας ὑποτάξας ἀνθρώ». πους.
kth'. e Hoi dialogismoi sou epi tēs koitēs son aneoēsan, ha 57 dei genesthai meta tauta. » Elogizou, phēsi, katakeimenos epi tēs klinēs, eite eis aei zēsę̄, eite tǭ nomǭ tōn anērōpōn hypo ton thanaton genēsę̄ " epethymeis de mathein kai ta mēpō 4 gegenēmena. Kai ho apokalyptōn mystēria egnōrise soi ha dei genestha!. Pantachou de ton hena kēryttei Theon, tēs polytheias echthalōn “' tēn planēn " eita kai tou oikeiou phronēmatos tēn metriotēta deiknysin. d, 4 Emoi gar, phēsin, ouk en sophią tę̄ ousę̄ en emoi para pantas tous zōntas, to mystērion touto apekalyphthē, all᾽ heneken tou tēn synkrisin tǭ basilei gnōrisai, kai hina gnǭs tous dialogismous tēs kardias sou.» Tautēs gar, phēsi, tēs apokchalypseiys tychon, ouk epeidē pantōn eimi tōn anthrōpōn ouphōteros, all᾽ hina sy mathę̄s ha mathein epethymtsas " emoi de diakonǭ tautēs echrēsato tē: gnōseōs, hōs oikeiǭ theraponti. elrchetai toinyn tēs exēgēseōs, kai legei 9 prōton auto to enypnion. la'-lg'. «Sy, basileu, etheōreis, ksi idou eikōn mia, pollē 1', hē eikōn megalē, kai hē opsis autēs, hyperpherēs hestōsa pro prosōpou sou, kai hē horasis autēs phobera. Eikōn, hēs hē kephalē chrysiou katharou, hai cheires 13, kai to stēthos, kai hoi brachiones autēs argyroi, kai koilia kai hoi mēroi chalkoi. Hai knēmai sidērai, hoi podes meros men ti sidērou “d, kai “keros Ho de ti ostrakinon. » Tettaras men hylas dia tōn proeirēmenōn esēmane, ton chryson, ton argyron, ton chalkon, ton sidēron " ostrakon gar" ou kat᾽ auto eipen, alla tǭ sidērǭ symmemigmenon. Dēloi de dia toutōn tas megistas te kai chathēlichōtatas basileias, hai tou pleistou tēs oikoumenēs echratē san allēlas diadexamenai. "Hot! men gar kai allai basileiai synestēsan, kai epi tou parontos de synestasi, dēlon esti" ou mēn tōn 15 pantōn ē tōn pleionōn “ē estin autas chratousas idein, all᾽ ē 11 henos, hē dyo A monon ethnōn. Degei toinyn prōtēn hapantōn gegenēsyai tēn tōn ᾿Assyriōn hēgemonian, hētis hautē 15 estin hē tōn Badylōniōn ᾿Assyrioi gar 75 houtoi kakeinoi " alla pote men en tę̄ Ninǭ, tę̄ par᾽ pote de en Badylōni 89, “Hoti de mia estin hē basileia toutōn kakeinōn, kai autos ho prophētēs martyrei" xrmēneuōn gar to enypnion, phēsin" e Hē kephalē hē chrysę̄ sy ei, basileu. » Kai ho makarios de Hieremias ho prophētēs phēsi " e Potērion chrysoun Badylōn en cheiri Kyriou, methyskon pasan tēn gēn. apo oinou d' autēs epiosan "3 ethnē -“ dia touto esaleuthēsan, kai aphnō epeses Badylōn, kai synetridē. » Ei de hetera hēn para tautēn hē tōn ᾿Assyriōn basileia tautēs presdytera, poian an tis hylēn autēn chaleseien : Diartyrei hos kai ho theiotatos Mōsēs d᾽ tauth᾽ houtōs echein " en gar tę̄ chosmogeneią peri tou Nedrōdous d᾽ eirēkōs, hoti gigas kynēgos d΄ henanti Kyriou, epēgage " « Kai egeneto hē archē d᾽ tēs basileias autou iiadylōn, Horech kai Chalanē. » Kai hoi exō de sygsi, kai mechri de tou paronto: ᾿Lssyrian 57 hautēn onomazousi Persai. Oukoun» hē men prōtē hylē, hētis estin ho chrysos, tēn ᾿Assyriōn kai Badylōnïiōn sēmainei basileian " kepha.1ēn de autēn onomazei, hōs prōtēn gegenēmenēn " hē deutera de, hētis estin ho argyros, hē Persōn esti kai Mēdōn. Kyros gar hekaterōthen hormōmenos, mētrothen men ek Mēdōn, patrothen de ek Persōn, katelysXs men ᾿Assyriōn 5, eitoun Badylōniōn, tēn basileian, metatetheoiche de tēn basileian 3" eis Persas. Stēthos de auton pros- Ōgoreuse kai brachionas, hina deixę̄ tēn pros dyo ethnē syngeneian " dia men gar tēs dexias to pa- «rǭōyn autou sēmainei genos, mētrǭon "9 de dia tēs euōnymon, hōn tēn synapheian to stēthos pepisteutai, tēn kardian echon tōn logismōn to tameion, logismǭ de kai ta gamicha teleitai symthdolaia. Ton de cha ïkon prosēgoreuse tēn Makchedonichēn basileian meta tēn Persichēn anaphaneisan, kai autēn homoiōs: ᾽! hapantōn kratēsasan. Koialian."" de autę̄ kai tous mērous apeneime, tēn te monarchian «tou ᾿Alexandrou dia tēs aoilias mēnyōn, kau dia tōn mērōn tēn meta tēn echeinou teleutēn gegenēmenēn" tēs basileias diairesin. Sidēron de tēn Rhōmaïkēn prosēgoreuse ba- sileian “ hautē de tēn Machedonichēn diedexato " ap. eneime de autę̄ tas chgēmas, hate dē peri to telos oupas tou pantos sōmatos, kai pherein hapan dynamenas ta sōma" tas de tōn podōn baseis, sidēra: men kai autas, ostrakǭ de anamemigmenas. Dia de toutou ouk heteran ainittetai basileian, alla tēn hautēn asthenesteran heautēs esomenēn, kai tę̄ tou st diaphoran anethtchen "", ou tēs timēs, alla tēs ischyos deiknys to diaphoron " tou men gar chrysou ho argyros steganōteros “ tou de argyron sterrhoteros "5 ho chalkos " ho de sidēros kai autou 55 tou chalkou pollǭ tǭ metrǭ steremniōteros. Hē diaphora toinyn ouk en tę̄ timę̄, all᾽ en tę̄ ischyï te kai dynamei. ᾿Anankaion de zētēsai, ti dēpote en eichone tōn hylōn toutōn etheasato tēn synthēkēn ᾿ ouden gar haplōs, oude matēn hypo tou Theou tōn holōn apokalyptetai. Hē eikōn schēmata, all᾽ ou pragmata, echei. Toioutos de ᾽ ho parōn bios, ouden echōn" diarkes, oude monimon " dio kai ho makarios Paulos edoa, hoti e« Paranei to schēma tou chosmouy toutou. » Kai allachou parainōn legei" « Mē syschēmatizesthe tǭ aiōni toutǭ. » Kai ho ma- B charios Dathid tēs anthrōpinēs euēmerias dielenchōn to mataion, phēsi - e Plēn ta sympanta mataiotēs, pas anthrōpos zōn. n» Mentoi ge en eikoni diaporeuetai anthrōpos, thēsaurizei, kai ou ginōskei tini synaxei auta. Epeidē toinyn kai ho parōn bios oxyrrhopous echei tas metathdolas (thnēta " gar hapanta ta horōmena, kai proacha:ra, kai epichēra '), kai hē eikōn de tōn men pragmatōn tēn energeian ouk echei, mona de ta schēmata deiknysi basileōn, kai archontōn, kai hypēkoōn, pros de toutois kai auto to schēma eudialyton echei" eikotōs ho tōn holōn Theos ton alazona ekeinon pa!:deusai boulētheis ᾽ basilea tēs anthrōpinēs ophryos to mataion, kai didaxai, hoti rhąastēn echei ta anthrōpina tēn metadolēn, eikona men hautǭ onar protithēsi, ta de tautēs moria merixei tais hylais, tas sychnas kai epallēlous didaskōn " tōn basileōn diadochas, kai peithōn hapantas, hōs hautos monos diēnekes echei to kratos, anarchon te kai ateleutēton, kai hapaxaplōs aiōnion tēn batileiąn. Toutois epagei ho makarios Daniēl ta loipa tou en- apo " orous aneu cheirōn, kai epataxe tēn eikona epi tous podas tous sidērous kai hostrachinyys, kai eleptynen autous eis telos, Tote eleptynthēsan eisapax ho sidēros 5, to ostrakon, ho chalkos, ho argyros, ho chrysos, kai egenonto hōsei koniortos apo alōnos therinēs, kai exēren auta to plēthos tou pneumatos, kai pas I topos ouk hēurethē en autois, kai ho lithas ho pataxas tēn eikona egeneto" eis oros mega, kai eplērōse pasan tēn gēn. » Toiauton" tou enypnion to telos" prosēkei de katōthen hēmas arxaąthai tēs hermēneias. Zētēsōmen toinyn proteron, tis lithos ᾽5 prosagoreuomenos, kai brachys proterēn "' phainomenos, hysteron edeichthē megistos, kai tēn oikoumenēn ekalypsen. Oukoun akousōmen hautou tou Theou dia ᾿Ēsaiou tou prophētou legontos " tithēmi en Siōn lithon polytelē, akrogōniaion, hentimon, eklekton "", eis ta themelia autēs, kai pas ho basileōn. " pisteuōn ep᾿ autǭ ou mē kataischynthę̄ "5, n ᾿Akou- sōmen de kai tou makariou Dchdid kai boōntos" «e Lithon hon apedokimasan hoi oichodombountes, houtos egenēthē eis kephalēn gōnias. n Tautēn de tēn martyrian kai autos ho Despotēs Christos en tois hierois Euangeliois Ioudaiois protēnenchen, « Ouk anegnōte, legōn᾽ Lithon hon apedokimasan hoi oikodomountes, houtos egenēthē eis kephalēn gōnias. Para Kyriou egeneto hautē, kai esti thaumastē en ophthalmois hēmōn? n Kai ho makarios de Petros en Ioudaiois dēmēgorōn, kai tou Kyriou tēn prophēteian eis meson paragagōn, phēsin" e Houtos estin ho lithos ho exouthenētheis par᾽ (ho hymōn tōn oichodomountōn, hos egeneto eis kephalēn gōnias. » Kai ho makarios de Paulos phēsin" e« Epoichodomēthentes epi tǭ themeliǭ tōn apostolōn kai prophētōn, ontos akrogōniaiou autou Iēsou Christou. » Kai allachou phēsi ""“ «themelion oudeis "7 dynatai theinai para ton ncheimenon, hos estin Iēsous Christos. n Kai palin". “epinon, phēsin, ek pneumatikę̄s akolouthousēs petras, hē de petra hēn ho Christos. n Oukoun hypo Palaias kai Neas Diathēkēs "ho didaskometha ton Kyron hēmōn Iēsoun Christon "᾽ prētēgoreu[s]thai.1{ϑon. Houtos "Ho gar etmēthē apo orous aneu cheirōn, gennētheis ek Parthenou gamichēę̄s koinōnias chōris " hoide de pollakis kai tēn para physin gennēsin.latomian ē theia "" prosagoreuein Graphē. Ioudaious gar Hēsaïas "5, tēs para physin genomenēs tǭ elegen 3, eis nēn sterean petran, ex hē? elatomēthētes. » Thychoun oros men hē Dadidikē phylę̄,.1{thos de ΄ ho Christos kata to anthrōpinon, ou kata ton nomon "" tēs phystōs tmētheis " houtos de palai smikro? menos, di᾽ hēn periekeito physin, athroon edeichthē oros megiston, pasan plērōsas tēn oikoumenēn. « Eplērōthē "Ho gar hē sympasa " gē tou gnōnai ton Kyrion, hōs hydōr poly katachalypsai thalassas.» Houtos pataxei tēn eikona epi tous podas tous ostrachinous kai sidērous ᾿", toutesti, kai tēn eschatēn katapausei basileian, phroudon te kai aphanē poiēsei. Ou gar hetera tautēn diadexetai bssileia 35,alla tēn oikeian gymnōsei, kai pasi tautēn hypodeixei" echeinōn de tōn basileiōn hapasōn kai autēn aphaniei tēn mnēmēn koniortou dikēn, ex alōnos men tiktomenon, hypo de eirēkōs tǭ basilei, epēgage" has’, lz΄, e Touto esti to enypnion, kai tēn synkrisin hautou eroumen enōpion "3 tou basileōs. Sy 8 basileu, basileus basileōn. n» Ou kolakeuōn touto kata gar pantōn tōn ethnarchountōn, basileōn onomazomenōn, eiche to kratos. « Sy, phēsi, basileu, basileus 53 basileōn, hǭ ho Theos tou ouranou bas:leian krataian kai ischyran 5 kai entimon edōken en panti topǭ. » Ou gar apo ischyos, phēsin, anthrōpinēs pantōn perigegenēsa!, alla tou Theou, tou tēn epouranion echontos basileian, tautēn soi dedōchoto? tēn exousian, hōste tōn en panti topǭ ontōn ᾽" anthrōpōn hēgemoneuein te kai basileuein, hopou katoikousin huioi tōn anthrōpōn. thēria te agrou kai peteina ouranou dedōken en tę̄ cheire sou, kai katestēse 85 se chyrion pantōn. Kai thēria men kalei tous thēriōdesteron zōntas bartharous, peteina hia pous synesei kekosmēmenous, kai tōn allōn anthrōpōn hyperterous, kai ptēnous tēn dianoian. Toutōn, phēsin, hapantōn apephēne se basilea. e Sy toinyn ei hē kephalē hē chrysę̄ " » toutestin, hē sē ᾽I basileia. Oute gar peri tou prosōpou legei, alla peri autēs tēs basileias. Kai gar meta tēn teleutēn aukai met᾽ ekeinon Baltasar. Ei de peri autou tou prosōpou ephē, hoti e Sy ei hē kephalē hē chrysē, n» pōs goēsomen to" « pisō sou anastēsetai basileia hetera hēttōn sou? » Oute gar tēn tōn huieōn ᾿" aupou basileian mēnyei, alla tēn Persichēn. Ouchoun kephalē hē chrysē ouk autos ho Nadouchodonodor, alla pasa hē tōn ᾿Assyriōn, eitoun Badylōniōn basileia. hēttōn sou. n Hē Persikē" hēttona de hautēn kalei, ouk hōs asthenesteran, all᾽ hōs deuteran. e Kai basileią tritē, hitis xaton ho chalkos, hē kyrieusei patēs tēs tēs. » Tēn Makchedonichēn legei " echyrienos de patēs tēs gēs ᾿Alexandros ho Philippon, en dōdeka etesi tēs basileias "5 pantas hypotaxas anthrō». pous.
29. "Your thoughts upon your bed came up, about what must happen after these things." You were reasoning, he says, as you lay on your couch, whether you would live for ever or by the law of human beings come under death; and you desired to learn also what had not yet happened. "And he who reveals mysteries has made known to you what must happen." Everywhere he proclaims the one God, casting out the error of polytheism; then he shows also the modesty of his own mind. (30.) "For to me," he says, "this mystery was revealed not by any wisdom that is in me beyond all the living, but so that the interpretation might be made known to the king, and that you might know the thoughts of your heart." I received this revelation, he says, not because I am wiser than all human beings, but so that you might learn what you desired to learn; he used me as the minister of this knowledge, as his own servant. He then begins the explanation and first tells the dream itself.
31–33. "You, O king, were watching, and behold, a single image, a great one; the image was great and its appearance surpassing, standing before your face, and its appearance was fearful. It was an image whose head was of pure gold, its hands, chest and arms of silver, its belly and thighs of bronze, its legs of iron, its feet partly of iron and partly of earthenware." By these words he indicated four materials, gold, silver, bronze and iron; the earthenware he did not mention by itself but mixed with the iron. By them he points to the greatest and most universal kingdoms, which ruled most of the world in succession to one another. That other kingdoms have existed, and exist at present, is plain; but one cannot see them ruling all or most nations, only one or two. He says, then, that the first of all was the empire of the Assyrians, which is the same as that of the Babylonians; for these and those alike are Assyrians, but [their kings reigned] sometimes in Nineveh, … sometimes in Babylon. That the kingdom of the one and of the other is one, the prophet himself also testifies; for in interpreting the dream he says: "You are the head of gold, O king." And blessed Jeremiah the prophet says: "Babylon is a golden cup in the hand of the Lord, making all the earth drunk; the nations drank of her wine; therefore they were shaken, and suddenly Babylon fell and was shattered." If there had been another kingdom of the Assyrians besides this one and older than it, what material would one call it? The most divine Moses also testifies that this is so. In the account of the world's beginning, having said of Nimrod that he was a giant hunter before the Lord, he added: "And the beginning of his kingdom was Babylon, Erech and Calneh." The outside writers too … and to this day the Persians call it Assyria. So the first material, the gold, signifies the kingdom of the Assyrians and Babylonians; and he calls it the head because it came first. The second, the silver, is that of the Persians and Medes. For Cyrus, who sprang from both, from the Medes on his mother's side and from the Persians on his father's, destroyed the kingdom of the Assyrians, that is, of the Babylonians, and transferred the kingdom to the Persians. He called it chest and arms to show the kinship with two nations: by the right arm he signifies his father's people, by the left his mother's; and their union is entrusted to the chest, which holds the heart, the storehouse of thoughts, and marriage contracts are concluded by thought. The bronze he called the Macedonian kingdom, which appeared after the Persian and likewise ruled over all. He assigned to it the belly and thighs, indicating by the belly the sole rule of Alexander and by the thighs the division of the kingdom that took place after his death. The iron he called the Roman kingdom, which succeeded the Macedonian. He assigned to it the legs, since they are at the end of the whole body and can bear the whole body; and the soles of the feet, also of iron but mixed with earthenware. By this he hints not at another kingdom but at the same kingdom, which will become weaker than itself, and … He set out the difference [of the materials], showing a difference not of value but of strength. Silver is firmer than gold, bronze is sturdier than silver, and iron is by far more solid even than bronze. The difference, then, is not in value but in strength and power. We must ask why he saw this combination of materials in an image; for nothing is revealed by the God of the universe idly or in vain. An image has shapes, not realities. Such is the present life, which has nothing lasting or permanent. That is why blessed Paul cried out: "The form of this world is passing away." And elsewhere, in exhortation, he says: "Do not be conformed to this age." And blessed David, refuting the vanity of human prosperity, says: "Surely all things are vanity, every man living. Yet man walks about in an image; he stores up treasure and does not know for whom he will gather it." The present life undergoes swift changes (for all visible things are mortal, short-lived and perishable); an image does not have the working of the realities but shows only the shapes of kings, rulers and subjects, and besides has a shape easily dissolved. Rightly, then, the God of the universe, wishing to teach that boastful king the vanity of human pride and that human affairs change very easily, sets before him an image in a dream and divides its parts among the materials, teaching the frequent successions of kings one after another, and persuading everyone that he alone has unending power and a kingdom without beginning or end, in a word, eternal. To this blessed Daniel adds the rest of the dream:
[34–35.] "… from a mountain without hands, and struck the image on its feet of iron and earthenware, and crushed them completely. Then the iron, the earthenware, the bronze, the silver and the gold were crushed together, and became like chaff from a summer threshing floor, and the force of the wind carried them away, and no place was found for them; and the stone that struck the image became a great mountain and filled the whole earth." Such is the end of the dream; but it is fitting for us to begin the interpretation from below. Let us ask first, then, who is called a stone, who appeared small at first and was afterwards shown to be very great and covered the world. Let us hear God himself saying through Isaiah the prophet: "[Behold,] I lay in Zion a costly stone, a cornerstone, precious, chosen, for its foundations, and everyone who believes in him shall not be put to shame." Let us hear also blessed David crying out: "The stone which the builders rejected has become the head of the corner." The Master Christ himself brought forward this testimony to the Jews in the holy Gospels, saying: "Have you not read: The stone which the builders rejected has become the head of the corner; this was from the Lord, and it is marvelous in our eyes?" And blessed Peter, addressing the Jews and bringing forward the Lord's prophecy, says: "This is the stone that was despised by you, the builders, which has become the head of the corner." And blessed Paul says: "Built upon the foundation of the apostles and prophets, Jesus Christ himself being the cornerstone." And elsewhere he says: "No one can lay a foundation other than the one that is laid, which is Jesus Christ." And again: "They drank," he says, "from the spiritual rock that followed them, and the rock was Christ." So we are taught by the Old and the New Testament that our Lord Jesus Christ is called a stone. For he was cut from a mountain without hands, being born of a Virgin without marital union; and the divine Scripture often calls a birth contrary to nature a quarrying. For Isaiah said to the Jews, [reminding them] of the birth that took place contrary to nature: "[Look] to the solid rock from which you were hewn." The mountain, then, is the tribe of David, and the stone is Christ in his humanity, cut not according to the law of nature. He who was long [thought] small because of the nature he had put on was suddenly shown to be a very great mountain, filling the whole world. "For the whole earth was filled with the knowledge of the Lord, as much water covers the seas." He will strike the image on its feet of earthenware and iron: that is, he will bring the last kingdom to an end and make it vanish and disappear. No other kingdom will succeed it; he will reveal his own and show it to all, and of all those kingdoms he will blot out even the memory, like chaff that comes from the threshing floor and is [scattered] by [the wind] … Having said [this] to the king, he added:
36–37. "This is the dream, and we will tell its interpretation before the king. You, O king, are king of kings." Not as flattery … for he had power over all who ruled nations and were called kings. "You, O king," he says, "king of kings, to whom the God of heaven has given a kingdom strong and mighty and honored in every place." It is not by human strength, he says, that you have prevailed over all, but because God, who has the heavenly kingdom, has given you this authority, to lead and to rule the people in every place, (38) wherever the sons of men dwell; the beasts of the field and the birds of heaven he has given into your hand, and made you lord of all. He calls beasts the barbarians who live more savagely, and birds those adorned with understanding, superior to other people and winged in mind. Of all these, he says, he has made you king. "You, then, are the head of gold," that is, your kingdom. For he is not speaking of the person but of the kingdom itself. For after his death … and after him Belshazzar. If he had said of the person himself, "You are the head of gold," how shall we understand "After you shall arise another kingdom inferior to you"? For he does not indicate the kingdom of his sons but the Persian. The head of gold, then, is not Nebuchadnezzar himself but the whole kingdom of the Assyrians, that is, of the Babylonians. (39.) "[And after you shall arise another kingdom] inferior to you": the Persian. He calls it inferior not as weaker but as second. "And a third kingdom, which is the bronze, which shall rule over all the earth": he means the Macedonian; and Alexander son of Philip ruled over all the earth, having subjected all people in twelve years of his reign.
2.40PG 81
μ΄. « Καὶ βασιλεία "" τετάρτη ἔσται "3 ἰσχυρὰ, ὡς ὁ σίδηρος" ὃν τρόπον γὰρ ὁ αἰδηρος λεπτύνει καὶ δαμάξει πάντα, οὕτως λεπτυνεῖ πάντα καὶ δαμάσει.» Τὴν Ῥωμαϊκὴν λέγει βασιλείαν, ἰσχυροτάτην μὲν γενομένην, καὶ πάντων, ὡς ἔπος εἰπεῖν, τῶν ἐθνῶν περιγενομένην, δασμὸν δὲ καὶ φόρον παρὰ πάντων χομισαμένην. Τὸ γὰρ λεπευγνεῖ ἐπὶ τούτου τέθεικε, Ὁ τὸ δὲ δαμάσει " ἐπὶ τῆς ὑπακοῆς τε καὶ εὐταξίας, καὶ τῆς ἐννόμου πολιτείας. ᾿
m΄. « Kai basileia "" tetartē estai "3 ischyra, hōs ho sidēros" hon tropon gar ho aidēros leptynei kai damaxei panta, houtōs leptynei panta kai damasei.» Tēn Rhōmaïkēn legei basileian, ischyrotatēn men genomenēn, kai pantōn, hōs epos eipein, tōn ethnōn perigenomenēn, dasmon de kai phoron para pantōn chomisamenēn. To gar lepeugnei epi toutou tetheike, Ho to de damasei " epi tēs hypakoēs te kai eutaxias, kai tēs ennomou politeias. ᾿
40. "And a fourth kingdom shall be strong as iron; for as iron crushes and subdues all things, so it shall crush and subdue all things." He means the Roman kingdom, which became very strong, prevailed over virtually all the nations, and received tribute and taxes from all. He used "shall crush" of this conquest, and "shall subdue" of obedience, good order and lawful government.
2.41PG 81
μα΄. ε Καὶ ὅτι εἶδες τοὺς πόδας, καὶ τοὺς δακτύλους, μέρος μέν τι σιδήρου "", μέρος δέ τι ὀστράκου, βασιλεία ἄλλη "δ διῃρημένη ἔσται, καὶ ἀπὸ τῆς ῥίζης "5 τοῦ σιδήρου ἔσται ἐν αὐτῇ, ὃν τρόπον εἶδες τὸν σίδηρον ἀναμεμιγμένον τῷ ὀστράκῳ τῷ πῆλ'νῳ ""..» "Λλίην οὐ κατὰ τὸ " γένος εἶπεν, ἀλλὰ κατὰ τὴν ποιότητα τῆς δυνάμεως. Εἰ γὰρ κατὰ τὸ γένος Α ἔλεγεν, ἄ.1.1η»ν εἶπεν ἂν αὐτὴν πέμπτην, ὥσπερ αὖ εἴρηκε τρίτην τε καὶ τετάρτην. Ἐπειδὴ δὲ ἀσθενέ στερα οἶδε τῆς σιδηρᾶς βασιλείας τὰ τέλη, τέθεικε διὰ τὴν ἀσθένειαν, καὶ μάλα εἰκότως. Σφόὅρα γὰρ αὐτὴν ἰσχυροτάτην ἔδειξεν ἄνω " τοιαῦτα γὰρ αὐτῆς τὰ πρῶτα. ᾿Αλλ᾽ ὅμως οὐδὲ τὰ τελευταῖα αὐτῆς παντελῶς ἀσθενῆ ἔσεσθαι 5 λέγει. « ᾿Απὸ γὰρ τῆς ῥίζης, φησὶ, τοῦ σιδήρου ἕσται ἐν αὐτῇ, ὃν τρόπον εἶδες τὸν σίδηρον ἀναμεμιγμένον πῷ ὀστράκῳ τῷ πηλίνῳ δ΄ (μβ'.) Καὶ οἱ δάκτυλοι τῶν ποδῶν, μέρος μέν τι σιδήρου 5, μέρος δέ τ' ὁστράκοῦ Ὦ,, Τοῦτο δὲ οὐδὲ τῆς ἡμετέρας ἑρμηνείας προσδεῖται - αὐτὲς γὰρ ὁ Προφήτης ἑρμηνεύων, φησί" εὖ Μέρος τι τῆς βασιλείας ἔσται ἰσχυρὸν, καὶ ἀπ᾿ αὖτῆς ἔσται συντριδόμενον. » Τούτοις ἐπάγει"
ma΄. e Kai hoti eides tous podas, kai tous daktylous, meros men ti sidērou "", meros de ti ostrakou, basileia allē "d dię̄rēmenē estai, kai apo tēs rhizēs "5 tou sidērou estai en autę̄, hon tropon eides ton sidēron anamemigmenon tǭ ostrakǭ tǭ pēl'nǭ ""..» "Lliēn ou kata to " genos eipen, alla kata tēn poiotēta tēs dynameōs. Ei gar kata to genos A elegen, a.1.1ē»n eipen an autēn pemptēn, hōsper au eirēke tritēn te kai tetartēn. Epeidē de asthene stera oide tēs sidēras basileias ta telē, tetheike dia tēn astheneian, kai mala eikotōs. Sphoora gar autēn ischyrotatēn edeixen anō " toiauta gar autēs ta prōta. ᾿All᾽ homōs oude ta teleutaia autēs pantelōs asthenē esesthai 5 legei. « ᾿Apo gar tēs rhizēs, phēsi, tou sidērou hestai en autę̄, hon tropon eides ton sidēron anamemigmenon pǭ ostrakǭ tǭ pēlinǭ d΄ (mb'.) Kai hoi daktyloi tōn podōn, meros men ti sidērou 5, meros de t' hostrakou Ō,, Touto de oude tēs hēmeteras hermēneias prosdeitai - autes gar ho Prophētēs hermēneuōn, phēsi" eu Meros ti tēs basileias estai ischyron, kai ap᾿ autēs estai syntridomenon. » Toutois epagei"
41. "And since you saw the feet and the toes, partly of iron and partly of earthenware, it shall be another kingdom, divided, and some of the root of the iron shall be in it, just as you saw the iron mixed with the clay earthenware." He said "another" not in kind but in the quality of its power. For if he had meant in kind, he would have called it "another, a fifth", just as he called the others third and fourth. But since he knows that the last stages of the iron kingdom are weaker, he wrote "another" because of the weakness, and very rightly; for above he showed it to be very strong, as its beginnings were. Yet he says that not even its last stages will be wholly weak. "For some of the root of the iron," he says, "shall be in it, just as you saw the iron mixed with the clay earthenware. (42.) And the toes of the feet, partly of iron and partly of earthenware." This needs no interpretation of ours either, for the Prophet himself interprets it, saying: "Part of the kingdom will be strong, and part of it will be broken." To this he adds:
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μΥ΄. « Καὶ ὅτι εἶδες τὸν σίδηρον ἀναμεμιγμένον τῷ ὁστράκῳ τῷ πηλίνῳ δ", συμμιγεῖς ἔσονται ἐν σπέρματι ἀνθρώπων. ν Τοῦτο δὲ μάλιστα δείκνυσιν, ὡς οὐκ ἑτέρα ἐστὶν αὐτὴ δ᾽ ἡ βασιλεία παρὰ τὸν σίδηρον, ἀλλ᾽ ἡ "6 αὐτὴ ἀσθενέστερον διαχειμένη, καὶ μέρος μὲν τι αὐτῆς ἰσχυρὸν, μέρος δὲ Τ᾽ ἀσθενές " συγγενείας δὲ ὅμως θεσμὸς συνάψει τὴν ἀσθενῆ μοῖραν τῇ ἰσχυρᾷ. Τὸ γὰρ, « Συμμιγεῖς ἔσονται ἐν σπέρματι ἀνθρώπων, » τοῦτο δηλοῖ. Ἐπιμιξία, φησὶ, τὶς ξσται καὶ ἐπιγαμία τούτων κἀκείνων, ἀλλ᾽ ὅμως ἡ διχόνοια τὰ τῆς συγγενείας δίκαια διαφθερεῖ. Οὐκ ἔσονται γὰρ, φησὶ, προσχολλώμενοι οὗτος μετὰ τούτου, καθὼς ὁ σίδηρος οὐκ ἀναμίγνυται τῷ ὀστράκῳ. Ἥμεϊς μὲν οὖν δ οὕτω τὴν ἑρμηνείαν Κ τοῦ θεσπε- ε σίου Δανιὴλ νενοήκαμεν" προσήκει δὲ καὶ ἐνίων τῶν πρὸ ἡμῶν ἡρμηνευχότων τὰς δόξας εἰς μέσον παραγαγεῖν " οὕτω γὰρ ἐναργέστερον ἡ ἀλήθεια δειχθῆσεται. Τινὲς τοίνυν τῶν συγγραφέων τὴν τετάρτην βασιλείαν, τουτέστι τὸν σίδηρον, ᾿Αλέξανδρον ἔφασαν εἶναι τὸν Μακεδόνα - τοὺς δὲ πόδας καὶ τοὺς δακτύλους τῶν πυδῶν ἐκ σιδήρου καὶ ὁστράκου συγχειμένους, τοὺς μετ᾽ αὑτὸν βασιλεύσαντας Μακεδόνας, Δημητρίους, τοὺς μὲν ἀσθενῶς, τοὺς δὲ λίαν ἀνδρικῶς χρατήσαντας, καὶ ἐπιγαμίαν δὲ ποιησαμένους καὶ τὴν ἀλλήλων “5 ἁἀσπασαμένους συγγένειαν. Ἔδει δὲ αὐτοὺς συνιδεῖν, πρῶτον μὲν ὅτι τὴν κεραλὴν τὴν χρυσῆν αὑτὸν ἔφη εἶναι τὸν Ναδουχοδονόσορ, τουτἐστι, τὴν τῶν Βαδυλωνίων, εἴτουν ᾿Ασσυρίων, βασι- λείαν διεδέξατο δὲ αὐτὴν ἡ Περσῶν καὶ Μήδων βασιλεία κατὰ ταυτόν" ὁ γὰρ Κῦρος ἐξ ἑκατέρου ἔθνους ἣν ὁρμώμενος, καὶ τούτων κἀκείνων κρατῶν, τῶν Βαδυλωνίων καταλύσας δ΄ τὴν βασιλείαν ἐκράτησε "5 τῶν Περτῶν᾽ τὴν δὲ Περσῶν δευτέραν οὖσαν ᾿Αλέξανδρος ὁ Μακεδὼν καταλύει, καὶ αὐτὸν ἔφη ὁ μακάριος: Δαν:ἢλ χυριεῦται πάσης τῆς γῆς. Ταύτην τὴν 5 βασιλείαν τρίτην" ὠνόμασεν" οὐδεμία δε αὖτὴν ἑτέρα, ἀλλ᾽ ἡ τῶν Ῥωμαίων διεδέξατο, Ἔδει "9 τοιγαροῦν δ᾽ αὐτοὺς πρῶτον μὲν ἐκ τοῦ ἀριθμοῦ, καὶ τῶν παραδηλωθέντων πραγμάτων συνιέναι, καὶ μαθεῖν, ὡς τρίτη ἐστὶν ἡ τῶν δ᾽ Μακεδόνων βασιλεία, τουτέστιν ὁ χαικός " τετάρτη δὲ ἣ Ῥωμαίων, του:ἐστιν ὁ σίδηρος Εἰ δὲ καὶ ὅλως ἀσαφέστερα "" αὖτοῖς ἔδοξεν εἶναι ἐκεῖνα, ἀπὸ γοῦν τοῦ τέλους ἔδει πᾶσαν διαγνῶναι τὴν πρόῤῥησιν " εὐθὺς γὰρ μετὰ τὸ. δεῖξαι τῆς σιδηρᾶς βασιλείας τὸ ἀσθενὲς χεὶ ὀστράκινον τέλος, ἐπήγαγε"
mY΄. « Kai hoti eides ton sidēron anamemigmenon tǭ hostrakǭ tǭ pēlinǭ d", symmigeis esontai en spermati anthrōpōn. n Touto de malista deiknysin, hōs ouk hetera estin autē d᾽ hē basileia para ton sidēron, all᾽ hē "6 autē asthenesteron diacheimenē, kai meros men ti autēs ischyron, meros de T᾽ asthenes " syngeneias de homōs thesmos synapsei tēn asthenē moiran tę̄ ischyrą. To gar, « Symmigeis esontai en spermati anthrōpōn, » touto dēloi. Epimixia, phēsi, tis xstai kai epigamia toutōn kakeinōn, all᾽ homōs hē dichonoia ta tēs syngeneias dikaia diaphtherei. Ouk esontai gar, phēsi, proschollōmenoi houtos meta toutou, kathōs ho sidēros ouk anamignytai tǭ ostrakǭ. Hēmeïs men oun d houtō tēn hermēneian K tou thespe- e siou Daniēl nenoēkamen" prosēkei de kai eniōn tōn pro hēmōn hērmēneuchotōn tas doxas eis meson paragagein " houtō gar enargesteron hē alētheia deichthēsetai. Tines toinyn tōn syngrapheōn tēn tetartēn basileian, toutesti ton sidēron, ᾿Alexandron ephasan einai ton Makedona - tous de podas kai tous daktylous tōn pydōn ek sidērou kai hostrakou syncheimenous, tous met᾽ hauton basileusantas Makedonas, Dēmētrious, tous men asthenōs, tous de lian andrikōs chratēsantas, kai epigamian de poiēsamenous kai tēn allēlōn “5 haaspasamenous syngeneian. Edei de autous synidein, prōton men hoti tēn keralēn tēn chrysēn hauton ephē einai ton Nadouchodonosor, toutesti, tēn tōn Badylōniōn, eitoun ᾿Assyriōn, basi- leian diedexato de autēn hē Persōn kai Mēdōn basileia kata tauton" ho gar Kyros ex hekaterou ethnous hēn hormōmenos, kai toutōn kakeinōn kratōn, tōn Badylōniōn katalysas d΄ tēn basileian ekratēse "5 tōn Pertōn᾽ tēn de Persōn deuteran ousan ᾿Alexandros ho Makedōn katalyei, kai auton ephē ho makarios: Dan:ēl chyrieutai pasēs tēs gēs. Tautēn tēn 5 basileian tritēn" ōnomasen" oudemia de autēn hetera, all᾽ hē tōn Rhōmaiōn diedexato, Edei "9 toigaroun d᾽ autous prōton men ek tou arithmou, kai tōn paradēlōthentōn pragmatōn synienai, kai mathein, hōs tritē estin hē tōn d᾽ Makedonōn basileia, toutestin ho chaikos " tetartē de hē Rhōmaiōn, tou:estin ho sidēros Ei de kai holōs asaphestera "" autois edoxen einai ekeina, apo goun tou telous edei pasan diagnōnai tēn prorrhēsin " euthys gar meta to. deixai tēs sidēras basileias to asthenes chei ostrakinon telos, epēgage"
43. "And since you saw the iron mixed with the clay earthenware, they will be mixed in the seed of men." This shows most of all that this kingdom is not another besides the iron, but the same in a weaker condition, part of it strong and part weak; and yet a bond of kinship will join the weak portion to the strong. That is what "They will be mixed in the seed of men" shows. There will be, he says, some mingling and intermarriage between these and those, but discord will destroy the claims of kinship. "For they will not cling," he says, "one to the other, just as iron does not mix with earthenware." This, then, is how we have understood the interpretation of the inspired Daniel. But it is fitting also to bring forward the opinions of some who interpreted it before us; for so the truth will be shown more clearly. Some writers, then, have said that the fourth kingdom, the iron, is Alexander the Macedonian, and that the feet and the toes made of iron and earthenware are the Macedonians who reigned after him, the Demetriuses, some of whom ruled weakly and others very valiantly, who also intermarried and embraced kinship with one another. But they should have noticed, first, that he said the head of gold was Nebuchadnezzar himself, that is, the kingdom of the Babylonians or Assyrians; and that the kingdom of the Persians and Medes succeeded it as one, for Cyrus sprang from both nations and ruled both, and when he had destroyed the kingdom of the Babylonians he ruled the Persians. The Persian kingdom, the second, Alexander the Macedonian destroyed, and blessed Daniel said of him that he would rule over all the earth. This kingdom he named the third; and no other succeeded it but that of the Romans. They should therefore have understood first from the numbering, and from the events indicated, and learned that the third kingdom is that of the Macedonians, that is, the bronze, and the fourth that of the Romans, that is, the iron. And even if those points seemed to them altogether too obscure, they should at least have recognized the whole prophecy from its end; for immediately after showing the weak, earthenware end of the iron kingdom, he added:
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μδ'. « Καὶ ἐν ταῖς ἡμέρχις τῶν βασιλέων "7 ἐχείγων. » Τουτέστι, τοῦ ὁστρακίνου καὶ τοῦ σιδηροῦ “ τὴν ἐπιμιξίαν ἐχόντων, καὶ τὴν μετ᾽ 55 ἀλλήλων συγγένειαν ἀσπασαμένων, ὁμόνοιαν δὲ μηδὲ ἐκ τῆς συγ- « ᾿Αναστήσει ὁ Θεὸς τοῦ οὐρανοῦ βασιλείαν, ἧτι: Β εἰς τοὺς αἰῶνας οὐ διαφθαρήσεται, καὶ ἡ βασιλεία αὐτοῦ λαῷ ἑτέρῳ οὐκ ὑπολειφθήσεται. Λεπτυνεῖ καὶ λιχμήσει πάσας τὰς βασιλείας, καὶ αὐτὴ στήσεται 9 εἰς τοὺς αἰῶνας. (με'.) Ὃν τρόπον εἶδες, ὅτι ἐτμήθη 1! ἀπὸ ὄρους λίθος ἄνευ χειρῶν, καὶ ἐλέπτυνε τὸ ὄστρακον, καὶ τὸν σίδηρον, τὸν χαλκὸν, τὸν ἄργυρον, τὸν χρυσόν. » Ταῦτα δὲ ἀντικρὺς δείκνυσι τῶν μὲν παρόντων πραγμάτων τὸ τέλος, τῆς δὲ τῶν οὐρὰνῦν βασιλείας τὸ ἀτελεύτητον. Τῆς γὰρ σιδηρᾶς βασιλείας ἀσθενῶς 1" διατεθείσης, καὶ τοῦ ὀστράκου τὴν ἐπιμιἄνευ χειρῶν, καὶ λεπτυνεῖ τὸ ὅὄστραχον, τὸν σίδηρον καὶ 15 τὸν χαλκὸν, τὸν ἄργυρον, τὸν χρυσὲν, » καὶ φροῦδα ποιήσει παντελῶς, καὶ ἀδιάδοχον, καὶ αἰώνιον, καὶ ἀπέραντον βασιλείαν τοῖς ἀξίοις παρέξει. ας Εἰς γὰρ τοὺς αἰῶνας, φησὶν, οὐ διαφθαρήσεται, καὶ λαῷ ἑτέρῳ οὐκ ὑπολειφθήσετας" καὶ λεπτυνεῖ, καὶ δαμάσει πάτας τὰς βατιλείας, καὶ αὐτὴ στήσεται εἰς τοὺς αἰῶνας. » Εἰ δέ τις ξυγομαχεΐξ, καὶ ταῦθ᾽ οὕτως ἔχειν Ἶ" οὐ βούλεται, δειξάτω τί τῶν ἀνθρωπίνων 15 αἰώνιον, ποία δὲ τῶν ἀνθρώπων βασιλεία τέλος οὐ λήψεται, Εὔηθες γὰρ καὶ λίαν ἀνόητον, συντέλειαν μὲν ἀναμένειν τοῦ παρόντος αἰῶνος, βασιλείαν δὲ τινα λέγειν κατὰ τὸν παρόντα βίον ἀτελεύτητον ἔσεσθαι. Εἰ δὲ καὶ αὐτοῖς συνδοκεῖ διὰ τούτων τῶν λόγων τὴν δοθησομένην ὑπὸ τοῦ θεοῦ βασιλείαν τοῖς ἀξίοις σημαίνεσθαι, οὐκ ἄρα τὴν Μαχεδονιχὴν βασιλείαν ὠνόμασε σίδηρον" οὐδὲ γὰρ ἐκείνης κρατούσης ὁ παρὼν βίος ἐδέξατο τέλος, ἀλλ᾽ ἡ Ῥωμαϊκὴ τὴν Μαχεδονιχὴν καταλύσασα χατέχε: τῇς οἰκουμένης τοὺς οἴακας. Εἰ δέ φασι τὴν προτέραν τοῦ Κυρίου παρουσίαν διὰ τούτιυν τῶν λόγων σημαίνεσθαι, δειξάτωσαν χαταλυθεῖσαν τὴν τῶν Ῥωμαίων ἡγενομίαν εὐθὺς μετὰ τὴν τοῦ Σωτῆρος ἡμῶν ἐπιφάνειαν. Πᾶν γὰρ τοὐναντίον ἔστιν εὑρεῖν 75, χρατυνθεῖσαν αὐτὴν, ἀλλ᾽ οὐ χαταλυθεῖσαν ἅμα τῇ τὸν Σωτῆρος γεννήσει. Αὐγούστου γὰρ βασιλεύοντος ὁ Δεσποτιχὸς ἐγένετο 77 τόκος, Ὃς δεύτερος μὲν ἐδακ᾽ σἔλευσε, πάντα; δὲ ὡς ἔπος εἰπεῖν. ἀνθρώπους Α ὑπηκόους ἐποιήσατο, ἀπεγράψατό τὸ πᾶπαν τὴν εἰχουμένην κατὰ τὴν τῶν Εὐαγγελίων φωνὴν, καὶ δασμὸν φέρειν ἐνομοθέτησεν, Ὑπ’ ἐχείνου δὲ ἡ Ῥωμαίων κρατυνθεῖσα βασιλεία μέχρι καὶ νῦν διήρκεσεν. Οὐκοῦν εἰ 15 ἡ προτέρα γέννησις τοῦ Κυρίου τὴν Ῥωμαίων ἡγεμονίαν οὐ κατέλυσε, λείπεται ποίνυν αὑτοῦ τὴν δευτέραν νοεῖν 1" ἐπιφάνειαν. Ὁ γὰρ ἤδη πρότερον τμηθεὶς λίθος ἄνευ χειρῶν, καὶ 39 γενόμενος εἰς ὅρος μέγα, καὶ τὴν οἰκουμένην χαλύψας, οὗτος " ἐν τῇ δευτέρᾳ παρουσίᾳ πατάξει τὴν εἰκόνα ἐπὶ τοὺς πόδας τοὺς ὀστραχίνους, τουτέστιν,. ἂν αὐτῷ τῷ τέλει τῆς σιδηρᾶς φανήσεται βασιλείας, ἀσθενοῦς ἤδη γεγενημένης " καὶ πάσας μὲν καταλύσει τὰς ἡγεμονίας, καὶ λήθῃ τινὶ παραδώσει, τὴν δὲ αἰώνιον 5 αὑτοῦ βασιλείαν τοῖς ἀξίοις παρέξει. Ταῦθ᾽ Β οὕτως ἑρμηνεύσας ὁ Δανιὴλ ἀναγκαίως ἐπήγαγεν" « Ὁ θεὸς ὁ μέγας ἐγνώρισε τῷ βασιλεῖ, ἃ δεῖ γενέσθαι μετὰ ταῦτα. Καὶ ἀληθινὸν τὸ ἐνύπνιον, καὶ πιστὴ ἡ σύγκρισις αὐτοῦ. » “Ἄξιον δὲ θαυμάσαι τὴν τοῦ Θεοῦ τῶν ὅλων περὶ πάντας ἀνθρώπους κηδεμονίαν. Οὐδὲ γὰρ τοὺς δυσσεθδείᾳ συζῶντας τῆς οἱκείας προμηθείας γυμνοῖ, ἀλλὰ καὶ τούτους πάσης ἐπιμελείας ἀξιοζ, ὥσπερ ἀμέλει τοῦτον τὸν βάρδαρον, καὶ θηριώδη, καὶ δυσσεδῇ οὐ ἐτημέλητον, ἀλλὰ πρῶτον μὲν διὰ τῶν ἀποκαλύψεων τῆς εὐκληρίας τοῦ παρόντος βίου δείκνυσιν αὐτῷ τὸ ἐπέκηρον, καὶ τῆς βασιλείας αὐτῆς τὸ ὀξύῤῥοπον, καὶ ὅτι οὐδὲν μόνιμον τῆς ἀνθρωπίνης εὐημερίας, ἀλλὰ δίκην ἀνθῶν ἣ κρίνων μαραίνεται ἣ δ" σδέν- Καὶ ἰκανὰ δ᾽ ταῦτα ἦν τὴν ἀλαζονικὴν αὐτοῦ καὶ τετυφωμένην ὀφρὺν καταλῦσαι, καὶ πεῖσαι φρονεῖν ἀνθρώπινα, καὶ ἀναμένειν καὶ τῆς ζωῆς καὶ βασιλείας 55 τὸ τέλο:. Πρῶτον μὲν οὖν διὰ τούτων αὐτοῦ ποιεῖται τὴν ἐπιμέλειαν, ἔπειτα τῇ λήθῃ ποῦ ἐνυπνίου ἐλέγχει τὴν τῶν μάγων καὶ Χαλδαίων ψευδολογίαν " δείκνυσι δὲ τὴν τῶν οἰκείων θεραπόντων ἀλήθειαν, καὶ διὰ τῆς τῶν θεραπόντων σοφίας τὴν θείαν αὐτοῦ δύναμιν παραδηλοῖ, καὶ εἰς προσκύνησιν ἕλκει τὴν ἑαυτοῦ τοὺς ἀγνοοῦντας, μᾶλλον δὲ τοὺς τὴν παρὰ πάντων ἀπαιτοῦντας προσκύνησιν τοὺς ἁγίους αὑτοῦ θεράποντας προσκυνεῖν ἀναγκάζει. Καὶ τοῦτο ἡμᾶς ἢ ἱστορία διδάσκει.
md'. « Kai en tais hēmerchis tōn basileōn "7 echeigōn. » Toutesti, tou hostrakinou kai tou sidērou “ tēn epimixian echontōn, kai tēn met᾽ 55 allēlōn syngeneian aspasamenōn, homonoian de mēde ek tēs syg- « ᾿Anastēsei ho Theos tou ouranou basileian, hēti: B eis tous aiōnas ou diaphtharēsetai, kai hē basileia autou laǭ heterǭ ouk hypoleiphthēsetai. Leptynei kai lichmēsei pasas tas basileias, kai autē stēsetai 9 eis tous aiōnas. (me'.) Hon tropon eides, hoti etmēthē 1! apo orous lithos aneu cheirōn, kai eleptyne to ostrakon, kai ton sidēron, ton chalkon, ton argyron, ton chryson. » Tauta de antikrys deiknysi tōn men parontōn pragmatōn to telos, tēs de tōn ouranyn basileias to ateleutēton. Tēs gar sidēras basileias asthenōs 1" diatetheisēs, kai tou ostrakou tēn epimianeu cheirōn, kai leptynei to hoostrachon, ton sidēron kai 15 ton chalkon, ton argyron, ton chrysen, » kai phrouda poiēsei pantelōs, kai adiadochon, kai aiōnion, kai aperanton basileian tois axiois parexei. as Eis gar tous aiōnas, phēsin, ou diaphtharēsetai, kai laǭ heterǭ ouk hypoleiphthēsetas" kai leptynei, kai damasei patas tas batileias, kai autē stēsetai eis tous aiōnas. » Ei de tis xygomacheïx, kai tauth᾽ houtōs echein I" ou bouletai, deixatō ti tōn anthrōpinōn 15 aiōnion, poia de tōn anthrōpōn basileia telos ou lēpsetai, Euēthes gar kai lian anoēton, synteleian men anamenein tou parontos aiōnos, basileian de tina legein kata ton paronta bion ateleutēton esesthai. Ei de kai autois syndokei dia toutōn tōn logōn tēn dothēsomenēn hypo tou theou basileian tois axiois sēmainesthai, ouk ara tēn Machedonichēn basileian ōnomase sidēron" oude gar ekeinēs kratousēs ho parōn bios edexato telos, all᾽ hē Rhōmaïkē tēn Machedonichēn katalysasa chateche: tę̄s oikoumenēs tous oiakas. Ei de phasi tēn proteran tou Kyriou parousian dia toutiyn tōn logōn sēmainesthai, deixatōsan chatalytheisan tēn tōn Rhōmaiōn hēgenomian euthys meta tēn tou Sōtēros hēmōn epiphaneian. Pan gar tounantion estin heurein 75, chratyntheisan autēn, all᾽ ou chatalytheisan hama tę̄ ton Sōtēros gennēsei. Augoustou gar basileuontos ho Despotichos egeneto 77 tokos, Hos deuteros men edak᾽ seleuse, panta? de hōs epos eipein. anthrōpous A hypēkoous epoiēsato, apegrapsato to papan tēn eichoumenēn kata tēn tōn Euangeliōn phōnēn, kai dasmon pherein enomothetēsen, Hyp’ echeinou de hē Rhōmaiōn kratyntheisa basileia mechri kai nyn diērkesen. Oukoun ei 15 hē protera gennēsis tou Kyriou tēn Rhōmaiōn hēgemonian ou katelyse, leipetai poinyn hautou tēn deuteran noein 1" epiphaneian. Ho gar ēdē proteron tmētheis lithos aneu cheirōn, kai 39 genomenos eis horos mega, kai tēn oikoumenēn chalypsas, houtos " en tę̄ deuterą parousią pataxei tēn eikona epi tous podas tous ostrachinous, toutestin,. an autǭ tǭ telei tēs sidēras phanēsetai basileias, asthenous ēdē gegenēmenēs " kai pasas men katalysei tas hēgemonias, kai lēthę̄ tini paradōsei, tēn de aiōnion 5 hautou basileian tois axiois parexei. Tauth᾽ B houtōs hermēneusas ho Daniēl anankaiōs epēgagen" « Ho theos ho megas egnōrise tǭ basilei, ha dei genesthai meta tauta. Kai alēthinon to enypnion, kai pistē hē synkrisis autou. » “Axion de thaumasai tēn tou Theou tōn holōn peri pantas anthrōpous kēdemonian. Oude gar tous dyssethdeią syzōntas tēs hoikeias promētheias gymnoi, alla kai toutous pasēs epimeleias axioz, hōsper amelei touton ton bardaron, kai thēriōdē, kai dyssedę̄ ou etēmelēton, alla prōton men dia tōn apokalypseōn tēs euklērias tou parontos biou deiknysin autǭ to epekēron, kai tēs basileias autēs to oxyrrhopon, kai hoti ouden monimon tēs anthrōpinēs euēmerias, alla dikēn anthōn hē krinōn marainetai hē d" sden- Kai ikana d᾽ tauta ēn tēn alazonikēn autou kai tetyphōmenēn ophryn katalysai, kai peisai phronein anthrōpina, kai anamenein kai tēs zōēs kai basileias 55 to telo:. Prōton men oun dia toutōn autou poieitai tēn epimeleian, epeita tę̄ lēthę̄ pou enypniou elenchei tēn tōn magōn kai Chaldaiōn pseudologian " deiknysi de tēn tōn oikeiōn therapontōn alētheian, kai dia tēs tōn therapontōn sophias tēn theian autou dynamin paradēloi, kai eis proskynēsin helkei tēn heautou tous agnoountas, mallon de tous tēn para pantōn apaitountas proskynēsin tous hagious hautou therapontas proskynein anankazei. Kai touto hēmas ē historia didaskei.
44. "And in the days of those kings": that is, of the earthenware and iron ones, who have intermingled and embraced kinship with one another, yet [have] no concord even from the kinship … "the God of heaven will raise up a kingdom which will never be destroyed, and his kingdom will not be left to another people. It will crush and winnow all the kingdoms, and it will stand for ever. (45.) Just as you saw that a stone was cut from a mountain without hands, and it crushed the earthenware, the iron, the bronze, the silver and the gold." These words plainly show the end of present things and the endlessness of the kingdom of heaven. For when the iron kingdom is in a weak condition and has the mixture of earthenware, [the stone cut] without hands "will crush the earthenware, the iron and the bronze, the silver and the gold," will make them vanish altogether, and will grant to the worthy a kingdom without successor, eternal and without limit. "For it will never be destroyed," he says, "and will not be left to another people; and it will crush and subdue all the kingdoms, and it will stand for ever." If anyone is contentious and will not have it so, let him show what human thing is eternal, or what kingdom of human beings will not come to an end. For it is foolish and quite senseless to expect the consummation of the present age and yet to say that some kingdom in this present life will be endless. And if they too agree that these words signify the kingdom to be given by God to the worthy, then he did not call the Macedonian kingdom iron; for the present life did not come to its end while that kingdom ruled, but the Roman kingdom destroyed the Macedonian and holds the helm of the world. And if they say that these words signify the Lord's first coming, let them show that the empire of the Romans was destroyed immediately after the appearing of our Savior. One can find exactly the opposite: it was strengthened, not destroyed, at the time of the Savior's birth. For the Master's birth took place in the reign of Augustus, who was the second to reign [as emperor] and who made virtually all people his subjects, registered the whole world, as the Gospels say, and made a law that tribute be paid. Strengthened by him, the kingdom of the Romans has lasted until now. If, then, the Lord's first birth did not destroy the empire of the Romans, it remains to understand his second appearing. The stone already cut long ago without hands, which became a great mountain and covered the world, will at the second coming strike the image on its feet of earthenware: that is, he will appear at the very end of the iron kingdom, when it has already become weak; he will destroy all the empires and give them over to oblivion, and grant his eternal kingdom to the worthy. Having interpreted it in this way, Daniel necessarily added: "The great God has made known to the king what must happen after these things. And the dream is true, and its interpretation is trustworthy." It is worth marveling at the care of the God of the universe for all people. He does not strip even those who live in impiety of his providence but deems them too worthy of all care, just as he did not leave this barbarous, savage and impious man uncared for. First, through the revelations, he shows him how perishable is the good fortune of the present life and how swiftly kingship itself turns, and that nothing in human prosperity lasts, but like flowers or lilies it withers and is quenched. This was enough to destroy his boastful and conceited pride, to persuade him to think human thoughts, and to look for the end both of his life and of his kingship. First, then, he cares for him in this way; then by the forgetting of the dream he exposes the lies of the magi and Chaldeans, shows the truthfulness of his own servants, through the wisdom of his servants points to his own divine power, and draws to his worship those who did not know him; or rather, he compels those who demand worship from everyone to worship his holy servants. And the history teaches us this.
2.46PG 81
μς΄. « Τότε γὰρ, φησὶν, ὁ βασιλεὺς Ναδουχοδονόσορ ἐπὶ πρόσωπον ἔπεσε, καὶ τῷ Δανιὴλ προσεχύ- Ἐνθυμήθητι δὲ, ἡλίκον 55 ἐκεῖνον τὸν ἀλαξόνα, τὸν μεμηνόνα, τὸν καὶ Θεὸν εἶναι δ᾽ νομίσχυτα (δι ἑτέρου γὰρ προφήτου φησὶν ὁ Θεὸς πρὸς αὐτόν " ἢ « Σὺ δὲ εἴ ἄνθρωπος, καὶ οὐ Θεὸς ν), τὸν πάντας ἀνθρώπους ὑπηκόους ποιησάμενον, τὺν αἰχμάλωτον προσκυνεῖν τὸν Ἰουδαῖον, τὸν ἀνδραπόδου τάξιν ἀποπληροῦντα, καὶ ἡγεῖσθα: διὰ τούτου τὸν τούτου προσκυνεῖν Θεόν. Τούτου γὰρ χάρι!» « μαναὰ δὲ διὰ τούτων ἡ ἱστορία, ὡς τοῖς δοκοῦσιν ἱερεῦσι τοῦτο ποιῆσαι παρεγγύησεν. Ὃ γὰρ προσκυνήτας πάντως ἂν καὶ τὴν εὐωδίαν προσενηνόχει, εἴπερ ἱερατεύειν εἰώθει. Ἐπειδὴ δὲ τοῦτο ἄλλοις "" πάντω; ἁρμόττον " ἦν, αὐτὸς μὲν οὐκ ἐπεχείρει ποιεῖν, ἃ μὴ προσῆκον ἦν, τοῖς δὲ ποιεῖν εἰωθότι τοῦτο ποιῆσαι παρακελεύεται. Καὶ ἵνα μὴ δόξῃ μάτην ἄνθρωπον προσκυνεῖν, λέγει τῷ Δανιήλ" ε« Ἐπ᾽ ἀντθείας ὁ Θεὸς ὑμῶν οὗτός ἐστι Θεὸς θεῶν, καὶ Κύ. ριος τῶν 3" βασιλέων, καὶ ὁ ἀποκαλύπτων μυστήρια, ὅτι ἡδυνήθης ἀποκαλύψαι τὸ μυστήριον τοῦτο. ν Ἰὸσαύτην ἔκ τε "δ τοῦ ἐνυπνίου, καὶ τῆς τοῦ ἐνυπυίου 35 λήθης ὠφέλειαν αὐτῷ τῶν ὅλων ὁ πρύταν:: προσενήνοχε. Πρῶτον μὲν γὰρ ἔγνω τὴν οἰκείαν εὖτέλειαν, ἔπειτα μεμάθηκε τῶν ὑπ᾽ αὐτοῦ προσκυνουμένων θεῶν τὴν ἀσθένειαν, πρὸς τούτοις ἐδιδάχθη τὴν ἐνέργειαν 31 τοῦ ὄντως Θεοῦ. Οὗ χάριν βοζ᾽ « Ἐπὶ ἀληθείας ὁ Θεὸς ὑμῶν, οὗτός ἔστι Θεὸς τῶν " θξ:ῶν, καὶ Κύριος τῶν βασιλέων, καὶ ἀποκαλύπτων μυστήρια. ν» Θεὺ» δὲ θεῶν προσαγορεύει, οὐ κατὰ τὴν διάνοιαν τῆς θείας Γραφῆς " ἡ ᾽ μὲν γὰρ θεἰα Γραφὴ τοὺς ἠξιωμένους ' ἑερωσύνης ὀνομάζει θεούς" « Θεοὺς γὰρ, φησὶν, οὐ καχολογή,σεις, καὶ ἄρχοντα τοῦ λαοῦ σου οὐκ ἐρεῖς κακῶς - » οὗτος δὲ θεοὺς τὰ εἴξωλα προσηγόρευσεν" οὐδέπω γὰρ ἐδυνήθη τὸ πᾶνπελῶς αὐτῶν ᾿ ἀσθενὲς συνιδεῖν. Μεμάθηκε δὲ ὅμως τὸ διάφορον, διὸ καὶ Θεὸν τῶν θεῶν τὸν τῶν ὅλων προσαγορεύει Θεὸν, καὶ Κύριον βασιλέων 5. Ταῦθ' οὕτως ὁμολογήσας,
ms΄. « Tote gar, phēsin, ho basileus Nadouchodonosor epi prosōpon epese, kai tǭ Daniēl prosechy- Enthymēthēti de, hēlikon 55 ekeinon ton alaxona, ton memēnona, ton kai Theon einai d᾽ nomischyta (di heterou gar prophētou phēsin ho Theos pros auton " ē « Sy de ei anthrōpos, kai ou Theos n), ton pantas anthrōpous hypēkoous poiēsamenon, tyn aichmalōton proskynein ton Ioudaion, ton andrapodou taxin apoplērounta, kai hēgeistha: dia toutou ton toutou proskynein Theon. Toutou gar chari!» « manaa de dia toutōn hē historia, hōs tois dokousin hiereusi touto poiēsai parengyēsen. Ho gar proskynētas pantōs an kai tēn euōdian prosenēnochei, eiper hierateuein eiōthei. Epeidē de touto allois "" pantō? harmotton " ēn, autos men ouk epecheirei poiein, ha mē prosēkon ēn, tois de poiein eiōthoti touto poiēsai parakeleuetai. Kai hina mē doxę̄ matēn anthrōpon proskynein, legei tǭ Daniēl" e« Ep᾽ anttheias ho Theos hymōn houtos esti Theos theōn, kai Ky. rios tōn 3" basileōn, kai ho apokalyptōn mystēria, hoti hēdynēthēs apokalypsai to mystērion touto. n Iosautēn ek te "d tou enypniou, kai tēs tou enypuiou 35 lēthēs ōpheleian autǭ tōn holōn ho prytan:: prosenēnoche. Prōton men gar egnō tēn oikeian euteleian, epeita memathēke tōn hyp᾽ autou proskynoumenōn theōn tēn astheneian, pros toutois edidachthē tēn energeian 31 tou ontōs Theou. Hou charin boz᾽ « Epi alētheias ho Theos hymōn, houtos esti Theos tōn " thx:ōn, kai Kyrios tōn basileōn, kai apokalyptōn mystēria. n» Theu» de theōn prosagoreuei, ou kata tēn dianoian tēs theias Graphēs " hē ᾽ men gar theia Graphē tous ēxiōmenous ' heerōsynēs onomazei theous" « Theous gar, phēsin, ou kachologē,seis, kai archonta tou laou sou ouk ereis kakōs - » houtos de theous ta eixōla prosēgoreusen" oudepō gar edynēthē to panpelōs autōn ᾿ asthenes synidein. Memathēke de homōs to diaphoron, dio kai Theon tōn theōn ton tōn holōn prosagoreuei Theon, kai Kyrion basileōn 5. Tauth' houtōs homologēsas,
46. "Then," it says, "King Nebuchadnezzar fell on his face and worshiped Daniel, [and gave orders to offer him gifts and incense]." Consider how great a thing it is that this boastful, raving man, who thought he was God (for through another prophet God says to him: "But you are a man and not God"), who had made all people his subjects, worships the captive, the Jew, one who filled the rank of a slave, and thinks that by this he is worshiping this man's God. For this reason … "gifts and …" … the history [shows] by these words that he ordered those who were regarded as priests to do this. For having worshiped, he would surely have offered the incense too, if he had been accustomed to act as priest. But since this belonged entirely to others, he did not himself attempt to do what was not fitting for him, but orders those whose custom it was to do it. And so that he might not seem to worship a man for nothing, he says to Daniel: (47) "Truly your God is God of gods and Lord of kings, and the revealer of mysteries, since you have been able to reveal this mystery." Such benefit did the Ruler of the universe bring him both from the dream and from the forgetting of the dream. First he recognized his own lowliness; then he learned the weakness of the gods he worshiped; and besides this he was taught the working of the true God. That is why he cries: "Truly your God is God of gods and Lord of kings, and the revealer of mysteries." He calls him God of gods, not in the sense the divine Scripture gives; for the divine Scripture calls gods those who have been granted priesthood: "You shall not revile gods," it says, "nor speak evil of a ruler of your people." But he called the idols gods, for he could not yet see their utter weakness. Yet he learned the difference, and so he calls the God of the universe God of gods and Lord of kings. Having confessed this,
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μη΄. « Ἐμεγάλυνε τὸν Δανιὴλ, καὶ δόματα πολλὰ ἔδωκεν αὐτῷ, καὶ κατέστησεν αὑτὸν ἐπὶ πάσης τῆς; χώρας Βαθυλῶνος, καὶ ἄρχοντα σατραπῶν, καὶ ἐπὶ πάντας τοὺς σοφοὺς Βαθυλῶνος.. Καὶ τοῦτο δὲ τῇς θείας κηδεμονίας ἴδιον. Μεγίστην φέρει " τοῖς ὑτ' ηχόοις τὴν ὠφέλειαν τοῦ ἄρχοντος ἣ εὐσέδε:α" τοῦτος καὶ ἐπὶ τοῦ Ἰωσὴφ πεποίηκεν ὁ Δεσπότης. Καὶ συντομώτερον ὁ μάκάριος Δαδὶδ τὰ κατ᾽ αὑτὸν μενος, καὶ τὴν θείαν πρόνοιαν ὑμνῶν “, φησίν “ε Ἐξ ἀπέστειλεν ᾿ ἔμπροσθεν αὐτῶν ἄνθρωπον, εἰς δοῦλο} ᾿ἐπράθη ὁ " Ἰωσήφ.» Εἶτα τὰ συμθεθηχότα αὑτῷ δυτχερήματα λέξας ", καὶ τῆς εἰρκτῆς, καὶ τῶν δεσμῶν μνημονεύσας, ἐπήγαγεν « ᾿Απέστειλε βασιλεὺς, καὶ ἔλυσεν αὐτὸν ἄρχων λαοῦ, καὶ ἀφῆκεν αὐτὸν, καὶ " κατέστησεν αὐτὸν χύριον τοῦ οἴχου αὑτοῦ, καὶ ἄρ᾽ χοντα πάσης τῆς κτήσεως αὑτοῦ " παιδεῦσαι “' τοὺς ἄρχοντα: αὐτοῦ, ὡς ἑαυτὸν, καὶ τοὺς πρεσδυτέρους αὑτοῦ "3" σοφίσαι.» Οὕτω κἀντεῦθεν "} πεποίηκε τῶν σοφῶν Βαθυλῶνος τὸν τρισμακάριον Δανιὴλ καταστή- σας, ἀρχέτυπον αὐτὸν εὐσεβείας καὶ τῆς ἄλλης ΄ προῦθηχεν ἀρετῆς ᾿ ἀλλ᾽ ὅμως οὐκ ἠνέσχετο μόνος ταύτῃς ἀπολαῦσαι τῆς τιμῆς ὁ προφήτης, ἀλλὰ τοὺς κοινωνοὺς τῆς εὐχῆς κοινωνοὺς ἔλαξε καὶ 1" τῆς τιμῆς.
mē΄. « Emegalyne ton Daniēl, kai domata polla edōken autǭ, kai katestēsen hauton epi pasēs tēs? chōras Bathylōnos, kai archonta satrapōn, kai epi pantas tous sophous Bathylōnos.. Kai touto de tę̄s theias kēdemonias idion. Megistēn pherei " tois hyt' ēchoois tēn ōpheleian tou archontos hē eusede:a" toutos kai epi tou Iōsēph pepoiēken ho Despotēs. Kai syntomōteron ho makarios Dadid ta kat᾽ hauton menos, kai tēn theian pronoian hymnōn “, phēsin “e Ex apesteilen ᾿ emprosthen autōn anthrōpon, eis doulo} ᾿eprathē ho " Iōsēph.» Eita ta symthethēchota hautǭ dytcherēmata lexas ", kai tēs eirktēs, kai tōn desmōn mnēmoneusas, epēgagen « ᾿Apesteile basileus, kai elysen auton archōn laou, kai aphēken auton, kai " katestēsen auton chyrion tou oichou hautou, kai ar᾽ chonta pasēs tēs ktēseōs hautou " paideusai “' tous archonta: autou, hōs heauton, kai tous presdyterous hautou "3" sophisai.» Houtō kanteuthen "} pepoiēke tōn sophōn Bathylōnos ton trismakarion Daniēl katastē- sas, archetypon auton eusebeias kai tēs allēs ΄ prouthēchen aretēs ᾿ all᾽ homōs ouk ēnescheto monos tautę̄s apolausai tēs timēs ho prophētēs, alla tous koinōnous tēs euchēs koinōnous elaxe kai 1" tēs timēs.
48. "And he magnified Daniel, gave him many gifts, and set him over the whole province of Babylon, as ruler of satraps and over all the wise men of Babylon." This too is characteristic of divine care: the piety of a ruler brings the greatest benefit to his subjects. The Master did this in the case of Joseph as well. Blessed David, [telling] his story more briefly and singing the praise of divine providence, says: "He sent a man before them; Joseph was sold as a slave." Then, after recounting the hardships that befell him and mentioning the prison and the fetters, he added: "The king sent and released him, the ruler of peoples, and set him free; he made him lord of his house and ruler of all his possessions, to instruct his rulers as himself and to teach his elders wisdom." So here too, by setting the thrice-blessed Daniel [over the] wise men of Babylon, he set him before them as a model of piety and of every other virtue. Yet the prophet did not consent to enjoy this honor alone, but took the partners of his prayer as partners in his honor too.
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μθ΄. « Ἡτήσατο γὰρ, φτσὶ, παρὰ τοῦ βασιλέως, καὶ κατέστησεν ἐπὶ πάντα τὰ ἔργα τῆς χώρας Βα- Δανιὴλ ἦν 15 ἐν τῇ αὐλῇ τοῦ βασιλέως. » Συμθαίνει καὶ ταῦτα τῇ τοῦ ᾿Αποστόλου διδασκαλίᾳ" « Νῦν "5 γὰρ, φησὶ, μένει πίστις, ἐλπὶς, ἀγάπη" τὰ τρία "7 ταῦτα, μείξων δὲ πάντων 8 ἡ ἀγάπη. » Καὶ γὰρ καὶ οὗτος ὁ θεῖος προφήτης ἢγάπησε μὲν τὸν Θεὸν ἐξ ὅλης καρδίας, καὶ ἐξ ὅλης ψυχῆς, καὶ ἐξ ὅλης ἰσχύος, καὶ ἐξ ὅλης '" δυνάμεως " ἀγαπήσας δὲ θερμῶς ἐπί- Β στευσεν εἰλικρινῶς, εἰλικρινῶς δὲ πιστεύσας ἤλπισε τῆς παρ᾽ αὐτοῦ τεύξεσθαι βοηθείας" τυχὼν δὲ ὧν ἤλπισεν, ξδειξε τὴν περὶ τὸν πέλας ἀγάπην, καὶ κοινωνοὺς τοὺς ὁμοφύλους, ὧν ἔλαθεν, ἐποιήσατο. Ὅσα δὲ προεγράφη Ἶ᾿, εἰς τὴν ἡμετέραν διδασκαλίαν προεγράφη, ἵνα διὰ τῆς ὑπομονῆς, καὶ διὰ ν᾽ τῆς παρακλήσεως τῶν Γραφῶν τὴν ἐλπίδα ἔχωμεν, ἐν Χριστῷ Ἰησοῦ, μεθ᾽ οὗ τῷ Πατρὶ δόξα 3, σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων ᾽2, ᾿Αμήν.
mth΄. « Hētēsato gar, phtsi, para tou basileōs, kai katestēsen epi panta ta erga tēs chōras Ba- Daniēl ēn 15 en tę̄ aulę̄ tou basileōs. » Symthainei kai tauta tę̄ tou ᾿Apostolou didaskalią" « Nyn "5 gar, phēsi, menei pistis, elpis, agapē" ta tria "7 tauta, meixōn de pantōn 8 hē agapē. » Kai gar kai houtos ho theios prophētēs ēgapēse men ton Theon ex holēs kardias, kai ex holēs psychēs, kai ex holēs ischyos, kai ex holēs '" dynameōs " agapēsas de thermōs epi- B steusen eilikrinōs, eilikrinōs de pisteusas ēlpise tēs par᾽ autou teuxesthai boētheias" tychōn de hōn ēlpisen, xdeixe tēn peri ton pelas agapēn, kai koinōnous tous homophylous, hōn elathen, epoiēsato. Hosa de proegraphē I᾿, eis tēn hēmeteran didaskalian proegraphē, hina dia tēs hypomonēs, kai dia n᾽ tēs paraklēseōs tōn Graphōn tēn elpida echōmen, en Christǭ Iēsou, meth᾽ hou tǭ Patri doxa 3, syn tǭ hagiǭ Pneumati, eis tous aiōnas tōn aiōnōn ᾽2, ᾿Amēn.
49. "For Daniel asked of the king, and he set [Shadrach, Meshach and Abednego] over all the works of the province of Babylon; and Daniel was in the king's court." This too agrees with the Apostle's teaching: "For now faith, hope and love remain, these three; but the greatest of all is love." This divine prophet loved God with all his heart, with all his soul, with all his strength and with all his power. Loving warmly, he believed sincerely; believing sincerely, he hoped to obtain help from him; and having obtained what he hoped for, he showed love for his neighbor and made his countrymen partners in what he had received. "Whatever was written beforehand was written for our instruction, so that through endurance and through the encouragement of the Scriptures we might have hope" in Christ Jesus, with whom be glory to the Father, together with the Holy Spirit, for ever and ever. Amen.
Chapter 3
3.1PG 81
α΄. « Ἔτους ὀκτωκαιδεκάτου Ναβουχοδονόσορ ὁ βασιλεὺς ἐποίησεν εἰκόνα χρυσῆν, καὶ ἔστησεν ᾽ αὐπὴν ἐν πεδίῳ Δεηρᾶ ᾽" ἐν χώρᾳ Βαδυλῶνος. » Ὁ μὲν ἀγαθὸς ἡμῶν καὶ φιλάνθρωπος Δεσπότης, ἅτε δὴ ποιητὴς καὶ δημιουργὸς, βούλεται « πάντας ἀνθρώποὺς σωθῆναι, καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν" » καὶ, ε Οὐ θέλει τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι αὐτὸν καὶ ζῇν. ν Οὗ χάριν ἅπαντα ὑπὲρ τῆς ἡμετέρας πραγματεύεται σωτηρίας. Οἱ δὲ ἀναλχησίᾳ νοσοῦντες, καὶ τῷ ἀνηχέστῳ πάθει τῆς ἀλα " οἴῃ σιλείαν, τὰ δὲ ἄλλα μόρια τῆς εἰκόνος ἐκ τῶν ἄλλων ποῦ χρυσίου τὴν εἰκόνα χατασχενάζει "9, ζονείας δουλεύοντες, οὐδεμίαν ἐκ τῶν θείων φαρμίχων ὠφέλειαν ᾽5 καρποῦντει, ἀλλ᾽ ἑοίκασί τισιν ἀ). χῆς τέχνης προσπαγομένην "' αὐτοῖς θεραπείαν, ἀκρασίᾳ δὲ καὶ ἀταξίᾳ πολλῇ 5 χρωμένοις, καὶ τὴν ἐπ: κειμένην αὑτοῖς αὔξουσιν ὁσημέραι νόσον. Τοιοῦτος ἣν οὗτος ὁ ἀλαζὼν βασιλεὺς, ὃς τοῦ Θεοῦ τῶν ὅλων ἀμέτρῳ φιλανθρωπίᾳ χρησαμένηυ, καὶ μετὰ τὰς μυρίας παρανομίας τε καὶ δυσσεύείας ᾽5 θεραπείαν αὐτῷ προσενηνοχότος, καὶ ὑποδείξαντος τῆς τε παροὐσης εὐημερίας τὸ ἐπίκηρόν τε καὶ μάταιον, κιὶ «ἧς ἀρετῆς τὸ ὑψηλὸν καὶ περίόλεπτον, ἣ καὶ τοὺς δορναλώτους, καὶ τὸν 3 τῆς δουλείας ζυγὸν ἠναγχασμένους, ἀποφαίνει λαμπροὺς, εὐθὺς μὲν ἐθαύμασε τὴν τοῦ προφήτου σοφίαν, καὶ τὸν τούτου Β Θεὸν τῶν ὅλων εἶναι Θεὸν ὡμολόγησεν " ὀλίγου δὲ χρόνου διελθόντος, εἰς ἑαυτὸν ἐπανῆλθεν, ὥσπερ κύων εἰς δ᾽ τὸν ἴδιον ἔμετον, ἦ φησιν ἡ θεία Γραφῇ, - καὶ κατασκευάζει μὲν εἰκόνα χρυσῆν, τὸ μὲν ὕψος ἔχουσαν πήχεις ἑξήκοντα, τὸ δὲ εὗρος πήχεις ἕξ, καὶ παύτην ἐν ἰσοπέδῳ στήσας χωρίῳ, ὥστε ἴσως "' ἁπάντων ὑπερέχειν καὶ ὑπὸ πάντων ὁμοίως ὁρᾶσθαι 35, παρὰ πάντων αὐτὴν κελεύει προσκυνεῖσθαι τῶν ὑπηκόων, Οὐκ ἀπλοὺς δὲ οὗτος τῆς ἀλαζονείας ὁ τρόπος, ἀλλ᾽ ἀντίθεος ἀντικρὺς καὶ θεομισής. Ἐπειδὴ γὰρ ὁ Θεὸς ὄναρ αὐτῷ μεγίστην ὑ πέδειξεν εἰκόνα ἐκ τεττάρων ὑλῶν πεποιημένην. καὶ διὰ τούτων αὐτῷ τὰς τῶν τεττάρων βασιλειῶν διαδοχὰς παρεδήλωσεν, ἀντιστρατενόμενος δ᾽ τῷ Θεῷ τὸν οἰκεῖον τῦφον, χατασχευάτει δὴ ᾽" καὶ αὐτὸς εἰκόνα μέγεθο; δεδωκὼς, ὅσον ἡ τῶν ἀνθρώπων παρασχεῖν ἱἰ δύνατο τέχνη. Οὐκέτι δὲ καὶ ταύτην ἐκ χρυσίου ᾽5, καὶ ἀργὺ" ρον, καὶ χαλκοῦ, καὶ σιδήρου ποιεῖ, ἀλλ᾽ ἐκ μιᾶ; ὕλης τῆς τοῦ χρυτοῦ κατασκευάζει, οἰόμενος ὁ δείλαιης οὗτος ᾽ ψευδεῖς ἀποδείξειν τοῦ Θεοῦ τὰς προῤὁήσεις. Καὶ ἐπειδὴ ὁ μακάριος Δανιὴλ τὸ ἐνύπνιον ἑρμηνεύων, αὐτὸν εἶναι ἔφη τὴν χερα.λὴν τὴν χρυσῆν. τουτέστι τῶν δ Βαδυλωνίων, εἴτουν ᾿Ασσυρίων ὑλῶν ", αἵ τὴν κεφαλὴν διεδέξαντο, αὐτὸς πᾶσαν ἐκ
a΄. « Etous oktōkaidekatou Nabouchodonosor ho basileus epoiēsen eikona chrysēn, kai estēsen ᾽ aupēn en pediǭ Deēra ᾽" en chōrą Badylōnos. » Ho men agathos hēmōn kai philanthrōpos Despotēs, hate dē poiētēs kai dēmiourgos, bouletai « pantas anthrōpous sōthēnai, kai eis epignōsin alētheias elthein" » kai, e Ou thelei ton thanaton tou hamartōlou, hōs to epistrepsai auton kai zę̄n. n Hou charin hapanta hyper tēs hēmeteras pragmateuetai sōtērias. Hoi de analchēsią nosountes, kai tǭ anēchestǭ pathei tēs ala " oię̄ sileian, ta de alla moria tēs eikonos ek tōn allōn pou chrysiou tēn eikona chataschenazei "9, zoneias douleuontes, oudemian ek tōn theiōn pharmichōn ōpheleian ᾽5 karpountei, all᾽ heoikasi tisin a). chēs technēs prospagomenēn "' autois therapeian, akrasią de kai ataxią pollę̄ 5 chrōmenois, kai tēn ep: keimenēn hautois auxousin hosēmerai noson. Toioutos hēn houtos ho alazōn basileus, hos tou Theou tōn holōn ametrǭ philanthrōpią chrēsamenēu, kai meta tas myrias paranomias te kai dysseueias ᾽5 therapeian autǭ prosenēnochotos, kai hypodeixantos tēs te parousēs euēmerias to epikēron te kai mataion, kii «hēs aretēs to hypsēlon kai periolepton, hē kai tous dornalōtous, kai ton 3 tēs douleias zygon ēnanchasmenous, apophainei lamprous, euthys men ethaumase tēn tou prophētou sophian, kai ton toutou B Theon tōn holōn einai Theon hōmologēsen " oligou de chronou dielthontos, eis heauton epanēlthen, hōsper kyōn eis d᾽ ton idion emeton, ē phēsin hē theia Graphę̄, - kai kataskeuazei men eikona chrysēn, to men hypsos echousan pēcheis hexēkonta, to de heuros pēcheis hex, kai pautēn en isopedǭ stēsas chōriǭ, hōste isōs "' hapantōn hyperechein kai hypo pantōn homoiōs horasthai 35, para pantōn autēn keleuei proskyneisthai tōn hypēkoōn, Ouk aplous de houtos tēs alazoneias ho tropos, all᾽ antitheos antikrys kai theomisēs. Epeidē gar ho Theos onar autǭ megistēn hy pedeixen eikona ek tettarōn hylōn pepoiēmenēn. kai dia toutōn autǭ tas tōn tettarōn basileiōn diadochas paredēlōsen, antistratenomenos d᾽ tǭ Theǭ ton oikeion typhon, chatascheuatei dē ᾽" kai autos eikona megetho? dedōkōs, hoson hē tōn anthrōpōn paraschein hii dynato technē. Ouketi de kai tautēn ek chrysiou ᾽5, kai argy" ron, kai chalkou, kai sidērou poiei, all᾽ ek mia? hylēs tēs tou chrytou kataskeuazei, oiomenos ho deilaiēs houtos ᾽ pseudeis apodeixein tou Theou tas proroēseis. Kai epeidē ho makarios Daniēl to enypnion hermēneuōn, auton einai ephē tēn chera.lēn tēn chrysēn. toutesti tōn d Badylōniōn, eitoun ᾿Assyriōn hylōn ", hai tēn kephalēn diedexanto, autos pasan ek
1. "In the eighteenth year King Nebuchadnezzar made a golden image and set it up in the plain of Dura, in the province of Babylon." Our good and loving Master, as maker and creator, "wills all people to be saved and to come to the knowledge of the truth," and "does not will the death of the sinner so much as that he should turn and live." For this reason he does everything for our salvation. But those who are sick with insensibility and enslaved to the incurable passion of arrogance reap no benefit from the divine remedies; they are like some [sick people who refuse] the treatment applied to them by the [physician's] art, and by indulging in intemperance and great disorder increase day by day the disease that besets them. Such was this boastful king. The God of the universe had shown him measureless love for humanity: after countless transgressions and impieties he had brought him treatment and shown him how perishable and vain is present prosperity, and how lofty and admired is virtue, which makes illustrious even captives and those forced under the yoke of slavery. At once he admired the prophet's wisdom and confessed that his God is the God of the universe; but after a little time had passed, he returned to himself, "like a dog to its own vomit," as the divine Scripture says. He makes a golden image, sixty cubits high and six cubits broad, and sets it up on level ground, so that it might stand equally above everything and be seen by all alike, and orders it to be worshiped by all his subjects. This kind of arrogance is not simple but openly opposed to God and hateful to God. For since God had shown him in a dream a very large image made of four materials, and through them had pointed out to him the successions of the four kingdoms, he set his own conceit in battle against God and himself made an image, giving it as great a size as human art could provide. But he no longer makes it of gold, silver, bronze and iron; he makes it of a single material, gold, thinking, the wretch, that he would prove God's predictions false. And since blessed Daniel, in interpreting the dream, had said that he was the head of gold, that is, [the kingdom] of the Babylonians or Assyrians, and that the other parts of the image [stood for the kingdoms] of the other materials, which succeeded the head, he himself makes the whole image of gold …
3.2PG 81
β΄. ε Συνήγαγε "), φησὶ, πάντας τοὺς σατράπας, ὑπάρχους " τε καὶ στρατηγοὺς, καὶ τοπάρχας, ἡγουμένους τε καὶ τυράννους, καὶ τοὺς ἐπὶ "ἐξ. ουπιῶν, καὶ πάντας τοὺς ἄρχοντας τῶν χωρῶν, ἐλ’ θεῖν εἰς τὰ ἐγκαίνια τῆς εἰκόνος, ἧς ἔστησε Ναύουχοδονόσορ ὁ βατιλεύς. » Καὶ τούτων δὲ ἔκαστον τῖν Ὁ ἄκραν ὑπερηφανίαν παραδηλοῖ. Οὐ γὰρ ἁπλῶς τοὺς τυχόντας τῶν ὑπηκόων εἰς τὴν τῆς εἰκόνος συνεχά. λεσεν " ἑορτὴν, ἀλλὰ τούς τε τοπάρχας "", καὶ τοὺς στρατηγοὺς, τοὺς τῶν σατραπειῶν τὴν ἡγεμονίαν πεπιστευμένους, καὶ εἴ τι ἕτερον εἶδος ἀρχῆς 30 οἵ τῶν οἰκείων ἐθνῶν ἐβασίλευον καὶ τοὺς ὑποκειμένους τούτους σατράπας. ἐκάλεσεν. ἡγούμενος ὁ μάταιος ἀτελεύτητον ἔχειν τὴν βασιλείαν " στήσας ᾿ τις ἐνομίζετο, ὕστερον δὲ τὸ διὰ τῆς χλήσεω; νευόμενον "" ἐφωράθη. Ἐπειδὴ γὰρ συνῆλθον ἅπαν- “ἐς, «ε« Ὃ κήρυξ, φησὶν, ἐδόα ἐν ἰσχύϊ (τουτέστι, με- Ὑίστῃ χρώμενος τῇ φωνῇ) Ὑμῖν λέγεται, ἔθνη, λαοὶ, φυλαὶ, γλῶσσαι " (ε', ς΄.) ἮἯ ἂν ὥρᾳ ἀχούτητε τῆς φωνῆς τῆς σάλπιγγος, σύριγγός τε καὶ κιθάρας, σαμθύχης τε καὶ ψαλτηρίου, καὶ συμφωνίας "7, καὶ παντὸς γένους "5 μουσικῶν, πίπτοντες προσκυνεῖτε πῇ εἰκόνι τῇ χρυσῇ "5 ἦ ἔστησε Ναθουχοδονόσορ ὁ βασιλεύς. Καὶ ὃς ἂν δ᾽ μὴ πεσὼν προσκυνήσῃ "", αὑτῇ τῇ ὥρᾳ ἐμδληθήσεται εἰς τὴν κάμινον τοῦ “πυρὸς τὴν καιομένην. ν Οὕτως ἥρπασεν ὁ δείλαιος, ὡς ἐνόμισε, τὴν θείαν τιμὴν, καὶ οὐκ ἀπέχρησεν αὐτῷ πὸ προσκυνεῖσθαι παρὰ τῶν ὑπηκόων, ἀλλὰ καὶ τῇ Β εἰκόνι προσφέρεσθαι τὴν προσκύνησιν ταύτην ἕνομοθέτησε, καὶ χαταπλήττει μὲν ἅπαντας τῇ τε ὕλῃ, καὶ τῇ τέχνῃ, καὶ τῷ μεγέθει τῆς εἰχόνο; " χαταχηλεῖ ὃὲ καὶ καταθέλγει τῇ παντοδαπῇ τῶν μουσικῶν ὀργάνων ἢχῇ " τοὺς δὲ μηδὲ τὸ μέγεθος τῆς εἰκόνος ἐχπληττομένους, μηδὲ ὑπὸ τῆς τῶν ὀργάνων ᾧδῆς τε καὶ ἡδονῇ: χαταθελγομένους, τῇ ἀπειλῇ τοῦ "" καμίνοῦ δεδίττεται. Καὶ ἐπὶ μὲν τῶν ἄλλων ἁπάντων οὐ διήμαρτε τοῦ σκοποῦ " ἑώρα γὰρ ἅπαντας τὸ κελευόμενον ποιοῦντας, καὶ φόδῳ καὶ ἡδονῇ δουλεύειν εἰθισμένους " μόνοι δὲ οἱ τρισμαχάριοι παῖδες ἐκεῖνοι τὴν πατρῴαν εὐγένειαν ἀκήρατον καὶ ἐν δουλείᾳ φυλάξαντες, ᾿Ανανίας, καὶ ᾿Αζαρίας, καὶ Μισαΐλ, ἐρνήθΘτσαν μὲν τὴν προσκύνησιν, οὐκ ἔλαθον δὲ τοὺς δυσσεθείᾳ συζῶντας Χαλδαίους, οἷ κοινωνοὺς ἅπαντας ἔχειν τῆς ἀσεθείας ἢθούλοντο. Αὐτίκα τοίνυν “προσίασι μὲν τῷ βασιλεῖ, ἀναμιμνήσχουσι δὲ αὑτὸν τοῦ τεθέντος νόμου διαῤῥήδην διαγορεύοντος ἅπασι ποῖς ὑπηκόοις προσκυνεῖν τὴν εἰκόνα, καὶ τοῖς τοῦτο ποιεῖν παραιτουμένοις ἀπειλοῦντος τὴν κάμινον "
b΄. e Synēgage "), phēsi, pantas tous satrapas, hyparchous " te kai stratēgous, kai toparchas, hēgoumenous te kai tyrannous, kai tous epi "ex. oupiōn, kai pantas tous archontas tōn chōrōn, el’ thein eis ta enkainia tēs eikonos, hēs estēse Nauouchodonosor ho batileus. » Kai toutōn de ekaston tin Ho akran hyperēphanian paradēloi. Ou gar haplōs tous tychontas tōn hypēkoōn eis tēn tēs eikonos synecha. lesen " heortēn, alla tous te toparchas "", kai tous stratēgous, tous tōn satrapeiōn tēn hēgemonian pepisteumenous, kai ei ti heteron eidos archēs 30 hoi tōn oikeiōn ethnōn ebasileuon kai tous hypokeimenous toutous satrapas. ekalesen. hēgoumenos ho mataios ateleutēton echein tēn basileian " stēsas ᾿ tis enomizeto, hysteron de to dia tēs chlēseō? neuomenon "" ephōrathē. Epeidē gar synēlthon hapan- “es, «e« Ho kēryx, phēsin, edoa en ischyï (toutesti, me- Huistę̄ chrōmenos tę̄ phōnę̄) Hymin legetai, ethnē, laoi, phylai, glōssai " (e', s΄.) HēĒ an hōrą achoutēte tēs phōnēs tēs salpingos, syringos te kai kitharas, samthychēs te kai psaltēriou, kai symphōnias "7, kai pantos genous "5 mousikōn, piptontes proskyneite pę̄ eikoni tę̄ chrysę̄ "5 ē estēse Nathouchodonosor ho basileus. Kai hos an d᾽ mē pesōn proskynēsę̄ "", hautę̄ tę̄ hōrą emdlēthēsetai eis tēn kaminon tou “pyros tēn kaiomenēn. n Houtōs hērpasen ho deilaios, hōs enomise, tēn theian timēn, kai ouk apechrēsen autǭ po proskyneisthai para tōn hypēkoōn, alla kai tę̄ B eikoni prospheresthai tēn proskynēsin tautēn henomothetēse, kai chataplēttei men hapantas tę̄ te hylę̄, kai tę̄ technę̄, kai tǭ megethei tēs eichono? " chatachēlei hoe kai katathelgei tę̄ pantodapę̄ tōn mousikōn organōn ēchę̄ " tous de mēde to megethos tēs eikonos echplēttomenous, mēde hypo tēs tōn organōn hǭdēs te kai hēdonę̄: chatathelgomenous, tę̄ apeilę̄ tou "" kaminou dedittetai. Kai epi men tōn allōn hapantōn ou diēmarte tou skopou " heōra gar hapantas to keleuomenon poiountas, kai phodǭ kai hēdonę̄ douleuein eithismenous " monoi de hoi trismacharioi paides ekeinoi tēn patrǭan eugeneian akēraton kai en douleią phylaxantes, ᾿Ananias, kai ᾿Azarias, kai Misaïl, ernēthThtsan men tēn proskynēsin, ouk elathon de tous dyssetheią syzōntas Chaldaious, hoi koinōnous hapantas echein tēs asetheias ēthoulonto. Autika toinyn “prosiasi men tǭ basilei, anamimnēschousi de hauton tou tethentos nomou diarrhēdēn diagoreuontos hapasi pois hypēkoois proskynein tēn eikona, kai tois touto poiein paraitoumenois apeilountos tēn kaminon "
2. "He gathered," it says, "all the satraps, governors and generals, toparchs, leaders and tyrants, and those in authority, and all the rulers of the provinces, to come to the dedication of the image that King Nebuchadnezzar had set up." Each of these details too shows his extreme pride. He did not call just any of his subjects to the festival of the image, but the toparchs, the generals, those entrusted with the government of the satrapies, and any other kind of office there was, [and the tyrants] who reigned over their own nations, and the satraps subject to them. … thinking, the fool, that his kingdom would have no end, having set up … [At first the summons] was thought to be …, but afterwards the intention of the summons was detected. For when they had all come together, "The herald," it says, "cried aloud" (that is, using a very loud voice), "To you it is commanded, peoples, nations, tribes and tongues: (5–6.) At the hour you hear the sound of the trumpet, the pipe and the lyre, the sambuca and the psaltery, and the symphonia, and every kind of music, fall down and worship the golden image that King Nebuchadnezzar has set up. And whoever does not fall down and worship shall at that very hour be thrown into the furnace of burning fire." So the wretch snatched at the divine honor, as he thought; and it was not enough for him to be worshiped by his subjects, but he also made a law that this worship should be offered to the image. He dazzles everyone with the material, the craftsmanship and the size of the image; he charms and bewitches them with the varied sound of the musical instruments; and those who are neither dazzled by the size of the image nor charmed by the song and pleasure of the instruments he terrifies with the threat of the furnace. With all the others he did not miss his aim; for he saw them all doing what was commanded, accustomed as they were to be slaves of fear and pleasure. Only those thrice-blessed youths, who kept their ancestral nobility undefiled even in slavery, Hananiah, Azariah and Mishael, refused the worship. But they did not escape the notice of the Chaldeans, who lived in impiety and wanted to have everyone as partners in their impiety. At once, then, they approach the king and remind him of the law he had laid down, which expressly commanded all his subjects to worship the image and threatened the furnace to those who refused to do so.
3.12PG 81
ιβ΄. ε« Εἰσὶν ἄνδρες Ἰουδαῖος, οὺς κατέστησας ἐπὶ τὰ ἔργα τῆ: χώρας Βαδυλῶνος, Σιδρὰχ, Μισάκ, καὶ ᾿Αὐδεναγώ " οἱ ἄνδρε; ἐκεῖνο: "5 οὐκ ὑπήκουσαν τῷ δόγματί σον, βασιλεῦ.» Καὶ τόν τε οἰκεῖον φθόνὸν διὰ τούτων παραδηλοῦσι, τοῦ τε βασιλέως ἐξἀπτοῦυσι τὴν ὀργὴν, αἰνιττόμενοι διὰ τούτων, καὶ μονονουχὶ λέγοντες: “Ὅρα τίνας ἡμῶν προτετίμηχας δ᾽, τίσι τῶν Βαδυλωνίων ἡγεμονίαν 5" ἐπίστευ σας οὐδὲ "5 τῆς τιμῆς τὸ μέγεθος εἰς νοῦν λαθεῖν ἡἠδουλήθησαν, καὶ εὐγνώμονες περὶ τὸν τετιμηχότα γενέσθαι, ἀλλὰ τῆς τιμῆς τὸ μέγεθος ἀτιμίας ἀφορμὴν ἐποιήσαντο, ἀντικρὺς τοὶς σοῖς ἀντιλέγοντες νόμοις, καὶ τὰ σὰ πληροῦν οὐκ ἀνεχόμενοι δόγματα. Οὐκ 5] ἐντεῦθεν δὲ μόνον ἔστι θεωρῆσαι τὸ τυραννικόυ τε καὶ ἄγνωμον ἀλλὰ καὶ ἑτέρωθεν καταμαθεῖν δυνατὸν, ὡς οὐδὲν δρῶσιν ὑπηκόοις ἁρμόττον' οὗς γὰρ νομίζεις θεοὺς, οὐ νομίζουσι, καὶ τὴν πρησἤκουσαν λατρείαν τοῖς ὑπὸ σοῦ προσχυνουμένοις θεοῖς οὐ προσφέρουσι " καὶ τῆς εἰκόνος δὲ τὴν προ:χύνησιν, ἣν ἅπαντες οἱ ἀρχόμενοι προσενηνόχασιν, ἠρνήθησαν προφανῶς. Τούτων ἀκούσας ὁ φρενοξλα. ὀὴς ἐκεῖνος βασιλεὺς, καὶ ἐπιλαθόμενος τῶν ὑπ᾽ αὐτοῦ πρὸς τὸν Δανιὴλ εἰρημένων, ε« Ἐπ᾿ ἀληθείας ὁ Θεὸς ὑμῶν οὗτός ἐστι Θεὸς τῶν θεῶν, καὶ Κύριο; τῶν βασιλέων, ν ἄγει τοὺς ἄνδρας εἰς μέσον" πυνθάνεται δὲ, εἰ τῷ ὄντι κοινωνεῖν αὐτῷ τῆς τῶν θεῶν οὐκ ἐθέλουσι θεραπείας, καὶ τῆς εἰκόνος φεύγουσι τὴν προσκύνησιν. Εἴτα παραινεῖ καὶ συμβουλεύει τοῦτο ποιεῖν, τῇ τοῦ πυρὸς ἀπειλῇ δεδιττόμενο:, « Ἐὰν γὰρ μὴ προσχυνήσητε ὅδ, αὐτῇ τῇ ὧρλ ἐμδληθήσεσθε εἰς τὴν κάμινον τοῦ πυρὸς τὴν μένην. » Ἔπειτα τὴν ἄῤῥητον ἐχείνην καὶ θηριώδη, βλασφημίαν τολμᾷ" « Καὶ τίς ἐστιν ὁ Θεὺς, ὃς ἐξελεῖται ὑμᾶς ἐκ τῶν δ᾽ χειρῶν μου; ν Οὕτω ταχέως ὃν ὠμολόγησεν ἐδλασφήμησε᾽ καὶ ὃν Θεὲν θεῶν ἀπεκάλεσε, καὶ ἀνθρώπου 50 ἀσθενέστερον εἶναι: " ὃν 5' Κύριον βασιλέων προσηγόρενσε, νικᾷν ὁ δείλαιος ἐνεανιεύσατο. Προγηνιχὰ δὲ αὐτῷ "' τὰ τοιαῦτα. τολμήματα - καὶ γὰρ ὁ Σενναχηρεὶμ ἐκεῖνο; στρατείᾳ μεγίστῃ κατὰ τῆς Ἱερουσαλὴμ χρηδάμενος, ἐπιστέλλων τῷ Ἐζεκίᾳ τοιαῦτα ἐφθέγξατο' «Μή σε ἀπατάτω ὁ Θεός σου, ἐφ᾽ ᾧ σὺ πέποιθας ἐπ᾽ αὐτῷ, ὅτι ῥύσεται ᾿Ιερουσαλὴμ 55. ἐκ τῶν χειρῶν δ᾽ μοὺ, Μὴ ἐῤῥύσαντο θεοὶ τῶν ἐθνῶν ἕχαστος τὴν ἑαυτοῦ χώραν ἐκ γειρός μου; ποῦ ὁ θεὸς Ἐμὰθ, καὶ ποῦ ὁ θεὸς ᾿Αρφὰθ, καὶ ποῦ ὁ θεὸς τῆς πόλεως Σεπφαρίῃ; ( μὴ ἠδυνήθησαν ῥύσασθαι Σαμάρειαν ἐκ χειρός μον. ὅτι ῥύσεται Κύριος τὴν Ἱερουσαλὴμ ἐκ χειρός μου» ᾿Αλλ᾽ εὐθὺς καὶ παραχρῆμα ἕλαδε τῆς βλασφημίας τὰ ἐπίχειρα, καὶ αἱ πολλαὶ μὲν ἐκεῖναι μυριάδες ὑφ᾽ ἑνὸς ἀνῃρέθτσαν ἀγγέλου " αὐτὸς δὲ φυγὼν, καὶ τὴν ἔσχηκεν. Ἐπειδὴ γὰρ κατὰ τοῦ Ποιητοῦ τὴν γλῶτταν ἐχίνησε, δέχεται τὴν σφαγὴν παρὰ ἀνθρώπων οὖς" ἐγέννησεν. ᾿Αλλ᾽ οὐδὲ τούτου δ᾽ τὸ παράδειγμα τ' τοῦ Ναδουχοδονόσορ ἐχαλίνωσε τὴν γλῶτταν, οὔτε τὸ ἐνύπνιον ἐκεῖνο τὰς τῶν βασιλέων ὑποδεῖξαν χὰς ἐδίδαξε σωφρονεῖν, ἀλλ᾽ ἔμεινε κατὰ τοῦ πεπριῆχότος λυττῶν - ἀντιστρατεύει δὲ αὐτῷ ὁ Θεὸς “΄ οὐκ ἄγγελον (ὅπερ 55 ἐπὶ τοῦ Σενναχηρεὶμ ἐχείΐνου πε" ποίηχεν), ἀλλὰ τρία παιδάρια αἰχμάλωτα “, τὴν Ὁ ξένην οἰκεῖν ἠναγχασμένα, τὸν τῆς δουλείας ἕλχοντὰ ζυγὸν, νέαν ἄγοντα τὴν ἡλικίαν, ἐν αὐτῷ ὄντα ἕαρι" τοῦ χρόνου " οὗτοι γὰρ παραυτίκα τῆς λύττης ἐκείνης καὶ μανιχῆς βλασφημία: ἀκούσαντες, θυμοῦ γα ξήλου πλήρεις ἐγένοντο, καὶ ἀπεχρίθησαν, καὶ εἶπον τῷ βασιλεῖ" « Οὐ χρείαν ᾿ἔχομεν ἡμεῖς περὶ τοῦ ῥήματος τούτου ἀποκριθῆναί σοι. » ΠΕεριττῆ, φησὶν, ἡ πεῦσις ἡ παρὰ σοῦ ἡμῖν προσαγομένη 1'. ἃ γχ0) ἐφρονοῦμεν, καὶ 7" νῦν φρονοῦμεν, καὶ οὐδεμίαν μεταθολὴν ἐκ τῶν σῶν ἀπειλῶν δεξόμεθα.
ib΄. e« Eisin andres Ioudaios, ous katestēsas epi ta erga tē: chōras Badylōnos, Sidrach, Misak, kai ᾿Audenagō " hoi andre? ekeino: "5 ouk hypēkousan tǭ dogmati son, basileu.» Kai ton te oikeion phthonon dia toutōn paradēlousi, tou te basileōs exaptouysi tēn orgēn, ainittomenoi dia toutōn, kai mononouchi legontes: “Hora tinas hēmōn protetimēchas d᾽, tisi tōn Badylōniōn hēgemonian 5" episteu sas oude "5 tēs timēs to megethos eis noun lathein hēēdoulēthēsan, kai eugnōmones peri ton tetimēchota genesthai, alla tēs timēs to megethos atimias aphormēn epoiēsanto, antikrys tois sois antilegontes nomois, kai ta sa plēroun ouk anechomenoi dogmata. Ouk 5] enteuthen de monon esti theōrēsai to tyrannikou te kai agnōmon alla kai heterōthen katamathein dynaton, hōs ouden drōsin hypēkoois harmotton' hous gar nomizeis theous, ou nomizousi, kai tēn prēsēkousan latreian tois hypo sou proschynoumenois theois ou prospherousi " kai tēs eikonos de tēn pro:chynēsin, hēn hapantes hoi archomenoi prosenēnochasin, ērnēthēsan prophanōs. Toutōn akousas ho phrenoxla. oēs ekeinos basileus, kai epilathomenos tōn hyp᾽ autou pros ton Daniēl eirēmenōn, e« Ep᾿ alētheias ho Theos hymōn houtos esti Theos tōn theōn, kai Kyrio? tōn basileōn, n agei tous andras eis meson" pynthanetai de, ei tǭ onti koinōnein autǭ tēs tōn theōn ouk ethelousi therapeias, kai tēs eikonos pheugousi tēn proskynēsin. Eita parainei kai symbouleuei touto poiein, tę̄ tou pyros apeilę̄ dedittomeno:, « Ean gar mē proschynēsēte hod, autę̄ tę̄ hōrl emdlēthēsesthe eis tēn kaminon tou pyros tēn menēn. » Epeita tēn arrhēton echeinēn kai thēriōdē, blasphēmian tolmą" « Kai tis estin ho Theus, hos exeleitai hymas ek tōn d᾽ cheirōn mou? n Houtō tacheōs hon ōmologēsen edlasphēmēse᾽ kai hon Theen theōn apekalese, kai anthrōpou 50 asthenesteron einai: " hon 5' Kyrion basileōn prosēgorense, nikąn ho deilaios eneanieusato. Progēnicha de autǭ "' ta toiauta. tolmēmata - kai gar ho Sennachēreim ekeino? strateią megistę̄ kata tēs Hierousalēm chrēdamenos, epistellōn tǭ Ezekią toiauta ephthenxato' «Mē se apatatō ho Theos sou, eph᾽ hǭ sy pepoithas ep᾽ autǭ, hoti rhysetai ᾿Ierousalēm 55. ek tōn cheirōn d᾽ mou, Mē errhysanto theoi tōn ethnōn hechastos tēn heautou chōran ek geiros mou? pou ho theos Emath, kai pou ho theos ᾿Arphath, kai pou ho theos tēs poleōs Seppharię̄? ( mē ēdynēthēsan rhysasthai Samareian ek cheiros mon. hoti rhysetai Kyrios tēn Hierousalēm ek cheiros mou» ᾿All᾽ euthys kai parachrēma helade tēs blasphēmias ta epicheira, kai hai pollai men ekeinai myriades hyph᾽ henos anę̄rethtsan angelou " autos de phygōn, kai tēn eschēken. Epeidē gar kata tou Poiētou tēn glōttan echinēse, dechetai tēn sphagēn para anthrōpōn ous" egennēsen. ᾿All᾽ oude toutou d᾽ to paradeigma t' tou Nadouchodonosor echalinōse tēn glōttan, oute to enypnion ekeino tas tōn basileōn hypodeixan chas edidaxe sōphronein, all᾽ emeine kata tou pepriēchotos lyttōn - antistrateuei de autǭ ho Theos “΄ ouk angelon (hoper 55 epi tou Sennachēreim echeiïnou pe" poiēchen), alla tria paidaria aichmalōta “, tēn Ho xenēn oikein ēnanchasmena, ton tēs douleias helchonta zygon, nean agonta tēn hēlikian, en autǭ onta heari" tou chronou " houtoi gar parautika tēs lyttēs ekeinēs kai manichēs blasphēmia: akousantes, thymou ga xēlou plēreis egenonto, kai apechrithēsan, kai eipon tǭ basilei" « Ou chreian ᾿echomen hēmeis peri tou rhēmatos toutou apokrithēnai soi. » PEerittē, phēsin, hē peusis hē para sou hēmin prosagomenē 1'. ha nch0) ephronoumen, kai 7" nyn phronoumen, kai oudemian metatholēn ek tōn sōn apeilōn dexometha.
12. "There are Jewish men whom you set over the works of the province of Babylon, Shadrach, Meshach and Abednego; these men have not obeyed your decree, O king." By these words they show their own envy and inflame the king's anger, hinting and all but saying: See whom you have honored above us, to whom you have entrusted rule over the Babylonians! They did not even wish to consider the greatness of the honor and be grateful to the one who honored them; they made the greatness of the honor an occasion for dishonor, openly contradicting your laws and refusing to carry out your decrees. And not only from this can one see their tyranny and ingratitude; one can learn from other things too that they do nothing befitting subjects. They do not believe in the gods you believe in, and they do not offer the fitting worship to the gods you worship; and the worship of the image, which all your subjects have offered, they have openly refused. Hearing this, that frenzied king, forgetting what he had said to Daniel, "Truly your God is God of gods and Lord of kings," brings the men forward and asks whether they really refuse to join him in serving the gods and avoid worshiping the image. Then he urges and advises them to do it, terrifying them with the threat of fire: "For if you do not worship, at that very hour you shall be thrown into the furnace of burning fire." Then he dares that unspeakable and savage blasphemy: "And who is the God who will deliver you out of my hands?" So quickly did he blaspheme the one he had confessed; the one he had called God of gods he [declared] weaker than a man; the one he had addressed as Lord of kings the wretch boasted that he would defeat. Such audacities ran in his line. For Sennacherib too, after leading a very great army against Jerusalem, wrote to Hezekiah in these terms: "Let not your God, in whom you trust, deceive you, [saying] that he will deliver Jerusalem out of my hands. Did the gods of the nations deliver each his own land out of my hand? Where is the god of Hamath, and where the god of Arpad, and where the god of the city of Sepharvaim? Could they deliver Samaria out of my hand, that the Lord should deliver Jerusalem out of my hand?" But at once he received the wages of his blasphemy: those many myriads were destroyed by one angel, and he himself fled, and … met [his end]. For since he had moved his tongue against his Maker, he was slaughtered by the men he had begotten. But not even his example bridled Nebuchadnezzar's tongue, nor did that dream, which showed the successions of the kings, teach him to be sober; he went on raging against the one who had made him. God fights against him not with an angel (as he did against Sennacherib), but with three captive boys, forced to live in a foreign land, dragging the yoke of slavery, young in age, in the very spring of life. When they heard that raging and mad blasphemy, they were at once filled with anger and zeal, and answered and said to the king: "We have no need to answer you concerning this matter." Your question, they say, is superfluous: what we thought before we think now too, and your threats will not change us.
3.17PG 81
ιζ΄. « Ἔστι γὰρ ὁ θεὸς ἡμῶν ἐν οὐρανοῖς 13, ᾧ ἡμεῖς λατρεύομεν, δυνατὸς ἐξελέσθαι ἡμᾶς ἐκ τῆς καμίνου τοῦ πυρὸς τῆς καιομένης, καὶ ἐκ τῶν χειρῶν σου, βασιλεῦ, ῥύτεται ἡμᾶς. » Τίς οὐκ ἂν εἰκότως ἐκπλαγείη τῶν μακαρίων τούτων νέων τὴν ἀνδρείαν, πἣν σοφίαν, τὴν εὐσέθειαν, τὴν περὶ τοὺς νόμους δικαιοσύνην, τὴν περὶ πάντα σωφροσύνην; Τὸ μὲν γὰρ μὴ καταπλαγῆναι τὸν τοσοῦτον ἐκεῖνον τύραννον, μετὰ πάντων, ὡς ἕπος εἰπεῖν, ἀνθρώπων ἀντιτεταγμένον, καὶ τὴν μεγίστην ἐχείνην πυρὰν, οὐ λόγοις μόνον ἀπειλουμένην, ἀλλὰ καὶ ὁρωμένην, τὴν ἀδάβαντο; στεῤῥοτέραν αὐτοῖς ἀνδρείαν μαρτυρεῖ. Τὸ δὲ τοὺς θείους νόμους τῆς παρούσης προυτιμῆσαι ζωῆς, ποίας δικαιοσύνης ὑπερδολὴν καταλείπει; Τὴν δὲ σωφροσύνην αὐτῶν κηρύττει, τὸ μῆτε θρασέσι κατὰ τοῦ βασιλέως χρήσασθαι λόγοις, μῆτε δειλίᾳ πάλιν καταισχῦναι τὸ γένος " τὴν δὲ φρόνησιν καὶ σοφίαν ἡ τοῖς δυσσεδέσι καὶ βλασφήμοις λόγοις ἀντιτεθεῖσα εὐσέδεια. Ὁ μὲν γὰρ ἔλεγε" ε Τίς ἐστι Θεὸς, ὃς ἐξελεῖται ὑμᾶς ἐκ τῶν χειρῶν μου; » Οἱ δὲ ἐδόων " « Ἔστιν ὁ θεὸς ἡμῶν ἐν οὐρανοῖς, ᾧ ἡμεῖς λατρεύομεν, δυνατὸς ἐξελέσθαι ἡμᾶς ἐκ τῆς καμίνου τοῦ πυρὸς τῆς καιομένης, καὶ ἐκ τῶν χειρῶν σου, βασιλεῦ, ῥύσεται ἡμᾶς. ν Μὴ γὰρ 1" νομίσῃς τὸν ἡμέτεῥῦν θεὸν τοῖς σοῖς ἐοικέναι θεοῖς, Ἐχείνων γὰρ εἰκότως καταφρονεῖς, ἐξ ὕλης τε καὶ τέχνης ἐσχηκότων τὸ εἶναι ὁ δὲ ἡμέτερος Θεὸς, οὐρανοῦ τε καὶ γῆς, γκαὶ τῶν ἁπάντων Δημιουργὸς, δύναμιν ἔχων, ἣν δείκνυσι τὰ ὁρώμενα. Τὴν γὰρ ὑπὲρ ταῦτα τοῖς τῶν θείων ἀμυήτοις οὐ ῥάδιον κατιδεῖν “ τοῦτον πρε- (Σ σδεύοντες τὴν παρ᾽ αὐτοῦ βοήθειαν ἀναμένομεν. Ἱκανὸς γὰρ ἡμᾶς καὶ τῶν σῶν ἀπαλλάξαι χειρῶν, καὶ τῆς καμίνου τοῦ πυρὸς, ἣν σὺ κατεσκεύασας 15. Τὰ δὲ μετὰ ταῦτα ῥηθέντα οὐδεμίαν ἀνδρείας καὶ φιλοθεῖας ὑπερθολὴν καταλείπει. Εἰρηκότες γάρ" ε« Ἔστιν 15 ὁ Θεὸς ἡμῶν ἐν οὐρανοῖς, ᾧ ἡ μεῖς λατρεύομεν, δυνατὸς ἐξελέσθαι ἡμᾶς ἐκ τῆς καμίνου τοῦ πυρὸς τῆς καιομένης, καὶ ἐκ τῶν χειρῶν σου, βασιλεῦ, ῥύσεται ἡμᾶς,» εὐθὺς ἐπήγαγον" τη. « Καὶ ἐὰν μὴ, γνωστὸν ἔστω σο:, βασιλεῦ, ὅτι τοῖς θεοῖς σου οὐ λατρεύομεν, καὶ τῇ εἰκόνι τῇ χρυσῇ, ἧ ἔστησας, οὐ προσκυνοῦμεν. » Οὐ γὰρ ἐπὶ μισθῷ τῷ ἡμετέρῳ Δεσπότῃ δουλεύομεν, ἀλλὰ φίλτρῳ καὶ πόθῳ νυττόμενοι, πάντων ὁμοῦ τὴν τοῦ Θεοῦ ἡμῶν προαιρούμεθα θεραπείαν. Οὗ χάριν οὐδὲ τὴν ἀπαλλαγὴν τῶν κακῶν ἀορίστως αἰτοῦμεν, ἀλλὰ τοῦ Δεσπότου τὴν οἰκονομίαν καὶ προμήθειαν στέργομεν " καὶ τὸ συνοίσειν μέλλον οὐκ εἰδότες, τῷ χυδερνήτῃ παραχωροῦμεν ἰθύνειν, ὡς ἂν ἐθέλῃ. Ὅτι μὲν γὰρ ἀπαλλάττειν ἡμᾶς τῶν ἠπειλημένων κακῶν "7 ἰσχύει, σαφῶς ἐπιστάμεθα. Εἰ δὲ καὶ βούλετα: τοῦτο ποιεῖν, ἀγνοοῦμεν " σοφῷ δὲ ὄντι παραχωροῦμεν τανεύοντι͵ καὶ δεχόμεθα τὴν ψῆφον, ταύτην ἡμῖν συμφέρειν πιστεύοντες, Εἴτε οὖν ῥύεται, εἴτε καὶ μὴ, τῆς 15 εἰκόνος σου καὶ τῶν θεῶν σου φεύγομεν ταξις " ὃν ἂν ἐθέλῃς τρόπον ἀνταγωνίζου, οὔτε χατα θέλξεις τιμῶν, οὔτε χαταπλήξεις ἀπειλῶν πάντων γὰρ ἡμῖν ὁ Θεὸς "9 ἐρασμιώτατός τε καὶ φοδερώτατος. Τί τούτων ὑψηλότερον τῶν ῥημάτων; Τούτοις τὴν ἀποστολικὴν ἐχείνην ἐφαρμόσαι προσέχει φωνὴν " « Τὸ γὰρ τί προσευξώμεθα καθ᾽ ὃ δεῖ, οὐκ οἴδαμεν.» Ἀλλ᾽ ὁ θηριώδης 59. καὶ μανιχώτατος τύραννος, ἔμπλεως θυμοῦ γενόμενο;, ὡς καὶ δηλῶσα: τῷ προσώπῳ τὴν τῆς ψυχῆς ταραχὴν, ἐπιπλεῖστον μὲν δὲ τοὺς ἁγίους ἄνδρας ' παρεγελεύσατο, καὶ ὥστε μηδεμίαν γενέσθαι τῆς τιμωρίας ἀναδολὴν, τῆς ἐσθῆτος καὶ τῶν ὑποδημάτων ἀφαιρουμένων. σὺν αὑτοῖς τούτοις τῇ πυρᾷ παραδοθῆναι προσέταξε “ τουτέστι, σὺν τοῖς σαραδάροις αὐτῶν, καὶ τιάραες, καὶ περιχνημῖσι. Σαράβαρα δέ ἐστι Περσικῶν περιλέγει, ἣ τὰς σχυτίνας τὰς ἔξωθεν, ἢ τὰ σχύτινα ὑποδήματαϑι, Οὕτω πεδηθέντες οἱ ἅγιοι ἄνδρες παρἐδόθησαν τῷ πυρίδ᾽ καὶ ὁ μὲν τάχους χάριν καὶ συντομίας οὕτως αὐτοὺς καταχαυθῆναι προσέταξεν " ἡ δὲ θεία χάρις ἕτερον ἐντεῦθεν ᾧκονόμει μυστήριον. Τὰ μὲν γὰρ ἐπιδληθέντα αὐτοῖς ἐκ σιδήρον δεσμὰ συνήθως ἡ τοῦ πυρὸς διέλυσε φύτις " εὔπρηστα δὲ ὄντα λίαν τὰ περιθόλαια ἀκήρατα διεφύλαξς " καὶ τοὺς μὲν τῶν ἁγίων ἀνδρῶν κατηγόρους, καὶ τοῦ δυσσεθοῦς προστάγματος διακόνους, ἐκτὸς ἑστῶτας ἡ φλὸξ κατηνάλωσεν᾽" αὐτοῖς δὲ τοῖς ἁγίοις πελάζειν οὐκ ἴσχυσεν, ἀλλὰ τοῖς ἔνδον τὰ νῶτα παρἔχουσα "", κατὰ τῶν οἰκείων ἐχώρει: προσκυνητῶν, ὥσπερ δίκας αὐτοὺς ὑπὲρ τῶν τοῦ Δεσπότου θεραπόντων εἰσπραττομένη. Τοσαύτης δὲ ἔνδον οἱ τῆς εὑσεδείας κήρυκες ἀδείας καὶ θεραπείας ἀπήλανον, ὅτι τῶν" ἀνθράκων οἷόν τινων ἐπιδαίνοντες ῥόδων. 4
iz΄. « Esti gar ho theos hēmōn en ouranois 13, hǭ hēmeis latreuomen, dynatos exelesthai hēmas ek tēs kaminou tou pyros tēs kaiomenēs, kai ek tōn cheirōn sou, basileu, rhytetai hēmas. » Tis ouk an eikotōs ekplageiē tōn makariōn toutōn neōn tēn andreian, pēn sophian, tēn eusetheian, tēn peri tous nomous dikaiosynēn, tēn peri panta sōphrosynēn? To men gar mē kataplagēnai ton tosouton ekeinon tyrannon, meta pantōn, hōs hepos eipein, anthrōpōn antitetagmenon, kai tēn megistēn echeinēn pyran, ou logois monon apeiloumenēn, alla kai horōmenēn, tēn adabanto? sterrhoteran autois andreian martyrei. To de tous theious nomous tēs parousēs proutimēsai zōēs, poias dikaiosynēs hyperdolēn kataleipei? Tēn de sōphrosynēn autōn kēryttei, to mēte thrasesi kata tou basileōs chrēsasthai logois, mēte deilią palin kataischynai to genos " tēn de phronēsin kai sophian hē tois dyssedesi kai blasphēmois logois antitetheisa eusedeia. Ho men gar elege" e Tis esti Theos, hos exeleitai hymas ek tōn cheirōn mou? » Hoi de edoōn " « Estin ho theos hēmōn en ouranois, hǭ hēmeis latreuomen, dynatos exelesthai hēmas ek tēs kaminou tou pyros tēs kaiomenēs, kai ek tōn cheirōn sou, basileu, rhysetai hēmas. n Mē gar 1" nomisę̄s ton hēmeterhyn theon tois sois eoikenai theois, Echeinōn gar eikotōs kataphroneis, ex hylēs te kai technēs eschēkotōn to einai ho de hēmeteros Theos, ouranou te kai gēs, nkai tōn hapantōn Dēmiourgos, dynamin echōn, hēn deiknysi ta horōmena. Tēn gar hyper tauta tois tōn theiōn amyētois ou rhadion katidein “ touton pre- (S sdeuontes tēn par᾽ autou boētheian anamenomen. Hikanos gar hēmas kai tōn sōn apallaxai cheirōn, kai tēs kaminou tou pyros, hēn sy kateskeuasas 15. Ta de meta tauta rhēthenta oudemian andreias kai philotheias hypertholēn kataleipei. Eirēkotes gar" e« Estin 15 ho Theos hēmōn en ouranois, hǭ hē meis latreuomen, dynatos exelesthai hēmas ek tēs kaminou tou pyros tēs kaiomenēs, kai ek tōn cheirōn sou, basileu, rhysetai hēmas,» euthys epēgagon" tē. « Kai ean mē, gnōston estō so:, basileu, hoti tois theois sou ou latreuomen, kai tę̄ eikoni tę̄ chrysę̄, hē estēsas, ou proskynoumen. » Ou gar epi misthǭ tǭ hēmeterǭ Despotę̄ douleuomen, alla philtrǭ kai pothǭ nyttomenoi, pantōn homou tēn tou Theou hēmōn proairoumetha therapeian. Hou charin oude tēn apallagēn tōn kakōn aoristōs aitoumen, alla tou Despotou tēn oikonomian kai promētheian stergomen " kai to synoisein mellon ouk eidotes, tǭ chydernētę̄ parachōroumen ithynein, hōs an ethelę̄. Hoti men gar apallattein hēmas tōn ēpeilēmenōn kakōn "7 ischyei, saphōs epistametha. Ei de kai bouleta: touto poiein, agnooumen " sophǭ de onti parachōroumen taneuonti͵ kai dechometha tēn psēphon, tautēn hēmin sympherein pisteuontes, Eite oun rhyetai, eite kai mē, tēs 15 eikonos sou kai tōn theōn sou pheugomen taxis " hon an ethelę̄s tropon antagōnizou, oute chata thelxeis timōn, oute chataplēxeis apeilōn pantōn gar hēmin ho Theos "9 erasmiōtatos te kai phoderōtatos. Ti toutōn hypsēloteron tōn rhēmatōn? Toutois tēn apostolikēn echeinēn epharmosai prosechei phōnēn " « To gar ti proseuxōmetha kath᾽ ho dei, ouk oidamen.» All᾽ ho thēriōdēs 59. kai manichōtatos tyrannos, empleōs thymou genomeno?, hōs kai dēlōsa: tǭ prosōpǭ tēn tēs psychēs tarachēn, epipleiston men de tous hagious andras ' paregeleusato, kai hōste mēdemian genesthai tēs timōrias anadolēn, tēs esthētos kai tōn hypodēmatōn aphairoumenōn. syn hautois toutois tę̄ pyrą paradothēnai prosetaxe “ toutesti, syn tois saradarois autōn, kai tiaraes, kai perichnēmisi. Sarabara de esti Persikōn perilegei, hē tas schytinas tas exōthen, ē ta schytina hypodēmataϑi, Houtō pedēthentes hoi hagioi andres paredothēsan tǭ pyrid᾽ kai ho men tachous charin kai syntomias houtōs autous katachauthēnai prosetaxen " hē de theia charis heteron enteuthen hǭkonomei mystērion. Ta men gar epidlēthenta autois ek sidēron desma synēthōs hē tou pyros dielyse phytis " euprēsta de onta lian ta peritholaia akērata diephylaxs " kai tous men tōn hagiōn andrōn katēgorous, kai tou dyssethous prostagmatos diakonous, ektos hestōtas hē phlox katēnalōsen᾽" autois de tois hagiois pelazein ouk ischysen, alla tois endon ta nōta parechousa "", kata tōn oikeiōn echōrei: proskynētōn, hōsper dikas autous hyper tōn tou Despotou therapontōn eisprattomenē. Tosautēs de endon hoi tēs heusedeias kērykes adeias kai therapeias apēlanon, hoti tōn" anthrakōn hoion tinōn epidainontes rhodōn. 4
17. "For there is our God in heaven, whom we serve, able to deliver us from the furnace of burning fire, and he will rescue us out of your hands, O king." Who would not rightly be amazed at the courage of these blessed youths, at their wisdom, their piety, their righteousness toward the laws, their self-control in all things? Not to be dismayed by so great a tyrant, ranged against them with virtually all mankind, nor by that enormous fire, not only threatened in words but seen with their eyes, testifies to a courage firmer than adamant. To prefer the divine laws to the present life: what height of righteousness does that leave unreached? Their self-control is proclaimed by their neither using insolent words against the king nor, on the other hand, shaming their race by cowardice; their prudence and wisdom by the piety they set against impious and blasphemous words. He said: "Who is the God who will deliver you out of my hands?" They cried: "There is our God in heaven, whom we serve, able to deliver us from the furnace of burning fire, and he will rescue us out of your hands, O king." Do not think, they say, that our God is like your gods. You rightly despise those, for they have their being from matter and craftsmanship. But our God is the Creator of heaven and earth and of all things, and has a power that visible things display; what lies beyond these is not easy for those uninitiated into divine things to see. Honoring him, we await help from him; for he is able to deliver us both from your hands and from the furnace of fire that you have built. What they said after this leaves no height of courage and love of God unreached. Having said, "There is our God in heaven, whom we serve, able to deliver us from the furnace of burning fire, and he will rescue us out of your hands, O king," they at once added:
18. "And if not, let it be known to you, O king, that we do not serve your gods and do not worship the golden image that you set up." We do not serve our Master for wages; pierced by affection and longing, we choose the service of our God above all things together. That is why we do not ask unconditionally even for release from these evils, but are content with the Master's dispensation and providence; and since we do not know what will be to our advantage, we yield to the helmsman to steer as he will. That he is able to deliver us from the evils you threaten, we know clearly; whether he also wishes to do so, we do not know. But we yield to him as wise in his governing, and accept his verdict, believing it to be for our good. Whether, then, he rescues us or not, we flee [the worship] of your image and your gods … Contend against us in whatever way you wish: you will neither charm us with honors nor terrify us with threats; for God is to us both the most lovable and the most fearful of all. What could be loftier than these words? It is fitting to apply to them that apostolic saying: "For we do not know what to pray for as we ought." But the savage and most raving tyrant, so filled with anger that his face showed the turmoil of his soul, [ordered the furnace to be heated] as much as possible, and gave orders [to bind] the holy men; and so that there might be no delay to the punishment while their clothes and shoes were taken off, he ordered them to be given to the fire with these on, that is, with their sarabara, tiaras and leggings. Sarabara are, … Persian, … either the outer leather garments or the leather shoes. Bound in this way, the holy men were handed over to the fire. He ordered them to be burned up like this for speed and quickness; but the divine grace arranged another mystery from it. For the nature of fire dissolved, as it usually does, the iron bonds put on them, but it kept their highly flammable clothing untouched; and the flame consumed the accusers of the holy men and the ministers of the impious command, who were standing outside, but it could not come near the saints themselves. Turning its back on those inside, it advanced against its own worshipers, as if exacting justice from them on behalf of the Master's servants. And the heralds of piety within enjoyed such security and care that they walked on the coals as on roses.
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Κγ΄. « Περιεπάτουν, φησὶν, ἐν μέσῳ τῆς φλογὸς ὑμνοῦντες τὸν Θεὸν, καὶ εὐλογοῦντες τὸν Κύριον. » Καὶ ταῦτα δὲ ἔμφασιν τῆς ἄκρας αὐτῶν ἔχει φιλοσοφίας " οὔτε γὰρ ἤτουν, φησὶ, τῶν δεινῶν ἀπαλλαγὴν, ἀλλ᾽ ὕμνουν τὸν οὕτω τὰ κατ᾽ αὐτοὺς πρυτανεύσαντα, καὶ τῆς χαλῆῇς ταύτης αὐτοὺς ὁμολογίας ἀξιώσαντα. "Ἔστι δὲ ἰδεῖν ἐοικότα τοῖς νέοις τὰ πα- Ἰωάννης, ὑπὸ τῆς τῶν Φαρισαίων αἰκχισθέντες συμμορίας, ἐξῆλθον καίροντες, ὅτι χατηξυώθησαν ὑπὲρ τοῦ ὀνόματος Ἰησοῦ 55 ἀτιμασθῆναι᾽ καὶ ὁ θειότατος δὲ Παῦλος σὺν τῷ Σίλᾳ, μετὰ τὰς αἰκίας ἐκείνας τὰς ἐν Φιλίπποις ὑπὸ τῶν στρατηγῶν αὐτοῖς προσενεχθείσας, δεσμωτήριον οἰκοῦντες, καὶ ποδοχάνῃ προῖδεδεμένοι, κατὰ τὸ μεσονύκτιον, φησὶ, τ Προσευχόμένοι ὕμνουν τὸν Θεόν. » Οὕτω καὶ οἱ μακάριοι παῖδες οὗτοι ἐν καμίνῳ χορεύοντες τὸν θεῖον ὕμνον διετέλουν ὑφαένοντες. Καὶ δ6 πρῶτον 51 μὲν ὁ ᾿Αζαρίας στόμα κοινὸν γενόμενος, καὶ ὑπὸ τῶν τῆς φλο- « ᾿Ανοίξας, φησὶ, τὸ στόμα αὑτοῦ ἐν δ᾽ μέσῳ τοῦ πυρὸς, εἶπεν ΄ (κς΄.) Εὐλογητὸς εἴ, Κύριε ὁ Θεὰς τῶν πατέρων ἡμῶν, καὶ αἰνετὸν 5, καὶ δεδοξασμένον τὸ δνομά σον εἰς τοὺς αἰῶνας. » Τίς ἂν πρὸς ἀξίαν τοῦ «ροοιμίου τὴν σοφίαν θαυμάσειεν; Οὐδὲ γὰρ ἐν εὐὖἡμερίᾳ ὦ" καὶ εὐχληρίᾳ, οὐδὲ κατὰ ῥοῦν τοῦ βίου φερομένου, ἀλλ᾽ ἐν καμίνῳ τοσαύτῃ τὸν τῶν ὅλων ὕμνει Θεὸν, καὶ ἐκάλει αὐτὸν τὸν") πατέρωγ' Θεὸν, καὶ τὴν τοῦ φρονήματος δεικνὺς μετριότητα, καὶ τῶν πατέρων ἀνακηρύττων τὴν ἀρετήν. Ὑμνοῦμεν γάρ σε, φησὶν, ὦ Δέσποτα, ἡμεῖς οἱ πατέρας ἔχοντες ἐχεένους, ὧν ἠθέλησας κληθῆναι Θεός. Σὺ γὰρ εἶπας τῷ θεράποντί σου Μωπτῇ" « Ἐγὼ ὁ Θεὸς ᾿Αὐραὰμ, καὶ ὁ θεὸς Ἰταὰχ, καὶ ὁ Θεὸς Ἰακώδ"» τοῦτό σου τὸ ὄνομα αἰνετόν ἐστι, καὶ δεδοξασμένον, οὐκ ἐν χαιρῷ τινι καὶ χρόνῳ ῥητῷ, ἀλλ᾽ εἰς πάντας τοὺς κζ. « Ὅτι δίκαιος εἴ ἐπὶ πᾶσιν, οἷς ἐποίησας ἡμῖν. ν» Ὑμνοῦμεν δέ σε, φησὶ, τὸ δίκαιον τῆς σῆς ἐπιστάμενοι χρίσεως" ὀρθῇ γὰρ καὶ δικαίᾳ χρησάμενος" ψήφῳ ἐξανδραποδισθῆναι ἡμᾶ;, καὶ πόῤῥω πῶν οἰκείων γενέσθαι προσέεαξας. ε« Καὶ πάντα σου δ, φησὶ, τὰ ἔργα ἀληθινὰ, καὶ εὐθεῖαι αἱ ὁδοί σου. (χη΄.) Καὶ πᾶσαι αἱ κρίσεις σου ἀληθιναὶ "", καὶ κρίματα ἀληθείας ἐποίησας, κατὰ πάντα ἃ ἐπήγαγες ἡμῖν, καὶ ἐπὶ τὴν πόλιν τὴν ἁγίαν τὴν τῶν πατέρων ἡμῶν Ἱερουσαλὴμ, ὅτι ἐν ο ἀληθείχ καὶ χρίσει ἐπήγαγες ταῦτα πάντα ἐφ᾽ ἡμᾶς" διὰ τὰς ἁμαρτίας ἡμῶν. » Τὴν αὐτὴν μὲν διάνοιαν ἅπαντα ἔχει τὰ εἰρημένα " διαφόρως δὲ αὑτὰ εἴρηκε, τὴν, δικαίαν τοῦ Θεοῦ χρίσιν ὑμνῶν, καὶ χώραν οὐδεμίαν τῇ ἀχαριστίᾳ διδούς. Διὰ τοῦτο καὶ τῆς Ἱερουσαλὴμ μνημονεύσας, καὶ ἀγίαν αὐτὴν ὀνομάσας, καὶ τῶν πατέρων ἐχείνων τῶν ἐκλεκτῶν στόλιν προσαγορεύσας, εὐθὺς τὴν τῆς τιμωρίας αἰτίαν ἐπήγαγε " « Ταῦτα πάντα, φησὶν, ἐπήγαγες ἐφ᾽ ἡμᾶς διὰ τὰς ἁμαρτίας ἡμῶν. (κθ΄.) “Ὅτι ἡμάρτομεν καὶ ἐνομήσαμεν ἀποστάντες "5 ἀπὸ σοῦ. » Οὐ γὰρ μάτην, φησὶ, καὶ ἣν ἀφιέρωσας παρέδωκας "7 πόλιν τοῖς πολεμίοις, καὶ ἡμᾶς εἴασας δορυαλώτους γενέσθαι, ἀλλ᾽ « ὅτι ἡμάρτομεν, καὶ ἠνομήσαμεν ἀποστάντες ἀπὸ σοῦ. » Πολλὴν δὲ ἔμφασιν ἔχει τὸ ἀπὸ σοῦ, ἀντὶ τοῦ, Τοῦ Ἠοιητοῦ καὶ Δημιουργοῦ, τοῦ ἀγαθοῦ Δεσπότου, τοῦ τροφέως, καὶ φύλαχος, τοῦ τῆς Αἰγυτοῦ δι᾽ ἀδύσσου ποδηγήσαντος, τοῦ πέτραν ξηρὰν ὠδῖσι πληγῶν "5 χαταχλύσαντος, τοῦ τ᾽ ἄλλα πάντα ἀνάγραπτα ἀγαθὰ χορηγήσαντος. Ἡμάρτομεν τοίνυν ἀποστάντες ἀπὸ σοῦ" « Καὶ ἐξημάρτομεν ἐν πᾶσιν.» Οὐ γὰρ τόδε, ἣ τόδε παρέδημεν, ἀλλὰ πάντα σου τὸ : προστάγματα. ᾿ς Δ’, ε Καὶ τῶν ἐντολῶν τοῦ νόμου σου οὐκ ἠκούσαμεν, οὐδὲ ἐφυλάξαμεν αὐτὰς ', οὐδὲ ἐποιήσαμεν, καθὼς ἐνετείλω ἡμῖν, ἵνα εὖ ἡμῖν γένηται, » Κἀνταῦθα πάλιν τὴν τῆς εὐσεδείας καὶ ἢ σοφίας ἔδειξεν ὑπερθδολήν. Ἡ γὰρ τῶν νόμων, φησὶ, καὶ τῶν ἐντολῶν φυλακὴ, σοὶ μὲν τῷ νομοθέτῃ παρεῖχεν οὐδὲν, ἡμῖν δὲ ἀγαθῶν ἀφθονίαν προεξένει " τούτου τοίνυν χάριν καὶ τοὺς. νόμους ἐτεθείχεις ἐκείνους, ἀφορμὰς ἡμῖν χορηγῶν σωτηρίας. Ἐπειδὴ τοίνυν, φησὶ, παρ-
Kg΄. « Periepatoun, phēsin, en mesǭ tēs phlogos hymnountes ton Theon, kai eulogountes ton Kyrion. » Kai tauta de emphasin tēs akras autōn echei philosophias " oute gar ētoun, phēsi, tōn deinōn apallagēn, all᾽ hymnoun ton houtō ta kat᾽ autous prytaneusanta, kai tēs chalēę̄s tautēs autous homologias axiōsanta. "Esti de idein eoikota tois neois ta pa- Iōannēs, hypo tēs tōn Pharisaiōn aikchisthentes symmorias, exēlthon kairontes, hoti chatēxyōthēsan hyper tou onomatos Iēsou 55 atimasthēnai᾽ kai ho theiotatos de Paulos syn tǭ Silą, meta tas aikias ekeinas tas en Philippois hypo tōn stratēgōn autois prosenechtheisas, desmōtērion oikountes, kai podochanę̄ proidedemenoi, kata to mesonyktion, phēsi, t Proseuchomenoi hymnoun ton Theon. » Houtō kai hoi makarioi paides houtoi en kaminǭ choreuontes ton theion hymnon dieteloun hyphaenontes. Kai d6 prōton 51 men ho ᾿Azarias stoma koinon genomenos, kai hypo tōn tēs phlo- « ᾿Anoixas, phēsi, to stoma hautou en d᾽ mesǭ tou pyros, eipen ΄ (ks΄.) Eulogētos ei, Kyrie ho Theas tōn paterōn hēmōn, kai aineton 5, kai dedoxasmenon to dnoma son eis tous aiōnas. » Tis an pros axian tou «rooimiou tēn sophian thaumaseien? Oude gar en euyēmerią ō" kai euchlērią, oude kata rhoun tou biou pheromenou, all᾽ en kaminǭ tosautę̄ ton tōn holōn hymnei Theon, kai ekalei auton ton") paterōg' Theon, kai tēn tou phronēmatos deiknys metriotēta, kai tōn paterōn anakēryttōn tēn aretēn. Hymnoumen gar se, phēsin, ō Despota, hēmeis hoi pateras echontes echeenous, hōn ēthelēsas klēthēnai Theos. Sy gar eipas tǭ theraponti sou Mōptę̄" « Egō ho Theos ᾿Auraam, kai ho theos Itaach, kai ho Theos Iakōd"» touto sou to onoma aineton esti, kai dedoxasmenon, ouk en chairǭ tini kai chronǭ rhētǭ, all᾽ eis pantas tous kz. « Hoti dikaios ei epi pasin, hois epoiēsas hēmin. n» Hymnoumen de se, phēsi, to dikaion tēs sēs epistamenoi chriseōs" orthę̄ gar kai dikaią chrēsamenos" psēphǭ exandrapodisthēnai hēma?, kai porrhō pōn oikeiōn genesthai proseeaxas. e« Kai panta sou d, phēsi, ta erga alēthina, kai eutheiai hai hodoi sou. (chē΄.) Kai pasai hai kriseis sou alēthinai "", kai krimata alētheias epoiēsas, kata panta ha epēgages hēmin, kai epi tēn polin tēn hagian tēn tōn paterōn hēmōn Hierousalēm, hoti en o alētheich kai chrisei epēgages tauta panta eph᾽ hēmas" dia tas hamartias hēmōn. » Tēn autēn men dianoian hapanta echei ta eirēmena " diaphorōs de hauta eirēke, tēn, dikaian tou Theou chrisin hymnōn, kai chōran oudemian tę̄ acharistią didous. Dia touto kai tēs Hierousalēm mnēmoneusas, kai agian autēn onomasas, kai tōn paterōn echeinōn tōn eklektōn stolin prosagoreusas, euthys tēn tēs timōrias aitian epēgage " « Tauta panta, phēsin, epēgages eph᾽ hēmas dia tas hamartias hēmōn. (kth΄.) “Hoti hēmartomen kai enomēsamen apostantes "5 apo sou. » Ou gar matēn, phēsi, kai hēn aphierōsas paredōkas "7 polin tois polemiois, kai hēmas eiasas doryalōtous genesthai, all᾽ « hoti hēmartomen, kai ēnomēsamen apostantes apo sou. » Pollēn de emphasin echei to apo sou, anti tou, Tou Ēoiētou kai Dēmiourgou, tou agathou Despotou, tou tropheōs, kai phylachos, tou tēs Aigytou di᾽ adyssou podēgēsantos, tou petran xēran ōdisi plēgōn "5 chatachlysantos, tou t᾽ alla panta anagrapta agatha chorēgēsantos. Hēmartomen toinyn apostantes apo sou" « Kai exēmartomen en pasin.» Ou gar tode, hē tode paredēmen, alla panta sou to : prostagmata. ᾿s D’, e Kai tōn entolōn tou nomou sou ouk ēkousamen, oude ephylaxamen autas ', oude epoiēsamen, kathōs eneteilō hēmin, hina eu hēmin genētai, » Kantautha palin tēn tēs eusedeias kai ē sophias edeixen hyperthdolēn. Hē gar tōn nomōn, phēsi, kai tōn entolōn phylakē, soi men tǭ nomothetę̄ pareichen ouden, hēmin de agathōn aphthonian proexenei " toutou toinyn charin kai tous. nomous etetheicheis ekeinous, aphormas hēmin chorēgōn sōtērias. Epeidē toinyn, phēsi, par-
23. "They walked about," it says, "in the midst of the flame, singing hymns to God and blessing the Lord." This too reveals their supreme philosophy. They did not ask, he says, for release from their dreadful plight, but sang the praise of the one who had so directed their affairs and had deemed them worthy of this fine confession. One can see things like the youths' [in the apostles: Peter and] John, maltreated by the band of the Pharisees, went out rejoicing that they had been counted worthy to suffer dishonor for the name of Jesus; and the most divine Paul with Silas, after those beatings inflicted on them at Philippi by the magistrates, lodged in prison with their feet fastened in the stocks, at midnight, it says, "were praying and singing hymns to God." So too these blessed youths, dancing in the furnace, went on weaving the divine hymn. And first Azariah, becoming the common mouth of them all, and by the … of the flame … "Opening his mouth," it says, "in the midst of the fire, he said: (26.) Blessed are you, O Lord, God of our fathers, and praiseworthy and glorified is your name for ever." Who could admire the wisdom of this opening as it deserves? It was not in prosperity and good fortune, nor while life was carried along with the current, but in so great a furnace that he sang the praise of the God of the universe, and called him the God of the fathers, both showing the modesty of his mind and proclaiming the virtue of the fathers. We sing your praise, he says, O Master, we who have those fathers whose God you willed to be called. For you said to your servant Moses: "I am the God of Abraham, and the God of Isaac, and the God of Jacob"; this name of yours is praiseworthy and glorified, not at some set time or season, but for all [ages].
27. "For you are just in all that you have done to us." We sing your praise, he says, knowing that your judgment is just; for by a right and just verdict you ordered us to be enslaved and to be far from our own land. "And all your works," he says, "are true, and your ways are straight. (28.) And all your judgments are true, and you have executed judgments of truth in all that you have brought upon us and upon the holy city of our fathers, Jerusalem; for in truth and judgment you have brought all these things upon us because of our sins." All these words have the same meaning, but he said them in different ways, singing the praise of God's just judgment and leaving no room for ingratitude. That is why, having mentioned Jerusalem, called it holy, and named it the city of those chosen fathers, he at once added the cause of the punishment: "All these things you have brought upon us because of our sins. (29.) For we have sinned and acted lawlessly in departing from you." Not in vain, he says, did you hand over to the enemy the city that you had consecrated, and allow us to become captives, but "because we have sinned and acted lawlessly in departing from you." The words "from you" carry great emphasis; that is: from our Maker and Creator, the good Master, our nourisher and guardian, who led us out of Egypt through the abyss, who [turned] the dry rock … who overwhelmed [the Egyptians] with the pangs of plagues, and who supplied all the other good things that are on record. We have sinned, then, in departing from you: "and we have sinned greatly in all things." For it is not this or that command we have transgressed, but all your commands.
30. "And we have not listened to the commandments of your law, nor kept them, nor done as you commanded us, so that it might go well with us." Here again he showed the height of his piety and wisdom. The keeping of the laws and commandments, he says, gave nothing to you, the Lawgiver, but procured for us an abundance of good things; that is why you laid down those laws, supplying us with the means of salvation. Since, then, he says, [we] trans…
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λα΄. « Πάντα ὅσα ἡμῖν ἐπήγαγες, καὶ πάντα ὅσα ἐποίησας ἡμῖν, ἐν ἀληθινῇ χρίσει ἐποίησας. » ᾿Αξία γὰρ τῆς ἁμαρτίας ἡ τιμωρία. Εἴτα ταύτην δεικνὺς ἐπάγει"
la΄. « Panta hosa hēmin epēgages, kai panta hosa epoiēsas hēmin, en alēthinę̄ chrisei epoiēsas. » ᾿Axia gar tēs hamartias hē timōria. Eita tautēn deiknys epagei"
31. "All that you have brought upon us and all that you have done to us, you have done in true judgment." For the punishment is worthy of the sin. Then, to show this, he adds:
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λδ΄. ε Καὶ παρέδωκας ἡμᾶς εἰς χεῖρας ἀνόμων", ἐχθίστων, ἀποστατῶν, καὶ βασιλεῖ ἀδίκῳ καὶ πονηροτάτῳ παρὰ πᾶσαν τὴν γῆν παρέδωκας ἡμᾶς ᾿ Ἐπειδὴ γάρ σε τὸν ἡμέτερον οὐκ ἐθεραπεύσαμεν βασιλέα, ἀλλὰ τῆς σῆς κατεφρονήσαμεν ἀγαθότητος, εἰκότως ἡμᾶς ὠμοτάτῳ, καὶ ἀπηνεστάτῳ, καὶ οὐδαμῶς εἰδότι τὸ δίκαιον 'δουλεύειν ἢνάγχασας " βασιλεῖ, ἔχοντι καὶ τοὺς ὑπηκόους τῇ βασιλικῇ πονηρίᾳ συμθαίνοντας. ᾿Αλλ᾽ ὅμως καὶ ἐν τοσούτοις ὄντες κακοῖς πάσης ἐστερήμεθα παῤῥησίας, καὶ προσφέἃ θεῖν σοι δέησιν ὑπὸ τῆς αἰσχύνης χιυλυέμεθχ᾽ τοῦτο γὰρ σημαίνει λέγων " λγ΄. «Καὶ νῦν οὐκ ἔστιν ἡμῖν ἀνοῖξαι τὸ στόμα, αἰσχύνη καὶ ὄνειδος ἐγενήθημεν τοῖς δούλοις σου, καὶ τοῖς σεθομένοις σε. » ἙἘμφράττει, φησὶν, ἡμῶν τὸ στόμα τῆς παρανομίας τὸ πλῆθος " ἀλλ᾽ ὅμως ἐπονείδιστοι, καὶ καταγέλαστοι, καὶ λίαν ἐπίχαρτοι τοῖς πολεμίοις γενόμενοι ἡμεῖς, οἱ δοῦλοί σου προῦαγορενόμενοι, ἱκετεύομέν σε, διὰ τὸ ἐπικείμενον ἡμῖν τῆς σῆς δεσποτείας ὄνομα δεῖξαι τοῖς ἐναντίοις τὴν σὴν ἰσχὺν, καὶ μὴ παντελῶς ἡμᾶς τῆς σῆς προ λδ', « Μὴ παραδῷς γὰρ ἡμᾶς", φησὶν, εἰς τέλος διὰ τὸ ὄνομά σου, καὶ τὴν " διαθήκην σου μὴ ἀπο’ στήσῃς, καὶ μὴ διασχεδάσῃς "5 τὸ ἔλεός σον ἀφ᾽ Ὁ ἡμῶν. » Τολμῶμεν δὲ "', φησὶ, ταῦτα λέγειν, πολλὰ ἐνέχυρα τῆς σῆς ἀγαθότητος ἔχοντες " πρῶτον μὲ αὑτὸ τῆς σῆς Δεσποτείας τὸ ὄνομα ἔπειτα τὸν ἀμέπρὸς τούτοις, τὰς πρὸς τοὺς πατέρας ἡμῶν συν» θήκας " ὑπέσχου γὰρ ἐκείνοις περίθλεπτόν τε καὶ ἔνδοξον τὸ ἐχείνων γένος ποιήσειν. Εἶτα καὶ τῶν ἐν" μάτων τῶν πατέρων μέμνηται, τῇ μνήμῃ τῶν δικαίων τὸν ἀγαθὺν Δεσπότην εἰς ἕλεον ἐχχαλούμδ’ νος. Β
ld΄. e Kai paredōkas hēmas eis cheiras anomōn", echthistōn, apostatōn, kai basilei adikǭ kai ponērotatǭ para pasan tēn gēn paredōkas hēmas ᾿ Epeidē gar se ton hēmeteron ouk etherapeusamen basilea, alla tēs sēs katephronēsamen agathotētos, eikotōs hēmas ōmotatǭ, kai apēnestatǭ, kai oudamōs eidoti to dikaion 'douleuein ēnanchasas " basilei, echonti kai tous hypēkoous tę̄ basilikę̄ ponērią symthainontas. ᾿All᾽ homōs kai en tosoutois ontes kakois pasēs esterēmetha parrhēsias, kai prosphea thein soi deēsin hypo tēs aischynēs chiylyemethch᾽ touto gar sēmainei legōn " lg΄. «Kai nyn ouk estin hēmin anoixai to stoma, aischynē kai oneidos egenēthēmen tois doulois sou, kai tois sethomenois se. » HeEmphrattei, phēsin, hēmōn to stoma tēs paranomias to plēthos " all᾽ homōs eponeidistoi, kai katagelastoi, kai lian epichartoi tois polemiois genomenoi hēmeis, hoi douloi sou prouagorenomenoi, hiketeuomen se, dia to epikeimenon hēmin tēs sēs despoteias onoma deixai tois enantiois tēn sēn ischyn, kai mē pantelōs hēmas tēs sēs pro ld', « Mē paradǭs gar hēmas", phēsin, eis telos dia to onoma sou, kai tēn " diathēkēn sou mē apo’ stēsę̄s, kai mē diaschedasę̄s "5 to eleos son aph᾽ Ho hēmōn. » Tolmōmen de "', phēsi, tauta legein, polla enechyra tēs sēs agathotētos echontes " prōton me hauto tēs sēs Despoteias to onoma epeita ton amepros toutois, tas pros tous pateras hēmōn syn» thēkas " hypeschou gar ekeinois perithlepton te kai endoxon to echeinōn genos poiēsein. Eita kai tōn en" matōn tōn paterōn memnētai, tę̄ mnēmę̄ tōn dikaiōn ton agathyn Despotēn eis heleon echchaloumd’ nos. B
[32.] "And you handed us over into the hands of lawless enemies, most hateful, apostates, and to an unjust king, the most wicked in all the earth." Since we did not serve you, our King, he says, but despised your goodness, you rightly compelled us to be slaves to a king most cruel and harsh, who knows nothing at all of justice and whose subjects go along with the king's wickedness. Yet, though we are in such evils, we are deprived of all freedom of speech and are kept by shame from offering you supplication. This is what he means when he says:
33. "And now we cannot open our mouth; we have become a shame and a reproach to your servants and to those who worship you." The multitude of our transgressions, he says, stops our mouth. Yet we, who have become a reproach and a laughingstock and a great joy to our enemies, we who are called your servants, beseech you, because of the name of your lordship that is laid upon us, to show your strength to our adversaries and not to deprive us entirely of your prov[idence] …
34. "For do not hand us over to the end," he says, "for your name's sake, and do not annul your covenant, and do not scatter your mercy from us." We dare to say this, he says, because we have many pledges of your goodness: first, the very name of your lordship; then your boundless [love for humanity]; besides these, the covenants with our fathers, for you promised them to make their race renowned and glorious. Then he also mentions the names of the fathers, calling the good Master to mercy by the memory of the righteous.
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λε', λς΄. «Διὰ ᾿Αδραὰμ, φησὶ, τὸν ἤγαπημένον ὑπὸ σοῦ, καὶ διὰ Ἰσαὰκ τὸν δοῦλόν σον, καὶ Ἰσραὴλ τὸν ἅγιόν σου, οἷς ἐλάλησας αὐτοῖς." λέγων " Πληθυνῶ "" τὲ σπέρμα ὑμῶν 1" ὡσεὶ τὰ ἄστρα τοῦ οὐρανοῦ, καὶ ὡς τὴν ἄμμον τὴν παρὰ τὸ χεῖλος τῆς θαλάσσης.» Ταῦτα, φησὶν, ἐκείνοις ὑπέσχου, Δέσποτα, οὗς ἢγάπησάς τε καὶ ἀοιδίμους ἐποίησας, ὥστε τῇ ψάμμῳ μὲν κατὰ τὸν ἀριθμὸν παραθδάλλεσθαι τὸ γένος, τοῖς δὲ ἀστράσι '5 παραπλησίως εἶναι λαμπρόν τε καὶ ὑψηλὸν, καὶ περιφανές. Εἶτα ἐκ παραλλήλου ταῖς ἐπαγγελίαις τὰ πράγματα τίθησιν".
le', ls΄. «Dia ᾿Adraam, phēsi, ton ēgapēmenon hypo sou, kai dia Isaak ton doulon son, kai Israēl ton hagion sou, hois elalēsas autois." legōn " Plēthynō "" te sperma hymōn 1" hōsei ta astra tou ouranou, kai hōs tēn ammon tēn para to cheilos tēs thalassēs.» Tauta, phēsin, ekeinois hypeschou, Despota, hous ēgapēsas te kai aoidimous epoiēsas, hōste tę̄ psammǭ men kata ton arithmon parathdallesthai to genos, tois de astrasi '5 paraplēsiōs einai lampron te kai hypsēlon, kai periphanes. Eita ek parallēlou tais epangeliais ta pragmata tithēsin".
35–36. "For the sake of Abraham," he says, "beloved by you, and for the sake of Isaac your servant and Israel your holy one, to whom you spoke, saying: I will multiply your seed as the stars of heaven and as the sand on the shore of the sea." These things, he says, O Master, you promised to those whom you loved and made famous, so that their race would be compared to the sand in number and be bright, lofty and conspicuous like the stars. Then he sets the facts side by side with the promises.
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λζ΄. ε Ὅτι, Δέσποτα, φησὶν ἐσμιχρύνθημεν παρὰ πάντα τὰ ἔθνη, καέ ἐσμεν ταπεινοὶ ἐν πάσῃ τῇ γῇ σήμερον "7. » Καὶ ἵνα μὴ ψευδῶς κατηγορήσῃ τῶν ὑποσχέσεων, εὐθὺς τὴν αἰτίαν ἐπήγαγε, λέγων" «Διὰ τὰς ἁμαρτίας ἡμῶν. » Οὐ γὰρ σὺ, φησὶ, Δέσποτα, τὰς ὑποχέσεις ἐψεύσω, ἀλλ᾽ ἡμεῖς τὰς συνθήκας παρέθημεν, καὶ πολλοὶ ὄντες κατὰ τὴν ὑπόσχεσιν, καὶ ἀριθμοῦ κρείττους, διὰ τὰς ἁμαρτίας ἡμῶν ὁλιγώθημεν. Τοῦτο γὰρ ἠνίξατο εἰρηκώς " « Ἐσμιχρύνθημεν'". » Οὐ ᾽" γὰρ εἶπε, Σμικροί ἔσμεν, καὶ ὀλίγο: παρὰ πάντα τὰ ἔθνη, ἀλλ᾽, « Ἐσμιχρύνθημεν᾽", » τουτἐστιν, Ἐγενόμεθα μὲν ἀριθμοῦ κρείττους κατὰ τὴν σὴν" ὑπόσχεσιν, παραθάντες δέ σου τὰς ἐντολὰς ὀλίγοι ἀντὶ πολλῶν ἐγενόμεθα. Εἶτα ὑποδείκνυσι τῷ Θεῷ τὴν κατέχουσαν συμφορὰν, οὐκ ὡς ἀγνοοῦντα διδάσκων, ἀλλὰ τῇ διηγήσει τῶν λυπηρῶν " εἰς τος
lz΄. e Hoti, Despota, phēsin esmichrynthēmen para panta ta ethnē, kae esmen tapeinoi en pasę̄ tę̄ gę̄ sēmeron "7. » Kai hina mē pseudōs katēgorēsę̄ tōn hyposcheseōn, euthys tēn aitian epēgage, legōn" «Dia tas hamartias hēmōn. » Ou gar sy, phēsi, Despota, tas hypocheseis epseusō, all᾽ hēmeis tas synthēkas parethēmen, kai polloi ontes kata tēn hyposchesin, kai arithmou kreittous, dia tas hamartias hēmōn holigōthēmen. Touto gar ēnixato eirēkōs " « Esmichrynthēmen'". » Ou ᾽" gar eipe, Smikroi esmen, kai oligo: para panta ta ethnē, all᾽, « Esmichrynthēmen᾽", » toutestin, Egenometha men arithmou kreittous kata tēn sēn" hyposchesin, parathantes de sou tas entolas oligoi anti pollōn egenometha. Eita hypodeiknysi tǭ Theǭ tēn katechousan symphoran, ouk hōs agnoounta didaskōn, alla tę̄ diēgēsei tōn lypērōn " eis tos
37. "For, O Master," he says, "we have become fewer than all the nations, and we are brought low in all the earth today." And so as not to accuse the promises falsely, he at once added the cause, saying: "because of our sins." It was not you, O Master, he says, who were false to your promises; it was we who transgressed the covenants. We had become many, according to the promise, beyond number, but because of our sins we became few. This is what he hinted at in saying "we have become fewer". For he did not say, We are small and few beside all the nations, but "we have become fewer": that is, we became beyond number, according to your promise, but by transgressing your commandments we became few instead of many. Then he points out to God the misfortune that has overtaken them, not teaching one who does not know, but by recounting their grievous plight [moving him] to …
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λη΄. « Καὶ οὐκ ἔστι, φησὶν "", ἐν τῷ χαιρῷ τούτῳ ἄρχων, καὶ προφήτης, καὶ ἡγούμενος. » ᾿Ἀπεστερήμεθα γὰρ, φησὶ, βασιλείας, προφητείας ἱερωσύνης, τῶν θείων σου καὶ μεγάλων δωρεῶν, δι᾽ ὧν κυδερνώμενοι διετελοῦ μεν. ε Οὐδὲ ὁλοχαύτωσις, οὐδὲ 5 θυσία, οὐδὲ προσφορὰ, οὐδὲ θυμίαμα. ν» Καὶ δεικνὺς τὴν αἰτίαν, δι᾽ ἣν ἀδύνατον θῦσαι, ἀκολούθως ἐπήγαγεν " ς« Οὐδὲ "6 τόπος τοῦ καρπῶσαι ἐνώπιόν σου, καὶ εὑρεῖν ἕλεον"7.,» Ὁ γὰρ σὸς νόμος τὴν τῶν θυσιῶν λειτουργίαν ἑνὶ περιέγραψε τόπῳ, καὶ παρανομία σαφὴς τὸ ἐν ἑτέρῳ τόπῳ προσενεγκεῖν σοι θυσίαν. Τούτων ἀκούειν οὐκ ἐθέλουσιν οἱ Ἰουδαῖοι, ἀλλὰ τοὺς ὀφθαλμοὺς μύσαντες, καὶ τὰ ὦτα βύσαντες, πάντα τολμῶσι παρανόμως ἐπιτελεῖν. Οἱ δὲ ἅγιοι παῖδες οὗτοι, τοῦ νόμου τὸν σκοπὸν ἐπιστάμενοι, ἔλεγον μὴ εἶναι τόπον τοῦ καρπῶσαι ἐνώπιον αὐτοῦ, καὶ εὑρεῖν ἔλεον Καὶ ἐπειδὴ τούτου, φησὶ, τυχεῖν ἀδύνατον, “πόῤῥω τῆς ἱερᾶς ἐκείνης πόλεως ὄντας, εὑρήκαμεν τρόπον τινὰ θεραπείας, ὦ Δέσποτα.
lē΄. « Kai ouk esti, phēsin "", en tǭ chairǭ toutǭ archōn, kai prophētēs, kai hēgoumenos. » ᾿Apesterēmetha gar, phēsi, basileias, prophēteias hierōsynēs, tōn theiōn sou kai megalōn dōreōn, di᾽ hōn kydernōmenoi dietelou men. e Oude holochautōsis, oude 5 thysia, oude prosphora, oude thymiama. n» Kai deiknys tēn aitian, di᾽ hēn adynaton thysai, akolouthōs epēgagen " s« Oude "6 topos tou karpōsai enōpion sou, kai heurein heleon"7.,» Ho gar sos nomos tēn tōn thysiōn leitourgian heni periegrapse topǭ, kai paranomia saphēs to en heterǭ topǭ prosenenkein soi thysian. Toutōn akouein ouk ethelousin hoi Ioudaioi, alla tous ophthalmous mysantes, kai ta ōta bysantes, panta tolmōsi paranomōs epitelein. Hoi de hagioi paides houtoi, tou nomou ton skopon epistamenoi, elegon mē einai topon tou karpōsai enōpion autou, kai heurein eleon Kai epeidē toutou, phēsi, tychein adynaton, “porrhō tēs hieras ekeinēs poleōs ontas, heurēkamen tropon tina therapeias, ō Despota.
38. "And there is not," he says, "at this time ruler, or prophet, or leader." We have been deprived, he says, of kingdom, prophecy and priesthood, your divine and great gifts, by which we were always steered. "Nor whole burnt offering, nor sacrifice, nor offering, nor incense." And to show the reason why it is impossible to sacrifice, he consistently added: "nor a place to offer firstfruits before you and to find mercy." For your law confined the service of sacrifices to one place, and it is a plain transgression to offer you sacrifice in another place. The Jews do not want to hear this; shutting their eyes and stopping their ears, they dare to perform everything unlawfully. But these holy youths, knowing the aim of the law, said that there was no place to offer firstfruits before him and to find mercy. And since it is impossible to obtain this, he says, as we are far from that holy city, we have found another way of worship, O Master.
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λθ’, μ΄. « Ἐν ψυχῇ γὰρ συντετριμμένῃ, καὶ πνεύματι ταπεινώσεως προσφέροντές "5 σοι τὴν ἷκετείαν, προσδεχθῆναι αὐτὴν παρακαλοῦμεν. Ὥς ἐν ὁλοκαυτώμασι χριῶν καὶ ταύρων", καὶ ὡς ἐν μυριά- 1.» αϊ : ὠπιάν σου σήμερον, καὶ ἐχτελείσθω δ ὄπισθέν σου" ὅτι οὐκ ἔστιν αἰσχύνη τοῖς πεποιθόσιν ἐπὶ σοί,» Ἐπειδὴ γὰρ, φησὶν, ὁ σὸς νόμος ἐν παντί σοι τόπῳ προσφέρειν τὰς νενομισμένας θυσίας οὐ συγχωρεῖ, ἀντὶ χριῶν, καὶ ταύρων, καὶ ἀρνῶν τὸν ἀριθμὸν νικώντων, συντετριμμένην σοι καὶ τεταπεινωμένην καρδίαν προσφέρομεν, καὶ παρακαλοῦμεν γενέσθαι σοι ταῦτα πάσης θυσίας ἡδίω, ἐπειδὴ εἴωθας τοὺς πεφοιθότας ἐπὶ σοὶ πάσης αἰσχύνης ἐλευθεροῦν. Ταῦτα δὲ οὐκ ἁπλῶς οὕτως εἴρηκεν ὁ ἅγιος οὗτος ἀνὴρ, ἀλλ᾽ ὑπὸ τοῦ προφήτου δεδιδαγμένος Δαβὶδ, ὃς ἐν τῷ πεντηκοστῷ λέγει ψαλμῷ, ὅτι « Εἰ ἠθέλησας θυσίαν, ἔδωκα ἄν “ ὁλοκαυτώματα οὐκ εὐδοκήσεις " θυσία τῷ Θεῷ πνεῦμα συντετριμμένον, καρδίαν συντετριμμένὴν καὶ τεταπεινωμένην ὁ Θεὸς οὐκ ἐξουδενώσει. » Καὶ πάλιν ἐκ προσώπου τοῦ Θεοῦ " «Μὴ φάγομαι κρέα ταύρων, ἣ αἷμα τράγων πίομαι; θῦσον τῷ Θεῷ θυσίαν αἰνέσεως, καὶ ἀπόδος τῷ Ὑψίστῳ τὰς εὐχάς σου, καὶ ἐπικάλεσαί με ἐν ἡμέρᾳ θλίψεώς σου, καὶ ἐξελοῦμαί σε, καὶ δοξάσεις με.» Καὶ μετὰ βραχέα" «Θυσία αἰνέσεως δοξάσει με, καὶ ἐχεὶ ὁδὸς, ἐν ἢ δείξω αὐτῷ τὸ σωτήριόν μου ὅ".» Ταῦτα δεδιδαγμένος ὁ θεῖος οὗτος ἀνὴρ, τὴν συντετριμμένην καρδίαν ἀντὶ πάσης δεχθῆναι θυσίας ἰχέτευσεν. Εἶτα ἐπάγει"
lth’, m΄. « En psychę̄ gar syntetrimmenę̄, kai pneumati tapeinōseōs prospherontes "5 soi tēn hiketeian, prosdechthēnai autēn parakaloumen. Hōs en holokautōmasi chriōn kai taurōn", kai hōs en myria- 1.» aï : ōpian sou sēmeron, kai echteleisthō d opisthen sou" hoti ouk estin aischynē tois pepoithosin epi soi,» Epeidē gar, phēsin, ho sos nomos en panti soi topǭ prospherein tas nenomismenas thysias ou synchōrei, anti chriōn, kai taurōn, kai arnōn ton arithmon nikōntōn, syntetrimmenēn soi kai tetapeinōmenēn kardian prospheromen, kai parakaloumen genesthai soi tauta pasēs thysias hēdiō, epeidē eiōthas tous pephoithotas epi soi pasēs aischynēs eleutheroun. Tauta de ouk haplōs houtōs eirēken ho hagios houtos anēr, all᾽ hypo tou prophētou dedidagmenos Dabid, hos en tǭ pentēkostǭ legei psalmǭ, hoti « Ei ēthelēsas thysian, edōka an “ holokautōmata ouk eudokēseis " thysia tǭ Theǭ pneuma syntetrimmenon, kardian syntetrimmenēn kai tetapeinōmenēn ho Theos ouk exoudenōsei. » Kai palin ek prosōpou tou Theou " «Mē phagomai krea taurōn, hē haima tragōn piomai? thyson tǭ Theǭ thysian aineseōs, kai apodos tǭ Hypsistǭ tas euchas sou, kai epikalesai me en hēmerą thlipseōs sou, kai exeloumai se, kai doxaseis me.» Kai meta brachea" «Thysia aineseōs doxasei me, kai echei hodos, en ē deixō autǭ to sōtērion mou ho".» Tauta dedidagmenos ho theios houtos anēr, tēn syntetrimmenēn kardian anti pasēs dechthēnai thysias icheteusen. Eita epagei"
39–40. "For with a contrite soul and a spirit of humility we offer you our supplication and beseech you that it may be accepted. As with whole burnt offerings of rams and bulls, and as with tens of thousands [of fat lambs, so let our sacrifice be] before you today, and let it be accomplished behind you; for there is no shame for those who trust in you." Since your law, he says, does not allow us to offer you the prescribed sacrifices in every place, instead of rams and bulls and lambs beyond number we offer you a contrite and humbled heart, and beseech you that this may be sweeter to you than every sacrifice, since you are accustomed to free those who trust in you from all shame. This holy man did not say this idly; he had been taught by the prophet David, who says in the fiftieth psalm: "If you had desired sacrifice, I would have given it; you will not be pleased with whole burnt offerings. The sacrifice to God is a broken spirit; a broken and humbled heart God will not despise." And again, in the person of God: "Shall I eat the flesh of bulls, or drink the blood of goats? Offer to God a sacrifice of praise, and pay your vows to the Most High; and call upon me in the day of your affliction, and I will deliver you, and you shall glorify me." And shortly after: "A sacrifice of praise will glorify me, and there is the way by which I will show him my salvation." Taught this, this divine man prayed that the contrite heart might be accepted in place of every sacrifice. Then he adds:
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μα΄. «Καὶ νῦν ἐξαχολουθοῦμέν σοι" ἐν ὅλῃ καρδίᾳ, καὶ φοδούμεθά σε, καὶ ζητοῦ εν τὸ πρόσωπόν σου, μὴ χαταισχύνῃς ἡμᾶς. ν Τὸ γὰρ πλῆθος τῶν συμφορῶν ἑτέρους ἡμᾶς ἀνθ᾽ ἑτέρων εἰργάσατο, καὶ παραθάτας ὄντας τῶν σῶν ἐντολῶν, ἐν ὅλῃ σε καρδίᾳ καὶ φοδεῖσθαι καὶ ζητεῖν παρεσκεύασε, Πρόσὠπον δὲ Θεοῦ ἐνταῦθα τὴν εὐμένειαν ἑκάλεσε, καὶ τὴν τῆς ἐλενθερίας ἀπόδοσιν, καὶ τὴν τῆς κηδεμονίας ἀπόληψιν, ἧς ἀπολαύοντας δυνατὸν ἦν ὁρᾷν καὶ τὸν θεῖον νεὼν δ᾽, καὶ τὰς ἐπιτελουμένας αὐτόθι λατρείας, δι ὧν ἀσώματον ὄντα τὸν Θεὸν καὶ ἀόρατον ὁρᾷν ἐφαντάζοντο. Ἐπειδὴ τοίνυν τοσαύτην ἡμῶν διὰ τῆς τιμωρίας εἰργάσω μεταδολὴν,
ma΄. «Kai nyn exacholouthoumen soi" en holę̄ kardią, kai phodoumetha se, kai zētou en to prosōpon sou, mē chataischynę̄s hēmas. n To gar plēthos tōn symphorōn heterous hēmas anth᾽ heterōn eirgasato, kai parathatas ontas tōn sōn entolōn, en holę̄ se kardią kai phodeisthai kai zētein pareskeuase, Prosōpon de Theou entautha tēn eumeneian hekalese, kai tēn tēs elentherias apodosin, kai tēn tēs kēdemonias apolēpsin, hēs apolauontas dynaton ēn horąn kai ton theion neōn d᾽, kai tas epiteloumenas autothi latreias, di hōn asōmaton onta ton Theon kai aoraton horąn ephantazonto. Epeidē toinyn tosautēn hēmōn dia tēs timōrias eirgasō metadolēn,
41. "And now we follow you with all our heart, and we fear you and seek your face; do not put us to shame." The multitude of our misfortunes, he says, has made us different people from what we were; though we were transgressors of your commandments, it has brought us to fear you and seek you with all our heart. Here he called God's face his favor, the restoration of freedom and the recovery of his care; enjoying these they could see the divine temple and the services performed there, through which they imagined they saw God, though he is bodiless and invisible. Since, then, you have worked such a change in us through punishment,
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μβ΄, μγ΄. « Μὴ καταισχύνῃς ἡμᾶς, ἀλλὰ ποίησον μεθ᾽ ἡμῶν κατὰ τὴν ἐπιείκειάν σου, καὶ κατὰ τὸ πλῆθος τοῦ ἐλέους σου. Καὶ "7 ἐξελοῦ ἡμᾶς κατὰ τὰ ϑαυμάτιά σου, καὶ δὸς δόξαν τῷ ὀνόματί σου." Διὰ ταῦτα, φησὶν, οἴκτου ἡμᾶς; καὶ φιλανθρωπία: Ὁ ἀξίωσον " ἐλεεῖν τε γὰρ πέφυκας, καὶ μακροθυμίᾳ κεχρῆσθαι πρὸς ἅπαντας, δύνδρομόν τε ἔχεις τῇ βουλήσει τὴν δύναμιν " καὶ μαρτυρεῖ τὰ διηνεκως ὑπὸ σοῦ γενόμενα θαύματα. Τὰ γὰρ εἰς ἡμᾶς γενό" μενα, καὶ τὸ σὸν ὄνομα ὑμνεῖσθαι οὐκ ὑφ᾽ ἡμῶν μόνον σωζομένων "δ, ἀλλὰ καὶ ὑπὸ τῶν τὴν ἡμετέραν σωτηρίαν ὁρώντων. « Δὸς δόξαν τοίνυν τῷ ὀνόματί σου, Κύριε Ν
mb΄, mg΄. « Mē kataischynę̄s hēmas, alla poiēson meth᾽ hēmōn kata tēn epieikeian sou, kai kata to plēthos tou eleous sou. Kai "7 exelou hēmas kata ta ϑaumatia sou, kai dos doxan tǭ onomati sou." Dia tauta, phēsin, oiktou hēmas? kai philanthrōpia: Ho axiōson " eleein te gar pephykas, kai makrothymią kechrēsthai pros hapantas, dyndromon te echeis tę̄ boulēsei tēn dynamin " kai martyrei ta diēnekōs hypo sou genomena thaumata. Ta gar eis hēmas geno" mena, kai to son onoma hymneisthai ouk hyph᾽ hēmōn monon sōzomenōn "d, alla kai hypo tōn tēn hēmeteran sōtērian horōntōn. « Dos doxan toinyn tǭ onomati sou, Kyrie N
42–43. "Do not put us to shame, but deal with us according to your gentleness and according to the multitude of your mercy. And deliver us according to your wonders, and give glory to your name." For this reason, he says, deem us worthy of pity and love for humanity; for it is your nature to show mercy and to use long-suffering toward all, and your power runs together with your will, as the wonders you continually work bear witness. What is done for us [will cause] your name to be praised not only by us who are saved but also by those who see our salvation. "Give glory, then, to your name, O Lord."
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(μδ΄, με΄.) Καὶ ἐντραπεέησαν πάντες οἱ ἐνδειχνύ- ἀπὸ πάσης δυναστείας "5, καὶ ἡ ἰσχὺς αὐτῶν συντριδείη. Γνώτωσαν "5, ὅτι σὺ Κύριος " ὁ Θεὸς μόνος, καὶ ἔνδοξος ἐφ’ ὅλην τὴν οἰκουμένην. » Ταύτης γὰρ εἰς ἡμᾶς γινομένης "" φιλανθρωπίας, καταλυθήσεται μὲν τῶν ἐναντίων τὸ θράσο;, σδεσθήσεται δὲ αὖτῶν ἡ λύττα, καὶ φρόνημα "ὁ αὐτῶν τὸ ὑψηλὸν συντριδήσεται, καὶ γνώσονταί σε μόνον εἶναι Κύριον καὶ Θεὰν, ὑπὸ πάσης ἄξιον ὑμνεῖσθαι τῆς οἰχουμέγης " καὶ οἱ νῦν πολλοὺς προσκυνοῦντες θεοὺς, τῶν μὲν οἰκείων θεῶν γνώσονται τὴν ἀσθένειαν, τὴν δὲ σὴν προσκυνήσουσι δύναμιν. Οἱ μὲν οὖν ἔνδον ἐν τῇ καμίνῳ χορεύοντες " διετέλουν " οἱ δὲ τοῦ βασιλέως ὑπηρέται, καὶ τῶν ἁγίων κατήγοροι, οὐκ ἔληγον ὕλην τῇ φλογὶ χορηγοῦντες, καὶ "5 χληματίδας, καὶ στυππίον, καὶ γάφθαν " εἶδος δὲ τοῦτό ἐστιν ἐν ἐκείνῃ Β τῇ χώρᾳ γινόμενον, ἐξάψα: τὴν φλόγα δυνάμενον. Ἰοααύτη δὲ ἦν χορηγουμένη " τῇ πυρᾷ τροφὴ, ὡς ἐπ᾽ ἐννέα καὶ τεσααράχοντα πήχεις διαχυθῆναὶ, καὶ τῶν Χαλδαίων ἐμπρῆσαι τοὺς πλησιάζοντας. Καὶ οἱ μὲν ἔξωθεν ἐξῆπτον τὴν φλόγα " θεῖος δὲ ἄγγελος ἐσχεδάννυ τὴν φλόγα, καὶ τὸ μέσον 50 τῆς καμίνου τῶν ἀνθράκων ἐγύμνου, καὶ αὖράν τινα ψυχράν τε ᾿ καὶ μετρίως ὑγρὰν, καὶ πολλὴν τοῖς ἁγίοις ἡδονὴν πραγματενεμένην, ὠδίνειν τὸ πῦρ παρεσκεύαζε, καὶ ταύτην τοῖς τῶν ἁγίων ἐπαφιέναι σώμασιν.
(md΄, me΄.) Kai entrapeeēsan pantes hoi endeichny- apo pasēs dynasteias "5, kai hē ischys autōn syntrideiē. Gnōtōsan "5, hoti sy Kyrios " ho Theos monos, kai endoxos eph’ holēn tēn oikoumenēn. » Tautēs gar eis hēmas ginomenēs "" philanthrōpias, katalythēsetai men tōn enantiōn to thraso?, sdesthēsetai de autōn hē lytta, kai phronēma "ho autōn to hypsēlon syntridēsetai, kai gnōsontai se monon einai Kyrion kai Thean, hypo pasēs axion hymneisthai tēs oichoumegēs " kai hoi nyn pollous proskynountes theous, tōn men oikeiōn theōn gnōsontai tēn astheneian, tēn de sēn proskynēsousi dynamin. Hoi men oun endon en tę̄ kaminǭ choreuontes " dieteloun " hoi de tou basileōs hypēretai, kai tōn hagiōn katēgoroi, ouk elēgon hylēn tę̄ phlogi chorēgountes, kai "5 chlēmatidas, kai styppion, kai gaphthan " eidos de touto estin en ekeinę̄ B tę̄ chōrą ginomenon, exapsa: tēn phloga dynamenon. Ioaautē de ēn chorēgoumenē " tę̄ pyrą trophē, hōs ep᾽ ennea kai tesaarachonta pēcheis diachythēnai, kai tōn Chaldaiōn emprēsai tous plēsiazontas. Kai hoi men exōthen exēpton tēn phloga " theios de angelos eschedanny tēn phloga, kai to meson 50 tēs kaminou tōn anthrakōn egymnou, kai auran tina psychran te ᾿ kai metriōs hygran, kai pollēn tois hagiois hēdonēn pragmatenemenēn, ōdinein to pyr pareskeuaze, kai tautēn tois tōn hagiōn epaphienai sōmasin.
(44–45.) "And let all who do [evil to your servants] be put to shame; [let them be shamed] out of all their power, and let their strength be broken. Let them know that you are the Lord, the only God, and glorious over the whole world." For when this love for humanity is shown to us, the audacity of our adversaries will be destroyed, their rage quenched and their lofty pride broken, and they will know that you alone are Lord and God, worthy to be praised by the whole world; and those who now worship many gods will recognize the weakness of their own gods and will worship your power. Those inside, then, went on dancing in the furnace [and so praising and entreating God]; but the king's servants and the accusers of the saints did not stop supplying fuel to the flame: brushwood, tow, pitch and naphtha (this is a substance found in that country, able to kindle a flame). So much fuel was supplied to the fire that it spread out forty-nine cubits and burned those of the Chaldeans who came near. Those outside kept kindling the flame, but a divine angel scattered the flame, cleared the middle of the furnace of coals, and caused the fire to bring forth a breeze, cool and moderately moist, that gave the saints great pleasure, and sent it upon the bodies of the saints.
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ν΄, ε Ἐποίησε γὰρ, φησὶ, τὸ μέσον τῆς καμίνου ὡς πνεῦμα΄ δρόσου διασυρίζον, καὶ οὐκ ἥψατο αὐτῶν τὸ καθόλου τὸ πῦρ, καὶ οὐκ" ἐλύπησεν αὐτοὺς 5, οὐδὲ παρηνώχλησεν αὐτοῖς "5, ν ᾿Αλλὰ μτδεὶς ταῦτα ἀφορῶν σμικρυνέτω τοὺς τῶν ἁγίων ἀγῶνας, τῶν δὲ ἱερῶν ἐχείνων ἀναμιμνησχέσθω λόγων" ς Ἔστιν δ" ὁ Θεὸς ἐν οὐρανοῖς, ᾧ ἡμεῖς λατρεύομεν, δυνατὸς δδ ἐξελέσθαι ἡμᾶς ἐκ τῆς καμίνου τῆς καιομένης, καὶ ἐκ τῶν χειρῶν σον, βασιλεῦ, ῥύπεται "ἡμᾶς. » Καὶ, « Ἐὰν μὴ, γνωστὸν ἔστω σοι, βασιλεῦ, ὅτι τοῖς θεοῖς σου οὐ λατρεύομεν, καὶ τῇ εἰκόνι τῇ χρυσῇ, ἧ ἔστησας, οὐ προσχυνοῦμευ.» “Ὥστε οἱ ἅγιοι παῖδες ἐκεῖνοι τῆς φλογὸς ἐκείνης κατεφρόνησαν, οὐ τοῦτο τὸ πέλος ὁρῶντες, ἀλλὰ θάνατον προσδεχόμενοι - ὁ δὲ ἀγωνοθέτες ἐδράθευσεν, ὡς ἠθέλησε, καὶ τούς τε ἁλιἀπέφηνε. Ταύτης τοίγυν τῆς σωτηρίας ἀπολαύσαν- "6 Δ τὲς οἱ μακάριαι καὶ τρισμαχάριοι παῖδες, καὶ πολ- Ὁ “]1, λάκις ταῦτο, οὐκ ἔτι ἑνὶ τὸν Θεὸν ὑμνεῖν παρεχώρησαν, ἀλλ᾽,
n΄, e Epoiēse gar, phēsi, to meson tēs kaminou hōs pneuma΄ drosou diasyrizon, kai ouk hēpsato autōn to katholou to pyr, kai ouk" elypēsen autous 5, oude parēnōchlēsen autois "5, n ᾿Alla mtdeis tauta aphorōn smikrynetō tous tōn hagiōn agōnas, tōn de hierōn echeinōn anamimnēschesthō logōn" s Estin d" ho Theos en ouranois, hǭ hēmeis latreuomen, dynatos dd exelesthai hēmas ek tēs kaminou tēs kaiomenēs, kai ek tōn cheirōn son, basileu, rhypetai "hēmas. » Kai, « Ean mē, gnōston estō soi, basileu, hoti tois theois sou ou latreuomen, kai tę̄ eikoni tę̄ chrysę̄, hē estēsas, ou proschynoumeu.» “Hōste hoi hagioi paides ekeinoi tēs phlogos ekeinēs katephronēsan, ou touto to pelos horōntes, alla thanaton prosdechomenoi - ho de agōnothetes edratheusen, hōs ēthelēse, kai tous te haliapephēne. Tautēs toigyn tēs sōtērias apolausan- "6 D tes hoi makariai kai trismacharioi paides, kai pol- Ho “]1, lakis tauto, ouk eti heni ton Theon hymnein parechōrēsan, all᾽,
50. "For he made," it says, "the middle of the furnace like a whistling wind of dew, and the fire did not touch them at all, nor grieve them, nor trouble them." But let no one, looking at this, belittle the contests of the saints; let him remember those sacred words: "There is our God in heaven, whom we serve, able to deliver us from the burning furnace, and he will rescue us out of your hands, O king," and: "If not, let it be known to you, O king, that we do not serve your gods and do not worship the golden image that you set up." So those holy youths despised that flame not because they foresaw this outcome but because they were expecting death; but the president of the contest awarded the prize as he willed, and showed them … Having enjoyed this salvation, then, the blessed and thrice-blessed youths, many times over … no longer left it to one of them to praise God, but
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να΄. ε« Ὡς ἐξ ἑνὸς, φησὶ, στόματος ὕμνουν καὶ ἐδόξαζον τὸν Θεὸν, καὶ ηὐλόγουν δ ἐν τῇ καμίνῳ, ν τὴν ἀρίστην αὐτῶν συμφωνίαν, καὶ θαυμαστὴν ὑμνῳδίαν, τῇ παρὰ τὴν εἰκόνα συμφωνίᾳ καὶ τοῖς ἡδύν. τὸ μὴ προσκυνῆσαι τὴν εἰκόνα τοῦ προσκυνῆσαι λυσιτελέστερον. “Ἄρχονται δὲ οὕτως τοῦ ὕμνον᾽
na΄. e« Hōs ex henos, phēsi, stomatos hymnoun kai edoxazon ton Theon, kai ēulogoun d en tę̄ kaminǭ, n tēn aristēn autōn symphōnian, kai thaumastēn hymnǭdian, tę̄ para tēn eikona symphōnią kai tois hēdyn. to mē proskynēsai tēn eikona tou proskynēsai lysitelesteron. “Archontai de houtōs tou hymnon᾽
51. "As from one mouth," it says, "they praised and glorified God and blessed him in the furnace," [setting] their excellent concord and wonderful hymn against the symphonia at the image and its pleasures … [showing] that not worshiping the image is more profitable than worshiping it. They begin the hymn thus:
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νβ΄. «Εὐλογητὸς εἶ, Κύριε, ὁ Θεὸς τῶν πατέρων ἡμῶν, καὶ αἰνετὸς δ΄ καὶ ὑπερυψούμενὸς εἷς τοὺς αἰῶνας " καὶ εὐλογημένον τὸ ὄνομα τῆς δόξης σου, τὸ ἅγιον, καὶ ὑπεραινετὸν, καὶ ὑπερυψούμενον εἰς τοὺς αἰῶνας. » "Ερωτός ἐστι θερμοτάτου καὶ ἀπληστοτόπου τὰ ῥήματα" τούτῳ γὰρ τετρωμένοι, ζητοῦσι" ὀνόματα τοῦ ὑμνουμένου τὴν ἀξίαν παραδηλῶσαι ὃυγάμενα, καὶ μὴ εὑρίσκοντες, ταῖς ὑπερθετιχαῖς αὐτὰ τες. καὶ ε ὑπεραινετὸν, » καὶ οὐκ αὑτὸν μόνον, ἀλλὰ καὶ τὸ ὄνομα τῆς δόξης αὐτοῦ. Καλῶς δὲ πανταχοῦ « Κύριον καὶ Θεὸν τῶν πατέρων » ἀποκαλοῦσι, σρᾶ; αὐτοὺς ἀναξίους εἶναι ταυτησὶ τῆς προσηγορία: ὁμολογοῦντες.
nb΄. «Eulogētos ei, Kyrie, ho Theos tōn paterōn hēmōn, kai ainetos d΄ kai hyperypsoumenos heis tous aiōnas " kai eulogēmenon to onoma tēs doxēs sou, to hagion, kai hyperaineton, kai hyperypsoumenon eis tous aiōnas. » "Erōtos esti thermotatou kai aplēstotopou ta rhēmata" toutǭ gar tetrōmenoi, zētousi" onomata tou hymnoumenou tēn axian paradēlōsai hougamena, kai mē heuriskontes, tais hyperthetichais auta tes. kai e hyperaineton, » kai ouk hauton monon, alla kai to onoma tēs doxēs autou. Kalōs de pantachou « Kyrion kai Theon tōn paterōn » apokalousi, sra? autous anaxious einai tautēsi tēs prosēgoria: homologountes.
52. "Blessed are you, O Lord, God of our fathers, praiseworthy and exalted above all for ever; and blessed is the holy name of your glory, praiseworthy above all and exalted above all for ever." These are the words of a most ardent and insatiable love. Wounded by it, they look for names that can indicate the worth of the one they praise, and not finding them, [they strengthen] them with superlatives … and "praiseworthy above all", and not him alone but also the name of his glory. They do well to call him everywhere "Lord and God of the fathers", confessing that they themselves are unworthy of this title.
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νγ΄. «Εὐλογημένος εἶ ἐν τῷ ναῷ τῆς ἁγίας δόξης σον, καὶ ὑπεραινετὸς, καὶ ὑπερένδοξος “0 εἰς τοὺς αἰῶνας. ν» ἔΑληστον ἔχουσι τοῦ θείου νεὼ τὴν μνήμην, καὶ ἀχριδεῖς ὄντες τοῦ νόμου φύλακες, ἐννόμως προσεύχονται " ἀντὶ τοῦ - Εἰς ἐκεῖνον ἀποδλέποντες τὸν νεὼ 5', ἔνθα σου ἡ δόξα ἐπιφαίνεσθαι εἰώθει", τοῦτόν σοι τὸν ὕμνον προσφέρομεν " εἰ γὰρ καὶ μυριάκις ἐμπέπρησται, τῆς σῆς ἁγιωσύνης μετέχει. Καὶ ἵνα μή τις ὑπολάδη περιγράφειν αὐτοὺς τόπῳ " τὸν ἀσώματόν τε καὶ ἀπεριόριστον Θεὸν, ἀναγκαίως ἐπάγουσιν" νδ΄, « Εὐλογητὸς δ εἴ ἐπὶ θρόνου “5 τῆς βασιλείας 'ἴῃ Ὁ σου, καὶ5' ὑπερυψούμενος εἰς τοὺς αἰῶνας. ν» Εἶτα δεικνύντες τίνα θρόνον καλοῦσιν, εὐθὺς ἐπιφέρουσιν "
ng΄. «Eulogēmenos ei en tǭ naǭ tēs hagias doxēs son, kai hyperainetos, kai hyperendoxos “0 eis tous aiōnas. n» eAlēston echousi tou theiou neō tēn mnēmēn, kai achrideis ontes tou nomou phylakes, ennomōs proseuchontai " anti tou - Eis ekeinon apodlepontes ton neō 5', entha sou hē doxa epiphainesthai eiōthei", touton soi ton hymnon prospheromen " ei gar kai myriakis empeprēstai, tēs sēs hagiōsynēs metechei. Kai hina mē tis hypoladē perigraphein autous topǭ " ton asōmaton te kai aperioriston Theon, anankaiōs epagousin" nd΄, « Eulogētos d ei epi thronou “5 tēs basileias 'ię̄ Ho sou, kai5' hyperypsoumenos eis tous aiōnas. n» Eita deiknyntes tina thronon kalousin, euthys epipherousin "
53. "Blessed are you in the temple of your holy glory, and praiseworthy above all and glorious above all for ever." They keep an unforgetting memory of the divine temple, and as exact guardians of the law they pray according to the law. That is: Looking toward that temple where your glory used to appear, we offer you this hymn; for even if it has been burned ten thousand times, it shares in your holiness. And so that no one might suppose that they confine the bodiless and boundless God to a place, they necessarily add:
54. "Blessed are you on the throne of your kingdom, and exalted above all for ever." Then, to show what throne they mean, they at once add:
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νε΄. « Εὐλογητὸς “7 εἶ, ὁ βλέπων ἀδύσσους, υψούμενος εἰς τοὺς αἰῶνας. » Καὶ ἐπειδὴ καὶ “' ὁ γεὼς ἐκεῖνος εἶχε τῶν Χερουδὶμ. τὰς εἰκόνας ἐν τοῖς ἁγίοις τῶν ἁγίων, ὡς ἂν μηδεμία τοῖς ἀκούουσιν ἐντεῦθεν γένηται βλάδη, καὶ περιγεγράφθαι νομίσωτι τὸν Θεὸν, θεραπεύουσι τὸν ἀκροατὴν, λέγοντες "
ne΄. « Eulogētos “7 ei, ho blepōn adyssous, ypsoumenos eis tous aiōnas. » Kai epeidē kai “' ho geōs ekeinos eiche tōn Cheroudim. tas eikonas en tois hagiois tōn hagiōn, hōs an mēdemia tois akouousin enteuthen genētai bladē, kai perigegraphthai nomisōti ton Theon, therapeuousi ton akroatēn, legontes "
55. "Blessed are you who look upon the depths, [seated on the cherubim, praiseworthy and] exalted [above all] for ever." And since that temple had images of the cherubim in the holy of holies, so that no harm might come to the hearers from this and they might not think God is confined to a place, they correct the hearer, saying:
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νς΄. « Εὐλογητὸς “ εἶ ἐν τῷ στερεώματι τοῦ οὐρανοῦ, καὶ ὑπερύμνητος, καὶ ὑπερυψούμενος "5 εἰς τοὺς αἰῶνας. ν Πανταχοῦ γὰρ, φασὶν, εἶ, καὶ τὰ σύμπαντα πληροῖς, καὶ πᾶσαν περιέχεις τὴν κτίσιν. Οὕτως ὑμνήσαντες καλοῦσιν ἅπασαν τὴν γενητὴν φύσιν εἰς κοινωνίαν τῆς ὑμνῳδίας, οὐ μόνον τὴν »» γικὴν, ἀλλὰ καὶ τὴν ἄλογόν τε καὶ ἄψυχον.
ns΄. « Eulogētos “ ei en tǭ stereōmati tou ouranou, kai hyperymnētos, kai hyperypsoumenos "5 eis tous aiōnas. n Pantachou gar, phasin, ei, kai ta sympanta plērois, kai pasan periecheis tēn ktisin. Houtōs hymnēsantes kalousin hapasan tēn genētēn physin eis koinōnian tēs hymnǭdias, ou monon tēn »» gikēn, alla kai tēn alogon te kai apsychon.
56. "Blessed are you in the firmament of heaven, praised above all and exalted above all for ever." For you are everywhere, they say; you fill all things and encompass the whole creation. Having praised him in this way, they call all created nature to share in the hymn, not only rational nature but also the irrational and the lifeless.
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νζ΄. « Εὐλογεῖτε γὰρ, φασὶ, πάντα τὰ ἔργα Κυρίου. τὸν Κύριον, ὑμνεῖτε 75 καὶ ὑπερυψοῦτε αὐτὸν εἰς πάντας" τοὺς αἰῶνας. » Καὶ οὐκ ἀνέχονται τῆς κοινῆς κλήσεως μόνης, ἀλλὰ καὶ ἰδίᾳ ἕκαστον συγχᾶ" λοῦσιν, καὶ οὐ μόνον τὰ ὁρώμενα, ἀλλὰ καὶ τὴν ἀό- Ὁ
nz΄. « Eulogeite gar, phasi, panta ta erga Kyriou. ton Kyrion, hymneite 75 kai hyperypsoute auton eis pantas" tous aiōnas. » Kai ouk anechontai tēs koinēs klēseōs monēs, alla kai idią hekaston syncha" lousin, kai ou monon ta horōmena, alla kai tēn ao- Ho
57. "Bless the Lord," they say, "all you works of the Lord; praise and exalt him above all for ever." And they are not content with a general summons alone, but call each thing individually as well, and not only the visible things but also the in[visible] …
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νη΄. « Ἐὐλογεῖτε 7 γὰρ, φασὶν, ἄγγελοι Κυρίου, Α τὸν Κύριον " ὑμνεῖτε καὶ ὑπερυψοῦτε αὐτὸν εἰς τοὺς αἰῶνας. » Καὶ ἵνα μὴ, καθ᾽ ἕχαστον ἑρμηνεύων, εἰς μῆκος ἄπειρον ἐχτείνω τὸν λόγον, καλοῦσιν εἰς τὴν χορείαν, καὶ οὐρανὸν, καὶ τὰ ὕδατα τὰ ὑπεράνω τῶν οὐρανῶν, καὶ τὰς δυνάμεις τὰς τὸν θεῖον θρόνον περιπολούσας. Καλοῦσι δὲ καὶ ἥλιον, καὶ σελήνην, καὶ τοὺς ἄλλους φωστῆρας" καὶ οὐ μόνον τὰ κατ᾽ οὐ ρανὸν, ἀλλὰ καὶ τὰ ἐν τῷ ἀέρι γινόμενα, ὅμδρον καὶ δρόσον, καὶ πνεύματα " εἶτα τὰς ἐναντίας ποιότητας, Ψψύχος καὶ καῦμα " εἶτα φύσιν ὁμοῦ καὶ ἐνέργειαν, πῦρ καὶ καῦμα " τὸ μὲν γὰρ πῦρ φύσεως ὄνομα, τὸ δὲ καῦμα οὐκέτι οὐσία, ἀλλὰ πυρὸς ἐνέργεια, Καλοῦσι δὲ καὶ δρόσον, καὶ νιφετὸν, καὶ πάγον, καὶ ψύχο;», καὶ πάχνας, Καὶ κιόνας, καὶ ἀστραπὰς, καὶ νεφέλας 1", τὰ συγγενῆ καὶ ὁμόφυλα. Εἶτα νύκτας καὶ ἡμέρας, καὶ τὰ τούτων ποιητικὰ, φῶς καὶ σκότος " τὰ μὲν γὰρ ὀνόματα, τὰ δὲ πράγματα " ε Ἔκάλεσε γὰρ, φησὶν, ὁ Θεὸς τὸ φῶς ἡμέραν, καὶ τὸ σκότος ἐκάλεσε νύκτα. ν Εἰ γὰρ καὶ σκιὰ τὸ σκότος ἐστὶ, καὶ οὐκ οὐσία, ἀλλὰ πρᾶγμά ἔστι συμδεδηχὸς, καὶ τῆς γυχτὸς ποιητικόν. Καὶ ἐπειδὴ δρόσου καὶ γιφετοῦ ἐμνημόνευσαν, ἀναγκαίως δειχνύουσ! καὶ τὰς τούτων πηγάς " « Εὐλογεῖτε γὰρ, ἔλεγον, ἀστραπαὶ καὶ νε- ᾿ φέλας" » αἱ μὲν τίχτουσαι, αἱ δὲ τὰς ὠδῖνας προμηνύουσα:, ε ᾿Αστραπὰς γὰρ, φησὶν ὁ προφήτης, εἰς ὑετὸν ἐποίησεν. » Οὕτω μνημονεύσαντες τῶν κατ᾽ οὐρανὸν καὶ ἀέρα, καὶ ἑκάστῳ ὑμνεῖν παραχελευπτάμενοι, ἐπὶ τὴν κοινὴν μητέρα τὴν γῆν τοῦ ὕμνου μεταφέρουσι τὴν παρακέλευσιν, καί φασιν"
nē΄. « Eulogeite 7 gar, phasin, angeloi Kyriou, A ton Kyrion " hymneite kai hyperypsoute auton eis tous aiōnas. » Kai hina mē, kath᾽ hechaston hermēneuōn, eis mēkos apeiron echteinō ton logon, kalousin eis tēn choreian, kai ouranon, kai ta hydata ta hyperanō tōn ouranōn, kai tas dynameis tas ton theion thronon peripolousas. Kalousi de kai hēlion, kai selēnēn, kai tous allous phōstēras" kai ou monon ta kat᾽ ou ranon, alla kai ta en tǭ aeri ginomena, homdron kai droson, kai pneumata " eita tas enantias poiotētas, Pspsychos kai kauma " eita physin homou kai energeian, pyr kai kauma " to men gar pyr physeōs onoma, to de kauma ouketi ousia, alla pyros energeia, Kalousi de kai droson, kai nipheton, kai pagon, kai psycho?», kai pachnas, Kai kionas, kai astrapas, kai nephelas 1", ta syngenē kai homophyla. Eita nyktas kai hēmeras, kai ta toutōn poiētika, phōs kai skotos " ta men gar onomata, ta de pragmata " e Ekalese gar, phēsin, ho Theos to phōs hēmeran, kai to skotos ekalese nykta. n Ei gar kai skia to skotos esti, kai ouk ousia, alla pragma esti symdedēchos, kai tēs gychtos poiētikon. Kai epeidē drosou kai giphetou emnēmoneusan, anankaiōs deichnyous! kai tas toutōn pēgas " « Eulogeite gar, elegon, astrapai kai ne- ᾿ phelas" » hai men tichtousai, hai de tas ōdinas promēnyousa:, e ᾿Astrapas gar, phēsin ho prophētēs, eis hyeton epoiēsen. » Houtō mnēmoneusantes tōn kat᾽ ouranon kai aera, kai hekastǭ hymnein paracheleuptamenoi, epi tēn koinēn mētera tēn gēn tou hymnou metapherousi tēn parakeleusin, kai phasin"
58. "Bless the Lord," they say, "you angels of the Lord; praise and exalt him above all for ever." So as not to stretch my discourse to endless length by interpreting each verse: they call to the dance heaven, the waters above the heavens, and the powers that circle the divine throne. They call also the sun and the moon and the other luminaries; and not only the things in heaven but also what happens in the air, rain and dew and winds; then the opposite qualities, cold and heat; then a nature together with its working, fire and burning heat. For fire is the name of a nature, while burning heat is not a substance but the working of fire. They call also dew and snow, frost and cold, hoarfrost and snows, lightnings and clouds, things akin and of the same family. Then nights and days, and what produces them, light and darkness; for the former are names and the latter realities: "For God called the light day, and the darkness he called night." For even if darkness is a shadow and not a substance, it is nonetheless a thing that occurs and that produces night. And since they had mentioned dew and snow, they necessarily show their sources too: "Bless," they said, "lightnings and clouds": the clouds give birth, and the lightnings announce the birth pangs beforehand. "For he made lightnings for the rain," says the prophet. Having mentioned in this way the things of heaven and air and exhorted each to praise, they turn the exhortation to the hymn to the earth, the common mother, and say:
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οδ΄. « Εὐλογείτω ἡ γῆ τὸν Κύριον, ὑμνείτω καὶ ὑπερυψούτω "δ αὐτὸν εἰς τοὺς αἰῶνας. ν» Εἶτα κατὰ διαίρεσιν"
od΄. « Eulogeitō hē gē ton Kyrion, hymneitō kai hyperypsoutō "d auton eis tous aiōnas. n» Eita kata diairesin"
74. "Let the earth bless the Lord; let it praise and exalt him above all for ever." Then, dividing it into its parts:
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οε΄, « Εὐλογεῖτε, ὄρη καὶ βουνοὶ, τὸν Κύριον. » Ἔπειτα τὰ: ταύτης ὠδῖνας"
oe΄, « Eulogeite, orē kai bounoi, ton Kyrion. » Epeita ta: tautēs ōdinas"
75. "Bless the Lord, mountains and hills." Then what the earth brings forth:
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ος΄. « Εὐλογεῖτε, πάντα τὰ φυόμενα ἐν τῇ γῇ, τὸν Κύριον. » Εἶτα τὴν ἀρδείαν ἧς δέονται " «ε Εὐλογεῖτε, αἱ πηγαὶ, τὸν Κύριον. » Καὶ ἐπειδὴ τῆς κάτω μοίρας ἐστὶ καὶ ἡ θάλασσα, καὶ οἱ ποταμοὶ, ἀναγκαίως καὶ τούτων ἐποιήσαντο τὴν μνήμην " μνημονεύουσι δὲ καὶ τῶν τῆς θαλάττης τροφίμων.
os΄. « Eulogeite, panta ta phyomena en tę̄ gę̄, ton Kyrion. » Eita tēn ardeian hēs deontai " «e Eulogeite, hai pēgai, ton Kyrion. » Kai epeidē tēs katō moiras esti kai hē thalassa, kai hoi potamoi, anankaiōs kai toutōn epoiēsanto tēn mnēmēn " mnēmoneuousi de kai tōn tēs thalattēs trophimōn.
76. "Bless the Lord, all things that grow on the earth." Then the watering they need: "Bless the Lord, you springs." And since the sea and the rivers also belong to the lower part of the world, they necessarily mentioned these too; and they mention also the creatures the sea nourishes.
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οθ΄. ε Εὐλογεῖτε γὰρ, φησὶ, κήτη, καὶ πάντα τὰ κινούμενα ἐν τοῖς ὕδασι, τὸν Κύριον. » Μετὰ ταῦτα τὰ πετεινὰ καλοῦσι, καὶ τὰ θηρία, καὶ τὰ κτήνη, καὶ ἔσχατον ἁπάντων τῶν ἀνθρώπων τὴν φύσιν, τῆς χουμογονίας τὴν τάξιν φυλάξαντες. Καὶ γὰρ ὁ μακάριος Μωσῆς, πρῶτα μὲν φῦναι τῷ θείῳ λόγῳ τὰ δένδρα συνέγραψεν, εἶτα τῶν νηκτῶν παραχθῆναι τὰ γένη, καὶ πρὸς 77 τούτοις καὶ σὺν τούτοις τῶν ἀεροπόρων ὀρνίθων τὴν φύσιν, μετὰ δὲ ταῦτα θηρία καὶ κτήνη, τελευταῖον δὲ τὸν 18 ἄνθρωπον. Καλέσαντες δὲ τῶν ἀνθρώπων τὴν φύσιν εἰς ὑμνῳδίαν, πάλιν κατὰ Ὁ : » (Δ πους μὲν τῶν ἄλλων ἁπάντων τοὺς υἱοὺς Ἰσραὶλ τοῦτο ποιεῖν παραχελεύονται " καὶ τούτους δὲ πολλαχῶς διαιροῦσι, καὶ τάττουσι πρώτους τοὺς ἱερεῖς, ἅτε δὴ τὴν θείαν λειτουργίαν πεπιστευμένους. Εἶτα, ἵνα μὴ νομισθῶσι μόνοις τοῖς ἱερεῦσι περιγράφειν τὴν ὑμνῳδίαν, ἐπάγουσιν "
oth΄. e Eulogeite gar, phēsi, kētē, kai panta ta kinoumena en tois hydasi, ton Kyrion. » Meta tauta ta peteina kalousi, kai ta thēria, kai ta ktēnē, kai eschaton hapantōn tōn anthrōpōn tēn physin, tēs choumogonias tēn taxin phylaxantes. Kai gar ho makarios Mōsēs, prōta men phynai tǭ theiǭ logǭ ta dendra synegrapsen, eita tōn nēktōn parachthēnai ta genē, kai pros 77 toutois kai syn toutois tōn aeroporōn ornithōn tēn physin, meta de tauta thēria kai ktēnē, teleutaion de ton 18 anthrōpon. Kalesantes de tōn anthrōpōn tēn physin eis hymnǭdian, palin kata Ho : » (D pous men tōn allōn hapantōn tous huious Israil touto poiein paracheleuontai " kai toutous de pollachōs diairousi, kai tattousi prōtous tous hiereis, hate dē tēn theian leitourgian pepisteumenous. Eita, hina mē nomisthōsi monois tois hiereusi perigraphein tēn hymnǭdian, epagousin "
79. "Bless the Lord," it says, "you whales and all things that move in the waters." After this they call the birds, the wild beasts and the cattle, and last of all the nature of human beings, keeping the order of the world's creation. For blessed Moses wrote that first the trees sprang up at the divine word, then the kinds of swimming creatures were brought forth, and besides them and together with them the race of birds that travel the air, after these the wild beasts and the cattle, and last the human being. Having called the nature of human beings to the hymn, again … before all others they exhort the sons of Israel to do this; and these too they divide in many ways, putting first the priests, since they had been entrusted with the divine liturgy. Then, so that they might not be thought to confine the hymn to the priests alone, they add:
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πε’. ε Εὐλογεῖτε, δοῦλοι Κυρίου, τὸν Κύριον, ὑμνεῖτε καὶ 19 ὑπερυψοῦτε εἰς πάντας τοὺς αἰῶνας" ν μονονουχὶ λέγοντες, ὅτι δυνατὸν εὐνοϊχῶς δουλεύειν τῷ Δεσπότῃ καὶ τὸν ἱερωσύνης γεγυμνωμένον ",, Προχηρύττουσι καὶ τὴν ἀνάστασιν" πε΄. « Εὐλογεῖτε γὰρ, φασὶ, πνεύματα καὶ ψυκαὶ δικαίων, τὸν Κύριον" » τουτέστιν, αἱ πνευματικαὶ τῶν δικαίων ψυκαὶ, αἱ τῶν ἀνθρωπίνων παθῶν ὑπέρτεραι γενόμεναιδ', αἱ τοῦ Πνεύματος τὴν χάριν ὑποδεξάμεναι. "Ἔπειτα καὶ τοὺς ἀρετῆς εἴδη τινὰ χε-
pe’. e Eulogeite, douloi Kyriou, ton Kyrion, hymneite kai 19 hyperypsoute eis pantas tous aiōnas" n mononouchi legontes, hoti dynaton eunoïchōs douleuein tǭ Despotę̄ kai ton hierōsynēs gegymnōmenon ",, Prochēryttousi kai tēn anastasin" pe΄. « Eulogeite gar, phasi, pneumata kai psykai dikaiōn, ton Kyrion" » toutestin, hai pneumatikai tōn dikaiōn psykai, hai tōn anthrōpinōn pathōn hyperterai genomenaid', hai tou Pneumatos tēn charin hypodexamenai. "Epeita kai tous aretēs eidē tina che-
85. "Bless the Lord, you servants of the Lord; praise and exalt him above all for ever," all but saying that even one who has no part in the priesthood can serve the Master with goodwill. They also proclaim the resurrection beforehand: (86.) "Bless the Lord," they say, "you spirits and souls of the righteous": that is, the spiritual souls of the righteous, which have risen above human passions and have received the grace of the Spirit. Then also those [who have attained] certain kinds of virtue …
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πζ΄. «Εὐλογεῖτε, φασὶν", ὅσιοι καὶ ταπεινοὶ τῇ χαρδίχ, τὸν Κύριον. » Δυνατὸν γὰρ, φατὶν, ἀδικίας 5 ἀπηλλαγμένους, γαὶ ταπεινῷ φρονήματι χεχρημέγους, καὶ ἀρέσκειν Θεῷ καὶ τὸν ἁρμόττοντα ὕμνον προσφέρειν. Ταῦτα δὲ οὐκ ἀδολεσχίᾳ χρώμενοι χατἔλεξαν ἅπαντα, ἀλλὰ πρῶτον μὲν τὸ περὶ τὸν Δεσπότὴν πυρδεύοντες φίλτρον, καὶ σφᾶς αὐτοὺς ἀναμ'μνήσχοντες τῶν ἀῤῥήτων εὐεργεσιῶν, καὶ νῆς τῶν ἀνθρώπων ἕνεκεν ἐξ ἀρχῆς γενομένης δ" δημιουογίας " διὰ γὰρ τούτων μηνύουσι τῶν λόγων, ὅτε Ὑ μνοῦμέν σε καὶ ὑπερυψοῦμεν, ὅτι δι' ἀγγέλων ἡμᾶς εὐεργε- «εἴς, ὅτι οὐρανὸν ἡμῶν χάριν ἐδημιαύργησας, ἡλίῳ δὲ τὴν ἡμέραν φωτίζεις, καὶ τῇ σελήνῃ τῆς νυκτὸς χεραννύεις τὸ ἀφεγγὲς, καὶ τοῦ χρόνου ἡμᾶς τὰ μέτρα διδάσκεις ' ὑμνοῦμέν σε, ὅτι καὶ λειμῶνα ἡμῖν ἁπτέρων βλαστῆσαι τὸν οὐρανὸν παρεσχεύασας, καὶ ἄνθεσιν ἁμαράντοις ἑστιᾷς ἡμῶν τὰς ὄψεις, καὶ τῆς γυχτὸς ἡμῖν διὰ τοῦ δρόμου τούτων παρέχεις τὰ μέτρα γινώσχειν. Καὶ τίς ἄν σε πρὸς ἀξίαν ὑμνήσειεν, ὁρῶν τῶν ὡρῶν τὰς μεταδολὰς, τῶν δ᾽ τροπῶν τὰς ἀλλαγὰς, καῦμα προσφόρως ἐν θέρει γινόμενον; εἶτα πνευμάτων αὔρας ἀναψυχούσας, Ψύχος ἐν χειῖν μῶνι καὶ ὑετὸν ἐπιφερόμενον, καὶ ἕκαστον ῥυθμῷ νεφέλας τὸν ὑετὸν ὠδινούσας, ὄρη καὶ πεδία ληΐοις ἀρδείαν τοῖς φυτοῖς προσφερούζας, ποταμοὺς ἅπανστα τρέχοντας, καὶ τοῦ δρόμου παῦλαν οὐ δεχομέ-. νους, θάλατταν ἐν μέσῳ χει μένην, φιλέᾳς καὶ ὁμονοίας αἰτίαν, καὶ χωρίον κοινὸν τούτων χἀχεένων δεχόμενον τὰ συμδόλαια; Καὶ ἵνα μὴ καθ᾽ ἕχαστον λέγω, πρῶ’ τὸν μὲν τούτων ἁπάντων ἐμνημόνευσαν οἱ μακάριοι, τὴν οἰκείαν ἐπιδεικνύντες εὐγνωμοσύνην, καὶ θερμότερον ἐπιτελέσαι τὸν ὕμνον" τῇ μνήμῃ τῶν εὐεργεσιῶν “βουλόμενοι " ἔπειτα δὲ, καὶ τοὺς Χαλδαίους. 9 ὑπ’ αὐτῶν προσκυνούμενα στοιχεῖα τοῦ ΘΞοῦ τῶν ὅλων. [ἐστὶ] ποιήματα. Διὰ δ᾽ τοῦτο καὶ πυρὸς καὶ ὑδάτων. ἡλίου τε καὶ σελήνης, οὐρανοῦ τε καὶ γῆς ἐναργῶς μνημονεύουσι, πεῖσαι βουλόμενοι τοὺς ἀνοήτους, παύσατῦαι μὲν τοῦ προσκυνεῖν τὰ ὁρώμενα, τὸν δὲ τούτῶν Δεσπότην ἐπιγνῶναι, καὶ τὴν πρέπουσαν αὐτῷ θεραπείαν προσενεγκεῖν. Εἰκὸς γὰρ ἣν τὸ μέγα θαῦμα θεωμένους, καὶ τοῦ πυρὺς τὴν ἧτταν ὁρῶντας, καὶ αὑτῶν δὲ καὶ τοῦ βασιλέως αὑτῶν αἰσχύνην᾽", τῶν αἰχμαλώτων δὲ ἐχείνων παίδων τὴν σωτηρίαν τε καὶ παῤῥησίαν, δέξασθαι διὰ τῆς ὑμνῳδίας τὴν τῆς εὐἐπάγουσιν "
pz΄. «Eulogeite, phasin", hosioi kai tapeinoi tę̄ chardich, ton Kyrion. » Dynaton gar, phatin, adikias 5 apēllagmenous, gai tapeinǭ phronēmati chechrēmegous, kai areskein Theǭ kai ton harmottonta hymnon prospherein. Tauta de ouk adoleschią chrōmenoi chatelexan hapanta, alla prōton men to peri ton Despotēn pyrdeuontes philtron, kai sphas autous anam'mnēschontes tōn arrhētōn euergesiōn, kai nēs tōn anthrōpōn heneken ex archēs genomenēs d" dēmiouogias " dia gar toutōn mēnyousi tōn logōn, hote Hy mnoumen se kai hyperypsoumen, hoti di' angelōn hēmas euerge- «eis, hoti ouranon hēmōn charin edēmiaurgēsas, hēliǭ de tēn hēmeran phōtizeis, kai tę̄ selēnę̄ tēs nyktos cherannyeis to aphenges, kai tou chronou hēmas ta metra didaskeis ' hymnoumen se, hoti kai leimōna hēmin hapterōn blastēsai ton ouranon parescheuasas, kai anthesin hamarantois hestiąs hēmōn tas opseis, kai tēs gychtos hēmin dia tou dromou toutōn parecheis ta metra ginōschein. Kai tis an se pros axian hymnēseien, horōn tōn hōrōn tas metadolas, tōn d᾽ tropōn tas allagas, kauma prosphorōs en therei ginomenon? eita pneumatōn auras anapsychousas, Psychos en cheiin mōni kai hyeton epipheromenon, kai hekaston rhythmǭ nephelas ton hyeton ōdinousas, orē kai pedia lēïois ardeian tois phytois prospherouzas, potamous hapansta trechontas, kai tou dromou paulan ou dechome-. nous, thalattan en mesǭ chei menēn, phileąs kai homonoias aitian, kai chōrion koinon toutōn chacheenōn dechomenon ta symdolaia? Kai hina mē kath᾽ hechaston legō, prō’ ton men toutōn hapantōn emnēmoneusan hoi makarioi, tēn oikeian epideiknyntes eugnōmosynēn, kai thermoteron epitelesai ton hymnon" tę̄ mnēmę̄ tōn euergesiōn “boulomenoi " epeita de, kai tous Chaldaious. 9 hyp’ autōn proskynoumena stoicheia tou ThXou tōn holōn. [esti] poiēmata. Dia d᾽ touto kai pyros kai hydatōn. hēliou te kai selēnēs, ouranou te kai gēs enargōs mnēmoneuousi, peisai boulomenoi tous anoētous, pausatyai men tou proskynein ta horōmena, ton de toutōn Despotēn epignōnai, kai tēn prepousan autǭ therapeian prosenenkein. Eikos gar hēn to mega thauma theōmenous, kai tou pyrys tēn hēttan horōntas, kai hautōn de kai tou basileōs hautōn aischynēn᾽", tōn aichmalōtōn de echeinōn paidōn tēn sōtērian te kai parrhēsian, dexasthai dia tēs hymnǭdias tēn tēs euepagousin "
87. "Bless the Lord," they say, "you holy and humble of heart." For it is possible, they say, for those who are free of wrongdoing and have a humble mind both to please God and to offer him the fitting hymn. They did not list all these things out of idle talk. First, they were kindling their love for the Master and reminding themselves of his unspeakable benefits and of the creation that was made from the beginning for the sake of human beings. For by these words they mean: We praise you and exalt you because you do us good through angels; because you created heaven for our sake, light up the day with the sun, temper the lightlessness of night with the moon, and teach us the measures of time. We praise you because you made heaven bloom for us as a meadow of stars, feast our eyes with unfading flowers, and through their course let us know the measures of the night. And who could praise you worthily, seeing the changes of the seasons and the turnings of the solstices: heat coming fittingly in summer, then breezes of refreshing winds, cold and rain coming in winter, and each in its own measure; clouds in labor with rain, mountains and plains with crops, [rains] bringing water to the plants, rivers running everywhere and taking no rest from their course, the sea lying in the middle, a cause of friendship and concord, a common place that receives the dealings of these peoples and those? Not to speak of each point: first, the blessed youths mentioned all these things to show their own gratitude, wishing to make the hymn warmer by remembering the benefits; and then, [to teach] the Chaldeans also [that] the elements they worshiped are [the] works of the God of the universe. That is why they clearly mention fire and waters, sun and moon, heaven and earth: they wished to persuade the foolish to stop worshiping visible things, to recognize their Master, and to offer him the service fitting for him. For it was likely that, seeing the great miracle, beholding the defeat of the fire, their own shame and their king's, and the safety and freedom of speech of those captive youths, they would receive through the hymn the [knowledge] of true religion … they add:
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πη΄. « Εὐλογεῖτε, Κύριον, ὑμνεῖτε καὶ ὑπερυψοῦτε αὐτὸν εἰς τοὺς αἰῶνας. ν Οὕτως ἑαυτοὺς ἐσχάτους ἡγοῦντο τῆς κτίσεως, καὶ πάντων ἀνθρώπων εὐτελεστάτους. Τοιοῦτος ἣν καὶ" ὁ μακάριος Παῦλος, λέγων " « Ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη.» Καὶ ἀλλαχοῦ - « Χριστὸς, φησὶν, ἦλθεν εἰς τὸν χύσμον ἁμαρτωλοὺς σῶσαι, ὧν πρῶτός εἰμι ἐγώ.» Καὶ τῶν μὲν ἁμαρτωλῶν πρῶτον ἑαυτὸν ὀνομάζει, τῶν δὲ ἁγίων ἔσχατον ἀποκαλεῖ " οὕτω καὶ οἱ μακάριοι οὗτοι ἐσχάτους ἑαυτοὺς" παραχελεύονται ὑμνεῖν τὸν Κύρίον, καὶ ὑπερυψοῦν αὐτὸν εἰς τοὺς αἰῶνας. Εἶτα διηγοῦνται τὸ θαῦμα" « Ὅτι ἐῤῥύσατο "5. ἡμᾶς ἐξ ἄδου "1, καὶ ἔσωσεν ἡμᾶς ἐκ χειρὸς θανάτου. ν ᾿Αν- ᾿ε Καὶ ἐῤῥύσατο ἡμᾶς ἐκ μέσου "5 καιομένης φλογός - καὶ ἐκ μέσου πυρὸς ἐῤῥύσατο ἡμᾶς. (πθ'.) Ἐξομολογεῖσθε τοίνυν τῷ Κυρίῳ, ὅτι χρηστὸς, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. » Τί γὰρ χρηστότερον, τἱ δὲ "9 ἀγαθώτερον τοῦ τοσούτῳ ἐν τοῖς καθ᾽ ἡμᾶς χρησαμένου «ἐλέῳ; Καὶ τοσαύτην ἀρετὴν ἐπιδειξάμενοι, ἐλέῳ φασὶ τῆς σωτηρίας τετυχηκέναι. Εἴτα ἐπειδὴ μόνων τῶν υἱῶν Ἰσραὴλ ἐμνημόνευσαν ἄνω, καλοῦσι καὶ τοὺς ἐν τοῖς ἔθνεσιν εὐσεδοῦντας, καὶ πὸν Θεὸν θεραπεύειν ἑσπουδαχότας. τ. « Εὐλογεῖτε, πάντες οἱ σεδόμενοι τὸν Κύριον, κὸν Θεὸν ' τῶν θεῶν, ὑμνεῖτε καὶ ἐξομολογεῖσθε, ὅτι εἰς" πάντας τοὺς αἰῶνας τὸ ἕλεος αὐτοῦ, χαλὃ εἰς πὸν αἰῶνα τῶν αἰώνων. » Καὶ τὸ ἄπειρον αὐτοῦ" τῆς ἀγαθότητος δεῖξαι φιλονεικοῦντες, καὶ ἡττώμενοι, πολλάκις τὸ τῶν αἰώγων ἀναστρέφουσιν ὄνομα. Τοιοῦτῆς τῶν ἁγίων τούτων ὁ ὕμνος οὗτος καὶ τὸν θηριώδη καὶ ἀπηνῆ βασιλέα ἐχπλήξας ", τῶν μὲν βασιλικῶν ἐξανέστησε θρόνων, δραμεῖν δὲ παρ᾽ αὐτοὺς παρἐσκεύασε, καὶ θειυρεῖ " τέτταρας ἀντὶ τριῶν ἐν τῇ « Καὶ λέγει τοῖς μεγιστᾶσιν αὐτοῦ " Οὐκὶ ἄνδρας τρεῖς ἐδάλομεν εἰς μέσον τοῦ πυρὸς πεπεδημένους; (ι.8.) Καὶ ἰδοὺ ἐγὼ θεωρῶ ἄνδρας τέσσαρας λελυμένους, καὶ περιπατοῦντας ἐν μέσῳ τοῦ πυρὸς, καὶ διαφθορὰ οὐκ ἔστιν ἐν αὐτοῖς, καὶ ἡ ὅρασις τοῦ τετάρτου ὁμοία υἱῷ Θεοῦ.» Ὧ τῆς ἀῤῥήτου μακροθυμίας Εἰκότως ἐδόων οἱ ἅγιοι παῖδες - «Ὅτι εἰς πάντας τοὺς αἰῶνας τὸ ἔλεος αὐτοῦ, καὶ εἰς τὸν αἰῶνα τῶν αἰώνων. » Ἰδοὺ γὰρ καὶ τοῦτον ὠμότητι τοσαύτῇ καὶ τύφῳ χρησάμενον, καὶ τὸ θεῖον σέδας σαι 1 καὶ τοὺς θείους θεράποντας ὠμῶς καὶ θηριωδῶς κολάσαι πειραθέντα, πρὸς τὴν εὐσέδειαν ποδηγεῖϑ, καὶ τὴν οἰκείαν αὐτῷ ᾽ θαυματουργίαν ὑποξείχνυσι, καὶ τὸν ἀποσταλέντα εἰς ἐπικουρίαν τῶν ἁγίων ἄγγελον ἐμφανῆ "" αὐτῷ ποιεὶ. Καὶ ἐχπλήττει μὲν αὐτὸν, πρῶτον τῷ ἀριθμῷ, ἀντὶ τριῶν τέσσαρας ὑποδείξας " ἔπειτα τῇ λύσει τῶν δεσμῶν " λελυμένους γὰρ ἀντὶ δεδεμένων ἑώρα - ἔπειτα τῇ σωτηρίᾳ" « «Διαφθορὰ γὰρ, φησὶν, οὐκ ἔστιν " ἐν αὐτοῖς. » Ὅθεν ἐκπλαγεὶς, καὶ καταλύσας τὸν τῦφον, προσέρχεται" γ΄. « Καί φησι" Σιδρὰχ '", Μισὰκ, καὶ ᾿Αὐδεναγὼ, οἱ δοῦλοι τοῦ Θεοῦ τοῦ ὑψίστου, ἐξέλθετε καὶ δεῦτε. Καὶ ἐξῆλθον Σιδρὰχ, Μισὰκ καὶ ᾿Αὐδεναγὼ ἐκ μέσον τοῦ πυρός. » Μεμάθηκεν ὁ μάταιος, ὁ λέγων" « Τίς ἔστι Θεὸς, ὃς ῥύσεται ὑμᾶς ἐκ τῶν χειρῶν μου; ν ὅτι ἔστι Θεὸς ἄῤῥητον ἔχων δύναμιν", τῷ πυρὶ κελεύων ἐναντίαν ἐπιδείξασθαι" τοῖς ἁγίοις ποιότητα. Ὃν γὰρ Θεὸν ἐκεῖνος δὺχ ἐνόμιζεν, ἔγνω ὅτι ἔστι Θεὸς, καὶ ὕψιστος θεός. ᾿Εξελθόντων δὲ τῶν ἁγίων, 6 θαυμάζουσι μὲν ἅπαντες σατράπαι, καὶ τοπάρχαι, καὶ στρατηγοὶ, θεωροῦντες ἀκήρατα διατηρηθέντα τῶν ἁγίων τὰ σώματα δ, καὶ τὰς τρίχας αὐτὰς οὐδεμίαν αἴσθησιν ἐκ τῆς φλογὸς δεξαμένας ἐκείνης " οὐ τὰς τρίχας δὲ μόνον, ἀλλὰ καὶ αὐτὴν τὴν ἐσθῆτα, καὶ τὰ ὑποδήματα ἀχέραια μείναντα, ὡς καὶ αὐτῆς ἀπηλλάχθαι τῆς ἀπὸ τοῦ πυρὸς ὀσμῆς. Εἶτα ὑμνεῖ ταῦτα θεασάμενος ὁ Ναδουχοδονόσορ, καὶ λέγει " με΄, « Εὐλογητὸς 5 ὁ Θεὸς τοῦ Σιδρὰχ, Μισὰκ, καὶ ᾿Αὐδεναγὼ, ὃς ἀπέστειλε τὸν ἄγγελον αὑτοῦ, καὶ ἐῤῥύσατο "1 τοὺς παῖδας αὑτοῦ, ὄτι ἐπεποίθεισαν ἐπ᾽ αὐτῷ, καὶ τὸ ῥῆμα τοῦ βασιλέως ἢλλοίωσαν, καὶ παρέδωκαν τὰ σώματα αὑτῶν 5, ὅπως μὴ λατρεύσωσι, μηδὲ προσκυνήσωσι παντὶ θεῷ ἑτέρῳ "", ἀλλὰ " τῷ Θεῷ αὑτῶν. » ᾿Δεὶ τῇ πείρᾳ παραλαμθάνων ὁ Ὁ μάταιος τοῦ Θεοῦ τὴν δύναμιν, λήθῃ τὰ θαύματα παραδίδωσι, Τοῦτο καὶ ἐπὶ τοῦ θειοτάτου πεποίηκε Δανιήλ" ἀναστὰς γὰρ προσεκύνησεν αὐτῷ, καὶ μαναὰ καὶ εὐωδίαν προσενεχθῆναι αὐτῷ παρενεγγύησε. Καὶ νῦν δὲ ὡσαύτως θεασάμενος τῶν ἁγίων τούτων τὴν σωτηρίαν, ὑμνεῖ τὸν Θεὸν, καὶ θαυμόζει τοὺς ἄνδρας, ὅτι ἠλλοίωσαν τὸ ῥῆμα τοῦ βασιλέως, καὶ προετίμησαν, φησὶν, εὐσεθῆ θάνατον παρανόμου ζωῆς. ᾿ς "98 ἀλλ' ἢ. ις΄. «Καὶ νῦν, φησὶν, ἰδοὺ ἐγὼ" ἐχτίθημι δό- Α γματα "", ὅπως πᾶς λαὸς, φυλὴ, γλῶσσα, ἣ ἂν εἴπῃ βλασφημίαν κατὰ τοῦ θεοῦ Σιδρὰχ, Μισὰκ, καὶ γαγὼ, εἰς ἀπώλειαν ἔσονται, καὶ οἱ οἶκοι αὐτῶν διαρπαγήσονται"", καθότι οὐκ ἔστι Θεὸς ἕτερος, ὃς δυνήσεται ῥύσασθαι οὕτως. » Καὶ τῷ ᾽" ὄντι τῇ πείρᾳ τοῦτο μεμάθηκεν " πολλῶν γὰρ καλουμένων θεῶν “ὰ" τεμένη χαταλύσα:, καὶ τὰ ταμεῖα ᾽ὁ συλήσας, βωμοὺς ἀνασπάσας, καὶ τοὺς ἱερωμένους αὐτῶν "7 τασφάξας, οὐδεμιᾶς θείας εὐεργεσίας "5. ἐδέξατο πεῖραν " κατὰ δὲ τῶν τῷ Θεῷ ἀνακειμένων τῇ λύττῃ χρησάμενος, εἶδε τοῦ Θεοῦ καὶ τὴν ἄπειρον δύναμιν, καὶ τὴν μακροθυμίαν τὴν ἄῤῥητον " τοὺς μὲν γὰρ οἰκείους θεράποντας ἀχραιφνεῖς διεφύλαξεν, αὐτὸν δὲ ἕως δίκας τῆς μανίας οὐκ εἰσεπράξατο, δὲ τῇ δυσσεδείᾳ μετὰ βραχὺ μετρίως ἐκόλασεν, Β εἶτα μετανοίᾳ χρησάμενον φιλανθρωπίας ἠξίωσεν. ζ', ε Τότε δὲ ὅμως κατεύθυνε, φησὶν, ὁ βασιλεὺς τὸν Σιδρὰχ, Μισὰκ, καὶ ᾿Αὐδεναγὼ, ἐν τῇ χώρᾳ Βαθυλῶνος, καὶ ηὔξησεν αὐτοὺς, καὶ ἠξίωσεν αὐτοὺς " ἡγεῖσθαι πάντων τῶν Ἰουδαίων τῶν ὅ᾽ ἐν τῇ βασιλείᾳ αὐτοῦ. » Τοσαύτην ὁ Δεσπότης τῶν θεραπεύειν αὐτὸν ἐσπουδακότων ποιεῖται προμήθειαν. Καὶ εἰκότως ἐδόων οἱ ἅγιοι παῖδες οὗτοι", ὅτι « Οὐκ ἔστιν αἰσχύνη τοῖς πεποιθόσιν ἐπὶ σοί. » Καὶ ἡμεῖς τοίνυν ταύτην κτησώμεθα τὴν ἐλπίδα, πάσης ὁμοῦ προτιμῶντες τῆς κτίσεως ᾽3 τὸν Ποιητήν τε δ καὶ Κυδερνήτην " καὶ γενέσθωσαν ἡμῖν οἱ μακάριοι οὗτοι παῖδες ὠφελεία; παράδειγμα, εὐσεδείας ἀρχέ-. ποδηγοὶ πρὸς Θεὸν, καὶ τὰ ὑπὸ τοῦ Θεοῦ τοῖς ἀξίοις χορηγούμενα " ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ ᾽" οὗ τῷ Πατρὶ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ιη΄. ε Ναδουχοδονόσορ ὁ βασιλεὺς πᾶσι τοῖς λαοῖς, φυλαῖς, γλώσσαις, τοῖς οἰκοῦσιν "ὁ ἐν πάσῃ τῇ γῇ, εἰρήνη ὑμῖν πληθυνθείη. » Προὔργου νομίζω, πρότερον τὴν ὑπόθεσιν τῇδε τῆς ἐπιστολῆς καὶ τὴν “τ Ὁ Ναδουχοδονόσορ τῆς ᾿Ασίας ἀπάσης χεχρατηχὼς, καὶ τὴν Αἴγυπτον δὲ ὑφ᾽ ἑαυτὸν ποιησάμενος, καὶ Αἰθίοπας τοὺς πρὸς Αἴγυπτον χειρωσάμενος, ὠμῶς μὲν λίαν καὶ ἀπηνῶς ἐχρήσατο τοῖς ὑπηκόοις, εἰς τοσαύτην δὲ ἤλασεν ἀλαζονείαν, ὡς νομίζειν οὗ μόνον τῶν καλουμένων θεῶν, ἀλλὰ καὶ αὐτοῦ τοῦ ὄντως Θεοῦ μείζων εἶναι καὶ δυνατώτερος. Τοῦτον" δὲ αὐτοῦ τὸν ἀπληστότατον τῦφον, οὐ μόνον ὁ θεσπέσιος " διδάσκει Δανιὴλ, ἀλλὰ καὶ ὁ θειότατος " Ἡσαΐας ὁ προφήτης, μᾶλλον δὲ αὐτὸς ὁ τῶν ὅλων Θεὸς διὰ τοῦ προφήτου φθεγγόμενος οὕτως " « Οὐαὶ ᾿Ασσυρίοις, ἡ ῥάδδος τοῦ θυμοῦ μου καὶ ὀργῆς μού ἔστιν ἐν ταῖς χερσὶν αὐτῶν ᾿ τὴν ὀργὴν μου εἰς ἔθνος ἄνομον ἀποστελῶ, καὶ ἐν τῷ ἐμῷ λαῷ ευντάξω ποιῆσαι σκῦλα καὶ προνομὴν, καὶ καταπατεῖν τὰς πόλεις, καὶ θεῖναι αὐτὰς εἰς κονιορτόν. ν» Ὃ δὲ λέγει, τοιοῦτόν ἔστι " Θρήνων μέν εἰσιν ἄξιοι ᾿Ασσύριοι ", μυρίων ὄντες ἐργάται κακῶν " ἀλλ᾽ ὅμως τούτοις διακόνοις εἰς τὰς κατὰ τῶν ἁμαρτωλῶν χρήσομαι τιμωρίας, καὶ οἷόν τινα ῥάδδον χολσιστιχὴν τούτους τοῖς " παρανομοῦσιν ἐπάξω " οὐ τοῖς ἄλλοις δὲ μόνον ἀνθρώποις, ἀλλὰ καὶ τῷ προσαγορενομένῳ μου λαῷ, Ἐπάξω δὲ, διὰ τὴν πολλὴν αὐτου ἀσέθειαν, καὶ παρανομίαν, καὶ τάς τε πόλεις αὐτῶν διὰ τούτων καθελῶ, καὶ τὰ ἐν ταῖς πόλεσι σκῦλα τούτων γενέσθαι παρασχευάσω. Ἐγὼ μὲν οὖν, οἷόν τινι δημίῳ τῷ ᾿Ασσυρίῳ χρώμενος, δίκας δι᾽ αὐτοῦ τοὺς παρανομοῦντας εἰσπράττομαι. ε« Αὐτὸς δὲ, φησὶν, οὐκ ἐλι ἀλλὰ ἀπαλλάξει ὁ νοῦς αὐτοῦ, καὶ τοῦ ἐξολοθρεῦσαι! ἔθνη οὐκ ὀλίγα. Καὶ ἐὰν εἴπωσιν αὐτῷ - Σὺ μόνος εἶ ἄρχων, καὶ ἐρεῖ" Οὐκ "" ἔλαδον τὴν χώραν τὴν Σαμάρειαν; Ὃν τρόπον ταύτας "5, καὶ πάσας τὰς χώρας λήψομαι. » Διὰ τούτων μὲν οὖν τὴν ἀλαζονείαν αὐτοῦ δῆλην πεποίηχςο. Εἶτα προαγορεύει τὰ χαταληψόμενα τὴν Ἱερουσα)δὴμ κακὰ, ὑποδείκνυσι δὲ καὶ τὰς τῆς τιμωρίας αἰτίας " « Ὀλολύξατε γὰρ, φησὶ, τὰ "" γλυπτὰ ἐν ἹἹερουσαλὴμ,, καὶ ἐν Σαμᾶρβίᾳ - ὃν «ρόπον γὰρ ἐποίησα ἐν Σαμαρεΐᾳ καὶ τοῖς χειροποιήτοις αὐτῆς, οὕτω ποιήσω καὶ ἐν Ἱερουσαλὴμ, καὶ τοῖς εἰδώλοις αὐτῆς. » Μεμαθήκαμεν δὲ, Ὁ ὅτι τῆς Ἱερουσαλὴμ Σενναχηρεὶμ ὁ τῶν ᾿Ασσυρίων οὗ περιεγένετο βασιλεὺς, ὁ δὲ Ναδουχοδονόσορ εἰς Βαδυλῶνα τὰ βασῶεια μεταθεὶς, καὶ βασιλικὴν ἐκείνην ἀποφήνας πόλιν μετὰ τὴν τῇς Νινευὴ κατάλυσιν, ἐπεστράτευσε τῇ Ἰουδαίᾳ, καὶ ἀνάστατον τὴν Ἱερονσαλὴμ πεποιηκὼς, τοὺς μὲν πλείστους "τῶν οἰκητόρων ἀνεῖλε, τοὺς δὲ λοιποὺς ἐξανδρατοδίσας αἰχμαλώτους ἀπήγαγεν " ὡς εἶναι δῆλον κἀντεῦθεν, ὡς μίαν οἶδεν ἡ θεία Γραφὴ τὴν ᾿Ασσυρίων ἡ καὶ Βαδυλωνίων βασιλείαν " καὶ ἐκ τῶν ἐπαγομένων δὲ τοῦτο ῥάδιόν ἐστι καταμαθεῖν. « “Ἕσται γὰρ, φησὶν, ὅταν συντελέσῃ Κύριος ποιῶν "" πάντα ἐν τῷ ὄρει Σιὼν καὶ ἐν Ἱερουσαλὴμ, ἐπάξει Κύριος "" ἐπὶ τὸν νοῦν τὸν μέγαν τὸν ἄρχοντα τῶν ᾿Ασσυρίων, καὶ ἐπὶ τὸ ὕψος τῆς δόξης τῶν ὀφθαλμῶν αὐτοῦ. ν Ἐτιμωρήτατο δὲ τὴν Ἱερουσαλὴμ ὁ Θεὸς, οὐ διὰ τοῦ Σενναχηρεὶμ, ὃς τῶν ᾿Ασσυρίων ἑόδασίλευσεν, ἀλλὰ διὰ τοῦ Ναθουχοδονόσορ. Ὁ μὲν γὰρ, οὐ μόνον οὐκ ἐπόρθησε τὴν πόλιν, ἀλλὰ καὶ ἅπασαν ἀπολωλεχὼς τὴν στρατείαν, ἀπέδρα μόνος, καὶ οἴκοι τὴν σφαγὴν παρὰ τῶν υἱῶν ἐδέξατο" ὁ δὲ Ναδουχοδονόσορ καὶ τὴν πόλιν καθεῖλε, καὶ ἐνέπρησε τὸν θεῖον νεὼν, καὶ τὸν λαὸν ἀπήγαγε δορνάλωτον. Διδάσκει τοίνυν ἡμᾶς ἢ θεία Γραφὴ, ὅτι μετὰ τὸ συντελέσαι Κύριον ποιοῦντα πάντα ἐν τῷ ὄρει Σιὼν καὶ ἐν Ἱερουσαλὴμ, ἃ ἠπείλησε λέγων᾽ ε« Ὀλολύξατε, τὰ "7 γλυπτὰ ἐν Ἱερουσαλήμ " ὃν τρόπον γὰρ ἐποίησα Σαμαρείᾳ καὶ τοῖς εἰδώλοις αὐτῆς, οὕτω ποιήσω καὶ τῇ ἵερονσα- ᾿ λὴἣμ καὶ τοῖς χειροποιήτοις αὐτῆς, » ἐπάξει, φησὶ, Κύριος ἐπὶ τὸν νοῦν τὸν μέγαν, τὸν ἄρχοντα τῶν 'λσσυρίων. Καὶ οὐ λέγει τῶν Βαδυλωνίων, ἀλλὰ τῶν ᾿Ασσυρίων " μία γὰρ τούτων κἀκείνων ἡ βασιλεία. Νοῦν δὲ μέγαν καλεῖ διὰ τὸ ὑψηλὸν καὶ ἀλαξονιχὸν τῶν βουλευμάτων " διὸ καὶ εἰκότως ἐπάγει" « Καὶ ἐπὶ τὸ ὕψος τῆς δόξης τῶν ὀφθαλμῶν αὐτοῦ. » Καὶ οὐκ ἁπλῶς ἔφη, « τῆς δόξης αὐτοῦ, » ἀλλὰ «ε τῆς δόξης τῶν ὀφθαλμῶν αὐτοῦ " » τουτέστιν, ὃς ἄνθρωπος ὧν ὑψηλότατός τε καὶ μέγιστος εἶναι φαντάζεται. Εἶπε γάρ" « Ἐν" τῇ ἰσχύϊ μου ποιήσω, καὶ ἐν τῇ σοφίᾳ τῆς συνέσεώς μου ἀφελῶ ὅρια ἐθνῶν, καὶ τὴν ἰσχὺν αὐτῶν προνομεύσω, καὶ σείσω πόλεις κατοικουμένας, καὶ τὴν οἰκουμένην ὅλην καταλήψομαι τῇ χειρί μου ὡς νοσσιὰν, καὶ ὡς καταλελειμμένα ὠὰ ἀρῶ, καὶ οὐκ ἔσται ὃς διαφεύξηταί με, ἢ ἀντείπῃ μοι » Οὕτω γυμνώσας τῶν λογισμῶν τοῦ ᾿Ασσυρίου τὸν τῦφον, ἐλέγχει τῶν ἐνθυμημάτων τὸ μάταιον, καὶ διδάσκει, ὡς οὐδὲν ἂν τῶν ὑπ᾽ αὐτοῦ γενομένων " ἐγένετο, μὴ τοῦ Θεοῦ συγχωρήσαντος, καὶ βουληθέντος δίκας τῆς ἀσεθείας εἰσπράξασθαι τοὺς ταῦτα ὑπ᾽ αὑτοῦ πεπονθότας. Οὗ χάριν εἰκότως ἐπάγει" « Μὴ δοξασθήσεται ἀξίνη ἄνευ τοῦ κόπτοντος ἐν αὑτῇ; ἢ ὑψωθήσεται πρίων ἄνευ τοῦ ἕλκοντος αὐπόν; Ὡσαύτως ἐάν τις ἄρῃ ῥάδδον ἣ ξύλον. » Καθἀπερ, φησὶν, ἀδύνατον, αὐτομάτως ἀξίνην, ἣ πρίονα, ἣ ῥάθδον κινηθῆναι " τηνικαῦτα γὰρ τούτων ἕκαστον ἐνεργεῖ, ἡνίχα ἄν τις τῇ χειρὶ χρητάμενος κινῆσαι ταῦτα θελήσειεν" οὕτω καὶ σὺ, τῆς ἐμῆς παραχωρησάσης σοι προμηθείας, πεποίηκας ἃ πεποίηκας, διὰ τὴν τῶν πεπονθότων παρανομίαν. Μὴ τοίνυν νόμιζε, τῇ οἰκείᾳ σοφίᾳ "᾽ καὶ δυνάμει ταῦτα κατωρθωκέναι. Εἰ δὲ οὐ βούλει ταῦτα σωφρόνως μαθεῖν, καὶ τὴν ἀλαξονιχὴν ὀφρὺν καταλῦσαι, τῇ πείρᾳ μαθήσῃ, ὅτι ταῦθ᾽ οὕτως ἔχει. ε« ᾿Αποστελεῖ γὰρ Κύριος Σαδαὼθ εἰς τὴν σὴν τιμὴν ἀτιμίαν, καὶ εἰς τὴν σὴν δόξαν πῦρ καιόμενον καυθήσεται. » Καὶ ἐν ἑτέρῳ δὲ χωρίῳ πάλιν τοιαῦτά φησιν ὁ Θεὸς πρὸς τὸν προφήτην" « Καὶ λήψῃ τὸν θρῆνον τοῦτον ἐπὶ τὸν βασιλέα Βαδυλῶνος, καὶ ἐρεῖς ἐν τῇ ἡμέρᾳ ἐκείνη" Πῶς ἀναπέπαυται ὁ ἀπαιτῶν; καὶ ἀναπέπαυται ὁ ἐπισπουδαστής; Συνέτριψεν ὁ Θεὸς τὸν ζυγὸν τῶν ἁμαρτωλῶν, τὸν ζυγὸν τῶν ἀρχόντων, πατάξας ἔθνος θυμῷ, πληγῇ ἀνιάτῳ. ν Εἴτα δείκνυσι "' τὴν τῆς οἰκουμένης εὐφροσύνην 5 « Πᾶσα ἡ γῆ, φησὶ, μετ᾽ εὐφροσύνης Κ΄, καὶ τὰ ξύλα τοῦ Λιδάνον εὐφρανθήσονται " ἐπὶ σοὶ, καὶ ἡ κέδρος τοῦ Λιδάνου " ἀφ᾽ οὗ χεχοίμησαιῦδ, οὐκ ἀνέδη ὁ κόπτων ἡμᾶς. ν Τροπικῶς δὲ ταῦτα λέγει" καὶ κέδρους τοῦ Λιδάνου Β ρεύει, ἢ τὸν Ἰσραὴλ ἐπίσημον ὄντα, καὶ ἔνδοξον, ἢ τοὺ: λαμπροὺς ὃν ἀξιώμασι, καὶ βασιλεύειν πεπιστευμένους. Καὶ μετὰ βραχέα, χωμῳδῶν αὐτοῦ τὸν τῦφον, καὶ τὴν τῆς ἀλαζονείας διδάσκων κατάλυσιν' « Πῶς ἐξέπεσε, φησὶν, ἐκ τοῦ οὐρανοῦ ὁ Ἑωσφόρος, ὁ πρωϊ ἀνατέλλων; συνετρίθη ἐπὶ τὴν γῆν ὁ ἀποστέλλων πρὸς πάντα τὰ ἔθνη; Σὺ δὲ εἶπας ἐν τῇ διανοίᾳ σου " Εἰς τὸν οὐρανὸν ἀναδήσομαι, καὶ ἐπάνω τῶν ἀστέρων δ θήσω τὸν θρόνον μον " καθιῶ ἐν ὄρει ὑψηλῷ, ἐπὶ τὰ ὄρη τὰ ὑψηλὰ πρὸς βοῤῥᾶν, ἀναθήσομαι ἐπάνω τῶν νεφελῶν, καὶ "Γ ἔσομαι ὅμοιος τῷ Ὑψίστῳ. » Εἶτα δείκνυσι τῆς ἀνθρωπίνης εὐημερίας τὸ ἐπίκηρον' « Σὺ δὲ, φησὶν, ὁ ταῦτα λογίσασθαι τετολμηχὼς, εἰς ἄδην χατα θήσῃ, καὶ εἰς τὰ θεμέλια τῆς γῆς. Οἱ ἰδόντες δ σε θαυμάσουσιν ἐπὶ σὲ καὶ ἐροῦσιν " Οὗτος ὁ ἄνθρωπος, ὁ παροξύγων τὴν γῆν, ὁ σείων βασιλεῖς, ὁ θεὶς τὴν γῆν ὅλην ἔρημον, καὶ τὰς πόλεις αὐτῆς χαθεῖλς " τοὺς ἐν ἐπαγωγῇ “᾽ οὐκ ἠλέησε" πάντες οἱ βασιλεῖς τῶν ἐθνῶν ἐκοιμήθησαν ἐν τιμῇ, ἄνθρωπος ἐν τῷ οἴκῳ αὑτοῦ" σὺ δὲ ῥιφήσῃ δ᾽ ἐν τοῖς ὄρεσιν, ὡς νεκρὸς, ἐδδελυγμένος, μετὰ πολλῶν τεθνηκότων ἐχχεχεντημένων μακαίρᾳ, καταδαινόντων εἰς ἄδην.» Καὶ ἵνα μὴ πάσας τὰς περὶ αὐτοῦ προφητείας παραγαγὼν δ᾽ ἀποχνήσω τῷ μήκει, τούς τε νῦν ἀκούοντας, καὶ τοὺς εἰς 65 ὕστερον τούτοις ἐντευξομένους εἰς ἐκεῖνα παραπέμψας, τοὺς γνῶναι τὸν τῦφον αὐτοῦ καὶ τὴν ὡμότητα βουλομένους, ἐπὶ τὸ προκείμενον ἐπανάξω τὸν λόγον. Τοῦτον τοίνυν ὁ τῶν ὅλων θεὸς σωτήρια δ᾽ προσενήνοχε φάρμακα, καὶ πρῶτον μὲν ἐν τῷ δευτέρῳ τῆς βασιλείας ἕτει, ὄναρ αὑτῷ τὴν εἰκόνα ἐχείνην ὑπέδειξεν, εἶτα τῇ λήθῃ τοῦ ἐνυπνίω εἰς χρείαν τοῦ προφήτου κατέστησεν " ἔπειτα διὰ τῆς ἑρμηνείας τὰς τῶν βασιλέων διαδοχὰς ἐδίδαξεν “ ἀχριθῶς, τῆς ἀνθρωπίνης εὐημερίας ὑποδεικνὺς τὸ βραχὺ καὶ ἐπίκηρον. Καὶ παραυτίκα μὲν ὠφέλειαν ἐδέξατο, καὶ τὸ ἄμετρον σέθας τῷ Δανιὴλ προσενήνοχεν" ὡς θεῷ γὰρ λιδανωτὸν αὐτῷ καὶ σπονδὰς προσενεχθῆναι προσέταξεν. ᾿Αλλὰ πάλιν, οὐ πολλοῦ διελθόντος χρόνου, τὴν εἰκόνα ἐχείνην ἀνέστησε ““, καὶ ἅπαντας: τοὺς ὑπηκόους προσκυνεῖν αὐτὴν χατηνάγχαπε, καὶ τοὺς τὴν εὐσέδειαν προτετιμηχότας, τῇ ἀπλήστως τραφείσῃ πυρᾷ παραδέδωκεν. ᾿Αλλὰ πάλιν ὁ ἀγαθὸς Δεσπότης, μακροθυμίᾳ χρησάμενος, δίκας μὲν αὐτὸν τῆς τε ἀλαζονείας καὶ τῆς θηριωδίας οὐκ εἰσεπράξατο 5Γ, τὴν δὲ θείαν αὐτῷ 5" δύναμιν ὑποδείχκνυσι, τοὺς εὔνους θεράποντας τῆς φλογὸς ἐκείνης ἐλευθερώσας. Πάλιν δὲ ὀλίγην ἐκεῖθεν ὠφέλειαν δεξάμενος, ὑμνεῖ μὲν τὸν τῶν ὅλων Θεὸν, ἀπειλεῖ τε 59 τὴν ἐσχάτην τιμωρίαν τοῖς βλάσφημόν τι κατ᾽ αὐτοῦ φθεγγομένοις " ἀλλ᾽ εὐθὺς καὶ παραυτίκα, καὶ ἐν αὐτῷ τῷ ἐνιαυτῷ, λήθῃ πάλιν Γ᾽ τὴν μεγίστην ταύτην παραδοὺς θαυματουργίαν, ἐπιστρατεύει τοῖς ᾿ἱεροσολύμοις, καὶ καθαιρεΐ μὲν τὰ 1: τῆς πόλεως τείχη, πυρπολεῖ τε τὸν ἅγιον τοῦ Θεοῦ νεὼν, κατατολμᾷ δὲ τῶν τούτου ἀδύτων, καὶ πάντα συλήσας τὰ ἀναθήματα εἰς τὴν Βαῤυλῶνα σὺν τοῖς αἰχμαλώτοις ἀπήνεγχεν. Ὅτι δὲ κατὰ τοῦτον ἐπεἐστράτευσς τὸν καιρὸν, καὶ ὁ μακάριος ἡμᾶς "3 διδάσκει Ἱερεμίας οὑτωσὶ λέγων" « Ὁ λόγος ὁ γενόμενος παρὰ Κυρίου πρὸς Ἱερεμίαν ἐν τῷ ἐνιαυτῷ τῷ δεκάτῳ Σεδεκίου βασιλέως 15 Ἰούδα, οὗτος ἐνιαυτὸς Βαδυλῶνος, καὶ "5 δύναμις βασιλέως Βαδυλῶνος ἐχαράχωσεν ἐν 71 Ἱερουσαλήμ.» Καὶ τῆς εἰκόνος δὲ τὸ διήγημα συγγράφων ὁ μακάριος Δανιὴλ τοῦτον ιν τέθεικε τὸν χρόνον’ « Ἔτους ὀκτωκαιδεκάτου Ναδουχοδονόσορ ὁ βασιλεὺς ἐποίησεν εἰκόνα χρυσὴν "» ὡς εἶναι δῆλον, ὅτι ἐν ᾽5 ἀρχῇ τοῦ ἔτους ἀπήτησε τὴν «ἧς εἰκόνος προσκύνησιν " εἶτα τὴν στρατιὰν 3 προπέμψας ἡἠχολούθησε καὶ αὑτὸς, περιεγένετό τε τῆς Ἱερουσαλὴμ ἐνδεκάτῳ μὲν ἔτει τῆς βασιλείας Σεδεχίον, ἐννεαχαιδεχάτῳ δὲ τῆς ἑαυτοῦ βασιλείας. Ἐπε:δὴ τοίνυν οὐδεμίαν οὐδαμόθεν ὁ δείλαιος ὠφέλειαν 59 ἐξέξατο, ἀγανακτήσας ὁ τῶν ὅλων Θεὸς δεδίττεται μὲν αὐτὸν πρότερον δ' δι᾽ ἐνυπνίου, εἶτα διὰ τοῦ Δανιὴλ τὰ διὰ τοῦ ἐνυπνίου σημαινόμενα δῆλα ποιεῖ, Καὶ οὐδὲ οὕτως εὐθὺς ἐπάγει τὴν τιμωρίαν, ἀλλὰ προσφέρει" μὲν αὐτῷ συμδουλὴν καὶ παραίνεσιν διὰ τοῦ Δανιὴλ, ἐνιαυτόν τε ὅλον μακροθυμεῖ τὴν μεταμέλειαν ἀναμένων. Ὡς ὃὲ οὐδεμίαν ἰατρείαν ἐκ «ἧς μακροθυμία: ἠθέλησε δρέψασθαι, ἃ ἠπείλησεν ἐπιφέρει κακά" τιμωρεῖταί τε αὐτὸν οὐκ ἁπλῶς, ἀλλὰ τὸν ἀλαζόνα νοῦν ἐκεῖνον τὸν τὰ ὑπὲρ φύσιν ξίᾳ. Εἶτα θηριώδη γενόμενον ἐξελαθῆναι δ᾽ παραε σχενάζει, καὶ τὰς ἐρήμους οἰκεῖν ἐπὶ γρόνῳ μακρῷ δ᾽, Ἔπειτα αἴσθησιν παρασκευάζει αὐτὸν λα. Ὀεῖν τῶν κατεχόντων δεινῶν" οὔτε γὰρ ἣν " οἷὖν τε αὐτὸν ὠφέλειαν δρέψασθα! ἀναισθήτως καὶ ἀναλ- Ὑήτως παντελῶς δ διακείμενον. Οὕτως ἀνανεύσας ἐκεῖνος, ἐπιγινώσχε: μὲν τὰς ὀξυῤῥόπους τοῦ βίου μεταθολὰς, θρηνεῖ δὲ καὶ ὀλοφύρεται τὴν οἰκείαν ἀδελτηρίαν, ὁμολογεῖ τε τὴν τοῦ Θεοῦ βασιλείαν ἀδιάδοχον εἶναι, εἰς ἅπαντας διαμένουσαν τοὺς αἰὼνας. Ταῦτα τῇ πείρᾳ διδαχθεὶς, πάλιν διὰ τὴν ἄῤῥητον τοῦ Θεοῦ φιλανθρωπίαν εἰς τὴν οἰκείαν ἀπελάλυθε 5 βασιλείαν’ ἀδικεῖν δὲ νομίσας ἅπαντας τοὺς ἀνθρώπους, εἰ κρύψεις Θεοῦ τὴν προμήθειαν 3, δ᾽ ἐπιστολῆς πᾶσι τοῖς κατὰ τὴν οἔχουμένην ἐξηγεῖται τήν τΞ προτέραν εὐημερίαν, καὶ συμθὰσαν" δυσχληρίαν᾽ εἶτα τὴν μεταμέλειαν, δι᾽ ἧς τὸν Δεσπότην ἐξιλεώσχτο. Ἢ μὲν οὖν τῆς ἐπιστολῆς ὑπόθεσις αὕτη διὰ πλειόνων δὲ αὐτὴν ἐποιησάμην, καὶ τὸν τούτου τῦφον ταῖς Γραφικαῖς μαρτυρίαι; δεῖξαι βουλγθεὶς, καὶ τοῦ Θεοῦ τῶν ὅλων τὴν περὶ πάντας κηδεμονίαν δήλην ποιῇζσαι θελήσας. Φέρε τοίνυν, τῆς κατὰ μέρος ἑ»μηνείας ἀρξώμεθα. « Ναθουχοδονόσορ ὁ βασιλεὺς πᾶσι τοῖς λαοῖς, φυλαῖς, λώσσαις, τοῖς οἰκοῦσιν ἐν πάσῃ τῇ γῇ, εἰρήνη ὑμῖν πληθυνθείη. ν Προσήκει τούτοις ἁρμόσαι Ὁ τοῖς λόγοῖς τὴν προφητικὴν ἐχείνην φωνήν" « ᾿᾽Λγαθόν μοι 5' ὅτι ἐταπείνωσάς με, ὅπως ἂν μάθω τὰ δικαιώματά σου.» Τῇ πείρᾳ δὲ 3" καὶ οὗτος διδαχθεὶς σωφρονεῖν, εὐσεδείας ἀπεφάνθη διδάσκαλος, καὶ τὰ οἰκεῖα πάθη φάρμακα πᾶσιν ἀνθρώποις προτίθησι, καὶ οὐ μόνον τοῖς ὑπηκόοις, ἀλλὰ καὶ τοῖς ἔξω τῆ; βατιλείας ὑπάρχουει. Καλῶς δὲ 5" καὶ ἁρμοδίως τὴν προσηγορίαν ἐποιήσατο" « Εἰρήνη ὑμῖν τουτέστιν, ἀπείρατοι γένοισθε ὧν ἐπειράθην κακῶν, εἰρήνης ἀπολαύοντες διατελεῖτε. Εἶτα ἐπάγει" α΄ θ΄. « Τὰ σημεῖα καὶ τὰ τέρατα, ἃ ἐποίησε μετ᾽ ἐμοῦ ὁ θεὸς ὁ ὕψιστο;, ἤρεσεν ἐνώπιον "" ἐμοῦ ἀναγγεῖλαι ὑμῖν.» Τῶν θείων, φησὶ, θαυμάτων αὐτόπτη; γενόμενος, νενόμικα δίκαιον κοινωνοὺς ὑμᾶς ἅπαντας τῆς τούτων ὃ θεωρία: λαδεῖν. Οὐκ ἔστι " γὰρ τὰ τυχόντα, ἀλλὰ μεγάλα καὶ ἰσχυρὰ, καί!
pē΄. « Eulogeite, Kyrion, hymneite kai hyperypsoute auton eis tous aiōnas. n Houtōs heautous eschatous hēgounto tēs ktiseōs, kai pantōn anthrōpōn eutelestatous. Toioutos hēn kai" ho makarios Paulos, legōn " « Emoi tǭ elachistoterǭ pantōn hagiōn edothē hē charis hautē.» Kai allachou - « Christos, phēsin, ēlthen eis ton chysmon hamartōlous sōsai, hōn prōtos eimi egō.» Kai tōn men hamartōlōn prōton heauton onomazei, tōn de hagiōn eschaton apokalei " houtō kai hoi makarioi houtoi eschatous heautous" paracheleuontai hymnein ton Kyrion, kai hyperypsoun auton eis tous aiōnas. Eita diēgountai to thauma" « Hoti errhysato "5. hēmas ex adou "1, kai esōsen hēmas ek cheiros thanatou. n ᾿An- ᾿e Kai errhysato hēmas ek mesou "5 kaiomenēs phlogos - kai ek mesou pyros errhysato hēmas. (pth'.) Exomologeisthe toinyn tǭ Kyriǭ, hoti chrēstos, hoti eis ton aiōna to eleos autou. » Ti gar chrēstoteron, ti de "9 agathōteron tou tosoutǭ en tois kath᾽ hēmas chrēsamenou «eleǭ? Kai tosautēn aretēn epideixamenoi, eleǭ phasi tēs sōtērias tetychēkenai. Eita epeidē monōn tōn huiōn Israēl emnēmoneusan anō, kalousi kai tous en tois ethnesin eusedountas, kai pon Theon therapeuein hespoudachotas. t. « Eulogeite, pantes hoi sedomenoi ton Kyrion, kon Theon ' tōn theōn, hymneite kai exomologeisthe, hoti eis" pantas tous aiōnas to heleos autou, chalo eis pon aiōna tōn aiōnōn. » Kai to apeiron autou" tēs agathotētos deixai philoneikountes, kai hēttōmenoi, pollakis to tōn aiōgōn anastrephousin onoma. Toioutēs tōn hagiōn toutōn ho hymnos houtos kai ton thēriōdē kai apēnē basilea echplēxas ", tōn men basilikōn exanestēse thronōn, dramein de par᾽ autous pareskeuase, kai theiyrei " tettaras anti triōn en tę̄ « Kai legei tois megistasin autou " Ouki andras treis edalomen eis meson tou pyros pepedēmenous? (i.8.) Kai idou egō theōrō andras tessaras lelymenous, kai peripatountas en mesǭ tou pyros, kai diaphthora ouk estin en autois, kai hē horasis tou tetartou homoia huiǭ Theou.» Hō tēs arrhētou makrothymias Eikotōs edoōn hoi hagioi paides - «Hoti eis pantas tous aiōnas to eleos autou, kai eis ton aiōna tōn aiōnōn. » Idou gar kai touton ōmotēti tosautę̄ kai typhǭ chrēsamenon, kai to theion sedas sai 1 kai tous theious therapontas ōmōs kai thēriōdōs kolasai peirathenta, pros tēn eusedeian podēgeiϑ, kai tēn oikeian autǭ ᾽ thaumatourgian hypoxeichnysi, kai ton apostalenta eis epikourian tōn hagiōn angelon emphanē "" autǭ poiei. Kai echplēttei men auton, prōton tǭ arithmǭ, anti triōn tessaras hypodeixas " epeita tę̄ lysei tōn desmōn " lelymenous gar anti dedemenōn heōra - epeita tę̄ sōtērią" « «Diaphthora gar, phēsin, ouk estin " en autois. » Hothen ekplageis, kai katalysas ton typhon, proserchetai" g΄. « Kai phēsi" Sidrach '", Misak, kai ᾿Audenagō, hoi douloi tou Theou tou hypsistou, exelthete kai deute. Kai exēlthon Sidrach, Misak kai ᾿Audenagō ek meson tou pyros. » Memathēken ho mataios, ho legōn" « Tis esti Theos, hos rhysetai hymas ek tōn cheirōn mou? n hoti esti Theos arrhēton echōn dynamin", tǭ pyri keleuōn enantian epideixasthai" tois hagiois poiotēta. Hon gar Theon ekeinos dych enomizen, egnō hoti esti Theos, kai hypsistos theos. ᾿Exelthontōn de tōn hagiōn, 6 thaumazousi men hapantes satrapai, kai toparchai, kai stratēgoi, theōrountes akērata diatērēthenta tōn hagiōn ta sōmata d, kai tas trichas autas oudemian aisthēsin ek tēs phlogos dexamenas ekeinēs " ou tas trichas de monon, alla kai autēn tēn esthēta, kai ta hypodēmata acheraia meinanta, hōs kai autēs apēllachthai tēs apo tou pyros osmēs. Eita hymnei tauta theasamenos ho Nadouchodonosor, kai legei " me΄, « Eulogētos 5 ho Theos tou Sidrach, Misak, kai ᾿Audenagō, hos apesteile ton angelon hautou, kai errhysato "1 tous paidas hautou, oti epepoitheisan ep᾽ autǭ, kai to rhēma tou basileōs ēlloiōsan, kai paredōkan ta sōmata hautōn 5, hopōs mē latreusōsi, mēde proskynēsōsi panti theǭ heterǭ "", alla " tǭ Theǭ hautōn. » ᾿Dei tę̄ peirą paralamthanōn ho Ho mataios tou Theou tēn dynamin, lēthę̄ ta thaumata paradidōsi, Touto kai epi tou theiotatou pepoiēke Daniēl" anastas gar prosekynēsen autǭ, kai manaa kai euōdian prosenechthēnai autǭ parenengyēse. Kai nyn de hōsautōs theasamenos tōn hagiōn toutōn tēn sōtērian, hymnei ton Theon, kai thaumozei tous andras, hoti ēlloiōsan to rhēma tou basileōs, kai proetimēsan, phēsin, eusethē thanaton paranomou zōēs. ᾿s "98 all' ē. is΄. «Kai nyn, phēsin, idou egō" echtithēmi do- A gmata "", hopōs pas laos, phylē, glōssa, hē an eipę̄ blasphēmian kata tou theou Sidrach, Misak, kai gagō, eis apōleian esontai, kai hoi oikoi autōn diarpagēsontai"", kathoti ouk esti Theos heteros, hos dynēsetai rhysasthai houtōs. » Kai tǭ ᾽" onti tę̄ peirą touto memathēken " pollōn gar kaloumenōn theōn “a" temenē chatalysa:, kai ta tameia ᾽ho sylēsas, bōmous anaspasas, kai tous hierōmenous autōn "7 tasphaxas, oudemias theias euergesias "5. edexato peiran " kata de tōn tǭ Theǭ anakeimenōn tę̄ lyttę̄ chrēsamenos, eide tou Theou kai tēn apeiron dynamin, kai tēn makrothymian tēn arrhēton " tous men gar oikeious therapontas achraiphneis diephylaxen, auton de heōs dikas tēs manias ouk eisepraxato, de tę̄ dyssedeią meta brachy metriōs ekolasen, B eita metanoią chrēsamenon philanthrōpias ēxiōsen. z', e Tote de homōs kateuthyne, phēsin, ho basileus ton Sidrach, Misak, kai ᾿Audenagō, en tę̄ chōrą Bathylōnos, kai ēuxēsen autous, kai ēxiōsen autous " hēgeisthai pantōn tōn Ioudaiōn tōn ho᾽ en tę̄ basileią autou. » Tosautēn ho Despotēs tōn therapeuein auton espoudakotōn poieitai promētheian. Kai eikotōs edoōn hoi hagioi paides houtoi", hoti « Ouk estin aischynē tois pepoithosin epi soi. » Kai hēmeis toinyn tautēn ktēsōmetha tēn elpida, pasēs homou protimōntes tēs ktiseōs ᾽3 ton Poiētēn te d kai Kydernētēn " kai genesthōsan hēmin hoi makarioi houtoi paides ōpheleia? paradeigma, eusedeias arche-. podēgoi pros Theon, kai ta hypo tou Theou tois axiois chorēgoumena " hōn genoito pantas hēmas epitychein, chariti kai philanthrōpią tou Kyriou hēmōn Iēsou Christou, meth᾽ ᾽" hou tǭ Patri doxa, syn tǭ hagiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn. iē΄. e Nadouchodonosor ho basileus pasi tois laois, phylais, glōssais, tois oikousin "ho en pasę̄ tę̄ gę̄, eirēnē hymin plēthyntheiē. » Prourgou nomizō, proteron tēn hypothesin tę̄de tēs epistolēs kai tēn “t Ho Nadouchodonosor tēs ᾿Asias apasēs chechratēchōs, kai tēn Aigypton de hyph᾽ heauton poiēsamenos, kai Aithiopas tous pros Aigypton cheirōsamenos, ōmōs men lian kai apēnōs echrēsato tois hypēkoois, eis tosautēn de ēlasen alazoneian, hōs nomizein hou monon tōn kaloumenōn theōn, alla kai autou tou ontōs Theou meizōn einai kai dynatōteros. Touton" de autou ton aplēstotaton typhon, ou monon ho thespesios " didaskei Daniēl, alla kai ho theiotatos " Hēsaïas ho prophētēs, mallon de autos ho tōn holōn Theos dia tou prophētou phthengomenos houtōs " « Ouai ᾿Assyriois, hē rhaddos tou thymou mou kai orgēs mou estin en tais chersin autōn ᾿ tēn orgēn mou eis ethnos anomon apostelō, kai en tǭ emǭ laǭ euntaxō poiēsai skyla kai pronomēn, kai katapatein tas poleis, kai theinai autas eis koniorton. n» Ho de legei, toiouton esti " Thrēnōn men eisin axioi ᾿Assyrioi ", myriōn ontes ergatai kakōn " all᾽ homōs toutois diakonois eis tas kata tōn hamartōlōn chrēsomai timōrias, kai hoion tina rhaddon cholsistichēn toutous tois " paranomousin epaxō " ou tois allois de monon anthrōpois, alla kai tǭ prosagorenomenǭ mou laǭ, Epaxō de, dia tēn pollēn autou asetheian, kai paranomian, kai tas te poleis autōn dia toutōn kathelō, kai ta en tais polesi skyla toutōn genesthai parascheuasō. Egō men oun, hoion tini dēmiǭ tǭ ᾿Assyriǭ chrōmenos, dikas di᾽ autou tous paranomountas eisprattomai. e« Autos de, phēsin, ouk eli alla apallaxei ho nous autou, kai tou exolothreusai! ethnē ouk oliga. Kai ean eipōsin autǭ - Sy monos ei archōn, kai erei" Ouk "" eladon tēn chōran tēn Samareian? Hon tropon tautas "5, kai pasas tas chōras lēpsomai. » Dia toutōn men oun tēn alazoneian autou dēlēn pepoiēchso. Eita proagoreuei ta chatalēpsomena tēn Hierousa)dēm kaka, hypodeiknysi de kai tas tēs timōrias aitias " « Ololyxate gar, phēsi, ta "" glypta en HiIerousalēm,, kai en Samarbią - hon «ropon gar epoiēsa en Samareïą kai tois cheiropoiētois autēs, houtō poiēsō kai en Hierousalēm, kai tois eidōlois autēs. » Memathēkamen de, Ho hoti tēs Hierousalēm Sennachēreim ho tōn ᾿Assyriōn hou periegeneto basileus, ho de Nadouchodonosor eis Badylōna ta basōeia metatheis, kai basilikēn ekeinēn apophēnas polin meta tēn tę̄s Nineuē katalysin, epestrateuse tę̄ Ioudaią, kai anastaton tēn Hieronsalēm pepoiēkōs, tous men pleistous "tōn oikētorōn aneile, tous de loipous exandratodisas aichmalōtous apēgagen " hōs einai dēlon kanteuthen, hōs mian oiden hē theia Graphē tēn ᾿Assyriōn hē kai Badylōniōn basileian " kai ek tōn epagomenōn de touto rhadion esti katamathein. « “Hestai gar, phēsin, hotan syntelesę̄ Kyrios poiōn "" panta en tǭ orei Siōn kai en Hierousalēm, epaxei Kyrios "" epi ton noun ton megan ton archonta tōn ᾿Assyriōn, kai epi to hypsos tēs doxēs tōn ophthalmōn autou. n Etimōrētato de tēn Hierousalēm ho Theos, ou dia tou Sennachēreim, hos tōn ᾿Assyriōn heodasileusen, alla dia tou Nathouchodonosor. Ho men gar, ou monon ouk eporthēse tēn polin, alla kai hapasan apolōlechōs tēn strateian, apedra monos, kai oikoi tēn sphagēn para tōn huiōn edexato" ho de Nadouchodonosor kai tēn polin katheile, kai eneprēse ton theion neōn, kai ton laon apēgage dornalōton. Didaskei toinyn hēmas ē theia Graphē, hoti meta to syntelesai Kyrion poiounta panta en tǭ orei Siōn kai en Hierousalēm, ha ēpeilēse legōn᾽ e« Ololyxate, ta "7 glypta en Hierousalēm " hon tropon gar epoiēsa Samareią kai tois eidōlois autēs, houtō poiēsō kai tę̄ hieronsa- ᾿ lēēm kai tois cheiropoiētois autēs, » epaxei, phēsi, Kyrios epi ton noun ton megan, ton archonta tōn 'lssyriōn. Kai ou legei tōn Badylōniōn, alla tōn ᾿Assyriōn " mia gar toutōn kakeinōn hē basileia. Noun de megan kalei dia to hypsēlon kai alaxonichon tōn bouleumatōn " dio kai eikotōs epagei" « Kai epi to hypsos tēs doxēs tōn ophthalmōn autou. » Kai ouk haplōs ephē, « tēs doxēs autou, » alla «e tēs doxēs tōn ophthalmōn autou " » toutestin, hos anthrōpos hōn hypsēlotatos te kai megistos einai phantazetai. Eipe gar" « En" tę̄ ischyï mou poiēsō, kai en tę̄ sophią tēs syneseōs mou aphelō horia ethnōn, kai tēn ischyn autōn pronomeusō, kai seisō poleis katoikoumenas, kai tēn oikoumenēn holēn katalēpsomai tę̄ cheiri mou hōs nossian, kai hōs kataleleimmena ōa arō, kai ouk estai hos diapheuxētai me, ē anteipę̄ moi » Houtō gymnōsas tōn logismōn tou ᾿Assyriou ton typhon, elenchei tōn enthymēmatōn to mataion, kai didaskei, hōs ouden an tōn hyp᾽ autou genomenōn " egeneto, mē tou Theou synchōrēsantos, kai boulēthentos dikas tēs asetheias eispraxasthai tous tauta hyp᾽ hautou peponthotas. Hou charin eikotōs epagei" « Mē doxasthēsetai axinē aneu tou koptontos en hautę̄? ē hypsōthēsetai priōn aneu tou helkontos aupon? Hōsautōs ean tis arę̄ rhaddon hē xylon. » Kathaper, phēsin, adynaton, automatōs axinēn, hē priona, hē rhathdon kinēthēnai " tēnikauta gar toutōn hekaston energei, hēnicha an tis tę̄ cheiri chrētamenos kinēsai tauta thelēseien" houtō kai sy, tēs emēs parachōrēsasēs soi promētheias, pepoiēkas ha pepoiēkas, dia tēn tōn peponthotōn paranomian. Mē toinyn nomize, tę̄ oikeią sophią "᾽ kai dynamei tauta katōrthōkenai. Ei de ou boulei tauta sōphronōs mathein, kai tēn alaxonichēn ophryn katalysai, tę̄ peirą mathēsę̄, hoti tauth᾽ houtōs echei. e« ᾿Apostelei gar Kyrios Sadaōth eis tēn sēn timēn atimian, kai eis tēn sēn doxan pyr kaiomenon kauthēsetai. » Kai en heterǭ de chōriǭ palin toiauta phēsin ho Theos pros ton prophētēn" « Kai lēpsę̄ ton thrēnon touton epi ton basilea Badylōnos, kai ereis en tę̄ hēmerą ekeinē" Pōs anapepautai ho apaitōn? kai anapepautai ho epispoudastēs? Synetripsen ho Theos ton zygon tōn hamartōlōn, ton zygon tōn archontōn, pataxas ethnos thymǭ, plēgę̄ aniatǭ. n Eita deiknysi "' tēn tēs oikoumenēs euphrosynēn 5 « Pasa hē gē, phēsi, met᾽ euphrosynēs K΄, kai ta xyla tou Lidanon euphranthēsontai " epi soi, kai hē kedros tou Lidanou " aph᾽ hou chechoimēsaiyd, ouk anedē ho koptōn hēmas. n Tropikōs de tauta legei" kai kedrous tou Lidanou B reuei, ē ton Israēl episēmon onta, kai endoxon, ē tou: lamprous hon axiōmasi, kai basileuein pepisteumenous. Kai meta brachea, chōmǭdōn autou ton typhon, kai tēn tēs alazoneias didaskōn katalysin' « Pōs exepese, phēsin, ek tou ouranou ho Heōsphoros, ho prōï anatellōn? synetrithē epi tēn gēn ho apostellōn pros panta ta ethnē? Sy de eipas en tę̄ dianoią sou " Eis ton ouranon anadēsomai, kai epanō tōn asterōn d thēsō ton thronon mon " kathiō en orei hypsēlǭ, epi ta orē ta hypsēla pros borrhan, anathēsomai epanō tōn nephelōn, kai "G esomai homoios tǭ Hypsistǭ. » Eita deiknysi tēs anthrōpinēs euēmerias to epikēron' « Sy de, phēsin, ho tauta logisasthai tetolmēchōs, eis adēn chata thēsę̄, kai eis ta themelia tēs gēs. Hoi idontes d se thaumasousin epi se kai erousin " Houtos ho anthrōpos, ho paroxygōn tēn gēn, ho seiōn basileis, ho theis tēn gēn holēn erēmon, kai tas poleis autēs chatheils " tous en epagōgę̄ “᾽ ouk ēleēse" pantes hoi basileis tōn ethnōn ekoimēthēsan en timę̄, anthrōpos en tǭ oikǭ hautou" sy de rhiphēsę̄ d᾽ en tois oresin, hōs nekros, eddelygmenos, meta pollōn tethnēkotōn echchechentēmenōn makairą, katadainontōn eis adēn.» Kai hina mē pasas tas peri autou prophēteias paragagōn d᾽ apochnēsō tǭ mēkei, tous te nyn akouontas, kai tous eis 65 hysteron toutois enteuxomenous eis ekeina parapempsas, tous gnōnai ton typhon autou kai tēn hōmotēta boulomenous, epi to prokeimenon epanaxō ton logon. Touton toinyn ho tōn holōn theos sōtēria d᾽ prosenēnoche pharmaka, kai prōton men en tǭ deuterǭ tēs basileias hetei, onar hautǭ tēn eikona echeinēn hypedeixen, eita tę̄ lēthę̄ tou enypniō eis chreian tou prophētou katestēsen " epeita dia tēs hermēneias tas tōn basileōn diadochas edidaxen “ achrithōs, tēs anthrōpinēs euēmerias hypodeiknys to brachy kai epikēron. Kai parautika men ōpheleian edexato, kai to ametron sethas tǭ Daniēl prosenēnochen" hōs theǭ gar lidanōton autǭ kai spondas prosenechthēnai prosetaxen. ᾿Alla palin, ou pollou dielthontos chronou, tēn eikona echeinēn anestēse ““, kai hapantas: tous hypēkoous proskynein autēn chatēnanchape, kai tous tēn eusedeian protetimēchotas, tę̄ aplēstōs trapheisę̄ pyrą paradedōken. ᾿Alla palin ho agathos Despotēs, makrothymią chrēsamenos, dikas men auton tēs te alazoneias kai tēs thēriōdias ouk eisepraxato 5G, tēn de theian autǭ 5" dynamin hypodeichknysi, tous eunous therapontas tēs phlogos ekeinēs eleutherōsas. Palin de oligēn ekeithen ōpheleian dexamenos, hymnei men ton tōn holōn Theon, apeilei te 59 tēn eschatēn timōrian tois blasphēmon ti kat᾽ autou phthengomenois " all᾽ euthys kai parautika, kai en autǭ tǭ eniautǭ, lēthę̄ palin G᾽ tēn megistēn tautēn paradous thaumatourgian, epistrateuei tois ᾿hierosolymois, kai kathaireï men ta 1: tēs poleōs teichē, pyrpolei te ton hagion tou Theou neōn, katatolmą de tōn toutou adytōn, kai panta sylēsas ta anathēmata eis tēn Barylōna syn tois aichmalōtois apēnenchen. Hoti de kata touton epeestrateuss ton kairon, kai ho makarios hēmas "3 didaskei Hieremias houtōsi legōn" « Ho logos ho genomenos para Kyriou pros Hieremian en tǭ eniautǭ tǭ dekatǭ Sedekiou basileōs 15 Iouda, houtos eniautos Badylōnos, kai "5 dynamis basileōs Badylōnos echarachōsen en 71 Hierousalēm.» Kai tēs eikonos de to diēgēma syngraphōn ho makarios Daniēl touton in tetheike ton chronon’ « Etous oktōkaidekatou Nadouchodonosor ho basileus epoiēsen eikona chrysēn "» hōs einai dēlon, hoti en ᾽5 archę̄ tou etous apētēse tēn «hēs eikonos proskynēsin " eita tēn stratian 3 propempsas hēēcholouthēse kai hautos, periegeneto te tēs Hierousalēm endekatǭ men etei tēs basileias Sedechion, enneachaidechatǭ de tēs heautou basileias. Epe:dē toinyn oudemian oudamothen ho deilaios ōpheleian 59 exexato, aganaktēsas ho tōn holōn Theos dedittetai men auton proteron d' di᾽ enypniou, eita dia tou Daniēl ta dia tou enypniou sēmainomena dēla poiei, Kai oude houtōs euthys epagei tēn timōrian, alla prospherei" men autǭ symdoulēn kai parainesin dia tou Daniēl, eniauton te holon makrothymei tēn metameleian anamenōn. Hōs hoe oudemian iatreian ek «hēs makrothymia: ēthelēse drepsasthai, ha ēpeilēsen epipherei kaka" timōreitai te auton ouk haplōs, alla ton alazona noun ekeinon ton ta hyper physin xią. Eita thēriōdē genomenon exelathēnai d᾽ parae schenazei, kai tas erēmous oikein epi gronǭ makrǭ d᾽, Epeita aisthēsin paraskeuazei auton la. Oein tōn katechontōn deinōn" oute gar hēn " hoiyn te auton ōpheleian drepsastha! anaisthētōs kai anal- Hyētōs pantelōs d diakeimenon. Houtōs ananeusas ekeinos, epiginōsche: men tas oxyrrhopous tou biou metatholas, thrēnei de kai olophyretai tēn oikeian adeltērian, homologei te tēn tou Theou basileian adiadochon einai, eis hapantas diamenousan tous aiōnas. Tauta tę̄ peirą didachtheis, palin dia tēn arrhēton tou Theou philanthrōpian eis tēn oikeian apelalythe 5 basileian’ adikein de nomisas hapantas tous anthrōpous, ei krypseis Theou tēn promētheian 3, d᾽ epistolēs pasi tois kata tēn oechoumenēn exēgeitai tēn tX proteran euēmerian, kai symthasan" dyschlērian᾽ eita tēn metameleian, di᾽ hēs ton Despotēn exileōschto. Ē men oun tēs epistolēs hypothesis hautē dia pleionōn de autēn epoiēsamēn, kai ton toutou typhon tais Graphikais martyriai? deixai boulgtheis, kai tou Theou tōn holōn tēn peri pantas kēdemonian dēlēn poię̄zsai thelēsas. Phere toinyn, tēs kata meros he»mēneias arxōmetha. « Nathouchodonosor ho basileus pasi tois laois, phylais, lōssais, tois oikousin en pasę̄ tę̄ gę̄, eirēnē hymin plēthyntheiē. n Prosēkei toutois harmosai Ho tois logois tēn prophētikēn echeinēn phōnēn" « ᾿᾽Lgathon moi 5' hoti etapeinōsas me, hopōs an mathō ta dikaiōmata sou.» Tę̄ peirą de 3" kai houtos didachtheis sōphronein, eusedeias apephanthē didaskalos, kai ta oikeia pathē pharmaka pasin anthrōpois protithēsi, kai ou monon tois hypēkoois, alla kai tois exō tē? batileias hyparchouei. Kalōs de 5" kai harmodiōs tēn prosēgorian epoiēsato" « Eirēnē hymin toutestin, apeiratoi genoisthe hōn epeirathēn kakōn, eirēnēs apolauontes diateleite. Eita epagei" a΄ th΄. « Ta sēmeia kai ta terata, ha epoiēse met᾽ emou ho theos ho hypsisto?, ēresen enōpion "" emou anangeilai hymin.» Tōn theiōn, phēsi, thaumatōn autoptē? genomenos, nenomika dikaion koinōnous hymas hapantas tēs toutōn ho theōria: ladein. Ouk esti " gar ta tychonta, alla megala kai ischyra, kai!
88. "Bless the Lord, [Hananiah, Azariah and Mishael;] praise and exalt him above all for ever." So they regarded themselves as the last of creation and the lowliest of all human beings. Such too was blessed Paul, who says: "To me, the very least of all the saints, this grace was given"; and elsewhere: "Christ came into the world to save sinners, of whom I am the first." He names himself first of sinners and calls himself last of the saints; so too these blessed youths exhort themselves last of all to praise the Lord and exalt him for ever. Then they recount the miracle: "For he has rescued us from Hades and saved us from the hand of death." Instead of … "And he rescued us from the midst of the burning flame, and from the midst of the fire he rescued us. (89.) Give thanks, then, to the Lord, for he is good, for his mercy is for ever." For what is kinder, what is better, than one who has shown such mercy in our affairs? And though they had displayed such virtue, they say that they obtained salvation by mercy. Then, since above they had mentioned only the sons of Israel, they call also those among the nations who are pious and eager to serve God: (90.) "Bless the Lord, all you who worship him, the God of gods; praise him and give thanks, for his mercy is for all ages, and for ever and ever." Striving to show the infinity of his goodness, and failing, they repeat the word "ages" many times. Such was the hymn of these saints; and it so astonished the savage and harsh king that it raised him from his royal throne and made him run to them, and he sees four instead of three in the [furnace]. "And he says to his nobles: Did we not throw three men bound into the midst of the fire? (92.) And behold, I see four men loosed and walking in the midst of the fire, and there is no harm in them, and the appearance of the fourth is like a son of God." O unspeakable long-suffering! Rightly did the holy youths cry: "For his mercy is for all ages, and for ever and ever." For see: this man too, who had shown such cruelty and conceit, who had tried to [snatch] the divine reverence and to punish the divine servants cruelly and savagely, he leads to piety; he shows him his own wonder-working and makes visible to him the angel sent to help the saints. And he astonishes him, first by the number, showing four instead of three; then by the loosing of the bonds, for he saw them loosed instead of bound; then by their safety: "For there is no harm," he says, "in them." Astonished at this and putting down his conceit, he approaches: (93.) "And he says: Shadrach, Meshach and Abednego, servants of the Most High God, come out and come here. And Shadrach, Meshach and Abednego came out from the midst of the fire." The foolish man who had said, "Who is the God who will rescue you out of my hands?" learned that there is a God who has unspeakable power, who commands the fire to show the saints the opposite of its nature. The one he did not think a God, he came to know is God, and the Most High God. When the saints came out, all the satraps, toparchs and generals marveled, seeing the bodies of the saints kept unharmed and their very hair untouched by that flame; and not only their hair, but their clothing and shoes too remained whole, so that they were free even of the smell of fire. Then Nebuchadnezzar, seeing this, sings praise and says: (95.) "Blessed be the God of Shadrach, Meshach and Abednego, who sent his angel and rescued his servants, because they trusted in him, changed the king's word, and gave up their bodies so as not to serve or worship any other god except their own God." Though he kept learning God's power by experience, the foolish man always gives the miracles over to oblivion. He did this in the case of the most divine Daniel too: he rose, worshiped him, and ordered gifts and incense to be offered to him. And now likewise, seeing the safety of these saints, he praises God and admires the men because they changed the king's word and, he says, preferred a pious death to a lawless life. (96.) "And now," he says, "behold, I issue a decree that every people, tribe and tongue that speaks blasphemy against the God of Shadrach, Meshach and Abed[ne]go shall go to destruction and their houses shall be plundered, since there is no other God who can rescue in this way." And in truth he learned this by experience. He had destroyed the precincts of many so-called gods, plundered their treasuries, torn down their altars and slaughtered their priests, and experienced no divine [vengeance]; but when he turned his rage against those consecrated to God, he saw both God's infinite power and his unspeakable long-suffering. For God kept his own servants unharmed and did not exact from him the penalty for his madness, but punished his impiety moderately a little later, and then, when he repented, deemed him worthy of his love for humanity. (97.) "Then, however, the king prospered," it says, "Shadrach, Meshach and Abednego in the province of Babylon, and promoted them, and deemed them worthy to lead all the Jews in his kingdom." Such providence does the Master exercise for those eager to serve him. And rightly did these holy youths cry: "There is no shame for those who trust in you." Let us too, then, acquire this hope, preferring the Maker and Steersman to all creation together; and let these blessed youths be for us an example for our benefit and a model of piety, which leads to God and to the things God supplies to the worthy. May we all obtain them by the grace and love for humanity of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, now and always, and for ever and ever. Amen.
(98.) "Nebuchadnezzar the king to all peoples, tribes and tongues that dwell in all the earth: may peace be multiplied to you." I think it useful first to [set out] the occasion of this letter and the … Nebuchadnezzar, who ruled all Asia, brought Egypt under his power and subdued the Ethiopians next to Egypt, treated his subjects very cruelly and harshly, and came to such arrogance as to think himself greater and more powerful not only than the so-called gods but also than the true God himself. This insatiable conceit of his is taught not only by the inspired Daniel but also by the most divine Isaiah the prophet, or rather by the God of the universe himself speaking through the prophet thus: "Woe to the Assyrians: the rod of my anger and wrath is in their hands. I will send my anger against a lawless nation, and command my people to take spoil and plunder, and to trample the cities and make them dust." What he says is this: The Assyrians deserve laments, since they are the workers of countless evils; yet I will use them as ministers for punishments against sinners, and bring them like a chastening rod upon the lawless, not only on other people but also on the people called mine. I will bring them because of its great impiety and lawlessness, and through them I will destroy their cities and make the spoils in the cities theirs. Using the Assyrian, then, as an executioner, I exact justice through him from the lawless. "But he," it says, "[did not think so], but his mind will … and to destroy nations not a few. And if they say to him, You alone are ruler, he will say: Did I not take the country of Samaria? As [I took] these, I will take all the countries." By these words he made his arrogance plain. Then he foretells the evils that will overtake Jerusalem, and shows also the causes of the punishment: "Wail," he says, "you carved images in Jerusalem and in Samaria; for as I did to Samaria and to its handiworks, so I will do to Jerusalem and to its idols." We have learned that Sennacherib, king of the Assyrians, did not prevail over Jerusalem; but Nebuchadnezzar, having moved the royal seat to Babylon and made it the royal city after the destruction of Nineveh, marched against Judea, laid Jerusalem waste, killed most of the inhabitants, and enslaved the rest and led them away captive. So it is plain from this too that the divine Scripture knows the kingdom of the Assyrians and of the Babylonians as one. And from what follows this is easy to learn: "It shall be," it says, "when the Lord has finished doing all things on Mount Zion and in Jerusalem, the Lord will bring [punishment] upon the great mind, the ruler of the Assyrians, and upon the height of the glory of his eyes." God punished Jerusalem not through Sennacherib, who reigned over the Assyrians, but through Nebuchadnezzar. For the former not only did not sack the city, but lost his whole army, fled alone, and was slaughtered at home by his sons; whereas Nebuchadnezzar destroyed the city, burned the divine temple and led the people away captive. The divine Scripture teaches us, then, that after the Lord has finished doing all things on Mount Zion and in Jerusalem, as he threatened when he said, "Wail, you carved images in Jerusalem; for as I did to Samaria and to its idols, so I will do to Jerusalem and to its handiworks," the Lord, it says, will bring [punishment] upon the great mind, the ruler of the Assyrians. And it does not say of the Babylonians but of the Assyrians, for the kingdom of these and of those is one. He calls it a great mind because of the loftiness and arrogance of its counsels; and so he rightly adds: "and upon the height of the glory of his eyes." He did not say simply "of his glory" but "of the glory of his eyes": that is, he who, though a man, imagines himself most lofty and greatest. For he said: "By my strength I will act, and by the wisdom of my understanding I will remove the boundaries of nations and plunder their strength, and I will shake inhabited cities; and I will seize the whole world in my hand like a nest, and take it up like abandoned eggs, and there is none who will escape me or contradict me." Having thus laid bare the conceit of the Assyrian's reasonings, he refutes the vanity of his designs, and teaches that nothing he did would have happened had God not permitted it and willed to exact justice for their impiety from those who suffered these things at his hands. That is why he rightly adds: "Shall the axe be glorified without the one who cuts with it? Or shall the saw be exalted without the one who draws it? Likewise if one lifts a rod or a stick." Just as, he says, it is impossible for an axe, a saw or a rod to move of itself (for each of them works only when someone takes it in his hand and wishes to move it), so you too did what you did because my providence allowed you, on account of the lawlessness of those who suffered. Do not think, then, that you accomplished this by your own wisdom and power. If you will not learn this with sobriety and put down your arrogant pride, you will learn by experience that this is so: "For the Lord of hosts will send dishonor into your honor, and into your glory a burning fire shall burn." And in another passage God again says such things to the prophet: "And you shall take up this lament over the king of Babylon, and you shall say in that day: How the exactor has come to rest, and the oppressor has come to rest! God has broken the yoke of sinners, the yoke of rulers, having struck a nation in wrath with an incurable blow." Then he shows the joy of the world: "All the earth," it says, "[cries out] with joy, and the trees of Lebanon have rejoiced over you, and the cedar of Lebanon: since you were laid low, no one has come up to cut us down." He says this figuratively: by the cedars of Lebanon he [means] either Israel, which was distinguished and glorious, or those illustrious in rank and entrusted with kingship. And shortly after, mocking his conceit and teaching the overthrow of arrogance, he says: "How has the Morning Star fallen from heaven, who rose in the morning! He who sent to all the nations has been crushed to the earth. But you said in your mind: I will ascend to heaven, I will set my throne above the stars; I will sit on a high mountain, on the high mountains toward the north; I will ascend above the clouds, and I will be like the Most High." Then he shows how perishable human prosperity is: "But you," he says, you who dared to reason thus, "will go down to Hades, to the foundations of the earth. Those who see you will marvel at you and say: This is the man who provoked the earth, who shook kings, who made the whole earth a desert and destroyed its cities; he did not release those in captivity. All the kings of the nations slept in honor, each in his own house; but you will be cast out on the mountains like a corpse, abhorred, with many dead pierced by the sword, going down to Hades." So as not to weary both those who hear now and those who will read this later by the length of bringing forward all the prophecies about him, I refer those who wish to know his conceit and cruelty to those passages, and bring my discourse back to the subject. To this man, then, the God of the universe brought saving remedies. First, in the second year of his reign, he showed him that image in a dream; then by the forgetting of the dream he put him in need of the prophet; then through the interpretation he taught him precisely the successions of the kings, showing him how brief and perishable human prosperity is. And at once he received benefit and offered Daniel boundless reverence: he ordered incense and libations to be offered to him as to a god. But again, after no long time, he set up that image, compelled all his subjects to worship it, and handed over those who preferred piety to the fire that had been fed insatiably. But again the good Master, using long-suffering, did not exact from him the penalty for his arrogance and savagery, but showed him the divine power by freeing his loyal servants from that flame. Again he received a little benefit from this: he sang the praise of the God of the universe and threatened the extreme punishment on anyone who uttered blasphemy against him. But immediately, in that very year, giving this very great wonder over to oblivion once more, he marches against Jerusalem, tears down the walls of the city, burns the holy temple of God, dares to enter its inner sanctuary, plunders all the offerings, and carries them off to Babylon together with the captives. That he campaigned at this time blessed Jeremiah also teaches us, saying: "The word that came from the Lord to Jeremiah in the tenth year of Zedekiah king of Judah, this is the [eighteenth] year [of Nebuchadnezzar king] of Babylon, and the army of the king of Babylon laid siege to Jerusalem." And in writing the story of the image, blessed Daniel set down this date: "In the eighteenth year King Nebuchadnezzar made a golden image." So it is plain that he demanded the worship of the image at the beginning of the year; then, sending the army ahead, he followed himself, and took Jerusalem in the eleventh year of Zedekiah's reign and the nineteenth of his own. Since, then, the wretch received no benefit from anything, the God of the universe, indignant, first terrifies him by a dream, then through Daniel makes plain what the dream signified. Not even so does he bring the punishment at once: he offers him counsel and exhortation through Daniel, and waits patiently a whole year for his repentance. When he would reap no healing from the long-suffering, God brings the evils he had threatened. And he punishes him not simply, but [humbles] that arrogant mind which [imagined] things beyond nature … Then he causes him, having become like a beast, to be driven out and to live in the deserts for a long time. Then he makes him perceive the evils that held him; for it was not possible for him to reap any benefit while entirely without perception or pain. So, recovering, he recognizes the swift changes of life, laments and bewails his own folly, and confesses that the kingdom of God has no successor and endures for all ages. Taught this by experience, he regained his own kingdom through the unspeakable love of God for humanity; and thinking that he would wrong all people if he hid God's providence, in a letter to all throughout the world he relates his former prosperity and the misfortune that befell him, and then the repentance by which he propitiated the Master. This, then, is the occasion of the letter. I have set it out at length because I wished to show his conceit from the testimonies of Scripture and to make plain the care of the God of the universe for all. Come, then, let us begin the detailed interpretation. "Nebuchadnezzar the king to all peoples, tribes and tongues that dwell in all the earth: may peace be multiplied to you." It is fitting to apply to these words that prophetic saying: "It is good for me that you humbled me, so that I might learn your statutes." Taught by experience to be sober, he too became a teacher of piety, and sets forth his own sufferings as remedies for all people, not only for his subjects but also for those outside his kingdom. He framed his greeting well and fittingly: "Peace to you," that is, may you not experience the evils that I experienced; continue to enjoy peace. Then he adds:
(99.) "The signs and wonders that the Most High God has worked with me, it has pleased me to declare to you." Having become an eyewitness of the divine wonders, he says, I thought it just to make you all partners in beholding them. For they are not ordinary but great and mighty, and …
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ρ΄. « Ὥς μεγάλα καὶ ἰσχυρά" ἡ βασιλεία αὐτοῦ βασιλεία αἰώνιος, καὶ ἡ ἐξουσία αὐτοῦ εἰς γενεὰν καὶ γενεάν, » Τὰ μὲν γὰρ ἀνθρώπινα, ὁποῖα ἂν ἧ "", τέλος ἔχει, καὶ τέλος ταχύ " μόνη δὲ διαρκὴς καὶ ἀσάλευτος ἡ τοῦ Θεοῦ βασιλεία. Οὕτω προδιδάξας τὴν τῶν ποαγμάτων αἰτίαν, ἄρχεται τῆς κατ᾽ αὑτὴν ᾿ διηγήσεως.
r΄. « Hōs megala kai ischyra" hē basileia autou basileia aiōnios, kai hē exousia autou eis genean kai genean, » Ta men gar anthrōpina, hopoia an hē "", telos echei, kai telos tachy " monē de diarkēs kai asaleutos hē tou Theou basileia. Houtō prodidaxas tēn tōn poagmatōn aitian, archetai tēs kat᾽ hautēn ᾿ diēgēseōs.
100. "How great and mighty they are! His kingdom is an everlasting kingdom, and his authority is from generation to generation." Human things, whatever they may be, have an end, and a swift end; only the kingdom of God is lasting and unshaken. Having thus taught first the cause of the events, he begins the account of what happened to him.
Chapter 4
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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,
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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 …
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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:
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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.
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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.
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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:
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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.
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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:
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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.
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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.
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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:
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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.
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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.
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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.
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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:
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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 …
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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.
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.
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.
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
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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:
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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]:
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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.
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.
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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.
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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.
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λα΄. Καὶ Δαρεῖος ὁ Μῆδος καρέλαδε τὴν βασιλείαν ὧν ἐτῶν ἑξήκοντα δύο. » Ἧ μὲν τῶν Χαλδαίων βασιλεία τὸ τέλος ἔλαθε κατὰ τὴν θείαν πρόῤῥησιν " εἷς δὲ Μήδους μεταδέδηχεν ἡ τῆς οἰκουμένης ἡγεμονία, Οὕτω δὲ καὶ ὁ Δανιὴλ προηγόρευσς, καὶ τὸ Φαρές ἡρμὴνεῦσε εδΔιῃρέθη γὰρ, φησὶν, ἡ βασιλεία σον, καὶ ἐδόθη Μήδοις καὶ Πέρσαις. » ᾿Αλλὰ χρόνον ὀλίγον Δαρείου τοῦ Μήδου βασιλεύσαντος, Κῦρος, παραλα- (ὼν τὴν ἀρχὴν, εἰς Πέρσας αὐτὴν μετατίθησιν. Ἰώσηππος “ δὲ ὁ ἱστοριογράφος τὸν Δαρεῖον μὲν 5 υἱὸν ποῦ ᾿Αστυάγους εἶναί φησι, τοῦ δὲ Κύρου θεῖον πρὸς (. μητρὸ; ", τοὺς δὲ τῶν ᾿Ελλήνων συγγραφέας ἑτέρως αὐτοῦ τὸ διομα τεθεικέναι " Κυαξάρην γὰρ αὐτὸν ἔκεῖνοι προσηγορεύχασι. Λέγει δὲ, ὅτι κατὰ ταὐτὸν ἐπιστρατεύσαντες τῇ Βαδυλῶνι Δαρεῖός τε καὶ Κῦρος, κίᾳ χρησάμενοι, καὶ τὸν Βαλτάσαρ ἀνεῖλον κατ᾽ ἐχείνην τὴν νύκτα, καθ᾽ ἣν ἐν τῷ τοίχῳ τὰς συλλαδὰς ἐκείνας γραφομένας ἐθεάσατο. ᾿Αλλ’ οὐκ ἐᾷ οὕτω πι- « στεύξιν τὰ ὑπὸ τοῦ μακαρίου Δανιὴλ συγγεγραμμένα" διδάσκει δὲ ἡμᾶς ἐν τῷ τέλει τοῦ κατὰ τὸν Δαρεῖον διηγήματος, ὅτι κατηύθυνε Δαν:ἣλ ἐν τῇ βασιλείᾳ Δαρείου καὶ ἐν τῇ βασιλείᾳ Κύρου τοῦ Πέρσου, καὶ δείκνυσιν ἑτέραν μὲν τοῦ 5" Δαρείου βασιλείαν, ἑτέραν δὲ τοῦ Κύρου. Ἐὲ δὲ αὐτοῖς κατὰ τῆς Βαδυλῶνος ἐγεγόνει στρατεία, μία ἄρα ἣν καὶ ἡ βασιλεία - νῦν δὲ, ἄλλην μὲν ταύτην, ἄλλην δ' ἐχείνην εἶναί δ᾽ φησι. Καὶ ἐν τῷ τέλες “Ὁ δὲ πῖς προφητείας οὕτω φησὶν ὁ Δανιέλ" « Καὶ ὁ βατιλεὺς ᾿Αστυάγης προσετέθη πρὸς τοὺς πατέρας αὑτοῦ, καὶ πορέλαδε τὴν βασιλείαν Κῦρος ὁ Πέρτης. » Οὐ τοἰνὺν Δαρεῖος καὶ Κῦρος κατὰ ταὐτὸν βασιλεύσαντες, τὸν Ἰδβαλτάσαρ ἀνεῖλον " ἀλλ᾽ ὁ μὲν Δαρεῖος ὁ ᾿Ασσουέρου πρότερον, ὕστερον δὲ Κῦρος ἐδασίλευσεν. Οὐδξ ταῖς “λληνιχαῖς ἱστορίαις “ὁ τὰ ὑπὸ τοῦ Ἰωσέππου εἰρημένα συμθαΐνε!. Οὐδὲ γὰρ ἐν ἐκείναις ἔστιν εὑρεῖν, τὸν Κυαξάρην τὸν τοῦ ᾿Αστυάγους υἱὸν αὐτὸν εἶναι τὸν 32ρεῖον, ὃν οὗτος ἔφη σὺν τῷ Κύρῳ τὴν στρατείαν κατὰ τῆς Βαδυλῶνος ποιησάμενον " ὧττε παντάπασιν ἀπιθανον εἶναι τὸν τοῦ Ἰωσήππου λόγον. Ἐγὼ δὲ τῇ θεχ πειθόμενος Γραφῇ, τοῦ Ναθδουχοξονόσορ εὑρίτχω τοὺτον θυγατριδοῦν " τῷ γὰρ Ἱερεμίᾳ παρακελευσάμενος ὁ Θεὺς δεσμὰ ἑαυτῷ περιθεῖναι, καὶ ταῦτα πέμφα: “΄ τοῖς πλησιοχώροις βασιλεῦσι, τῷ τῶν Ἰδου καίων, χα! Μωαδιτῶν, καὶ ᾿Αμανιτῶν, Τυρίων τε καὶ Σιδωνίων, ταῦτα εἰπεῖν αὐτοῖς παρεγγύησεν - « Οὕτως εἶπε Κύριος ὁ Θεδ; Ἰσραήλ" Οὕτως ἐρεῖτς πρὸς τοὺς κυρίους ὑμῶν Ἐγὼ ἐποίησα “" τὴν γὴν ἐν “᾽ τῇ ἰσχύϊ μου τῇ μεγάλῃ, καὶ τῷ βραχίονἑ μοῦ τῷ ὑψηλῷ, καὶ δώσω αὑτὴν, ᾧ ἂν δύξῃ ἐν μου" ἔδωκα πᾶσαν τὴν γῆν τῷ βασιλεῖ σουσιν αὐτῷ πάντα τὰ ἔθνη, καὶ τῷ υἱῷ αὐτοῦ, καὶ τῷ υἱῷ τοῦ υἱοῦ αὐτοῦ, ἕως ἂν ἔλθῃ ὁ καιρὸς τῆς γῆς αὐτῶν. ν Τοῦ τοίνυν Βαλτάσαρ υἱοῦ προῖαγορευθέντος ὑπὸ τοῦ Δανιὴλ, ζητητέον τὸν ἔκγονον ᾽5. Εἰ δέ τις ἀντιλέγει, Μῆδον τὸν Δαρεῖον ὀνομάξεσθαι λέγων, μαθέτω, ὡς οὐδὲν τοῦτο τῷ λόγῳ λυμαίνεται. Καὶ γὰρ ὁ Κῦρος θυγατριδοῦς ὧν τοῦ ᾿Αστυάγους, ὃς Μῆδος ἦν, καὶ Μήδων ἐδασίλευσε, Πέρσης ὀνομᾶζεται" ἐκ γὰρ τῆς πατρῴας συγγενείας φιλοῦσιν οὗ ἄνθρωποι τὰς ἐθνιχὰς τιθέναι προσηγορίας. Εἰχὶς ποΐνυν καὶ τὸν Δαρεῖον εἶναι μὲν Μήδου πατρὸς. Ὁ Χαλδαίας δὲ μητρὺς, καλεῖσθαι δὲ τοῦτο 1. ὅπερ ὧν ὁ πατήρ. Ἐὶ δ᾽ οὐκ οὕτως ταῦτ᾽ ἔχει, δειξάτωσαν οἱ βουλόμενοι τοῦ Ναδουχοδονόσορ τὸν ἔκγονον τῆς πα-πῴας βασιλείας χληρονομήσαντα, καὶ οὐδὲν Ξε τούτου ζυγομαχήσομεν. Ὅτι γὰρ παναληθὴς Τἢ ποῦ μεγάλου Ἱερεμίου ἡ πρόῤῥησις, πᾶς τις εὖ φρονῶν ὁμολογήσειεν. Εἰ δέ τινι προΐσταται μὴ εἶναι θυγαδιὰ τὸ τὸν προφήτην εἰρηχένα: - ε Δουλεύσουσιν αὐτῷ, " καὶ τῷ υἱῷ αὐτοῦ, καὶ τῷ υἱῷ τοῦ υἱοῦ αὑτοῦ " να μαθέτω τῆς θείας Γραφῆς τὸ ἰδίωμα - ἐξ ἀῤῥένων χὰρ γενεαλογεῖν εἰωθυξζὰ, καὶ τὸν ἔκγονον εἰπεῖν ἐθελήσασα, υἱὸν τοῦ υἱοῦ προσηγόρευσεν. ᾿Αλλ᾽ ὅτι μὲν τοῦ υἱοῦ οὐκ ἔστιν υἱὸς, ὁ μακάριος Δανιὴλ μαρτυρεῖ, λέγων " ε Δαρεῖος ὁ Μῆδος παρέλαθε τὴν βασιλείαν. » Ὅτι δὲ μέχρις ἐκγόνων παραπέμψει τὴν βασιλείαν ὁ Ναθουχοδονόσορ, ὁ θεῖος προεῖπεν Ἱερεμίας. Ἐξ ἑκατέρας τοίνυν προφητείας εὑρεῖν δυνατὸν "5 τὸ ἀληθές " ἐκ μὲν τῆς ᾿ἱερεμίου, ὅτι καὶ ὁ ἔκγονος τοῦ Ναδουχοδονόσορ τῆς βασιλείας ἀνθέξετα!" ἐκ δὲ τίς τοῦ μαχαρίονυ" Δανιὴλ, ὅτι Βαλτάσαρ ποὔ υἱοῦ τοῦ Ναδουχοδονόσορ, τῇ θείᾳ ψήφῳ τελευτήσαντος, Δαρεῖος ὁ Μῆδος παρέλαδε τὴν βασιλείαν. Ἐντεῦθεν σχοπούμενοι, καὶ τὸ ἀψευδὲς τῶν προφητῶν ἐπιστάμενοι, εὑρίσκομεν τοῦτον Μῆδον μὲν ὄντα πατρόθεν, Χαλδαῖον δὲ ὄντα 5 μητρόθεν, καὶ τοῦ ἹΝαδουχοδονόσορ ἔκγονον. Ταῦτα μὲν οὖν ἡμεῖς ἑχατέ- (ἃς προφητείας τὸ ἀληθὲς ξητήσαντες ηὕρομεν ἴ5 - ὡς δὲ φίλον ἑκάστῳ περὶ; τούτου ῳρονείτω " οὐδεμία γὰρ ἐκ τῆς περὶ τὸ γένος ἀμφιθολίας γενήσεται βλάθη. Φέρε τοίνυν, τῆς κατὰ μέρος ἑρμηνείας ἁψώμεθα.
la΄. Kai Dareios ho Mēdos karelade tēn basileian hōn etōn hexēkonta dyo. » Hē men tōn Chaldaiōn basileia to telos elathe kata tēn theian prorrhēsin " heis de Mēdous metadedēchen hē tēs oikoumenēs hēgemonia, Houtō de kai ho Daniēl proēgoreuss, kai to Phares hērmēneuse edDię̄rethē gar, phēsin, hē basileia son, kai edothē Mēdois kai Persais. » ᾿Alla chronon oligon Dareiou tou Mēdou basileusantos, Kyros, parala- (ōn tēn archēn, eis Persas autēn metatithēsin. Iōsēppos “ de ho historiographos ton Dareion men 5 huion pou ᾿Astyagous einai phēsi, tou de Kyrou theion pros (. mētro? ", tous de tōn ᾿Ellēnōn syngrapheas heterōs autou to dioma tetheikenai " Kyaxarēn gar auton ekeinoi prosēgoreuchasi. Legei de, hoti kata tauton epistrateusantes tę̄ Badylōni Dareios te kai Kyros, kią chrēsamenoi, kai ton Baltasar aneilon kat᾽ echeinēn tēn nykta, kath᾽ hēn en tǭ toichǭ tas sylladas ekeinas graphomenas etheasato. ᾿All’ ouk eą houtō pi- « steuxin ta hypo tou makariou Daniēl syngegrammena" didaskei de hēmas en tǭ telei tou kata ton Dareion diēgēmatos, hoti katēuthyne Dan:hēl en tę̄ basileią Dareiou kai en tę̄ basileią Kyrou tou Persou, kai deiknysin heteran men tou 5" Dareiou basileian, heteran de tou Kyrou. Ee de autois kata tēs Badylōnos egegonei strateia, mia ara hēn kai hē basileia - nyn de, allēn men tautēn, allēn d' echeinēn einai d᾽ phēsi. Kai en tǭ teles “Ho de pis prophēteias houtō phēsin ho Daniel" « Kai ho batileus ᾿Astyagēs prosetethē pros tous pateras hautou, kai porelade tēn basileian Kyros ho Pertēs. » Ou toinyn Dareios kai Kyros kata tauton basileusantes, ton Idbaltasar aneilon " all᾽ ho men Dareios ho ᾿Assouerou proteron, hysteron de Kyros edasileusen. Oudx tais “llēnichais historiais “ho ta hypo tou Iōseppou eirēmena symthaïne!. Oude gar en ekeinais estin heurein, ton Kyaxarēn ton tou ᾿Astyagous huion auton einai ton 32reion, hon houtos ephē syn tǭ Kyrǭ tēn strateian kata tēs Badylōnos poiēsamenon " hōtte pantapasin apithanon einai ton tou Iōsēppou logon. Egō de tę̄ thech peithomenos Graphę̄, tou Nathdouchoxonosor heuritchō touton thygatridoun " tǭ gar Hieremią parakeleusamenos ho Theus desma heautǭ peritheinai, kai tauta pempha: “΄ tois plēsiochōrois basileusi, tǭ tōn Idou kaiōn, cha! Mōaditōn, kai ᾿Amanitōn, Tyriōn te kai Sidōniōn, tauta eipein autois parengyēsen - « Houtōs eipe Kyrios ho Thed? Israēl" Houtōs ereits pros tous kyrious hymōn Egō epoiēsa “" tēn gēn en “᾽ tę̄ ischyï mou tę̄ megalę̄, kai tǭ brachione mou tǭ hypsēlǭ, kai dōsō hautēn, hǭ an dyxę̄ en mou" edōka pasan tēn gēn tǭ basilei sousin autǭ panta ta ethnē, kai tǭ huiǭ autou, kai tǭ huiǭ tou huiou autou, heōs an elthę̄ ho kairos tēs gēs autōn. n Tou toinyn Baltasar huiou proiagoreuthentos hypo tou Daniēl, zētēteon ton ekgonon ᾽5. Ei de tis antilegei, Mēdon ton Dareion onomaxesthai legōn, mathetō, hōs ouden touto tǭ logǭ lymainetai. Kai gar ho Kyros thygatridous hōn tou ᾿Astyagous, hos Mēdos ēn, kai Mēdōn edasileuse, Persēs onomazetai" ek gar tēs patrǭas syngeneias philousin hou anthrōpoi tas ethnichas tithenai prosēgorias. Eichis poïnyn kai ton Dareion einai men Mēdou patros. Ho Chaldaias de mētrys, kaleisthai de touto 1. hoper hōn ho patēr. Ei d᾽ ouk houtōs taut᾽ echei, deixatōsan hoi boulomenoi tou Nadouchodonosor ton ekgonon tēs pa-pǭas basileias chlēronomēsanta, kai ouden Xe toutou zygomachēsomen. Hoti gar panalēthēs Tē pou megalou Hieremiou hē prorrhēsis, pas tis eu phronōn homologēseien. Ei de tini proïstatai mē einai thygadia to ton prophētēn eirēchena: - e Douleusousin autǭ, " kai tǭ huiǭ autou, kai tǭ huiǭ tou huiou hautou " na mathetō tēs theias Graphēs to idiōma - ex arrhenōn char genealogein eiōthyxza, kai ton ekgonon eipein ethelēsasa, huion tou huiou prosēgoreusen. ᾿All᾽ hoti men tou huiou ouk estin huios, ho makarios Daniēl martyrei, legōn " e Dareios ho Mēdos parelathe tēn basileian. » Hoti de mechris ekgonōn parapempsei tēn basileian ho Nathouchodonosor, ho theios proeipen Hieremias. Ex hekateras toinyn prophēteias heurein dynaton "5 to alēthes " ek men tēs ᾿hieremiou, hoti kai ho ekgonos tou Nadouchodonosor tēs basileias anthexeta!" ek de tis tou machariony" Daniēl, hoti Baltasar pou huiou tou Nadouchodonosor, tę̄ theią psēphǭ teleutēsantos, Dareios ho Mēdos parelade tēn basileian. Enteuthen schopoumenoi, kai to apseudes tōn prophētōn epistamenoi, heuriskomen touton Mēdon men onta patrothen, Chaldaion de onta 5 mētrothen, kai tou HiNadouchodonosor ekgonon. Tauta men oun hēmeis hechate- (has prophēteias to alēthes xētēsantes hēuromen i5 - hōs de philon hekastǭ peri? toutou ǭroneitō " oudemia gar ek tēs peri to genos amphitholias genēsetai blathē. Phere toinyn, tēs kata meros hermēneias hapsōmetha.
31. "And Darius the Mede received the kingdom, being sixty-two years old." The kingdom of the Chaldeans came to its end according to the divine prediction, and the rule of the world passed to the Medes. So too Daniel had foretold when he interpreted Phares: "For your kingdom is divided," he says, "and given to the Medes and Persians." But after Darius the Mede had reigned a short time, Cyrus took over the rule and transferred it to the Persians. Josephus the historian says that Darius was the son of Astyages and the uncle of Cyrus on his mother's side, and that the Greek writers give him another name, for they called him Cyaxares. He says that Darius and Cyrus marched together against Babylon, [took it] … and killed Belshazzar on the very night on which he saw those syllables written on the wall. But the writings of blessed Daniel do not allow us to believe this. At the end of the story of Darius he teaches us that Daniel prospered in the reign of Darius and in the reign of Cyrus the Persian, and shows that the reign of Darius was one and that of Cyrus another. Had the campaign against Babylon been theirs jointly, the kingdom too would have been one; but in fact he says that this was one reign and that another. And at the end of the prophecy Daniel speaks thus: "And King Astyages was gathered to his fathers, and Cyrus the Persian received the kingdom." Darius and Cyrus, then, did not reign together and kill Belshazzar; rather, Darius son of Ahasuerus reigned first and Cyrus afterwards. Nor does what Josephus says agree with the Greek histories; for one cannot find in them that Cyaxares, the son of Astyages, is the Darius who, according to him, made the campaign against Babylon with Cyrus. So Josephus's account is altogether unconvincing. For my part, obeying the divine Scripture, I find that this man was a son of Nebuchadnezzar's daughter. For when God commanded Jeremiah to put bonds on himself and send them to the neighboring kings, of the Edomites, Moabites and Ammonites, of the Tyrians and Sidonians, he charged him to tell them this: "Thus said the Lord, the God of Israel: Thus shall you say to your lords: I made the earth by my great strength and by my high arm, and I will give it to whomever it seems good in my eyes. I have given all the earth to the king … all the nations shall serve him, and his son, and his son's son, until the time of their land comes." Since, then, Belshazzar is declared by Daniel to be his son, we must look for the grandson. If anyone objects that Darius is called a Mede, let him learn that this does no harm to the argument. For Cyrus, though he was a son of the daughter of Astyages, who was a Mede and reigned over the Medes, is called a Persian; for people commonly take their national names from their father's lineage. It is likely, then, that Darius too had a Median father but a Chaldean mother, and was called what his father was. If this is not so, let those who wish point out the grandson of Nebuchadnezzar who inherited his ancestral kingdom, and we will not quarrel about it. For anyone of sound mind would agree that the prediction of the great Jeremiah is wholly true. And if it seems to anyone that a daughter's son is not what the prophet meant when he said, "They shall serve him, and his son, and his son's son," let him learn the idiom of the divine Scripture: being accustomed to trace genealogies through males, when it wished to say grandson, it said "his son's son". That there was no son of his son, blessed Daniel testifies when he says, "Darius the Mede received the kingdom"; that Nebuchadnezzar would pass the kingdom on to his grandchildren, the divine Jeremiah foretold. From both prophecies, then, one can find the truth: from Jeremiah's, that Nebuchadnezzar's grandson would take hold of the kingdom; from blessed Daniel's, that when Belshazzar, son of Nebuchadnezzar, died by the divine sentence, Darius the Mede received the kingdom. Considering this, and knowing that the prophets do not lie, we find that this man was a Mede on his father's side, a Chaldean on his mother's, and a grandson of Nebuchadnezzar. This is what we found in seeking the truth of both prophecies; but let each think about this as he likes, for no harm will come from uncertainty about the lineage. Come, then, let us take up the detailed interpretation.
Chapter 6
6.5PG 81
Βασιλεύσας, φησὶν, ὁ Δαρεῖος (α’, β'.) «ἔστησεν Τ ἐπὶ τῆς βασιλείας αὑτοῦ σατράπας ἑκατὸν εἴκοσι, τοῦ εἶναι αὐτοὺς ἐν ὅλῃ τῇ βασιλείᾳ αὐτοῦ. Καὶ ἐπάνω αὐτῶν 75 ταχτιχοὺς τρεῖς, καὶ 19 ἦν Δανιὴλ εἷς ἐξ αὐ τῶν, τοῦ ἀποδιδόναι αὐτοῖς τοὺς σατράπας λόγον, ὅπως ὁ βασιλεὺς μὴ ἐνοχλῆτα'. » ᾿Αληθῶς οὐδὲν ἀμδλύνειν δύναται τὴν εὐσέδειαν, ἀλλὰ τὰς οἰκείας παυταχοῦ ᾽ ἀκτῖνας ἀφίησι, κἂν ἐν δούλῳ γένηται, κἂν ἐν αἰχμαλώτῳ, καὶ "' οὐδὲν ταύτης συσχιάσαι τὴν αἴγλην ἰπσχύξι, ἀλλὰ τὴν οἰκείαν ἀφίησιν ἀστραπήν. Καὶ τοῦτο πολλαχόθεν μὲν καὶ ἀλλαχόθεν ἔστιν ἰδεῖν, μάλιστα δὲ ἐκ τῶν κατὰ τὸν μακάριον Δανιὴλ, ὃς δοῦλος καὶ δορυάλωτος γεγονὼς, καὶ ξένην οἰκῶν, καὶ μεταξὺ βαρθάρων στρεφόμενος, διέλαμψε " ἐπὶ μὲν γὰρ τοῦ Ναθουχοδονόσορ προσεκυνήθη ὑπὸ δ᾽ τοῦ φοδερωτάτου βασιλέως. Διέπρεψε δὲ καὶ δ' ἐπὶ τοῦ Βαλτάσαρ, περίδλεπτος δὲ ὡσαύτως ἦν καὶ ἐπὶ δὲ τοῦ Δαρείου " καὶ αἱ τῶν βασιλέων δι:αδοκαὶ μεταθολὴν αὐτῷ τῆς τιμῆς οὐκ εἰργάσαντο" ἀλλ᾽ οἱ μὲν ἐσθέννυντο τῷ (ανάτῳ, ὁ δὲ τὴν ἴσην ἐπὶ «πάντων ἐκέκτητο λαμπηδόνα. Καὶ μὴν εἰώθασιν οἱ βασιλείαν ἢ τινα ἄλλην ἀρχὴν ἐγχειριζόμενοι, ἥκιστα θαῤῥεῖν τοῖς τῶν προτέρων οἰκειοτάτοις "οὗτος δὲ παρὰ πᾶσ' τὴν αὐτὴν ἐκέκτητο παῤῥησίαν, καὶ τοῦ ἴσου γέρως ἐτύγχανε, τὴν αὐτήν τε ἡγεμονίαν ἐπιστεύετο" ὥτπερ ἀμέλει καὶ ἐπὶ τοῦ Δαρείου εἷς τῶν τριῶν ἐγέσθαι τοὺς νῦν καλουμένους ὑπάρχους, σατράπας δὲ τοὺς τῶν ἐθνῶν ἡγεμόνας " ἀλλὰ καὶ τῶν ταχτιχῶν εἷς ὧν ὁ μακάριος Δανιήλ γ΄. εὙπερενίκα, φησὶ, καὶ τοὺς ταχτιχοὺς "", καὶ τοὺς σατράπας, » τοὺς τῶν ἐθνῶν ἡγεμόνας, κατἔναντι, τουτέστιν ἐκ “Γ΄ παραλλήλου, τιθέμενος, συγχρινόμενος καὶ παρεξεταζόμενος. Εἶτα λέγει τὴν αἱτίαν τῆς νίκης. « Ὅτι πνεῦμα, φησὶ, περισσὸν ἐν αὐτῷ.» τουτέστι, πολλῷ μείζονα καὶ πλείονα παρὰ τοῦ Θεοῦ τὴν χάριν ἐδέχετο. Μανθάνομεν δὲ ἐντεῦθεν, ὅτι καὶ τοῖς βιωτικὰς δ᾽ ἐγχειριζομένοις ἀρχὰς, κἂν εὐσεδείας ὦσιν ἄμοιροι, δίξοταί τις θεόθεν χάρις σοφίας διὰ τὴν τῶν ἀρχομένων οἰκονομίαν, Καὶ τοῦτο ἠνίξατο ὁ μαχάρφιος Δανιὴλ, εἰρη χώς" «Ὅτι πνεῦμα περισσὸν ἣν ἐν αὐτῷ.» τουτέστιν, ἀναλογοῦσαν τῇ εὐσεθείᾳ τὴν χάριν ἐδέδεχτο. Καὶ τοῦτο θεασάμενος, φησὶν, « Ὁ βασιλεὺς κατέστησεν αὐτὲν ἐφ᾽ ὅλης τῆς βασιλείας αὐτοῦ. » Συνιεὶς γὰρ, ὅτι φιλὴς ὁ ἀνὴρ καὶ τῆς ἄνωθεν ἀπολαύων ῥοπῆς, πᾶσαν αὐτὸν ἐπέτρεψε τὴν βασιλείαν οἰκονομεῖν " ἀλλὰ τὸ μέγεθος τῆς τιμῆς τὸν φθόνον ἢ ρέθισεν " «Οἱ δὲ 5 τακτικοὶ καὶ οἱ σατράπαι ἐξήτουν, φησὶ, πρόφασιν εὑρεῖν κατὰ τοῦ Δανιὴλ ἐκ τῆς βασιλείας,» ἢ, ὡ; τινα τῶν ἀντιγράφων ἔχει, ε ἐκ πλαγίων' τῆς βασ:λείας δ΄.» τουτέστι, πάντα ἐπραγματεύοντο, εἰς τοὺς τῆς βασιλείας νόμους πλημμελοῦντα αὐτὸν εὖρεῖν ἐφιέμενοι " ἀντὶ τοῦ, τὴν νῦν καλουμένην χαϑοπίωσιν πλέξαι αὐτῷ βουλόμενοι. ᾿Αλλὰ διήμαρτον «οὔ σκοποῦ. ε Πᾶσαν γὰρ πρόφασιν", φησὶ, καὶ πᾶν παράπτωμα, καὶ ἀμπλάχημα οὐκ ηὗρον ἐν αὐτῷ, ὅτι πιστὸς ἧν. » Καὶ τὴν μαρτυρίαν ταύτην ἔσχηκεν ὁ μακάριος Δανιὴλ, οὐ παρὰ τῶν ἀγαπώντων μόνον, Ὁ ἀλλὰ καὶ παρὰ τῶν ἐπιθουλευόντων. «ε Τὴν γὰρ περὶ τὸν Θεὸν φυλάττων εὐτέθειαν, εὐνοίχ πολλῇ καὶ περὶ τοὺς βασιλέας ἐκέχρητο. Ὡς δὲ μυρία τυρεύσαντες οὐκ ηὗρον αὑτὸν εἰς τοὺς τῆς βατιείας ε΄, « Εἴπον, φησὶν, οὗ τακτικοί “ Οὐκ εὑρήσομεν κατὰ Δανιὴλ πρόφασιν, εἰ μὴ ἐν νομίμοις θεοῦ αὖἐχεῖ τὰ θήρατρα τῆς πονηρίας ἱστᾶσι.
Basileusas, phēsin, ho Dareios (a’, b'.) «estēsen T epi tēs basileias hautou satrapas hekaton eikosi, tou einai autous en holę̄ tę̄ basileią autou. Kai epanō autōn 75 tachtichous treis, kai 19 ēn Daniēl heis ex au tōn, tou apodidonai autois tous satrapas logon, hopōs ho basileus mē enochlēta'. » ᾿Alēthōs ouden amdlynein dynatai tēn eusedeian, alla tas oikeias pautachou ᾽ aktinas aphiēsi, kan en doulǭ genētai, kan en aichmalōtǭ, kai "' ouden tautēs syschiasai tēn aiglēn ipschyxi, alla tēn oikeian aphiēsin astrapēn. Kai touto pollachothen men kai allachothen estin idein, malista de ek tōn kata ton makarion Daniēl, hos doulos kai doryalōtos gegonōs, kai xenēn oikōn, kai metaxy bartharōn strephomenos, dielampse " epi men gar tou Nathouchodonosor prosekynēthē hypo d᾽ tou phoderōtatou basileōs. Dieprepse de kai d' epi tou Baltasar, peridleptos de hōsautōs ēn kai epi de tou Dareiou " kai hai tōn basileōn di:adokai metatholēn autǭ tēs timēs ouk eirgasanto" all᾽ hoi men esthennynto tǭ (anatǭ, ho de tēn isēn epi «pantōn ekektēto lampēdona. Kai mēn eiōthasin hoi basileian ē tina allēn archēn encheirizomenoi, hēkista tharrhein tois tōn proterōn oikeiotatois "houtos de para pas' tēn autēn ekektēto parrhēsian, kai tou isou gerōs etynchane, tēn autēn te hēgemonian episteueto" hōtper amelei kai epi tou Dareiou heis tōn triōn egesthai tous nyn kaloumenous hyparchous, satrapas de tous tōn ethnōn hēgemonas " alla kai tōn tachtichōn heis hōn ho makarios Daniēl g΄. heUperenika, phēsi, kai tous tachtichous "", kai tous satrapas, » tous tōn ethnōn hēgemonas, katenanti, toutestin ek “G΄ parallēlou, tithemenos, synchrinomenos kai parexetazomenos. Eita legei tēn haitian tēs nikēs. « Hoti pneuma, phēsi, perisson en autǭ.» toutesti, pollǭ meizona kai pleiona para tou Theou tēn charin edecheto. Manthanomen de enteuthen, hoti kai tois biōtikas d᾽ encheirizomenois archas, kan eusedeias ōsin amoiroi, dixotai tis theothen charis sophias dia tēn tōn archomenōn oikonomian, Kai touto ēnixato ho macharphios Daniēl, eirē chōs" «Hoti pneuma perisson hēn en autǭ.» toutestin, analogousan tę̄ eusetheią tēn charin ededechto. Kai touto theasamenos, phēsin, « Ho basileus katestēsen auten eph᾽ holēs tēs basileias autou. » Synieis gar, hoti philēs ho anēr kai tēs anōthen apolauōn rhopēs, pasan auton epetrepse tēn basileian oikonomein " alla to megethos tēs timēs ton phthonon ē rethisen " «Hoi de 5 taktikoi kai hoi satrapai exētoun, phēsi, prophasin heurein kata tou Daniēl ek tēs basileias,» ē, hō? tina tōn antigraphōn echei, e ek plagiōn' tēs bas:leias d΄.» toutesti, panta epragmateuonto, eis tous tēs basileias nomous plēmmelounta auton eurein ephiemenoi " anti tou, tēn nyn kaloumenēn chaϑopiōsin plexai autǭ boulomenoi. ᾿Alla diēmarton «ou skopou. e Pasan gar prophasin", phēsi, kai pan paraptōma, kai amplachēma ouk hēuron en autǭ, hoti pistos hēn. » Kai tēn martyrian tautēn eschēken ho makarios Daniēl, ou para tōn agapōntōn monon, Ho alla kai para tōn epithouleuontōn. «e Tēn gar peri ton Theon phylattōn eutetheian, eunoich pollę̄ kai peri tous basileas ekechrēto. Hōs de myria tyreusantes ouk hēuron hauton eis tous tēs batieias e΄, « Eipon, phēsin, hou taktikoi “ Ouk heurēsomen kata Daniēl prophasin, ei mē en nomimois theou auechei ta thēratra tēs ponērias histasi.
"Darius," it says, "having become king, set over his kingdom a hundred and twenty satraps, to be throughout his whole kingdom; and over them three officers, of whom Daniel was one, so that the satraps should give account to them, that the king might not be troubled." Truly nothing can blunt piety; it sends out its own rays everywhere, whether it be found in a slave or in a captive, and nothing is strong enough to overshadow its brightness; it sends out its own lightning. This can be seen from many other examples, but above all from the story of blessed Daniel, who, though he had become a slave and a prisoner of war, lived in a foreign land, and moved among barbarians, shone out. Under Nebuchadnezzar he was worshiped by that most fearsome king; he was distinguished also under Belshazzar; and he was likewise admired under Darius. The successions of kings brought no change in his honor: they were extinguished by death, while he kept the same brilliance under them all. And yet those who take over a kingdom or any other office are usually least inclined to trust the closest friends of their predecessors; but he had the same freedom of speech with all of them, received the same privilege, and was entrusted with the same authority. So under Darius too he was one of the three whom we now call prefects, while the satraps are the governors of the nations. Blessed Daniel, then, being one of the officers, "surpassed," it says, "both the officers and the satraps," the governors of the nations, "in comparison," that is, when set side by side, compared and examined together. Then it gives the reason for his victory: "Because an excellent spirit was in him," that is, he received far greater and more abundant grace from God. We learn from this that even those entrusted with civil offices, though they have no share in piety, receive a certain grace of wisdom from God for the sake of the good government of those they rule. Blessed Daniel hinted at this when he said, "Because an excellent spirit was in him," that is, he had received grace in proportion to his piety. "And seeing this," it says, "the king set him over his whole kingdom." For understanding that the man was dear to God and enjoyed help from above, he entrusted the whole kingdom to his management. But the greatness of the honor stirred up envy: "The officers and the satraps," it says, "sought to find a pretext against Daniel from the kingdom," or, as some copies have it, "from the side of the kingdom," that is, they tried everything, eager to find him at fault against the laws of the kingdom; in other words, wishing to weave against him what is now called a charge of treason. But they missed their mark. "For every pretext," it says, "and every fault and error they did not find in him, because he was faithful." Blessed Daniel received this testimony not only from those who loved him but also from those who plotted against him. For while he kept his piety toward God, he also showed great goodwill toward the kings. When, after contriving countless schemes, they did not find him at fault against the laws of the kingdom, "the officers said," it says, "'We shall not find a pretext against Daniel, except in the ordinances of his God.'" … they set the snares of their wickedness.
6.6PG 81
ς’ - θ',.ε Καὶ προσίασι "" τῷ βασιλεῖ οἵ τε ταχτιχ καὶ οἱ σατράπαι, καὶ λέγουσιν αὐτῷ - Δαρεῖε βασιλεῦ, εἰς τοὺς αἰῶνας ζῆθι. Συνεθουλεύσαντο πάντες Ὁ οἱ ἐν τῇ βασιλείᾳ ᾽" σου στρατηγοὶ, καὶ τοπάρχαι"", ὕπατοι, καὶ σατράπαι "5, τοῦ στῆσαι στάσει βασιλικῇ, καὶ ἐνισχῦσαι ὁρισμὸν, ὅπως ὃς ἐὰν} αἰτήσῃ αἴτημα παρὰ παντὸς θεοῦ, ἣ "5 ἀνθρώπου, ἕως ἧμερῶν τριάκοντα, ἀλλ᾽ ἣ παρὰ σοῦ 5", ἐμδληθήσεται εἰς τὸν λάκκον τῶν λεόντων. Νῦν οὖν, βασιλεῦ, στῆσον τὸν ὁρισμὸν, καὶ ἔχθες τὴν γραφὴν ', ὅπως μὴ ἀλλοιωθῇ τὸ δόγμα Μήδων καὶ Περσῶν, ὅπως ᾽ ἂν ἰὸν ἘΠῚ » Δανιὴλ ὑπὲρ αὐτούς. μὴ παραλλαγῇ κατέναντι τούτου. Τότε ὁ βασιλεὺς Α Δαρεῖος ἐπέταξε τὴν συγγραφὴν καὶ τὸ δόγμα.» Οὐδὲν τοῦ φθόνου μιαρώτερον' οὗτος καὶ ἀσεδῆσαι τούτους ἠνάγκασε, καὶ δυσσεδὲς προθεῖναι πεποίηκε δόγμα, ἀπεῖργον τοὺς βουλομένους εὐχὰς προσφέρΞιν Θεῷ. Οὐ γὰρ μόνον σφᾶς αὐτοὺς τοῦτο ποιεῖν κωλύουσιν, ἀλλὰ καὶ τοὺς ἄλλους ἅπαντας τοὺς ὑπὸ «ἧς βασιλείας ὄντας. Καὶ ἵνα μὴ δῆλον γένηται τὸ χαχούργημα, προστιθέασι τὸ μηδὲ παρὰ ἀνθρώπου αἰτῆσαί τι καὶ λαδεῖν ἐντὸς τῶν τριάκοντα ἡμερῶν" παρὰ μόνου δὲ τοῦ βασιλέως ἐν ἀπάσαις ταύταις ταῖς ἡμέραις ἐπαγγέλλειν τὴν χρείαν. Καὶ οὐ συνεῖδον οἱ τὸ ὀπτιχὸν τῆς διανοίας τῷ φθόνῳ παραδεδωκότες, ὡς οὐ πάντα δύναται παρασχεῖν τοῖς αἰτοῦσιν ὁ βασιλεύς - οὔτε γὰρ ὑγείαν, οὔτε ζωὴν, οὔτε τὸ γενέσθαι παίδων πατέρας, οὔτε ὑετῶν ἀφθονίαν, οὔτ᾽ ἄλλα πάντα, ἃ τὸν Θεὸν αἰτοῦντες λαμθάνομεν. ᾿Αλλὰ τὸ φρονεῖν ἀπολέσαντες ἀνατιθέασι τῷ βασιλεῖ τὰ τῷ Θεῷ προσήκοντα, πείθουσι δὲ καὶ τὸν ἀνόητον βασιλέα ᾿Αλλ᾽ ὁ μακάριος Δανιὴλ οὐδὲ βραχὺ τῶν δυσσεθδῶν τούτων" νόμων φροντίσας,« Εὐθὺς εἰς τὸν οἶκον αὖτοῦ, φησὶν, εἰσελθὼν, τῶν θυρίδων ἀνεῳγμένων, ἐν ποἷς ὑπερῴοις αὑτοῦ, κατέναντι Ἱερουσαλὴμ τρεῖς καιροὺς" τῆς ἡμέρας ἣν κάμπτων ἐπὶ τὰ γόνατα αὑτοῦ, καὶ προσευχόμενος, καὶ ἐξομολογούμενος ἑναντίον τοῦ Θεοῦ, καθὼς ἦν ποιῶν ἔμπροσθεν. » Ὅρα δὲ πόσα κατὰ ταὐτὸν ὁ λόγος ἠνίξατο, τοῦ μακαρίου Δανιὴλ τὴν εὐσέδειαν καὶ τὴν ἀνδρείαν μηνύοντα, Πρῶτον μὲν γὰρ Δανιΐλ, φησὶν, ἡνίχα ἔγνω, ὅτι ἐνετάγη τὸ δόγμα, ε Εἰσῆλθεν εἰς τὸν οἶκον αὑτοῦ,» τουτέστι, μαθὼν τὸν τεθέντα νόμον, καὶ σφόδρα καταφρονῶν, ἀντικρὺς ἐναντία δρῶν διετέλει" εἶτα καὶ ἕτερον τέθεικεν, ὃ σαφῶ; αὐτοῦ τὴν ἀνδρείαν μηνύει «Αἱ γὰρ θυρίδες, φησὶν, ἀνεῳγμέναιϑ, » Οὐ γὰρ χρύόδην, φησὶ, τὰς εὐχὰς ἐποιεῖτο, ἀλλὰ προφανῶς, καὶ πάντων ὁρώντων, οὐ φιλοτιμούμενος, ἀλλὰ τῆς δυσσεδείας τοῦ νόμου καταφρονῶν. Πρόσκειται δὲ καὶ ἕτερον, ταύτην αὐτοῦ τὴν ἀνδρείαν πιραδηλοῦν " « Ἐν γὰρ τοῖς ὑπερῴοις αὑτοῦ. ν» Οὐ γὰρ ἂν ἐπιπέδῳ, ἀλλ᾽ ὡς ἐν περιωπῇ τινι προσέφερεν τῷ Θεῷ τὰς εὐχὰς, κατάδηλος ὧν ἅπασι, τῷ τε ἐφ᾽ ὑψηλοῦ ἑστᾶναι, καὶ τῷ "5 τὰς θυρίδας ἀναπεπταμένας ἔχειν. « Ηὔχετο δὲ, φησὶ, κατέναντι Ἵερουσαλήμ᾽ » τοῦτο δὲ οὐ μόνον τοὺς κατηγόρους παροξύνων ἐποίει, ἀλλὰ καὶ παλαιὸν νόμον πληἐφῶν. Ὁ γὰρ Σολομὼν τὸν νεὼν ἐκεῖνον δειμάμενος͵, καὶ τῶν ἐγκαινίων ἐπιτελῶν τὴν πανήγυριν, προΞτηύξατο μὲν τὴν θείαν χάριν ἐπικαλούμενος, καὶ ταύτης πλήρη γενέσθα: τὸν νεὼν ἱκετεύων. ΤΙρὸς δὲ ἑτέροις πλείστοις καὶ τοῦτο προστέθεικε " ε Καὶ ἔσται, φησὶν, ἐὰν παραδῷς τὸν λαόν σου ἐνὠπιον τῶν ἐχθρῶν αὐτῶν, καὶ αἰχμαλωτεύσουσιν αὐτὸν," οἱ αἰχμαλωτίζοντες εἰς γῆν μσχρὰν, ἢ "" ἐγγὺς, καὶ ἐπιστρέψωσι καρδίας αὑτῶν ἐν τῇ γῇ οὗ μετηνέχθησαν ἐκεῖ, καὶ δεηθῶσί σου ἐν γῇ μετοιχίας αὑτῶν, λέγοντες - Ἡ μάρτομεν, ἠδικήσαμεν "", ἠνομήσαμεν, καὶ ἐπιστρέψωτι πρὸς σὲ ἐν ὅλῃ καρδίᾳ αὑτῶν, καὶ ἐν ὅλῃ τῇ ψυχῇ αὑτῶν, ἐν τῇ γῇ τῶν ἐχθρῶν αὑτῶν οὗ μετήγαγες αὑτοὺς, καὶ προτεῦ. ξωνται πρὸς σὲ ὁδὺν γῆς αὑτῶν, ἧς δέδωκα:"» τῶ; πατράσιν αὐτῶν, καὶ τῆς πόλεως, ἧς ἐξελέξω, χοὶ τοῦ οἴχου, οὗ ᾧκοδόμησα τῷ ὀνόματί σου, καὶ εἰ:ακούσῃ ἐκ τοῦ οὐρανοῦ, ἐξ ἑτοίμου χατοιχηττρίου σου, καὶ ἵλεως ἔσῃ ταῖς ἁμαρτίαις αὐτῶν αἷς ἥμαρ. τόν σοι, καὶ κατὰ πάντα τὰ ἀθετήματα αὐτῶν, ἃ ἠθέτησάν σε, καὶ δῴης '5 αὑτοὺς εἰς οἰκτιρμοὺς ἐνώπιον τῶν αἰχμαλωτευσάντων αὐτούς. ν Ταῦτα δὲ ᾽6 πεπαιδευμένος ὁ μακάριος Δανιὴλ, κατέναντι εἴτο οὐκ ἅπαξ δὲ τῆς ἡμέρας, ἀλλὰ καὶ τρὶς τοῦτο ποιῶν διετέλει. Καὶ τὸ σχῆμα δὲ. τὴν τῆς διανοίας δείκνυσι συντριδήν. Κάμπτων γὰρ ἐπὶ τὰ γόνατα αὑτοῦ διετέλει." τὴν ἐξομολόγησιν προσφέρων τῷ Θεῷ. Τούτων οὕτως γινομένων, οἱ τοῦ φθόνου δοχεῖα γενόμενοι γράφονται παρανομίας τὸν Δανιὴλ, καὶ τὸν τεθέντα νόμον ἀναγινώσκουσι, καὶ τόν τε Ὁ δὲ βασιλεὺς ἤλγησε μὲν τῆ: γραφῆς ἀκούων, συνήγορος δὲ ἀντὶ χριτοῦ γενόμενος, ἀθῶον δεικνύναι τὸν Δανιὴλ ἐπειρᾶτο “ τοῦτο γὰρ ἠνίξατο ἢ συγγραφὴ "9 λέγουσα "
s’ - th',.e Kai prosiasi "" tǭ basilei hoi te tachtich kai hoi satrapai, kai legousin autǭ - Dareie basileu, eis tous aiōnas zēthi. Synethouleusanto pantes Ho hoi en tę̄ basileią ᾽" sou stratēgoi, kai toparchai"", hypatoi, kai satrapai "5, tou stēsai stasei basilikę̄, kai enischysai horismon, hopōs hos ean} aitēsę̄ aitēma para pantos theou, hē "5 anthrōpou, heōs hēmerōn triakonta, all᾽ hē para sou 5", emdlēthēsetai eis ton lakkon tōn leontōn. Nyn oun, basileu, stēson ton horismon, kai echthes tēn graphēn ', hopōs mē alloiōthę̄ to dogma Mēdōn kai Persōn, hopōs ᾽ an ion EPI » Daniēl hyper autous. mē parallagę̄ katenanti toutou. Tote ho basileus A Dareios epetaxe tēn syngraphēn kai to dogma.» Ouden tou phthonou miarōteron' houtos kai asedēsai toutous ēnankase, kai dyssedes protheinai pepoiēke dogma, apeirgon tous boulomenous euchas prospherXin Theǭ. Ou gar monon sphas autous touto poiein kōlyousin, alla kai tous allous hapantas tous hypo «hēs basileias ontas. Kai hina mē dēlon genētai to chachourgēma, prostitheasi to mēde para anthrōpou aitēsai ti kai ladein entos tōn triakonta hēmerōn" para monou de tou basileōs en apasais tautais tais hēmerais epangellein tēn chreian. Kai ou syneidon hoi to optichon tēs dianoias tǭ phthonǭ paradedōkotes, hōs ou panta dynatai paraschein tois aitousin ho basileus - oute gar hygeian, oute zōēn, oute to genesthai paidōn pateras, oute hyetōn aphthonian, out᾽ alla panta, ha ton Theon aitountes lamthanomen. ᾿Alla to phronein apolesantes anatitheasi tǭ basilei ta tǭ Theǭ prosēkonta, peithousi de kai ton anoēton basilea ᾿All᾽ ho makarios Daniēl oude brachy tōn dyssethdōn toutōn" nomōn phrontisas,« Euthys eis ton oikon autou, phēsin, eiselthōn, tōn thyridōn aneǭgmenōn, en pois hyperǭois hautou, katenanti Hierousalēm treis kairous" tēs hēmeras hēn kamptōn epi ta gonata hautou, kai proseuchomenos, kai exomologoumenos henantion tou Theou, kathōs ēn poiōn emprosthen. » Hora de posa kata tauton ho logos ēnixato, tou makariou Daniēl tēn eusedeian kai tēn andreian mēnyonta, Prōton men gar Daniïl, phēsin, hēnicha egnō, hoti enetagē to dogma, e Eisēlthen eis ton oikon hautou,» toutesti, mathōn ton tethenta nomon, kai sphodra kataphronōn, antikrys enantia drōn dietelei" eita kai heteron tetheiken, ho saphō? autou tēn andreian mēnyei «Hai gar thyrides, phēsin, aneǭgmenaiϑ, » Ou gar chryodēn, phēsi, tas euchas epoieito, alla prophanōs, kai pantōn horōntōn, ou philotimoumenos, alla tēs dyssedeias tou nomou kataphronōn. Proskeitai de kai heteron, tautēn autou tēn andreian piradēloun " « En gar tois hyperǭois hautou. n» Ou gar an epipedǭ, all᾽ hōs en periōpę̄ tini prosepheren tǭ Theǭ tas euchas, katadēlos hōn hapasi, tǭ te eph᾽ hypsēlou hestanai, kai tǭ "5 tas thyridas anapeptamenas echein. « Ēucheto de, phēsi, katenanti Hierousalēm᾽ » touto de ou monon tous katēgorous paroxynōn epoiei, alla kai palaion nomon plēephōn. Ho gar Solomōn ton neōn ekeinon deimamenos͵, kai tōn enkainiōn epitelōn tēn panēgyrin, proXtēuxato men tēn theian charin epikaloumenos, kai tautēs plērē genestha: ton neōn hiketeuōn. TIros de heterois pleistois kai touto prostetheike " e Kai estai, phēsin, ean paradǭs ton laon sou enōpion tōn echthrōn autōn, kai aichmalōteusousin auton," hoi aichmalōtizontes eis gēn mschran, ē "" engys, kai epistrepsōsi kardias hautōn en tę̄ gę̄ hou metēnechthēsan ekei, kai deēthōsi sou en gę̄ metoichias hautōn, legontes - Hē martomen, ēdikēsamen "", ēnomēsamen, kai epistrepsōti pros se en holę̄ kardią hautōn, kai en holę̄ tę̄ psychę̄ hautōn, en tę̄ gę̄ tōn echthrōn hautōn hou metēgages hautous, kai proteu. xōntai pros se hodyn gēs hautōn, hēs dedōka:"» tō? patrasin autōn, kai tēs poleōs, hēs exelexō, choi tou oichou, hou hǭkodomēsa tǭ onomati sou, kai ei:akousę̄ ek tou ouranou, ex hetoimou chatoichēttriou sou, kai hileōs esę̄ tais hamartiais autōn hais hēmar. ton soi, kai kata panta ta athetēmata autōn, ha ēthetēsan se, kai dǭēs '5 hautous eis oiktirmous enōpion tōn aichmalōteusantōn autous. n Tauta de ᾽6 pepaideumenos ho makarios Daniēl, katenanti eito ouk hapax de tēs hēmeras, alla kai tris touto poiōn dietelei. Kai to schēma de. tēn tēs dianoias deiknysi syntridēn. Kamptōn gar epi ta gonata hautou dietelei." tēn exomologēsin prospherōn tǭ Theǭ. Toutōn houtōs ginomenōn, hoi tou phthonou docheia genomenoi graphontai paranomias ton Daniēl, kai ton tethenta nomon anaginōskousi, kai ton te Ho de basileus ēlgēse men tē: graphēs akouōn, synēgoros de anti chritou genomenos, athōon deiknynai ton Daniēl epeirato “ touto gar ēnixato ē syngraphē "9 legousa "
"And the officers and the satraps came to the king and said to him, 'King Darius, live forever. All those in your kingdom have taken counsel together, the generals and governors, consuls and satraps, to establish a royal statute and to make a firm decree, that whoever asks a petition of any god or man for thirty days, except of you, O king, shall be thrown into the lions' den. Now therefore, O king, establish the decree and publish the writing, so that the decree of the Medes and Persians may not be changed' … not be altered before him. Then King Darius ordered the writing and the decree." Nothing is fouler than envy. It forced these men into impiety and made them propose an ungodly decree, keeping those who wished to offer prayers to God from doing so. For they hinder not only themselves from this but also all others under the kingdom. And so that their evil design might not become obvious, they add that no one may ask anything of a man and receive it within the thirty days, but must make his need known to the king alone during all those days. Those who had handed over the eye of their mind to envy did not see that the king cannot give everything to those who ask: neither health, nor life, nor becoming fathers of children, nor abundance of rain, nor all the other things we receive by asking God. But having lost their wits they ascribe to the king what belongs to God, and they persuade the foolish king as well. But blessed Daniel, paying not the slightest attention to these ungodly laws, "at once," it says, "went into his house; and with the windows open in his upper rooms toward Jerusalem, three times a day he knelt on his knees, praying and giving thanks before God, as he had done before." See how much the text hints at in a single passage, showing blessed Daniel's piety and courage. First, it says, when Daniel knew that the decree had been signed, "he went into his house"; that is, having learned of the law that had been made, and holding it in utter contempt, he went on doing the very opposite. Then it adds another detail which clearly shows his courage: "the windows," it says, "were open." For he did not pray in secret, it means, but openly and in the sight of all, not seeking glory, but despising the impiety of the law. Another detail is added which further shows this courage of his: "in his upper rooms." For he offered his prayers to God not on level ground but as from a lookout, visible to all, both because he stood on high and because he had the windows wide open. "He prayed," it says, "toward Jerusalem." This he did not only to provoke his accusers but also to fulfill an ancient law. For when Solomon had built that temple and was celebrating the festival of its dedication, he prayed, calling on divine grace and begging that the temple be filled with it. Besides very many other things he added this too: "And it shall be, if you deliver your people before their enemies, and those who take them captive carry them away to a land far or near, and they turn their hearts in the land to which they were carried, and make supplication to you in the land of their exile, saying, 'We have sinned, we have done wrong, we have acted lawlessly,' and they turn to you with their whole heart and with their whole soul in the land of their enemies to which you carried them, and pray to you toward their land which you gave to their fathers, and the city which you chose, and the house which I built for your name, then hear from heaven, from your prepared dwelling place, and be merciful to their sins which they sinned against you, and in all their transgressions by which they transgressed against you, and give them compassion before those who took them captive." Taught this, blessed Daniel prayed toward [Jerusalem], and not once a day but three times he kept doing it. His posture too shows the contrition of his mind: he kept bending his knees as he offered his confession to God. While this was going on, those who had become vessels of envy indicted Daniel for breaking the law, read out the law that had been made, and … The king was grieved when he heard the indictment, and becoming an advocate instead of a judge, he tried to show that Daniel was innocent; for this is what the text hints at when it says …
6.14PG 81
ιδ', « Τότε ὁ βασιλεὺς, ὡς τὸ ῥῆμα ἤκουσε, πολὺ ἐλυπήθη ἐπ' αὐτῷ, καὶ περὶ τοῦ Δανιὴλ ἐγωνίσιτο τοῦ ἐξελέσθαι αὐτόν. ν» ᾿Αλλ᾽ οἱ κακοήθεις ἄνδρε; ἐκεῖνοι, καὶ χαχουργίᾳ συζῶντες,, ἔγνωσαν τὸν τοῦ ς βασιλέως σκοπόν. Τοῦτο γὰρ σημαίνει τὸ, 4 Παρῃτήσαντο " οἱ ἄνδρες ἐπὶ τὸν βασιλέα " » ἀντὶ τοῦ, συνῆκαν ὡς τῷ Δανιὴλ συναγωνίξεται. Εἶτα λέγουσι τῷ βασιλεῖ «ε Γνῶθι, βασιλεῦ, ὅτι τὸ δόγμα Μίδοις καὶ Πέρσαις, τοῦ πάντα ὁρισμὸν καὶ στάσιν, ἣν ἐὰν" ὁ βασιλεὺς στήσῃ "", οὐ δεῖ παραλλάξαι.» Οὐκ εἴ, φασὶ, κύριος, ἃ νενομοθέτηκας Μήδων γὰρ καὶ Περσῶν οἱ νόμοι παραχελεύονται, ποὺς τιθεμένους " νόμους παρὰ πρώτου πληροῦσθαι τοῦ βασιλέως. Βιασθεὶς δὲ ὁ βασιλεὺς τῷ τε δῆθεν εὐλόγῳ τῶν λόγων καὶ τῷ πλήθει τῶν κατηγόρων, παραδίδωσι μὲν τοῖς λέουσι τὸν μακάριον Δανιῆλ' ἐπεύχετα: ὃς αὐτῷ σωτηρίαν δ λέγων" «ε Ὁ θεὸς ᾧ λατρεύεις ἐνδελεχῶς, αὐτὸς ἐξελεῖταί σε. » Εὐὺσεθὲς τὸ ῥῆμα, καὶ τοῖ; πρώτοις ἀσύμφωνον. Εἰ γὰρ Ὦ τοταύτην τῷ Θεῷ προσμαρτυρεῖς δύναμιν, πῶς ἕν»μοθέτησας μηδένα τούτῳ εἰς τριάκοντα ἡμέρας" πρησεύξασθαι; ᾿Αλλ᾽ ἔοικεν ὁ Δαρεῖος χρηστὸς μὲν γεγενῆσθαι", καὶ τὸν τρόπον ἐπιεικὴς, καὶ μᾶλλον εξαπάτητος. Οὐ γὰρ ἂν βασιλείαν διέπων, ἀντὶ τοῦ ἄγειν, ὑπὸ τῶν ἀρχομένων ἤγετο᾽ φαίνεται δὲ καὶ σφόδρα θαυμάζων τὸν Δανιήλ' « Ὁ Θεὸς γὰρ, φηιν, ᾧ λατρεύεις ἐνδελεχῶς, » δι᾽ ὃν, φησὶ, καὶ τῶν ἐμῶν χκατεφρόνησας νόμων, καὶ διηνεκῇ τὴν θεραπείαν αὐτῷ προσφέρεις, ἀμείψεταί σε τῆς εὐσεθείας,, καὶ πὧν κατεχόντων δεινῶν ἀπαλλάξειεν. Εἶτα καὶ θαῤ' (ῥὃὲὦῶν τῇ τοῦ Θεοῦ δυνάμει, καὶ τὰς τῶν κατηγόρων λάκκου τὸ στόμα, τοῖς ὃὲ τοῦ δαχτυλίου ἔλασιν ἐπιτίθησι σήμαντρα, ἵνα μή τις ὑπ᾽ ἐχείνων τιερὶ τὸν Δανιὴλ γένηται χαχουργία - ἐθάῤῥει "5 γὰρ ες τοὺς λέοντας οὐκ ἐάσει τοῦ Δανιτλ ὁ Θεὸς τὸ ξερὺν αὑτοῦ " καὶ ἅγιον λυμήνασθαι σῶμα. Ταῦτα τοίνυν ποιήσας,
id', « Tote ho basileus, hōs to rhēma ēkouse, poly elypēthē ep' autǭ, kai peri tou Daniēl egōnisito tou exelesthai auton. n» ᾿All᾽ hoi kakoētheis andre? ekeinoi, kai chachourgią syzōntes,, egnōsan ton tou s basileōs skopon. Touto gar sēmainei to, 4 Parę̄tēsanto " hoi andres epi ton basilea " » anti tou, synēkan hōs tǭ Daniēl synagōnixetai. Eita legousi tǭ basilei «e Gnōthi, basileu, hoti to dogma Midois kai Persais, tou panta horismon kai stasin, hēn ean" ho basileus stēsę̄ "", ou dei parallaxai.» Ouk ei, phasi, kyrios, ha nenomothetēkas Mēdōn gar kai Persōn hoi nomoi paracheleuontai, pous tithemenous " nomous para prōtou plērousthai tou basileōs. Biastheis de ho basileus tǭ te dēthen eulogǭ tōn logōn kai tǭ plēthei tōn katēgorōn, paradidōsi men tois leousi ton makarion Daniēl' epeucheta: hos autǭ sōtērian d legōn" «e Ho theos hǭ latreueis endelechōs, autos exeleitai se. » Euysethes to rhēma, kai toi? prōtois asymphōnon. Ei gar Ō totautēn tǭ Theǭ prosmartyreis dynamin, pōs hen»mothetēsas mēdena toutǭ eis triakonta hēmeras" prēseuxasthai? ᾿All᾽ eoiken ho Dareios chrēstos men gegenēsthai", kai ton tropon epieikēs, kai mallon exapatētos. Ou gar an basileian diepōn, anti tou agein, hypo tōn archomenōn ēgeto᾽ phainetai de kai sphodra thaumazōn ton Daniēl' « Ho Theos gar, phēin, hǭ latreueis endelechōs, » di᾽ hon, phēsi, kai tōn emōn chkatephronēsas nomōn, kai diēnekę̄ tēn therapeian autǭ prosphereis, ameipsetai se tēs eusetheias,, kai pōn katechontōn deinōn apallaxeien. Eita kai thar' (rhoeōōn tę̄ tou Theou dynamei, kai tas tōn katēgorōn lakkou to stoma, tois hoe tou dachtyliou elasin epitithēsi sēmantra, hina mē tis hyp᾽ echeinōn tieri ton Daniēl genētai chachourgia - etharrhei "5 gar es tous leontas ouk easei tou Danitl ho Theos to xeryn hautou " kai hagion lymēnasthai sōma. Tauta toinyn poiēsas,
"Then the king, when he heard the word, was much grieved over him, and he strove for Daniel to deliver him." But those malicious men, who lived by wrongdoing, perceived the king's aim. For this is what "the men kept close watch on the king" means; that is, they understood that he would take Daniel's side. Then they say to the king, "Know, O king, that it is a decree of the Medes and Persians that no ordinance or statute which the king establishes may be changed." You are not master, they say, of what you have legislated; the laws of the Medes and Persians require that the laws which are made be kept first of all by the king. Forced both by the apparent reasonableness of their words and by the number of the accusers, the king hands blessed Daniel over to the lions, but prays for his deliverance, saying, "Your God, whom you serve continually, he will deliver you." The word is pious, and out of harmony with what went before. For if you bear witness that God has such power, how did you legislate that no one should pray to him for thirty days? But it seems that Darius was good and gentle in character, and rather easily deceived; for though ruling a kingdom, instead of leading he was led by his subjects. He also appears to have greatly admired Daniel: "The God," he says, "whom you serve continually," for whose sake, he means, you despised even my laws and offer him unceasing worship, will reward you for your piety and free you from the dangers that hold you. Then, trusting in the power of God, and … the mouth of the den, and he set on it the seals of his ring, so that no one of those men might do any mischief to Daniel. For he was confident that God would not allow the lions to harm Daniel's sacred and holy body. Having done this, then,
6.18PG 81
ιη΄. ε« Ἀπῖλθεν ὁ βασιλεὺς εἰς τὸν οἶκον αὑτοῦ, καὶ ἐκοιμήθη ἄδειπνος, καὶ ἐδέσματα οὐκ ἥνεγκαν "ἢ αὑτῷ, καὶ ὁ ὕπνο; ἀπέστη ἀπ᾽ αὑτοῦ, » Τούτων δὲ ἕκαστον καὶ φιλανθρωπίαν αὑτῷ καὶ δειλίαν προτμαρτυρεῖ, Φιλανθρωπίας μὲν γὰρ τὸ μῆτε σιτίων ἐθελῆσαι μετασχεῖν, μήτε ὕπνον τοῖς; βλεφάροις πως δέξασθαι, ἀλλ᾽ ἄγρυπνον διατελέσαι, ἀλγοῦντα ἐπὶ τῇ ἀδίκῳ τοῦ Δαν:ὴλ τιμωρίχ᾽ δειλίας δὲ, τὸ οὕτω διακείμενον μὴ ἀντιστῆναι τοῖς χαττγόροις, καὶ τῇ βασιλικῇ ἐξουσίᾳ καὶ δυνάμει χρησάμενον σῶσα: τὸν ἀδιχωύμενον. Οὕτω ὃὲ τὴν "3 νύκτα δια-
iē΄. e« Apilthen ho basileus eis ton oikon hautou, kai ekoimēthē adeipnos, kai edesmata ouk hēnenkan "ē hautǭ, kai ho hypno? apestē ap᾽ hautou, » Toutōn de hekaston kai philanthrōpian hautǭ kai deilian protmartyrei, Philanthrōpias men gar to mēte sitiōn ethelēsai metaschein, mēte hypnon tois? blepharois pōs dexasthai, all᾽ agrypnon diatelesai, algounta epi tę̄ adikǭ tou Dan:ēl timōrich᾽ deilias de, to houtō diakeimenon mē antistēnai tois chattgorois, kai tę̄ basilikę̄ exousią kai dynamei chrēsamenon sōsa: ton adichōymenon. Houtō hoe tēn "3 nykta dia-
"The king went away to his house and lay down without supper; and they did not bring him food, and sleep left him." Each of these details bears witness to both his kindness and his cowardice. It was kindness that he would neither take food nor let sleep come to his eyelids, but stayed awake, grieving over Daniel's unjust punishment; it was cowardice that, being so disposed, he did not stand up to the accusers and use his royal authority and power to save the man who was wronged. Having passed the night in this way …
6.19PG 81
ιθ΄, ε« Ὁ βασιλεὺς Δαρεῖος 3 ἀνέστη τοπρωΐ ἐν τῷ φωτί, ν» Τουτέστιν, ἔτι σκότους ὄντος, περὶ τὸ λυκόφως ᾽ν, ὡς καὶ δεηθῆναι λαμπάδων δ' τὸ γὰρ ἐν τῷ φωτὶ τοῦτο παραδηλοῖ. « Καὶ σπουδῇ "ὁ ἦλθεν ἐπὶ τὸν λάκκον τῶν λεόντων" (κ΄.) Καὶ ἐν τῷ ἐγγίζειν αὐτὸν τῷ λάκκῳ, » τουτἐπτι, μηδέπω παρ᾽ αὐτὸν γενόμενος, « τῷ Δανιὴλ ἂν φωνῇ ἰσχυρᾷ ἐδόησε, καὶ "7 ἀπεχρίθη ὁ βασιλεὺς, καὶ εἶπε τῷ Δανιήλ. ν Μηδέπω γὰρ παρ᾽ αὐτὸν τὸν λάκκον γενόμενος, ὑπὸ θερμῆς διαθέσεως βοᾶν ἦναγχάξετο, καὶ τὸν Δανιὴλ καλεῖν, καὶ πυνθάνεσθαι, εἰ 3 τῆς θείας ἀπολαύσας ῥοπῆς, κρείττων ἐφάνη τῇς πῶν λεόντων ὠμότητος. ε Δανιὴλ γὰρ, φησὶν, ὁ δοῦλος τοῦ Θεοῦ τοῦ ζῶντος, ὁ Θεός σον, ᾧ λατρεύεις ἐνδελεχῶς, εἰ ἠδυνέθη ἐξελέσθα: σε ἀπὸ δ᾽ στόματος δείκνυσι τὸν βασιλέα, καὶ διὰ τὴν εὐτέδειαν καίροντα τῷ Δανιἦλ. Πρῶτον μὲν γὰρ δοῦλον αὐτὸν οὐκ ἑαυκοῦ, ἀλλὰ τοῦ Θεοῦ προσαγορεύει " εἶτα ζῶγτα τὸν τοῦ Δανιὴλ ὀνομάξε. Θεόν" ἔπειτα τὴν εὐσέδειαν ἐπαινῶν, ε«Ὦ σὺ, φησὶν, λατρεύεις ἐνδελεχῶς. » πουτέστιν, ὁ μηδὲ διὰ τὴν τοῦ νόμου ἀνάγκην ταύτς κωλυθεὶς τῆς θεραπείας. Τὸ δὲ, « Εἰ 56 ἐδυνήθη ἐξελέσθαι σΞ ἀπὸ στόματο; τῶν λεόντων; ν σημχίἡει Εἰ ἐδουλέθη κρείττονά σε τῶν λεόντων ἀποφῆναι; Οὐ γὰρ ἂν ἐκάλεσεν ἀδύνατον τὸν Θεὸν, ὃν ζῶντα προσηγόρευσε, Τούτων "' ἀκούσας,, ὁ Δανιὴλ ἀπεχρίνατο λέγων"
ith΄, e« Ho basileus Dareios 3 anestē toprōï en tǭ phōti, n» Toutestin, eti skotous ontos, peri to lykophōs ᾽n, hōs kai deēthēnai lampadōn d' to gar en tǭ phōti touto paradēloi. « Kai spoudę̄ "ho ēlthen epi ton lakkon tōn leontōn" (k΄.) Kai en tǭ engizein auton tǭ lakkǭ, » toutepti, mēdepō par᾽ auton genomenos, « tǭ Daniēl an phōnę̄ ischyrą edoēse, kai "7 apechrithē ho basileus, kai eipe tǭ Daniēl. n Mēdepō gar par᾽ auton ton lakkon genomenos, hypo thermēs diatheseōs boan ēnanchaxeto, kai ton Daniēl kalein, kai pynthanesthai, ei 3 tēs theias apolausas rhopēs, kreittōn ephanē tę̄s pōn leontōn ōmotētos. e Daniēl gar, phēsin, ho doulos tou Theou tou zōntos, ho Theos son, hǭ latreueis endelechōs, ei ēdynethē exelestha: se apo d᾽ stomatos deiknysi ton basilea, kai dia tēn eutedeian kaironta tǭ Daniēl. Prōton men gar doulon auton ouk heaukou, alla tou Theou prosagoreuei " eita zōgta ton tou Daniēl onomaxe. Theon" epeita tēn eusedeian epainōn, e«Ō sy, phēsin, latreueis endelechōs. » poutestin, ho mēde dia tēn tou nomou anankēn tauts kōlytheis tēs therapeias. To de, « Ei 56 edynēthē exelesthai sX apo stomato? tōn leontōn? n sēmchiēei Ei edoulethē kreittona se tōn leontōn apophēnai? Ou gar an ekalesen adynaton ton Theon, hon zōnta prosēgoreuse, Toutōn "' akousas,, ho Daniēl apechrinato legōn"
"King Darius rose early in the morning at light"; that is, while it was still dark, at twilight, so that he even needed torches, for this is what "at light" indicates. "And he came in haste to the lions' den. And as he drew near the den," that is, before he had yet reached it, "he cried out to Daniel with a loud voice; and the king answered and said to Daniel." For before he had yet reached the den, he was driven by his warm feeling to shout, to call Daniel, and to ask whether, enjoying God's help, he had proved stronger than the savagery of the lions. "Daniel," he says, "servant of the living God, has your God, whom you serve continually, been able to deliver you from the mouth [of the lions]?" … shows the king rejoicing in Daniel because of his piety. First he calls him a servant not of himself but of God; then he names Daniel's God "living"; then, praising his piety, he says, "whom you serve continually," that is, you who were not hindered from this worship even by the compulsion of the law. And the words "Has he been able to deliver you from the mouth of the lions?" mean "Has he willed to show you stronger than the lions?" For he would not have called God powerless whom he had addressed as living. Hearing this, Daniel answered, saying:
6.21PG 81
χα΄. Βασιλεῦ, εἰς τοὺς αἰῶνας ζῆθ:,» Τὴν συνύθη πρόσρησιν τῶν οἰκείων λόγων προτάττει, ἀντὶ τοῦ - Γένοιτό σοι" ἐπὶ πλεῖστον ζῆν. Καὶ γὰρ καὶ ἐπὶ τοῦ παρόντος, ὡς καὶ ἤδη προειρήκαμεν, αἰωνίους τοὺς βασιλέας ἐν τοῖς τῶν συμθολαίων τινὲς προσαγορεύειν εἰώθασιν.
cha΄. Basileu, eis tous aiōnas zēth:,» Tēn synythē prosrēsin tōn oikeiōn logōn protattei, anti tou - Genoito soi" epi pleiston zēn. Kai gar kai epi tou parontos, hōs kai ēdē proeirēkamen, aiōnious tous basileas en tois tōn symtholaiōn tines prosagoreuein eiōthasin.
"O king, live forever." He puts the customary address before his own words, meaning, "May it be granted you to live very long." For even at present, as we have said before, some are accustomed to call the kings "eternal" in their contracts.
6.22PG 81
κβ'. « Ὁ Θεός μου, φησὶν, ἀπέστειλε τὸν ἄγγελον αὐτοῦ, καὶ ἐνέφραξε ") τὸ στόμα "" τῶν λεόντων, καὶ οὐκ ἐλυμήναντό με, ὅτι καὶ ἔναντι" αὑτοῦ εὐθύτη; καὶ δικαιοσύνη "5 εὑρέθη μοι, καὶ ἐνώπιον δέ σον, βασιλεῦ, παράπτωμα οὐκ εὑρέθη" ἐν ἐμοί. » Δ(καιος γὰρ ὧν, φησὶν, ὁ Θεὸς, καὶ δικαίως; ἅπαντ πρυτανεύων, θεασάμενος ὅτι τῶν δυσσεδῶν νόμων τὴν αὐτοῦ προτετίμηχκα θεραπείαν, καὶ εἰς τὴν σὴν δὲ}8 βασιλείαν οὐδὲν πώποτε") πεπλη μι μέληχα, κρεΐττονά με τῆς τῶν λεόντων ἀπέφηνε λύμης, καὶ μᾶλλον εἰκόνας λεόντων ἣ λέοντας ἔδειξεν.
kb'. « Ho Theos mou, phēsin, apesteile ton angelon autou, kai enephraxe ") to stoma "" tōn leontōn, kai ouk elymēnanto me, hoti kai enanti" hautou euthytē? kai dikaiosynē "5 heurethē moi, kai enōpion de son, basileu, paraptōma ouk heurethē" en emoi. » D(kaios gar hōn, phēsin, ho Theos, kai dikaiōs? hapant prytaneuōn, theasamenos hoti tōn dyssedōn nomōn tēn autou protetimēchka therapeian, kai eis tēn sēn de}8 basileian ouden pōpote") peplē mi melēcha, kreïttona me tēs tōn leontōn apephēne lymēs, kai mallon eikonas leontōn hē leontas edeixen.
"My God," he says, "sent his angel and shut the mouth of the lions, and they did not harm me, because uprightness and righteousness were found in me before him, and before you also, O king, no fault was found in me." For God, being just, he says, and governing all things justly, saw that I put his worship before the ungodly laws and that I have never done wrong against your kingdom, so he made me stronger than the harm of the lions, and showed them to be images of lions rather than lions.
6.23PG 81
κγ΄. ε Τότε ὁ βασιλεὺς, φησὶ, πολὺ ἠγαθύνθη ἐπ᾽ αὐτῷ, καὶ τὸν Δανιὴλ εἶπεν ἀνενέγχαι ἐκ τοῦ χάχχον. » Περιχαρὴς γὰρ" γενόμενος, καὶ θυμηδίας ἀνάπλεως, ἅτε δὴ καὶ τοῦ Θεοῦ τὴν δύναμιν γνοὺς, καὶ τοῦ ἀγαπωμένου τὴν σωτηρίαν μαθὼν, παραντίχα αὑτὸν ἐκ τοῦ λάκκου ἀνενεχθῆναι προσέταξ:. Εἶτα θεασάμενος αὐτὸν σῶον καὶ ἐῤῥωμένον, κεὶ οὐδεμίαν ἐσχηκότα διαφθορὰν ἐκ τῆς τῶν λεόντων προσθολῆς, τοὺς τοῦ Δανιὴλ κατηγόρους τοῖς λέουσι σὺν τοῖς υἱέσι καὶ γυναιξὶ διφῆναι", « Καὶ οὐκ ἔφθασαν, φησὶν", εἰς τὸ ἔδαφος τοῦ 'λάκκου, ἕως οὗ ἐκυρίευσαν αὑτῶν οἱ λέοντες, καὶ πάντα τὰ ὀστᾶ αὑτῶν ἐλέπτυναν. ν» Καὶ τοῦτο γὰρ" ( τῆς θείας ἔργον δικαιοσύνης τε καὶ σοφίας. Ἵνα γϑο μὴ λέγωσιν, ὡς διὰ πλησμονὴν καὶ χόρον εἰ λέοντες ἀπείχοντο τοῦ Δανιὴλ, καὶ σμιχρύνωσι τῷ φθόνῳ τὸ γενόμενον θαῦμα, ἐμδληθέντες τύρησαν τῇ τῶν λεόντων ὠμότητι " ἐξήρπαζον γὰρ αὐτοὺς καταφερομένους οἱ λέοντες, καὶ μηδέπω τοὺς χαλωμένους εἰς γῆν ἐφιχνουμέυους ὅδ ἐξ αὑτοῦ τοῦ ἀέρος λαμόάνοντες ἐποιοῦντο τροφήν. Δίκας μὲν οἷν ἀξίας "5 δεδωκότες τὸ δίκαιον χηρύττουσ: τοῦ Θεοῦ" οὕτω δὲ ῥᾷστα χαταναλωθέντες ὑπὸ τῶν θτιρίων τὴν ποῦ Θεοῦ σοφίαν ὑποδειχνύουσι, καὶ διδάτχουτο ἅπαντας, ὡς οὐκ ὁ τῶν λεόντων χόρος,, ἀλλ᾽ ὁ περὶ τὸν Θεὸν τοῦ Δανιὴλ πόθος, τῆς τῶν λεόντων αὖτὸν "ΚΙ λύμης ἀπέφηνε κρείττονα. Ταῦτα θεασάμενος,
kg΄. e Tote ho basileus, phēsi, poly ēgathynthē ep᾽ autǭ, kai ton Daniēl eipen anenenchai ek tou chachchon. » Pericharēs gar" genomenos, kai thymēdias anapleōs, hate dē kai tou Theou tēn dynamin gnous, kai tou agapōmenou tēn sōtērian mathōn, paranticha hauton ek tou lakkou anenechthēnai prosetax:. Eita theasamenos auton sōon kai errhōmenon, kei oudemian eschēkota diaphthoran ek tēs tōn leontōn prostholēs, tous tou Daniēl katēgorous tois leousi syn tois huiesi kai gynaixi diphēnai", « Kai ouk ephthasan, phēsin", eis to edaphos tou 'lakkou, heōs hou ekyrieusan hautōn hoi leontes, kai panta ta osta hautōn eleptynan. n» Kai touto gar" ( tēs theias ergon dikaiosynēs te kai sophias. Hina gϑo mē legōsin, hōs dia plēsmonēn kai choron ei leontes apeichonto tou Daniēl, kai smichrynōsi tǭ phthonǭ to genomenon thauma, emdlēthentes tyrēsan tę̄ tōn leontōn ōmotēti " exērpazon gar autous katapheromenous hoi leontes, kai mēdepō tous chalōmenous eis gēn ephichnoumeuous hod ex hautou tou aeros lamoanontes epoiounto trophēn. Dikas men hoin axias "5 dedōkotes to dikaion chēryttous: tou Theou" houtō de rhąsta chatanalōthentes hypo tōn thtiriōn tēn pou Theou sophian hypodeichnyousi, kai didatchouto hapantas, hōs ouk ho tōn leontōn choros,, all᾽ ho peri ton Theon tou Daniēl pothos, tēs tōn leontōn auton "KI lymēs apephēne kreittona. Tauta theasamenos,
"Then the king," it says, "was very glad over him, and ordered Daniel to be brought up out of the den." For he was overjoyed and full of delight, since he had come to know the power of God and learned of the deliverance of the one he loved; he immediately ordered him brought up from the den. Then, seeing him safe and sound, with no injury at all from the lions' attack, he had Daniel's accusers thrown to the lions with their sons and wives. "And they had not reached the floor of the den," it says, "before the lions overpowered them and crushed all their bones." This too was the work of divine justice and wisdom. So that they might not say that the lions spared Daniel because they were full and sated, and so belittle the miracle out of envy, they were thrown in and met the savagery of the lions: the lions snatched them as they were let down, and before those being lowered reached the ground, seized them out of the very air and made a meal of them. Paying the penalty they deserved, they proclaim God's justice; and being so easily consumed by the beasts, they display God's wisdom and teach everyone that it was not the lions' fullness but Daniel's love for God that made him stronger than the lions' harm. Seeing this,
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χε΄, « Δαρεῖος ὁ βασιλεὺς ἔγραψε πᾶσι τοῖς λαοῖ;, φυλαῖς, γλώσσαις, τοῖς οἰκοῦσιν ἐν πάσῃ, τῇ γῇ.» ᾿Ανόσιον ἡγησάμενος τοσαύτην κρύψαι θαυματουργίαν, καὶ μὴ πάντας ἀνθρώπους κοινωνοὺς τῆς εὖσεθ:ίας λαθεῖν. Γράφει τοίνυν οὕτως - ε Εἐρὲνε ὑμῖν πληθυνθείη" » τουτέστι, Γένοιτο ὑμᾶς δια τὸς εἰρήνης ἀπολαύειν. ἕοικε δὲ τοῦτο τῇ παρ᾽ ἡμῶν γινομένῃ "δ προσηγορίᾳ" καὶ γὰρ ἡμεῖς ἐπ:στέλλοντες προγράφειν εἰώθαμεν τό: Ἐν Κυρίῳ
che΄, « Dareios ho basileus egrapse pasi tois laoi?, phylais, glōssais, tois oikousin en pasę̄, tę̄ gę̄.» ᾿Anosion hēgēsamenos tosautēn krypsai thaumatourgian, kai mē pantas anthrōpous koinōnous tēs euseth:ias lathein. Graphei toinyn houtōs - e Eerene hymin plēthyntheiē" » toutesti, Genoito hymas dia tos eirēnēs apolauein. heoike de touto tę̄ par᾽ hēmōn ginomenę̄ "d prosēgorią" kai gar hēmeis ep:stellontes prographein eiōthamen to: En Kyriǭ
"King Darius wrote to all the peoples, tribes, and languages dwelling in all the earth." He thought it unholy to hide so great a miracle and not to make all people share in piety. So he writes thus: "May your peace be multiplied," that is, "May you enjoy peace continually." This resembles the greeting we use; for we too, when we write letters, are accustomed to put at the head, "In the Lord …"
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κς΄. ε« Ἐκ προσώπου μου " ἐτέθη δόγμα ἐν πάσῃ ἀρχῇ τῆς βασιλεία; μου, εἶναι πάντας " τρέμοντας καὶ φοθουμένους ἀπὸ προσώπου τοῦ Θεοῦ Δανιήλ. » Βούλομαι, φησὶ, πάντας ἀνθρώπους τοὺς ὑπὸ τὴν ἐμὴν τελοῦντας ἐξουσίαν δ', τὸν τοῦ Δανιὴλ προσκυνεῖν Θεὸν, καὶ μὴ ἁπλῶς καὶ ὡς ἔτυχεν, ἀλλὰ μετὰ δέους καὶ φρίκης ποοσφέρειν αὐτῷ τὴν προσκύνησιν. Καὶ τὸ» αἰτίαν ἐπάγει, καί φησιν" ε Ὅτι αὐτός ἐστ: Θεὸς ζῶν, καὶ μένων εἰς τοὺς αἰῶνας. ν Διαρκὴς γάρ ἔστι, καὶ τροπὴν οὐδεμίαν δεχόμενος, καὶ ἀεὶ ὡσαύτως ἔχει, καὶ εἰς τοὺς αἰῶνα: διαμένει. Τούτοις ἐπάγει" « Καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται͵ καὶ ἡ χυρΞία αὐτοῦ ἕως τέλους. (κζ'.) ᾿Αντιλαμθά. νεται, καὶ ῥύεται.» Εἰσαεὶ δὲ, φησὶ, διαμένει, καὶ βασιλείαν ἔχων ἀνώλεθρον, καὶ δεσποτείαν τέλος οὐ αὑτὸν πεπιστευκότας. ε Καὶ σημεῖα δὲ ποιεῖ ἐν τῷ οὐρανῷ 4“, καὶ ἐπὶ τῆς γῆς.» Ἔστι δὲ ἰδεῖν αὐτοῦ πὰς θαυματουργίας, τάς τε ἐν τῷ οὐρανῷ γινομένας, καὶ τὰς ἐπὶ τῆς γῆς, δι ὧν τὴν ἑαυτοῦ δείκνυσι δύναμιν, Ταύτην ἡμὶν 65. καὶ ἐπὶ τοῦ παρόντος ὑπέδειξεν" ε ᾿Βξείλατο γὰρ, φησὶ, τὸν Δανιὴλ ἐκ στόματος τῶν λεόντων, » καὶ τῶν λιμῷ καὶ θυμῷ τεθηγμένων θηρίων ἀπέφηνε κρείττονα. Ἢ μὲν οὖν ἐπιστολὴ ταῦτα τὴν οἰκουμένην δεδίδαχε. Τὸ δὲ τοῦ διηγήματος τέλος περιέχει, ὅτι χατηύθυνε Δανιὴλ ἐν τῇ βασιλείᾳ Δαρείγυ καὶ ἐν τῇ βασιλείᾳ Κύρου τοῦ Πέρτου" ουτέστιν, ἐν ἑκατέρᾳ βασιλείᾳ διαλάμπων διετέλεσε, καὶ ἐν πᾶσι διαπρέπων. Ἡμᾶς δὲ προσήκει τῆς εὐσεδείας μεμαθηκότας τὴν δύναμιν, ταύτην προχιρεῖσθαι, καὶ πάντων αὐτὴν προτιθέναι, καὶ μηδεμιᾷ περιστάσει παραχωρεῖν" ἀλλὰ κἂν ἅπαντες ἄνθρωποι κατὰ ταὐτὸν καθ᾽ ἡμῶν διὰ ταύτην στρατεύωσι, δέχεσθαι προθύμως τὴν προσβολὴν τῇ ταύτης δυνάμει θαῤῥοῦντας. Οὕτω γὰρ καὶ τῶν μακαρίων ἀποστόλων ὁ χορὸς, ἀπὸ πάσης, ὡς ἔπος εἰπεῖν, τῆς οἰκουμένης Βίους ὑπηκόους ἐποιήσατο, Οὕτως ὁ μακάριος Δανιῆλ, ὑπὸ τοσούτων σατραπῶν καὶ ταχτιχῶν καὶ ἡνίχα δὲ 5" οἱ δυσμενεῖς νενικηκέναι φήθησαν, ἔχοντες παραδείγματα, εἰλικρινῇ τὴν περὶ τὸν Θεὸν Ὁ φυλάξωμεν εὔνοιαν, ἵνα τῆς παρ᾽ αὐτοῦ ῥοπῆς διηνεκῶς ἀπολαύσωμεν' ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἴησοῦ Χριστοῦ, μεθ’ οὗ τῷ Πατρὶ ἢ δόξα, σὺν τῷ ἁγίῳ 55 Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
ks΄. e« Ek prosōpou mou " etethē dogma en pasę̄ archę̄ tēs basileia? mou, einai pantas " tremontas kai phothoumenous apo prosōpou tou Theou Daniēl. » Boulomai, phēsi, pantas anthrōpous tous hypo tēn emēn telountas exousian d', ton tou Daniēl proskynein Theon, kai mē haplōs kai hōs etychen, alla meta deous kai phrikēs poospherein autǭ tēn proskynēsin. Kai to» aitian epagei, kai phēsin" e Hoti autos est: Theos zōn, kai menōn eis tous aiōnas. n Diarkēs gar esti, kai tropēn oudemian dechomenos, kai aei hōsautōs echei, kai eis tous aiōna: diamenei. Toutois epagei" « Kai hē basileia autou ou diaphtharēsetai͵ kai hē chyrXia autou heōs telous. (kz'.) ᾿Antilamtha. netai, kai rhyetai.» Eisaei de, phēsi, diamenei, kai basileian echōn anōlethron, kai despoteian telos ou hauton pepisteukotas. e Kai sēmeia de poiei en tǭ ouranǭ 4“, kai epi tēs gēs.» Esti de idein autou pas thaumatourgias, tas te en tǭ ouranǭ ginomenas, kai tas epi tēs gēs, di hōn tēn heautou deiknysi dynamin, Tautēn hēmin 65. kai epi tou parontos hypedeixen" e ᾿Bxeilato gar, phēsi, ton Daniēl ek stomatos tōn leontōn, » kai tōn limǭ kai thymǭ tethēgmenōn thēriōn apephēne kreittona. Ē men oun epistolē tauta tēn oikoumenēn dedidache. To de tou diēgēmatos telos periechei, hoti chatēuthyne Daniēl en tę̄ basileią Dareigy kai en tę̄ basileią Kyrou tou Pertou" outestin, en hekaterą basileią dialampōn dietelese, kai en pasi diaprepōn. Hēmas de prosēkei tēs eusedeias memathēkotas tēn dynamin, tautēn prochireisthai, kai pantōn autēn protithenai, kai mēdemią peristasei parachōrein" alla kan hapantes anthrōpoi kata tauton kath᾽ hēmōn dia tautēn strateuōsi, dechesthai prothymōs tēn prosbolēn tę̄ tautēs dynamei tharrhountas. Houtō gar kai tōn makariōn apostolōn ho choros, apo pasēs, hōs epos eipein, tēs oikoumenēs Bious hypēkoous epoiēsato, Houtōs ho makarios Daniēl, hypo tosoutōn satrapōn kai tachtichōn kai hēnicha de 5" hoi dysmeneis nenikēkenai phēthēsan, echontes paradeigmata, eilikrinę̄ tēn peri ton Theon Ho phylaxōmen eunoian, hina tēs par᾽ autou rhopēs diēnekōs apolausōmen' hēs genoito pantas hēmas epitychein, chariti kai philanthrōpią tou Kyriou hēmōn Iēsou Christou, meth’ hou tǭ Patri ē doxa, syn tǭ hagiǭ 55 Pneumati, eis tous aiōnas tōn aiōnōn. ᾿Amēn.
"From my presence a decree has been made in every dominion of my kingdom, that all men tremble and fear before the God of Daniel." I wish, he says, that all people under my authority worship the God of Daniel, and not lightly or carelessly, but offer him worship with awe and trembling. And he adds the reason, saying, "For he is the living God, enduring forever." For he is everlasting, admits no change at all, is always the same, and remains forever. To this he adds, "And his kingdom shall not be destroyed, and his dominion is to the end. He helps and delivers." He remains forever, he says, having an indestructible kingdom and a lordship that has no end … those who have believed in him. "And he works signs in heaven and on earth." One can see his wonders, both those done in heaven and those on earth, through which he shows his own power. This power he has shown us at present too: "For he delivered Daniel," he says, "from the mouth of the lions," and made him stronger than beasts whetted by hunger and rage. This is what the letter taught the world. The end of the story says that Daniel prospered in the reign of Darius and in the reign of Cyrus the Persian; that is, he continued shining in both reigns and distinguished in everything. It is fitting for us, who have learned the power of piety, to choose it and put it before everything, and to give way to no circumstance; even if all people together should make war on us because of it, we should meet the attack readily, trusting in its power. So the choir of the blessed apostles made the lives of practically the whole world obedient. So blessed Daniel, by so many satraps and officers … and when his enemies thought they had won … Having these examples, let us keep our goodwill toward God sincere, so that we may continually enjoy his help; which may we all obtain, by the grace and loving-kindness of our Lord Jesus Christ, with whom be glory to the Father, with the Holy Spirit, to the ages of ages. Amen.
Chapter 7
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α΄. « Ἐν τῷ πρώτῳ ἔτει Βαλτάταρ, τοῦ βασιλέως Χαλδαίων, Δανιὴλ ἐνύπνιον εἶδε, καὶ ἡ ὕρασις “᾽ τῆς κεφαλῆς αὐτοῦ ἐπὶ τῆς κοίτης αὐτοῦ, καὶ τὸ ἐνὑπνιον ἔγραψε 57.ν Μέχρι μὲν 55 τούτων τῶν λόγων ὁ μακάριος Δανιὴλ ἰστοριχώτερον τὴν προφητείαν συνέγραψε. Πρῶτον μὲν γὰρ εὐθὺς ἀρξάμενος τὰ δαξε προστέθεικε δὲ καὶ ὅσης παρὰ τοῦ Θεοῦ τῶν ἔλων κηδεμονίας ἀπήλαυσαν. Ἔπειτα διηγήσατο, ἡλίκας ὁ Ναδουχοδονόσορ τῆς «ὠμότητός τε καὶ ἀλαζονείας ἔδωκε δίκας " μετὰ ταῦτα οἵαν ὁ Βαλτάσαρ ἕτισε τιμωρίαν. τῶν ἱερῶν καταφρονήσας σκευῶν. Τούτου δὲ θείᾳ πληγῇ καταλυθέντος, καὶ εἰς Μήδους τῆς βασιλείας μετατεθείσης, τὰ καθ᾽ ἑαυτὸν καὶ τὸν Δαρεῖον συνέγραψε, διδάξας, ὅπως μὲν ἐκεῖνος περὶ αὐτὸν διετέθη, οἵας δὲ αὐτὸς ὑπομείνας ἐπιδουλὰς ὑπό τε τῶν στρατηγῶν καὶ τῶν σατραπῶν, τῆς θείας ἔτυχεν ἀντιλήψεως. Ταῦτα οἱονεὶ συγγραφιχῶς “ διηγησάμενος, ἄρχεται λοιπὸν διδάσκειν, ἃς διὰ τῶν ἀποκαλύψεων ἐδιδάχθη προῤῥήσεις. Καὶ πρῶτον μὲν τίθησι τὴν τῶν τεττάρων θηρίων ἀποκάλυψιν, σφόδρα ἐοικυῖαν τῷ τοῦ Ναδουχοδονόσορ Καὶ γὰρ ἐκεῖνο: ἐν εἰκόνι μιᾷ τέτταρας ἐθεάσατο ὕλας, καὶ οὗτος ἀπὸ θαλάττης μιᾶς τέτταρα ἀνιόντα θηρία. ᾿Αλλ᾽ ἵνα μὴ δὶς 19 τὰ αὑτὰ λέγειν ἀναγχασθῶμεν, τῆς κατὰ μέρος ἑρμηνείας ἀρξώμεθα σαφέστερον γὰρ ἐκεῖθεν τοῦτο δειχθήσεται "". « Ἐν τῷ πρώτῳ ἕτει Βαλτάσαρ, βασιλέως Χαλδαίων, λανιὴλ ἐνύπνιον εἶδε, καὶ αἱ ὁράσεις τῆς κεφαλῆς αὐτοῦ ἐπὶ τῆς κοίτης αὐτοῦ.» Τουτέστι, καθεύδων τὴνδξ τὴν ἀποκάλυψιν ἐθεάσατο' ἐπειδὴ γὰρ μέλλει καὶ ἃ μεθ᾽ ἡμέραν εἶδε συγγράφειν, εἰκότως ἡμᾶς διδάσκει, τίνα μὲν ὄνχρ εἶδε, τίνα δὲ ὕπαρ. « Καὶ τὸ ἐνύπνιον, φησὶν, ἔγραψεν.» Οὐ γὰρ ἠνέσχετο κρύψαι τὰ θεόθεν αὐτῷ δειχθέντα, ἀλλ᾽ εἰς ὠφέλειαν ἀπάνπων συνέγραψεν. ε ᾿Αρχὴ δ λόγων αὐτοῦ. Καὶ ἀποκριθεὶς εἶπε 1".» Τουτέστιν, ἤρξατο 75 τῆς διηγήσεως οὕτως"
a΄. « En tǭ prōtǭ etei Baltatar, tou basileōs Chaldaiōn, Daniēl enypnion eide, kai hē hyrasis “᾽ tēs kephalēs autou epi tēs koitēs autou, kai to enypnion egrapse 57.n Mechri men 55 toutōn tōn logōn ho makarios Daniēl istorichōteron tēn prophēteian synegrapse. Prōton men gar euthys arxamenos ta daxe prostetheike de kai hosēs para tou Theou tōn elōn kēdemonias apēlausan. Epeita diēgēsato, hēlikas ho Nadouchodonosor tēs «ōmotētos te kai alazoneias edōke dikas " meta tauta hoian ho Baltasar hetise timōrian. tōn hierōn kataphronēsas skeuōn. Toutou de theią plēgę̄ katalythentos, kai eis Mēdous tēs basileias metatetheisēs, ta kath᾽ heauton kai ton Dareion synegrapse, didaxas, hopōs men ekeinos peri auton dietethē, hoias de autos hypomeinas epidoulas hypo te tōn stratēgōn kai tōn satrapōn, tēs theias etychen antilēpseōs. Tauta hoionei syngraphichōs “ diēgēsamenos, archetai loipon didaskein, has dia tōn apokalypseōn edidachthē prorrhēseis. Kai prōton men tithēsi tēn tōn tettarōn thēriōn apokalypsin, sphodra eoikuian tǭ tou Nadouchodonosor Kai gar ekeino: en eikoni mią tettaras etheasato hylas, kai houtos apo thalattēs mias tettara anionta thēria. ᾿All᾽ hina mē dis 19 ta hauta legein ananchasthōmen, tēs kata meros hermēneias arxōmetha saphesteron gar ekeithen touto deichthēsetai "". « En tǭ prōtǭ hetei Baltasar, basileōs Chaldaiōn, laniēl enypnion eide, kai hai horaseis tēs kephalēs autou epi tēs koitēs autou.» Toutesti, katheudōn tēndx tēn apokalypsin etheasato' epeidē gar mellei kai ha meth᾽ hēmeran eide syngraphein, eikotōs hēmas didaskei, tina men onchr eide, tina de hypar. « Kai to enypnion, phēsin, egrapsen.» Ou gar ēnescheto krypsai ta theothen autǭ deichthenta, all᾽ eis ōpheleian apanpōn synegrapsen. e ᾿Archē d logōn autou. Kai apokritheis eipe 1".» Toutestin, ērxato 75 tēs diēgēseōs houtōs"
"In the first year of Belshazzar, king of the Chaldeans, Daniel saw a dream, and the vision of his head upon his bed, and he wrote down the dream." Up to these words blessed Daniel wrote his prophecy rather in the manner of history. First, beginning at once, he related … and he added how much care from the God of all they enjoyed. Next he told what a penalty Nebuchadnezzar paid for his cruelty and arrogance; after that, what punishment Belshazzar suffered for despising the sacred vessels. When Belshazzar had been destroyed by a blow from God and the kingdom had passed to the Medes, he wrote the events concerning himself and Darius, teaching how that king was disposed toward him, and what plots he endured from the generals and satraps, and how he received God's help. Having narrated these things in the manner of a historian, he now begins to teach the predictions he was taught through revelations. First he sets down the revelation of the four beasts, which closely resembles Nebuchadnezzar's dream: for as that king saw four materials in one image, so this man saw four beasts coming up out of one sea. But so that we may not be forced to say the same things twice, let us begin the detailed interpretation, for this will be shown more clearly from there. "In the first year of Belshazzar, king of the Chaldeans, Daniel saw a dream, and the visions of his head upon his bed"; that is, he saw this revelation while sleeping. Since he is going to record also what he saw by day, he rightly teaches us which things he saw in a dream and which awake. "And he wrote down the dream," it says. For he could not bear to hide what God had shown him, but wrote it down for the benefit of all. "The beginning of his words. And he answered and said"; that is, he began his account thus:
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Β΄, γ΄. « Καὶ 16 ἐγὼ Δανιὴλ ἐθεώρουν ἐν ὁράσε: μου τῆς νυκτὸς, καὶ ἰδοὺ οἱ τέσσαρες ἄνεμοι τοῦ οὐρανοῦ προσέθαλον εἰς τὴν θάλασσαν τὴν μεγάλην. Καὶ τέσσαρα θηρία μεγάλα ἀνέδαινον ἐκ τῆς θαλάτσῆς, διαφέροντα ἀλλήλων.» Ὁ μὲν οὖν Ναδουχοδονύἵν πραγμάτων τὸ μάταιον, καὶ ὅτι σχήμστα μᾶλλόν εἰσιν "7, ἦ φησιν ὁ θεῖος ᾿Απόστολος, ἀλλ᾽ οὐ πράγματα" οὐδὲν γὰρ αὑτῶν μόνιμον, οὐδὲ βέθαιον, ἀλλὰ πάντα διαῤῥεῖ καὶ φθείρεται καὶ μαραίνετα!" ὁ δὲ μακάριος Δανιὴλ θάλασσαν βλέπει, τοῦ παρόντος βίου τὰ κύματα διδασκόμενος. Ἐπειδὴ γὰρ τὴν ξένην ἰδεῖν 78. ἠναγκάζετο δορυάλωτος γενόμενος Τὸ, ἀναγκαίως τοῦ βίου τὸν κλύδωνα καὶ χειμῶνα διδά-.. σχεται. Καὶ ὁ μὲν βασιλεὺς, ὡς μέγα φρονῶν ε ἐπὶ χρυσῷ καὶ ἀργύρῳ, καὶ χαλκῷ, καὶ σιδήρῳ, » διὰ τούτων λαμόάνε: 39 τὰ τῶν βασιλειῶν 5' αἰνίγματα, καὶ τὰς τῶν βασιλέων μανθάνει διαδοχὰ;, καὶ διδά σχετα! μὴ μεγάλα φρονεῖν ἐπὶ τῇ βασιλείᾳ ὀξύῤῥοπον ἐχούσῃ μεταθολήν. Ὃ δὲ προφήτης, ἅτε δὴ τῶν ὑλῶν ἐχείνων καταφρονῶν, « τέσσαρα θηρία » βλέπει, διδασκόμενος, ὡ; αὲ φοδεραὶ αὗται βασιλεῖαι, αἱ πάντας ἀνθρώπους 55 δεδιττόμεναι, τέλος λήψονται καὶ αὖται, μία δὲ μόνη ἡ ἀτελεύτητος μένει δ" βασιλεία, ἣν τοῖς ἁγίοις ηὐτρέπισεν ὁ τῶν ἁγίων θεός. Θάϊλατταν᾽' τοίνυν καλεῖ τὸν βίον, ἅτε δὴ μυρίας; ἔχοντα τρικυμίας, ἀνέμους δὲ ταύτῃ πρησθάλλονταξ, τὰς τῶν πραγμάτων μεταθολάξ. Καθάπερ γὰρ νότου μὲν πνέοντος ἐπὶ τὸ ἀρχτῷον μέρος διατρέχει τὰ χώματα, βορέου δὲ κινοῦντος τὴν θάλασσαν, πάλιν "' τὸ ῥόθιον ἐπὶ τὸ νότιον μέρος ὠθεῖται " οὔτως, ἡνίχα μὲν ᾿Ασσύριοι χατεῖχον τῆς οἰκουμένης τοὺς οἴακας-. πρὺς ἑαυτοὺς ἅπαντας εἶλκον τοὺς ὑπηχόρυς" μεταθάτη: δὲ τῆς βασιλείας: εἰς Πέρσας, μετἐόη παραυτίκα καὶ τῶν ὑπηκόων πρὸς ἐκείνους ὁ δρόμος. Μακεδόνων δὲ πάλιν τὰ σκῆπτρα λαβόντων, ἀφέντες ἅπαντες δ᾽ ἐκείνους οἷς ὑπήκουον πρότερον, τούτυις προσέφερον τὸν συνήθη δασμόν. Ἐπειδὴ δὲ Ῥωμαῖοι τὸ κατὰ πάντων ἀνεδήσαντο κράτος, εἰς τὴν ἑσπέραν συντρέχουσιν ἅπαντες, Μακεδόνων οὗδένα ποιούμενοι λόγον" τοῖς γὰρ ὑπηκόοις καὶ αὐτοὶ ευνηρίθμηνται. Εἰκότως τοίνυν τὰς τῶν πραγμάτων εταθολὰ: ἀνέμοις ἀπείχασεν, οἵ νῦν μὲν ὧδε, νῦν ὃὲ ἐχεῖτε τῆς θαλάττης ὠθοῦσι τὰ κύματα. Τούτου ὃξ χάριν καὶ 57 τῶν τεσσάρων ἐμνημόνευσεν ἀνέἀων, ἐπειδὴ καὶ τέσσαρες γεγόνασι βασιλειῶν 88 διαδηυκαί, Διδάσκει δὲ ἡμᾶς, καὶ ὁποίαν πρὸς ἄλληλα εἶχε τὰ θηρία διαφοράν. δ, « Τὸ πρῶτον γὰρ, φησὶν, ὡσεὶ λέαινα, καὶ πτερὰ αὐτῇ δ᾽ ὡσεὶ ἀετοῦ - ἐθεώρουν 35 ἕως οὗ ἐξἐτίλη τὰ πτερὰ αὐτῆς, καὶ ἐξήρθη ἀπὸ τῇς γῆς, καὶ ἐπὶ ποδῶν ἀνθρώπου ἑστάθτ,, καὶ καρδία ἀνθρώπου ἐδόθη αὐτῇ.» Τὴν ᾿ΑΛσσυρίων βασιλείαν 5', εἴτ᾽ οὖν Χαλδαίων, αὑτὴ γὰρ πρώτη τοῦ πλείστου τῆς οἱκουμένης ἐκράτησε, διὰ τῆς λεαίνης ἡνίξατο 5" βασιλικὸν γὰρ τὸ ζῶον, καὶ ε τὰ πτερὰ ἀετῷ ἑοιχένα!» φησί 35: καὶ γὰρ τοῦτο τὸ ζῶον τῶν πτηνῶν ἀπάντων κρατεῖ. Ὥσπερ ποίνυν καὶ τῆς εἰκόνος ἐκείνης ὁ Ναθουχοδονόσορ τὴν κεφαλὴν ἔφη τεθε σθαι χρυσῆν᾽ ἑρμηνεύων δὲ ὁ θειότατος Δανιὴλ ὕφη᾽ « Ἡ κεφαλὴ ἡ χρυσῇ σὺ εἶ,. βασιλεῦ " » οὕτω χἀνταῦϊα πῶν θηρίων τὸ κράτιστον ἐπὶ τῆς πρώτης τέθεικε βασιλείας, οὐκ ἰσχὺν αὐτῇ πλείονα προσμαρτυρῶν, ἀλλ᾽ ὡς; πρώτην τιμιωτέραν ἀποφαίνων. ᾿Αλλ' ὅμως εἴδεν, ὡς « ἐξετίμη αὐτῆς τὰ πτερά" » τουτέστι, γυμνὴ τῶν ὑπηκόων ἁπάντων ἐγένετο, καὶ τῆς προτέρας ἐστερήθη δυνάμεως. « Καὶ ἐξήρθη, φησὶ, ἀπὸ τῆς γῆφ᾽ » ἀντὶ τοῦ, βασιλεύειν ἐπαύσατο. « Καὶ ἐπὶ ποδῶν, φησὶν ΄, ἀνθρώπου ἐστάθη. » Ἴση, φησὶ, τοῖς ὑπηκόοις ἐγένετο. « Καὶ που ἐδόθη αὐτῇ.» Μεμάθηκε, φησὶ, διὰ τῆς πείρας ἀνθρώπινα φρονεῖν, καὶ μὴ ὑπερδαίνειν τῇ φαντατίᾳ «ἧς διανοίας τὰ μέτρα τῆς φύσεως " ἐπειδὴ γὰρ, 8 ἡνίχα τὰ τῆς βασιλείας χατεῖχον πηδάλιχ, τύφον ἑνόσουν καὶ ἀλαζονείας ἀμετρίαν" διὸ καὶ ὁ μαχάρος Ἡταῖΐῖας φησίν᾽ ε« Ἐπάξει 57 ὁ Θεὸς ἐπὶ τὸν γοῦν τὸν μέγαν τὸν ἄρχοντα τῶν ᾿Ασσυρίων᾽ » εἰκότως καὶ τὴν τῶν πραγμάτων μεταθολὴν τῇ πείρᾳ μαθόντες καὶ τῆς εὐημερίας τὸ σφαλερὸν, ἀνθρώπινα "5 φρονοῦσι, καὶ ἑαυτοὺς γινώσκουσι, καὶ καρδίαν ἀνθρωπίνην ἐκτήσαντο, Οὕτω μὲν οὖν τὰ περὶ τοῦ πρώτου διηγήσατο θηρίου. Ἐπάγει ἢ δέ "
B΄, g΄. « Kai 16 egō Daniēl etheōroun en horase: mou tēs nyktos, kai idou hoi tessares anemoi tou ouranou prosethalon eis tēn thalassan tēn megalēn. Kai tessara thēria megala anedainon ek tēs thalatsēs, diapheronta allēlōn.» Ho men oun Nadouchodonuin pragmatōn to mataion, kai hoti schēmsta mallon eisin "7, ē phēsin ho theios ᾿Apostolos, all᾽ ou pragmata" ouden gar hautōn monimon, oude bethaion, alla panta diarrhei kai phtheiretai kai maraineta!" ho de makarios Daniēl thalassan blepei, tou parontos biou ta kymata didaskomenos. Epeidē gar tēn xenēn idein 78. ēnankazeto doryalōtos genomenos To, anankaiōs tou biou ton klydōna kai cheimōna dida-.. schetai. Kai ho men basileus, hōs mega phronōn e epi chrysǭ kai argyrǭ, kai chalkǭ, kai sidērǭ, » dia toutōn lamoane: 39 ta tōn basileiōn 5' ainigmata, kai tas tōn basileōn manthanei diadocha?, kai dida scheta! mē megala phronein epi tę̄ basileią oxyrrhopon echousę̄ metatholēn. Ho de prophētēs, hate dē tōn hylōn echeinōn kataphronōn, « tessara thēria » blepei, didaskomenos, hō? ae phoderai hautai basileiai, hai pantas anthrōpous 55 dedittomenai, telos lēpsontai kai autai, mia de monē hē ateleutētos menei d" basileia, hēn tois hagiois ēutrepisen ho tōn hagiōn theos. Thaïlattan᾽' toinyn kalei ton bion, hate dē myrias? echonta trikymias, anemous de tautę̄ prēsthallontax, tas tōn pragmatōn metatholax. Kathaper gar notou men pneontos epi to archtǭon meros diatrechei ta chōmata, boreou de kinountos tēn thalassan, palin "' to rhothion epi to notion meros ōtheitai " outōs, hēnicha men ᾿Assyrioi chateichon tēs oikoumenēs tous oiakas-. prys heautous hapantas eilkon tous hypēchorys" metathatē: de tēs basileias: eis Persas, meteoē parautika kai tōn hypēkoōn pros ekeinous ho dromos. Makedonōn de palin ta skēptra labontōn, aphentes hapantes d᾽ ekeinous hois hypēkouon proteron, toutuis prosepheron ton synēthē dasmon. Epeidē de Rhōmaioi to kata pantōn anedēsanto kratos, eis tēn hesperan syntrechousin hapantes, Makedonōn houdena poioumenoi logon" tois gar hypēkoois kai autoi eunērithmēntai. Eikotōs toinyn tas tōn pragmatōn etathola: anemois apeichasen, hoi nyn men hōde, nyn hoe echeite tēs thalattēs ōthousi ta kymata. Toutou hox charin kai 57 tōn tessarōn emnēmoneusen aneaōn, epeidē kai tessares gegonasi basileiōn 88 diadēukai, Didaskei de hēmas, kai hopoian pros allēla eiche ta thēria diaphoran. d, « To prōton gar, phēsin, hōsei leaina, kai ptera autę̄ d᾽ hōsei aetou - etheōroun 35 heōs hou exetilē ta ptera autēs, kai exērthē apo tę̄s gēs, kai epi podōn anthrōpou hestatht,, kai kardia anthrōpou edothē autę̄.» Tēn ᾿ALssyriōn basileian 5', eit᾽ oun Chaldaiōn, hautē gar prōtē tou pleistou tēs hoikoumenēs ekratēse, dia tēs leainēs hēnixato 5" basilikon gar to zōon, kai e ta ptera aetǭ heoichena!» phēsi 35: kai gar touto to zōon tōn ptēnōn apantōn kratei. Hōsper poinyn kai tēs eikonos ekeinēs ho Nathouchodonosor tēn kephalēn ephē tethe sthai chrysēn᾽ hermēneuōn de ho theiotatos Daniēl hyphē᾽ « Hē kephalē hē chrysę̄ sy ei,. basileu " » houtō chantauïa pōn thēriōn to kratiston epi tēs prōtēs tetheike basileias, ouk ischyn autę̄ pleiona prosmartyrōn, all᾽ hōs? prōtēn timiōteran apophainōn. ᾿All' homōs eiden, hōs « exetimē autēs ta ptera" » toutesti, gymnē tōn hypēkoōn hapantōn egeneto, kai tēs proteras esterēthē dynameōs. « Kai exērthē, phēsi, apo tēs gēph᾽ » anti tou, basileuein epausato. « Kai epi podōn, phēsin ΄, anthrōpou estathē. » Isē, phēsi, tois hypēkoois egeneto. « Kai pou edothē autę̄.» Memathēke, phēsi, dia tēs peiras anthrōpina phronein, kai mē hyperdainein tę̄ phantatią «hēs dianoias ta metra tēs physeōs " epeidē gar, 8 hēnicha ta tēs basileias chateichon pēdalich, typhon henosoun kai alazoneias ametrian" dio kai ho macharos Hētaiïias phēsin᾽ e« Epaxei 57 ho Theos epi ton goun ton megan ton archonta tōn ᾿Assyriōn᾽ » eikotōs kai tēn tōn pragmatōn metatholēn tę̄ peirą mathontes kai tēs euēmerias to sphaleron, anthrōpina "5 phronousi, kai heautous ginōskousi, kai kardian anthrōpinēn ektēsanto, Houtō men oun ta peri tou prōtou diēgēsato thēriou. Epagei ē de "
"And I, Daniel, was watching in my vision of the night, and behold, the four winds of heaven burst upon the great sea; and four great beasts came up out of the sea, different from one another." Now Nebuchadnezzar … the emptiness of affairs, and that they are rather appearances, as the divine Apostle says, and not realities; for nothing in them is lasting or secure, but all things flow away, decay, and wither. Blessed Daniel sees a sea, being taught the waves of the present life. For since, having become a prisoner of war, he was forced to see a foreign land, he is necessarily taught the surge and storm of life. The king, proud as he was "of gold and silver and bronze and iron," receives through these the riddles of the kingdoms, learns the successions of kings, and is taught not to be proud of a kingdom subject to swift change. But the prophet, as one who despised those materials, sees "four beasts," being taught that these fearsome kingdoms that terrify all people will also come to an end, and only one kingdom remains without end, the one which the God of the saints has prepared for the saints. He calls life a sea, then, since it has countless great waves, and the winds that burst upon it are the changes of affairs. For as, when the south wind blows, the billows run to the northern part, and when the north wind stirs the sea, the surge is driven back to the southern part, so when the Assyrians held the helm of the world they drew all their subjects to themselves; but when the kingdom passed to the Persians, the course of the subjects at once turned toward them. Again, when the Macedonians took the scepter, all left those whom they had obeyed before and brought them the customary tribute. And when the Romans bound on themselves power over all, everyone runs together to the west, taking no account of the Macedonians, for they too are counted among the subjects. Rightly, then, he likened the changes of affairs to winds, which drive the waves of the sea now this way, now that. For this reason he mentioned four winds, since there were also four successions of kingdoms. He also teaches us what difference the beasts had from one another. "The first," it says, "was like a lioness, and she had wings like an eagle's. I watched until her wings were plucked off, and she was lifted up from the earth and made to stand on the feet of a man, and a man's heart was given to her." By the lioness he hinted at the kingdom of the Assyrians, or of the Chaldeans, for it was the first to rule most of the world; for the animal is royal. And he says "her wings were like an eagle's," since this creature too rules over all birds. So, as in that image Nebuchadnezzar said the head was set of gold, and the most divine Daniel, interpreting, said, "You, O king, are the head of gold," so here too he has put the strongest of the beasts for the first kingdom, not testifying that it had greater strength, but showing it to be more honored as the first. Yet he saw that "her wings were plucked off"; that is, she was stripped of all her subjects and deprived of her former power. "And she was lifted up," it says, "from the earth," meaning, she ceased to reign. "And she was made to stand," it says, "on the feet of a man"; she became equal, it means, to her subjects. "And [a man's heart] was given to her": she learned by experience, it means, to think human thoughts and not to let the imagination of her mind overstep the measures of nature. For when they held the rudder of the kingdom they suffered from conceit and boundless arrogance; that is why blessed Isaiah says, "God will bring it upon the great mind, the ruler of the Assyrians." Rightly, then, having learned by experience the changeableness of affairs and the slipperiness of prosperity, they think human thoughts, know themselves, and acquired a human heart. So he narrated what concerned the first beast. And he adds:
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ε΄. « Καὶ ἰδοὺ θηρίον ἕτερον ὁ ὅμοιον ἄρκτῳ᾽, καὶ εἰς μέρος ἕν ἐστάθη, καὶ τρία πτερὰ ἐν τῷ στόματι αὐτῆ: ἀναμέσον τῶν ὀδόντων αὑτῆς, καὶ οὕτως ἔλεγον αὐτῇ ᾿Ανάστα ὃ, φάγε σάρκας πολλάς.» Τὴν Ἵερσιχὴν ἐνταῦθα βασιλείαν αἰνίττεται" ἄρχῳ δὲ αὐ τὴν ἐοικέναι φησὶ, διὰ τὸ. τῶν τιμωριῶν ὠμὸν καὶ ἀπηνές. Βαρθάρων γὰρ ἁπάντων ὠμότεροι περὶ τὰς τιμωρίας οἱ Πέρσαι, ἐχδοραῖς χρώμενοι, καὶ τῇ κατὰ μέρος; τῶν μορίων ἐχτομῇ μακρὰς “τὰς κολάσεις μηχανώμενοι, καὶ πικρὸν χκατασχευάζοντες τοῖς κολαζομένοις τὸν θάνατον. Διὰ τοῦτο, φησὶ, καὶ ἔλεγον αὐτῇ" « ᾿Ανάστα, φάγε σάρκας Χολλάς" » οὐκ ἐπιτρέποντες τοῦτο ποιεῖν, ἀλλὰ προλέγοντες τὰ ἐσόμένα, καὶ τὸ ὠμὸν καὶ ἀνήμερον προσμαρτυροῦντες. « Τρία δὲ, φησὶ, πτερὰ ἐν τῷ στόματι αὐτῆς.» Τῶν τριῶν γὰρ τῆς οἰκουμένης τμημάτων ἐκράτησε, τοῦ ἑῴου, καὶ τοῦ βορεέου, καὶ τοῦ νοτίου. Κῦρος μὲν γὰρ, ὁ πρῶτος Περσῶν βασιλεύσας, τὸ Ἑῷον ἅπαν μέχρι τοῦ Ἑλλησπόντου ὑφ᾽ ἑαυτὸν ἐποιήσατο ᾿ Ὦ Καμδύσης δὲ ὁ τούτου παῖς καὶ τὴν Αἴγυπτον ἔχειρώσατο, καὶ Αἰθίοπας ὑπηκόους ἀπέφηνε " Δαρεῖος δὲ ὁ τοῦ" Ὑστάσπου, Σκυθῶν τῶν Νομάδων ἐκράτησεν, οἵ τὸ βόρειον ἔλαχον " μέρος τῆς οἰκουμένη; οἰκεῖν. Ξέρξης δὲ ὁ Δαρείου ἐπεχείοησε μὲν καὶ τὴν Εὐρώπην τοῖς ὑπηκόοις συνάψαι" ναυμαχίᾳ δὲ ἧττηθεὶς ᾿Αθηναίων, αἰσχρῶς ἀνέστρεψε, καὶ τὴν ἀπὸ «ἧς ἀπληστίας τιχτομένην ἔμαθε βλάδην. Τούτου χάριν φησί" ε Τρία πτερὰ ἐν τῷ στόματι αὑτῆς» φέρει. Εἴτε γὰρ τοῦτο, εἴτε ἐκεῖνο τεθείη, διδάσκει ὡς τὰ τρία τιμήματα τῆς οἰκουμένης καρποῦται, καὶ, τὸν πανταχόθεν ὑποδέχεται φόρον. Καλῶς δὲ καὶ τὸ, «ἐν τῷ στόματι αὐτῆς » προστέθειχεν, ἵνα δείξῃ τὴν παρὰ πάντων χορηγουμένην εἰσφοράν. Καὶ ἐπειδὴ οὐ παντάπασιν ἡ βασιλεία αὕτη κατελύθη, ἀλλὰ μοῖράν τινα τῆς προτέρας ἡγεμονίας διέμεινεν ἔχουσα, οὐκ ἔφη μὲν ὑπομεῖναι αὐτὴν ἅπερ ἡ πρὸ αὐτῆς πέπονθε τῶν πτερῶν στερηθεῖσα, « καὶ ἐπὶ ποδῶν ἀνθρώπου σταθεῖσα, καὶ καρδίαν ἀνθρώπου λαθδοῦσα᾽ » εἶπε δὲ αὐτὴν εἰς ἐν στῆναι μέρος. « Εἰς ἂν δὲ, φησὶ “" μέρος ἐστάθη, » τουτέστι, χρατήσασα τῶν τριῶν τῆς οἰκουμένης τμημάτων, ἀπεστερήθη μὲν τοῦ πλείστου, ἑνὸς δὲ μέρους τὴν ἡγεμονίαν χαπέ:γε. Κρατοῦσα γὰρ τῆς ᾿Ασίας πάλαι ἁπάσης, ι καὶ τῆς Λιδύης, ἀπεστερήθη μὲν τῆς Αἰγύπτου καὶ τῆς Αἰϑιοπίας " οὐκέτι δὲ Παλαιστινῶν, καὶ Φοινίκων, καὶ Σύρων κρατεῖ- ἀφήρηται δὲ καὶ τῆς ᾿Ασίας τὴν ἡγεμονίαν, καὶ ὁ Εὔξεινος δὲ Πόντος ἔξω τῶν σχήπτρων γεγένηται" κρατεῖ δὲ μόνης Περσίδος, καὶ Μηδίας, καὶ ᾿Ασσυρίας Ἴ, καὶ τῶν πλησιοχώρων ὀλίγων ἐθνῶν. Διὰ τοῦτό φησιν, ὅτι " « Εἰς ἕν μέρος ἐστάθη.» Ταῦτα καὶ περὶ τοῦ δευτέρου διηγησάμενος θηρίου,
e΄. « Kai idou thērion heteron ho homoion arktǭ᾽, kai eis meros hen estathē, kai tria ptera en tǭ stomati autē: anameson tōn odontōn hautēs, kai houtōs elegon autę̄ ᾿Anasta ho, phage sarkas pollas.» Tēn Hiersichēn entautha basileian ainittetai" archǭ de au tēn eoikenai phēsi, dia to. tōn timōriōn ōmon kai apēnes. Bartharōn gar hapantōn ōmoteroi peri tas timōrias hoi Persai, echdorais chrōmenoi, kai tę̄ kata meros? tōn moriōn echtomę̄ makras “tas kolaseis mēchanōmenoi, kai pikron chkatascheuazontes tois kolazomenois ton thanaton. Dia touto, phēsi, kai elegon autę̄" « ᾿Anasta, phage sarkas Chollas" » ouk epitrepontes touto poiein, alla prolegontes ta esomena, kai to ōmon kai anēmeron prosmartyrountes. « Tria de, phēsi, ptera en tǭ stomati autēs.» Tōn triōn gar tēs oikoumenēs tmēmatōn ekratēse, tou heǭou, kai tou boreeou, kai tou notiou. Kyros men gar, ho prōtos Persōn basileusas, to Heǭon hapan mechri tou Hellēspontou hyph᾽ heauton epoiēsato ᾿ Ō Kamdysēs de ho toutou pais kai tēn Aigypton echeirōsato, kai Aithiopas hypēkoous apephēne " Dareios de ho tou" Hystaspou, Skythōn tōn Nomadōn ekratēsen, hoi to boreion elachon " meros tēs oikoumenē? oikein. Xerxēs de ho Dareiou epecheioēse men kai tēn Eurōpēn tois hypēkoois synapsai" naumachią de hēttētheis ᾿Athēnaiōn, aischrōs anestrepse, kai tēn apo «hēs aplēstias tichtomenēn emathe bladēn. Toutou charin phēsi" e Tria ptera en tǭ stomati hautēs» pherei. Eite gar touto, eite ekeino tetheiē, didaskei hōs ta tria timēmata tēs oikoumenēs karpoutai, kai, ton pantachothen hypodechetai phoron. Kalōs de kai to, «en tǭ stomati autēs » prostetheichen, hina deixę̄ tēn para pantōn chorēgoumenēn eisphoran. Kai epeidē ou pantapasin hē basileia hautē katelythē, alla moiran tina tēs proteras hēgemonias diemeinen echousa, ouk ephē men hypomeinai autēn haper hē pro autēs peponthe tōn pterōn sterētheisa, « kai epi podōn anthrōpou statheisa, kai kardian anthrōpou lathdousa᾽ » eipe de autēn eis en stēnai meros. « Eis an de, phēsi “" meros estathē, » toutesti, chratēsasa tōn triōn tēs oikoumenēs tmēmatōn, apesterēthē men tou pleistou, henos de merous tēn hēgemonian chape:ge. Kratousa gar tēs ᾿Asias palai hapasēs, i kai tēs Lidyēs, apesterēthē men tēs Aigyptou kai tēs Aiϑiopias " ouketi de Palaistinōn, kai Phoinikōn, kai Syrōn kratei- aphērētai de kai tēs ᾿Asias tēn hēgemonian, kai ho Euxeinos de Pontos exō tōn schēptrōn gegenētai" kratei de monēs Persidos, kai Mēdias, kai ᾿Assyrias I, kai tōn plēsiochōrōn oligōn ethnōn. Dia touto phēsin, hoti " « Eis hen meros estathē.» Tauta kai peri tou deuterou diēgēsamenos thēriou,
"And behold, another beast like a bear, and it stood on one side, and three wings were in its mouth between its teeth; and they said thus to it, 'Arise, devour much flesh.'" Here he hints at the Persian kingdom. He says it resembles a bear because of the cruelty and harshness of its punishments. For the Persians are crueler in punishment than all barbarians, flaying people and devising long torments by cutting off the limbs one by one, and making death bitter for those they punish. For this reason, it says, they also said to it, "Arise, devour much flesh," not permitting it to do this, but foretelling what would be and bearing witness to its cruelty and savagery. "And three wings," it says, "were in its mouth." For it ruled three regions of the world, the eastern, the northern, and the southern. Cyrus, the first king of the Persians, brought the whole East as far as the Hellespont under his power; Cambyses his son subdued Egypt and made the Ethiopians subjects; Darius son of Hystaspes conquered the nomad Scythians, whose lot is to inhabit the northern part of the world. Xerxes son of Darius attempted to add Europe to his subjects, but was defeated by the Athenians in a sea battle, returned in disgrace, and learned the harm that greed breeds. For this reason it says, "Three wings in its mouth" … has. For whichever of the two is read, it teaches that it reaped the fruit of the three regions of the world and received tribute from every side. He also added well "in its mouth," to show the contribution supplied by all. And since this kingdom was not entirely destroyed, but continued to hold some part of its former rule, he did not say that it suffered what the one before it suffered, being deprived of its wings, "made to stand on the feet of a man, and receiving a man's heart"; but he said that it stood on one side. "It stood," it says, "on one side"; that is, having ruled the three regions of the world, it was deprived of the greater part and kept the rule of one part. For having once ruled all Asia and Libya, it was deprived of Egypt and Ethiopia; it no longer rules the Palestinians, Phoenicians, and Syrians; it has lost the rule of Asia; and the Euxine Sea has passed outside its scepter. It rules only Persia, Media, Assyria, and a few neighboring nations. That is why it says, "It stood on one side." Having narrated this about the second beast too,
7.6PG 81
ς΄. « Ὀπίσω, φησὶ, τούτου ἐθεώρουν, καὶ ἰδοὺ θηρίον ἕτερον ὡσεὶ πάρδαλις, καὶ αὐτὴ πτερὰ τέσσαρα πετεινοῦ " ὑπεράνω αὐτῆς, καὶ τέσσαρες κεφαλαὶ τῷ θηρίῳ, καὶ ἡ ὁ ἐξουσία ἐδόθη αὐτῇ "". » Τὴν Μαχεδονιχὴν βασιλείαν διὰ τούτων αἰνίττεται " καὶ μάλα προσφόρως παρδάμκλει τὸν ᾿Αλέξανδρον ἀπείχασε, διὰ τὸ ταχὺ καὶ ὀξὺ καὶ ποικίλον. ε Τέτταρα δὲ πτερὰ πετεινοῦ » ἔφη τὸ θηρίον ἐσχηκέναι, ἐπειδὴ πτηνοῦ δίκην ὁ ᾿Αλέξανδρος τὰ τέσσαρα τῆς οἰκουμένης διαδραμὼν τμήματα, πάντας ὑφ᾽ ἑαυτὸν ἐποιήσατο " διὰ δὲ ε τῶν τεσσάρων χεφαλῶν» τὴν μετὰ τὸν ᾿Αλέξαὐδρον γενομένην ἠνίξατο τῆς ἡγεμονίας διαίρεσιν. Τέσσαρες γὰρ ἀνθ᾽ ἑνὸς κατέστησαν βασιλεῖς ᾿ καὶ Πτολεμαῖος μὲν ὁ Λάγου τῶν κατ᾽ Αἴγυπτον ἐνεχειρίσθη τοὺς οἴακας " Σέλευκος δὲ τῶν πρὸς ἕω τὴν ἡγεμονίαν ἰθύνειν ἐπιστεύθη - ᾿Αντίγονος δὲ τῆς ᾿Ασίας ἐκράτησε" τῆς δὲ Μακεδονίας, ὡς μέν τινές φασιν ",, ᾿Αντίπατρος " ὡς δὲ ἕτεροι, Φίλιππος ὁ καὶ ᾿Δριδαῖος 15, αὐτοῦ ᾿Αλεξάνδρου ἀδελφός. Αἱ μὲν οὖν τέσσαρες κεφαλαὶ τὰς μετὰ τὸν ᾿Αλέξανδρον τέσσαρας ἡγεμονίας αἰνίττονται, τὰ δὲ τέσσαρα πτερὰ αὐτὴν τοῦ ᾿Αλεξάνδρου τὴν δυναστείαν τῶν τεττάρων πῆς οἰκουμένης περιγενομένην τμημάτων" ἐξουσίαν δὲ ἔφη δεδόσθαι τῷ θηρίῳ, ἐπειδὴ καὶ ὧν οἱ πρὸ αὐτοῦ μὴ ἐχεχρατήχεισαν, οὗτος ἐδείχθη κρατῶν, ἀλλ᾽ ὅμως καὶ ἢ πάντων περιγενομένη βασιλεία τέλος ἐδέξατο.
s΄. « Opisō, phēsi, toutou etheōroun, kai idou thērion heteron hōsei pardalis, kai autē ptera tessara peteinou " hyperanō autēs, kai tessares kephalai tǭ thēriǭ, kai hē ho exousia edothē autę̄ "". » Tēn Machedonichēn basileian dia toutōn ainittetai " kai mala prosphorōs pardamklei ton ᾿Alexandron apeichase, dia to tachy kai oxy kai poikilon. e Tettara de ptera peteinou » ephē to thērion eschēkenai, epeidē ptēnou dikēn ho ᾿Alexandros ta tessara tēs oikoumenēs diadramōn tmēmata, pantas hyph᾽ heauton epoiēsato " dia de e tōn tessarōn chephalōn» tēn meta ton ᾿Alexaudron genomenēn ēnixato tēs hēgemonias diairesin. Tessares gar anth᾽ henos katestēsan basileis ᾿ kai Ptolemaios men ho Lagou tōn kat᾽ Aigypton enecheiristhē tous oiakas " Seleukos de tōn pros heō tēn hēgemonian ithynein episteuthē - ᾿Antigonos de tēs ᾿Asias ekratēse" tēs de Makedonias, hōs men tines phasin ",, ᾿Antipatros " hōs de heteroi, Philippos ho kai ᾿Dridaios 15, autou ᾿Alexandrou adelphos. Hai men oun tessares kephalai tas meta ton ᾿Alexandron tessaras hēgemonias ainittontai, ta de tessara ptera autēn tou ᾿Alexandrou tēn dynasteian tōn tettarōn pēs oikoumenēs perigenomenēn tmēmatōn" exousian de ephē dedosthai tǭ thēriǭ, epeidē kai hōn hoi pro autou mē echechratēcheisan, houtos edeichthē kratōn, all᾽ homōs kai ē pantōn perigenomenē basileia telos edexato.
"After this," it says, "I was watching, and behold, another beast like a leopard, and it had four wings of a bird above it, and the beast had four heads, and authority was given to it." By these words he hints at the Macedonian kingdom; and very fittingly he likened Alexander to a leopard, because of his speed, sharpness, and versatility. He said the beast had "four wings of a bird," since Alexander, like a winged creature, ran through the four regions of the world and brought all under his power. By "the four heads" he hinted at the division of the rule after Alexander. For four kings were established instead of one: Ptolemy son of Lagus was entrusted with the helm of Egypt; Seleucus was entrusted with steering the rule of the East; Antigonus ruled Asia; and Macedonia, as some say, Antipater, or, as others say, Philip, also called Arrhidaeus, the brother of Alexander himself. The four heads, then, hint at the four realms after Alexander, and the four wings at the dominion of Alexander himself, which prevailed over the four regions of the world. He said authority was given to the beast, since he was shown ruling even those whom his predecessors had not ruled; and yet even the kingdom that prevailed over all came to an end.
7.7PG 81
ζ΄. « Ὀπίσω γὰρ τούτου, φησὶν 1", ἐθεώρουν ἐν "" ὁράματι τῆς νυκτὸς, καὶ ἰδοὺ θηρίον τέταρτον φούε- σιδηροῖ καὶ μεγάλοι, καὶ " οἱ ὄνυχες αὐτοῦ χαλκοῖ ἤσθιον καὶ ἐλέπτυνον ᾽δ, καὶ τὰ ἐπίλοιπα τοῖς ποσὶν αὑτοῦ συνεπάτει, καὶ αὐτὸ "5 διέφερε περισσῶς παρὰ πάντα τὰ θηρία τὰ ἔμπροσθεν αὐτοῦ. » Τὸ τέταρτον θηρίον τὴν Ῥωμαϊκὴν καλεῖ βασιλείαν " ὄνομα δὲ αὐτῷ οὐ τίθησιν, ἐπειδὴ ἐκ πλειόνων ἐθνῶν "' ἡ ᾿ Ῥωμαίων συγκχροτηθεῖσα πόλις τῆς οἰκουμένης ἐκράτησε" πρῶτον μὲν βασιλενομένη, εἶτα ὁτὲ μὲν δὲ εἰς τὴν προτέραν ἐπανελθοῦσα βασιλείαν. Φοῦερὸν δὲ λέγει τὸ θηρίον καὶ ἔχθαμδον περισσῶς, ἐπειδὴ τῶν ἄλλων ἁπασῶν βασιλειῶν δυνατωτέρα αὕτη ἡ βασιλεία γεγένηται, καὶ ἐπὶ τῆς εἰκόνος δὲ, τετάρτην ὕλην τὸν σίδηρον τέθεικε, καὶ ἐπήγαγεν, Β Ὥσπερ τοίνυν ὁ σίδηρος λεπτύνει καὶ ἐχδαμάζει πάντα, οὕτω πάντα λεπτυνεῖ καὶ ἐχδαμάσει. Καὶ ἐνταῦθα δέ φησιν᾽ « Οἱ ὀδόντες τοῦ θηρίου σιδηροῖ.» ὡς εἶναι δῆλον, ὅτι τὴν αὑτὴν κἀνταῦθα "' βασιλείαν αἰνίττεται. « Ἤσθιε, φησὶ, καὶ ἐλέπτυνς. » Καὶ τῷ " ὄντι μείζους ἐπετέθησαν ὑπὸ Ῥωμαίων τοῖς ὑπηκόοις οἱ φόροι. ε Καὶ τὰ ἐπέλοιπα, φησὶ, τοῖς ποσὶν αὑτοῦ συνεπάτει. » Πόδας δὲ τῆς βασιλείας τὴν στρατείαν αἰνίττεται, ὑφ᾽ ὧν οὐ σμικραὶ τοῖς τε τὰς πόλεις οἰκοῦσι καὶ τὰς χώρας ἐπάγονται. « Κα αὐτὸ διέφερε περισσῶς παρὰ πάντα τὰ θηρία τὰ ἔμπροσθεν αὐτοῦ. » Δυνατωτέρα γὰρ" καὶ περιφανεστέρα ἡ Ῥωμαίων βασιλεία τῶν πρὸ αὐτῆς βασιλειῶν ἀπεφάνθη. ε Καὶ χέρατα αὑτῷ, σιλεῖς, ὧν οἱ μὲν ἔσονται δυνατοὶ, οἱ δὲ λίαν ἀσθενεῖζν Τοῦτο γὰρ καὶ ἐν τῷ τῆς εἰκόνος ἐνυπνίῳ ἐδίδαξε" καὶ γὰρ ἐκεῖ « οἱ δάκτυλοι τῶν ποδῶν δέκα, καὶ οὗτοι μέρος μὲν "" εἶχον σιδήρου, μέρος δέ τι ὀστράκοῦ » ἑρμηνεύων δὲ ὁ μακάριος ἔφη "" Δανιὴλ, ὡς « Τῆς βασιλείας μέρος μέν τι ἔσται ἰσχυρὸν, μέρος δέ τι ἀσθενές. ν Ὡς εἶναι δῆλον, ὅτι τὰ αὐτὰ σημαίνει ἀμφότερα τὰ ἐνύπνια. «Καὶ κέρατα αὐτῷ δέκα, φησί. (η΄.) Προσενόουν, φησὶ "5, τοῖς κέρασιν αὐτοῦ, καὶ ἰδοὺ κέρας ἕτερὸν μικρὸν θεωρητὸν ἀνέθαινεν " ἐν μέσῳ αὐτῶν, καὶ τρία ἔμπροσθεν "8 αὐτοῦ ἐξεῤῥιζώθη ἀπὸ προσώπου αὐτοῦ. καὶ ἰδοὺ ὀφθαλμοὶ ὡσεὶ ὀφθαλμοὶ ἀνθρώπον Ὁ ἐν τῷ κέρατι τούτῳ, καὶ στόμα λαλοῦν μεγάλα καὶ" ἐποίει πόλεμον πρὸς τοὺς ἁγίους. » Ἐνταῦθα τὸν "Αντίχριστον αἰνίττεται, μεταξὺ τῶν δέκα κεράτων ἀναφαινόμενον. Λέγει δὲ ὅτι καὶ τρία χέρατα ζωσε τῶν ἔμπροσθεν αὐτοῦ ᾿ αἰνίττεται δὲ ὅτι τρεῖς βασιλεῖς καταλύσει ἀπὸ τῶν δέκα κατὰ ταὐτὸν βασ:λευόντων. Μικρὸν δὲ αὐτὸ χέρας καλεῖ, ὡς ἀπὸ μι" κρᾶς φυλῆς τῶν " Ἰουδαίων φυόμενον᾽" θεωρητὸν δὲ, ὡς ἐπίσημον μετὰ ταῦτα γινόμενον ", τῶν ὀφθαλμῶν "' τὴν φρόνησιν καὶ πανουργίαν "Ὁ ἡἠνίξατο, ἧ χρώμενος ἐξαπατήσει πολλούς. ᾿Αλλὰ καὶ καὶ ὑπέρογκα. Σαφῶς δὲ ἡμᾶς ὁ μακάριος Παῦλος τοῦτο διδάσκει, λέγων" « Μή τις ὑμᾶς ἐξαπατάτω 3" κατὰ μηδένα τρόπον, ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον, καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἁμαρτίας ὁ υἱὸς τῆ; ἀπωλείας, ὁ ἀντικείμενος, καὶ ὑπεραιρόμενος ὑπὲρ ᾽" πάντα λεγόμενον Θεὸν, ἢ σέθασμα, ὥστε καὶ 89 εἰς τὸν ναὸν τοῦ Θεοῦ εἰσελθόντα 31] χαθἔσαι, ἀποδειχνύοντα "5 ἑαυτὸν, ὅτι ἐστὶ Θεός. » Τοῦτο αἰνιττόμενος καὶ ὁ μακάριος ἔφη Δανιήλ" « Καὶ στόμα λαλοῦν μεγάλα, καὶ ἐποίει πόλεμον μετὰ τῶν ἁγίων.» Πάντα γὰρ, φησὶ 3, πραγματεύεται, κοινωνοὺς τῆς πονηρίας καὶ τῆς τιμωρίας "9 ἅπαντας ἀνθρώπους λαδεῖν ἐφιέμενος, ᾿Αλλὰ ταῦτα ποιῶν, φησὶν, οὐκ σεται. ἐπὶ πολὺ διαρχέσει, ἀλλ᾽ ὡς τάχιστα χκαταλυθήθ᾽, ἐ. « Ἐθεώρουν γὰρ, φησὶν, ἕως ὅτου θρόνοι ' ἐτέθησαν, καὶ Παλαιὸς ἡμερῶν ἐπάθισε "", καὶ τὸ ἔνδυμα αὐτοῦ ὡσεὶ χιὼν λευκὸν, καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡσεὶ ἔριον καθαρόν " ὁ θρόνος αὐτοῦ φλὸξ πυρὸς, οἱ τροχοὶ αὐτοῦ πῦρ φλέγον. Ποταμὸς πύῤινος "3 εἶλκεν ἐκπορευόμενος "5 ἔμπροσθεν αὐτοῦ, χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν αὐτῷ " κριτήριον ἐκάθισε, καὶ βίόλοι ἠνεῴχθησαν. » Ἐκεῖνα μὲν, φησὶν, ἅπαντα " ἐτόλμα τὸ χέρας τὸ" λαλοῦν τὰ μεγάλα καὶ ἀλαζονιχὰ καὶ ὑπέρογκα, καὶ τοῖς ἁγίοις πολεμοῦν, ἕως ἐκάθισε τὸ κριτήριον. Προσήκει δὲ εἰδέναι, ὅτι ἀσώματος ὧν ὁ θεὸς, ἁπλοῦς τε καὶ ἀσχημάτιστος, περιγραφὴν οὐδεμίαν δεχόμενος, ἀλλ᾽ ἀπερίγραφον ἔχων τὴν φύσιν, σχηματίζει πολλάκις πρὸς τὸ χρήσιμον, ὡς ἐθέλει, τὰς ὀπτασίας. Καὶ ἔστιν ἰδεῖν ἐτέ- Ο ρὼς μὲν αὑτὸν ἐπιφαινόμενον τῷ ᾿Αδραὰμ, ἑτέρως δὲ τῷ Μωσῇ "7, καὶ ἄλλως τῷ Ἡσαῖᾳ, καὶ τῷ Ἰεζεχιὴλ δὲ ὡσαύτως ἑτέραν ὄψιν ἐπέδειξεν. "5. “Ὅταν τοίνυν τὴν τῶν ἀποκαλύψεων ἴδῃς διαφορὰν, μὴ πολύμορφον ὑπολάδῃς τὸ Θεῖον, ἄκουσον δὲ αὐτοῦ λέγοντος διὰ Ὠσηὲ τοῦ προφήτου "ε Ἑγὼ ὁράσεις ἐπλήθυνα, κσὶ ἐν χερσὶ προφητῶν ὡμοιώθην. » Ὡμοιώθην εἶπεν, οὐκ ὥφρθην “ ὡς γὰρ βούλεται, σχηματίζει τὰς ὄψεις. Ὥσπερ ἀμέλει καὶ ὁ μακάριος Ἰεζεχιὴλ θεασάμενος ἐξ ἢλέκτρου καὶ πυρὸς συγκείμενον τὸν ὀφθέντα, διηγησάμενος τὴν ἀποκάλυψιν ἐπήγαγε᾽ « Τοῦτο ὁμοίωμα δόξτς Κυρίου. » Καὶ οὔτε αὐτὸν ἔφη τεθεᾶσθαι τὸν Κύριον, οὔτε αὐτὴν τὴν τοῦ Κυρίου δόξαν, ἀλλὰ τὸ ὁμοίωμα τῆς δόξης Κυρίου. Καὶ ἐνταῦθα τοίνυν “ ὁ μακάριος Δανιὴλ, ξιὰ μὲν τοῦ Παλαιοῦ τῶν ἡμερῶν διδάσκεται τὸ αἰώνιον " οὕτω γὰρ καί τινες τῶν ἑρμηνευτῶν νενοηἤ τὰς ἡμέρας τεθείχατιν. Ὁρᾷ δ' τε καὶ τῆς τριχὸς τὴν καθαρότητα, καὶ τῶν ἐγδυμάτωντὴν τητα, τὸ ἄμωμον πανταχόθεν καὶ ἅγιον, οὐ μόνον τῆς θείας φύσεως, ἀλλὰ καὶ τῶν περὶ αὑτὴν νοουμένων διδασκόμενος, τουτέστι δικαιοσύνης, προνοίας κηδεμονίας "", χρίσεως. Ἐπειδὴ γὰρ εἶδεν ε τὸ χέῤας ἀλαζονιχοῖς μὲν χρώμενον δ᾽ λόγοις, ν» τοῖς τε τοῦ Θεοῦ θεράπουσι μυρίας καττύον ἐπιβουλὰς, διδάσκεται διὰ τῆς πανταχόθεν ἀστραπτούσης καθαρότητος, ὡς οὐ παρορῶντος τοῦ Θεοῦ ταῦτα τολμᾶται, ἀλλὰ διὰ τὴν ἄῤῥητον συγχωροῦντος "" οἰκονομίαν. Καὶ ἵνα μὴ τις πάλιν ὑπολάδῃ βούλεσθαι μὲν τὸν θεὸν, ἅπε δὴ ἀγαθὸν ὄντα, τοῖς ἁγίοις ἐπαμύνειν, μὴ δύνασθαι δὲ, ὁρᾷ καὶ « τὸν θρόνον ἐκ φλογὸς χατεἐσχενασμένον, καὶ τοὺς τροχοὺς ὡσαύτως πυρὸς ἔχοντας φύσιν, καὶ ποταμὸν πυρὸς τὸν θρόνον ἕλχοντα, καὶ χιλίας μὲν χιλιάδας λειτουργούσας, μυ" ρίας δὲ μυριάδας παρεστιυσας. » Καὶ διὰ τούτων μὲν τὸ δυνατὸν διδάσκεται τοῦ Θεοῦ, δι᾽ ἐχείνων δὲ τὸ ἀχκήρατόν τε καὶ ἄμωμον" διὰ δὲ τῆς παλαιότητος τὸ αἱώνιόν τε καὶ σοφὸν, καὶ ἥμερον. Τούτοις ἐπάγει' « Κριτήριον ἐκάθισε, καὶ βίδλοι ἠνεῴχθησαν" " ἀντὶ τοῦ, Κρίσεως λοιπὸν ἐδοκίμασεν εἶναι καιρὸν, καὶ ἀνέπτυξε τῶν ἑκάστῳ πεπραγμένων τὴν μνήμην. Βίδλους γὰρ τὰς μνήμας καλεῖ. Εἰ δέ τις καὶ τὴν τοῦ Κυρίου ὑπόσχεσιν ἡγεῖται ταῦτα αἰνίττεσθαι, ἣν τοῖς ἀποστόλοις ἔδωκε " « Τεθήσονιαι "", λέγων, δέκα καὶ δύο "5 θρόνηι, καὶ καθεσθέντες χρινεῖτε τὰς δώδεκα φυλὰς τοῦ Ἰσραὴλ, » οὐδὲν ἀπεικός "΄" ἀψευδὴς γὰρ ἡ τῆς ἀληθείας ἐπαγγελία.
z΄. « Opisō gar toutou, phēsin 1", etheōroun en "" horamati tēs nyktos, kai idou thērion tetarton phoue- sidēroi kai megaloi, kai " hoi onyches autou chalkoi ēsthion kai eleptynon ᾽d, kai ta epiloipa tois posin hautou synepatei, kai auto "5 diephere perissōs para panta ta thēria ta emprosthen autou. » To tetarton thērion tēn Rhōmaïkēn kalei basileian " onoma de autǭ ou tithēsin, epeidē ek pleionōn ethnōn "' hē ᾿ Rhōmaiōn synkchrotētheisa polis tēs oikoumenēs ekratēse" prōton men basilenomenē, eita hote men de eis tēn proteran epanelthousa basileian. Phoueron de legei to thērion kai echthamdon perissōs, epeidē tōn allōn hapasōn basileiōn dynatōtera hautē hē basileia gegenētai, kai epi tēs eikonos de, tetartēn hylēn ton sidēron tetheike, kai epēgagen, B Hōsper toinyn ho sidēros leptynei kai echdamazei panta, houtō panta leptynei kai echdamasei. Kai entautha de phēsin᾽ « Hoi odontes tou thēriou sidēroi.» hōs einai dēlon, hoti tēn hautēn kantautha "' basileian ainittetai. « Ēsthie, phēsi, kai eleptyns. » Kai tǭ " onti meizous epetethēsan hypo Rhōmaiōn tois hypēkoois hoi phoroi. e Kai ta epeloipa, phēsi, tois posin hautou synepatei. » Podas de tēs basileias tēn strateian ainittetai, hyph᾽ hōn ou smikrai tois te tas poleis oikousi kai tas chōras epagontai. « Ka auto diephere perissōs para panta ta thēria ta emprosthen autou. » Dynatōtera gar" kai periphanestera hē Rhōmaiōn basileia tōn pro autēs basileiōn apephanthē. e Kai cherata hautǭ, sileis, hōn hoi men esontai dynatoi, hoi de lian astheneizn Touto gar kai en tǭ tēs eikonos enypniǭ edidaxe" kai gar ekei « hoi daktyloi tōn podōn deka, kai houtoi meros men "" eichon sidērou, meros de ti ostrakou » hermēneuōn de ho makarios ephē "" Daniēl, hōs « Tēs basileias meros men ti estai ischyron, meros de ti asthenes. n Hōs einai dēlon, hoti ta auta sēmainei amphotera ta enypnia. «Kai kerata autǭ deka, phēsi. (ē΄.) Prosenooun, phēsi "5, tois kerasin autou, kai idou keras heteron mikron theōrēton anethainen " en mesǭ autōn, kai tria emprosthen "8 autou exerrhizōthē apo prosōpou autou. kai idou ophthalmoi hōsei ophthalmoi anthrōpon Ho en tǭ kerati toutǭ, kai stoma laloun megala kai" epoiei polemon pros tous hagious. » Entautha ton "Antichriston ainittetai, metaxy tōn deka keratōn anaphainomenon. Legei de hoti kai tria cherata zōse tōn emprosthen autou ᾿ ainittetai de hoti treis basileis katalysei apo tōn deka kata tauton bas:leuontōn. Mikron de auto cheras kalei, hōs apo mi" kras phylēs tōn " Ioudaiōn phyomenon᾽" theōrēton de, hōs episēmon meta tauta ginomenon ", tōn ophthalmōn "' tēn phronēsin kai panourgian "Ho hēēnixato, hē chrōmenos exapatēsei pollous. ᾿Alla kai kai hyperonka. Saphōs de hēmas ho makarios Paulos touto didaskei, legōn" « Mē tis hymas exapatatō 3" kata mēdena tropon, hoti ean mē elthę̄ hē apostasia prōton, kai apokalyphthę̄ ho anthrōpos tēs hamartias ho huios tē? apōleias, ho antikeimenos, kai hyperairomenos hyper ᾽" panta legomenon Theon, ē sethasma, hōste kai 89 eis ton naon tou Theou eiselthonta 31] chathesai, apodeichnyonta "5 heauton, hoti esti Theos. » Touto ainittomenos kai ho makarios ephē Daniēl" « Kai stoma laloun megala, kai epoiei polemon meta tōn hagiōn.» Panta gar, phēsi 3, pragmateuetai, koinōnous tēs ponērias kai tēs timōrias "9 hapantas anthrōpous ladein ephiemenos, ᾿Alla tauta poiōn, phēsin, ouk setai. epi poly diarchesei, all᾽ hōs tachista chkatalythēth᾽, e. « Etheōroun gar, phēsin, heōs hotou thronoi ' etethēsan, kai Palaios hēmerōn epathise "", kai to endyma autou hōsei chiōn leukon, kai hē thrix tēs kephalēs autou hōsei erion katharon " ho thronos autou phlox pyros, hoi trochoi autou pyr phlegon. Potamos pyrinos "3 eilken ekporeuomenos "5 emprosthen autou, chiliai chiliades eleitourgoun autǭ, kai myriai myriades pareistēkeisan autǭ " kritērion ekathise, kai bioloi ēneǭchthēsan. » Ekeina men, phēsin, hapanta " etolma to cheras to" laloun ta megala kai alazonicha kai hyperonka, kai tois hagiois polemoun, heōs ekathise to kritērion. Prosēkei de eidenai, hoti asōmatos hōn ho theos, haplous te kai aschēmatistos, perigraphēn oudemian dechomenos, all᾽ aperigraphon echōn tēn physin, schēmatizei pollakis pros to chrēsimon, hōs ethelei, tas optasias. Kai estin idein ete- O rōs men hauton epiphainomenon tǭ ᾿Adraam, heterōs de tǭ Mōsę̄ "7, kai allōs tǭ Hēsaią, kai tǭ Iezechiēl de hōsautōs heteran opsin epedeixen. "5. “Hotan toinyn tēn tōn apokalypseōn idę̄s diaphoran, mē polymorphon hypoladę̄s to Theion, akouson de autou legontos dia Ōsēe tou prophētou "e Hegō horaseis eplēthyna, ksi en chersi prophētōn hōmoiōthēn. » Hōmoiōthēn eipen, ouk hōphrthēn “ hōs gar bouletai, schēmatizei tas opseis. Hōsper amelei kai ho makarios Iezechiēl theasamenos ex ēlektrou kai pyros synkeimenon ton ophthenta, diēgēsamenos tēn apokalypsin epēgage᾽ « Touto homoiōma doxts Kyriou. » Kai oute auton ephē tetheasthai ton Kyrion, oute autēn tēn tou Kyriou doxan, alla to homoiōma tēs doxēs Kyriou. Kai entautha toinyn “ ho makarios Daniēl, xia men tou Palaiou tōn hēmerōn didasketai to aiōnion " houtō gar kai tines tōn hermēneutōn nenoēē tas hēmeras tetheichatin. Horą d' te kai tēs trichos tēn katharotēta, kai tōn egdymatōntēn tēta, to amōmon pantachothen kai hagion, ou monon tēs theias physeōs, alla kai tōn peri hautēn nooumenōn didaskomenos, toutesti dikaiosynēs, pronoias kēdemonias "", chriseōs. Epeidē gar eiden e to cheras alazonichois men chrōmenon d᾽ logois, n» tois te tou Theou therapousi myrias kattyon epiboulas, didasketai dia tēs pantachothen astraptousēs katharotētos, hōs ou parorōntos tou Theou tauta tolmatai, alla dia tēn arrhēton synchōrountos "" oikonomian. Kai hina mē tis palin hypoladę̄ boulesthai men ton theon, hape dē agathon onta, tois hagiois epamynein, mē dynasthai de, horą kai « ton thronon ek phlogos chateeschenasmenon, kai tous trochous hōsautōs pyros echontas physin, kai potamon pyros ton thronon helchonta, kai chilias men chiliadas leitourgousas, my" rias de myriadas parestiysas. » Kai dia toutōn men to dynaton didasketai tou Theou, di᾽ echeinōn de to achkēraton te kai amōmon" dia de tēs palaiotētos to haiōnion te kai sophon, kai hēmeron. Toutois epagei' « Kritērion ekathise, kai bidloi ēneǭchthēsan" " anti tou, Kriseōs loipon edokimasen einai kairon, kai aneptyxe tōn hekastǭ pepragmenōn tēn mnēmēn. Bidlous gar tas mnēmas kalei. Ei de tis kai tēn tou Kyriou hyposchesin hēgeitai tauta ainittesthai, hēn tois apostolois edōke " « Tethēsoniai "", legōn, deka kai dyo "5 thronēi, kai kathesthentes chrineite tas dōdeka phylas tou Israēl, » ouden apeikos "΄" apseudēs gar hē tēs alētheias epangelia.
"After this," it says, "I was watching in the vision of the night, and behold, a fourth beast, fearsome … [its teeth] of iron and large, and its claws of bronze; it devoured and crushed, and trampled the rest with its feet; and it was exceedingly different from all the beasts before it." He calls the fourth beast the Roman kingdom. He gives it no name, since the city of the Romans, gathered together from many nations, ruled the world: first it was ruled by kings, then at times … and then returning to its former kingship. He calls the beast fearsome and exceedingly astonishing, since this kingdom became more powerful than all the others; and in the image too he set iron as the fourth material and added, "As iron crushes and subdues all things, so it will crush and subdue all things." And here he says, "The teeth of the beast were of iron," so that it is clear that here too he hints at the same kingdom. "It devoured," it says, "and crushed." And in fact greater taxes were laid on their subjects by the Romans. "And it trampled the rest," it says, "with its feet." By the feet of the kingdom he hints at the army, by which no small [hardships] are brought on those who live in cities and in the countryside. "And it was exceedingly different from all the beasts before it." For the kingdom of the Romans proved more powerful and more illustrious than the kingdoms before it. "And it had ten horns": [this means that there will be ten] kings, of whom some will be powerful and others very weak. He taught this also in the dream of the image; for there too "the toes of the feet were ten, and they had part of iron and part of clay"; and blessed Daniel, interpreting, said, "Part of the kingdom will be strong and part weak." So it is clear that both dreams signify the same things. "And it had ten horns," it says. "I was considering its horns, and behold, another horn, a little one, conspicuous, came up among them, and three of the horns before it were uprooted from before it; and behold, there were eyes like the eyes of a man in this horn, and a mouth speaking great things, and it made war against the saints." Here he hints at the Antichrist, appearing among the ten horns. He says that it [uprooted] three of the horns before it, hinting that he will destroy three kings of the ten who reign at the same time. He calls it a little horn, as springing from a small tribe of the Jews; conspicuous, as becoming famous afterward. By the eyes he hinted at the shrewdness and cunning by which he will deceive many. But also … and overweening. Blessed Paul teaches us this clearly, saying, "Let no one deceive you in any way; for that day will not come unless the apostasy comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above every so-called god or object of worship, so that he goes into the temple of God and sits, displaying himself as God." Blessed Daniel too, hinting at this, said, "And a mouth speaking great things, and it made war with the saints." For he will try everything, it means, eager to make all people partners in his wickedness and his punishment. But in doing this, it says, he will not … last long, but will be destroyed very quickly. "For I was watching," it says, "until thrones were set, and the Ancient of Days sat; and his clothing was white as snow, and the hair of his head like pure wool; his throne was a flame of fire, its wheels burning fire. A river of fire flowed out before him; a thousand thousands ministered to him, and ten thousand times ten thousand stood before him. The court sat, and books were opened." All those things, it says, the horn that spoke great, boastful, and overweening things and made war on the saints dared to do until the court sat. One must know that God, being incorporeal, simple, and without shape, admitting no circumscription but having an uncircumscribed nature, often shapes the visions as he wills for what is useful. One can see him appearing in one way to Abraham, in another to Moses, in another to Isaiah, and to Ezekiel likewise he showed a different sight. So when you see the difference of the revelations, do not suppose that the Divine has many forms, but hear him saying through the prophet Hosea, "I multiplied visions, and by the hands of the prophets I was represented in likenesses." He said "I was represented," not "I was seen"; for he shapes the sights as he wishes. So blessed Ezekiel, having seen the one who appeared composed of amber and fire, after narrating the revelation added, "This was the likeness of the glory of the Lord." He did not say that he had seen the Lord himself, nor the very glory of the Lord, but the likeness of the glory of the Lord. Here too, then, blessed Daniel is taught by the Ancient of Days what is eternal; for so some of the interpreters have understood it … have set down "the days." He sees the purity of the hair and the whiteness of the garments, and is taught what is blameless and holy on every side, not only of the divine nature but also of what is conceived about it, that is, of righteousness, providence, care, and judgment. For since he saw "the horn using boastful words" and weaving countless plots against the servants of God, he is taught through the purity flashing from every side that these things are dared not because God overlooks them but because he permits them for an ineffable dispensation. And so that no one might suppose, again, that God, being good, wishes to help the saints but is unable, he also sees "the throne made of flame, and the wheels likewise of the nature of fire, and a river of fire drawing the throne, and a thousand thousands ministering and ten thousand times ten thousand standing by." Through these he is taught the power of God, through the former his purity and blamelessness, and through his age his eternity, wisdom, and gentleness. To these he adds, "The court sat, and books were opened," meaning, he judged that it was now the time for judgment, and he unfolded the record of what each had done; for he calls the records books. And if anyone thinks that these words also hint at the Lord's promise which he gave to the apostles, saying, "Twelve thrones will be set, and you will sit and judge the twelve tribes of Israel," there is nothing unreasonable in that; for the promise of the Truth does not lie.
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ια΄. ε Ἐθεώρουν, φησὶ, τότε δ ἀπὸ φωνῆς τῶν λόγῶν τῶν μεγάλων, ὧν τὸ χέρας ἐκεῖνο 8 ἐλάλει, θεω» ρῶν ἤμην 5 ἕως ἀνῃρέθη τὸ θηρίον, καὶ ἀπώλετο, καὶ τὸ σῶμα αὐτοῦ ἐδόθη εἰς χατάκαυσιν δ' πυρός.» Διὰ γὰρ τὴν τοῦ κέρατος ἐχείνου μανίαν, τοῦ κριτὴρίου, φησὶ, γενομένου, κατελύθη καὶ ἣ τετάρτη βασιλεία, ε καὶ τὸ σῶμα τοῦ θηρίου ἐδόθη εἰς χατάχαυσιν πυρός. » Προσήκει δὲ ἐπεση μμήνασθαι, ὅτι οὐκ ἁπλῶς, ἐδόθη τὸ θηρίον εἰς καῦσιν πυρὸς, ἀλλὰ, « τὸ σῶμα αὐτοῦ, » εἶπεν 45. Ἐπειδὴ γὰο διὰ εοῦ θηρίου πᾶσαν τὴν βασιλείαν αἰνίττεται, ἐν δὲ τῇ βασιλείᾳ οἱ μὲν εἰσὶν εὐσεθείας τρόφιμοι, οἱ δὲ κακίας ἐργάται, καὶ τοὺς μὲν πνευματικοὺς, τοὺς δὲ σαρκικοὺς εἰκότως οὐκ εἶπε τὸ θηρίον δοθῆναι εἰς καῦσιν πυρὸξ, ἀλλὰ τοῦ θηρίου τὸ σῶμα,, τοντέστι, τοὺς παχντέρους, καὶ σαρκικοὺς, καὶ πνευματικὸν πεφρονηχήτας 5 οὐδέν. τ ἀβ΄ς « Καὶ τῶν λοιπῶν δὲ θηρίων μετεστάθη ἡ ἀρχὴ, καὶ μακαριότης “" ζωῖς ἐδόθη αὐτοῖς “ ἕω; ρίων ἤδη ἐπέπαυτο ἡ ἀρχὴ, εἰ καὶ πολλῶν ἐτῶν περίοδον ἐν τῷ “5 κρατεῖν χαταναλωσάντων " φανερὸς γὰρ ἑκάστῳ εἰς τὸ βασιλεύειν ὡρίσθη καιρός. Τούτων δὲ, φησὶν, οὕτω γινομένων, καὶ τῶν μὲν ἄλλων βασιλειῶν ἤδη πρότερον παυσαμένων, τῶν δὲ τῆς τετάρτῆς βασιλείας τιμωρίας ἀξίων τῷ πυρὶ παραδοθέντων. ᾿ ἐγ, ιδ΄. ε Ἐθεώρουν, φησὶν, ἐν ὁράματι τῆς νυκτὸς, καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ, ὡς Υἱὸς ἀνθρώπου ἐρχόμενος ἦν, καὶ ἕω: τοῦ Παλαιοῦ τῶν ἡμερῶν ἔφθασε, καὶ ἐνώπιον αὐτοῦ προσηνέχθη “ἢ. Καὶ αὐτῷ ἐδόθη ἣ τιμὴ, καὶ ἡ ἀρχὴ 5 καὶ ἡ βασιλεία - καὶ πάντες οἱ λαοὶ, φυλαὶ, γλῶσσαι, αὐτῷ δουλεύσουσιν " καὶ Τ' ἡ ἐξουσία 75 αὐτοῦ ἐξουσία αἰώνίος, ἥτις οὐ παρελεύσεται, καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται. ν ᾿Αληθῶς εἰς καιρὸν εἴποι τις ἂν πρὸς Ἰουδαίου:, ἃ πάλαι πρὸς αὐτοὺς ὁ προφήτης ἔλεγεν" ε Ὄφις πόρνης ἐγένετό σοι, ἀπηναισχύντησας πρὸς πάντας.» Τί γὰρ τούτων σαφέστερον τῶν λόγων; εὐαγγελικῶς γὰρ τῷ ὄντι μᾶλλον καὶ ἀποστολικῶς, ἣ προφητικῶς καὶ αἰνιγματωδῶς, ταῦτα 15 ὑ Προφήτης ἐκήρυξεν, “Ὅπερ γὰρ "" ὁ Κύριος ἐν τοῖς Ἐῤαγγελίοις λέγει. ε Ὄψεσθε "5 τὸν ΥἹὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ μετὰ τῶν ἀγγέλων αὑτοῦ" » καὶ ὁ μακάριος "5 Παῦλὸς" ε Ὅτι ὁ Κύριος Τ ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου, καὶ ἐν σάλπιγγι Θεοῦ χαταβδέσεται ἀπ᾽ οὐρανοῦ, καὶ οἱ νεκροὶ 15 ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς οἱ ζῶντες οἱ παραλειπόμενοι "" ἁρπαγησόμεθα ἂν νεφέλαις εἰς ἀπάντησιν τοῦ Κυρίου εἰς ἀέρα, καὶ οὕτω πάντοτε σὺν Κυρίῳ ἐσόμεθα "» τοῦτο σαφῶς ἡμᾶς ἐδίδαξεν ὁ μακάριος Δανιὴλ, τὴν δευτέραν Σωτῆρος δ᾽ ἐπιφάνειαν προθεσπίζων, Υἱὸν μὲν ἀνθρώπου σαφῶς ἀποκαλῶν, δι᾽ ἣν ἀνέλαδε φύσιν " ἐρχόμενον δὲ ἐπὶ τῶν γερελῶν, κατὰ τὴν οἰκείαν ὑπόσχεσιν, ἵνα δείξῃ τὴν ἐξουσίαν "2λαμδάγοντα δὲ τὴν τιμὴν, καὶ τὴν ἀρχὴν, καϊτὴν βασιλείανϑ' παρὰ τοῦ Παλαιοῦ τῶν ἡμερῶν, ὡς ἄνθρωπον. Τοῦτο γὰρ καὶ ἐν τῷ δευτέρῳ ψαλμῷ ἐκ προσώπου αὐτοῦ τοῦ Κυρίου ὁ μακάριος λέγει Δαδίδ' ε Κύριος εἶπε πρός με᾿ Υἱός μου εἴ σὺ, ἐγὼ σήμερον γεγέννηκά σε" αἴτησαι παρ᾽ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς. » Τοῦτο δὲ καὶ ὁ μακάριος λέγει Δανιήλ" ε Πάντες γὰρ, φησὶ, λαοὶ, φυλαὶ, γλῶσσαι αὐτῷ δουλεύσουσι.» Καὶ δεικνὺς «πὸ ἀτελεύτητον τῆς βασιλείας, ε Ἢ ἐξουσία αὐτοῦ, φησὶν, ἐξουσία αἰώνιος, ἥτις οὐ παρελεύσεται 5", καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται. » Οὕτως οὖν γράψας 5 τὴν ἀποκάλυψιν, ἐπήγαγεν " ιξ᾿, « Ἔφριξε τὸ πνεῦμά μου" ἐγὼ Δανιὴλ ἐν τῇ ἕξει μου, καὶ αἱ ὁράσεις τῆς κεφαλῆς μου συνετάραξάν με. » Ἢ τε γὰρ ὄψις, φησὶ, φριχώδης ἦν, καὶ ἡ ἄγνοια τῶν αἰνιγμάτων ἐχύχα μου τὴν διάνοιαν, καὶ θορύδων ἐπλήρου.
ia΄. e Etheōroun, phēsi, tote d apo phōnēs tōn logōn tōn megalōn, hōn to cheras ekeino 8 elalei, theō» rōn ēmēn 5 heōs anę̄rethē to thērion, kai apōleto, kai to sōma autou edothē eis chatakausin d' pyros.» Dia gar tēn tou keratos echeinou manian, tou kritēriou, phēsi, genomenou, katelythē kai hē tetartē basileia, e kai to sōma tou thēriou edothē eis chatachausin pyros. » Prosēkei de epesē mmēnasthai, hoti ouk haplōs, edothē to thērion eis kausin pyros, alla, « to sōma autou, » eipen 45. Epeidē gao dia eou thēriou pasan tēn basileian ainittetai, en de tę̄ basileią hoi men eisin eusetheias trophimoi, hoi de kakias ergatai, kai tous men pneumatikous, tous de sarkikous eikotōs ouk eipe to thērion dothēnai eis kausin pyrox, alla tou thēriou to sōma,, tontesti, tous pachnterous, kai sarkikous, kai pneumatikon pephronēchētas 5 ouden. t ab΄s « Kai tōn loipōn de thēriōn metestathē hē archē, kai makariotēs “" zōis edothē autois “ heō? riōn ēdē epepauto hē archē, ei kai pollōn etōn periodon en tǭ “5 kratein chatanalōsantōn " phaneros gar hekastǭ eis to basileuein hōristhē kairos. Toutōn de, phēsin, houtō ginomenōn, kai tōn men allōn basileiōn ēdē proteron pausamenōn, tōn de tēs tetartēs basileias timōrias axiōn tǭ pyri paradothentōn. ᾿ eg, id΄. e Etheōroun, phēsin, en horamati tēs nyktos, kai idou meta tōn nephelōn tou ouranou, hōs Huios anthrōpou erchomenos ēn, kai heō: tou Palaiou tōn hēmerōn ephthase, kai enōpion autou prosēnechthē “ē. Kai autǭ edothē hē timē, kai hē archē 5 kai hē basileia - kai pantes hoi laoi, phylai, glōssai, autǭ douleusousin " kai T' hē exousia 75 autou exousia aiōnios, hētis ou pareleusetai, kai hē basileia autou ou diaphtharēsetai. n ᾿Alēthōs eis kairon eipoi tis an pros Ioudaiou:, ha palai pros autous ho prophētēs elegen" e Ophis pornēs egeneto soi, apēnaischyntēsas pros pantas.» Ti gar toutōn saphesteron tōn logōn? euangelikōs gar tǭ onti mallon kai apostolikōs, hē prophētikōs kai ainigmatōdōs, tauta 15 hy Prophētēs ekēryxen, “Hoper gar "" ho Kyrios en tois Erangeliois legei. e Opsesthe "5 ton HuIon tou anthrōpou erchomenon epi tōn nephelōn tou ouranou meta tōn angelōn hautou" » kai ho makarios "5 Paulos" e Hoti ho Kyrios T en keleusmati, en phōnę̄ archangelou, kai en salpingi Theou chatabdesetai ap᾽ ouranou, kai hoi nekroi 15 egerthēsontai aphthartoi, kai hēmeis hoi zōntes hoi paraleipomenoi "" harpagēsometha an nephelais eis apantēsin tou Kyriou eis aera, kai houtō pantote syn Kyriǭ esometha "» touto saphōs hēmas edidaxen ho makarios Daniēl, tēn deuteran Sōtēros d᾽ epiphaneian prothespizōn, Huion men anthrōpou saphōs apokalōn, di᾽ hēn anelade physin " erchomenon de epi tōn gerelōn, kata tēn oikeian hyposchesin, hina deixę̄ tēn exousian "2lamdagonta de tēn timēn, kai tēn archēn, kaïtēn basileianϑ' para tou Palaiou tōn hēmerōn, hōs anthrōpon. Touto gar kai en tǭ deuterǭ psalmǭ ek prosōpou autou tou Kyriou ho makarios legei Dadid' e Kyrios eipe pros me᾿ Huios mou ei sy, egō sēmeron gegennēka se" aitēsai par᾽ emou, kai dōsō soi ethnē tēn klēronomian sou, kai tēn kataschesin sou ta perata tēs gēs. » Touto de kai ho makarios legei Daniēl" e Pantes gar, phēsi, laoi, phylai, glōssai autǭ douleusousi.» Kai deiknys «po ateleutēton tēs basileias, e Ē exousia autou, phēsin, exousia aiōnios, hētis ou pareleusetai 5", kai hē basileia autou ou diaphtharēsetai. » Houtōs oun grapsas 5 tēn apokalypsin, epēgagen " ix᾿, « Ephrixe to pneuma mou" egō Daniēl en tę̄ hexei mou, kai hai horaseis tēs kephalēs mou synetaraxan me. » Ē te gar opsis, phēsi, phrichōdēs ēn, kai hē agnoia tōn ainigmatōn echycha mou tēn dianoian, kai thorydōn eplērou.
"I was watching then," it says, "because of the sound of the great words which that horn was speaking; I was watching until the beast was slain and destroyed, and its body was given to be burned with fire." For because of the madness of that horn, it says, when the court had sat, the fourth kingdom too was destroyed, "and the body of the beast was given to be burned with fire." We should note that he did not simply say the beast was given to burning with fire, but "its body." For since by the beast he hints at the whole kingdom, and in the kingdom some are nurslings of piety and others workers of wickedness, some spiritual and others carnal, he rightly said that not the beast but the body of the beast was given to burning with fire, that is, the grosser and carnal ones, who have thought nothing spiritual. "And the dominion of the other beasts was taken away, and a length of life was given them until …" … of the beasts the dominion had already ceased, even though they had spent a long period of years in ruling; for a definite time was appointed to each for reigning. While these things happen thus, it says, the other kingdoms having already ceased before, and those of the fourth kingdom who deserve punishment having been handed over to the fire: "I was watching," it says, "in the vision of the night, and behold, with the clouds of heaven one like a Son of Man was coming, and he came to the Ancient of Days and was brought before him. And to him was given the honor and the dominion and the kingdom; and all peoples, tribes, and languages will serve him. His authority is an everlasting authority which will not pass away, and his kingdom will not be destroyed." Truly one might say to the Jews at the right moment what the prophet said to them long ago: "You had the face of a harlot; you became shameless toward all." For what is clearer than these words? The prophet proclaimed these things truly more in the manner of the Gospels and the apostles than prophetically and in riddles. For what the Lord says in the Gospels, "You will see the Son of Man coming on the clouds of heaven with his angels," and blessed Paul, "For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the trumpet of God, and the dead will be raised incorruptible, and we who are alive, who are left, will be caught up in the clouds to meet the Lord in the air, and so we shall always be with the Lord"—this blessed Daniel clearly taught us when he foretold the second appearing of the Savior. He plainly calls him Son of Man because of the nature he assumed; coming on the clouds, according to his own promise, to show his authority; and receiving the honor, the dominion, and the kingdom from the Ancient of Days as man. For blessed David too says this in the second psalm in the person of the Lord himself: "The Lord said to me, 'You are my Son; today I have begotten you. Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession.'" And blessed Daniel says this: "For all peoples," it says, "tribes, and languages will serve him." And showing that the kingdom has no end, he says, "His authority is an everlasting authority which will not pass away, and his kingdom will not be destroyed." Having thus written down the revelation, he adds: "My spirit shuddered; I, Daniel, in my body, and the visions of my head troubled me." For the sight, it means, was terrifying, and my ignorance of the riddles stirred up my mind and filled it with confusion.
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ις΄. « Προσῆλθον τοίνυν τινὶ δ' τῶν ἑστηκότων, καὶ τὴν ἀχρίδειαν ἐζήτουν παρ᾽ αὐτοῦ περὶ πάντων τούτων.» Ἑστηχότας δὲ λέγει τὰς χιλίας χιλιά. δας, καὶ μυρίας μυριάδας, δ᾽ ὧν "5 οὐκ ἀριθμὸν εἶπε ῥητὸν, ἀλλὰ τοῦ ἀριθμοῦ χρεῖττον ἐδήλωσε πλῆθος τῶν τε λειτουργούντων, καὶ τῶν παρεστηχότων. Οἱ μὲν γὰρ τιμιώτεροι οὐκ εἰστήκεισαν μόνον,,. ἀλλὰ καὶ λειτουργεῖν ἐχελεύοντο " οἱ δὲ λοιποὶ τῇ μετὰ δέους στάσει τὴν δουλείαν ἐμήνυον. Καὶ καθάπερ ἐπὶ τῶν ἀνθρωπίνων δικαστηρίων. οἱ μὲν τῶν ὑκριον, οἱ δὲ ἐξίασί τε καὶ εἰσίασι τῷ δικαστῇ τὰς ἀποκρίσεις χομίξοντες - οὕτως ἐν τῷ φοδερωτάτῳ δικαστηρίῳ εἶδεν ὁ Δανιὴλ τὰς μὲν μυριάδας παρεἐστώσας, τὰς δὲ χιλίας χιλιάδας λειτουργεῖν ἐμπεπιστευμένας "5. Προσελθὼν τοίνυν, φησὶ, καὶ ἐρόμενος τίς τῆς ἀποκαλύψεως ἡ ἑρμηνεία, ἔμαθεν "' παρὰ τινος τῶν ἑστώτων τὴν ἀλήθειαν.
is΄. « Prosēlthon toinyn tini d' tōn hestēkotōn, kai tēn achrideian ezētoun par᾽ autou peri pantōn toutōn.» Hestēchotas de legei tas chilias chilia. das, kai myrias myriadas, d᾽ hōn "5 ouk arithmon eipe rhēton, alla tou arithmou chreitton edēlōse plēthos tōn te leitourgountōn, kai tōn parestēchotōn. Hoi men gar timiōteroi ouk eistēkeisan monon,,. alla kai leitourgein echeleuonto " hoi de loipoi tę̄ meta deous stasei tēn douleian emēnyon. Kai kathaper epi tōn anthrōpinōn dikastēriōn. hoi men tōn hykrion, hoi de exiasi te kai eisiasi tǭ dikastę̄ tas apokriseis chomixontes - houtōs en tǭ phoderōtatǭ dikastēriǭ eiden ho Daniēl tas men myriadas pareestōsas, tas de chilias chiliadas leitourgein empepisteumenas "5. Proselthōn toinyn, phēsi, kai eromenos tis tēs apokalypseōs hē hermēneia, emathen "' para tinos tōn hestōtōn tēn alētheian.
"I approached one of those who stood by and sought from him the exact truth about all these things." By those who stood by he means the thousand thousands and ten thousand times ten thousand; he did not state a definite number for them but showed a multiplicity beyond number, both of those who ministered and of those who stood by. For the more honored did not only stand but were also bidden to minister, while the rest showed their servitude by standing in awe. And as in human courts some … [stand by], while others go out and come in bringing answers to the judge, so in that most fearsome court Daniel saw the ten thousands standing by and the thousand thousands entrusted with ministering. Approaching, then, it says, and asking what the interpretation of the revelation was, he learned the truth from one of those who stood by.
7.17PG 81
ιζ', τη. Ἔφη γάρ μοι’ Ταῦτα τὰ θηρία τὰ μεγάλε τὰ τέσσαρα, τέσσαρες βασιλεῖαι ἀναστήσονται ἐπὶ τῆς γῆς, αἵ ἀρθήσονται. Καὶ παραλήψονται τὴν βασιλείαν ἅγιοι Ὑψίστου, καὶ χαθέξουσιν αὐτὴν ἕως αἰῶνος, καὶ ἕως αἰῶνος τῶν αἰώνων. » Προσέχειν ἀκριδῶς δεῖ, ὅτι κἀνταῦθα τέσσαρας εἶπε βασι- “λείας, καὶ ἐπὶ τῆς εἰκόνος τέσσαρας" καὶ μὴ ν»» μίζειν τὸ ὄστρακον ἑτέραν εἶναι παρὰ τὸν σίδηρον βασιλείαν 3". Καὶ γὰρ ἐκεῖ ε τὸ τέλος τῆς σιδηρᾶς βασιλείας 5 ἀσθενέστερον » ἔφη, καὶ ἐνταῦθα ὡσαύτως « τρία χέρατα ἔφη "" ἐχριζωθῆναι ἀπὸ τῶν δέκα, ν ὡς ἀσθενέστερον δηλονότι διαχείμενα. Αὖται τοίγυν, φησὶν, αἱ βασιλεῖαι διαλυθήσονται, καὶ ἡ ἀληθὴς καὶ ἀτελεύτητος βασιλεία τοῖς τοῦ Ὑφίστου"" ἁγίοις δοθήσεται. Ἐχείνην τοίνυν, φησὶ, ποθῶν, μηδὲν ἡγοῦ τοῦ παρόντος αἰῶνος τὰς βασιλείας οὐκ εἰς μακρὸν "" δεξομένας τὸ τέλος. Εἶτά φῆσιν᾽
iz', tē. Ephē gar moi’ Tauta ta thēria ta megale ta tessara, tessares basileiai anastēsontai epi tēs gēs, hai arthēsontai. Kai paralēpsontai tēn basileian hagioi Hypsistou, kai chathexousin autēn heōs aiōnos, kai heōs aiōnos tōn aiōnōn. » Prosechein akridōs dei, hoti kantautha tessaras eipe basi- “leias, kai epi tēs eikonos tessaras" kai mē n»» mizein to ostrakon heteran einai para ton sidēron basileian 3". Kai gar ekei e to telos tēs sidēras basileias 5 asthenesteron » ephē, kai entautha hōsautōs « tria cherata ephē "" echrizōthēnai apo tōn deka, n hōs asthenesteron dēlonoti diacheimena. Autai toigyn, phēsin, hai basileiai dialythēsontai, kai hē alēthēs kai ateleutētos basileia tois tou Hyphistou"" hagiois dothēsetai. Echeinēn toinyn, phēsi, pothōn, mēden hēgou tou parontos aiōnos tas basileias ouk eis makron "" dexomenas to telos. Eita phēsin᾽
"For he said to me, 'These four great beasts are four kingdoms that will arise on the earth, which will be taken away. And the saints of the Most High will receive the kingdom and possess it forever and to the age of ages.'" We must note carefully that here he spoke of four kingdoms, and in the image also of four, and not suppose that the clay is a kingdom other than the iron. For there he said "the end of the iron kingdom" is weaker, and here likewise he said "three horns were uprooted from the ten," evidently as being in a weaker state. These kingdoms, then, he says, will be dissolved, and the true and endless kingdom will be given to the saints of the Most High. Longing for that, he says, count as nothing the kingdoms of the present age, which will soon come to an end. Then he says:
7.19PG 81
ιθ', « Ἐζήτουν ἀχριδῶς περὶ τοῦ θηρίου τοῦ τετάρτου, ὅτι ἣν διαφέρον " παρὰ πᾶν θηρίον, καὶ ἢ φοδερὸν περισσῶς " οἱ ὀδόντες αὐτοῦ σιδηροῖ, καὶ οἱ ἔνυχες αὐτοῦ χαλκοῖ " ἤσθιεν, καὶ ἐλέπτυνεν "", καὶ τὰ λοιπὰ τοῖς ποσὶν αὑτοῦ χατεπάτει. » Ἐπὶ" σημήνασθαι δεῖ, ὅτι τοὺς μὲν ὀδόντας σιδηροῦς λέ" γει, τοὺς δὲ ὄνυχας χαλκοῦς. Ἢ μὲν γὰρ Ῥωμαίων βασιλείᾳ τὸν παρὰ πάντων δέχεται φόρον, διὸ τοὺς ὀδόντας ἔφη " σιδηροῦς. Ἐπειδὴ δὲ καὶ ἐκ τῆς Μαᾳχεδονιχῇς βασιλείας πολλοὶ εἰς τὴν ὁπλιτιχὴν τελοῦσι στρατείαν, ὅπερ δέ εἶσι θηρίῳ ὄνυχες, τουτὸ βασιλεῖ σερατιῶται, εἰχόνως ἔφη τοὺς ὄνυχας χα"
ith', « Ezētoun achridōs peri tou thēriou tou tetartou, hoti hēn diapheron " para pan thērion, kai ē phoderon perissōs " hoi odontes autou sidēroi, kai hoi enyches autou chalkoi " ēsthien, kai eleptynen "", kai ta loipa tois posin hautou chatepatei. » Epi" sēmēnasthai dei, hoti tous men odontas sidērous le" gei, tous de onychas chalkous. Ē men gar Rhōmaiōn basileią ton para pantōn dechetai phoron, dio tous odontas ephē " sidērous. Epeidē de kai ek tēs Maąchedonichę̄s basileias polloi eis tēn hoplitichēn telousi strateian, hoper de eisi thēriǭ onyches, touto basilei seratiōtai, eichonōs ephē tous onychas cha"
"I sought exactly about the fourth beast, because it was different from every beast, and exceedingly fearsome; its teeth were of iron and its claws of bronze; it devoured and crushed, and trampled the rest with its feet." We must note that he calls the teeth iron and the claws bronze. For the kingdom of the Romans receives tribute from all, which is why he called the teeth iron. And since many from the Macedonian kingdom also serve in the army as heavy infantry, and what claws are to a beast soldiers are to a king, he rightly called the claws [bronze] …
7.20PG 81
χ΄.« Καὶ περὶ τῶν κεράτων αὐτοῦ " τῶν δέκα τῶν Α ἐν τῇ κεφαλῇ αὐτοῦ, καὶ τοῦ τετάρτου" "5 τοῦ ἀναδάντος καὶ ἐχτινάξαντος τῶν προτέρων τρία, καὶ τὸ χέρας ἐκεῖνο ᾧ οἱ ὀφθαλμοὶ αὐτοῦ 5" καὶ στόμα λαλοῦν μεγάλα, καὶ ἣ ὅρασις αὐτοῦ μείξων τῶν λοιπῶν. γ» Οὐ δεξ δὲ θαυμάζειν, εἰ ἄνω μὲν σμικρὸν ἔφη τὸ κέρας, ἐνταῦθα ὃὲ τὴν ὅρασιν αὐτοῦ μείζογα͵ τῶν 1οιπῶν' προσῆκε!: τοῖς λεγομένοις ἀχριθῶς. “Ὅτε μὲν γὰρ φυόμενον εἶδε τὸ χέρας, μικρὸν αὐτὸ προσηγόρενσεν, ὡς καὶ ἀπὸ σμικροῦ ἔθνους ὁρώμενον τοῦ ᾿Ιουδαίων,, καὶ ἀφανῆ τέως τὴν βασιλείαν ἔχον " μετὰ δὲ τὸ ἐχριζῶσαι τρία κέρατα τῶν πρὸ αὐτοῦ, εἰκότως τὴν ὅρασιν Β αὐτοῦ μείζω "5 τῶν «οιπῶν ἀποκαλεῖ, Ἐπιφέρει τοίνυν ἔτι πυνθανόμενος, χκα᾿. «Τί δήποτε "' τὸ χέρας ἐκεῖνο ἐ ποίει πόλεμὸν μετὰ τῶν ἁγίων, καὶ ἴσχυσε πρὸς αὐτούς; » "Αντὶ 5" τοῦ, ἐταπείνωσεν αὐτούς.
ch΄.« Kai peri tōn keratōn autou " tōn deka tōn A en tę̄ kephalę̄ autou, kai tou tetartou" "5 tou anadantos kai echtinaxantos tōn proterōn tria, kai to cheras ekeino hǭ hoi ophthalmoi autou 5" kai stoma laloun megala, kai hē horasis autou meixōn tōn loipōn. g» Ou dex de thaumazein, ei anō men smikron ephē to keras, entautha hoe tēn horasin autou meizoga͵ tōn 1oipōn' prosēke!: tois legomenois achrithōs. “Hote men gar phyomenon eide to cheras, mikron auto prosēgorensen, hōs kai apo smikrou ethnous horōmenon tou ᾿Ioudaiōn,, kai aphanē teōs tēn basileian echon " meta de to echrizōsai tria kerata tōn pro autou, eikotōs tēn horasin B autou meizō "5 tōn «oipōn apokalei, Epipherei toinyn eti pynthanomenos, chka᾿. «Ti dēpote "' to cheras ekeino e poiei polemon meta tōn hagiōn, kai ischyse pros autous? » "Anti 5" tou, etapeinōsen autous.
"And about its ten horns that were on its head, and the other one that came up and shook out three of the former ones, that horn which had eyes and a mouth speaking great things, and whose appearance was greater than the rest." One should not wonder that above he called the horn small, but here says its appearance was greater than the rest; one must attend to what is said precisely. When he saw the horn growing, he called it small, as appearing from the small nation of the Jews and having as yet an obscure kingdom; but after it uprooted three of the horns before it, he rightly calls its appearance greater than the rest. He goes on asking further: "Why did that horn make war with the saints and prevail against them?" That is, humble them.
7.22PG 81
κβ΄. «Ἕως οὗ ἦλθεν ὁ Παλαιὸς τῶν ἡμερῶν, καὶ τὸ κρῖμα ἔδωκεν ἁγίοις “ὙΨίστου, καὶ ὁ καιρὸς ἔφθασε, καὶ τὴν βασιλείαν κατέσχον οἱ ἅγιοι. » Ἱχέτευσα 35 φησὶ, μαθεῖν, τίνα τὸ χέρας ἐκεῖνο αἰνίττεται, τύφῳ μὲν χρώμενον, ἀλαζονιχοὺς δὲ λόγους προσφέρον, παπεινοῦν δὲ τὴν τῶν ἁγίων συμμορίαν, ἕως ἂν ὁ Παλαιὸς τῶν ἡμερῶν τῇ μὲν δικαίᾳ χρήσηται ψήφῳ, ἀποδῷ δὲ καὶ τοῖς ἁγίοις τὴν βασιλείαν "", καὶ τὸ ἐχείνου καταλύσῃ κράτος.
kb΄. «Heōs hou ēlthen ho Palaios tōn hēmerōn, kai to krima edōken hagiois “HyPsistou, kai ho kairos ephthase, kai tēn basileian kateschon hoi hagioi. » Hicheteusa 35 phēsi, mathein, tina to cheras ekeino ainittetai, typhǭ men chrōmenon, alazonichous de logous prospheron, papeinoun de tēn tōn hagiōn symmorian, heōs an ho Palaios tōn hēmerōn tę̄ men dikaią chrēsētai psēphǭ, apodǭ de kai tois hagiois tēn basileian "", kai to echeinou katalysę̄ kratos.
"Until the Ancient of Days came and gave judgment to the saints of the Most High, and the time arrived, and the saints possessed the kingdom." I begged, he says, to learn what that horn hints at, which is puffed up, utters boastful words, and humbles the company of the saints, until the Ancient of Days gives his just verdict, gives the kingdom to the saints, and destroys its power.
7.23PG 81
κγ'. « Καὶ εἴπέ μοι, φησὶν, οὕτως " Τὸ θηρίον τὸ πέταρτον βασιλεία τετάρτη ἕστται ἐν τῇ γῇ, ἥτις ὑπερέξει πάσας τὰς βασιλείας, καὶ καταφάγεται πᾶσαν τὴν γῆν, καὶ συμπατήσει αὐτὴν, καὶ κατακόψει αὐτὴν "5. » Ταῦτα δὲ οἱ μὲν πάλαι δι᾽ αἰνιγμάπῶὼν ἐμάνθανον" ἡμεῖς δὲ τῇ πείρᾳ μεμαθήκαμεν " ὁρῶμεν γὰρ τῆς προῤῥήσεως "5 τὴν ἔχδασιν, τῶν νῶν πενίαν, καὶ τὰ ἄλλα καθ᾽ " ἐκάστην ἡμέραν γινόμενα "5 ὁρῶμεν.
kg'. « Kai eipe moi, phēsin, houtōs " To thērion to petarton basileia tetartē hesttai en tę̄ gę̄, hētis hyperexei pasas tas basileias, kai kataphagetai pasan tēn gēn, kai sympatēsei autēn, kai katakopsei autēn "5. » Tauta de hoi men palai di᾽ ainigmapōōn emanthanon" hēmeis de tę̄ peirą memathēkamen " horōmen gar tēs prorrhēseōs "5 tēn echdasin, tōn nōn penian, kai ta alla kath᾽ " ekastēn hēmeran ginomena "5 horōmen.
"And he said to me thus: 'The fourth beast will be a fourth kingdom on the earth, which will surpass all the kingdoms, and will devour the whole earth, trample it, and cut it down.'" The people of old learned these things through riddles, but we have learned them by experience; for we see the outcome of the prophecy, the poverty of the … and we see the other things that happen every day.
7.24PG 81
κδ'. « Καὶ τὰ δέκα χέρατα αὐτοῦ, φησὶ, δέκα βασιλεῖς ἀναστήσονται. » Ἐπισημήνασθαι δὲ χρὴ, ὅτι οὖκ εἶπεν αὐτοὺς ἀναστήσεσθαι ἕνα καθ᾽ ἕνα ἀλλήλους διαδεχομένους, ἀλλὰ κατὰ ταὐτὸν ἀναστήσεσθαι" καὶ ὅτι ταῦθ᾽ οὕτως ἔχει, τὰ ἐπαγόμενα μαρτυρεῖ. « Καὶ ὀπίσω γὰρ αὑτῶν, φησὶν "", ἀναστήσεται βασιλεὺς ἕτερος, ὃς ὑπεροίσει κακοῖς πάντας τοὺς ἔμπροσθεν ', καὶ τρεῖς βασιλεῖς ταπεινώσει. ν» Εἰ δὲ μὴ κατὰ ταὐτὸν ἐδασίλευον, ἀλλὰ καθ᾽ ἕνα ἕκαστος τὸν πρὸ αὐτοῦ διαδεχόμενος, πῶς οὗτος " τρεῖς κατὰ ταὐτὸν τῶν πρὸ αὐτοῦ ταπεινώσει; Οὐκοῦν εὔδηλον, ὡς τοὺς δέκα πρὸς τῷ τέλει κατὰ ταὐτὸν ἀναστήσεσθαι προλέγει" ἔσχατον δὲ τὸν ᾿Αντίχριστον ἀνιστάμενον, καὶ τῆς βασιλείας ἀντιλαμδανόμενον, πολεμήσειν μὲν αὐτοῖς φησι, τρεῖς δὲ ἐξ αὐτῶν χα- ταλύσειν" μὴ ἀρκούμενος δὲ τῇ κατὰ τῶν ἀνθρώπον ἐθι " νίκῃ"
kd'. « Kai ta deka cherata autou, phēsi, deka basileis anastēsontai. » Episēmēnasthai de chrē, hoti ouk eipen autous anastēsesthai hena kath᾽ hena allēlous diadechomenous, alla kata tauton anastēsesthai" kai hoti tauth᾽ houtōs echei, ta epagomena martyrei. « Kai opisō gar hautōn, phēsin "", anastēsetai basileus heteros, hos hyperoisei kakois pantas tous emprosthen ', kai treis basileis tapeinōsei. n» Ei de mē kata tauton edasileuon, alla kath᾽ hena hekastos ton pro autou diadechomenos, pōs houtos " treis kata tauton tōn pro autou tapeinōsei? Oukoun eudēlon, hōs tous deka pros tǭ telei kata tauton anastēsesthai prolegei" eschaton de ton ᾿Antichriston anistamenon, kai tēs basileias antilamdanomenon, polemēsein men autois phēsi, treis de ex autōn cha- talysein" mē arkoumenos de tę̄ kata tōn anthrōpon ethi " nikę̄"
"And its ten horns," it says: "ten kings will arise." We should note that he did not say they would arise one by one, succeeding each other, but that they would arise at the same time; and what follows bears witness that this is so. "For after them," it says, "another king will arise, who will surpass in evils all who were before him, and he will humble three kings." If they did not reign at the same time, but each in turn succeeded the one before him, how will he humble three of those before him at the same time? It is quite clear, then, that he foretells that the ten will arise at the same time at the end, and that the Antichrist, arising last and seizing the kingdom, will make war on them, he says, and destroy three of them; and not content with his victory over men …
7.25PG 81
κε΄. ε Καϊλόγους, φησὶ, πρὸς τὸν “Ὕψιστον λαλήσει, καὶ τοὺς ἁγίους ὙΨίστου παλαιώσει 5, καὶ ", ν ὡς ἔνια τῶν ἀντιγράφων ἔχει, ε ταπεινώσει" καὶ ὑπονοήσει τοῦ " ἀλλοιῶσαι καιροὺς καὶ νόμον. » Τοσαύτῃ γὰρ, φησὶ, λύσσῃ χρήσεται καὶ μανίᾳ, ὡς ἁλαζονικοὺς μὲν καὶ βλασφήμους λόγους ἀχοντίσαι κατὰ τοῦ ὑψίστου Θεοῦ, πᾶν δὲ εἶδος " τιμωρίας τοῖς εὐνοϊχῶς αὑτῷ δουλεύουσι καὶ ἁγιωσύνης μετέχουσιν ἐπαγαγεῖν" ὑποτοπήσει δὲ, ὡς καὶ παντάπασι καταλύσει τὴν κρατοῦσαν εὐσέδειαν, καὶ τὴν ἀρίστην αὑτῆς πολιτείαν ἀμείψει 7. Τοῦτο γὰρ ἡνίξατο εἰρηκώς" ε« Ὑπονοήσει τοῦ ἀλλοιῶσαι καιροὺς καὶ νόμον" » τουτέστι, τὴν γατ᾽ ἐκεῖνον τὸν καιρὸν κατέχουσαν πολιτείαν. Εἶτα ἐπάγει" « Καὶ δοθήσετα: ἐν χειρὶ αὖποῦ. » Τουτέστι, συγχωρήσει ἡ τοῦ Θεοῦ προμέθεια' καὶ δεικνὺς τῆς τῶν κακῶν ἐχείνων ἀωρίας τὸν χρόνον" « Οὐ γὰρ εἰς τέλος ἐπιλησθήσεται ὁ πτωχὸς, καὶ ἡ ὑπομονὴ τῶν πενήτων οὐκ ἀπολεῖται εἰς τὸν αἰῷνα 5. » εἰρηκώς " ε Δοθήσεται ἐν χειρὶ αὐτοῦ, » ἐπήγαγεν" ε« Ἕως καιροῦ, καὶ χαιρῶν, καὶ ἥμισυ καιροῦ. » Τοῦτο δὲ σαφέστερον ἐν τῷ τέλει τῆς προ' φητείας ἡμᾶς ἐδίδαξεν. « ᾿Απὸ καιροῦ γὰρ, φησὶ, παραλλάξεως τοῦ ἐνδελεχισμοῦ, καὶ δοθῆναι " βδέλυγα ἐρημώσεως, ἡμέραι χίλιαι διακόσιαι ἐννενήκοντα. ν» Καιρὸν 10 οὖν, καὶ καιροὺς, καὶ ἥμισυ καιροῦ, τρία ἥμισυ ἔτη λέγει, ἃ τὸ χέρας ἐκεῖνο τὸ λαλοῦν μεγάλα κρατήσει.
ke΄. e Kaïlogous, phēsi, pros ton “Hypsiston lalēsei, kai tous hagious HyPsistou palaiōsei 5, kai ", n hōs enia tōn antigraphōn echei, e tapeinōsei" kai hyponoēsei tou " alloiōsai kairous kai nomon. » Tosautę̄ gar, phēsi, lyssę̄ chrēsetai kai manią, hōs halazonikous men kai blasphēmous logous achontisai kata tou hypsistou Theou, pan de eidos " timōrias tois eunoïchōs hautǭ douleuousi kai hagiōsynēs metechousin epagagein" hypotopēsei de, hōs kai pantapasi katalysei tēn kratousan eusedeian, kai tēn aristēn hautēs politeian ameipsei 7. Touto gar hēnixato eirēkōs" e« Hyponoēsei tou alloiōsai kairous kai nomon" » toutesti, tēn gat᾽ ekeinon ton kairon katechousan politeian. Eita epagei" « Kai dothēseta: en cheiri aupou. » Toutesti, synchōrēsei hē tou Theou prometheia' kai deiknys tēs tōn kakōn echeinōn aōrias ton chronon" « Ou gar eis telos epilēsthēsetai ho ptōchos, kai hē hypomonē tōn penētōn ouk apoleitai eis ton aiǭna 5. » eirēkōs " e Dothēsetai en cheiri autou, » epēgagen" e« Heōs kairou, kai chairōn, kai hēmisy kairou. » Touto de saphesteron en tǭ telei tēs pro' phēteias hēmas edidaxen. « ᾿Apo kairou gar, phēsi, parallaxeōs tou endelechismou, kai dothēnai " bdelyga erēmōseōs, hēmerai chiliai diakosiai ennenēkonta. n» Kairon 10 oun, kai kairous, kai hēmisy kairou, tria hēmisy etē legei, ha to cheras ekeino to laloun megala kratēsei.
"And he will speak words against the Most High," it says, "and will wear out the saints of the Most High"—or, as some copies have it, "humble"—"and will think to change times and law." For he will indulge such fury and madness, it means, as to hurl boastful and blasphemous words against the most high God and to inflict every kind of punishment on those who serve him with goodwill and share in holiness; and he will imagine that he will utterly destroy the prevailing piety and change its excellent way of life. For this is what he hinted at in saying, "He will think to change times and law," that is, the way of life prevailing at that time. Then he adds, "And it will be given into his hand," that is, the providence of God will permit it. And showing the time of those untimely evils—for "the poor will not be forgotten forever, and the patience of the needy will not perish forever"—having said, "It will be given into his hand," he added, "for a time, and times, and half a time." He taught us this more clearly at the end of the prophecy: "From the time of the removal of the continual sacrifice and the setting up of the abomination of desolation, there will be a thousand two hundred and ninety days." So by a time, times, and half a time he means three and a half years, during which that horn speaking great things will rule.
7.26PG 81
κς΄. « ᾿Αλλὰ τὸ κριτήριον, φησὶν, ἐκάθισε "", καὶ τὴν ἀρχὴν αὐτοῦ μεταστήσουσι, τοῦ ἀφανίσαι καὶ τοῦ." ἀπολέσαι ἕως τέλους. » Τοῦτο δὲ καὶ ὁ μακάριος ἡμᾶς σαφῶς ἐδίδαξε Παῦλος. Εἱρηκὼς γὰρ ἐκεῖνα ἃ προειρήκαμεν 5, προσέθηκε καὶ ταῦτα᾽ « Μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται, καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, ὃν ὁ Κύριος Ἰησοῦς ἀναλώσει τῷ πνεύματι τοῦ στόματος αὑτοῦ, καὶ κατἀργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας κατ᾽ ἐνέργειαν ποῦ Σατανᾶ ἐν πάσῃ δυνάμει, καὶ σημείοις, καὶ τέρασι ψεύδους, καὶ ἐν πάσῃ ἀπάτῃ τῆς ἀδικίας ἐν τοῖς ἀπολλυμένοις. ν» Ὃ δὲ λέγε: τοιοῦτόν ἐστι" Δεῖ τὸ κατέχον ἄρτι ἐκ μέσου γενέσθαι. Σδεσθήσεται γὰρ ἡ κατέχουσα πλάνη, καὶ λήξει ἡ τῶν εἰδώλων ἐξαπάτη, καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος. Τοῦτο δὲ καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις ἔφη. « Κηρυχθήσεται γὰρ τὸ Εὐσγγέλιον "" εἰς πάντα τὰ πέρατα τῆς γῆς εἰς μαρτύριον αὐτοῖς, καὶ τότε ἧξει τὸ τέλος. » Ἐκεῖθεν τοῦτο μαθὼν ὁ μακάριος Παῦλος διδάσκει Θεσσαλονιχέας, καὶ δι᾽ ἐχείνων ἅπαντας τοὺς 15 τῆς εὐσεδείας ἐραστὰς, ὅτι Μὴ νομίσητε νῦν παλ, φανήσεσθαι τὸν τῆς ἀληθείας ἐχθρόν" δεῖ γὰρ πρό- Α καὶ κρατυνθῆναι τῶν Εὐαγγελίων τὸ κήρυγμα, οὕτως ἀποκαλυφθῆναι τὸν ἄνομον. Εἶτα ὑποδείκνυσιν αὐτοῦ καὶ τὸν ὄλεθρον" « Ὃν ὁ Κύριος, φησὶν 5, Ἰησοῦς ἀναλώσει τῷ πνεύματι τοῦ στόματος αὑτοῦ, τὶ τ΄, καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὑτοῦ.» Ἔπειτα "Ἱ δείκνυσι καὶ κίνα τρόπον ἐπιφαίνεται: δὶ « Οὗ ἐστι δ, φησὶν, ἢ παρουσία κατ᾽ ἐνέργειαν τοῦ Σατανᾶ.» Μιμήσεται γὰρ ὁ διάβολος τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν τὴν ἐνανθρώπησιν - καὶ καθάπερ ὁ Κύριος δι᾿ ἀνθρωπείας φύσεως ἐπιφανεὶς, τὴν πέραν ἐπραγματεύσατο σωτηρίαν οὕτω καὶ ὁ διάδοαὑτοῦ τὴν οἰκείαν ἐνέργειαν ἐπιδείξεται, ψευδέσι σητί δήποτε ταῦτα συγχωρεῖ γενέσθαι ὁ τῶν ὅλων βού Θεὸς, ἐπήγαγεν" εἰΑνθ᾽ ὧν τὴν ἀγάπην τῆς ἀλη- θείας οὐκ ἐδέξαντο εἰς τὸ σωθῆναι αὐτοὺς, καὶ διὰ εἰς τὸ πιστεῦσαι αὐτοὺς, τῷ ψεύδει, ἵνα κριθῶσι πάντες οἱ μὴ πιστεύσαντες τῇ ἀληθείᾳ, ἀλλ᾽ σαντες τῇ." ἀδικίᾳ. » Ταὐτὸ δὲ τοῦτο καὶ ὁ Κύριος θην πρὸς Ἰουδαίους ἔφη" « Ἐγὼ ἦλθον ᾽"ὁ ἐν τῷ ὀνόματι ἴη τοῦ Πατρός μου, καὶ οὐκ ἐδέξασθέ με’ ἔρχεται ἄλλος ἐν τῷ ὀνόματι τῷ ἰδίῳ, κἀκεῖνον λήψεσθε. ν Ταῦτα δὲ διδάσκων ὁ ἄγγελος τῷ Δανιὴλ ἔφη, ὅτι ε« Λόγους πρὸς τὸν Ὕψιστον λαλήσει, καὶ τοὺς λοιῶσαι καιροὺς καὶ νόμον " καὶ δοθήσεται ἐν χειρὶ αὑτοῦ ἕως καιροῦ, καὶ καιρῶν, καὶ ἥμισυ καιροῦ: καὶ τὸ κριτήριον ἐκάθισε, καὶ τὴν ἀρχὴν αὐτοῦ με- τέλους. » Ὁρᾶτε πῶς τὰ αἰνιγματωδῶς ὑπὸ τοῦ ἀγγέλου ἡρμηνευμένα σαφῶς ὁ μακάριος ἐδίδαξε ᾳυὰ - Παῦλος. Καὶ ὁ Κύριος δὲ τὰς κατὰ τῶν ἁγίων ἐπμεγάλη, οἵα οὐ γέγονεν ἀπ' ἀρχῆς κόσμου ἕως τοῦ νῦν, οὐδ' 35 οὐ μὴ γένηται" καὶ εἰ μὴ ἐχολοδώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ᾽ διὰ δὲ τοὺς ἐκλεκτοὺς χολοδωθήσονται αἱ ἡμέραι ἐκεῖναι. » δι᾽ ἐκείνων πᾶσιν ἀνθρώποις, μὴ ἐξαπατᾶσθαι τοῖς ποῦ φανήσεται, ἐπήγαγε « Τότε ὄψονται τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ, μετὰ δυνάμεως καὶ δόξης πολλῆς, καὶ ἀποστελεῖ τοὺς ἀγγέλους αὑτοῦ μετὰ σάλπιγγος μεγάλης 3. καὶ ρὼν ἀνέμων, ἀπ᾽ ἄκρων τῶν οὐρανῶν ἕως ἄκρου αὐτῶν. ν Ταῦτα καὶ τῷ Δανιὴλ προλέγων ὁ ἄγγελος ἐπήγαγεν οἷς ἤδη εἶπε Ἶ"" ( "ὁ φησ, κζ΄. ε Καὶ ἡ βατιλεία, καὶ ἡ ἐξουσία, καὶ ἡ με. γαλωσύνη τῶν βασιλέων τῶν ὑποχάτω παντὸς τοῦ οὐρανοῦ ἐδόθη ἁγίοις 'ὙψΨέστου " καὶ ἡ βασιλεία αὖ» τοῦ βασιλεία αἰώνιος, καὶ πᾶσαι αἱ ἀρκαὶ αὐτῷ δουλεύσουσ: καὶ ὑπακούσονται" ἕως "δ΄ ὧδε τὸ πέρας που λόγου. » Τουτέστι, πάντων τῶν τοῦ βίου "" πρὰ- Ὑμάτων τοῦτο τὸ τέλος " τὸ παύσασθαι μὲν ἁπάσας τῆς γῆς "΄ τὰς βασιλείας, δοθῆναι δὲ τοῖς τοῦ ἁγίοις τὴν αἰώνιον βασιλείαν" βασιλεύοντας δὲ ὑπακούειν αὐτῷ καὶ δουλεύειν εὐνοϊχῶς “ αἰώνιος γὰρ αὐτοῦ ἡ βασιλεία, καὶ τὸ ᾽5 τέλος οὐ δεχομένη. Τούτων ἀκούσας, φησὶν, ἐγὼ Δανιὴλ δέους ἐνεπλήσθην πολλοῦ, ὡς μήτε τοὺς λογισμοὺς ἡπυχάζειν ἐν ἐμοὶ, ἀλλὰ κυχᾶσθαι, καὶ " διηνεκῶς ταράττεσθαι, καὶ τὴν μορφήν μου πολλὴν ἀλλοίωσιν ἐντεῦθεν δέξασθαι. ᾿Αλλ᾽ ὅμως οὖκ ἔχπυστα ὅ᾽ πεποίηκα τὰ ὑποδειχθέντα μοι ' μυστήρια, ἀλλ᾽ ἐν τῇ καρδίᾳ πηρῶν αὐτὰ διξτέλουν. Ὁ μὲν οὖν μακάριος Δανιὴλ ταῦτα ἡμᾶς ἐδίδαξεν. Ἐγὼ δὲ τῶν 35 Ἰουδαίων κατηγορίαν ἐπὶ τοῦ παρόντος ἀφεὶς, θαυμάζω κομιδῇ τῶν τῆς εὐτεδείας διδασκάλων τινὰς Μαχεδονιχὴν βασιλείαν τὸ τέταρτον θηρίον ἀποχαλέσαντας᾽ ἕδει γὰρ αὐτοὺς συνιδεῖν, πρῶτον μὲν, ὅτι τὸ τρίτον θηοἷον τέσσαρας εἶχε δ κεφαλὰς, ὃ σαφῶς ἐδήλου τὴν γεγενημένην μετὰ τὴν τοῦ "" ᾿Αλεξάνδρου τελευτὴν «ἧς βασιλείας εἰς τέσσαρα μέρη διαίρεσιν" ἔπειτα δὲ προσέχειν ἔδει, ὅτι" καὶ τὸ τέταρτον θηρίον δέκα κατὰ ταὐτὸν χέρατα ἔσχεν, καὶ ᾽ τὸ μικρὸν χέρας τρεῖς ἐχριζῶσαι τῶν πρὸ αὑτοῦ" τέσσαρες δὲ, ἀλλ᾽ ξαντο. Καὶ ἵνα τὰ ἄλλα καταλιπὼν ἐπὶ τὸ τέλος ἔλθω, ἔδει καὶ τοῦτο συνιδεῖν, ὅτι μετὰ τοῦ τετάρτου θηρίου τὴν ἀναίρεσιν 1 τοῖς ἁγίοις τοῦ Ὑψίστου τὴν βασιλείαν ἔφη δοθήσεσθαι 35. Διὸ καὶ τὸ κριτήριον ἐκάθισεν" οἱ δὲ ἅγιοι τοῦ Ὑψίστου οὗ μετὰ ᾿Αντίοχον τὸν Ἐπιφανῇ τὴν βασιλείαν ἐδέξαντο. Εἰ δὲ καὶ ἰσχύν τινα ἔλαδον οἱ μακάριοι Μαχκαθαῖοι, ἀλλ᾽ οὐκ ἐπὶ πλεῖστον. Ὁ μὲν γὰρ Ἰούδας τρία ἐστρατήγησεν ἔτη ὁ δὲ Ἰωνάθαν ἐννέα καὶ δέχα᾽ ὁ δὲ Σίμων ὀχεώ" καὶ οἱ ἄλλοι δὲ, ἵνα μὴ καθ᾽ ἕχασταν διεξιὼν, μῆκος ἐργάσωμαι τῷ λόγῳ, ὀλίγον τινὰ κρατοῦντες χρόνον, ἣ τῷ θανάτῳ ἐσδέννυντο, ἢ περιστάσεσί τισι ζῶντες τῆς ἡγεμονίας ἐστέρηντο. “Ἄλλως τε δὲ 3 οὔτε πάντες ἅγιοι" οὗτοι ἕνιοι γὰρ "' καὶ πάντας αὑτοὺς ἁγίους εἶναι, τούτους Ἡρώδης καταλύσας ἀπάσης βασιλεὺς ἀνεδείχθη τῆς Ἰουδαίας, Πῶς τοίνυν ἀληθὲς τὸ ὑπὸ τοῦ ἀγγέλου εἰρημένον, ὅτι μετὰ τὴν τοῦ κέρατος ἐχείνου κατάλυσιν ἡ βασιλεία, καὶ ἡ ἐξουσία, καὶ ἣ μεγαλωσύνη τῶν βασιλέων τῶν ὑποχάτω παντὸς τοῦ οὐρανοῦ, ἐδόθη ἁγίοις “Ὑψίστου, καὶ ἡ βασιλεία αὐτοῦ βασιλεία αἰώνιος; Τούτων γὰρ οὐδὲν ἁρμόττει τοῖς Μαχχαδαίοις. Οὔτε τὸν γὰρ βασιλείαν ἐπιστεύθησαν, ἀλλὰ στρατηγοῦντες Α ἐνίχων, καὶ ταχὺ τέλος" ἐδέξαντο. Λείπεται τοίνυν τὴν Ῥωμαϊκὴν βασιλείαν νοεῖν τὸ τέταρτον θηρίον. Ἐν γὰρ τῷ ταύτης τέλει, οἱ μὲν δέκα βασιλεῖς κατὰ ταὐτὸν ἀναστήσονται, ὁ δὲ πάσης πονηρίας δημιουρ γὸς καὶ διδάσκαλος ἔσχατος ἀνατανήσεται, ἐκεῖνᾳ ποιῶν τε καὶ πάσχων, ἃ ἐδιδάχθημεν. Μετὰ δὲ τὴν ἐχείνου κατάλυσιν, ἡ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἀναξανήσεται παρουτία, καὶ τὸ πάντων ἀνθρώπων γενήσεται κριτήριον, καὶ ἀνοιγήσονται μὲν αἱ βίδῖοι, τῶν ἑκάστῳ βεδιωμένων αἱ μνῆμαι. ε« Παραδοθήσεται δὲ πυρὶ τὸ τοῦ θηρίου σῶμα, » τουτέστιν, οἱ μὲν τῆς ψυχῆς ἀφελόμενοι τὸ κράτος, τῷ δὲ σώματι τὴν ἐξουτέαν προσνείμαντες, καὶ σαρκικῷ φρονήματι διὰ βίου " χρησάμενοι, ᾿Αποδώσει δὲ ὁ δίκαιος κριτὴς τοῖς ἁγίοις τὴν βασιλείαν, βοῶν " « Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν πρὸ "5 καταδολῆς κόσμου" » ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Σριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ δόξα", σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
ks΄. « ᾿Alla to kritērion, phēsin, ekathise "", kai tēn archēn autou metastēsousi, tou aphanisai kai tou." apolesai heōs telous. » Touto de kai ho makarios hēmas saphōs edidaxe Paulos. Heirēkōs gar ekeina ha proeirēkamen 5, prosethēke kai tauta᾽ « Monon ho katechōn arti heōs ek mesou genētai, kai tote apokalyphthēsetai ho anomos, hon ho Kyrios Iēsous analōsei tǭ pneumati tou stomatos hautou, kai katargēsei tę̄ epiphaneią tēs parousias kat᾽ energeian pou Satana en pasę̄ dynamei, kai sēmeiois, kai terasi pseudous, kai en pasę̄ apatę̄ tēs adikias en tois apollymenois. n» Ho de lege: toiouton esti" Dei to katechon arti ek mesou genesthai. Sdesthēsetai gar hē katechousa planē, kai lēxei hē tōn eidōlōn exapatē, kai tote apokalyphthēsetai ho anomos. Touto de kai ho Kyrios en tois hierois Euangeliois ephē. « Kērychthēsetai gar to Eusngelion "" eis panta ta perata tēs gēs eis martyrion autois, kai tote hēxei to telos. » Ekeithen touto mathōn ho makarios Paulos didaskei Thessalonicheas, kai di᾽ echeinōn hapantas tous 15 tēs eusedeias erastas, hoti Mē nomisēte nyn pal, phanēsesthai ton tēs alētheias echthron" dei gar pro- A kai kratynthēnai tōn Euangeliōn to kērygma, houtōs apokalyphthēnai ton anomon. Eita hypodeiknysin autou kai ton olethron" « Hon ho Kyrios, phēsin 5, Iēsous analōsei tǭ pneumati tou stomatos hautou, ti t΄, kai katargēsei tę̄ epiphaneią tēs parousias hautou.» Epeita "Hi deiknysi kai kina tropon epiphainetai: di « Hou esti d, phēsin, ē parousia kat᾽ energeian tou Satana.» Mimēsetai gar ho diabolos tou Theou kai Sōtēros hēmōn tēn enanthrōpēsin - kai kathaper ho Kyrios di᾿ anthrōpeias physeōs epiphaneis, tēn peran epragmateusato sōtērian houtō kai ho diadoautou tēn oikeian energeian epideixetai, pseudesi sēti dēpote tauta synchōrei genesthai ho tōn holōn bou Theos, epēgagen" eiAnth᾽ hōn tēn agapēn tēs alē- theias ouk edexanto eis to sōthēnai autous, kai dia eis to pisteusai autous, tǭ pseudei, hina krithōsi pantes hoi mē pisteusantes tę̄ alētheią, all᾽ santes tę̄." adikią. » Tauto de touto kai ho Kyrios thēn pros Ioudaious ephē" « Egō ēlthon ᾽"ho en tǭ onomati iē tou Patros mou, kai ouk edexasthe me’ erchetai allos en tǭ onomati tǭ idiǭ, kakeinon lēpsesthe. n Tauta de didaskōn ho angelos tǭ Daniēl ephē, hoti e« Logous pros ton Hypsiston lalēsei, kai tous loiōsai kairous kai nomon " kai dothēsetai en cheiri hautou heōs kairou, kai kairōn, kai hēmisy kairou: kai to kritērion ekathise, kai tēn archēn autou me- telous. » Horate pōs ta ainigmatōdōs hypo tou angelou hērmēneumena saphōs ho makarios edidaxe ąua - Paulos. Kai ho Kyrios de tas kata tōn hagiōn epmegalē, hoia ou gegonen ap' archēs kosmou heōs tou nyn, oud' 35 ou mē genētai" kai ei mē echolodōthēsan hai hēmerai ekeinai, ouk an esōthē pasa sarx᾽ dia de tous eklektous cholodōthēsontai hai hēmerai ekeinai. » di᾽ ekeinōn pasin anthrōpois, mē exapatasthai tois pou phanēsetai, epēgage « Tote opsontai ton Huion tou anthrōpou erchomenon epi tōn nephelōn tou ouranou, meta dynameōs kai doxēs pollēs, kai apostelei tous angelous hautou meta salpingos megalēs 3. kai rōn anemōn, ap᾽ akrōn tōn ouranōn heōs akrou autōn. n Tauta kai tǭ Daniēl prolegōn ho angelos epēgagen hois ēdē eipe I"" ( "ho phēs, kz΄. e Kai hē batileia, kai hē exousia, kai hē me. galōsynē tōn basileōn tōn hypochatō pantos tou ouranou edothē hagiois 'HypsPsestou " kai hē basileia au» tou basileia aiōnios, kai pasai hai arkai autǭ douleusous: kai hypakousontai" heōs "d΄ hōde to peras pou logou. » Toutesti, pantōn tōn tou biou "" pra- Hymatōn touto to telos " to pausasthai men hapasas tēs gēs "΄ tas basileias, dothēnai de tois tou hagiois tēn aiōnion basileian" basileuontas de hypakouein autǭ kai douleuein eunoïchōs “ aiōnios gar autou hē basileia, kai to ᾽5 telos ou dechomenē. Toutōn akousas, phēsin, egō Daniēl deous eneplēsthēn pollou, hōs mēte tous logismous hēpychazein en emoi, alla kychasthai, kai " diēnekōs tarattesthai, kai tēn morphēn mou pollēn alloiōsin enteuthen dexasthai. ᾿All᾽ homōs ouk echpysta ho᾽ pepoiēka ta hypodeichthenta moi ' mystēria, all᾽ en tę̄ kardią pērōn auta dixteloun. Ho men oun makarios Daniēl tauta hēmas edidaxen. Egō de tōn 35 Ioudaiōn katēgorian epi tou parontos apheis, thaumazō komidę̄ tōn tēs eutedeias didaskalōn tinas Machedonichēn basileian to tetarton thērion apochalesantas᾽ hedei gar autous synidein, prōton men, hoti to triton thēoion tessaras eiche d kephalas, ho saphōs edēlou tēn gegenēmenēn meta tēn tou "" ᾿Alexandrou teleutēn «hēs basileias eis tessara merē diairesin" epeita de prosechein edei, hoti" kai to tetarton thērion deka kata tauton cherata eschen, kai ᾽ to mikron cheras treis echrizōsai tōn pro hautou" tessares de, all᾽ xanto. Kai hina ta alla katalipōn epi to telos elthō, edei kai touto synidein, hoti meta tou tetartou thēriou tēn anairesin 1 tois hagiois tou Hypsistou tēn basileian ephē dothēsesthai 35. Dio kai to kritērion ekathisen" hoi de hagioi tou Hypsistou hou meta ᾿Antiochon ton Epiphanę̄ tēn basileian edexanto. Ei de kai ischyn tina eladon hoi makarioi Machkathaioi, all᾽ ouk epi pleiston. Ho men gar Ioudas tria estratēgēsen etē ho de Iōnathan ennea kai decha᾽ ho de Simōn ocheō" kai hoi alloi de, hina mē kath᾽ hechastan diexiōn, mēkos ergasōmai tǭ logǭ, oligon tina kratountes chronon, hē tǭ thanatǭ esdennynto, ē peristasesi tisi zōntes tēs hēgemonias esterēnto. “Allōs te de 3 oute pantes hagioi" houtoi henioi gar "' kai pantas hautous hagious einai, toutous Hērōdēs katalysas apasēs basileus anedeichthē tēs Ioudaias, Pōs toinyn alēthes to hypo tou angelou eirēmenon, hoti meta tēn tou keratos echeinou katalysin hē basileia, kai hē exousia, kai hē megalōsynē tōn basileōn tōn hypochatō pantos tou ouranou, edothē hagiois “Hypsistou, kai hē basileia autou basileia aiōnios? Toutōn gar ouden harmottei tois Machchadaiois. Oute ton gar basileian episteuthēsan, alla stratēgountes A enichōn, kai tachy telos" edexanto. Leipetai toinyn tēn Rhōmaïkēn basileian noein to tetarton thērion. En gar tǭ tautēs telei, hoi men deka basileis kata tauton anastēsontai, ho de pasēs ponērias dēmiour gos kai didaskalos eschatos anatanēsetai, ekeiną poiōn te kai paschōn, ha edidachthēmen. Meta de tēn echeinou katalysin, hē tou Theou kai Sōtēros hēmōn anaxanēsetai paroutia, kai to pantōn anthrōpōn genēsetai kritērion, kai anoigēsontai men hai bidioi, tōn hekastǭ bediōmenōn hai mnēmai. e« Paradothēsetai de pyri to tou thēriou sōma, » toutestin, hoi men tēs psychēs aphelomenoi to kratos, tǭ de sōmati tēn exoutean prosneimantes, kai sarkikǭ phronēmati dia biou " chrēsamenoi, ᾿Apodōsei de ho dikaios kritēs tois hagiois tēn basileian, boōn " « Deute, hoi eulogēmenoi tou Patros mou, klēronomēsate tēn hētoimasmenēn hymin basileian pro "5 katadolēs kosmou" » hēs genoito pantas hēmas epitychein, chariti kai philanthrōpią tou Kyriou hēmōn Iēsou Sristou, meth᾽ hou tǭ Patri doxa", syn tǭ hagiǭ Pneumati, eis tous aiōnas tōn aiōnōn. ᾿Amēn.
"But the court has sat," it says, "and they will take away his dominion, to destroy it and make it perish to the end." Blessed Paul also taught us this clearly. Having said what we quoted before, he added this too: "Only he who now restrains will do so until he is out of the way; and then the lawless one will be revealed, whom the Lord Jesus will consume with the breath of his mouth and destroy by the appearing of his coming; whose coming is by the working of Satan, with all power and signs and lying wonders, and with every deception of unrighteousness among those who are perishing." What he says is this: what now restrains must be out of the way. For the error that now prevails will be quenched, and the deceit of the idols will cease, and then the lawless one will be revealed. The Lord also said this in the holy Gospels: "For the Gospel will be preached to all the ends of the earth as a testimony to them, and then the end will come." Blessed Paul, having learned this from there, teaches the Thessalonians, and through them all lovers of piety: Do not think that the enemy of the truth will now … appear; for first the preaching of the Gospels must … and be made strong, and so the lawless one be revealed. Then he shows his destruction too: "Whom the Lord Jesus," he says, "will consume with the breath of his mouth and destroy by the appearing of his coming." Next he shows in what way he will appear: "Whose coming," he says, "is by the working of Satan." For the devil will imitate the incarnation of our God and Savior; and as the Lord, appearing through human nature, accomplished our salvation, so the devil … will display his own working, with lying signs. … why the God of all permits these things to happen, he added: "Because they did not receive the love of the truth so as to be saved; and for this reason [God sends them a working of error] so that they believe the lie, in order that all may be judged who did not believe the truth but took pleasure in unrighteousness." The Lord said this same thing to the Jews: "I have come in my Father's name, and you did not receive me; another will come in his own name, and him you will receive." Teaching these things, the angel said to Daniel that "he will speak words against the Most High, and [will wear out] the saints … to change times and law; and it will be given into his hand for a time, and times, and half a time; and the court sat, and they will take away his dominion … to the end." See how blessed Paul taught clearly what had been interpreted by the angel in riddles. And the Lord too … the [persecutions] against the saints: "[For then there will be great tribulation,] such as has not been from the beginning of the world until now, nor ever will be; and if those days had not been cut short, no flesh would be saved; but for the sake of the elect those days will be cut short." … through them [he warned] all people not to be deceived by those who say [that the Christ is here or there] … where he will appear, and added, "Then they will see the Son of Man coming on the clouds of heaven with power and great glory; and he will send out his angels with a great trumpet, and they will gather his elect from the four winds, from one end of the heavens to the other." Foretelling these things to Daniel, the angel added to what he had already said: "And the kingdom and the authority and the greatness of the kings under the whole heaven were given to the saints of the Most High; and his kingdom is an everlasting kingdom, and all dominions will serve and obey him. Here is the end of the matter." That is, this is the end of all the affairs of life: that all the kingdoms of the earth cease, and the eternal kingdom is given to the saints of [the Most High], and the rulers obey him and serve him with goodwill; for his kingdom is eternal and admits no end. Hearing this, he says, I, Daniel, was filled with great fear, so that my thoughts were not at rest within me but were stirred up and continually troubled, and my appearance was much changed by it. Yet I did not make public the mysteries shown to me, but kept them in my heart. This is what blessed Daniel taught us. For my part, setting aside for the present the charge against the Jews, I am greatly astonished at some teachers of piety who have called the fourth beast the Macedonian kingdom. They should have seen, first, that the third beast had four heads, which clearly showed the division of the kingdom into four parts after the death of Alexander; and then they should have noticed that the fourth beast had ten horns at the same time, and that the little horn uprooted three of those before it; but four … And to pass over the rest and come to the end: they should have seen this too, that after the destruction of the fourth beast he said the kingdom would be given to the saints of the Most High. That is why the court sat. But the saints of the Most High did not receive the kingdom after Antiochus Epiphanes. And if the blessed Maccabees gained some strength, it was not for very long. Judas was general for three years, Jonathan for nineteen, Simon for eight; and the others—not to go through them one by one and lengthen my discourse—held power for a short time and were either extinguished by death or, while still alive, deprived of rule by some circumstances. Besides, not all of them were holy … and [even granting that] all of them were holy, Herod overthrew them and was proclaimed king of all Judea. How then is what the angel said true, that after the destruction of that horn the kingdom and the authority and the greatness of the kings under the whole heaven were given to the saints of the Most High, and his kingdom is an everlasting kingdom? None of this fits the Maccabees. For they were not entrusted with the kingdom; they won victories as generals and quickly came to their end. It remains, then, to understand the fourth beast as the Roman kingdom. At its end the ten kings will arise at the same time, and the maker and teacher of all wickedness will arise last, doing and suffering what we have been taught. After his destruction the coming of our God and Savior will dawn, and the judgment of all people will take place, and the books will be opened, the records of what each has lived. "The body of the beast will be given over to fire"; that is, those who took away the soul's rule and assigned authority to the body, living by the mind of the flesh throughout their lives. And the just Judge will give the kingdom to the saints, crying, "Come, you who are blessed by my Father, inherit the kingdom prepared for you before the foundation of the world"; which may we all obtain, by the grace and loving-kindness of our Lord Jesus Christ, with whom be glory to the Father, with the Holy Spirit, to the ages of ages. Amen.
Chapter 8
8.1PG 81
α΄. ε Ἐν ἔτει τρίτῳ τῆς βασιλείας Βαλτάσαρ, ὅρατις ὥφθη πρός με᾽ ἐγὼ Δανιὴλ, μετὰ τὴν ὀφθεῖσάν μοι τὴν ἀρχήν. ν Ἔτι, φησὶ, τῆς τῶν Χαλδαίων, εἴτ᾽ οὖν ᾿Ασσυρίων κατεχούσης βασιλείας, ἑτέραν ἀποκάλυψιν εἶδον μετ᾽ ἐχείνην τὴν προτέραν δηλοῖ δὲ καὶ ὁ χρόνος τὸ ταύτης γεώτερον" τὴν μὲν γὰρ προτέραν εἶδεν ἐν τῷ πρώτῳ ἔτει Βαλτάσαρ, βασιλέως Χαλδαίων, ταύτην δὲ ἐν τῷ τρίτῳ. Σημαίνει δὲ τὸν χρόνον οὐ μάτην, ἀλλὰ διδάσκων, ὡς πρὸ πολλοῦ χρόνου τοῦ γενέσθαι τὰ πράγματα τὴν τούτων πρόγνωσιν παρὰ θεοῦ τῶν ὅλων ἐδέξατο. β. « Καὶ" εἶδον" 6, φησὶν, ἐν τῇ ὁράσει, καὶ ἐγένετο ἐν τῷ ἰδεῖν με, καὶ ἤμην ἐν Σούσοις τῇ βάρει, ἧ ἐστιν" ἐν χώρᾳ Αἰλάμ. ν» Τὰ Σοῦσα μητρόπολις ἣν πάλαι Περσῶν. Ἐπειδὴ τοίνυν τὴν τῆς Περσιχῆῇς βασιλείας μανθάνει κατάλυσιν, ἀναγκαίως ἐν ἐκείνῃ τῇ πόλει δοκεῖ βλέπειν τὴν ἀποκάλυψιν. « Καὶ εἶδον, φησὶν, ἐν ὁράματι " » ἀντὶ τοῦ, Οὐκ ἐγρηγορὼς, οὐδὲ μεθ᾽ ἡμέραν ταῦτα ἐθεασάμην, ἀλλ᾽ ὄναρ μοι ταῦτα ἔδειξεν ὁ τῶν ὅλων θεός. Ν « Καὶ ἤμην, φησὶν, ἐπὶ τοῦ "" Οὐδάλ. ν» Παρὰ τὴν ταῦ ᾿ δῶν μόνον δ6 τὴν βασιλείαν παρέπεμψε πύλην, φησὶν, ἐδόκουν ἑστάναι" οὕτω γὰρ τοῦτό τινες τῶν ἑρμηνευτῶν τεθείκασι.
a΄. e En etei tritǭ tēs basileias Baltasar, horatis hōphthē pros me᾽ egō Daniēl, meta tēn ophtheisan moi tēn archēn. n Eti, phēsi, tēs tōn Chaldaiōn, eit᾽ oun ᾿Assyriōn katechousēs basileias, heteran apokalypsin eidon met᾽ echeinēn tēn proteran dēloi de kai ho chronos to tautēs geōteron" tēn men gar proteran eiden en tǭ prōtǭ etei Baltasar, basileōs Chaldaiōn, tautēn de en tǭ tritǭ. Sēmainei de ton chronon ou matēn, alla didaskōn, hōs pro pollou chronou tou genesthai ta pragmata tēn toutōn prognōsin para theou tōn holōn edexato. b. « Kai" eidon" 6, phēsin, en tę̄ horasei, kai egeneto en tǭ idein me, kai ēmēn en Sousois tę̄ barei, hē estin" en chōrą Ailam. n» Ta Sousa mētropolis hēn palai Persōn. Epeidē toinyn tēn tēs Persichēę̄s basileias manthanei katalysin, anankaiōs en ekeinę̄ tę̄ polei dokei blepein tēn apokalypsin. « Kai eidon, phēsin, en horamati " » anti tou, Ouk egrēgorōs, oude meth᾽ hēmeran tauta etheasamēn, all᾽ onar moi tauta edeixen ho tōn holōn theos. N « Kai ēmēn, phēsin, epi tou "" Oudal. n» Para tēn tau ᾿ dōn monon d6 tēn basileian parepempse pylēn, phēsin, edokoun hestanai" houtō gar touto tines tōn hermēneutōn tetheikasi.
"In the third year of the reign of Belshazzar a vision appeared to me, I, Daniel, after the one that appeared to me at the beginning." While the kingdom of the Chaldeans, or of the Assyrians, still held power, he says, I saw another revelation after that first one. The date also shows that this one was later: he saw the first in the first year of Belshazzar, king of the Chaldeans, and this one in the third. He indicates the date not idly but to teach that he received the foreknowledge of these events from the God of all long before they happened. "And I saw," he says, "in the vision, and it happened while I was looking, that I was in Susa the capital, which is in the land of Elam." Susa was formerly the chief city of the Persians. Since, then, he is learning of the destruction of the Persian kingdom, he naturally seems to see the revelation in that city. "And I saw," he says, "in a vision," that is, I did not see these things awake or by day, but the God of all showed them to me in a dream. "And I was," he says, "at the Oubal." I seemed to stand, he says, beside the … gate; for so some of the interpreters have rendered it.
8.3PG 81
Υ΄. « Καὶ ἦρα τοὺς ὀφθαλμούς μου " καὶ Ῥ' ἰδοὺ κριὸς εἷς ἑστηκὼς ἐπὶ" τοῦ Οὐδὰλ, καὶ αὐτῷ χέρατα" ὑψηλὰ, καὶ τὸ ἕν ὑψηλότερον τοῦ ἑτέρον, καὶ τὸ ὑψηλότερον ἀνέδαινεν ἐπ᾽ ἐσχάτου "3.3",.» Τὴν Περσιχὴν βασιλείαν κριῷ ἐοιχυζαν ὁρᾷ, ὅτε δὴ πλούτῳ κομῶσαν, καὶ πολλὴν περιουσίας ἔχουσαν ἀφθονίαν. Δύο κέρατα" ἐν τῷ κριῷ θεωρεῖ, ἐπειδὴ πρῶτος μὲν αὐτῶν ἐδασίλευσε Κῦρος, μέχρι δὲ παίγὰρ τοῦ υἱέως αὐτοῦ τελευτήσαντος, ᾿ ὀλίγους μὲν μῆνας οἱ μάγοι κατέσχον τὴν βασιλείαν " παρέλαδε δὲ αὐτὴν μικρὸν ὕστερον Δαρεῖος ὁ Ὑστάσπου, ὃς ἐπεμψεν, ἕως Δαρείου τοῦ τελευταίου, ὅν» ᾿Αλέξαν» ὄρος ὁ Μακεδὼν ἀνελὼν τὴν βασιλείαν παρέλαθε. Τὰ " τοίνυν δύο γένη τῶν βασιλέων διὰ τῶν δύο κεράτων σημαίνεται" καὶ ἄμφω μὲν ὑψηλὰ θεωρεῖ, ὑψηλότερον δὲ τοῦ προτέρου τὸ δεύτερον. Ὡς γὰρ ἤδη προειρήκαμεν, πλείων ἐπὶ Δαρείου καὶ Ξέρξου ἡ βασιλεία ἐγένετο. Ὁ μὲν γὰρ Κῦρος τόν τε Εὖξεινον Πόντον καὶ τὴν ᾿Ασίαν ἐχειρώσατο " Δαρεῖος δὲ καὶ Σκύθας τοὺς Νομάδας τοῖς ὑπηκόοις συνέταξεν ὁ δὲ Ξέρξης καὶ τῇ Εὐρώπῃ τῆς βασιλείας ἐπειράθη τὸν ζυγὸν ἐπιθεῖναι. Τούτου χάριν δύε χέρατα ἐν τῷ κριῷ θεωρεξ, ἀλλὰ τὸ μὲν πρότερον, τὸ δὲ δεύτερον, καὶ τὸ δεύτερον ὑψηλότερον τοῦ προτέρου "8, θάλασσαν, καὶ βοῤῥᾶν, καὶ νότον. » Τά τε γὰρ βόρεια, τά τεῦϑ νότια, ὑπήχοα εἶχεν ἅπαντα, ὡσαύτως δὲ καὶ τὰ ἑσπέρια μέχρις αὐτῆς τῆς θαλάσσης" καὶ τῶν νήσων δὲ τὰς πλείστας δουλεύειν ἠνάγκασεν. Αὐτίκα τοίνυν τῷ Ξέρξῃ καὶ Κύπριοι, καὶ Ῥόδιοι, Σάμιοί τε καὶ Λέσδιοι, καὶ Χῖοι, καὶ αἱ Κυχλάδες ἅπασαι συνεμάχουν τὴν κατὰ τῆς Ἑλλάδος στραπείαν ποιουμένῳ. Τούτου ἕνεκεν ε Εἶδεν τὸν χριὸν χερατίζοντα κατὰ θάλασσαν, καὶ βοῤῥᾶν, καὶ νότον. Καὶ πάντα, φησὶ, τὰ θηρία οὐ στήσεται 5 ἐνώπιον αὐτοῦ, καὶ οὐκ ἦν ὁ ἐξαιρούμενος ἐκ τῆς χειρὸς αὐτοῦ, καὶ ἐποίησε κατὰ τὸ θέλημα αὑτοῦ, καὶ ἐμεγαλύνθη. » Θηρία δὲ πάλιν τὰς ἄλλας βασιλείας καλεῖ τὰς μερικὰς, τὴν Σύρων, τὴν Κιλίκων, τὴν ζει, διὰ τὸ φοδερὰς εἶναι τοῖς ἀρχομένοις. Οὐδεμία τοίνυν, φησὶ δ᾽, βασιλεία ἀντιστῆναι ἠδύνατο ἐκείνῆ τῇ βασιλείᾳ χερατιζούσῃ κατὰ νότον, καὶ βοῤῥᾶν, καὶ θάλασσαν, οὔτε οἷός τε ἦν τις ἀνθρώπων ἐκείνης τῆς δυναστείας ἐλεύθερον ἀποφῆναί τινα, ἀλλ᾽ ἅπαν τὸ δοκοῦν εἰς πέρας ἦγε. ν εἰς, « Καὶ ἐγὼ, φησὶν, ἤμην συνιών. » Ταῦτα, φησὶ, θεωρῶν ἐλογιζόμην παρ᾽ ἐμαυτῷ, τὰ διὰ τού- τῶν σημαινόμενα εὑρεῖν ἐφιέμενος ᾿ ἐμοῦ δὲ πυνθανομένου " « Ἰδοὺ τράγος αἰγῶν ἤρχετο ἀπὸ Λιόὸς ἐπὶ πρόσωπον πάσης τῆς γῆς. » Τισὶ δὲ τῶν ἀντιγράφων πρόσκειται καὶ τοῦτο᾽ ε Καὶ οὐκ ἦν ἁπτόμενος τῆς γἧς, καὶ τῷ τράγῳ ἐκείνῳ χέρας ἕν" θεωρητὸν ἀναμέσον τῶν ὀφθαλμῶν αὐτοῦ. » Τὴν Μαχεδονιχὴν ἐνταῦθα βασιλείαν ἐσήμανεν τοῦ ἐνυπνίου τὸ αἴνιγμα " τράγον δὲ αὐτὴν ὠνόμασε διὰ τὸ ταχὺ καὶ εὐκίνητον " τοῦ κριοῦ γὰρ ὀξύτερος ὁ πράγος. Ἀπὸ Λιδὲς δὲ αὐτὸν ἐληλυθέναι ἔφη" ἐπειδὴ πρότερον Αἴγυπτον χειρωσάμενος, οὕτως εἰς τὴν Περσῶν ἐλήλυθε χώραν. Ἑνίκησε μὲν γὰρ τὸν Δαρεῖον ἐν τῇ Κιλικίᾳ, ἀλλ’ ἐκεῖθεν τὴν Συρίαν, καὶ Φοινίκην, καὶ Παλαιστίνην διαδραμὼν, καὶ τὰς μὲν πῶὧν πόλεων ὁμολογίᾳ λαδὼν, τὰς δὲ βίᾳ ἑλὼν, εἰς τὴν Αἴγυπτον ὥρμησεν" εἶτα κἀκείνην "" τὴν βασιλείαν παραλαδὼν, τὴν Περσίδα χαταλαμδάνει δ", καὶ τὴν μεγίστην αὐτῶν καταλύει βασιλείαν. Ἕν δὲ κέρας θεωρητὸν, τουτέστιν, ἐπίσημον καὶ περίὄλεπτον, αὐτὸν καλεῖ τὸν ᾿Αλέξανδρον " ἀγαμέσον δὲ τῶν ὀφθαλμῶν τοῦ τράγου φῦνα: λέγει τὸ χέρας, διὰ τὸ ἀγχίνουν, καὶ συνετὸν, καὶ πυκνὸν τῶν τοῦ “᾽ ᾿Αλεξάνδρου φρενῶν.,
Y΄. « Kai ēra tous ophthalmous mou " kai Rh' idou krios heis hestēkōs epi" tou Oudal, kai autǭ cherata" hypsēla, kai to hen hypsēloteron tou heteron, kai to hypsēloteron anedainen ep᾽ eschatou "3.3",.» Tēn Persichēn basileian kriǭ eoichyzan horą, hote dē ploutǭ komōsan, kai pollēn periousias echousan aphthonian. Dyo kerata" en tǭ kriǭ theōrei, epeidē prōtos men autōn edasileuse Kyros, mechri de paigar tou huieōs autou teleutēsantos, ᾿ oligous men mēnas hoi magoi kateschon tēn basileian " parelade de autēn mikron hysteron Dareios ho Hystaspou, hos epempsen, heōs Dareiou tou teleutaiou, hon» ᾿Alexan» oros ho Makedōn anelōn tēn basileian parelathe. Ta " toinyn dyo genē tōn basileōn dia tōn dyo keratōn sēmainetai" kai amphō men hypsēla theōrei, hypsēloteron de tou proterou to deuteron. Hōs gar ēdē proeirēkamen, pleiōn epi Dareiou kai Xerxou hē basileia egeneto. Ho men gar Kyros ton te Euxeinon Ponton kai tēn ᾿Asian echeirōsato " Dareios de kai Skythas tous Nomadas tois hypēkoois synetaxen ho de Xerxēs kai tę̄ Eurōpę̄ tēs basileias epeirathē ton zygon epitheinai. Toutou charin dye cherata en tǭ kriǭ theōrex, alla to men proteron, to de deuteron, kai to deuteron hypsēloteron tou proterou "8, thalassan, kai borrhan, kai noton. » Ta te gar boreia, ta teuϑ notia, hypēchoa eichen hapanta, hōsautōs de kai ta hesperia mechris autēs tēs thalassēs" kai tōn nēsōn de tas pleistas douleuein ēnankasen. Autika toinyn tǭ Xerxę̄ kai Kyprioi, kai Rhodioi, Samioi te kai Lesdioi, kai Chioi, kai hai Kychlades hapasai synemachoun tēn kata tēs Hellados strapeian poioumenǭ. Toutou heneken e Eiden ton chrion cheratizonta kata thalassan, kai borrhan, kai noton. Kai panta, phēsi, ta thēria ou stēsetai 5 enōpion autou, kai ouk ēn ho exairoumenos ek tēs cheiros autou, kai epoiēse kata to thelēma hautou, kai emegalynthē. » Thēria de palin tas allas basileias kalei tas merikas, tēn Syrōn, tēn Kilikōn, tēn zei, dia to phoderas einai tois archomenois. Oudemia toinyn, phēsi d᾽, basileia antistēnai ēdynato ekeinē tę̄ basileią cheratizousę̄ kata noton, kai borrhan, kai thalassan, oute hoios te ēn tis anthrōpōn ekeinēs tēs dynasteias eleutheron apophēnai tina, all᾽ hapan to dokoun eis peras ēge. n eis, « Kai egō, phēsin, ēmēn syniōn. » Tauta, phēsi, theōrōn elogizomēn par᾽ emautǭ, ta dia tou- tōn sēmainomena heurein ephiemenos ᾿ emou de pynthanomenou " « Idou tragos aigōn ērcheto apo Lioos epi prosōpon pasēs tēs gēs. » Tisi de tōn antigraphōn proskeitai kai touto᾽ e Kai ouk ēn haptomenos tēs gēs, kai tǭ tragǭ ekeinǭ cheras hen" theōrēton anameson tōn ophthalmōn autou. » Tēn Machedonichēn entautha basileian esēmanen tou enypniou to ainigma " tragon de autēn ōnomase dia to tachy kai eukinēton " tou kriou gar oxyteros ho pragos. Apo Lides de auton elēlythenai ephē" epeidē proteron Aigypton cheirōsamenos, houtōs eis tēn Persōn elēlythe chōran. Henikēse men gar ton Dareion en tę̄ Kilikią, all’ ekeithen tēn Syrian, kai Phoinikēn, kai Palaistinēn diadramōn, kai tas men pōōn poleōn homologią ladōn, tas de bią helōn, eis tēn Aigypton hōrmēsen" eita kakeinēn "" tēn basileian paraladōn, tēn Persida chatalamdanei d", kai tēn megistēn autōn katalyei basileian. Hen de keras theōrēton, toutestin, episēmon kai periolepton, auton kalei ton ᾿Alexandron " agameson de tōn ophthalmōn tou tragou phyna: legei to cheras, dia to anchinoun, kai syneton, kai pyknon tōn tou “᾽ ᾿Alexandrou phrenōn.,
"And I raised my eyes, and behold, a ram standing by the Oubal, and it had high horns, and one was higher than the other, and the higher came up last." He sees the Persian kingdom resembling a ram, since it was flourishing in wealth and had great abundance of riches. He sees two horns on the ram, since Cyrus reigned first among them, and … when his son died, the magi held the kingdom for a few months; a little later Darius son of Hystaspes took it over, who … down to the last Darius, whom Alexander the Macedonian slew and took over the kingdom. The two lines of kings, then, are signified by the two horns. He sees both as high, but the second higher than the first. For, as we have said already, the kingdom became greater under Darius and Xerxes. Cyrus subdued the Euxine Sea and Asia; Darius also added the nomad Scythians to his subjects; and Xerxes tried to lay the yoke of the kingdom on Europe as well. For this reason he sees two horns on the ram, one first and the other second, and the second higher than the first. … ["I saw the ram butting toward] the sea, and the north, and the south." For it held all the northern and southern regions as subjects, and likewise the western as far as the sea itself, and it forced most of the islands into servitude. So the Cyprians, Rhodians, Samians, Lesbians, Chians, and all the Cyclades fought on Xerxes' side when he made his campaign against Greece. For this reason "he saw the ram butting toward the sea, and the north, and the south. And no beasts," it says, "will stand before it, and there was none to deliver from its hand; and it did according to its will and became great." By beasts again he means the other, partial kingdoms, that of the Syrians, that of the Cilicians, that of the … because they are fearsome to their subjects. No kingdom, then, he says, could withstand that kingdom butting toward the south, north, and sea, nor could any man free anyone from its power; but it carried out whatever it pleased. "And I," he says, "was considering." Seeing this, he says, I reasoned with myself, eager to find what was signified by these things; and while I was inquiring, "behold, a he-goat came from the southwest over the face of the whole earth." Some copies also add this: "and it did not touch the ground; and the goat had a conspicuous horn between its eyes." Here the riddle of the dream signified the Macedonian kingdom. He named it a he-goat because of its speed and agility, for the goat is quicker than the ram. He said it came from the southwest, since Alexander first subdued Egypt and so came into the land of the Persians. He defeated Darius in Cilicia, but from there he ran through Syria, Phoenicia, and Palestine, taking some of the cities by agreement and others by force, and hastened to Egypt; then, having taken that kingdom too, he seizes Persia and destroys their very great kingdom. By the one conspicuous horn, that is, notable and admired, he means Alexander himself; and he says the horn grew between the goat's eyes because of the quickness, intelligence, and shrewdness of Alexander's mind.
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ς’, ζ΄. ε« Καὶ ἦλθε, φησὶν, ὁ τράγος ἕως τοῦ τοῦ τὰ χέρατα ἔχοντος, ὃν εἶδον ἑστῶτα “᾽ ἐπὶ “' τοῦ ᾿ Οὐδὰλ, καὶ ἔδραμε πρὸς αὐτὸν ἐν ὁρμῇ τῆς ἰσχύος αὑτοῦ. Καὶ εἶδον αὐτὸν φθάσαντα "᾽ ἕως τοῦ κριοῦ, καὶ ἐξηγριώθη πρὸς αὐτὸν, καὶ ἔπαισε τὸν καὶ συνέτριψεν ἀμφότερα τὰ χέρατα αὐτοῦ, καὶ οὐκ ἦν ἰσχὺς τῷ κριῷ τοῦ στῆναι ἐνώπιον αὐτοῦ " καὶ ἔῤῥιψεν αὐτὸ) ἐπὶ τὴν γῆν, καὶ συνεπάτησεν αὐτὸν, καὶ οὐκ ἦν ὁ ἐξαιρούμενος τὸν χριὸν ἐκ τῆς χειρὸς αὐτοῦ. ν Πρώτοις 5 μὲν γὰρ τοῖς ἐχείνου συμθαλὼν στρατηγοῖ; ἐν τοῖς κατὰ τὴν ᾿Ασίαν τόποις, πᾶσαν αὐτῶν ἐχείνην ἀφείλατο τὴν ἀρχήν. Εἶτα τοῦ Δαρείου κατὰ τὴν Κιλικίαν μετὰ πολλῆς τῆς στρατείας ἀπαντήσαντος, ἑτέρα γίνεται "5 συμπλοκὴ,, καὶ τρέπεται μὲν ὁ Δαρεῖος εἰς φυγὴν, πολλοὺς δὲ τῆς στρατείας χαταναλώσας ὁ ᾿Αλέξανδρος ἔλαδεν αἰχμαλώτους τοῦ Δαρείου τὰς θυγατέρας. Εἶτα αὖθις μετὰ τὴν ἐξ Αἰγύπτου ἐπάνοδον, περὶ τὴν Βαδυλῶνα μενος, αὐτόν τε τὸν Δαρεῖον ἀνεῖλε, καὶ τὴν Περσιχὴν κατέλυσε βασιλείαν. Συντριδῆναι δὲ λέγει ἀμφότερα τὰ χέρατα αὑτοῦ, ἐπειδὴ καὶ Μῆδοι καὶ Πέρσαι κατὰ ταὐτὸν ὠνομάζοντο, Κύρον τοῦ πρώτου βασιλεύσαντος, Μήδου μὲν ὄντος μητρόθεν, Πέρσου δὲ πατρόθεν " καὶ ἐπειδὴ ὁ πρῶτος αὐτῶν βασιλεὺς ἄμφω ταύτας εἶχε τὰς προσηγορίας, ἀναγκαίως καὶ οἱ ἀρχόμενοι, καὶ Μήδους καὶ Πέρσας τοὺς αὐτοὺς ὠνόμαζον. Εἰς γὰρ μίαν ἀρχὴν ἄμφω συνῆλθον αἱ βασιλεῖαι. Καὶ οἱ ἕξω δὲ συγγραφεῖς τοὺς αὐτοὺς καὶ Πέρσας καὶ Μέδους ὀνομάζουσιν. Οὕτω δὲ, φησὶ, τῶν τοῦ κριοῦ συντριθέντων κεράτων,
s’, z΄. e« Kai ēlthe, phēsin, ho tragos heōs tou tou ta cherata echontos, hon eidon hestōta “᾽ epi “' tou ᾿ Oudal, kai edrame pros auton en hormę̄ tēs ischyos hautou. Kai eidon auton phthasanta "᾽ heōs tou kriou, kai exēgriōthē pros auton, kai epaise ton kai synetripsen amphotera ta cherata autou, kai ouk ēn ischys tǭ kriǭ tou stēnai enōpion autou " kai errhipsen auto) epi tēn gēn, kai synepatēsen auton, kai ouk ēn ho exairoumenos ton chrion ek tēs cheiros autou. n Prōtois 5 men gar tois echeinou symthalōn stratēgoi? en tois kata tēn ᾿Asian topois, pasan autōn echeinēn apheilato tēn archēn. Eita tou Dareiou kata tēn Kilikian meta pollēs tēs strateias apantēsantos, hetera ginetai "5 symplokē,, kai trepetai men ho Dareios eis phygēn, pollous de tēs strateias chatanalōsas ho ᾿Alexandros eladen aichmalōtous tou Dareiou tas thygateras. Eita authis meta tēn ex Aigyptou epanodon, peri tēn Badylōna menos, auton te ton Dareion aneile, kai tēn Persichēn katelyse basileian. Syntridēnai de legei amphotera ta cherata hautou, epeidē kai Mēdoi kai Persai kata tauton ōnomazonto, Kyron tou prōtou basileusantos, Mēdou men ontos mētrothen, Persou de patrothen " kai epeidē ho prōtos autōn basileus amphō tautas eiche tas prosēgorias, anankaiōs kai hoi archomenoi, kai Mēdous kai Persas tous autous ōnomazon. Eis gar mian archēn amphō synēlthon hai basileiai. Kai hoi hexō de syngrapheis tous autous kai Persas kai Medous onomazousin. Houtō de, phēsi, tōn tou kriou syntrithentōn keratōn,
"And the goat came," it says, "up to the ram that had the horns, which I had seen standing by the Oubal, and ran at it in the fury of its strength. And I saw it reach the ram, and it was enraged against it, and struck the [ram] and broke both its horns, and the ram had no strength to stand before it; and it threw it down to the ground and trampled it, and there was none to deliver the ram from its hand." For first he engaged Darius's generals in the regions of Asia and took from them all that dominion. Then, when Darius met him in Cilicia with a great army, another battle took place: Darius was put to flight, and Alexander, having destroyed much of his army, took Darius's daughters captive. Then again, after his return from Egypt, near Babylon … he slew Darius himself and destroyed the Persian kingdom. He says both its horns were broken, since the Medes and Persians were named together, Cyrus, the first king, being a Mede on his mother's side and a Persian on his father's; and since their first king had both these names, his subjects too called the same people both Medes and Persians, for both kingdoms came together into one rule. The outside historians also call the same people both Persians and Medes. When the ram's horns had been broken thus, it says,
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η΄. « Ὁ τράγος τῶν αἰγῶν "' ἐμεγαλύνθη ἕως σφόδρα. ν Τῆς γὰρ Περσικῇς, εἴτ᾽ οὖν Μηδικῆς, καταλυθείσης βασιλείας, τὸ κατὰ πάντων ὁ ᾿Αλέ- ἐπιδιώσας χρόνον, τοῦ βίου τὸ τέλος ἐδέξατο. Καὶ τοῦτο δὲ εἶδεν ὁ μακάριος Δανιήλ. Διό φησι" « Καὶ ἐν τῷ ἰσχῦσαι αὐτὸν συνετρίδη τὸ χέρας τὸ μέγα. » Μετὰ τὴν νίκην ἐχείνην τὴν μεγίστην, φησὶ, τὸ κοινὸν τῶν ἀνθρώπων ὁ ᾿Αλέξανδρος ἐδέξατο τέλος. « Καὶ ἀνέδη. φησὶ, τέσταρα χέρατα ὑποκάτωθεν αὑτοῦ εἰς τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῦ. » Τέσσαρα ὃὲ κέρατα, τοὺς τέσσαρας βασιλέας, τοὺ; κατὰ ταὐτὸν τὸν ᾿Αλέξανδρον διαδεξαμένους τεται. Πτολεμαῖος γὰρ ὁ Λάγου τῆς Αἰγύπτου τὴν ἡγεμονίαν παρέλαδε" Σέλευκος δὲ ὁ Νιχάνωρ τὴν Βαθυλῶνα κατεῖχε, καὶ τὰ ἄλλα μέρη "" τὰ μέχρι Συρίας διήκοντα " ᾿Αντίγονος δὲ τῆς ᾿Ασίας ἐκράτει, «ἧς δὲ Μακεδονίας ᾿Αντίπατρος " ὡς δέ τισι τῶν συγγραφέων δοκεῖ, Φίλιππος, ὃς καὶ ᾿Αριδαζος "", ὁ καὶ ᾿Αλεξάνδρου ἀδελφός. Ἐπισημήνασθαι δὲ δεῖ, ὅτι καὶ τὸ τρίτον θηρίον τέσσαρας κεφαλὰς ἔχον ἐθεάσατο, καὶ τὸν τράγον μετὰ τὴν τοῦ ἑνὸς κέρατὸς συντριδὴν τέσσαρα φύσαντα χέρατα " ὡς εἶναι δῆλον τὰ "5 αὐτὰ καὶ διὰ τοῦ τράγου, καὶ διὰ τοῦ τρίτου θηρίου σημαίνεσθαι 7.
ē΄. « Ho tragos tōn aigōn "' emegalynthē heōs sphodra. n Tēs gar Persikę̄s, eit᾽ oun Mēdikēs, katalytheisēs basileias, to kata pantōn ho ᾿Ale- epidiōsas chronon, tou biou to telos edexato. Kai touto de eiden ho makarios Daniēl. Dio phēsi" « Kai en tǭ ischysai auton synetridē to cheras to mega. » Meta tēn nikēn echeinēn tēn megistēn, phēsi, to koinon tōn anthrōpōn ho ᾿Alexandros edexato telos. « Kai anedē. phēsi, testara cherata hypokatōthen hautou eis tous tessaras anemous tou ouranou. » Tessara hoe kerata, tous tessaras basileas, tou? kata tauton ton ᾿Alexandron diadexamenous tetai. Ptolemaios gar ho Lagou tēs Aigyptou tēn hēgemonian parelade" Seleukos de ho Nichanōr tēn Bathylōna kateiche, kai ta alla merē "" ta mechri Syrias diēkonta " ᾿Antigonos de tēs ᾿Asias ekratei, «hēs de Makedonias ᾿Antipatros " hōs de tisi tōn syngrapheōn dokei, Philippos, hos kai ᾿Aridazos "", ho kai ᾿Alexandrou adelphos. Episēmēnasthai de dei, hoti kai to triton thērion tessaras kephalas echon etheasato, kai ton tragon meta tēn tou henos keratos syntridēn tessara physanta cherata " hōs einai dēlon ta "5 auta kai dia tou tragou, kai dia tou tritou thēriou sēmainesthai 7.
"The he-goat grew exceedingly great." For when the Persian, or Median, kingdom had been destroyed, Alexander [held] power over all … and having lived on for a … time, he reached the end of his life. Blessed Daniel saw this too; that is why he says, "And when it had become strong, the great horn was broken." After that very great victory, he says, Alexander met the common end of men. "And four horns came up," it says, "beneath it toward the four winds of heaven." By the four horns are signified the four kings who succeeded Alexander at the same time. Ptolemy son of Lagus took over the rule of Egypt; Seleucus Nicator held Babylon and the other parts extending as far as Syria; Antigonus ruled Asia; and Macedonia Antipater, or, as some historians think, Philip, also called Arrhidaeus, the brother of Alexander. We must note that he saw the third beast with four heads, and the goat, after the breaking of its one horn, growing four horns; so it is clear that the same things are signified by the goat and by the third beast.
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θ΄. ε« Καὶ ἐκ τοῦ ἑνὸς, φησὶ, τῶν κεράτων “ὁ ἐξἦλθε χέρας ἂν Γ' ἰσχυρόν. » ᾿Αντίοχον λέγει τὸν Ἐπιφανῆ, ὃς ᾿Αντιόχου τοῦ ἐπιχαλουμένου δ Μεγάλω νὸς ἐγεγόνει δ΄, ε Καὶ ἐμεγαλύνθη, φησὶ, περισσῶς πρὸς νότον, καὶ πρὸς ἀνατολὴν, καὶ "5 πρὸς Λίδα, καὶ πρὸς τὴν δύναμιν. ») Δυνατὸς, φησὶ, γενόμενος περιεγένετο μὲν τοῦ τῆς Αἰγύπτου βασιλέως, ὑφ᾽ ἑαυτὸν δὲ καὶ τὰ πρὸς ἕω κείμενα "3 ἐποιήσατο ἔθνη ἐπεστράτευσε δὲ, φησὶ, καὶ τοῖς Ἰουδαίοις, καὶ τὴν ἁγίαν δ" μητρόπολιν κατεστρέψατο " δύγαμιν γὰρ" αὐτὴν προσηγόρευσε, διὰ τὴν ἐπανθοῦσαν τῷ ναῷ τηνικαῦτα χάριν "᾽ θείαν. Καὶ τοῦτο σαφέστερον “οιῶν ἐπήγαγε" ν, ε Καὶ ἐμεγαλύνθη ἕως τῆς δυνάμεως τοῦ οὐρανοῦ, καὶ ἔπεσεν ἐ πὶ τὴν γῆν ἀπὸ τῆς δυνάμεως Κ καὶ ἀπὸ τῶν ἀστέρων 35, καὶ συνεπάτησεν αὖ Ταῦτα σαφέστερον ἡμᾶς ἡ τῶν Μαχχαθαίων ἣ τε πρώτη καὶ ἡ δευτέρα διδάσκει, καὶ Ἰώσηππος δὲ ὁ ἱστοριογράφο; ἀχριδῶς ταῦτα συνέγραψε, καὶ ἡμεῖς δὲ συντόμως τὰ κατ᾽ αὐτὸν διηγησόμεθα. Τῶν ἔχ γένους ἀρχιερατιχοῦ πρὸς τὸν τηνικαῦτα ἀρχιερέα τῶν Ἰουδαίων στασιασάντων, οἱ ταύτης τῆς ἀρχῆς ἐφιέμενοι, πρὸς τὸν ᾿Αντίοχον παραγενόμενοι, πείθουσιν αὑτὸν τὴν Ἰουδαϊκὴν πολιτείαν εἰς Ἑλληνικὴν μεταθάλλειν "5, καὶ γυμνάσιον ἐν τῇ πόλει οἰκοδομῆσαι, Τούτων γενομένων "", οἱ μὲν εὐσεθεῖ; ἐν θρήνοις ἦσαν, τὴν προφανῆ τῶν νόμων ὁρῶντες παράδασιν, ὁ δὲ λοιπὸς ὅμιλος ἀδεῶς τὸν θεῖον ἑπάτει νόμον, καὶ εἰς τὴν τῆς περιτομῆς ἐξύδριζον ἐντολήν. Σφοδροτέρας δὲ γενομένης τῆς στάσεως, ἀφικόμενος ὁ ᾿Αντίοχος πλείστους μὲν ἀνεῖλε τῶν εὐσεβῶν, τετόλμηκε δὲ καὶ τῶν τοῦ ναοῦ ἀδύ- νεὼν, τούς τε θησαυροὺς σφετερισάμενος, καὶ τὰ ἀναθήματα ἅπαντα, ἐκπώματά τε καὶ φιάλας, καὶ κρατῆρας. καὶ τὴν χρυσῆν τράπεζαν, καὶ τὸ χρυσοῦν θυμιατήριον "», καὶ τὰς ἐκ χρυσίου χατέσχευασμένας λυχνίας, καὶ πάντα ἀπαξαπλῶς τῆς θείας ἱερουργίας τὰ ὄργανα. Πρὸς δὲ τούτοις καὶ βωμὸν ἐν τῷ τοῦ Θεοῦ νεῷ φκοδόμησε τῷ Διῖ, καὶ πᾶσαν δὲ τὴν πόλιν εἰδώλων ἐνέπλησε, καὶ πάντας θύειν ἠνάγχαζεν" αὐτὸς δὲ καὶ χοῖρον ἔθυσεν ἐν τῷ θείῳ βωμῷ", καὶ Διὸς Ὀλυμπίου τὸν νεὼν προσηγόρευσε, Ταῦτα ἅπαντα ὁ μακάριος προδιδάσχει 5" Δανιήλ" ὁρᾷ γὰρ διὰ τοῦ κέρατος αὐτὸν τὸν ᾿Αντίοχον, ὅτι ε ἐμεγαλύνθη ἕως τῆς δυνάμεως τοῦ οὐρανοῦ, » ἀντὶ κοῦ, τῇ μανίᾳ κατ᾽ αὐτοῦ τοῦ Θεοῦ τῶν ὅλων ἐχρήσατο, ᾧ καὶ ὁ λεὼς καὶ ὁ νεὼς ἀνέκειτο. ε Καὶ ἕπεσεν ἐπὶ τὴν γῆν ἀπὸ τῆς δυνάμεως καὶ ἀπὸ τῶν ἀστέρων, καὶ συνεπάτησεν αὐτούς. » Πλεῖότοι γὰρ ἐκ τοῦ λαοῦ, τὸν τοῦ Θεοῦ παραδάντες "" νόμον, τῆς τῶν οὐρανίων ἐξέπεσον τάξεως 5", καὶ ὑπὸ τῆς τούτοῦ χατεπατήθησαν τυραννίδος, σφᾶς αὐτοὺς καταλύσαντες. ᾿Αστέρας δὲ αὐτοὺς ὠνόμασε διὰ τὸ περιφανὲ; καὶ λαμπρὸν τῆς εὐσεδείας. Αἰνίττεται δὲ καὶ τὴν πρὸς τὸν ᾿Αὐραὰμ ὑπόσχεσιν" ε« Ποιήσω γὰρ, φησὶ, τὸ σπέρμα σου, ὡς τοὺς ἀστέρας τοῦ οὐρανοῦ. » “πὧν καλουμένων ἀστέρων,, ἀλλὰ καὶ
th΄. e« Kai ek tou henos, phēsi, tōn keratōn “ho exēlthe cheras an G' ischyron. » ᾿Antiochon legei ton Epiphanē, hos ᾿Antiochou tou epichaloumenou d Megalō nos egegonei d΄, e Kai emegalynthē, phēsi, perissōs pros noton, kai pros anatolēn, kai "5 pros Lida, kai pros tēn dynamin. ») Dynatos, phēsi, genomenos periegeneto men tou tēs Aigyptou basileōs, hyph᾽ heauton de kai ta pros heō keimena "3 epoiēsato ethnē epestrateuse de, phēsi, kai tois Ioudaiois, kai tēn hagian d" mētropolin katestrepsato " dygamin gar" autēn prosēgoreuse, dia tēn epanthousan tǭ naǭ tēnikauta charin "᾽ theian. Kai touto saphesteron “oiōn epēgage" n, e Kai emegalynthē heōs tēs dynameōs tou ouranou, kai epesen e pi tēn gēn apo tēs dynameōs K kai apo tōn asterōn 35, kai synepatēsen au Tauta saphesteron hēmas hē tōn Machchathaiōn hē te prōtē kai hē deutera didaskei, kai Iōsēppos de ho historiographo? achridōs tauta synegrapse, kai hēmeis de syntomōs ta kat᾽ auton diēgēsometha. Tōn ech genous archieratichou pros ton tēnikauta archierea tōn Ioudaiōn stasiasantōn, hoi tautēs tēs archēs ephiemenoi, pros ton ᾿Antiochon paragenomenoi, peithousin hauton tēn Ioudaïkēn politeian eis Hellēnikēn metathallein "5, kai gymnasion en tę̄ polei oikodomēsai, Toutōn genomenōn "", hoi men eusethei? en thrēnois ēsan, tēn prophanē tōn nomōn horōntes paradasin, ho de loipos homilos adeōs ton theion hepatei nomon, kai eis tēn tēs peritomēs exydrizon entolēn. Sphodroteras de genomenēs tēs staseōs, aphikomenos ho ᾿Antiochos pleistous men aneile tōn eusebōn, tetolmēke de kai tōn tou naou ady- neōn, tous te thēsaurous spheterisamenos, kai ta anathēmata hapanta, ekpōmata te kai phialas, kai kratēras. kai tēn chrysēn trapezan, kai to chrysoun thymiatērion "», kai tas ek chrysiou chatescheuasmenas lychnias, kai panta apaxaplōs tēs theias hierourgias ta organa. Pros de toutois kai bōmon en tǭ tou Theou neǭ phkodomēse tǭ Dii, kai pasan de tēn polin eidōlōn eneplēse, kai pantas thyein ēnanchazen" autos de kai choiron ethysen en tǭ theiǭ bōmǭ", kai Dios Olympiou ton neōn prosēgoreuse, Tauta hapanta ho makarios prodidaschei 5" Daniēl" horą gar dia tou keratos auton ton ᾿Antiochon, hoti e emegalynthē heōs tēs dynameōs tou ouranou, » anti kou, tę̄ manią kat᾽ autou tou Theou tōn holōn echrēsato, hǭ kai ho leōs kai ho neōs anekeito. e Kai hepesen epi tēn gēn apo tēs dynameōs kai apo tōn asterōn, kai synepatēsen autous. » Pleiotoi gar ek tou laou, ton tou Theou paradantes "" nomon, tēs tōn ouraniōn exepeson taxeōs 5", kai hypo tēs toutou chatepatēthēsan tyrannidos, sphas autous katalysantes. ᾿Asteras de autous ōnomase dia to periphane? kai lampron tēs eusedeias. Ainittetai de kai tēn pros ton ᾿Auraam hyposchesin" e« Poiēsō gar, phēsi, to sperma sou, hōs tous asteras tou ouranou. » “pōn kaloumenōn asterōn,, alla kai
"And from one of them," it says, "came out a strong horn." He means Antiochus Epiphanes, who was the son of Antiochus called the Great. "And it grew exceedingly great toward the south, and toward the east, and toward the southwest, and toward the power." Having become powerful, he says, he overcame the king of Egypt and brought the nations lying to the east under himself; and he also made war, he says, on the Jews and overthrew the holy capital. For he called it "the power" because of the divine grace then flourishing in the temple. And making this clearer he added, "And it grew great up to the power of heaven, and it fell to the earth from the power and from the stars, and trampled them …" The first and second books of the Maccabees teach us these things more clearly, and Josephus the historian also wrote them down precisely; we too shall briefly relate his doings. When men of the high-priestly family rose against the high priest of the Jews at that time, those who coveted this office went to Antiochus and persuaded him to change the Jewish way of life into a Greek one and to build a gymnasium in the city. When this was done, the pious were in mourning, seeing the open transgression of the laws, while the rest of the crowd fearlessly trampled on the divine law and treated the commandment of circumcision with contempt. When the strife grew more violent, Antiochus came and killed very many of the pious; and he dared to [enter] the inner sanctuary of the temple, seizing the treasures and all the offerings, the cups, bowls, and mixing bowls, the golden table, the golden altar of incense, the lampstands made of gold, and simply all the instruments of the divine service. Besides this he built an altar to Zeus in the temple of God, filled the whole city with idols, and forced everyone to sacrifice; he himself sacrificed a pig on the divine altar and named the temple that of Olympian Zeus. Blessed Daniel teaches all this in advance; for in the horn he sees Antiochus himself, that "it grew great up to the power of heaven," that is, he turned his madness against the God of all himself, to whom both the people and the temple were dedicated. "And it fell to the earth from the power and from the stars, and trampled them." For very many of the people, transgressing the law of God, fell from the heavenly rank and were trampled by his tyranny, having destroyed themselves. He named them stars because of the brightness and splendor of piety. He also hints at the promise to Abraham: "For I will make your seed," it says, "like the stars of heaven." … of those called stars, but also …
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ια΄, « Ἕως " ἄρχοντος τῆς δυνάμδως ἡδρύνθη. » βασιλέως ταυτησὶ τῆς δυνάμεως, τουτέστι, τοῦ ἀγίσυ, λαοῦ, ἐχρήσατο" καὶ ταῦτα ποιῶν, φησὶ, διετέλει, « Ἕως οὗ ὁ ἀρχιστράτηγος ῥύσηται ' τὴν αἰχμαλωσίαν" » ἀντὶ τοῦ, μέχρις ἂν τῆς ἄνωθεν τύχωμεν ῥοπῆς, καὶ διὰ τοῦ ἐπιτεταγμένου ἀρχαγγέλον τὴν ἡμετέραν προστασίαν, τύχωμεν σωτηρίας. Εἶτα σαφέστερον τὰ ὑπὸ τοῦ ᾿Αντιόχου τολμηθησόμενα “ππροδιδάσχεται. «ε Καὶ δι᾽ αὐτὸν, φησὶ, θυσία ἑταράχθη" παραπτώματι". » Οὐ συνεχώρει γὰρ" τὰς κατὰ γόμον θυσίας προσφέρεσθαι, ἀλλὰ τῷ Ἑλληνικῷ πρόπῳ ταύτας ἐπιτελεῖσθαι ἠνάγκαζεν. Εἶτα ἐπἀγει" «ε Ὅτι καὶ ἐγενήθη, καὶ χατευοδώθη αὐτῷ. » Τέως γὰρ οὐδὲν ἐμπόδισμα γέγονε κωλύον αὐτοῦ
ia΄, « Heōs " archontos tēs dynamdōs hēdrynthē. » basileōs tautēsi tēs dynameōs, toutesti, tou agisy, laou, echrēsato" kai tauta poiōn, phēsi, dietelei, « Heōs hou ho archistratēgos rhysētai ' tēn aichmalōsian" » anti tou, mechris an tēs anōthen tychōmen rhopēs, kai dia tou epitetagmenou archangelon tēn hēmeteran prostasian, tychōmen sōtērias. Eita saphesteron ta hypo tou ᾿Antiochou tolmēthēsomena “pprodidaschetai. «e Kai di᾽ auton, phēsi, thysia hetarachthē" paraptōmati". » Ou synechōrei gar" tas kata gomon thysias prospheresthai, alla tǭ Hellēnikǭ propǭ tautas epiteleisthai ēnankazen. Eita epagei" «e Hoti kai egenēthē, kai chateuodōthē autǭ. » Teōs gar ouden empodisma gegone kōlyon autou
"Until the commander of the power it grew strong." … and against the king of this power, that is, of the holy people, he used [his madness]; and he went on doing this, it says, "until the commander-in-chief delivers the captivity," that is, until we obtain help from above and, through the archangel appointed to protect us, obtain salvation. Then he is taught more clearly what Antiochus would dare. "And because of him," it says, "the sacrifice was disturbed by transgression." For he did not allow the sacrifices to be offered according to the law, but forced them to be performed in the Greek manner. Then he adds, "For it came to pass, and it prospered for him." For meanwhile there was no obstacle hindering him …
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ιθ΄. «Καὶ τὸ ἅγιον, φησὶν, ἐρημωθήσεται, καὶ Ὁ ἐδόθη, φησὶν, ἐπὶ τὴν θυσίαν ἁμαρτία, καὶ ἐῤῥίφη χαμαὶ ἡ δικαιοσύνη, καὶ ἐποίησε, καὶ εὐοδώθη. » Μανίᾳ γὰρ καὶ τυραννίδι χρώμενος, μιᾶναι μὲν τετόλμηκε τὸ θυσιαστήριον παρανόμῳ θυσίᾳ χρησάμενος, ἔρημον δὲ τοῦ κόσμου τὸν θεῖον κατέστησε νεὼν, ἐπάτησε δὲ τῆς δικαιοσύνης τοὺς νόμους, τὸν ἄδικον ταῦτα ποιῶν. Εἶτα, ιγ΄. « Γἢχουσά τινος " ἀγίου 5 λαλοῦντος, καὶ εἶπεν εἷς ἅγιος τῷ φελμουνὶ τῷ λαλοῦντι - Ἕως πότε ἡ ὄρασις στήσεται, καὶ ἣ θυσία ἡ ἀρθεῖσα, καὶ ἡ ἁμαρτία τῆς ἐρημώσεως ἡ δοθεῖσα, καὶ τὸ ἅγιον, καὶ ἡ δύναμις συμπατηθήσεται; » Τὸ φειμουνὶ τὸν τινὰ σημαίνει τῇ Ἑλλάδι φωνῇ " μαρτυρεῖ δὲ τούτοις καὶ ἡ Σύρων φωνὴ γειτνιάζουσα τῇ Φησὶ τοίνυν ὁ μακάριος Δανιὴλ, ὅτι ε Ἴχουσά τινος ἁγίου ἕτερον ἅγιον ἐρωτῶντος. » Δῆλον δὲ ὅτι ἀγγέλους διαλεγομένους ὁρᾷ " καὶ βουλομένους μαθεῖν, πόσος " ἐστὶν ὁ χρόνος τὶς τολμωμένης ἀσεδείας τε καὶ παρανομίας, τῆς τε τοῦ ναοῦ ἐρημίας, χοὶ τῆς Β ἀθέσμου καὶ βδεχυρᾶς θυσίας, καὶ τῆς τοῦ λαοῦ καταδυναστείας. ιδ΄, « Καὶ εἶπεν αὐτῷ, φησίν " Ἕως ἑσπέρας καὶ πρωΐ, ἡμέραι δισχίλιαι καὶ τριακόσιαι "", καὶ χαθαρ'σθήσεται τὸ ἅγιον. » 'Εσπέραν δὲ ἐκάλεσε τὴν ἀρχὴν τῶν συμφορῶν, πρωΐ δὲ τὸ τέλος τῶν συμφορῶν' ἐπειδὴ νυκτὶ καὶ σκότῳ ἐῴκει τὰ λυπηρά. ᾿Απὸ τοῦ νῦν "', φησὶ, τῆς ἀρχῆς τῶν κακῶν, ἕως τέλους τόσος τέ ἔστι χρόνος. Ῥηφιζόμεναι δὲ αἱ ἡμέραι αὖται ποιοῦσιν ἐξ ἐτῶν ἀριθμὸν, καὶ δξ μηνῶν, κατὲ τὴν Ἑδραίων ψῆφον " τοσοῦτον γὰρ ἐκχράτησε χρύνον τῶν Ἰουδαίων ἣ συμφορά, ιε΄. « Καὶ ἐγένετο, φησὶν, ἐν τῷ ἰδεῖν με, ἐγὼ Δανιὴλ, τὴν ὅρασιν, ἐζήτουν σύνεσιν. » Ταῦτα, φησὶ, θεασάμενος, συνεῖναι καὶ μαθεῖν ἀχριθῶς τὰ διὰ τούτων σημαινόμενα τῶν αἰνιγμάτων. ε Καὶ ἰδοὺ ἔστη ἐνώπιόν μου ὡς ὄρασις ἀνδρός. » Καὶ ἐδόκουν, φησὶν, ἄνδρα θεωρεῖν. ις΄, ε Καὶ ἤκουσα φωνὴν ἀνδρὸς ἀναμέσον τοῦ Οὐδὰλ, καὶ ἐκάλεσε, καὶ εἶπε" Γαδριὴλ, συνέτισον ἐκεῖνον τὴν ὅρασιν. » Ἤκουσα δὲ καὶ ἑτέρου τινὸς " ἀνθρωπείᾳ χρωμένου 1 φωνῇ, καὶ κελεύσαντος τὸν "" παρεστῶτά μοι, ὃν καὶ Γαδριὴλ ὠνόμασεν, ἑρμηνεῦσαί μοι τῆς ἀποκαλύψεως τὰ αἰνίγματα. Ἔστι δὲ καὶ 16 ἐκ τῶν εἰρημένων τεχμήρασθαι, ὅτι ὁ κελεύσας ὁ Δεσπότης ἐστί, ιζ΄, ε Καὶ ἦλθε, φησὶ, καὶ ἔστη "5 ἐχόμενα "Ἱ τῆς στἀσεώς μου. » Παραυτίκα,8, φησὶ, προσταχθεὶς Ὁ ἀφίκετο, καὶ πλησίον μου ἔστη. ε Καὶ ἐν τῷ ἐλθεῖν αὑτὸν ἐθαμδήθην, καὶ πίπτω ἐπὶ πρόσωπόν μου.» Ἱκανὰ ταῦτα τὸν Εὐνομίου τῦφον ἐλέγξαι, ὃς αὐτὴν εἰδέναι τοῦ Θεοῦ τὴν οὐσίαν ἀλαζονεύεται. Εἰ γὰρ ἀγγέλων τὴν θεωρίαν, καὶ ταύτην μετρουμένην τῇ τοῦ θεωροῦντος δυνάμει, ὁ τοσοῦτος προφήτης οὐκ ἤνεγκε, τί δυσσεδέστερον ἢ βδελυττότερον "" τῶν αὐτὴν εἰδέναι τοῦ Θεοῦ τὴν οὐσίαν σεμνυνομένων; ἀλλ᾽ ἐπὶ τὸ προκείμενον ἐπανέλθωμεν. « Καὶ εἶπε πρὸς με΄ Σύνες, υἱὲ ἀνθρώπου - ἔτι γὰρ εἰς καιροῦ πέρας καὶ "' ὅρασις. » Μὴ νομίσῃς, φησὶν, ἐπὶ τοῦ παρόντος ταῦτα πέρας λαμθάνειν - μετὰ πολὺν γὰρ ἐτῶν ἀριθμὸν ταῦτα γενήσεται. Πληρουμένου γὰρ ποῦ ὡρισμένου καιροῦ, τότε πέρας τούτων ἕχαστον λήψεται. τη’, ιθ΄. « Καὶ ἐν τῷ λαλεῖν αὐτὸν μετ᾽ ἐμοῦ πίπτω ἐπὶ πρόσωπόν μου ἐπὶ τὴν γῆν, καὶ ἥψατό μὸν, καὶ ἔστησέ με ἐπὶ τοὺς "" πόδας μου. Καὶ εἶπεν ᾿ Ἰδοὺ ἐγὼ γνωρίζω σοι τὰ ἐσόμενα ἐπ᾽ ἐσχάτων τῆ; ὀργῆς «οἷς "υἱοῖς τοῦ λαοῦ σου" ἔτι γὰρ εἰς καιροῦ πέρας μένει "",. » Θεασάμενός με, φησὶν, ὑπὸ τοῦ δέους καταπεσόντα πρῶτον ν᾽ ἀνώρθωσέ με, ἔπειτα ψυχαγωγεῖ γνωρίζων “4, ὡς τούτου χάριν ἀφίκετο, ἵνα μοι τὰ ἐσόμενα προμηνύσῃ ποθοῦντι, καὶ ὁποῖα διὰ τὴν τοῦ Θεοῦ πάλιν ὑργὴν χαταλήψεταίξ μου ἢ Υπϑη τὸν λαόν. Ἔπειτα τὸ ἐπικείμενόν μοι δέος ἀφελέσθαι βουλόμενος, ἐμήνυσεν ὅτι μετὰ χρόνον "7 ταῦτα γενήσεται" ἡρμήνευσε δέ μοι καὶ ὧν ᾿" ἐθεασάμην ἔκα-
ith΄. «Kai to hagion, phēsin, erēmōthēsetai, kai Ho edothē, phēsin, epi tēn thysian hamartia, kai errhiphē chamai hē dikaiosynē, kai epoiēse, kai euodōthē. » Manią gar kai tyrannidi chrōmenos, mianai men tetolmēke to thysiastērion paranomǭ thysią chrēsamenos, erēmon de tou kosmou ton theion katestēse neōn, epatēse de tēs dikaiosynēs tous nomous, ton adikon tauta poiōn. Eita, ig΄. « Gēchousa tinos " agiou 5 lalountos, kai eipen heis hagios tǭ phelmouni tǭ lalounti - Heōs pote hē orasis stēsetai, kai hē thysia hē artheisa, kai hē hamartia tēs erēmōseōs hē dotheisa, kai to hagion, kai hē dynamis sympatēthēsetai? » To pheimouni ton tina sēmainei tę̄ Helladi phōnę̄ " martyrei de toutois kai hē Syrōn phōnē geitniazousa tę̄ Phēsi toinyn ho makarios Daniēl, hoti e Ichousa tinos hagiou heteron hagion erōtōntos. » Dēlon de hoti angelous dialegomenous horą " kai boulomenous mathein, posos " estin ho chronos tis tolmōmenēs asedeias te kai paranomias, tēs te tou naou erēmias, choi tēs B athesmou kai bdechyras thysias, kai tēs tou laou katadynasteias. id΄, « Kai eipen autǭ, phēsin " Heōs hesperas kai prōï, hēmerai dischiliai kai triakosiai "", kai chathar'sthēsetai to hagion. » 'Esperan de ekalese tēn archēn tōn symphorōn, prōï de to telos tōn symphorōn' epeidē nykti kai skotǭ eǭkei ta lypēra. ᾿Apo tou nyn "', phēsi, tēs archēs tōn kakōn, heōs telous tosos te esti chronos. Rhēphizomenai de hai hēmerai autai poiousin ex etōn arithmon, kai dx mēnōn, kate tēn Hedraiōn psēphon " tosouton gar ekchratēse chrynon tōn Ioudaiōn hē symphora, ie΄. « Kai egeneto, phēsin, en tǭ idein me, egō Daniēl, tēn horasin, ezētoun synesin. » Tauta, phēsi, theasamenos, syneinai kai mathein achrithōs ta dia toutōn sēmainomena tōn ainigmatōn. e Kai idou estē enōpion mou hōs orasis andros. » Kai edokoun, phēsin, andra theōrein. is΄, e Kai ēkousa phōnēn andros anameson tou Oudal, kai ekalese, kai eipe" Gadriēl, synetison ekeinon tēn horasin. » Ēkousa de kai heterou tinos " anthrōpeią chrōmenou 1 phōnę̄, kai keleusantos ton "" parestōta moi, hon kai Gadriēl ōnomasen, hermēneusai moi tēs apokalypseōs ta ainigmata. Esti de kai 16 ek tōn eirēmenōn techmērasthai, hoti ho keleusas ho Despotēs esti, iz΄, e Kai ēlthe, phēsi, kai estē "5 echomena "Hi tēs staseōs mou. » Parautika,8, phēsi, prostachtheis Ho aphiketo, kai plēsion mou estē. e Kai en tǭ elthein hauton ethamdēthēn, kai piptō epi prosōpon mou.» Hikana tauta ton Eunomiou typhon elenxai, hos autēn eidenai tou Theou tēn ousian alazoneuetai. Ei gar angelōn tēn theōrian, kai tautēn metroumenēn tę̄ tou theōrountos dynamei, ho tosoutos prophētēs ouk ēnenke, ti dyssedesteron ē bdelyttoteron "" tōn autēn eidenai tou Theou tēn ousian semnynomenōn? all᾽ epi to prokeimenon epanelthōmen. « Kai eipe pros me΄ Synes, huie anthrōpou - eti gar eis kairou peras kai "' horasis. » Mē nomisę̄s, phēsin, epi tou parontos tauta peras lamthanein - meta polyn gar etōn arithmon tauta genēsetai. Plēroumenou gar pou hōrismenou kairou, tote peras toutōn hechaston lēpsetai. tē’, ith΄. « Kai en tǭ lalein auton met᾽ emou piptō epi prosōpon mou epi tēn gēn, kai hēpsato mon, kai estēse me epi tous "" podas mou. Kai eipen ᾿ Idou egō gnōrizō soi ta esomena ep᾽ eschatōn tē? orgēs «hois "huiois tou laou sou" eti gar eis kairou peras menei "",. » Theasamenos me, phēsin, hypo tou deous katapesonta prōton n᾽ anōrthōse me, epeita psychagōgei gnōrizōn “4, hōs toutou charin aphiketo, hina moi ta esomena promēnysę̄ pothounti, kai hopoia dia tēn tou Theou palin hyrgēn chatalēpsetaix mou ē Ypϑē ton laon. Epeita to epikeimenon moi deos aphelesthai boulomenos, emēnysen hoti meta chronon "7 tauta genēsetai" hērmēneuse de moi kai hōn ᾿" etheasamēn eka-
"And the sanctuary," it says, "will be made desolate, and sin was set upon the sacrifice, and righteousness was thrown to the ground, and it acted and prospered." For, indulging madness and tyranny, he dared to defile the altar by an unlawful sacrifice, left the divine temple stripped of its adornment, trampled the laws of righteousness, and … the unjust … prospered in doing this. Then: "I heard a holy one speaking, and a holy one said to the phelmouni who was speaking, 'How long will the vision stand, and the sacrifice taken away, and the sin of desolation that was set up, and the sanctuary and the power be trampled?'" Phelmouni means "a certain one" in Greek; and the Syriac language, which neighbors [the Hebrew], bears witness to this. So blessed Daniel says, "I heard a holy one asking another holy one." It is clear that he sees angels conversing and wishing to learn how long the time is of the impiety and lawlessness being dared, of the desolation of the temple, the lawless and abominable sacrifice, and the oppression of the people. "And he said to him," it says, "'Until evening and morning, two thousand three hundred days; and the sanctuary will be cleansed.'" He called the beginning of the calamities evening and their end morning, since sorrows resemble night and darkness. From now, he says, from the beginning of the evils, until the end, the time is so long. These days, when counted, make a total of six years and four months by the Hebrew reckoning; for so long did the calamity of the Jews prevail. "And it happened," it says, "when I, Daniel, saw the vision, I sought understanding." Seeing this, he says, [I sought] to understand and learn exactly what was signified by these riddles. "And behold, there stood before me as the appearance of a man." And I seemed, he says, to see a man. "And I heard the voice of a man between the Oubal, and he called and said, 'Gabriel, make this man understand the vision.'" I heard also another, he says, using a human voice and bidding the one standing by me, whom he also named Gabriel, to interpret to me the riddles of the revelation. One may also infer from what is said that the one who gave the command is the Master. "And he came," it says, "and stood near where I stood." At once, he says, at the command he came and stood near me. "And when he came I was terrified, and I fell on my face." This is enough to refute the conceit of Eunomius, who boasts that he knows the very essence of God. For if so great a prophet could not bear the sight of angels, and that a sight measured to the power of the one who sees, what is more impious or more abominable than those who pride themselves on knowing the very essence of God? But let us return to our subject. "And he said to me, 'Understand, son of man, for the vision is yet for the time of the end.'" Do not think, he says, that these things reach their end at present; they will happen after a great number of years. When the appointed time is fulfilled, then each of these things will reach its end. "And while he was speaking with me, I fell on my face to the ground; and he touched me and set me on my feet. And he said, 'Behold, I make known to you what will be at the last of the wrath on the sons of your people; for it still remains for the time of the end.'" Seeing me fallen down from fear, he says, he first raised me up, then comforted me by making known that he had come for this purpose, to foretell to me, who longed for it, what would happen and what would befall my people again because of God's wrath. Then, wishing to remove the fear that lay on me, he told me that these things would happen after a long time; and he interpreted to me also each of the things I had seen …
8.20PG 81
χ’. « Οὗτος " ὁ κριὸς, ὃν εἶδες, ὁ ἔχων τὰ κέρατα, βασιλεὺς Μήδων καὶ Περσῶν. » Ἐπειδὴ γὰρ εὐθὺς τὴν Χαλδαϊχὴῆν, εἴτ᾽ οὖν ᾿Ασσυρίων, βασιλείαν Δαρεῖος ὁ Μῆδος παρέλαδε, καὶ τότε Κῦρος ὁ Πέρσης μετατέθειχεν εἰς Πέρσας τὴν βασιλείαν, ὃς καὶ Μῆδος ἣν καὶ Πέρσης διὰ τὴν τῶν γενῶν ἐπιμιξίαν " καί φῆσιν, ὅτι « ὁ κριὸς βασιλεύς ἐστι Μήδων καὶ Περπτῶν. ν !ΑΙμφω γὰρ καὶ ὁ τελευταῖος Δαρεῖος ὁ ᾿Αρσάμου προσαγορευόμενος, ὃν ὁ Μακεδὼν ᾿Αλέξαν-
ch’. « Houtos " ho krios, hon eides, ho echōn ta kerata, basileus Mēdōn kai Persōn. » Epeidē gar euthys tēn Chaldaïchēēn, eit᾽ oun ᾿Assyriōn, basileian Dareios ho Mēdos parelade, kai tote Kyros ho Persēs metatetheichen eis Persas tēn basileian, hos kai Mēdos hēn kai Persēs dia tēn tōn genōn epimixian " kai phēsin, hoti « ho krios basileus esti Mēdōn kai Perptōn. n !AImphō gar kai ho teleutaios Dareios ho ᾿Arsamou prosagoreuomenos, hon ho Makedōn ᾿Alexan-
"This ram which you saw, which has the horns, is the king of the Medes and Persians." For since Darius the Mede took over the Chaldean, or Assyrian, kingdom at once, and then Cyrus the Persian transferred the kingdom to the Persians—he being both a Mede and a Persian through the mingling of the families—he says that "the ram is the king of the Medes and Persians." For the last Darius too, called son of Arsames, whom Alexander the Macedonian …
8.21PG 81
χα’. « Καὶ ὁ τράγος, φησὶ, τῶν αἰγῶν βασιλεὺς Ἑλλήνων " καὶ τὸ χέρας τὸ μέγα, ὃ ἣν ἀναμέσον πὧν ὀφθαλμῶν αὐτοῦ, αὐτός ἐστιν ὁ βασιλεὺς ὁ πρῶπο;. » λέγει δὲ τὸν ᾿Αλέξανδρον.
cha’. « Kai ho tragos, phēsi, tōn aigōn basileus Hellēnōn " kai to cheras to mega, ho hēn anameson pōn ophthalmōn autou, autos estin ho basileus ho prōpo?. » legei de ton ᾿Alexandron.
"And the he-goat," it says, "is the king of the Greeks; and the great horn that was between its eyes is the first king." He means Alexander.
8.22PG 81
κβ΄. ε Καὶ ὅτι 53 συνετρίδη, καὶ ἔστη τέσσαρα κέρατα ὑποκάτωθεν 35 αὐτοῦ, τέσσαρες βασιλεῖς ἀναστήσονται “᾽ ἀπὸ ὅ τοῦ ἔθνους αὐτοῦ, καὶ οὐκ ἐν τῇ ἰσχύϊ αὐτοῦ. » Μετὰ γὰρ, φησὶ, τὴν ἐχείνου τελευτὴν, ἡ ἐχείνου βασιλεία εἰς τέσσαρας διαιρεθήσεται βασιλείας “ ἀλλὰ καὶ τέτταρες ὄντες οἱ βασιλεύοντες οὐ δυνήσονται 6 κατορθοῦν, ἃ ἐκεῖνος χατώρθου, ἐλάττους δὲ πολλῷ τῆς ἐχείνου ῥώμης ὀφθήσονται.
kb΄. e Kai hoti 53 synetridē, kai estē tessara kerata hypokatōthen 35 autou, tessares basileis anastēsontai “᾽ apo ho tou ethnous autou, kai ouk en tę̄ ischyï autou. » Meta gar, phēsi, tēn echeinou teleutēn, hē echeinou basileia eis tessaras diairethēsetai basileias “ alla kai tettares ontes hoi basileuontes ou dynēsontai 6 katorthoun, ha ekeinos chatōrthou, elattous de pollǭ tēs echeinou rhōmēs ophthēsontai.
"And as for its being broken, and four horns standing beneath it: four kings will arise from his nation, but not with his strength." For after his death, it says, his kingdom will be divided into four kingdoms; but though the rulers are four, they will not be able to achieve what he achieved, and will be seen to be much inferior to his might.
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κγ΄. « Καὶ ἐπ᾽ ἐσχάτου " δὲ, φησὶ, τῆς βασιλείας αὐτῶν, πληρουμένων τῶν ἁμαρτιῶν αὐτῶν. » Ὅταν, φησὶν, εἰς ἄκρον ἀσεδείας ἐλάσωσι, καὶ πέρα τῶν μέτρων τῆς ἐμῆς μακροθυμίας παρανομήσωσιν. ε ᾿Αναστήσεται βασιλεὺς ἀναιδὴς προσώπῳ, καὶ συνιῶν προδλήματα. (κδ΄.) Καὶ κραταιὰ ἡ 38 ἰσχὺς αὑτοῦ, καὶ " οὐκ ἐν τῇ ἰσχύϊ αὑτοῦ. » Τὴν πανουρ- Ὑίαν τοῦ ᾿Αντιόχου διὰ τούτων αἰνίττεται, καὶ πρὸς τῇ πανουργίᾳ, ἦν ἐκέκτητο δύναμιν. Εἶτα διδάσκων ἀναγκαίως ἐπήγαγε" «ε Καὶ οὐκ ἐν τῇ ἰσχύϊ αὑτοῦ.» Καὶ τῷ ᾿Ασσυρίῳ δέ φησιν ὁ Θεὸς διὰ ᾿Ησαΐου τοῦ προφήτου " « Μὴ δοξασθήσεται ἀξίνη ἄνευ τοῦ χόπτοντὸος ἐν αὐτῇ; ἢ ὑψωθέσεται πρίων ἄνευ τοῦ ἕλκοντος αὐτόν; » Οὕτω δὲ δ᾽ καὶ ἐνταῦθα, φησὶν, ὅτι ταῦτα τολμήσει ὁ ᾿Αντίοχος, οὐκ ὡς δυνατὸς, ἀλλὰ τοῦ Θεοῦ συγχωροῦντος. « Καὶ θαυμαστὰ, φησὶ, διαφθερεῖ, καὶ κατευθυνεῖ, καὶ ποιήσει, καὶ διαφθερεῖ ἰσχυροὺς, καὶ λαὸν ἅγιον. (χε΄.) Καὶ ὁ ζυγὸς τοῦ χλοιοῦ αὐτοῦ κατευθυνεῖ, » ᾿Αντὶ τοῦ, οὐδὲν αὑτῷ ἐμποδὼν ἔσται, ἀλλ᾽ ὅσα ἂν θελήσῃ ταῦτα "' ποιῆσε:. Περὶ τῶν τοιούτων ὁ μακάριος παραινεῖ "5" Δαδὶδ, λέγων" ε Μὴ παραζίλου ἐν τῷ κχατευοδουμένῳ ἐν τῇ ὁδῷ αὑτοῦ, ἐν ἀν- λάκις καὶ τοὺς δυσσεθείᾳ καὶ παρανομίᾳ συζῶντας εὐοδοῦσθαι λίαν παράνομα τολμῶντας. ε« Ὃ ζυγὸς οὖν, φησὶ, τοῦ χλοιοῦ αὐτοῦ κατευθυνεῖ, » ἀντὶ τοῦ, πάντα ἃ ἂν προστάξῃ τοῖς ὑπηκόοις, ἀναγχάσει ταῦτα πληροῦν. Εἶτα τὸ πανοῦργον αὐτοῦ καὶ ὕπουλον πρλέγων" « Δόλος, φησὶν, ἐν τῇ χειρὶ αὐτοῦ, καὶ ἐν καρδίᾳ αὑτοῦ μεγαλυνθήσεται, καὶ δόλῳ διαφθερεῖ" πολλούς.» Ἐξ ἀρχῆς γὰρ γυμνάσιον ἐν Ἱεροτηλύμοις οἰκοδομηθῆναι προσέταξεν, εἶτα χοιρείων μεταλαμθάνειν χρεῶν " ὕστερον δὲ καὶ θύειν ἠνάγχαζεν' ἐκέχρητο δὲ καὶ χωτίλοις λόγοις, τοὺς εὐσεθεῖς ἐξαπατῆσαι πειρώμενος, καὶ βασιλικὰς δωρεὰς ὑπἰσχνεῖτο, παρανομοῦντας ἅπαντας ἰδεῖν ἐφιέμενος. Διὰ τοῦτό φητι " ε Δόλος ἐν τῇ χειρὶ αὐτοῦ, καὶ ἐν καρδίᾳ αὑτοῦ μεγαλυνθήσεται. ν Μέγιστον γὰρ ἐστ» τὸν πάντων ἀνθρώπων ἡγήσατο, « καὶ δόλῳ διαφθερεῖ πολλοὺς, » οὖς ἂν ἐξαπατῆσαι ἰσχύσῃ. « Βαὶ ἐπὶ ἀπωλείᾳ 5" πολλῶν, φησὶ; σταθήσεται "5. » ᾿λνὴὶ τοῦ, ἐνστάσει χρήσεται, ἕως ἂν ἴδῃ πολλοὺς τὴν ο" κείαν ἀπολλύντας σωτηρίαν. Μὴ ἀρκούμενος δὲ τῇ κατὰ τῶν ἀνθρώπων μανίᾳ, ε« Καὶ ἐπὶ ἄρχοντα, φησὶν, ἀρχόντων στήσεται. ν» Τουτέστι, κατ᾽ αὐτοῦ τοῦ Βασιλέως τῶν βασιλέων "5, καὶ χυρ:εὔοντος τῶν χυριενόντων, τῇ λύττῃ χρήσεται, μιαίνειν ἐπιχειρῶν τὸν ἀνακείμενον αὐτῷ νεών. Καὶ δεικνὺς τὴν δοθεῖσαν αὑτῷ κατὰ τῶν Ἰουδαίων συγχώρησιν, ε Καὶ ὡς ὧὰν φησὶν, ἐν χειρὶ συντρίψει αὐτούς "". » Οὕτω, φησὶν μετὰ πολλῆς εὐκολίας ταῦτα πάντα "δ ἐργάσεται, ὡς εἴτι; ὠὰ τῇ χειρὶ συντρίψαι θελήσειεν "5. Αἰνίττεται δὲ ἐνταῦθα καὶ τὴν αὐτῶν τῶν Ἰουδαίων ῥᾳθυμίαν, καὶ ὅτι αὐτοὶ τῶν θείων ἀμελήσαντες κατελείφθησιν ὑπὸ τοῦ Θεοῦ, καὶ γυμνοὶ τῆς ἄνωθεν προνοίας ἐγέ-
kg΄. « Kai ep᾽ eschatou " de, phēsi, tēs basileias autōn, plēroumenōn tōn hamartiōn autōn. » Hotan, phēsin, eis akron asedeias elasōsi, kai pera tōn metrōn tēs emēs makrothymias paranomēsōsin. e ᾿Anastēsetai basileus anaidēs prosōpǭ, kai syniōn prodlēmata. (kd΄.) Kai krataia hē 38 ischys hautou, kai " ouk en tę̄ ischyï hautou. » Tēn panour- Huian tou ᾿Antiochou dia toutōn ainittetai, kai pros tę̄ panourgią, ēn ekektēto dynamin. Eita didaskōn anankaiōs epēgage" «e Kai ouk en tę̄ ischyï hautou.» Kai tǭ ᾿Assyriǭ de phēsin ho Theos dia ᾿Ēsaïou tou prophētou " « Mē doxasthēsetai axinē aneu tou choptontoos en autę̄? ē hypsōthesetai priōn aneu tou helkontos auton? » Houtō de d᾽ kai entautha, phēsin, hoti tauta tolmēsei ho ᾿Antiochos, ouk hōs dynatos, alla tou Theou synchōrountos. « Kai thaumasta, phēsi, diaphtherei, kai kateuthynei, kai poiēsei, kai diaphtherei ischyrous, kai laon hagion. (che΄.) Kai ho zygos tou chloiou autou kateuthynei, » ᾿Anti tou, ouden hautǭ empodōn estai, all᾽ hosa an thelēsę̄ tauta "' poiēse:. Peri tōn toioutōn ho makarios parainei "5" Dadid, legōn" e Mē parazilou en tǭ kchateuodoumenǭ en tę̄ hodǭ hautou, en an- lakis kai tous dyssetheią kai paranomią syzōntas euodousthai lian paranoma tolmōntas. e« Ho zygos oun, phēsi, tou chloiou autou kateuthynei, » anti tou, panta ha an prostaxę̄ tois hypēkoois, ananchasei tauta plēroun. Eita to panourgon autou kai hypoulon prlegōn" « Dolos, phēsin, en tę̄ cheiri autou, kai en kardią hautou megalynthēsetai, kai dolǭ diaphtherei" pollous.» Ex archēs gar gymnasion en Hierotēlymois oikodomēthēnai prosetaxen, eita choireiōn metalamthanein chreōn " hysteron de kai thyein ēnanchazen' ekechrēto de kai chōtilois logois, tous eusetheis exapatēsai peirōmenos, kai basilikas dōreas hypischneito, paranomountas hapantas idein ephiemenos. Dia touto phēti " e Dolos en tę̄ cheiri autou, kai en kardią hautou megalynthēsetai. n Megiston gar est» ton pantōn anthrōpōn hēgēsato, « kai dolǭ diaphtherei pollous, » ous an exapatēsai ischysę̄. « Bai epi apōleią 5" pollōn, phēsi? stathēsetai "5. » ᾿lnēi tou, enstasei chrēsetai, heōs an idę̄ pollous tēn o" keian apollyntas sōtērian. Mē arkoumenos de tę̄ kata tōn anthrōpōn manią, e« Kai epi archonta, phēsin, archontōn stēsetai. n» Toutesti, kat᾽ autou tou Basileōs tōn basileōn "5, kai chyr:euontos tōn chyrienontōn, tę̄ lyttę̄ chrēsetai, miainein epicheirōn ton anakeimenon autǭ neōn. Kai deiknys tēn dotheisan hautǭ kata tōn Ioudaiōn synchōrēsin, e Kai hōs hōan phēsin, en cheiri syntripsei autous "". » Houtō, phēsin meta pollēs eukolias tauta panta "d ergasetai, hōs eiti? ōa tę̄ cheiri syntripsai thelēseien "5. Ainittetai de entautha kai tēn autōn tōn Ioudaiōn rhąthymian, kai hoti autoi tōn theiōn amelēsantes kateleiphthēsin hypo tou Theou, kai gymnoi tēs anōthen pronoias ege-
"And at the last of their kingdom," it says, "when their sins are fulfilled"—when, he says, they reach the height of impiety and transgress beyond the measures of my patience—"a king will arise, shameless of face and understanding riddles. And his strength will be mighty, but not by his own strength." By these words he hints at the cunning of Antiochus and, in addition to his cunning, the power he possessed. Then, teaching …, he necessarily added, "but not by his own strength." God also says to the Assyrian through the prophet Isaiah, "Shall the axe be glorified without the one who cuts with it? Or shall the saw be exalted without the one who draws it?" So here too he says that Antiochus will dare these things not because he is strong but because God permits it. "And he will destroy wonderfully," it says, "and prosper, and act, and destroy the mighty and the holy people. And the yoke of his collar will prosper"; that is, nothing will stand in his way, but he will do whatever he wishes. Blessed David gives advice about such men, saying, "Do not be envious of him who prospers in his way, of a man [who does lawless deeds] …" often even those who live in impiety and lawlessness prosper while daring very lawless deeds. "So the yoke of his collar," it says, "will prosper," that is, he will force his subjects to carry out whatever he commands. Then, foretelling his cunning and treachery: "Deceit," it says, "is in his hand, and he will be magnified in his heart, and by deceit he will destroy many." For at first he ordered a gymnasium to be built in Jerusalem, then that pork be eaten, and later he forced them to sacrifice; he also used wheedling words, trying to deceive the pious, and promised royal gifts, eager to see everyone break the law. That is why it says, "Deceit is in his hand, and he will be magnified in his heart." For he thought himself the greatest of all men, "and by deceit he will destroy many," whomever he is able to deceive. "And for the destruction of many," it says, "he will take his stand," that is, he will persist until he sees many lose their own salvation. Not content with his madness against men, "he will also stand," it says, "against the ruler of rulers," that is, he will turn his fury against the King of kings himself and Lord of lords, trying to defile the temple dedicated to him. And showing the permission given him against the Jews, it says, "And like eggs he will crush them in his hand." With such ease, he says, he will do all these things, as if someone wished to crush eggs in his hand. Here he also hints at the slackness of the Jews themselves, and that, having neglected divine things, they were abandoned by God and became bare of providence from above …
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κς΄. ε Καὶ ἡ ὅρασις τῆς ἑσπέρας καὶ τῆς προῖι; τῆς ῥηθείσης ἀληθής ἔστιν, » ᾿Αντὶ τοῦ, καὶ ὁ ὧρισμένος χρόνος ταῖς συμφοραῖς ἀναμφιδόλως ἐστὶ» ἀληθής. Ἐπειδὴ δὲ πολύς ἐστιν ἐν τῷ μέσῳ χρόνο: ΄- « Καὶ σὺ "9 σφράτιτον, φτσὶ, τὴν ὅρασιν, ὅτι εἰς ἡμέρας πολλὰς ἔσται δ᾽. » ᾿Αντὶ τοῦ, ᾿Ασαφῇ αὐτὴν τοῖς πολλοῖς χατάλιπε᾽ σοὶ γὰρ ὡς ποθοῦντι ταῦτα δῆλα πρὸ τῶν πραγμάτων πεποίηκα.
ks΄. e Kai hē horasis tēs hesperas kai tēs proii? tēs rhētheisēs alēthēs estin, » ᾿Anti tou, kai ho hōrismenos chronos tais symphorais anamphidolōs esti» alēthēs. Epeidē de polys estin en tǭ mesǭ chrono: ΄- « Kai sy "9 sphratiton, phtsi, tēn horasin, hoti eis hēmeras pollas estai d᾽. » ᾿Anti tou, ᾿Asaphę̄ autēn tois pollois chatalipe᾽ soi gar hōs pothounti tauta dēla pro tōn pragmatōn pepoiēka.
"And the vision of the evening and the morning that was spoken is true"; that is, the time appointed for the calamities is also unquestionably true. And since there is a long time in between … "And you, seal up the vision," it says, "for it is for many days"; that is, leave it obscure to the many; for to you, since you long for it, I have made these things plain before the events.
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κζ΄. «ε Καὶ ἐγὼ, φησὶ, Δανιὴλ ἐκοιμήθην, καὶ ἐμαλαχίσθην ἡμέρας, καὶ ἀνέστην, καὶ ἐποίουν τὰ ἔργα. ποῦ βασιλέως, καὶ ἐθαύμαζον τὴν ὅρασιν, καὶ οὐκ Ὧν ὁ συνιῶν. » Μαθὼν γὰρτὰ χαταληψόμενά μου τὸν λχὸν πάλιν κακὰ, οὕτως ἀνιαρῶς διετέθην, ὡς καὶ ἀῤῥωστίᾳ περιπεσεῖν " ἀλλ᾽ ὅμως καὶ τοῦτον διακείμενος τὸν τρόπον, ῳχονόμουν τὰ παρὰ τοῦ βασιλέως ἐγχεχειρισμένα μοι, μηδενὸς γινώσκοντος τὴν τῆς ἀῤῥωστίας αἰτίαν. Οὗτος ἤδει καὶ 3" μετὰ τοῦ μαχαοίου Παύλου λέγειν " ε Τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; «ἰς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι; » Καὶ « Κλαίειν μετὰ κλαιόντων, καὶ καίρειν μετὰ Β « χαιρόντων. » Καξ' « Εἰ πάσχει ἕν μέλος, συμπάσχει πάντα τὰ μέλη. » Οὕτω διακείμενος, καὶ ταύτην ἕκων περὶ τοὺς συνδούλους "5 φιλοστοργίαν δ", μαθὼν πὰς πολλαῖς ὕστερον γενεαῖς χαταληψομένας τοὺς συνδούλους αὑτοῦ συμφορὰς, θρηνῶν καὶ ὀλοφυρόμενος διετέλει" καὶ ταῦτα εἰδὼς ἀχριδῶς ὡς αὐτὸς πεῖραν τούτων οὐδεμίαν λήψεται, ἀλλὰ τῆς παρούσης ζωῆς οὐκ εἰς μακρὰν ἀπαλλαγήσεται. Ταύτην προσἤκει καὶ ἡμᾶς περὶ τοὺς ὁμοφυεῖς τε καὶ ὁμοδούλους τὴν ἀγάπην ἔχειν, καὶ τὸ αὐτὸ εἰς ἀλλήλους φρονεῖν, καὶ τὴν περὶ ἄλληλα τῶν μελῶν μιμεῖσθαι συμπάθειαν᾽ ἐπειδὴ μέλη μὲν ἀλλήλων κεκλήμεθα, σῶμα δὲ ἠξιώθημεν προσαγορευθῆναι Χριστοῦ. Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνα: τῶν σἱώνων "δ, ᾿Αμήν.
kz΄. «e Kai egō, phēsi, Daniēl ekoimēthēn, kai emalachisthēn hēmeras, kai anestēn, kai epoioun ta erga. pou basileōs, kai ethaumazon tēn horasin, kai ouk Hōn ho syniōn. » Mathōn garta chatalēpsomena mou ton lchon palin kaka, houtōs aniarōs dietethēn, hōs kai arrhōstią peripesein " all᾽ homōs kai touton diakeimenos ton tropon, ǭchonomoun ta para tou basileōs enchecheirismena moi, mēdenos ginōskontos tēn tēs arrhōstias aitian. Houtos ēdei kai 3" meta tou machaoiou Paulou legein " e Tis asthenei, kai ouk asthenō? «is skandalizetai, kai ouk egō pyroumai? » Kai « Klaiein meta klaiontōn, kai kairein meta B « chairontōn. » Kax' « Ei paschei hen melos, sympaschei panta ta melē. » Houtō diakeimenos, kai tautēn hekōn peri tous syndoulous "5 philostorgian d", mathōn pas pollais hysteron geneais chatalēpsomenas tous syndoulous hautou symphoras, thrēnōn kai olophyromenos dietelei" kai tauta eidōs achridōs hōs autos peiran toutōn oudemian lēpsetai, alla tēs parousēs zōēs ouk eis makran apallagēsetai. Tautēn prosēkei kai hēmas peri tous homophyeis te kai homodoulous tēn agapēn echein, kai to auto eis allēlous phronein, kai tēn peri allēla tōn melōn mimeisthai sympatheian᾽ epeidē melē men allēlōn keklēmetha, sōma de ēxiōthēmen prosagoreuthēnai Christou. Autǭ hē doxa eis tous aiōna: tōn siōnōn "d, ᾿Amēn.
"And I, Daniel," it says, "fell asleep and was sick for days; and I rose and did the king's business, and I was astonished at the vision, and there was none who understood." For having learned the evils that would again befall my people, I was so distressed that I even fell ill; yet even in this state I managed the business the king had entrusted to me, no one knowing the cause of my illness. He knew how to say with blessed Paul, "Who is weak, and I am not weak? Who is made to stumble, and I do not burn?" and "to weep with those who weep and rejoice with those who rejoice," and "if one member suffers, all the members suffer with it." Being so disposed and having such affection for his fellow servants, when he learned of the calamities that would befall his fellow servants many generations later, he kept lamenting and mourning, though he knew well that he himself would experience none of them but would soon depart from the present life. We too ought to have this love for those of our race and our fellow servants, to be of one mind toward one another, and to imitate the sympathy of the members for one another, since we have been called members of one another and have been counted worthy to be called the body of Christ. To him be glory to the ages of ages. Amen.
Chapter 9
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α, 8΄. « Ἐν τῷ πρώτῳ ἕτει Δαρείου τοῦ υἱοῦ ᾿Ασσονήρου ἀπὸ τοῦ σπέρματος τῶν Μήδων, ὃς ἐδασίλευσεν ἐπὶ τῆς βασιλείας τῶν Χαλδαίων " ἐν ἕτει ἑνὶ κῖςς βασιλείας αὐτοῦ, ἐγὼ Δαν:ὴλ συνῆκα ἐν ταῖς βέδλοις τὸν ἀριθμὸν τῶν ἑτῶν, ὃς ἐγενήθη λόγος Κυρίου "" πρὸς Ἱερεμίαν τὸν προφήτην εἰς συμπλήῥωσιν ἐρημώσεως Ἱερουσαλὴμ, ἑδδομήχοντα ἔτη.» ᾿Ασσονήρου βασιλεία, ἑτέρα δὲ ἡ Κύρου τοῦ Πέρσου " συμφωνεῖ δὲ καὶ τοῖς πρώην εἰρημένοις "7 τὰ νῦν ἀναγνωσθέντα. Οὐκ ἁπλῶς γὰρ Μῆδον τὸν Δαρεῖον προσηγόρευσεν, ἀλλ᾽ « ἀπὸ τοῦ σπέρματος τῶν Μήδων" » ὡς εἶναι δῆλον "5, ὅτι οὐκ ἑκατέρωθεν, κατρόθεν φημὶ καὶ μητρόθεν, Μῆδος οὗτος ἦν " ἐδασίλευσε δ᾽ ὅμως ἐπὶ τὴν βασιλείαν τῶν Χαλδαίων, θείᾳ πληγῇ τοῦ Βαλτάσαρ μετὰ τὴν ἀσέδειαν δ᾽ νύκτωρ ἀναιρεθέντος. Δοκεῖ δέ μοι λίαν βραχὺν βεθασιλευχέναι χρόνον οὗτος ὁ Δαρεῖος. Ὁ γὰρ μακάριος Δανιὴλ, ὡς ἤδη λοιπὸν πληρωθέντα τὸν τῆς αἰχμαλωσίας ὄρον ἰδὼν, καὶ τὸν τῶν ἑόδομήκοντα ἑτῶν συλλογισάμενος ἀριθμὸν, ὃν διὰ τοῦ προφήτου Ἱερεμίου προεῖπεν ὁ τῶν ὅλων Θεὸς, τὴν ὑπὲρ τοῦ λαοῦ ἱκετηρίαν προσφέρειν ἄρχεται τῷ Δεσπότῃ. Ἐπληρώθη δὲ ὁ χρόνος ἐπὶ Κύρου τοῦ Περσῶν βασιλέως, ὡς ὁ μα- ᾿ χάριος Ἔσδρας φησίν" εὐθὺς γὰρ ἐν ἀρχῇ “ τῶ συγγράμματος, μετὰ τὰ προοίμια, ἐν συντόμῳ τῆς ἁλώσεως τῶν Ἱεροσολύμων μνημονεύσας, καὶ τοῦ τῆς πατρίδος ἀνδραποδισμοῦ, καὶ τῆς εἰς Βαδυλῶνα τῶν αἰχμαλώτων μετοιχίας, ἐπήγαγε " ε Καὶ ἦσαν παῖδες αὑτῷ καὶ τοῖς υἱοῖς αὐτοῦ, μέχρι τοῦ βασιλεῦσαι Πέρσας, εἰς πλήρωσιν τοῦ ῥήματος τοῦ Κυρίου ἐν στόματι Ἱερεμίου, ἕως τοῦ εὐδοκῆσαι τὴν Υἦν τὰ Σάδθατα αὑτῆς, πάντα χρόνον τῆς ἐρημώσεως αὑτῆς σαδδατιεῖ εἰς συμπλήρωσιν ἑτῶν ἐθδομήκχοντα βασιλεύοντος “ Κύρου Περσῶν ἕτους πρώτου, εἰς συντέλειαν ῥήματος Κυρίου ἐν στόματι Ἱερεμίου. ν Λέγει δὲ καὶ ὁ θειότατος Ἱερεμίας οὗ» « Ἰδοὺ ἐγὼ ἀποστέλλω, καὶ λήψομαι τὴν πατριὰν τοῦ βοῤῥᾶ, τὸν Ναδουχοδονόσορ βασιλέα Βα- Θυλῶνος τὸν δοῦλόν μου, καὶ ἄξω αὐτὸν 5 ἐπὶ τὴν γῆν ταύτην, καὶ ἐπὶ τοὺς κατοικοῦντας αὐτὴν, καὶ ἐπὶ πάντα τὰ ἔθνη δ᾽ τὰ κύκλῳ αὐτῶν, καὶ ἐξερημώσω αὐτοὺς εἰς ἀφανισμὸν, καὶ εἰς συριγμὸν. καὶ εἰς ὀνειδισμὸν αἰώνιον, καὶ ἀφελῶ 55 ἀπ' αὐτῶν φωνὴν χαρᾶς, καὶ φωνὴν εὐφροσύνης, καὶ “΄ φωνὴν νυμφίου, καὶ φωνὴν νύμφης, ὀσμὴν μύρου, καὶ φῶς λύχνον, καὶ ἔσται ἣ γῇ αὐτῆς πᾶσα εἰς ἀφανισμὸν, καὶ δουλεύσουσιν ἐν τοῖς ἔθνεσιν ἑἐδδομήχοντα ἔτη. Καὶ ἐν τῷ πληρωθῆναι τὰ ἑδδομήχοντα ἕτη, ἐκδικήσω ἐπὶ τὸν βασιλέα Βαδυλῶνος, καὶ ἐπὶ τὸ ἔθνος ἐκεῖνο, φησὶ Κύριος, τὰς ἀνομίας αὑτῶν, καὶ ἐπὶ γῆν Χαλδαίων, καὶ θήσομαι αὐτοὺς εἰς ἀφανισμὸν τοῦδ συμπληροῦσθαι τῆς αἰχμαλωσίας τὸν χρόνον ἐν τῇ καταλύσει τῆς Χαλδαϊκῆς βασιλείας - ὁ δὲ "Εσδρας καὶ σαφέστερον τοῦτο πεποίηκε, τοῦ Κύρου ποιησάμενος μνήμην. Εὑρίσκομεν δὲ καὶ δ΄ τὸν θειότατον Ζαχαρίαν ἑτέρως τοῦτον ἀριθμοῦντα τὸν χρόνον. Μετὰ γὰρ τὴν τοῦ Κύρου τελευτὴν, καὶ Καμδύσου τοῦ υἱέως αὐτοῦ, τοῦ Δαρείου τοῦ Ὑστάσπου τὸ Περσῶν ἀναδησαμένου κράτος, τοῦ χρόνου μνημο- Α νεύσας ὁ προφήτης" ε« Τῇ τετράδι γὰρ, φησὶ, καὶ εἰκάδι τοῦ ἐνδεκάτου μηνὸς, οὗτός ἐστιν ὁ μὴν Σαδὰτ, ἐν τῷ δευτέρῳ ἔτει ἐπὶ Δαρείου, ἐγένετο λόγος Κυρίου πρὸς Ζαχαρίαν τὸν Βαραχίου, υἱοῦ ᾿Αδδὼ, τὸν προφήτην. » Καὶ ἐπήγαγε μετὰ βραχέα " «ε Καὶ ᾿ ἀπεχρίθη ὁ ἄγγελος Κυρίου, καὶ εἶπε" Κύριε παντοχράτωρ, ἕως τίνος οὐ μὴ ἐλεήσῃς τὴν Ἱερουσαλὴμ, καὶ τὰς πόλεις Ἰούδα ἃς περιεῖδες; Τοῦτο ἐθδομηκοστὸν ἕτος, » Καί τινες μὲν τῶν ἀπιστίαν νησούντων διαφωνεῖν τοὺς ἁγίους νομίζουσι προφήτας " οἱ δὲ τοῖς ἱεροῖς λόγοις ἐντεθραμμένοι, ὑπὸ τῆς θείας φωτιζόμενοι χάριτος, τὴν τῶν ἁγίων προφητῶν εὑρίσκουσι συμφωνίαν. Φέρε τοίνυν, ἐκείνης 4“ τῆς αἴγλης τυχεῖν ἱχετεύσαντες, δήλην αὐτὴν τοῖς ἀγνοοὖσι ποιήσωμεν. Τὸν μὲν οὖν χρόνον τῆς αἰχμαλω- Β σίας; συμφώνως τεθείκασιν ἅπαντες, ὅ τε θεῖος ρεμίας, ὃ τε θεσπέσιος Ζαχαρίας, καὶ ὁ μακάριος “Ἔσδρας " τὸν ἑδδομηχοντούτην γὰρ ἀριθμὸν τεθείχασδιν ἅπαντες" οὐκ ἀπὸ τῶν αὐτῶν δὲ καιρῶν ἀριθμεῖν 5 ἀρχόμενοι τοῦτον τὸν χρόνον, οἱ μὲν εἰς Κῦρον, οἱ δὲ εἰς Δαρεῖον, τοῦτον καταλήγειν ἔφασαν τὸν ἀριθμόν. Οἱ μὲν γὰρ περὶ τὸν μακάριον Ἱερεμίαν καὶ "Ἔσδραν, ἀπὸ τῆς ἀρχῆς τῆς πρώτης 15 αἰχμαλωσίας ἀριθμοῦντες, εἰκότως μέχρι Κύρου, τοῦ Περσῶν βασιλέως, τὰ ἑδδομήχοντα περιορίζουσιν ἔτη. Ὁ δὲ θειότατος Ζαχαρίας ἀπὸ τῆς τελευταίας πολιορκίας, ἐν ἧ τὴν πανωλεθρίαν ὑπέμειναν, ἀριθμῶν, ἐπὶ Δαρείου τοῦ Περσῶν βασιλέως, τὸν τῶν ἑθδομήχοντα ἑτῶν ἀριθμὸν συμπληροῦσθαί φησι’ καὶ γὰρ ἐπὶ τούτου τῷ ὄντι ὁ θεῖος ἀνῳχοδομήθη νεώς. Ἐπειδὴ γὰρ τρὶς ὁ λαὸς αἰχμάλωτος γέγονε, πρῶτον μὲν ἐπὶ Ἰωακεὶμ, τοῦ υἱοῦ Ἰωσίου βασιλέως Ἰούδα, τὸ δὲ δεύτερον ἐπὶ Ἰεχονίου, τοῦ υἱοῦ Ἰωακεὶμ, τὸ δὲ τρίτον ἐπὶ Σεδεκίου, τοῦ ἀδελφοῦ μὲν τοῦ Ἰωακεὶμ, θείου δὲ τοῦ Ἱεχονίον, ἀναγκαίως τρὶς καὶ τῆς ἐπανὄδου τυγχάνουσι. Πρῶτον μὲν γὰρ ἀφίησιν αὐτοὺς κῦρος ὁ Πέρσης, εἶτα Δαρεῖος ὁ υἱὸς 1 Ὑστάσπου, ἔπειτα ᾿Αρταξέρξης ὁ Ξέρξου, ἡνίκα πρότερον μὲν τὸν "Ἔσδραν, μετ᾽ ἐκεῖνον δὲ τὸν Νεεμίαν ἀπέστειλεν, ὥστε τὰ τῆς Ἱερουσαλὴμ ἀνοιχοδομῆσαι "" τείχη. Τῶν μὲν οὖν πρώτων αἰχμαλώτων γεγενημένων ὁ ἑδδομηχονταέτης πληροῦται χρόνος ἐπὶ Κύρου τοῦ Πέρσου " τῆς δὲ τοῦ ναοῦ ἐρημίας ὁ αὑτὸς οὗτος χρόνος λαμβάνει τέλος "5 ἐν τῷ δευτέρῳ ἔτει Δαρείου τοῦ Ὑστάσπου, ὡς εἶναι προφητείαν ἑκατέραν, τὴν Ἱερεμίου τε καὶ Ζαχαρίου, ὡσαύτως δὲ καὶ τὴν τοῦ “Ἔσδρα συγγραφὴν, ἀψευδῇ τε καὶ ἀληθῆ. Τοῦτον, φησὶ, τὸν χρόνον ὁ μακάριος Δανιὴλ συνιεὶς, καὶ ἀριθμήσας, καὶ εὑρὼν πλησιάζοντα " Υ΄. « Ἔδωκα τὸ πρόσωπόν μου, φησὶ, πρὸς Κύριον τὸν Θεὸν, τοῦ ἐκζητῆσαι προσευχὴν καὶ δέησιν ἐν νηστείαις, καὶ σάκκῳ καὶ σποδῷ. » Οὐ γὰρ, φησὶν, ἁπλῶς ἀνέμενον τὴν τῆς αἰχμαλωσία; ἀπαλλαγὴν, ἀλλ᾽ ἱκετείαν τῷ Δεσπότῃ προσέφερον, τὴν ἐλευθερίαν τοῖς ὁμοφύλοις αἰτῶν. Κἂν γὰρ μυριάκις ὑπό χαταστήσωυμεν, ἐμπόδιον γινόμεθα τῇ θείᾳ φίλοτιμίᾳ ᾽". Τοῦτο δὲ καὶ δι᾽ Ἐζεκιὴλ τοῦ προφῆτον φησὶν ὁ Θεός" « Πέρας 5 λαλήσω ἐπὶ ἔθνος καὶ βασιλείαν, τοῦ ἀνοικοδομεῖν καὶ καταφυτεύειν, καὶ ἔσται, ἐὰν στραφὲν τὸ ἔθνος ἐκεῖνο ποιήτῃ πονηρὰ, οὐ μὴ ἐπἀγάγω ἐπ᾽ αὐτὸ πάντα τὰ ἀγαθὰ ἃ ἐλάλησα. ν Ταῦτα πεπαιδευμένος ὁ μακάριος Δανιὴλ, « νηστείᾳ, καὶ σάκκῳ, καὶ σποδῷ, » τὴν προσευχὴν πτερώσας
a, 8΄. « En tǭ prōtǭ hetei Dareiou tou huiou ᾿Assonērou apo tou spermatos tōn Mēdōn, hos edasileusen epi tēs basileias tōn Chaldaiōn " en hetei heni kiss basileias autou, egō Dan:ēl synēka en tais bedlois ton arithmon tōn hetōn, hos egenēthē logos Kyriou "" pros Hieremian ton prophētēn eis symplērhōsin erēmōseōs Hierousalēm, heddomēchonta etē.» ᾿Assonērou basileia, hetera de hē Kyrou tou Persou " symphōnei de kai tois prōēn eirēmenois "7 ta nyn anagnōsthenta. Ouk haplōs gar Mēdon ton Dareion prosēgoreusen, all᾽ « apo tou spermatos tōn Mēdōn" » hōs einai dēlon "5, hoti ouk hekaterōthen, katrothen phēmi kai mētrothen, Mēdos houtos ēn " edasileuse d᾽ homōs epi tēn basileian tōn Chaldaiōn, theią plēgę̄ tou Baltasar meta tēn asedeian d᾽ nyktōr anairethentos. Dokei de moi lian brachyn bethasileuchenai chronon houtos ho Dareios. Ho gar makarios Daniēl, hōs ēdē loipon plērōthenta ton tēs aichmalōsias oron idōn, kai ton tōn heodomēkonta hetōn syllogisamenos arithmon, hon dia tou prophētou Hieremiou proeipen ho tōn holōn Theos, tēn hyper tou laou hiketērian prospherein archetai tǭ Despotę̄. Eplērōthē de ho chronos epi Kyrou tou Persōn basileōs, hōs ho ma- ᾿ charios Esdras phēsin" euthys gar en archę̄ “ tō syngrammatos, meta ta prooimia, en syntomǭ tēs halōseōs tōn Hierosolymōn mnēmoneusas, kai tou tēs patridos andrapodismou, kai tēs eis Badylōna tōn aichmalōtōn metoichias, epēgage " e Kai ēsan paides hautǭ kai tois huiois autou, mechri tou basileusai Persas, eis plērōsin tou rhēmatos tou Kyriou en stomati Hieremiou, heōs tou eudokēsai tēn Yēn ta Sadthata hautēs, panta chronon tēs erēmōseōs hautēs saddatiei eis symplērōsin hetōn ethdomēkchonta basileuontos “ Kyrou Persōn hetous prōtou, eis synteleian rhēmatos Kyriou en stomati Hieremiou. n Legei de kai ho theiotatos Hieremias hou» « Idou egō apostellō, kai lēpsomai tēn patrian tou borrha, ton Nadouchodonosor basilea Ba- Thylōnos ton doulon mou, kai axō auton 5 epi tēn gēn tautēn, kai epi tous katoikountas autēn, kai epi panta ta ethnē d᾽ ta kyklǭ autōn, kai exerēmōsō autous eis aphanismon, kai eis syrigmon. kai eis oneidismon aiōnion, kai aphelō 55 ap' autōn phōnēn charas, kai phōnēn euphrosynēs, kai “΄ phōnēn nymphiou, kai phōnēn nymphēs, osmēn myrou, kai phōs lychnon, kai estai hē gę̄ autēs pasa eis aphanismon, kai douleusousin en tois ethnesin heeddomēchonta etē. Kai en tǭ plērōthēnai ta heddomēchonta hetē, ekdikēsō epi ton basilea Badylōnos, kai epi to ethnos ekeino, phēsi Kyrios, tas anomias hautōn, kai epi gēn Chaldaiōn, kai thēsomai autous eis aphanismon toud symplērousthai tēs aichmalōsias ton chronon en tę̄ katalysei tēs Chaldaïkēs basileias - ho de "Esdras kai saphesteron touto pepoiēke, tou Kyrou poiēsamenos mnēmēn. Heuriskomen de kai d΄ ton theiotaton Zacharian heterōs touton arithmounta ton chronon. Meta gar tēn tou Kyrou teleutēn, kai Kamdysou tou huieōs autou, tou Dareiou tou Hystaspou to Persōn anadēsamenou kratos, tou chronou mnēmo- A neusas ho prophētēs" e« Tę̄ tetradi gar, phēsi, kai eikadi tou endekatou mēnos, houtos estin ho mēn Sadat, en tǭ deuterǭ etei epi Dareiou, egeneto logos Kyriou pros Zacharian ton Barachiou, huiou ᾿Addō, ton prophētēn. » Kai epēgage meta brachea " «e Kai ᾿ apechrithē ho angelos Kyriou, kai eipe" Kyrie pantochratōr, heōs tinos ou mē eleēsę̄s tēn Hierousalēm, kai tas poleis Iouda has perieides? Touto ethdomēkoston hetos, » Kai tines men tōn apistian nēsountōn diaphōnein tous hagious nomizousi prophētas " hoi de tois hierois logois entethrammenoi, hypo tēs theias phōtizomenoi charitos, tēn tōn hagiōn prophētōn heuriskousi symphōnian. Phere toinyn, ekeinēs 4“ tēs aiglēs tychein hicheteusantes, dēlēn autēn tois agnoousi poiēsōmen. Ton men oun chronon tēs aichmalō- B sias? symphōnōs tetheikasin hapantes, ho te theios remias, ho te thespesios Zacharias, kai ho makarios “Esdras " ton heddomēchontoutēn gar arithmon tetheichasdin hapantes" ouk apo tōn autōn de kairōn arithmein 5 archomenoi touton ton chronon, hoi men eis Kyron, hoi de eis Dareion, touton katalēgein ephasan ton arithmon. Hoi men gar peri ton makarion Hieremian kai "Esdran, apo tēs archēs tēs prōtēs 15 aichmalōsias arithmountes, eikotōs mechri Kyrou, tou Persōn basileōs, ta heddomēchonta periorizousin etē. Ho de theiotatos Zacharias apo tēs teleutaias poliorkias, en hē tēn panōlethrian hypemeinan, arithmōn, epi Dareiou tou Persōn basileōs, ton tōn hethdomēchonta hetōn arithmon symplērousthai phēsi’ kai gar epi toutou tǭ onti ho theios anǭchodomēthē neōs. Epeidē gar tris ho laos aichmalōtos gegone, prōton men epi Iōakeim, tou huiou Iōsiou basileōs Iouda, to de deuteron epi Iechoniou, tou huiou Iōakeim, to de triton epi Sedekiou, tou adelphou men tou Iōakeim, theiou de tou Hiechonion, anankaiōs tris kai tēs epanodou tynchanousi. Prōton men gar aphiēsin autous kyros ho Persēs, eita Dareios ho huios 1 Hystaspou, epeita ᾿Artaxerxēs ho Xerxou, hēnika proteron men ton "Esdran, met᾽ ekeinon de ton Neemian apesteilen, hōste ta tēs Hierousalēm anoichodomēsai "" teichē. Tōn men oun prōtōn aichmalōtōn gegenēmenōn ho heddomēchontaetēs plēroutai chronos epi Kyrou tou Persou " tēs de tou naou erēmias ho hautos houtos chronos lambanei telos "5 en tǭ deuterǭ etei Dareiou tou Hystaspou, hōs einai prophēteian hekateran, tēn Hieremiou te kai Zachariou, hōsautōs de kai tēn tou “Esdra syngraphēn, apseudę̄ te kai alēthē. Touton, phēsi, ton chronon ho makarios Daniēl synieis, kai arithmēsas, kai heurōn plēsiazonta " Y΄. « Edōka to prosōpon mou, phēsi, pros Kyrion ton Theon, tou ekzētēsai proseuchēn kai deēsin en nēsteiais, kai sakkǭ kai spodǭ. » Ou gar, phēsin, haplōs anemenon tēn tēs aichmalōsia? apallagēn, all᾽ hiketeian tǭ Despotę̄ prosepheron, tēn eleutherian tois homophylois aitōn. Kan gar myriakis hypo chatastēsōymen, empodion ginometha tę̄ theią philotimią ᾽". Touto de kai di᾽ Ezekiēl tou prophēton phēsin ho Theos" « Peras 5 lalēsō epi ethnos kai basileian, tou anoikodomein kai kataphyteuein, kai estai, ean straphen to ethnos ekeino poiētę̄ ponēra, ou mē epagagō ep᾽ auto panta ta agatha ha elalēsa. n Tauta pepaideumenos ho makarios Daniēl, « nēsteią, kai sakkǭ, kai spodǭ, » tēn proseuchēn pterōsas
"In the first year of Darius son of Ahasuerus, of the seed of the Medes, who reigned over the kingdom of the Chaldeans, in the first year of his reign, I, Daniel, understood in the books the number of the years, according to the word of the Lord to Jeremiah the prophet, for the completion of the desolation of Jerusalem, seventy years." … the kingdom of Ahasuerus, and another that of Cyrus the Persian; and what has now been read agrees with what was said earlier. For he did not simply call Darius a Mede, but "of the seed of the Medes," so that it is clear that he was not a Mede on both sides, I mean father's and mother's; yet he reigned over the kingdom of the Chaldeans, after Belshazzar had been slain by night by a blow from God following his impiety. This Darius seems to me to have reigned a very short time. For blessed Daniel, seeing that the term of the captivity was now fulfilled, and reckoning the number of seventy years which the God of all had foretold through the prophet Jeremiah, begins to offer the Master supplication for the people. The time was fulfilled under Cyrus king of the Persians, as blessed Ezra says. For right at the beginning of his work, after the opening, having briefly recalled the capture of Jerusalem, the enslavement of the homeland, and the removal of the captives to Babylon, he added: "And they were servants to him and his sons until the Persians reigned, to fulfill the word of the Lord by the mouth of Jeremiah, until the land enjoyed its sabbaths; all the time of its desolation it kept sabbath, to fulfill seventy years. In the first year of the reign of Cyrus of the Persians, to accomplish the word of the Lord by the mouth of Jeremiah." And the most divine Jeremiah says thus: "Behold, I send and will take the family of the north, Nebuchadnezzar king of Babylon, my servant, and I will bring him against this land and against its inhabitants and against all the nations around them; and I will make them desolate, an object of horror and hissing and everlasting reproach; and I will take from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the scent of ointment and the light of the lamp; and all its land will be a desolation, and they will serve among the nations seventy years. And when the seventy years are fulfilled, I will punish the king of Babylon and that nation, says the Lord, for their iniquities, and the land of the Chaldeans, and I will make them an everlasting desolation." … the time of the captivity is completed with the destruction of the Chaldean kingdom; and Ezra made this still clearer by mentioning Cyrus. But we also find the most divine Zechariah reckoning this time differently. For after the death of Cyrus and of Cambyses his son, when Darius son of Hystaspes had bound on himself the rule of the Persians, the prophet mentions the date: "On the twenty-fourth of the eleventh month, which is the month Shebat, in the second year of Darius, the word of the Lord came to Zechariah son of Berechiah, son of Iddo, the prophet." And a little later he added: "And the angel of the Lord answered and said, 'Lord Almighty, how long will you not have mercy on Jerusalem and the cities of Judah, which you have disregarded? This is the seventieth year.'" Some who suffer from unbelief think the holy prophets disagree; but those nourished in the sacred words, enlightened by divine grace, find the agreement of the holy prophets. Come, then, having begged to receive that light, let us make it plain to those who do not know it. All of them set down the time of the captivity in agreement, the divine Jeremiah, the inspired Zechariah, and blessed Ezra: all set down the number seventy. But they do not begin counting this time from the same point, and so some said the number ends with Cyrus, others with Darius. Jeremiah and Ezra, counting from the beginning of the first captivity, rightly bound the seventy years at Cyrus king of the Persians. But the most divine Zechariah, counting from the last siege, in which they suffered utter destruction, says the number of seventy years was completed under Darius king of the Persians; for in fact the divine temple was rebuilt under him. For since the people were taken captive three times—first under Jehoiakim son of Josiah king of Judah, second under Jeconiah son of Jehoiakim, and third under Zedekiah, brother of Jehoiakim and uncle of Jeconiah—they necessarily also obtained their return three times. First Cyrus the Persian releases them, then Darius son of Hystaspes, then Artaxerxes son of Xerxes, when he sent first Ezra and after him Nehemiah to rebuild the walls of Jerusalem. So for those who were first taken captive the seventy-year period is fulfilled under Cyrus the Persian; while for the desolation of the temple the same period ends in the second year of Darius son of Hystaspes; so that both prophecies, Jeremiah's and Zechariah's, and likewise Ezra's history, are free from falsehood and true. Understanding and reckoning this time, he says, and finding it near, "I set my face toward the Lord God, to seek by prayer and supplication with fasting, sackcloth, and ashes." For I did not simply wait, he says, for release from the captivity, but offered supplication to the Master, asking freedom for my people. For even if he promises ten thousand times, … if we make [ourselves unworthy], we become a hindrance to the divine generosity. God also says this through the prophet Ezekiel: "I will speak at last concerning a nation and a kingdom, to build and to plant; and if that nation turns and does evil, I will not bring upon it all the good things I spoke." Taught this, blessed Daniel, giving wings to his prayer "with fasting, sackcloth, and ashes" …
9.4PG 81
δ΄. ε Καὶ προσηυξάμην, φησὶ, πρὸ; Κύριον τὸν Θεόν μου, καὶ ἐξωμολόγησάμην, καὶ εἶπον " Κύριε ὁ Θεὸς, ὁ μέγας καὶ θαυμαστὸς, ὁ φυλάστων τὴν διαθέχην "7 καὶ τὸν ἔλεον τοῖς ἀγαπῶσί σε, καὶ φυλάττοῦσι τὰ προστάγματά “δ σου. » Ἐαλεῖ δὲ μέγαν καὶ Β θαυμαστὸν, ὡς μεγάλα καὶ θαυμαστὰ ποιεῖν δυνάμένον. ᾿Απὸ γὰρ τῶν ἐνεργειῶν οἱ θεῖοι ἄνδρες "᾿ τὰς θείας προσηγορίας τιθέναι φιλοῦσι. « Φυλάττειν δὲ καὶ δ᾽ αὐτὸν ἔφη τὴν διαθήκην καὶ τὸν ἔλεον τοῖς ἀγαπῶσιν αὐτὸν,» τῶν πρὸς ᾿Αδραὰμ, καὶ Ἰσαάκ, καὶ Ἰαχὼδ ἀναμιμνήσκων ἐπαγγελιῶν. Μετὰ πάσης δὲ ἀχριδείας εὐχόμενος, διδάσκει, ὅτι οὐκ ἁπλῶς φυλάττει, ἀλλὰ « τοῖς ἀγαπῶσιν αὐτὸν, καὶ φυλάττουσι τὰς ἐντολὰς αὐτοῦ. «ε Εἰ γάρ τις, φησὶ, παραδῇ σου τὰ προστάγματα, ἀνάξιον ἑαυτὸν τῶν ὑποσχέσεών σον καθίστησι. Τοῦτο δὲ καὶ ἡμῖν συνέξη.
d΄. e Kai prosēuxamēn, phēsi, pro? Kyrion ton Theon mou, kai exōmologēsamēn, kai eipon " Kyrie ho Theos, ho megas kai thaumastos, ho phylastōn tēn diathechēn "7 kai ton eleon tois agapōsi se, kai phylattousi ta prostagmata “d sou. » Ealei de megan kai B thaumaston, hōs megala kai thaumasta poiein dynamenon. ᾿Apo gar tōn energeiōn hoi theioi andres "᾿ tas theias prosēgorias tithenai philousi. « Phylattein de kai d᾽ auton ephē tēn diathēkēn kai ton eleon tois agapōsin auton,» tōn pros ᾿Adraam, kai Isaak, kai Iachōd anamimnēskōn epangeliōn. Meta pasēs de achrideias euchomenos, didaskei, hoti ouk haplōs phylattei, alla « tois agapōsin auton, kai phylattousi tas entolas autou. «e Ei gar tis, phēsi, paradę̄ sou ta prostagmata, anaxion heauton tōn hyposcheseōn son kathistēsi. Touto de kai hēmin synexē.
"And I prayed," it says, "to the Lord my God, and made confession, and said, 'O Lord God, the great and wonderful, who keeps the covenant and mercy for those who love you and keep your commandments.'" He calls him great and wonderful as able to do great and wonderful things; for divine men like to give God his names from his works. He said "he keeps the covenant and mercy for those who love him," recalling the promises to Abraham, Isaac, and Jacob. Praying with all precision, he teaches that he does not keep them unconditionally, but "for those who love him and keep his commandments." For if anyone transgresses your commands, he says, he makes himself unworthy of your promises. This has happened to us too.
9.5PG 81
ε΄. « Ἡμάρτομεν γὰρ, φησὶν, ἐδιχήσαμεν, ἡ σεθήσαμεν" καὶ ἐξεκλίναμεν ἀπὸ τῶν ἐντολῶν σον, καὶ ἀπὸ τῶν χριμάτων σον. » Σφόδρα δὲ 53 προσφόρως ἐπὶ τοῦ Θεοῦ τὰς ἐντίμους ἐκείνας "" καὶ θαυμαστὰς τεθεικὼς προσηγορίας, τὰς ἐκ διαμέτρου ἐναντίας σφίσιν αὖποῖς ἐπιτέθειχεν. Οὐκ ἐρχέσθη δὲ τῷ εἰπεῖν ἡμάρτομεν", ἀλλὰ καὶ τὸ ε ἠδικήσαμεν καὶ ἡσεδήσαμεν» προσέθηκεν, ἀγνώμονες περὶ τὰς σὰς εὐεργεσίας γενόμενοι. Ἡσεδήσαμεν δὲ, ἄλλους ἀντὶ σοῦ θεοὺς προελόμενοι, ἀψύχους, ἀναισθήτους, οὐδεμίαν χεχιῆμένους ἰσχύν. Εἶτα δεικνὺς τὴν διηνεκῶς εἰς αὐτοὺς γινομένην δ τοῦ Θεοῦ κηδεμονίαν, καὶ τὴν πολλὴν τοῦ λαοῦ ἀναλγησίαν, ἐπήγαγε"
e΄. « Hēmartomen gar, phēsin, edichēsamen, hē sethēsamen" kai exeklinamen apo tōn entolōn son, kai apo tōn chrimatōn son. » Sphodra de 53 prosphorōs epi tou Theou tas entimous ekeinas "" kai thaumastas tetheikōs prosēgorias, tas ek diametrou enantias sphisin aupois epitetheichen. Ouk erchesthē de tǭ eipein hēmartomen", alla kai to e ēdikēsamen kai hēsedēsamen» prosethēken, agnōmones peri tas sas euergesias genomenoi. Hēsedēsamen de, allous anti sou theous proelomenoi, apsychous, anaisthētous, oudemian chechiēmenous ischyn. Eita deiknys tēn diēnekōs eis autous ginomenēn d tou Theou kēdemonian, kai tēn pollēn tou laou analgēsian, epēgage"
"For we have sinned," he says, "we have done wrong, we have acted impiously, and turned aside from your commandments and from your judgments." Very fittingly, having given God those honorable and wonderful names, he applies to themselves the names diametrically opposed. He was not content to say "we have sinned," but added "we have done wrong and acted impiously": we have done wrong, being ungrateful for your benefits, and acted impiously, choosing other gods instead of you, lifeless, senseless, possessing no power. Then, showing God's continual care for them and the great insensibility of the people, he added:
9.6PG 81
ς΄. «Καὶ οὐκ εἰσηκούσαμεν δ᾽ τῶν δούλων σου τῶν προφητῶν, οἵ ἐλάλουν ἐν τῷ ὀνόματί σου πρὸς τοὺς βασιλεῖς ἡμῶν, καὶ πρὸς τοὺς "' ἄρχοντας ἡμῶν, καὶ "' πρὸς τοὺς πατέρας ἡμῶν, καὶ πρὸς πάντα τὸν λαὸν τῆς γῆς.» Οὐ γὰρ ἐπαύσατό σον ἡ χάρις Β ἐποπτεύουσά τε ἡμᾶς, καὶ διὰ τῶν προφττῶν μένη, ποτὲ μὲν βασιλεῦσι: καὶ ἄρχουσι, ποτὲ δὲ ἰερεῦσι καὶ διδασκάλοις (τούτους γὰρ πατέρας ἐκάλεσε), πολλάκις δὲ καὶ παντὶ τῷ λαῷ " ἀλλὰ καὶ τούτων ξ'. «Σοὶ, Κύριε, ἡ δικαιοσύνη, καὶ ἢ οἷν Ἶ αἰσχύνη «οὔ προσώπου, ὡς ἡ ἡμέρα αὕτη, ἀνδρὶ Ἰούδα, καὶ καὶ τοῖς κατοικοῦσιν δ᾽ ἹἹερουσαλὴμ, καὶ παντὶ Ἰσραὴλ, τοῖς ἐγγὺ; καὶ τοῖς μακρὰν, ἐν πάτῃ τῇ γῇ, οὗ διέσπειρας αὐτοὺς ἐκεῖ ἐν ἀθετήσει αὐτῶν, 5᾽ ἦ ἠθέτησάν σε, Κύριε.» Τὰ μὲν γὰρ, φησὶν, ὑπὸ σοῦ γεγενημένα, Δέσποτα", τὴν σὴν κηρύττει δικαιοσύνην" ἡμεῖς δὲ διὰ τὴν πολλὴν ἡμῶν παρανομίαν ἐν αἰτχύνῃ γενόμενοι, τῆς ἰδίας "" ἀγνωμοσύνης χαττηγοροῦμεν. Σοὶ. μὲν γὰρ ἐκ τῆς ἡμετέρας ἀσεδείας οὐδεμία προσεγένετο βλάβη “ ἡμεῖς δὲ τῶν σπερμάπων ἐδεξάμεθα" τοὺς καρποὺς, καὶ ἐλεεινῶς, ὅτι τῶν ὁμοφύλων κατηγορῶν, καὶ ἑαυτὸν τοῖς ὡὐτα
s΄. «Kai ouk eisēkousamen d᾽ tōn doulōn sou tōn prophētōn, hoi elaloun en tǭ onomati sou pros tous basileis hēmōn, kai pros tous "' archontas hēmōn, kai "' pros tous pateras hēmōn, kai pros panta ton laon tēs gēs.» Ou gar epausato son hē charis B epopteuousa te hēmas, kai dia tōn prophttōn menē, pote men basileusi: kai archousi, pote de iereusi kai didaskalois (toutous gar pateras ekalese), pollakis de kai panti tǭ laǭ " alla kai toutōn x'. «Soi, Kyrie, hē dikaiosynē, kai ē hoin I aischynē «ou prosōpou, hōs hē hēmera hautē, andri Iouda, kai kai tois katoikousin d᾽ HiIerousalēm, kai panti Israēl, tois engy? kai tois makran, en patę̄ tę̄ gę̄, hou diespeiras autous ekei en athetēsei autōn, 5᾽ ē ēthetēsan se, Kyrie.» Ta men gar, phēsin, hypo sou gegenēmena, Despota", tēn sēn kēryttei dikaiosynēn" hēmeis de dia tēn pollēn hēmōn paranomian en aitchynę̄ genomenoi, tēs idias "" agnōmosynēs chattēgoroumen. Soi. men gar ek tēs hēmeteras asedeias oudemia prosegeneto blabē “ hēmeis de tōn spermapōn edexametha" tous karpous, kai eleeinōs, hoti tōn homophylōn katēgorōn, kai heauton tois hōyta
"And we did not listen to your servants the prophets, who spoke in your name to our kings and our rulers and our fathers and to all the people of the land." For your grace did not cease watching over us and … through the prophets, sometimes kings and rulers, sometimes priests and teachers (for these he called fathers), and often the whole people; but these too … "To you, O Lord, belongs righteousness, and to us shame of face, as at this day, to the men of Judah and to the inhabitants of Jerusalem and to all Israel, those near and those far off, in all the land to which you scattered them, for their unfaithfulness with which they were unfaithful to you, O Lord." What you have done, Master, he says, proclaims your righteousness; but we, having come into shame through our great lawlessness, accuse our own ingratitude. For you suffered no harm from our impiety, but we have reaped the fruits of what we sowed, and pitiably … that, accusing his own people, he also [counts] himself among them …
9.8PG 81
η΄. « Ἡμῖν, φησὶν, ἡ αἰσχύνη τοῦ προσώπου, καὶ τοῖς βασιλεῦσιν ἡμῶν, καὶ τοῖς ἄρχουσιν ἡ μῶν, καὶ τοῖς πατράσιν ἡμῶν, οἵτινες ἡμάρτομέν σοι. ν Ἱκχανὸν δὲ τούτῶν ἕκαστον εἰς ἔλεον ἐπιχάμψαι καὶ τὸν ὠμότατον, μῆτιγε τὸν "5 ἡμερώτατον καὶ φιλανθρωπότατον. Δείκνυσι γὰρ διὰ τῶν λόγων οὐ τοὺς εὐτελεῖς τοῦ λαοῦ καὶ ἀτανεῖς μόνους αἰσχύνης ἀναπλησθέντας, ἀλλὰ καὶ αὐτοὺς τοὺς βασιλέας, καὶ τοὺς ἄρχοντας, καὶ τοὺς ἱερέας" τούτου; γὰρ πατέρας ὠνόμασε. Καὶ δεικνὺς τῆς τιμωρίας τὸ δίκαιον, προστέθειχεν " ε Οἴτινες ἡμάρτομὲν σοι. » ᾿Αλλ᾽ ἡμεῖς μὲν ἀξίους ἐχομισάμεθα τῆς παρανομίας τοὺς καρπούς
ē΄. « Hēmin, phēsin, hē aischynē tou prosōpou, kai tois basileusin hēmōn, kai tois archousin hē mōn, kai tois patrasin hēmōn, hoitines hēmartomen soi. n Hikchanon de toutōn hekaston eis eleon epichampsai kai ton ōmotaton, mētige ton "5 hēmerōtaton kai philanthrōpotaton. Deiknysi gar dia tōn logōn ou tous euteleis tou laou kai ataneis monous aischynēs anaplēsthentas, alla kai autous tous basileas, kai tous archontas, kai tous hiereas" toutou? gar pateras ōnomase. Kai deiknys tēs timōrias to dikaion, prostetheichen " e Oitines hēmartomen soi. » ᾿All᾽ hēmeis men axious echomisametha tēs paranomias tous karpous
"To us," he says, "belongs shame of face, and to our kings, and to our rulers, and to our fathers, because we have sinned against you." Each of these is enough to bend even the cruelest to mercy, let alone the gentlest and most loving. For by his words he shows that not only the common and obscure among the people were filled with shame, but the kings themselves, the rulers, and the priests, for these he named fathers. And showing the justice of the punishment, he added, "because we have sinned against you." But we have reaped the fruits our lawlessness deserved …
9.9PG 81
θ΄. ε Τοῦ Κυρίου δὲ Θεοῦ ἡμῶν" οἱ οἰκτιρμοὶ καὶ Ἰλασμοί"δ, νγ, Πρέπει γἄρ σοι, ἡμέρῳ ὄντι καὶ φιλαν- ᾿θρώπῳ, ἐλέῳ καὶ οἴκτῳ περὶ ἡμᾶς χρήσασθαι. Καὶ ἐπιμένων τῇ τῆς παρανομίας κατηγορίᾳ (ἤκουσε γὰρ τοῦ Θεοῦ δι᾽ ἑτέρου προφήτου λέγοντος " « Λέγε σὺ τὰς ἀνομίας σου πρῶτον᾽δ, ἵνα δικαιωθῇς "), οἰκειοῦται τὴν τοῦ λαοῦ παρανομίαν, καὶ τὴν ταύτῆς ποιεῖται κατηγορίαν, τὸν θεῖον ἔλεον ἐπαγ- “. εἴὖτι ἀπέστημεν, φησὶ, καὶ οὐκ εἰσηχούσαμὲν τῆς φωνῆς Κυρίου τοῦ Θεοῦ ἡμῶν, πορεύεσθαι ἐν τοῖς νόμοις αὐτοῦ, οἷς ἔδωκε κατὰ πρόσωπον ἡμῶν ἐν χειρὶ τῶν δούλων αὑτοῦ τῶν προφητῶν. » Φωτιζόμένοι γὰρ, φησὶν, ὑπὸ τῶν προφητῶν, καὶ ποδηγούμενοι πρὸς τὸ δέον, ἀντιλέγοντες πάντα τὸν χρόνον
th΄. e Tou Kyriou de Theou hēmōn" hoi oiktirmoi kai Ilasmoi"d, ng, Prepei gar soi, hēmerǭ onti kai philan- ᾿thrōpǭ, eleǭ kai oiktǭ peri hēmas chrēsasthai. Kai epimenōn tę̄ tēs paranomias katēgorią (ēkouse gar tou Theou di᾽ heterou prophētou legontos " « Lege sy tas anomias sou prōton᾽d, hina dikaiōthę̄s "), oikeioutai tēn tou laou paranomian, kai tēn tautēs poieitai katēgorian, ton theion eleon epag- “. eiyti apestēmen, phēsi, kai ouk eisēchousamen tēs phōnēs Kyriou tou Theou hēmōn, poreuesthai en tois nomois autou, hois edōke kata prosōpon hēmōn en cheiri tōn doulōn hautou tōn prophētōn. » Phōtizomenoi gar, phēsin, hypo tōn prophētōn, kai podēgoumenoi pros to deon, antilegontes panta ton chronon
"But to the Lord our God belong compassion and forgiveness." For it befits you, being gentle and loving, to show mercy and pity toward us. And persisting in the accusation of lawlessness (for he had heard God say through another prophet, "First tell your iniquities, that you may be justified"), he makes the people's lawlessness his own and accuses it, drawing down the divine mercy … "For we rebelled," he says, "and did not listen to the voice of the Lord our God, to walk in his laws which he set before us by the hand of his servants the prophets." For though enlightened by the prophets, he says, and guided to what is right, we spent all our time contradicting …
9.11PG 81
ια΄. « Καὶ πᾶς Ἰσραὴλ παρέδησαν τὸν νόμον σοὺ, καὶ ἐξέκλιναν τοῦ μὴ ἀκοῦσαι τῆς φωνῆς σου.» Εἰ γὰρ οἱ μὲν παρέδησαν, οἱ δὲ φύλακες ἀχριδεῖς τῶν σῶν νόμων ἐγένοντο, οὐκ ἂν τὴν συμφορὰν ὑπέμει- Ὁ ναν }"] ταύτην " ἐπειδὴ δὲ κοινὴ παρὰ πάντων ἡ παρανομία τετόλμηται, εἰκότως φησίν “ ε« Ἐπῆλθεν ἐφ᾽ ἡμᾶς ἡ κατάρα, καὶ ὁ ὄρκος ὁ γεγραμμένος ἐν τῷ νόμῳ Μωσῆ " δούλου τοῦ Θεοῦ, ὅτι ἡμάρτομεναὐτῷ. » “Ορκον δὲ καλεῖ τὸν ἐν τῷ Δευτερονομίῳ ὑπὸ τοῦ Θεοῦ γεγενημένον" ε ᾿Αρῶ γὰρ, φησὶν, εἰς τὸν οὐρανὸν τὴν χεῖρά μου, καὶ ὀμοῦμαι τῇ δεξιᾷ μου, καὶ ἐρῶ - Ζῶ ἐγὼ εἰς τὸν αἰῶνα, ὅτι παροξυνῶ ὡς ἀστραπὴν τὴν μάχαιράν μου, καὶ ἀνθέξεται κρίματος ἡ χείρ μον, καὶ ἐκδικήσω, καὶ ἀνταποδώσω δίκην τοῖς ἐχθροῖς μου, καὶ τοῖς μιτοῦσί με ἀνταποδώσω: μεθύσω τὰ βέλη μου ἀφ᾽ αἵματος, καὶ ἡ μάχαιρά βου φάγεται κρέα ἀφ᾽ σΐἵματος τραυματιῶν, καὶ αἰχμαλωσίας, ἀπὸ κεφαλῆς ἀρχόντων ἐθνῶν. » Καὶ μικρὸν πρὸ τούτων φησίν" « Εἶπον " Διασπερῶ αὐταὺς, παύσω δὲ; ἐξ ἀνθρώπων τὸ μνημόσυνον αὐτῶν. » Τὴν δὲ κατάραν, τὴν ὑπὸ τῶν ὃξ φυλῶν, τὴν ἐν τῷ ὄρει τῷ Γεδὰλ γεγενημένην λέγει. Ἐκεῖνος τοίνυν, φησὶν, ὁ ὄρκος, καὶ ἡ κατάρα ἡ ἐν τῷ νόμῳ Μωσέως γεγενημένη, πέρας ἔλαδεν ἐφ' ἡμῶν.
ia΄. « Kai pas Israēl paredēsan ton nomon sou, kai exeklinan tou mē akousai tēs phōnēs sou.» Ei gar hoi men paredēsan, hoi de phylakes achrideis tōn sōn nomōn egenonto, ouk an tēn symphoran hypemei- Ho nan }"] tautēn " epeidē de koinē para pantōn hē paranomia tetolmētai, eikotōs phēsin “ e« Epēlthen eph᾽ hēmas hē katara, kai ho orkos ho gegrammenos en tǭ nomǭ Mōsē " doulou tou Theou, hoti hēmartomenautǭ. » “Orkon de kalei ton en tǭ Deuteronomiǭ hypo tou Theou gegenēmenon" e ᾿Arō gar, phēsin, eis ton ouranon tēn cheira mou, kai omoumai tę̄ dexią mou, kai erō - Zō egō eis ton aiōna, hoti paroxynō hōs astrapēn tēn machairan mou, kai anthexetai krimatos hē cheir mon, kai ekdikēsō, kai antapodōsō dikēn tois echthrois mou, kai tois mitousi me antapodōsō: methysō ta belē mou aph᾽ haimatos, kai hē machaira bou phagetai krea aph᾽ sïimatos traumatiōn, kai aichmalōsias, apo kephalēs archontōn ethnōn. » Kai mikron pro toutōn phēsin" « Eipon " Diasperō autaus, pausō de? ex anthrōpōn to mnēmosynon autōn. » Tēn de kataran, tēn hypo tōn hox phylōn, tēn en tǭ orei tǭ Gedal gegenēmenēn legei. Ekeinos toinyn, phēsin, ho orkos, kai hē katara hē en tǭ nomǭ Mōseōs gegenēmenē, peras eladen eph' hēmōn.
"And all Israel transgressed your law and turned aside so as not to hear your voice." For if some had transgressed while others had been strict keepers of your laws, they would not have suffered this calamity; but since the lawlessness was committed by all in common, he rightly says: "The curse and the oath written in the law of Moses the servant of God have come upon us, because we sinned against him." By the oath he means the one made by God in Deuteronomy: "For I will lift up my hand to heaven and swear by my right hand, and say, 'I live forever, for I will sharpen my sword like lightning, and my hand will take hold of judgment, and I will take vengeance and repay justice to my enemies, and repay those who hate me; I will make my arrows drunk with blood, and my sword will devour flesh, from the blood of the wounded and of captivity, from the head of the rulers of the nations.'" And a little before this he says, "I said, 'I will scatter them, and I will make their memory cease from among men.'" By the curse he means the one pronounced by the six tribes on Mount Ebal. That oath, then, he says, and the curse made in the law of Moses, have been fulfilled upon us.
9.12PG 81
ιβ΄. « Καὶ ἔστησε. τοὺς λόγους αὑτοῦ, οὖς ἐλάλησεν Β ἐφ᾽" ἡμᾶς, καὶ ἐπὶ τοὺς κριτὰς ἡμῶν, καὶ ὅσοι ἔκριναν ἡμᾶς, ἐπαγαγεῖν" ἐφ᾽ ἡμᾶς κακὰ μεγάλα.» Καὶ δεικνὺς τὴν τῶν κακῶν ὑπερδολὴν, « Οἷα, φησὶν, οὐ γέγονεν ὑποχάτω παντὸς τοῦ οὐρανοῦ κατὰ τὰ γενόμενα ἐν Ἱερουσαλήμ. » Οὐ γὰρ εὑρίσκω, φησὶ, παράδειγμα τῶν ἡμετέρων κακῶν. Εἶτα διδάσκων πῆς θείας προῤῥήσεως τὸ ἀψευδές "
ib΄. « Kai estēse. tous logous hautou, ous elalēsen B eph᾽" hēmas, kai epi tous kritas hēmōn, kai hosoi ekrinan hēmas, epagagein" eph᾽ hēmas kaka megala.» Kai deiknys tēn tōn kakōn hyperdolēn, « Hoia, phēsin, ou gegonen hypochatō pantos tou ouranou kata ta genomena en Hierousalēm. » Ou gar heuriskō, phēsi, paradeigma tōn hēmeterōn kakōn. Eita didaskōn pēs theias prorrhēseōs to apseudes "
"And he confirmed his words which he spoke against us and against our judges who judged us, to bring great evils upon us." And showing the excess of the evils: "such as have not happened under the whole heaven, as what happened in Jerusalem." For I find no example, he says, of our evils. Then, teaching that the divine prediction does not lie:
9.13PG 81
ιγ΄. « Καθὼς, φησὶ, γέγραπται ἐν τῷ νόμῳ Μωσέως. » Καὶ τῆς τιμωρίας ἐμφαίνων τὸ δίκαιον, « Πάντα, φησὶ, τὰ κακὰ ἦλθεν ἐφ᾽ ἡμᾶς, καὶ οὐκ ἐδεήθημεν τοῦ προσώπου Κυρίου τοῦ Θεοῦ ἡμῶν, ἀποστρέψαι ἀπὸ τῶν ἀδικιῶν ἡμῶν, καὶ τοῦ συνιέναι ἐν πάσῃ ἀληθείᾳ σου, Κύριε. » Οὐδὲ γὰρ τῶν τοσούτῶν ἡμῖν καὶ τηλικούτων ἐπενεχθεισῶν συμφορῶν, ( μεταμελείᾳ χρήσασθαι ἢδουλήθημεν, καὶ παύσασθαι μὲν τῆς προτέρας παρανομίας, θεραπεῦσαι δέ σε τῇ φυλαχῇ τῶν νόμων. Διό φησιν"
ig΄. « Kathōs, phēsi, gegraptai en tǭ nomǭ Mōseōs. » Kai tēs timōrias emphainōn to dikaion, « Panta, phēsi, ta kaka ēlthen eph᾽ hēmas, kai ouk edeēthēmen tou prosōpou Kyriou tou Theou hēmōn, apostrepsai apo tōn adikiōn hēmōn, kai tou synienai en pasę̄ alētheią sou, Kyrie. » Oude gar tōn tosoutōn hēmin kai tēlikoutōn epenechtheisōn symphorōn, ( metameleią chrēsasthai ēdoulēthēmen, kai pausasthai men tēs proteras paranomias, therapeusai de se tę̄ phylachę̄ tōn nomōn. Dio phēsin"
"As it is written," he says, "in the law of Moses." And showing the justice of the punishment: "All the evils came upon us, and we did not entreat the face of the Lord our God, to turn from our iniquities and to understand all your truth, O Lord." For even when so many and such great calamities were brought upon us, we were not willing to repent, to cease from our former lawlessness, and to serve you by keeping the laws. That is why he says:
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ιδ΄. ε« Ἐγρηγόρησε Κύριος ὁ Θεὸς ἡ μῶν ἐπὶ τὴν κακίαν ἡμῶν, καὶ ἤγαγεν αὐτὴν " ἐφ᾽ ἡμᾶς. ν Ὥσπερ γάρ τινα ὕπνον τὴν μακροθυμίαν ἀποσεισάμενος, τὴν ἀξίαν τῶν πεπολιτευμένων ἡμῖν ἐπήγαγε τιμωρίαν" ὅτι Λγιος 5, φησὶ, Κύριος ὁ Θεὸς ἡμῶν ἐπὶ πᾶσαν τὴν ποίησιν αὑτοῦ ἣν ἐποίησε, διότι 7 οὐκ εἰσηχούσαμεν τῆς φωνῆς αὐτοῦ. ν Αὐτὸς μὲν γὰρ, φηϑὶν, ἀθῶός ἔστι, καὶ οὐδεμιᾶς μέμψεως ἐφ᾽ οἷς ἐποίησεν ἄξιος - ἡμεῖς δὲ δυσσεθείᾳ καὶ πονηρίᾳ " συζήσαντες τὴν τιμωρίαν ἐπεσπασάμεθα. Οὕτω τῆς παρανομίας τὴν κατηγορίαν ποιησάμενος, ἱκετεύει λοιπὸν καὶ τὴν φιλανθρωπίαν αἰτεῖ. ιδ΄, τς΄. « Καὶ νῦν, Κύριε ὁ Θεὸς ἡμῶν, ὃς ἐξήγαγες τὸν λαόν σου ἐκ γῆς" Αἰγύπτου ἐν χειρὶ κρᾶταιᾷ, καὶ ἐποίησας σεαυτῷ ὄνομα, ὡς ἡ ἡμέρα αὕτη, ἡμάρτομεν, ἢνομήσαμεν "5. Κύριε, ἐν πάσῃ ἐλεημοσύνῃ δου ἀποστραφήτω δὴ ὁ θυμός σου "' ἀπὸ τῆς πόλεώς σου Ἱερουσαλὴμ, ὄρους ἁγίαυ σου. » ᾿Άναμι» μνήσχει τῶν προτέρων εὐεργεσιῶν, τῇ εὐγνωμοσύνῃ τῆς μνήμης τὸν ἔλεον ἐπισπώμενος, καί φησι "Α Ῥάδιόν σοι, Δέσποτα, τὴν ἐλευθερίαν ἡμῖν χαρίσασθαι" καὶ γὰρ ἤδη θαυματουργίαις μυρίαις, καὶ τιμωρίαις κατὰ τῶν Αἰγυπτίων χρησάμενος, τῆς πικρᾶς δουλείας ἐκείνης τὸν σὸν λαὺν ὡς εἰς ἅπαντας ἀνθρώπους τῶν γεγενημένων θαυμάτῶν τὴν φήμην δραμεῖν, καὶ τὴν σὴν δύναμιν ἅπασι Ὑενέσθαι δήλην. Καὶ ἐπειδὴ ἡμεῖς ἡμάρτομεν, καὶ τῆς σῆς φιλανθρωπίας ἀναξίους ἡμᾶς αὐτοὺς "5 ἀπεφήναμεν, τὴν σὴν πόλιν ἱκετεύομεν τῆς σῆς ἀξιωθῆναι φειδοῦς, καὶ τὸ ὄρος ἐκεῖνο, ὃ διὰ τῆς σῆς ἐπιφανείας ἅγιον ἀπέφηνας. Καὶ ἐπιμένων τῇ ὑπὲρ τῆς πόλεως ἱχετείᾳ, ε Ὅτι" ἐν ταῖς ἁμαρτίαις ἡ μῶν, φησὶ, καὶ ταῖς ᾽" ἀδικίαις ἡμῶν, καὶ τῶν πατέρων ἡμῶν, Ἱερουσαλὴμ καὶ ὁ λαός σου εἰ; ὀνειδισμὸν ἐγένοντο 'δ ἐν πᾶσι τοῖς περικύκλῳ ἡμῶν. » Διὰ γὰρ τὰς ἡμετέρας παρανομίας, καὶ ἁμαρτίας "5 τῶν πατέρων ἡμῶν, ἡμεῖς τε τοῖς ὁμόροις γεγενήμεθα "1, καὶ ἡ πολυθρύλλητος καὶ ἀοίδιμος πόλις ν" τὴν ἐρημίαν ὑπέμεινεν. ἐξ’, « Καὶ νῦν εἰσάκουσον, Κύριε ὁ θεὸς ἡμῶν, τῆς προσευχῆς τοῦ δούλου σου, καὶ τῶν δεήσεων αὐτοῦ, καὶ ἐπίφανον τὸ πρόσωπόν σου ἐπὶ τὸ ἁγίασμά σου τὸ ἔρημον.» Δέξαι, φησὶ, τοῦ δούλου σου τὴν δέησιν, Δέσποτα, καὶ βλέπε τὴν ἐρήμωσιν τοῦ ἀγιασθέντος ὑπὸ σοῦ τόπου, καὶ τῆς σῆς αὐτὸν αὖθις πλήρωσον "ἢ χάριτος. Καὶ ἐπειδὴ ἀνάξιος ἦν ὁ λαὸς τούτων τυχεῖν, σφόδρα ἁρμοδίως ἐπήγαγεν" ε Ἕνεχέν σου, Κύριε.» Τὰ σαυτῷ, φησὶ, πρέποντα ποίησον, Δέσποτα, καὶ μὴ τὰς ἡμετέρας λογίσῃ παρανομίας, ἀλλὰ τὰς ἀεν- ς νάους τῆς σῆς φιλανθρωπίας πηγάς. Καὶ ἐπιμένων τῇ προσευχῇ ᾿
id΄. e« Egrēgorēse Kyrios ho Theos hē mōn epi tēn kakian hēmōn, kai ēgagen autēn " eph᾽ hēmas. n Hōsper gar tina hypnon tēn makrothymian aposeisamenos, tēn axian tōn pepoliteumenōn hēmin epēgage timōrian" hoti Lgios 5, phēsi, Kyrios ho Theos hēmōn epi pasan tēn poiēsin hautou hēn epoiēse, dioti 7 ouk eisēchousamen tēs phōnēs autou. n Autos men gar, phēϑin, athōos esti, kai oudemias mempseōs eph᾽ hois epoiēsen axios - hēmeis de dyssetheią kai ponērią " syzēsantes tēn timōrian epespasametha. Houtō tēs paranomias tēn katēgorian poiēsamenos, hiketeuei loipon kai tēn philanthrōpian aitei. id΄, ts΄. « Kai nyn, Kyrie ho Theos hēmōn, hos exēgages ton laon sou ek gēs" Aigyptou en cheiri krataią, kai epoiēsas seautǭ onoma, hōs hē hēmera hautē, hēmartomen, ēnomēsamen "5. Kyrie, en pasę̄ eleēmosynę̄ dou apostraphētō dē ho thymos sou "' apo tēs poleōs sou Hierousalēm, orous hagiau sou. » ᾿Anami» mnēschei tōn proterōn euergesiōn, tę̄ eugnōmosynę̄ tēs mnēmēs ton eleon epispōmenos, kai phēsi "A Rhadion soi, Despota, tēn eleutherian hēmin charisasthai" kai gar ēdē thaumatourgiais myriais, kai timōriais kata tōn Aigyptiōn chrēsamenos, tēs pikras douleias ekeinēs ton son laun hōs eis hapantas anthrōpous tōn gegenēmenōn thaumatōn tēn phēmēn dramein, kai tēn sēn dynamin hapasi Hyenesthai dēlēn. Kai epeidē hēmeis hēmartomen, kai tēs sēs philanthrōpias anaxious hēmas autous "5 apephēnamen, tēn sēn polin hiketeuomen tēs sēs axiōthēnai pheidous, kai to oros ekeino, ho dia tēs sēs epiphaneias hagion apephēnas. Kai epimenōn tę̄ hyper tēs poleōs hicheteią, e Hoti" en tais hamartiais hē mōn, phēsi, kai tais ᾽" adikiais hēmōn, kai tōn paterōn hēmōn, Hierousalēm kai ho laos sou ei? oneidismon egenonto 'd en pasi tois perikyklǭ hēmōn. » Dia gar tas hēmeteras paranomias, kai hamartias "5 tōn paterōn hēmōn, hēmeis te tois homorois gegenēmetha "1, kai hē polythryllētos kai aoidimos polis n" tēn erēmian hypemeinen. ex’, « Kai nyn eisakouson, Kyrie ho theos hēmōn, tēs proseuchēs tou doulou sou, kai tōn deēseōn autou, kai epiphanon to prosōpon sou epi to hagiasma sou to erēmon.» Dexai, phēsi, tou doulou sou tēn deēsin, Despota, kai blepe tēn erēmōsin tou agiasthentos hypo sou topou, kai tēs sēs auton authis plērōson "ē charitos. Kai epeidē anaxios ēn ho laos toutōn tychein, sphodra harmodiōs epēgagen" e Henechen sou, Kyrie.» Ta sautǭ, phēsi, preponta poiēson, Despota, kai mē tas hēmeteras logisę̄ paranomias, alla tas aen- s naous tēs sēs philanthrōpias pēgas. Kai epimenōn tę̄ proseuchę̄ ᾿
"The Lord our God watched over our wickedness and brought it upon us." For, as if shaking off his patience like a kind of sleep, he brought on us the punishment our conduct deserved. "For the Lord our God is holy," he says, "in all his work which he has done, because we did not listen to his voice." He is guiltless, he says, and deserves no blame for what he did; but we, living with impiety and wickedness, drew the punishment on ourselves. Having thus made the accusation of lawlessness, he now supplicates and asks for loving-kindness. "And now, O Lord our God, who brought your people out of the land of Egypt with a mighty hand and made yourself a name, as at this day, we have sinned, we have acted lawlessly. O Lord, in all your mercy let your anger turn away from your city Jerusalem, your holy mountain." He recalls the former benefits, drawing down mercy by grateful remembrance, and says: It is easy for you, Master, to grant us freedom; for already, using countless wonders and punishments against the Egyptians, you [freed] your people from that bitter slavery, so that the fame of the wonders that happened ran to all people and your power became plain to all. And since we have sinned and shown ourselves unworthy of your loving-kindness, we beg that your city be granted your mercy, and that mountain which you made holy by your appearing. And persisting in supplication for the city: "For because of our sins," he says, "and the iniquities of our fathers, Jerusalem and your people have become a reproach among all around us." For because of our transgressions and the sins of our fathers, we have become [a reproach] to our neighbors, and the far-famed and celebrated city has suffered desolation. "And now hear, O Lord our God, the prayer of your servant and his supplications, and make your face shine upon your desolate sanctuary." Receive, he says, the petition of your servant, Master, and look on the desolation of the place you sanctified, and fill it again with your grace. And since the people were unworthy to obtain this, he very fittingly added, "for your own sake, O Lord." Do what befits you, he says, Master, and do not reckon our transgressions but the ever-flowing springs of your loving-kindness. And persisting in prayer:
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ιη΄. ε« Κλῖνον, φησὶν, ὁ Θεός μου, τὸ οὗς σου, καὶ ἄκουσον ἄνοιξον τοὺς ὀφθαλμούς σου, καὶ ἴδε τὸν ἀφανισμὸν ἡμῶν, καὶ τῆς πόλεώς σου. » Καὶ ἔτι πλεῖον " προσοιχειῶν αὐτῷ τὴν πόλιν ἔφη " « Ἐφ᾽ ἦ ἐπικέκληταί σου τὸ ὄνομα ἐν αὐτῇ "". » Τὸ δὲ, « Κλῖνον τὸ οὕς σου, καὶ ἄνοιξον τοὺς ὀφθαλμούς σου,» ἀντὶ τοῦ, Μὴ ἀποστραφῇς μου τὴν δέησιν, ἀλλὰ μετ᾽ εὐμενείας ἄκουσόν μου τῆς προσευχῆς. Οἷδε γὰρ καὶ αὐτὸς, ὦ; τὸ Θεῖον ἀσώματον, ἑτέρως δὲ ἄνθρωπος ὧν οὐκ οἷδε διαλεχθῆναι Θεῷ. ᾿Αλλ᾽ ἐπειδὴ τῶν ἀνθρώπων ἕχαστος διὰ μὲν τῶν ὀφθαλμῶν ὁρᾷ, διὰ δὲ τῶν ὥτων ἀκούει, τέθεικε ταῦτα καὶ ἐπὶ τοῦ ἀσωμάτου Θεοῦ, τὰς ἐνεργείας οὕτω χαλῶν. Τούτοις Ὦ ἐπάγει" « Ὅτι οὐκ ἐν" ταῖς διχαιοσύναις ἡμῶν ἡμεῖς ῥίπτομεν"" τὸν οἰχτιρμὸν ἡμῶν ἐνώπιόν σου, ἀλλ᾽ ἐπὶ τοὺς οἰκτιρμούς σου τοὺς πολλοὺς, Κύριε.» Οὐ γὰρ ταῖς δικαιοσύναις ἡμῶν, φησὶν, θαῤῥοῦντες τὴν σὴν αἰτοῦμεν φιλανθρωπίαν, ἀλλὰ τῷ σῷ πεποιθότες ἐλέῳ τολμῶμεν τὴν δέησιν. ιθν. ε« Εἰσάκουσον οὖν, Κύριε, ἱλάσθητι, Κύριε", πρόσχες, Κύριε 5" μὴ χρονίσῃς " ἕνεχέν σου, ὁ Θεός " μου. » ἼΛξιον δὲ θαυμάται τῶν εἴρη μένων τὴν τάξιν. Ἱκετεύει γὰρ τὸν Θεὸν, πρῶτον μὲν ἀκοῦσαι τὶς προσευχῆς, καὶ μὴ ἀπώσασθαι τὴν ἱκετηρίαν " εἶτα ἀκούσαντα ζλεων γενέσθαι, ἵλεων δὲ γενόμενον προσέχειν εὐμενῶς, δείξαντα ὃὲ τὴν οἰκείαν εὐμένειαν ποιῆσαι καὶ πληρῶσαι τὴν ἱκετείαν "3. Τούτοις ἐπήγαγε Μὴ χρονίσῃς, ἀντὶ τοῦ, Μὴ ἀναθάλῃ τὴν δέησιν εἰς ἕτερον χρόνον, ἀλλ᾽ αὐτέχα τῆς ἐπιφανείας 3 ἡμᾶς ἀξίωσον. Καὶ τῆς εὐχῆς δὲ τὸ τέλο; τῆς τοῦ Δανιὴλ ταπεινοφροσύνης ἄξιον. ε “Ἐνεχέν σου, φησὶν, ὁ Θεός μου. » Οὐδὲ γὰρ ἐγὼ, φησὶν", ἄξιος τοῦ ταύτην λαύεϊν τὴν χάριν᾽ ἀλλ᾽ « Ὅτι τὸ ὄνομά σου ἐπικέκληται ἐπὶ τὴν πόλιν σον, καὶ ἐπὶ τὸν λαὸν σον. ν Οὕτως αἰτήσας, καὶ μετὰ τοσαύτης προθυμίας τὴν ὑπὲρ τῶν ὁμοφύλων ἐχετηρίαν προσἐνεγκὼν, καὶ ἀντιδολήσας μὴ χρονίσαι τὸν θεὸν, παραυτίκα τῆς θείας ἀποκρίσεως ἀπολαύει.
iē΄. e« Klinon, phēsin, ho Theos mou, to hous sou, kai akouson anoixon tous ophthalmous sou, kai ide ton aphanismon hēmōn, kai tēs poleōs sou. » Kai eti pleion " prosoicheiōn autǭ tēn polin ephē " « Eph᾽ ē epikeklētai sou to onoma en autę̄ "". » To de, « Klinon to hous sou, kai anoixon tous ophthalmous sou,» anti tou, Mē apostraphę̄s mou tēn deēsin, alla met᾽ eumeneias akouson mou tēs proseuchēs. Hoide gar kai autos, ō? to Theion asōmaton, heterōs de anthrōpos hōn ouk hoide dialechthēnai Theǭ. ᾿All᾽ epeidē tōn anthrōpōn hechastos dia men tōn ophthalmōn horą, dia de tōn hōtōn akouei, tetheike tauta kai epi tou asōmatou Theou, tas energeias houtō chalōn. Toutois Ō epagei" « Hoti ouk en" tais dichaiosynais hēmōn hēmeis rhiptomen"" ton oichtirmon hēmōn enōpion sou, all᾽ epi tous oiktirmous sou tous pollous, Kyrie.» Ou gar tais dikaiosynais hēmōn, phēsin, tharrhountes tēn sēn aitoumen philanthrōpian, alla tǭ sǭ pepoithotes eleǭ tolmōmen tēn deēsin. ithn. e« Eisakouson oun, Kyrie, hilasthēti, Kyrie", prosches, Kyrie 5" mē chronisę̄s " henechen sou, ho Theos " mou. » ILxion de thaumatai tōn eirē menōn tēn taxin. Hiketeuei gar ton Theon, prōton men akousai tis proseuchēs, kai mē apōsasthai tēn hiketērian " eita akousanta zleōn genesthai, hileōn de genomenon prosechein eumenōs, deixanta hoe tēn oikeian eumeneian poiēsai kai plērōsai tēn hiketeian "3. Toutois epēgage Mē chronisę̄s, anti tou, Mē anathalę̄ tēn deēsin eis heteron chronon, all᾽ autecha tēs epiphaneias 3 hēmas axiōson. Kai tēs euchēs de to telo? tēs tou Daniēl tapeinophrosynēs axion. e “Enechen sou, phēsin, ho Theos mou. » Oude gar egō, phēsin", axios tou tautēn laueïn tēn charin᾽ all᾽ « Hoti to onoma sou epikeklētai epi tēn polin son, kai epi ton laon son. n Houtōs aitēsas, kai meta tosautēs prothymias tēn hyper tōn homophylōn echetērian prosenenkōn, kai antidolēsas mē chronisai ton theon, parautika tēs theias apokriseōs apolauei.
"Incline your ear, O my God," he says, "and hear; open your eyes and see our desolation and that of your city." And claiming the city still more for God, he said, "on which your name has been called." "Incline your ear and open your eyes" means: Do not turn away from my petition, but hear my prayer with kindness. For he himself knows that the Divine is incorporeal; but being a man he does not know how to speak to God otherwise. Since each person sees with the eyes and hears with the ears, he applied these terms also to the incorporeal God, so naming his activities. To these he adds: "For it is not on the ground of our righteous deeds that we cast our plea for compassion before you, but on your many compassions, O Lord." For we do not ask your loving-kindness trusting in our righteous deeds, he says, but we dare this petition relying on your mercy. "Hear, then, O Lord; be merciful, O Lord; attend, O Lord; do not delay, for your own sake, O my God." The order of what is said deserves admiration. He begs God first to hear the prayer and not to reject the supplication; then, having heard, to be merciful; and having become merciful, to attend kindly; and having shown his kindness, to act and fulfill the supplication. To these he added "Do not delay," that is, do not put off the petition to another time, but count us worthy of your appearing at once. And the end of the prayer is worthy of Daniel's humility: "For your own sake," he says, "O my God." For I am not worthy, he means, to receive this grace either; but "because your name has been called upon your city and your people." Having asked thus, offered the supplication for his people with such eagerness, and implored God not to delay, he at once receives the divine answer.
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χ'. ε« Ἔτι γάρ μου, φησὶ, λαλοῦντος, καὶ προῦεὐχομένου, καὶ ἐξαγορεύοντος τὰς ἀνομίας μου, καὶ τὰς ἁμαρτίας 3 τοῦ λαοῦ Ἰσραὴλ, καὶ ῥιπτοῦντος τὸν ἔλεόν του ἐναντίον Κυρίου ν᾽ τοῦ Θεοῦ μου "", Καὶ ἔτι μου λαλοῦντος ἐν τῇ προσευχῇ, καὶ ἰδοὺ ἀνὴρ Γαθριλ, ὃν εἶδον ἐν τῇ ὁράσει μου ἐν ἀρχῇ, πετόμενος.» Ταύτην, φησὶ, τὴν ἱκετείαν προσφέρων, καὶ τῆς χοιγῆς ἡμῶν παρανομίας κατηγορῶν, μηδέπω δ᾽ πέρα; ἐπιθεὶς τῇ προσευχῇ, ὁρῶ τὸν Γαδρ:ὴλ πετόμενον, καὶ πρὸς ἐμὲ θέοντα " ἔγνων ὃὲ τίς ἐστιν, ἤδη πρότερον ὄναρ αὑτὸν θεασάμενος " καὶ τὴν δὲ αὐτοῦ ἔμαθον, ἀκούσας τηνικαῦτα τοῦ Δεσπύτον καλέσαντος, καὶ προστάξαντος " Γαδριὴλ, ἐκεῖνον τὴν. ὅρασιν. ΓΛγδρα δὲ αὐτὸν χέχληχιν ἀπὸ τῆς θέας τὴν προσηγορίαν τεθεικώς. Καὶ γὰρ ἐν ἐκείνῳ τῷ ἐνυπνίῳ φησίν" « Ἰδοὺ ἔστη ἐνώπιόν μου ὡς ὅρασις ἀνδρός. » Οὗ χάριν καὶ ἐν’ ταῦθά φησιν" «ε Ἰδοὺ ὁ ἀνὴρ Γαδριΐ)., ὃν εἶδον ἐν τῇ ὁράσει μου ἐν ἀρχῇ, πετόμενος.» Πετᾶσθαι δὲ καὶ" αὐτὸν ἔφη͵ ὀξέως διατέμνοντα 37 τὸν ἀέρα, καὶ παρ αὑτὸν θέοντα θεασάμενος. « Καὶ ἤψατό μου ὡτὴ ὥραν θυτίας ἐσπεριΐτς. γ) 'Αντὶ τοῦ, κατὰ τὸν καιρὸν τῆς ἑσπερινῆς λατρείας, ἣ τοσοῦτον χαιρὴν, ὅσον ἡ ἑσπερινὴ κατέχει λατρεία. χϑ', κγ'. ε Καὶ ἐλάλησς μετ᾽ ἐμοῦ, καὶ εἶπε" Δανιὴλ, νῦν ἐξῆλθον συμδιθάσαι σε σύνεσιν. Ἐν ἀρχὴ τῆς δεέσεώς σου ἐξῆλθεν ὁ λόγος, καὶ ἐγὼ ἦλθον τοῦ Ρ ἀναγγεῖλα! σοι, ὅτι 3 ἀνὴρ ἐπιθυμιῶν σὺ εἶ " καὶ ἐννοΐθητι ἐν τῷ ῥήματι, καὶ σύνες ἐν τῇ ὁπτασί.) Εὐθὺς, φησὶν, ἡνίχα ἤρξω προσεύχεσθαι, δεξάμενος ὁ κοινὸς Δεσπότης τὴν ἱκετείαν, καὶ θεασάμενός τὴν ἀγαθὴν ἐπιθυμίαν, ἀπέστειλέ με διδάξα!: σὲ τὰ ἐσόμενα. Σὺ δὲ ἀχριθῶς πρόσεχε ᾿᾽ τοῖς λεγομένοις" βαθύτερα γὰρ ἣ κατὰ ἄνθρωπον τὰ λεχθησόμενα. Τοῦτο γἀρλέγει" Σύνες ἐν τῇ ὀπτασίᾳ" τουτέστιν» αἰνιγματωδῶς ταῦτα λεχθήσεται, καὶ δεῖ σοι κατανοήσεως ἀχριδοῦς εἰς" τὸ νοῆσαι ταῦτα. Αἰνιγματωδῶς δέ ἐστιν ὅτε τὰ θεΐχ λέγετα: καὶ γράφεται, ἵνα μὴ πᾶσιν ἣ δῆλα τὰ τοῖς ἁγίοις ἀποχαλυπτόμενα " οὕτω γὰρ ἂν εὐκαταφρόνητα ἐγεγόνει ὁμοίως ὑπὸ πάντων γνωριζόμενα. ᾿Αγδρα δὲ αὐτὸν ἐπι-. θυμιῶν καλεῖ, ἣ ὡς νηστείᾳ καὶ κακουχίᾳ ἑαυτὸν ἐχδεδωχότα, καὶ ἀνδρείως κατὰ τῶν τοῦ σώματος ἐπιθυμιῶν ἀγωνιζόμενον, ἣ ὡς ἐπιθυμοῦντα γνῶναι, καὶ μαθεῖν ἐφιέμενον τὰ τῷ λαῷ συμθησόμενα, ἣ ὅτι ἐράσμιός ἔστι καὶ λίαν ἐπέραστος, τὰς τῆς ἀρετῆς μαρμαρυγὰς ἀφιείς. Οὕτω διεγείρας τὸν προφῆτὴν ὁ θεῖος ἀρχάγγελος εἰς τὴν τῶν ῥηθησομένων κατανόησιν, τὴν διδασκαλίαν προτφέρει.
ch'. e« Eti gar mou, phēsi, lalountos, kai proueuchomenou, kai exagoreuontos tas anomias mou, kai tas hamartias 3 tou laou Israēl, kai rhiptountos ton eleon tou enantion Kyriou n᾽ tou Theou mou "", Kai eti mou lalountos en tę̄ proseuchę̄, kai idou anēr Gathril, hon eidon en tę̄ horasei mou en archę̄, petomenos.» Tautēn, phēsi, tēn hiketeian prospherōn, kai tēs choigēs hēmōn paranomias katēgorōn, mēdepō d᾽ pera? epitheis tę̄ proseuchę̄, horō ton Gadr:ēl petomenon, kai pros eme theonta " egnōn hoe tis estin, ēdē proteron onar hauton theasamenos " kai tēn de autou emathon, akousas tēnikauta tou Despyton kalesantos, kai prostaxantos " Gadriēl, ekeinon tēn. horasin. GLgdra de auton chechlēchin apo tēs theas tēn prosēgorian tetheikōs. Kai gar en ekeinǭ tǭ enypniǭ phēsin" « Idou estē enōpion mou hōs horasis andros. » Hou charin kai en’ tautha phēsin" «e Idou ho anēr Gadriï)., hon eidon en tę̄ horasei mou en archę̄, petomenos.» Petasthai de kai" auton ephē͵ oxeōs diatemnonta 37 ton aera, kai par hauton theonta theasamenos. « Kai ēpsato mou hōtē hōran thytias esperiïts. g) 'Anti tou, kata ton kairon tēs hesperinēs latreias, hē tosouton chairēn, hoson hē hesperinē katechei latreia. chϑ', kg'. e Kai elalēss met᾽ emou, kai eipe" Daniēl, nyn exēlthon symdithasai se synesin. En archē tēs deeseōs sou exēlthen ho logos, kai egō ēlthon tou R anangeila! soi, hoti 3 anēr epithymiōn sy ei " kai ennoïthēti en tǭ rhēmati, kai synes en tę̄ hoptasi.) Euthys, phēsin, hēnicha ērxō proseuchesthai, dexamenos ho koinos Despotēs tēn hiketeian, kai theasamenos tēn agathēn epithymian, apesteile me didaxa!: se ta esomena. Sy de achrithōs proseche ᾿᾽ tois legomenois" bathytera gar hē kata anthrōpon ta lechthēsomena. Touto garlegei" Synes en tę̄ optasią" toutestin» ainigmatōdōs tauta lechthēsetai, kai dei soi katanoēseōs achridous eis" to noēsai tauta. Ainigmatōdōs de estin hote ta theïch legeta: kai graphetai, hina mē pasin hē dēla ta tois hagiois apochalyptomena " houtō gar an eukataphronēta egegonei homoiōs hypo pantōn gnōrizomena. ᾿Agdra de auton epi-. thymiōn kalei, hē hōs nēsteią kai kakouchią heauton echdedōchota, kai andreiōs kata tōn tou sōmatos epithymiōn agōnizomenon, hē hōs epithymounta gnōnai, kai mathein ephiemenon ta tǭ laǭ symthēsomena, hē hoti erasmios esti kai lian eperastos, tas tēs aretēs marmarygas aphieis. Houtō diegeiras ton prophētēn ho theios archangelos eis tēn tōn rhēthēsomenōn katanoēsin, tēn didaskalian protpherei.
"For while I was still speaking," he says, "and praying, and confessing my sins and the sins of the people Israel, and casting my plea for mercy before the Lord my God, while I was still speaking in prayer, behold, the man Gabriel, whom I had seen in my vision at the beginning, came flying." While I was offering this supplication, he says, and accusing our common lawlessness, before I had yet brought the prayer to an end, I see Gabriel flying and running to me. I knew who he was, having already seen him before in a dream; and I learned his [name] when I heard the Master call him then and command, "Gabriel, [make] this man [understand] the vision." He has called him a man, taking the name from his appearance; for in that dream he says, "Behold, there stood before me as the appearance of a man." That is why here too he says, "Behold, the man Gabriel, whom I had seen in my vision at the beginning, came flying." He said he flew, having seen him cut swiftly through the air and run to him. "And he touched me about the hour of the evening sacrifice," that is, at the time of the evening worship, or for as long a time as the evening worship occupies. "And he spoke with me and said, 'Daniel, I have now come out to give you understanding. At the beginning of your supplication the word went out, and I have come to tell you, for you are a man of desires; consider the word and understand the vision.'" At once, he says, when you began to pray, the common Master received the supplication, saw your good desire, and sent me to teach you what will be. Attend carefully to what is said; for what will be said is deeper than human understanding. For this is what "understand the vision" means: these things will be said in riddles, and you need careful consideration to grasp them. Divine things are sometimes spoken and written in riddles so that what is revealed to the saints may not be plain to all; for otherwise, being known alike to all, it would have become easily despised. He calls him a man of desires either because he had given himself up to fasting and hardship and fought bravely against the desires of the body, or because he desired to know and was eager to learn what would happen to the people, or because he is lovable and very attractive, giving off the gleams of virtue. Having thus roused the prophet to grasp what was to be said, the divine archangel offers his teaching.
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κδ΄. ε« 'Εὐδομήχοντα ἑδδομάδες συνετμήθησαν ἐπὶ τὸν λαόν σον, καὶ ἐπὶ τὴν πόλιν τὴν ἁγίαν σου "", ἕως "5 τοῦ παλαιωθῆναι τὸ παράπτωμα, καὶ τοῦ τελεσθῆναι "" ἁμαρτίαν, καὶ τοῦ σφραγίσαι ἁμαρτίαν "", καὶ ἀπαλεῖψαι τὰς ἀνομίας, καὶ "δ τοῦ ἐξιλάσασθαι ἀδ'χίαν "5, καὶ τοῦ ἀγαγεῖν δικαιοσύνην αἰώ.νιον, καὶ τοῦ σφραγίται ὄραςιν καὶ προφήτην, καὶ «οὗ χρῖσαι ΓἌγιον ἁγίων. » Πρὸ τῶν ἄλλων ἁπάντων ἐπισημήνασθαι δεῖ, ὅτ! τοῦ προφήτου ἐν τῇ προσεὐχῇ τῷ Θεῷ λέγοντος περί τε τοῦ λαοῦ "7 καὶ τῆς Ἱερουσαλήμ" « Ὁ λαός σου, καὶ ἡ πόλις σου, καὶ τὸ. ἅγιόν σου.» ᾿Αντιστρέφων ὁ Θεὸς λέγει τῷ Δανιήλ" λαόν σου, καὶ ἐπὶ τὴν πόλιν τὴν ἁγίαν σου» ὥσπερ, οὖκ ἀξιῶν τὰν «ἰαὸγ ἑαυτοῦ καλεῖν τὸν πάλαι αὑτοῦ ἡ ὠνομασμένον λαὸν, οὔτε μὴν τὴν πόλιν τὴν ὡσαύτως αὐτοῦ πάλαι προσαγορευομένην. Τοῦτο δὲ καὶ ἐπὶ «οὔ μεγάλου πεποίηκε Μωσέως. Ἡνίχα γὰρ τὸν μόσχον τεχτηνάμενοι τὸ θεῖον αὐτῷ προσήνεγκαν σέθας, ἔφη πρὸς τὸν προφήτην ὁ Θεὸς " ε Σπεῦσον, χατάὄηθι τὸ τάχος ἐντεῦθεν “ ἠνόμησε γὰρ ὁ λαός σου, οὗς ἐξήγαγες ἐξ Αἰγύπτου. γ» Φησὶ τοίνυν ὁ Θεὸς αὖτὸν διὰ τοῦ ἀρχαγγέλου, ὅτι τὴν δέησίν σὸν δεξάμε.νος, καὶ οἰκοδομηθῆναι τὴν Ἱερουσαλὴμ συγχωρήσω, καὶ τὸν λαόν σου τῆς ἐπανόδου. τυχεῖν χελεύσω. Μετὰ δὲ τὴν τῆς Ἱερουσαλὴμ οἰκοδομίαν, σουσιν ἐπὶ τετρακόσια καὶ ἐννενήκοντα ἔτη κατὰ νόμον πολιτευόμενο: " τοσοῦτον γὰρ αἱ ἑύδομήχοντα ἑδδομάδες ποιοῦσι χρόνον, ἡμέρας ἑκάστης εἰ; ἐνιαυχρόνῳ τὴν αἰχμαλωσίαν αὑτῶν περιώρισεν, ἑπτάκις εἰς ἑαυτὸν τοῦτον ἀνελίξας τὸν χρόνον τὴν κατὰ νόμον πολιτείαν περιορίζει. ε« ᾿Εὐδομήχοντα ἐκρίθησαν οὕτω γάρ τινε; τῶν ἑρμηνευτῶν ἐκδεδώκασιν" « ἐπὶ τὸν λαόν σ)υ, καὶ ἐπὶ τὴν πόλιν καὶ τοῦ τελεσθῆναι ἀυμαρτίαν "ν ἀντὶ τοῦ, ἕως ἂν αὖξηθῇ αὐτῶν τὸ δυσσεδὲς τόλμημα, καὶ τέλος λάθῃ ἡ ἁμαρτία. Λέγει δὲ ἁμαρτίαν τει.λειουμέγην, καὶ παράπτωμα παλλαιούμενον,, εἴτ᾽ οὖν αὐξανόμενον, καὶ εἰς ἔσχατον ἀφιχνούμενον, τὸν κατὰ τοῦ Κυρίου τολμηθέντα σταυρόν. Πρὸ μὲν γὰρ τούτου μυρία τετολμηκότες κακὰ ἔδοσαν μὲν δίκας, καὶ ἔτισαν τιμωρίας ὑπὲρ ὧν ἐπλημμέλησαν, ἀλλὰ πάλιν συγγνώμης ἀπολαύσαντες φιλανθρωπίας ἠξιώθησαν “ μετὰ δὲ τὴν κατὰ τοῦ Δεσπότου μανίαν, καὶ τὸν τολμτηθέντα σταυρὸν, οὐδεμιᾶς ἔτυχον "" ἀναχλήσεως, ὡ: αὐτὰ βοᾷ τὰ πράγματα " ἀλλὰ πλειόνων ἣ τεσσαράχοντα μεμενήχασι, καὶ τῆς οἰκουμένης μέτοιχοι. Διὰ τοῦτό φησι τῷ μακαρίῳ Δανιὴλ ὁ ἅγιος ἀρχάγγελος ' λαόν σον, καὶ ἐπὶ τὴν πόλιν τὴν ἁγίαν σου, ἕως τοῦ παλαιωθῆναι τὸ παράπτωμα, καὶ τοῦ τελεσθῆναι ἁμαρτίαν.» Καὶ ἐπειδὴ ἔμελλεν ὁ Δεσπότης Χριστὸς «οἷς εἰς αὐτὸν πιστεύουσι τῶν ἁμαρτημάτων ξωρεῖσθαι τὴν ἄφεσιν, ὡς καὶ ὁ μακάριος Ἰωάννης ἐδό:, λέγων "« Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, » εἰκότως ἐπήγαγε “ ε Καὶ τοῦ σφραγίσαι ἁμαρτίας, καὶ τοῦ ἀπαλεῖψαι ἀνομίας, καὶ τοῦ ἐξιλάσασθαι ἀδικίας. » ᾿Απήλειψε μὲν γὰρ τὰς ἄνομίας τῶν εἰς αὐτὸν πεπιστευκότων,, ἐξαλείψας τὸ καθ᾽ ἡμῶν χειρόγραφον, ἦ φησιν ὁ μακάριος Παῦλος. Ἐσφράγισε δὲ τὰς ἁμαρτίας, παύσας μὲν τὴν κατὰ ( νόμον πολιτείαν, τὴν δὲ τοῦ Πνεύματος δωρησάμενος χάριν, ὑφ᾽ ἧς βοηθούμενοι περιγίνονται τῶν παθῶν οἱ πνευματικῶς πολιτευόμενοι. Οἷς προστέθεικε ' « Καὶ τοῦ ἀγαγεῖν δικαιοσύνην αἰώνιον. » Δικαιοσύνη δὲ αἰώνιος κυρίως "' ἐστὶν αὐτὸς ὁ Δεσπότης Χριστός. Περὶ γὰρ αὐτοῦ φησιν ὁ μακάριος Παῦλος" « Ἐδόθη ἡμῖν σοφία ἀπὸ Θεοῦ, δικαιοσύνη τὸ καὶ ἁγιασμὸς, καὶ ἀπολύτρωσις. » Καὶ περὶ τοῦ Εὐαγγελίου δὲ Ρωμαίοις ἐπιστέλλων ἔφη, ὅτι « Δικαιοσύνη Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται. » Ἐπειδὴ δὲ φιλοτιμίᾳ χρησάμενος, καὶ τὴν πρόξενον τῆς αἰωνίου ζωῆς" δικαιοσύνην τοῖς εἰς αὐτὸν πεπιστευκόσιν δ᾽ ἐχαρίσατο, ἣν καὶ αἰτεῖν προσευχομένοις « Αἰτεῖτε ὅδ, λέγων, τὴν βασιλείαν τοῦ θεοῦ, καὶ τὴν δικαιοσύνην αὐτοῦ" » ἀναγκαίως εἶπεν ὁ ἅγιος Γαδριὴλ᾽ ε Καὶ τοῦ ἀγαγεῖν δικαιοσύνην αἰώνιον.» Προῦτέθειχε δέ" « Καὶ τοῦ σφραγίσαι ὅρασιν καὶ προφὴτὴν" ν τουτέστι, τοῦ δοῦναι μὲν τέλος ἁπάσαις ταῖς προφητείαις " « Τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι "» παῦσαι δὲ λοιπὸν τὴν προφητικὴν χάριν ἀπὸ τοῦ Ἰουδαίων ἔθνους. Εἰ γὰρ μὴ ἐπιφανεὶς ὁ Δεσπότης Χριστὸς πεποίηκέ τε καὶ πέπονθεν, ἅπερ οἱ προφῆται “προεῖπον, οὐκ ἂν ἐδεί" χθη τῶν προφητῶν ἡ ἀλήθεια. Πληροῖ τοίνυν, καὶ οἷονεὶ σφραγίζει καὶ βεθδαῖοι τὰ ὑπὸ τῶν προφητῶν προῤῥηθέντα, ποιῶν ἅπαντα καὶ πάσχων τὰ ὑπ᾽ ἐχείνων χρησμῳδηθέντα. Τούτοις πάλιν προστέθεικε" « Καὶ τοῦ χρίσαι Ἅγιον ἁγίων. » Τίς δὲ οὗτός ἐστιν "ὁ ὦ τῶν ἁγίων “Αγιος; εἰπάτωσαν Ἰουξαῖοι "7 “ εἰ δὲ ἀγνοοῦσι, παρ᾽ ἡμῶν μαθέτωσαν, ὡς αὐτός ἐστιν ὁ Δεσπότης Χριστὸς, διὰ μὲν Ἡσαῖου προλέγων " « Πνεῦμα Κυρίου ἐπ᾽ ἐμὲ, οὗ εἵνεκεν ἔχρισέ με Κύριος δ, » Ὑπὸ δὲ τοῦ Δαδὶδ μαρτυρούμενος, ὅτι ς« Ἠγάπησε δ᾽ δικαιοσύνην, καὶ ἐμίσησεν ἀνομίαν, καὶ διὰ τοῦτο ἐχρίσθη ἐλαίῳ ἀγαλλιάσεως παρὰ τοὺς μετόχους αὑτοῦ. » Μαρτυρεῖ δὲ καὶ ὁ μακάριος Πέπρος, τῶν ἀποστόλων “" ὁ κορυφαῖος, λέγων « Ἴησοῦν τὸν ἀπὸ Ναζαρὲτ, ὡς ἔχρισεν αὐτὸν ὁ Θεὸς Πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν, καὶ ἰώμενος πάντας τοὺς χαταδυναστευομένους ὑπὸ «τοῦ διαδόλου, ὅτι ὁ Θεὸς ἦν μετ᾽ αὐτοῦ. ν Διδάσκεται τοίνυν ὁ μακάριος Δανιὴλ ὃ προφήτης, ὅτι τετρακοσίων καὶ ἐννενήκοντα ἑτῶν χρόνον ἔδοξε παρασχεθῆναι τῇ Ἱερουσαλὴμ εἰς τὸ τῶν θείων συνήθως δωρεῶν ἀπολαύειν, ἕως ἂν ἐκεῖνο τὸ ἀνόσιον καὶ φρικῶδες τολμήσῃ τόλμημα, τὸν κατὰ τοῦ Σωτῆρός φημι δ' σταυρὸν, ὃς ἽΛγιος ἁγίων ὀνομαζόμενος, ἅτε δὴ ἁγιωσύνης ὑπάρχων πηγὴ, χρίεται μὲν κατὰ τὸ ἀνθρώπειον “2 τῷ ἁγίῳ Πνεύματι, σφραγίζει δὲ καὶ βεθδαιοῖ τὰς παλαιὰς προφητείας, πληρῶν ἅπαντα τὰ ὑπ ἐχείνων προηγορευμένα “5, ἄφεσιν δὲ ἁμαρτημάτων τοῖς εἰς αὐτὸν πεπιστευκόσι χαρίζεται. τοῦ 4 τῶν ἑδδομήχοντα ἑδδομάδων ἀριθμοῦ.
kd΄. e« 'Eudomēchonta heddomades synetmēthēsan epi ton laon son, kai epi tēn polin tēn hagian sou "", heōs "5 tou palaiōthēnai to paraptōma, kai tou telesthēnai "" hamartian, kai tou sphragisai hamartian "", kai apaleipsai tas anomias, kai "d tou exilasasthai ad'chian "5, kai tou agagein dikaiosynēn aiō.nion, kai tou sphragitai orasin kai prophētēn, kai «hou chrisai GAgion hagiōn. » Pro tōn allōn hapantōn episēmēnasthai dei, hot! tou prophētou en tę̄ proseuchę̄ tǭ Theǭ legontos peri te tou laou "7 kai tēs Hierousalēm" « Ho laos sou, kai hē polis sou, kai to. hagion sou.» ᾿Antistrephōn ho Theos legei tǭ Daniēl" laon sou, kai epi tēn polin tēn hagian sou» hōsper, ouk axiōn tan «iaog heautou kalein ton palai hautou hē ōnomasmenon laon, oute mēn tēn polin tēn hōsautōs autou palai prosagoreuomenēn. Touto de kai epi «ou megalou pepoiēke Mōseōs. Hēnicha gar ton moschon techtēnamenoi to theion autǭ prosēnenkan sethas, ephē pros ton prophētēn ho Theos " e Speuson, chataoēthi to tachos enteuthen “ ēnomēse gar ho laos sou, hous exēgages ex Aigyptou. g» Phēsi toinyn ho Theos auton dia tou archangelou, hoti tēn deēsin son dexame.nos, kai oikodomēthēnai tēn Hierousalēm synchōrēsō, kai ton laon sou tēs epanodou. tychein cheleusō. Meta de tēn tēs Hierousalēm oikodomian, sousin epi tetrakosia kai ennenēkonta etē kata nomon politeuomeno: " tosouton gar hai heudomēchonta heddomades poiousi chronon, hēmeras hekastēs ei? eniauchronǭ tēn aichmalōsian hautōn periōrisen, heptakis eis heauton touton anelixas ton chronon tēn kata nomon politeian periorizei. e« ᾿Eudomēchonta ekrithēsan houtō gar tine? tōn hermēneutōn ekdedōkasin" « epi ton laon s)y, kai epi tēn polin kai tou telesthēnai aumartian "n anti tou, heōs an auxēthę̄ autōn to dyssedes tolmēma, kai telos lathę̄ hē hamartia. Legei de hamartian tei.leioumegēn, kai paraptōma pallaioumenon,, eit᾽ oun auxanomenon, kai eis eschaton aphichnoumenon, ton kata tou Kyriou tolmēthenta stauron. Pro men gar toutou myria tetolmēkotes kaka edosan men dikas, kai etisan timōrias hyper hōn eplēmmelēsan, alla palin syngnōmēs apolausantes philanthrōpias ēxiōthēsan “ meta de tēn kata tou Despotou manian, kai ton tolmtēthenta stauron, oudemias etychon "" anachlēseōs, hō: auta boą ta pragmata " alla pleionōn hē tessarachonta memenēchasi, kai tēs oikoumenēs metoichoi. Dia touto phēsi tǭ makariǭ Daniēl ho hagios archangelos ' laon son, kai epi tēn polin tēn hagian sou, heōs tou palaiōthēnai to paraptōma, kai tou telesthēnai hamartian.» Kai epeidē emellen ho Despotēs Christos «hois eis auton pisteuousi tōn hamartēmatōn xōreisthai tēn aphesin, hōs kai ho makarios Iōannēs edo:, legōn "« Ide ho amnos tou Theou ho airōn tēn hamartian tou kosmou, » eikotōs epēgage “ e Kai tou sphragisai hamartias, kai tou apaleipsai anomias, kai tou exilasasthai adikias. » ᾿Apēleipse men gar tas anomias tōn eis auton pepisteukotōn,, exaleipsas to kath᾽ hēmōn cheirographon, ē phēsin ho makarios Paulos. Esphragise de tas hamartias, pausas men tēn kata ( nomon politeian, tēn de tou Pneumatos dōrēsamenos charin, hyph᾽ hēs boēthoumenoi periginontai tōn pathōn hoi pneumatikōs politeuomenoi. Hois prostetheike ' « Kai tou agagein dikaiosynēn aiōnion. » Dikaiosynē de aiōnios kyriōs "' estin autos ho Despotēs Christos. Peri gar autou phēsin ho makarios Paulos" « Edothē hēmin sophia apo Theou, dikaiosynē to kai hagiasmos, kai apolytrōsis. » Kai peri tou Euangeliou de Rōmaiois epistellōn ephē, hoti « Dikaiosynē Theou en autǭ apokalyptetai. » Epeidē de philotimią chrēsamenos, kai tēn proxenon tēs aiōniou zōēs" dikaiosynēn tois eis auton pepisteukosin d᾽ echarisato, hēn kai aitein proseuchomenois « Aiteite hod, legōn, tēn basileian tou theou, kai tēn dikaiosynēn autou" » anankaiōs eipen ho hagios Gadriēl᾽ e Kai tou agagein dikaiosynēn aiōnion.» Proutetheiche de" « Kai tou sphragisai horasin kai prophētēn" n toutesti, tou dounai men telos hapasais tais prophēteiais " « Telos gar nomou Christos eis dikaiosynēn panti tǭ pisteuonti "» pausai de loipon tēn prophētikēn charin apo tou Ioudaiōn ethnous. Ei gar mē epiphaneis ho Despotēs Christos pepoiēke te kai peponthen, haper hoi prophētai “proeipon, ouk an edei" chthē tōn prophētōn hē alētheia. Plēroi toinyn, kai hoionei sphragizei kai bethdaioi ta hypo tōn prophētōn prorrhēthenta, poiōn hapanta kai paschōn ta hyp᾽ echeinōn chrēsmǭdēthenta. Toutois palin prostetheike" « Kai tou chrisai Hagion hagiōn. » Tis de houtos estin "ho ō tōn hagiōn “Agios? eipatōsan Iouxaioi "7 “ ei de agnoousi, par᾽ hēmōn mathetōsan, hōs autos estin ho Despotēs Christos, dia men Hēsaiou prolegōn " « Pneuma Kyriou ep᾽ eme, hou heineken echrise me Kyrios d, » Hypo de tou Dadid martyroumenos, hoti s« Ēgapēse d᾽ dikaiosynēn, kai emisēsen anomian, kai dia touto echristhē elaiǭ agalliaseōs para tous metochous hautou. » Martyrei de kai ho makarios Pepros, tōn apostolōn “" ho koryphaios, legōn « Iēsoun ton apo Nazaret, hōs echrisen auton ho Theos Pneumati hagiǭ kai dynamei, hos diēlthen euergetōn, kai iōmenos pantas tous chatadynasteuomenous hypo «tou diadolou, hoti ho Theos ēn met᾽ autou. n Didasketai toinyn ho makarios Daniēl ho prophētēs, hoti tetrakosiōn kai ennenēkonta hetōn chronon edoxe paraschethēnai tę̄ Hierousalēm eis to tōn theiōn synēthōs dōreōn apolauein, heōs an ekeino to anosion kai phrikōdes tolmēsę̄ tolmēma, ton kata tou Sōtēros phēmi d' stauron, hos HiLgios hagiōn onomazomenos, hate dē hagiōsynēs hyparchōn pēgē, chrietai men kata to anthrōpeion “2 tǭ hagiǭ Pneumati, sphragizei de kai bethdaioi tas palaias prophēteias, plērōn hapanta ta hyp echeinōn proēgoreumena “5, aphesin de hamartēmatōn tois eis auton pepisteukosi charizetai. tou 4 tōn heddomēchonta heddomadōn arithmou.
"Seventy weeks have been cut off for your people and for your holy city, until the transgression grows old and sin is completed, and to seal up sin, and to wipe out iniquities, and to make atonement for wrongdoing, and to bring in everlasting righteousness, and to seal up vision and prophet, and to anoint the Holy of Holies." Before everything else we must note that, whereas the prophet in his prayer said to God about the people and Jerusalem, "your people, and your city, and your sanctuary," God turns it round and says to Daniel, "[Seventy weeks have been cut off for] your people and for your holy city," as though not deigning to call his own the people long named his, nor the city likewise long called his. He did this also in the case of the great Moses. For when they had fashioned the calf and offered it the worship due to God, God said to the prophet, "Hurry, go down quickly from here; for your people, whom you brought out of Egypt, have acted lawlessly." God, then, says to him through the archangel: Having received your petition, I will allow Jerusalem to be built and will order your people to obtain their return. After the building of Jerusalem … [they will continue] for four hundred and ninety years living according to the law; for so much time do the seventy weeks make, each day being counted as a year. … [as] he bounded their captivity by [seventy years], so, unrolling this period seven times over upon itself, he bounds their life under the law. "Seventy [weeks] were decreed," for so some of the interpreters have rendered it, "for your people and for your [holy] city …, and for sin to be completed"; that is, until their impious daring increases and sin reaches its completion. By sin completed and transgression grown old, that is, grown and reaching its extreme, he means the cross dared against the Lord. For before this, though they had dared countless evils, they paid the penalty and suffered punishment for their offenses, but again obtained pardon and were counted worthy of loving-kindness; but after their madness against the Master and the cross they dared, they obtained no recall, as the facts themselves cry out, but have remained for more than four hundred and forty [years] as wanderers through the world. That is why the holy archangel says to blessed Daniel, "[Seventy weeks have been cut off for] your people and for your holy city, until the transgression grows old and sin is completed." And since Christ the Master was going to grant forgiveness of sins to those who believe in him, as blessed John cried out, saying, "Behold the Lamb of God, who takes away the sin of the world," he rightly added, "and to seal up sins, and to wipe out iniquities, and to make atonement for wrongdoings." For he wiped out the iniquities of those who believed in him, "blotting out the handwriting against us," as blessed Paul says. And he sealed up sins, ending the life under the law and granting the grace of the Spirit, by whose help those who live spiritually overcome the passions. To these he added, "and to bring in everlasting righteousness." Everlasting righteousness is properly Christ the Master himself. For of him blessed Paul says, "He was given to us as wisdom from God, and righteousness and sanctification and redemption." And writing to the Romans about the Gospel he said, "For in it the righteousness of God is revealed." And since in his generosity he granted to those who believed in him the righteousness that procures eternal life, which he also bade those who pray to ask for, saying, "Seek the kingdom of God and his righteousness," the holy Gabriel necessarily said, "and to bring in everlasting righteousness." He had also added, "and to seal up vision and prophet," that is, to put an end to all the prophecies—"for Christ is the end of the law for righteousness to everyone who believes"—and to make the prophetic grace cease from the Jewish nation thereafter. For if Christ the Master had not appeared and done and suffered what the prophets foretold, the truth of the prophets would not have been shown. He fulfills, then, and as it were seals and confirms what was foretold by the prophets, doing and suffering everything they had prophesied. To these again he added, "and to anoint the Holy of Holies." Who is this Holy One of the holy ones? Let the Jews say; and if they do not know, let them learn from us that he is Christ the Master, who foretells through Isaiah, "The Spirit of the Lord is upon me, because the Lord has anointed me," and to whom David bears witness that "he loved righteousness and hated iniquity, and therefore was anointed with the oil of gladness above his fellows." Blessed Peter too, the chief of the apostles, bears witness, saying, "Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him." Blessed Daniel the prophet, then, is taught that a period of four hundred and ninety years was decreed for Jerusalem to enjoy the divine gifts as usual, until it should dare that unholy and dreadful deed, I mean the cross against the Savior, who, being named Holy of Holies as the very source of holiness, is anointed with the Holy Spirit according to his humanity, seals and confirms the ancient prophecies by fulfilling all that they foretold, and grants forgiveness of sins to those who believe in him. … of the number of the seventy weeks.
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χε'. ε Καὶ γνώσῃ, φησὶ, καὶ συνήσεις, ἀπὸ ἐξόδου λόγων“ τοῦ ἀποκριθῆναι, καὶ τοῦ οἰκοδομηθῆναι "ὁ Ἱερουσαλὴμ, ἕως Χριστοῦ ἡγουμένου, ἑόδομάδες ἑπτὰ καὶ ἑδδομάδες ἑξήκοντα δύο.» Τινὲς μὲν οὖν ὑπολαμδάνουτι τὴν ἐπὶ Κύρου γενομένην τῆς οἰκοδομίας ἀρχὴν, ἀρχὴν εἶναι τοῦ τῶν ἑδδομάδων ἀριθμοῦ, τινὲς δὲ ἀπὸ ἔκτου ἕτους τῆς βασιλείας Δαρείου τοῦ Ὑστάσπου τοῦ ἀριθμοῦ ἄρχονται " τηνικαῦτα γὰρ τοῦ ναοῦ ἡ οἰκοδομὴ “ τέλος ἔλαδε τὸ προσῆκον, τῶν περιοίκων διὰ τὴν πρὸς Ἰουδαίους δυσμένειαν ἐμποδὼν τῇ οἰκοδομίᾳ ἐν τῷ μέσῳ χρόνῳ γεγενημένων, απατηθέντος καὶ τὴν οἰχοδομίαν κωλύσαντος. ᾿Αλλ᾽ οὐδὲν τούτων ἔχει τὸ ἁληθές. Πρῶτον μὲν γὰρ πλειόνων ἑτῶν ἀριθμὸς, εἴ τις ἐντεῦθεν ἀριθμῆσαι θελήσειεν, εὑρεθήσεται" ἔπειτα οὐκ ἔστιν εὑρεῖν ἐπ᾽ ἄλλου ἐξάλειψιν ἁμαρτημάτων γεγενημένην, καὶ ἄφεσιν ἀδικημάτων, καὶ δικαιοσύνης αἰωνίου δόσιν, καὶ πλήρωσιν τῶν προρητιχῶν θεσπισμάτων, καὶ ᾿Αγίου ἁγίων χρίσιν, ἣ ἐπὶ μόνου τοῦ Δεσπότου Χρια τὸν ἀριθμὸν τῶν ἑθδομάδων οὕτω ποιεῖσθαι κελεύοντες, κάτωθεν ἄνω τὰ τετρακόσια καὶ ἐγνενήχοντα ἀριθμήτωσαν ἕτη. Εἰ γὰρ ἀπὸ τῆς ἐπιφανείας τῆς παρὰ τὸν Ἰορδάνην γεγενημένης, ὁπηνίκα τοῦ κηρύττειν τε καὶ διδάσκειν καὶ θαυματουργεῖν ὁ Σωτὴρ καὶ Κύριος ἡμῶν ἤρξατο, ἀρξάμενοι τοῦ ἀριθμεῖν ἐπὶ τὰ ἄνω χωρήσαιμεν, οὐ μόνον οὐ μέχρι Κύρου, ἀλλ᾽ οὐδὲ ἕως Δαρείου τοῦτον εὑρήσομεν φϑάγοντα τὸν ἀριθμὸν, ἀλλὰ τῷ εἰκοστῷ ἔτει τῆς ᾿Δρχαῦ᾽ ὃν καιρὸν ὁ Νεεμίας, οἰνοχέος ὧν τοῦδε τοῦ βασιλέως, ζῆλον λαθὼν" 79, καὶ τὸν Θεὸν ἀντιθολήσας͵ καὶ τῆς ἄνωθεν ἀπολαύσας ῥοπῆς, ἱκετεύει μὲν τὸν βασιλέα ἐπιτρέψαι αὐτῷ τὴν τῶν περιδόλων τῇ; Ἱερουσαλὴμ οἰκοδομίαν, τυχὼν δὲ εὐμενοῦς ᾽! τοῦ βασιλέως, καταλαμδάνει μὲν τὴν πατρίδα, σὺν κάτη δὲ προθυμίᾳ καὶ 7" τὰ λείποντα τῷ θείῳ προστίθησι νεῷ " ἀνίστησι δὲ καὶ τὰ τῆς πόλεως τείχη, καὶ πύργοῖς πάντοθεν ὀχυρώσας ἐπιτίθησι τὰς πύλας, καὶ προτρέψας τοὺς ἱερέας, ἔρημον οὖσαν τῶν οἰχητόρω" τὴν πόλιν, πλήρη τῶν ἐνοικούντων ποιεῖ. Τοῦτο καὶ ὁ θεῖος ἀρχάγγελος αἰνιττόμενος ἔφη " ε Καὶ γνώδη, καὶ συνήσεις ἀπὸ ἐξόδοι. λόγων τοῦ ἀποκριθῆναι, καὶ ἀνοικοδομηθῆναι Ὁ Ἱερουσάλὴμ, ἕως Χριστοῦ δύο. Καὶ ἐπιστρέψει, καὶ οἰκοδομηθήσεται πλατεῖα, ᾿Αρξάμενος γὰρ, φησὶν, ἀριθμεῖν ἀπὸ τῆς οἰχοδοπον δεξαμένης δὲ πλῆθος τῶν οἰκητόρων, ὡς πλατεῖαν αὐτὴν γενέσθαι διὰ τὸ πλῆθος τῶν ἐνοικούντων, εὖρήσεις 5 ἕως Χριστοῦ ἡγουμένου ἑδδομάδας ἑπτὰ καὶ ἐδδομάδας ἑξήκοντα δύο. Χριστὸν δὲ ἡγούμενον αὐτὸν πάλιν ὠνόμασεν, ὃν “Λγιον 75 ἁγίων ἐκάλεσεν, ὡς ὁ μακάριος Πέτρος ἐν Ἰουδαίοις ἔφη δημηγορῶν᾽" « Τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, λύσας τοῦ θανάτου" τὰς ὧδῖνας.» Ἡγούμενος δὲ ἡμῶν ἔστι κατὰ τὸ ἀνθρώπειον ἽΚ, ὡς πρωτότοκος πάσης χτίσεω;, τῆς νέας δηλονότι " « Εἴ τις γὰρ, φησὶν 15, ἐν Χριστῷ, καινὴ κτίσις. » Καὶ ὡς πρωτότοκος ἐκ τῶν νεκρῶν, "' ἶνε γένηται, ἦ φησιν ὁ Παῦλος, «ἐν πᾶσιν αὑτὸς πρωτεύων. ν Τούτου χάριν αὐτὸν καὶ ὁ ἅγιος Γαδριὴλ Ὁ χριστὸν 8' ἡγούμενον προσηγόρευσεν. Ἕως τοίνυν αὐτοῦ " ἀπὸ τῆς οἰκοδομίας τῆς Ἱερουσαλὴμ, εξδδομάδες ἑπτὰ καὶ ἑθδωομάδες ἑξήκοντα δύο. » Ἵνα δὲ μὴ μάτην ταῦτα ληρεῖν τινες ἡμᾶς ὑπολάδωσιν, φέρε καὶ αὑτῶν": τῶν ἐτῶν παραθήσωμεν τὸν ἀριθμόν. Οὐκοῦν ἀπὸ μὲν τοῦ εἰκοστοῦ ἕτους τῆς βασιλείας 'Αρταξέρξου τοῦ Ξέρξου, ἐφ᾽ οὗ Νεεμίας εἰς τὴν Ἱερουσαλὴμ ἀφικόμενος ἀνεγεῖραι ἔρξατο τὰ τείχη “δ εἰ δὲ ταῦθ᾽ οὕτως. “᾽ τῆς πόλεως, ἕως Δαρείου τοῦ ᾿Αρσάμου, ὃν ᾿Αλέξαν- ὄρος ὁ Μακεδὼν ἀνελὼν τὴν τῶν Περτῶν κατέλυσε βασιλείαν, ἔτη ἐστὶ τέτταρα καὶ δέκα πρὸς τοῖς; ἐκατόν" ἀπὸ δὲ ἕκτου ἔτους ᾿Αλεξάνδρου, ἐν ᾧ Δαρεῖος ἀνῃρέθη, ἕως Γαΐου Ἰουλίου Καίσαρος, αὐτοχράτορος πρώτου Ῥωμαίων, ἔτη τὰ πάντα τῆς Μακεδόνων βασιλείας διακόσια ὀγδοήκοντα δύο " ἀπὸ δὲ τῆς ἀρχῆς ᾿Ιουλίου Καίσαρος ἕως πεντεκαιδεκάτου ἕτους Τιδερίου Καίσσρος, ἡνίκα Ἰωάννης ὸ Βαπτιστὴς ἦλθε παρὰ τὸν Ἰορδάνην κηρύσσων βάπτισμα μετανηίας, καὶ βοῶν" ε Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, » ἔτη ἐστὶ ἑδδομήχοντα τρία. Ταῦτα ὁμοῦ δ" συναγόμενα ποιεῖ ἑτῶν ἀριθμὸν τετρακοσίων ἑξήκοντα καὶ ἐννέα " ταῦτα δὲ ἙΘθραϊκὰ ἕτη ποιεῖ τετρακόσια ὀγδοήκοντα τρία" τοσαῆτα δὲ ποιοῦσιν αἱ ἑπτὰ καὶ ἐξήκοντα δύο ἑδδο- Β μάδες. Εἰδέναι γὰρ χρὴ, ὡς ἙἭ δραῖοι, κατὰ τὸν τῆς σελήνης δρόμον ἀριθμοῦντες τὸν ἐνιαυτὸν, ἔνδεκα ἡμέρας περιττὰς ἀποφαίνουσιν, ἃς καὶ ἡμεῖς ἐμθολίμους καλοῦμεν" ὁ γὰρ τῆς σελήνης δρόμος ἐν εἴκοσιν ἐννέα ἡμέραις καὶ ὥραις ἕξ συμπληροῦται. Οὕτω δὲ ἀριθμοῦντες τριακοσίων καὶ 85 πεντήκοντα καὶ τεσσάρων ἡμερῶν ποιοῦσι τὸν ἐνιαυτόν. Ἐπειδὴ τοίνυν ὁ ἅγιος ἀρχάγγελος τῷ μαγχρίῳ Δανιὴλ διαλεγόμενος ἀνδρὶ ἙἭ δραίῳ, καὶ διδάσκων αὐτὸν ἀριθμὸν τῶν ἐτῶν, τὸν συνήθη πάντως ἔλεγεν ἀριθμὸν, ἀναγκᾳίως προσθεῖναι δὲξ τὰ ἀπὸ τῶν ἐμδολίμων συναγόμενα ἔτη" τούτων γὰρ προστιθεμένων, τὰ τρία καὶ ὀγδοήκοντα πρὸς τοῖς τετρακοσίοις εὑρεθήσεται ἔτη τοσαῦτα δὲ συνάγουσιν αἱ ἑπτὰ καὶ ἑξήκοντα δύο ἑδδομάδες. Διεῖλε δὲ αὐτὰς οὐκ ἀπλῶς, ἀλλὰ πραγμάτων ἐνίων προσημαίνων ᾿Απὸ γὰρ τῆς οἰκοδομίας τῆς Ἱερουσαλὴμ, ἣ ἐγένετο ἐπὶ Νεεμίου καὶ “Ἑσδρου, μέχρις Ὑρκανοῦ τοῦ τελευταίου ἐκ τῶν ᾿Ασαμοναίων ἀρχιερέως, ὃν ἀνεῖλεν Ἡρώδης, ὁ τῶν δύο καὶ ἑξήκοντα ἑθδομάδων ἀριθμὸς συμπληροῦται " ἀπὸ δὲ τῆς ἐκείνου σφαγῆς, μέχρι τῆς τοῦ Σωτῆρος ἡμῶν ἐπιφανείας, καὶ τῆς εἰς δ πὸν Ἰορδάνην ἀφίξεως, αἱ λοιπαὶ ἑπτὰ ἑδδομάδες τὸ τέλος λαμδάνουσιν. Ἐν δὲ τούτῳ τῷ χρόν:», μετὰ τὴν Ὑρκανοῦ, φημὶ, ἀναίρεσιν, μέχρι τῆς τοῦ Σωτῆρος ἡμῶν ἐπιφανείας, παρανόμως λοιπὸν οἱ ἀρχιερεῖς ἐγίνοντο. Τοῦ γὰρ νόμου κελεύοντος διὰ βίου τοὺς ἀρχιερέας ἱερατεύειν "", καὶ μετὰ τὴν πελευτὴν τοὺς διαδόχους λαυθάνειν, Ἡρώδης, καὶ οἱ μετ᾽ ἐκεῖ- ἢ μενοι, συχνὰς αὐτῶν ἐποιοῦντο διαδοχά- 39 ἐνίους δὲ οὐδὲ ἐκ τοῦ ἱερατικοῦ γένους καταγομένους ἄρχιερέας προεχειρίζοντο. Καὶ τοῦτο διδάσκων Ἰώσηππος ὁ Ἕδραϊος συγγραφεὺς οὕτω φησί" ε Τὴν βασιλείαν Ἡρώδης παρὰ Ῥωμαίων ἐγχειρισθεὶς, οὐκέτ; τοὺς ἐκ τοῦ Ἀσαμωναίου γένους (οὗτοι: δὲ ἧσαν οἱ καλού μενοι Μαχχαθαῖοι) καθίστησιν ἀρχιερέας, ἀλλά τισιν ἀσήμοις καὶ μόνον ἐξ Εδραίων 99 οὖσι. » Καὶ. Ἡρώδῃ περὶ τῆς καταστάσεως τῶ» Ἰουδαίων ρέων "" ᾿Αρχέλαός τε ὁ παῖς αὐτοῦ, καὶ μετὰ τοῦτον οἱ Ῥωμαῖοι τὴν ἀρχὴν παρειληφότες "". » Καὶ ἑτέρωθί φησι "5" «ε Βαλέριος"" δὲ Γράτος, Ῥωμαίων στρατηγὸς, παύσας ἱερατεύειν" 5 “Ἄνανον, Ἰσμαὴλ ἀρχιερέα ἀποφαίνει τὸν τοῦ Φαθί "5 - καὶ τοῦτον μετ᾽ οὐ πολὺ μεταττήσας, Ἐλεάζαρον τὸν τοῦ ᾿Ανάνου τοῦ ἀρχιερέως υἱὺν ἀποδείκνυσιν "7 ἀρχιερέα" ἐνιαυτοῦ δὲ διαγενομένου καὶ τόνδε παύσας, Σίμωνι τῷ Καθίμου "5" τὴν ἀρχιερωσύνην παραδίδωσιν. Οὐ πλέον δὲ καὶ τῷδε ἐνιαυτοῦ τὴν τιμὴν ἔχοντι διεγένετο χρόνος, καὶ Ἰώσηππος, ὁ καὶ Καϊάφας, διάδοχος ἣν αὐτῷ.» Ταῦτα διδάσκων καὶ ὁ μακάριος Λουκᾶ; φῆσιν " « Ἔτους πεντεκαιδεκάτου Τιδερίου Καίταχατὰ ταὐτὸν ἀρχιερέας κατὰ νόμον ' γεγενημένους οὗ μεμαθήκαμεν πώποτε, Ταῦτα προλέγων ὁ ἅγιος
che'. e Kai gnōsę̄, phēsi, kai synēseis, apo exodou logōn“ tou apokrithēnai, kai tou oikodomēthēnai "ho Hierousalēm, heōs Christou hēgoumenou, heodomades hepta kai heddomades hexēkonta dyo.» Tines men oun hypolamdanouti tēn epi Kyrou genomenēn tēs oikodomias archēn, archēn einai tou tōn heddomadōn arithmou, tines de apo ektou hetous tēs basileias Dareiou tou Hystaspou tou arithmou archontai " tēnikauta gar tou naou hē oikodomē “ telos elade to prosēkon, tōn perioikōn dia tēn pros Ioudaious dysmeneian empodōn tę̄ oikodomią en tǭ mesǭ chronǭ gegenēmenōn, apatēthentos kai tēn oichodomian kōlysantos. ᾿All᾽ ouden toutōn echei to halēthes. Prōton men gar pleionōn hetōn arithmos, ei tis enteuthen arithmēsai thelēseien, heurethēsetai" epeita ouk estin heurein ep᾽ allou exaleipsin hamartēmatōn gegenēmenēn, kai aphesin adikēmatōn, kai dikaiosynēs aiōniou dosin, kai plērōsin tōn prorētichōn thespismatōn, kai ᾿Agiou hagiōn chrisin, hē epi monou tou Despotou Chria ton arithmon tōn hethdomadōn houtō poieisthai keleuontes, katōthen anō ta tetrakosia kai egnenēchonta arithmētōsan hetē. Ei gar apo tēs epiphaneias tēs para ton Iordanēn gegenēmenēs, hopēnika tou kēryttein te kai didaskein kai thaumatourgein ho Sōtēr kai Kyrios hēmōn ērxato, arxamenoi tou arithmein epi ta anō chōrēsaimen, ou monon ou mechri Kyrou, all᾽ oude heōs Dareiou touton heurēsomen phϑagonta ton arithmon, alla tǭ eikostǭ etei tēs ᾿Drchau᾽ hon kairon ho Neemias, oinocheos hōn toude tou basileōs, zēlon lathōn" 79, kai ton Theon antitholēsas͵ kai tēs anōthen apolausas rhopēs, hiketeuei men ton basilea epitrepsai autǭ tēn tōn peridolōn tę̄? Hierousalēm oikodomian, tychōn de eumenous ᾽! tou basileōs, katalamdanei men tēn patrida, syn katē de prothymią kai 7" ta leiponta tǭ theiǭ prostithēsi neǭ " anistēsi de kai ta tēs poleōs teichē, kai pyrgois pantothen ochyrōsas epitithēsi tas pylas, kai protrepsas tous hiereas, erēmon ousan tōn oichētorō" tēn polin, plērē tōn enoikountōn poiei. Touto kai ho theios archangelos ainittomenos ephē " e Kai gnōdē, kai synēseis apo exodoi. logōn tou apokrithēnai, kai anoikodomēthēnai Ho Hierousalēm, heōs Christou dyo. Kai epistrepsei, kai oikodomēthēsetai plateia, ᾿Arxamenos gar, phēsin, arithmein apo tēs oichodopon dexamenēs de plēthos tōn oikētorōn, hōs plateian autēn genesthai dia to plēthos tōn enoikountōn, eurēseis 5 heōs Christou hēgoumenou heddomadas hepta kai eddomadas hexēkonta dyo. Christon de hēgoumenon auton palin ōnomasen, hon “Lgion 75 hagiōn ekalesen, hōs ho makarios Petros en Ioudaiois ephē dēmēgorōn᾽" « Ton de archēgon tēs zōēs apekteinate, hon ho theos ēgeiren ek nekrōn, lysas tou thanatou" tas hōdinas.» Hēgoumenos de hēmōn esti kata to anthrōpeion HiK, hōs prōtotokos pasēs chtiseō?, tēs neas dēlonoti " « Ei tis gar, phēsin 15, en Christǭ, kainē ktisis. » Kai hōs prōtotokos ek tōn nekrōn, "' ine genētai, ē phēsin ho Paulos, «en pasin hautos prōteuōn. n Toutou charin auton kai ho hagios Gadriēl Ho christon 8' hēgoumenon prosēgoreusen. Heōs toinyn autou " apo tēs oikodomias tēs Hierousalēm, exddomades hepta kai hethdōomades hexēkonta dyo. » Hina de mē matēn tauta lērein tines hēmas hypoladōsin, phere kai hautōn": tōn etōn parathēsōmen ton arithmon. Oukoun apo men tou eikostou hetous tēs basileias 'Artaxerxou tou Xerxou, eph᾽ hou Neemias eis tēn Hierousalēm aphikomenos anegeirai erxato ta teichē “d ei de tauth᾽ houtōs. “᾽ tēs poleōs, heōs Dareiou tou ᾿Arsamou, hon ᾿Alexan- oros ho Makedōn anelōn tēn tōn Pertōn katelyse basileian, etē esti tettara kai deka pros tois? ekaton" apo de hektou etous ᾿Alexandrou, en hǭ Dareios anę̄rethē, heōs Gaïou Iouliou Kaisaros, autochratoros prōtou Rhōmaiōn, etē ta panta tēs Makedonōn basileias diakosia ogdoēkonta dyo " apo de tēs archēs ᾿Iouliou Kaisaros heōs pentekaidekatou hetous Tideriou Kaissros, hēnika Iōannēs o Baptistēs ēlthe para ton Iordanēn kēryssōn baptisma metanēias, kai boōn" e Ide ho amnos tou Theou, ho airōn tēn hamartian tou kosmou, » etē esti heddomēchonta tria. Tauta homou d" synagomena poiei hetōn arithmon tetrakosiōn hexēkonta kai ennea " tauta de HeThthraïka hetē poiei tetrakosia ogdoēkonta tria" tosaēta de poiousin hai hepta kai exēkonta dyo heddo- B mades. Eidenai gar chrē, hōs HeĒ draioi, kata ton tēs selēnēs dromon arithmountes ton eniauton, endeka hēmeras perittas apophainousin, has kai hēmeis emtholimous kaloumen" ho gar tēs selēnēs dromos en eikosin ennea hēmerais kai hōrais hex symplēroutai. Houtō de arithmountes triakosiōn kai 85 pentēkonta kai tessarōn hēmerōn poiousi ton eniauton. Epeidē toinyn ho hagios archangelos tǭ manchriǭ Daniēl dialegomenos andri HeĒ draiǭ, kai didaskōn auton arithmon tōn etōn, ton synēthē pantōs elegen arithmon, anankąiōs prostheinai dex ta apo tōn emdolimōn synagomena etē" toutōn gar prostithemenōn, ta tria kai ogdoēkonta pros tois tetrakosiois heurethēsetai etē tosauta de synagousin hai hepta kai hexēkonta dyo heddomades. Dieile de autas ouk aplōs, alla pragmatōn eniōn prosēmainōn ᾿Apo gar tēs oikodomias tēs Hierousalēm, hē egeneto epi Neemiou kai “Hesdrou, mechris Hyrkanou tou teleutaiou ek tōn ᾿Asamonaiōn archiereōs, hon aneilen Hērōdēs, ho tōn dyo kai hexēkonta hethdomadōn arithmos symplēroutai " apo de tēs ekeinou sphagēs, mechri tēs tou Sōtēros hēmōn epiphaneias, kai tēs eis d pon Iordanēn aphixeōs, hai loipai hepta heddomades to telos lamdanousin. En de toutǭ tǭ chron:», meta tēn Hyrkanou, phēmi, anairesin, mechri tēs tou Sōtēros hēmōn epiphaneias, paranomōs loipon hoi archiereis eginonto. Tou gar nomou keleuontos dia biou tous archiereas hierateuein "", kai meta tēn peleutēn tous diadochous lauthanein, Hērōdēs, kai hoi met᾽ ekei- ē menoi, sychnas autōn epoiounto diadocha- 39 enious de oude ek tou hieratikou genous katagomenous archiereas proecheirizonto. Kai touto didaskōn Iōsēppos ho Hedraïos syngrapheus houtō phēsi" e Tēn basileian Hērōdēs para Rhōmaiōn encheiristheis, ouket? tous ek tou Asamōnaiou genous (houtoi: de hēsan hoi kalou menoi Machchathaioi) kathistēsin archiereas, alla tisin asēmois kai monon ex Edraiōn 99 ousi. » Kai. Hērōdę̄ peri tēs katastaseōs tō» Ioudaiōn reōn "" ᾿Archelaos te ho pais autou, kai meta touton hoi Rhōmaioi tēn archēn pareilēphotes "". » Kai heterōthi phēsi "5" «e Balerios"" de Gratos, Rhōmaiōn stratēgos, pausas hierateuein" 5 “Ananon, Ismaēl archierea apophainei ton tou Phathi "5 - kai touton met᾽ ou poly metattēsas, Eleazaron ton tou ᾿Ananou tou archiereōs huiyn apodeiknysin "7 archierea" eniautou de diagenomenou kai tonde pausas, Simōni tǭ Kathimou "5" tēn archierōsynēn paradidōsin. Ou pleon de kai tǭde eniautou tēn timēn echonti diegeneto chronos, kai Iōsēppos, ho kai Kaïaphas, diadochos hēn autǭ.» Tauta didaskōn kai ho makarios Louka? phēsin " « Etous pentekaidekatou Tideriou Kaitachata tauton archiereas kata nomon ' gegenēmenous hou memathēkamen pōpote, Tauta prolegōn ho hagios
"And you will know," it says, "and understand: from the going out of the words for the answer and for the building of Jerusalem until Christ the leader, seven weeks and sixty-two weeks." Some suppose that the beginning of the building under Cyrus is the beginning of the number of the weeks; others begin the count from the sixth year of the reign of Darius son of Hystaspes, for then the building of the temple reached its proper completion, the neighbors having hindered the building in the meantime out of hostility to the Jews, and [Cambyses] having been deceived and having stopped the building. But neither of these is true. First, a larger number of years will be found if one chooses to count from there; and then one cannot find wiping out of sins, forgiveness of wrongdoings, the gift of everlasting righteousness, the fulfillment of the prophetic oracles, and the anointing of the Holy of Holies in anyone else than in Christ the Master alone. … those who bid us make the count of the weeks thus, let them count the four hundred and ninety years from below upward. For if we begin to count from the manifestation at the Jordan, when our Savior and Lord began to preach, to teach, and to work wonders, and proceed upward, we shall find this number reaching not only not to Cyrus, but not even to Darius, but to the twentieth year of Artaxerxes, at which time Nehemiah, his cupbearer, seized with zeal, having entreated God and enjoyed help from above, begs the king to entrust him with building the walls of Jerusalem; and obtaining the king's favor, he reaches his homeland, with all eagerness adds what was lacking to the divine temple, raises the walls of the city, fortifies them with towers on every side and sets up the gates, and, urging on the priests, fills the city, which was empty of inhabitants, with dwellers. Hinting at this, the divine archangel said, "And you will know and understand: from the going out of the words for the answer and for the rebuilding of Jerusalem until Christ [the leader, seven weeks and sixty-] two [weeks]. And it will return, and a street will be built." For beginning to count, he says, from the building [of the city], and from its receiving a multitude of inhabitants so that it became broad because of the multitude of those dwelling in it, you will find until Christ the leader seven weeks and sixty-two weeks. He again named "Christ the leader" the one he had called "Holy of Holies," as blessed Peter said when addressing the Jews: "But you killed the Author of life, whom God raised from the dead, loosing the pangs of death." He is our leader according to his humanity, as "the firstborn of all creation," that is, of the new creation—"For if anyone is in Christ," it says, "he is a new creation"—and as "the firstborn from the dead, that in everything he might be preeminent," as Paul says. For this reason the holy Gabriel called him "Christ the leader." Until him, then, from the building of Jerusalem, there are "seven weeks and sixty-two weeks." So that some may not suppose we are talking idly, come, let us set out the number of the years themselves. From the twentieth year of the reign of Artaxerxes son of Xerxes, under whom Nehemiah came to Jerusalem and began to raise the walls of the city, until Darius son of Arsames, whom Alexander the Macedonian slew and so destroyed the kingdom of the Persians, there are one hundred and fourteen years; from the sixth year of Alexander, in which Darius was slain, until Gaius Julius Caesar, the first emperor of the Romans, all the years of the Macedonian kingdom are two hundred and eighty-two; from the beginning of Julius Caesar until the fifteenth year of Tiberius Caesar, when John the Baptist came to the Jordan preaching a baptism of repentance and crying, "Behold the Lamb of God, who takes away the sin of the world," there are seventy-three years. These added together make a number of four hundred and sixty-nine years; and these make four hundred and eighty-three Hebrew years, which is what the seven and sixty-two weeks make. For we must know that the Hebrews, reckoning the year by the course of the moon, produce eleven surplus days, which we call intercalary; for the course of the moon is completed in twenty-nine days and six hours. Counting thus, they make the year three hundred and fifty-four days. Since, then, the holy archangel, speaking with blessed Daniel, a Hebrew, and teaching him the number of the years, certainly used the customary reckoning, one must add the years made up from the intercalary days; when these are added, four hundred and eighty-three years will be found, which is what the seven and sixty-two weeks amount to. He divided them not idly but to indicate certain events beforehand. From the building of Jerusalem, which took place under Nehemiah and Ezra, until Hyrcanus, the last high priest of the Hasmoneans, whom Herod killed, the number of the sixty-two weeks is completed; and from his slaughter until the manifestation of our Savior and his coming to the Jordan, the remaining seven weeks reach their end. In this time, after the killing of Hyrcanus, I mean, until the manifestation of our Savior, the high priests were thereafter appointed unlawfully. For whereas the law commands the high priests to serve for life and their successors to take office after their death, Herod and those after him … made frequent successions among them, and appointed as high priests some who were not even descended from the priestly family. Josephus the Hebrew historian teaches this, saying: "Herod, entrusted with the kingdom by the Romans, no longer appoints high priests from the Hasmonean family (these were the so-called Maccabees), but some obscure men who were merely Hebrews …" … [as did] Archelaus his son, and after him the Romans when they took over the rule." And elsewhere he says: "Valerius Gratus, the Roman governor, removed Ananus from the priesthood and appointed Ishmael son of Phabi high priest; and not long after removing him he appointed Eleazar son of Ananus the high priest; and when a year had passed he removed him too and handed the high priesthood to Simon son of Camithus. This man too held the honor no more than a year, and Joseph, also called Caiaphas, was his successor." Blessed Luke also teaches this, saying, "In the fifteenth year of Tiberius Caesar …" … high priests [at the same time], lawfully appointed, we have never learned. Foretelling this, the holy …
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κς΄, «ε Καὶ μετὰ τὰς ἑδδομάδας, φησὶ, τὰς ἑξήκοντα δύο, ἐξολοθρευθήσεται χρίσμα ἢ, καὶ κρῖμα οὐκ ἔστιν " ἐν αὐτῷ. ν» Ὡ; εἶναι δῆλον, ὅτι τὰς ἑξήκοντα δύο ἑθδομάδας προτέρας τέταχε, καὶ μετὰ ταύτας" τὰς ἑπτὰ, ἐν αἷς, φησὶν, ἐξοιοθρευθήσεται χρίσμα, τουτέστιν, ἡ " τοῖς ἀρχιερεῦσιν ἐπανθοῦσα χάρις. Καὶ ἐπειδὴ καὶ οἱ παρανόμως προχειριζόμενοι ἀρχιερεῖς ὠνομάζοντο, εἰκότως ἐπήγαγε «ε Καὶ κρῖμα οὐκ ἔστιν ἐν αὐτῷ.» Εἰ γὰρ καὶ χϊονται, φησὶν, ἀλλ᾽ οὐ κατὰ λόγον χρίονται, παρανόμως δὲ τοῦτο ποιεῖν τολμῶσι, Καὶ ἀνωτέρω δὲ δῆλον πεποίηκεν, ὡς τὰς ἑπτὰ ἑδδομάδας τελευταίας τέταχεν᾽ « Ἕως γὰρ Χριστοῦ ἡγουμένου ἑδδομάδες ἑπτὰ, καὶ ἑδδομάδες ἐξήκοντα δύο. ν» Ἕως γὰρ τοῦ ἦγουμένον Χριστοῦ τὰς ἑπτὰ δ πολλαπλασιαζούσας μάδας παρ᾽ αὑτὴν αὑτοῦ τὴν μνήμην τέθεικεν, ἵνα γνῶμεν ὡς ἀπὸ τοῦ Χριστοῦ καὶ ἐπὶ τὰ ἄνω ἀριθμεῖν βουλόμενοι, τὰς ἑπτὰ πρότερον ἑδδομάδας εὖρήσομεν, καὶ τό τετὰς ἐξήκοντα δύο. Καὶ τοῦτο σαφέστερον ποιῶν « Ἐπιστρέψει, φησὶ, καὶ οἶχοδοσονται οἱ καιροί. » Τουτέστιν, ὁ πρὸ τῆς οἰκοδομίας χρόνης. ε« Καὶ μετὰ τὰς ἑδδομάδας, φησὶ, τὰς ἐξὴκοντα δύο, ἐξολοθρευθήσεται χρίσμα. » Καὶ οὐκ εἶπεν μετὰ τὰς ἑπτὰ, ἀλλὰ μετὰ τὰς ἑξήκοντα δύο, μεθ᾽ ἃς εἰσιν αἱ ἑπτὰ, «ε ἐν αἷς ἐξολοθρευθήσεται χρίσμα, καὶ κρῖμα οὐκ ἔστιν ἐν αὐτῷ “ν» Ἡρώδου μὲν ἀλλοφύλου βασιλεύοντος " πατρόθεν γὰρ" ᾿Ασχαλωνίτης ἦν, μητρόθεν δὲ Ἰδουμαῖο; " τῶν δὲ καλουμένων ἀρχιερέων οὐ κατὰ νόμον χριομένων, ἀλλ᾽ ὑπὸ τῶν ἀλλοφύλων ἀρχόντων προχειριζομένων, Ἡρώδου τε καὶ ᾿Αρχελάου, καὶ τῶν Ῥωμαίων στρατηγῶν. Εἶτα λέγει καὶ τὴν χαταληομένην πανὠλεθρίαν τήν τε πόλιν, καὶ αὐτὴν ταύτην τὴν ἀλλόφυλον βασιλείαν, καὶ τὴν παράνομον ἀρχιερωσύνην, καί φησι" « Καὶ τὴν πόλιν καὶ τὸ ἅγιον διαφθερεῖ σὺν ᾽ τῷ ἡγουμένῳ τῷ ἐρχομένῳ. ν Καὶ Τὰρ ἡ πόλις, φησὶν, ἀνάστατος γενήσετα:, καὶ ὁ νεὼς ὁ παντελῆ! κατάλυσιν δέξεται. Ταῦτα δὲ πείσεται ἡ πόλις σὺν τῷ ἡγουμένῳ τῷ ἐρχομένῳ, τουτέστι, γὰρ ἐρχόμενον τὴν ἀλλόφυλον βασιλείαν καὶ τὴν παράνοον ἀῤχιερωσύνην ὠνόμασεν. Εἶτα διδάσκων, ὅτε πολλῷ χείρονα τῶν προτέρων ὑπομενοῦσι κακὰ, ἐπήγαγε“ « Καὶ ἐκκοπήσονται ὡς 1: ἐν χατακλυὑπέμειναν οἱ πάλαι ἄνθρωποι τοῦ κατακλυσμοῦ τὴν μιᾶς ἀναχλήσεως ἢ ἀνέσεως τεύξονται, « Καὶ ξως τέλους, φησὶ, πολέμου συντετμημένου ἀφανισμοῖς 15.» ᾿Αφανισμὸν γὰρ, φησὶ, παντελῆ ὑπομενοῦσιν, οἷόν τινι χαταλλυσμῷ τῷ πολέμω παραδοθέντες 15, καὶ εἰς τέλος τούτοις ὑποχλιθήσονται '5 τοῖς κακοῖς, καὶ οὐδεμιᾶς πώποτε ἀναχλήσεως τεύξονται. Οὕτω τὰ περὶ τῆς Ἰουδαίων προθεσπίσας πανωλεθρίας, ἐπανἔρχεται πάλιν εἰς τὸν τῶν ξδδοκήχοντα ἀριθμὸν, καὶ τὴν λείπουσαν ταῖς ἑξήκοντα ἕννέα προστίθησι, καί φησιν" χ᾽, ε Καὶ δυναμώσει διαθήκην πολλοῖς ἑδδομὰς μία, καὶ ἐν τῷ 5 ἡμίσει τῆς ἑύδομάδος ἀρθήσεται θυσία "7 καὶ σπονδὴ, καὶ ἐπὶ τὸ ἱερὸν βδέλυγμα τῆς ἐρημώσεως 'δ, καὶ ἕως συντελείας χαιρηοῦ συντέλεια " δοθήσεται ἐπὶ τὴν ἐρήμωσιν. » Τίνα μὲν οὖν ἔσται μετὰ τὰς ἔξήκοντα δύο ἐδδομάδας ἐν ταῖς ἑπτὰ ἐδδομάσι, προείρηκα, φησί προδήχει δὲ 9 μαθεῖν καὶ πὰ ἐν τῇ ἄλλῃ ἑδδομάδι γενησόμενα. Ἐν γὰρ ταύτῃ ἡ Καινὴ Διαθήκη δοθήφεται τοῖς πιστεύουσι, καὶ δυνάμεως ἁπάσης αὐτοὺς πληριόσεε" « Μεσούτης δὲ ταύτης τῆς ἑδδομάδος, ἀρθήσεται θυσία καὶ σπονδή.» Παυθήσεται, φησὶν, ἢ κατὰ νόμον θυσία, τῆς ἀληδοῦς προσφερομένης θυσίας τοῦ ἀμώμου ἀμνοῦ, τοῦ αἴροντὸς τὴν ἁμαρτίαν τοῦ κόσμου. Ταύτης γὰρ λοιπὸν προσενεχθείσης, τέλος ἐκείνη λήψεται, Οὗ χάριν, εὐθὺς τῆς θυσίας πληρωθείσης, καὶ τοῦ Σωτῆρος ἡμῶν ἀφέντος τὸ πνεῦμα, τὸ χατακέτχσμα τοῦ ναοῦ ἐῤῥάγη " ἀπὸ ἄνωθεν ἕως κάτω, τὰ πάλαι ἀθεώρητα 3" τοῖς πᾶσι ποιοῦν θεωρητὰ, καὶ τὰ ἄψαυστα καὶ ἄδατα ἀπο- φαίνων βατά, Ἐπειδὴ γὰρ τὸ καταπέτασμα διεΐργεν ἀπὸ τῶν ἁγίων τὰ "Λγια τῶν ἁγίων ἔχοντα τὸ ἰλαστήριον, καὶ τὰ Χερουδὶμ, καὶ τὴν κιδωτὸν, ῥαγὲν διόλου τὸ καταπέτασμα διὰ τῶν πραγμάτων ἔδειξεν, ὡς ἀπἕττη τῶν ἔνδον ἡ παρεδρεύουσα χάρις, καὶ κοινὰ γέγονε τὰ πάλαι τῷ ἀρχιερεῖ μόνῳ βατά. Τούτη δὲ γέ χθείσης. Εἰ δέ τις καὶ τὸ) χρόνον καταμαθεῖν "2 ἐθέ-. λει, ἐκ τοῦ κατὰ Ἰωάννην Εὐαγγελίου μαθήσεται. Ὡς περὶ τὰ τρία ἕτη "" καὶ ἥμισυ κηρύξας ὁ Κύριος, καὶ τοὺς ἁγίους αὑτοῦ μαθητὰς τῇ διδασκαλίᾳ καὶ τοῖς θαύμασι βεδαιώσας, τότε τὸ πάθος ὑπέμεινε" μετὰ δὲ τὸν σταυρὸν καὶ τὸν θάνατον, καὶ τὴν ἀνάστασιν, καὶ τὴν εἰς οὐρανοὺς ἀνάδασιν, καὶ τὴν τυῦ ἁγίου Πνεύματος ἐπιφοίτησιν, τὸν λοιπὸν τῆς ἐδδομάδος χρόνον οἱ ἅγιοι ᾽"δ ἀπόστολοι ἐν ᾿Ἱεροσολύμοι:; κηρύττοντές τε καὶ θαυματουργοῦντες, πολλάς τε ἀνθρώπων χιλιάδας εἰς τὴν εὐαγγελικὴν ποδηγήσαντες διδασκαλίαν, τῆς Νέας Διαθήκης ἢξίωσαν καὶ τῆς τοῦ παναγίου βαπτίσματος χάριτος τυχεῖν παρεσχεύασαν. Εἶτα τῶν κατὰ τὸν ἅγιον “δ Στέφανον ὑπὸ τῶν Ἰουδαίων τολμηθέντων, διεσπάρησαν μὲν οἱ ἄλλοι κατὰ τὰς πόλεις τῆς Ἰουδαίας, οἱ δὲ θεῖοι ἀπόστολοι σμικρὸν ἐν Ἱεροσολύμοις διατρίψαντες χρό:ον, εἰς τὴν Σαμάρειαν καὶ Καισάρειαν, Λύδδαν τε καὶ Ἰώππην περιιόντες, ἅπασιν ἀνθρώποις τὰ σωτήρια δόγματα προσφέρειν ἢπείγοντο. Τούτου χάριν ὁ θεῖος ἀρχάγγελος τῷ μακαρίῳ φησὶ Δεν:ὴλ, ὅτι ε Δυναμώσει διαθήκην πολλοῖς ἑδδομὰς μέα, » τόν τε πρὸ ποῦ σταυροῦ τοῦ Κυρίου χρόνον. καὶ τὸν μετὰ τὴν ἀνάστασιν τοῦ Σωτῆρος τῶν ἁγίων ἀποστόλων ἐν Ἱεροσολύμοις διδασκαλίαν κατὰ ταὐτὸν συναγαγών. Εἶτα διαιρεῖ διχὰ "7 τὴν ἑόδομάδα, καί φησι" « Καὶ ἐν τῷ ἡμίσει τῆς ἑδδομάδος ὀρθήσεται θυσία χὺ σπονδή. » Τῆς γὰρ ἀληθινῆς προσφερομένης θυσία:, πέλος λήψεται ἡ τοῦ νόμου σκιά. Καὶ ἐπὶ τούτο:; φησίν" « Ἐπὶ τὸ ἱερὸν βδέλυγμα τῆς ἐρημώσεως ν Διὰ ταύτην γὰρ, φησὶ, τὴν θυσίαν οὐ μόνον ἐκείνη ἡ θυσία παυθήσεται, ἀλλὰ καὶ βδέλυγμα τῆς " ἐρημώσεως ἐπὶ τὸ ἱερὸν δοθήσεται, τουτέστι, τὸ πάλαι σεπτὸν καὶ φρικῶδες ἔρημον ἀναφανήσεται. Σημεῖον δὲ τῆς ἐρημίας γενήσεται εἰκόνες τινὲς ἀπηγορευμέναι τῷ νόμῳ εἰς τοῦτον εἰσχομιζόμεναι. Τοῦτο ὃὲ πεποίηχΞ Πιλάτος νύκτωρ εἰς τὸν θεῖον νεὼν τὰς βασιλικὰς ᾽" εἰσχομίσας εἰκόνας παρὰ τὸν θεῖον νόμον. Τοῦτο δὲ καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις τοῖς ἁγίοις αὑτοῦ προέλεγε μαθηταῖς" «Ὅταν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως τὸ εἰρημένον ᾽6 διὰ Δανιὴλ τοῦ προφήτου, γινώσκετε, ὅτι ἤγγικεν ἡ ἐρήμωσις αὐτῆς. Τότε οἱ ἐν τῇ Ἰουδαίᾷ ἢ φευγέτωσαν εἰς τὰ ὄρη, καὶ δ" ὁ ἐπὶ τοῦ δώματος μὴ καταθήτω ᾽ ἄραί τι ἀπὸ " τῆς οἰκίας αὑτοῦ. » Ταῦτα δὲ ἔλεγε σημαίνων τὸ τάχος τῆς καταληψομένης αὐτοὺς πανωλεθρίας. Καὶ μικρὸν δὲ πρὸ τούτων φησίν « Ἱερουσαλὴμ, Ἱερουσαλὴμ, ἡ ἀποχτεί' νουσα τοὺς προφήτας, καὶ λιθοθολοῦσα τοὺς ἀκἐσταλμένους πρὸς αὑτὴν, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία ἑαυτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελή- σατε. Διὰ τοῦτο λέγω ὑμῖν, ὅτι" ἀνρίεται ὁ οἶκος ὑμῶν ἔρημος. » Ταῦτα προλέγων ὁ ἅγιος Γσδριὴλ, μετὰ τὸ προθεσπίσαι τῆς κατὰ τὸν ὅ' νόμον λατρείας τὴν παῦλαν, ἐπήγαγε καὶ ἐπὶ τούτοις " « Ἐπὶ τὸ ἱερὸν βδέλυγμα τῆς ἐρημώσεως. » Καὶ ἵνα μὴ νο- Εἰσωσιν οἱ δ Ἰουδαῖοι κάλιν ἀπολήψεσθαι τὸν θεῖον νεὼν ᾽"Ὑ τὴν προτέραν εὐπρέπειάν τε καὶ δόξαν, ἀναγκαίως ἐπήγαγε" ε Καὶ ἕως συντελείας καιῥοῦ συντέλεια δοθήσεται ἐπὶ τὴν ἐρήμωσιν. » Ἕως γὰρ, φησὶ, τῆς τοῦ αἰῶνος συντελείας ἡ τῆς ἐρημώσεως συντέλεια μενεῖ, μεταδολὴν οὐ δεχομένη. Τοῦτο καὶ ὁ μακάριος ἔφη Ααδίδ" ε Ἐν ὀργῇ συντελείας καὶ οὐ μὴ ὑπάρξουσι "3", καὶ γνώσονται ὅτι ὁ Θεὸς δεσπόξει ποῦ Ἰακὼδ, καὶ τῶν περάτων τῆς γῆς. » Γνώσονται δὲ ὅταν ἴδωσι τὸ σημεῖον τοῦ Υἱοῦ τοῦ ἀνθρώπου ἐν τῷ οὐρανῷ. Τότε γὰρ « κόψονται "9 κατὰ φυλὰς, τότε ὄψονται εἰς ὃν ἐξεκέντησαν. » Εἰ δ᾽ οὐκ οὕτως ταῦτα ἔχει, ἐπειδὴ ὁ τῶν τετρακοσίων καὶ ἐννενήκοντα ἑτῶν διελήλυθεν ἀριθμὸς, καὶ ἕτερα δὲ πρὸς τούτοις πλέον ἢ τεσσαράχοντα καὶ τετρακόσια, δειξάτωσαν ἐπὶ τίνων ἔλαθε πέρας ἣ τοῦ ἀρχαγγέλου Χρησμολογία. Ἐπὶ τῶν Μαχχαδαίων; ᾿Αλλ᾽ οὐκ ἔστι τετρακόσια καὶ ἐννενήκοντα ἔτη ἀπὸ Δαρείου μέχρις αὐτῶν, οὔτε μὴν ἀπὸ Κύρου τοῦ πρώτου Περδῶν βασιλεύσαντος" ἀπὸ γὰρ Κύρον μέχρις ᾿Αντιόχου ποῦ Ἐπιφανοῦς, ἐφ᾽ οὗ οἱ Μαχχαθαῖοι ζηλώσαντες ᾿ ἀντελάθοντο τῶν πραγμάτων, περὶ τὰ τριακόσια καὶ ξδδομήχοντα καὶ " δύο ἐστὶν " ἔτη. ὝΛλλως τε δὲ, τίς τούτων Ἄγιος ἀγίων κέκληται; Ἰούδας, ἣ Ἰωνάθαν, Σιμὼν ", ἣ ὁ μετὰ τούτους; Καὶ μὴν οὐδὲ ᾿Αδραὰμ ὁ πατριάρχης, οὐδὲ Μωσῆς ὁ νομοθέτης, οὐδὲ Ἠλίας ὁ μέγιστος τῶν προφητῶν, “Αγιο; τῶν ἁγίων προσηγορεύθη πώποτε. Οὐκοῦν καὶ ὁ χρόνος, καὶ αἱ προσηγορίαι τὴν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ σαφῶς ἡμῖν προεσήμαναν παρουσίαν, εἰς ἂν πεπιστευκότες, καὶ τὴν δευτέραν αὐτοῦ παρουσίαν προσμένοντες, τῆς παρ᾽ αὐτοῦ φιλανθρωπίας ἕν πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ "" Χριατοῦ, μεθ᾽ οὗ τῷ Πατρὶ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμῆν.
ks΄, «e Kai meta tas heddomadas, phēsi, tas hexēkonta dyo, exolothreuthēsetai chrisma ē, kai krima ouk estin " en autǭ. n» Hō? einai dēlon, hoti tas hexēkonta dyo hethdomadas proteras tetache, kai meta tautas" tas hepta, en hais, phēsin, exoiothreuthēsetai chrisma, toutestin, hē " tois archiereusin epanthousa charis. Kai epeidē kai hoi paranomōs procheirizomenoi archiereis ōnomazonto, eikotōs epēgage «e Kai krima ouk estin en autǭ.» Ei gar kai chïontai, phēsin, all᾽ ou kata logon chriontai, paranomōs de touto poiein tolmōsi, Kai anōterō de dēlon pepoiēken, hōs tas hepta heddomadas teleutaias tetachen᾽ « Heōs gar Christou hēgoumenou heddomades hepta, kai heddomades exēkonta dyo. n» Heōs gar tou ēgoumenon Christou tas hepta d pollaplasiazousas madas par᾽ hautēn hautou tēn mnēmēn tetheiken, hina gnōmen hōs apo tou Christou kai epi ta anō arithmein boulomenoi, tas hepta proteron heddomadas eurēsomen, kai to tetas exēkonta dyo. Kai touto saphesteron poiōn « Epistrepsei, phēsi, kai oichodosontai hoi kairoi. » Toutestin, ho pro tēs oikodomias chronēs. e« Kai meta tas heddomadas, phēsi, tas exēkonta dyo, exolothreuthēsetai chrisma. » Kai ouk eipen meta tas hepta, alla meta tas hexēkonta dyo, meth᾽ has eisin hai hepta, «e en hais exolothreuthēsetai chrisma, kai krima ouk estin en autǭ “n» Hērōdou men allophylou basileuontos " patrothen gar" ᾿Aschalōnitēs ēn, mētrothen de Idoumaio? " tōn de kaloumenōn archiereōn ou kata nomon chriomenōn, all᾽ hypo tōn allophylōn archontōn procheirizomenōn, Hērōdou te kai ᾿Archelaou, kai tōn Rhōmaiōn stratēgōn. Eita legei kai tēn chatalēomenēn panōlethrian tēn te polin, kai autēn tautēn tēn allophylon basileian, kai tēn paranomon archierōsynēn, kai phēsi" « Kai tēn polin kai to hagion diaphtherei syn ᾽ tǭ hēgoumenǭ tǭ erchomenǭ. n Kai Tar hē polis, phēsin, anastatos genēseta:, kai ho neōs ho pantelē! katalysin dexetai. Tauta de peisetai hē polis syn tǭ hēgoumenǭ tǭ erchomenǭ, toutesti, gar erchomenon tēn allophylon basileian kai tēn paranoon archierōsynēn ōnomasen. Eita didaskōn, hote pollǭ cheirona tōn proterōn hypomenousi kaka, epēgage“ « Kai ekkopēsontai hōs 1: en chataklyypemeinan hoi palai anthrōpoi tou kataklysmou tēn mias anachlēseōs ē aneseōs teuxontai, « Kai xōs telous, phēsi, polemou syntetmēmenou aphanismois 15.» ᾿Aphanismon gar, phēsi, pantelē hypomenousin, hoion tini chatallysmǭ tǭ polemō paradothentes 15, kai eis telos toutois hypochlithēsontai '5 tois kakois, kai oudemias pōpote anachlēseōs teuxontai. Houtō ta peri tēs Ioudaiōn prothespisas panōlethrias, epanerchetai palin eis ton tōn xddokēchonta arithmon, kai tēn leipousan tais hexēkonta hennea prostithēsi, kai phēsin" ch᾽, e Kai dynamōsei diathēkēn pollois heddomas mia, kai en tǭ 5 hēmisei tēs heudomados arthēsetai thysia "7 kai spondē, kai epi to hieron bdelygma tēs erēmōseōs 'd, kai heōs synteleias chairēou synteleia " dothēsetai epi tēn erēmōsin. » Tina men oun estai meta tas exēkonta dyo eddomadas en tais hepta eddomasi, proeirēka, phēsi prodēchei de 9 mathein kai pa en tę̄ allę̄ heddomadi genēsomena. En gar tautę̄ hē Kainē Diathēkē dothēphetai tois pisteuousi, kai dynameōs hapasēs autous plēriosee" « Mesoutēs de tautēs tēs heddomados, arthēsetai thysia kai spondē.» Pauthēsetai, phēsin, ē kata nomon thysia, tēs alēdous prospheromenēs thysias tou amōmou amnou, tou airontos tēn hamartian tou kosmou. Tautēs gar loipon prosenechtheisēs, telos ekeinē lēpsetai, Hou charin, euthys tēs thysias plērōtheisēs, kai tou Sōtēros hēmōn aphentos to pneuma, to chataketchsma tou naou errhagē " apo anōthen heōs katō, ta palai atheōrēta 3" tois pasi poioun theōrēta, kai ta apsausta kai adata apo- phainōn bata, Epeidē gar to katapetasma dieïrgen apo tōn hagiōn ta "Lgia tōn hagiōn echonta to ilastērion, kai ta Cheroudim, kai tēn kidōton, rhagen diolou to katapetasma dia tōn pragmatōn edeixen, hōs apettē tōn endon hē paredreuousa charis, kai koina gegone ta palai tǭ archierei monǭ bata. Toutē de ge chtheisēs. Ei de tis kai to) chronon katamathein "2 ethe-. lei, ek tou kata Iōannēn Euangeliou mathēsetai. Hōs peri ta tria hetē "" kai hēmisy kēryxas ho Kyrios, kai tous hagious hautou mathētas tę̄ didaskalią kai tois thaumasi bedaiōsas, tote to pathos hypemeine" meta de ton stauron kai ton thanaton, kai tēn anastasin, kai tēn eis ouranous anadasin, kai tēn tyy hagiou Pneumatos epiphoitēsin, ton loipon tēs eddomados chronon hoi hagioi ᾽"d apostoloi en ᾿Hierosolymoi:? kēryttontes te kai thaumatourgountes, pollas te anthrōpōn chiliadas eis tēn euangelikēn podēgēsantes didaskalian, tēs Neas Diathēkēs ēxiōsan kai tēs tou panagiou baptismatos charitos tychein parescheuasan. Eita tōn kata ton hagion “d Stephanon hypo tōn Ioudaiōn tolmēthentōn, diesparēsan men hoi alloi kata tas poleis tēs Ioudaias, hoi de theioi apostoloi smikron en Hierosolymois diatripsantes chro:on, eis tēn Samareian kai Kaisareian, Lyddan te kai Iōppēn periiontes, hapasin anthrōpois ta sōtēria dogmata prospherein ēpeigonto. Toutou charin ho theios archangelos tǭ makariǭ phēsi Den:ēl, hoti e Dynamōsei diathēkēn pollois heddomas mea, » ton te pro pou staurou tou Kyriou chronon. kai ton meta tēn anastasin tou Sōtēros tōn hagiōn apostolōn en Hierosolymois didaskalian kata tauton synagagōn. Eita diairei dicha "7 tēn heodomada, kai phēsi" « Kai en tǭ hēmisei tēs heddomados orthēsetai thysia chy spondē. » Tēs gar alēthinēs prospheromenēs thysia:, pelos lēpsetai hē tou nomou skia. Kai epi touto:? phēsin" « Epi to hieron bdelygma tēs erēmōseōs n Dia tautēn gar, phēsi, tēn thysian ou monon ekeinē hē thysia pauthēsetai, alla kai bdelygma tēs " erēmōseōs epi to hieron dothēsetai, toutesti, to palai septon kai phrikōdes erēmon anaphanēsetai. Sēmeion de tēs erēmias genēsetai eikones tines apēgoreumenai tǭ nomǭ eis touton eischomizomenai. Touto hoe pepoiēchX Pilatos nyktōr eis ton theion neōn tas basilikas ᾽" eischomisas eikonas para ton theion nomon. Touto de kai ho Kyrios en tois hierois Euangeliois tois hagiois hautou proelege mathētais" «Hotan idēte to bdelygma tēs erēmōseōs to eirēmenon ᾽6 dia Daniēl tou prophētou, ginōskete, hoti ēngiken hē erēmōsis autēs. Tote hoi en tę̄ Ioudaią ē pheugetōsan eis ta orē, kai d" ho epi tou dōmatos mē katathētō ᾽ arai ti apo " tēs oikias hautou. » Tauta de elege sēmainōn to tachos tēs katalēpsomenēs autous panōlethrias. Kai mikron de pro toutōn phēsin « Hierousalēm, Hierousalēm, hē apochtei' nousa tous prophētas, kai lithotholousa tous akestalmenous pros hautēn, posakis ēthelēsa episynagagein ta tekna sou hon tropon ornis episynagei ta nossia heautēs hypo tas pterygas, kai ouk ēthelē- sate. Dia touto legō hymin, hoti" anrietai ho oikos hymōn erēmos. » Tauta prolegōn ho hagios Gsdriēl, meta to prothespisai tēs kata ton ho' nomon latreias tēn paulan, epēgage kai epi toutois " « Epi to hieron bdelygma tēs erēmōseōs. » Kai hina mē no- Eisōsin hoi d Ioudaioi kalin apolēpsesthai ton theion neōn ᾽"Hy tēn proteran euprepeian te kai doxan, anankaiōs epēgage" e Kai heōs synteleias kairhou synteleia dothēsetai epi tēn erēmōsin. » Heōs gar, phēsi, tēs tou aiōnos synteleias hē tēs erēmōseōs synteleia menei, metadolēn ou dechomenē. Touto kai ho makarios ephē Aadid" e En orgę̄ synteleias kai ou mē hyparxousi "3", kai gnōsontai hoti ho Theos despoxei pou Iakōd, kai tōn peratōn tēs gēs. » Gnōsontai de hotan idōsi to sēmeion tou Huiou tou anthrōpou en tǭ ouranǭ. Tote gar « kopsontai "9 kata phylas, tote opsontai eis hon exekentēsan. » Ei d᾽ ouk houtōs tauta echei, epeidē ho tōn tetrakosiōn kai ennenēkonta hetōn dielēlythen arithmos, kai hetera de pros toutois pleon ē tessarachonta kai tetrakosia, deixatōsan epi tinōn elathe peras hē tou archangelou Chrēsmologia. Epi tōn Machchadaiōn? ᾿All᾽ ouk esti tetrakosia kai ennenēkonta etē apo Dareiou mechris autōn, oute mēn apo Kyrou tou prōtou Perdōn basileusantos" apo gar Kyron mechris ᾿Antiochou pou Epiphanous, eph᾽ hou hoi Machchathaioi zēlōsantes ᾿ antelathonto tōn pragmatōn, peri ta triakosia kai xddomēchonta kai " dyo estin " etē. HyLllōs te de, tis toutōn Agios agiōn keklētai? Ioudas, hē Iōnathan, Simōn ", hē ho meta toutous? Kai mēn oude ᾿Adraam ho patriarchēs, oude Mōsēs ho nomothetēs, oude Ēlias ho megistos tōn prophētōn, “Agio? tōn hagiōn prosēgoreuthē pōpote. Oukoun kai ho chronos, kai hai prosēgoriai tēn tou Kyriou hēmōn Iēsou Christou saphōs hēmin proesēmanan parousian, eis an pepisteukotes, kai tēn deuteran autou parousian prosmenontes, tēs par᾽ autou philanthrōpias hen pantas hēmas epitychein, chariti kai philanthrōpią tou Kyriou hēmōn Iēsou "" Chriatou, meth᾽ hou tǭ Patri doxa, syn tǭ hagiǭ Pneumati, eis tous aiōnas tōn aiōnōn. ᾿Amēn.
"And after the sixty-two weeks," it says, "anointing will be destroyed, and there is no judgment in it." So it is clear that he placed the sixty-two weeks first and after them the seven, in which, he says, the anointing will be destroyed, that is, the grace that flourished in the high priests. And since those who were unlawfully appointed high priests were also so named, he rightly added, "and there is no judgment in it." For even if they are anointed, he says, they are not anointed according to reason, but dare to do this unlawfully. He also made it clear above that he placed the seven weeks last: "For until Christ the leader, seven weeks and sixty-two weeks." For he set the seven [weeks] next to the very mention of Christ the leader, so that we might know that, if we wish to count upward from Christ, we shall find first the seven weeks and then the sixty-two. And making this clearer, he says, "It will return, and [a street and wall] will be built, [and] the times [will be emptied]"—that is, the time before the building. "And after the sixty-two weeks," it says, "anointing will be destroyed." He did not say after the seven, but after the sixty-two, after which come the seven, "in which anointing will be destroyed, and there is no judgment in it," Herod, a foreigner, reigning—for he was an Ascalonite on his father's side and an Idumean on his mother's—and those called high priests being anointed not according to the law but appointed by foreign rulers, Herod, Archelaus, and the Roman governors. Then he tells also the utter destruction that would overtake the city, this foreign kingdom itself, and the unlawful high priesthood, and says, "And he will destroy the city and the sanctuary with the leader who is coming." For the city, he says, will be laid waste, and the temple will undergo complete destruction. The city will suffer this together with "the leader who is coming," that is, … for by "the coming [leader]" he named the foreign kingdom and the unlawful high priesthood. Then, teaching that they would suffer evils far worse than the former, he added, "And they will be cut off as in a flood": as the people of old suffered … the flood, [so these will obtain] no recall or relief. "And until the end," it says, "of a war cut short by desolations." For they will suffer complete desolation, he says, handed over to the war as to a kind of flood, and they will be subject to these evils to the end and will never obtain any recall. Having thus foretold the utter destruction of the Jews, he returns again to the number of the seventy, adds the one week that was lacking to the sixty-nine, and says: "And one week will confirm a covenant with many; and in the half of the week sacrifice and libation will be taken away, and upon the temple the abomination of desolations, and until the end of the time an end will be put upon the desolation." What will happen in the seven weeks after the sixty-two weeks, he says, I have told; but you should learn also what will happen in the other week. For in this week the New Covenant will be given to those who believe, and it will fill them with all power. "And in the middle of this week sacrifice and libation will be taken away." The sacrifice according to the law will cease, he says, when the true sacrifice of the spotless Lamb, who takes away the sin of the world, is offered. For when this has been offered, that one will come to an end. That is why, as soon as the sacrifice was accomplished and our Savior gave up his spirit, the veil of the temple was torn from top to bottom, making visible to all what had long been unseen by … and showing accessible what had been untouchable and inaccessible. For since the veil separated the holy place from the Holy of Holies, which contained the mercy seat, the cherubim, and the ark, the veil, torn right through, showed by the facts that the grace that had dwelt within had departed, and that what had once been accessible to the high priest alone had become common. This happened … when [the sacrifice] had been offered. If anyone wishes to learn the time exactly, he will learn it from the Gospel according to John: that the Lord preached for about three and a half years, confirmed his holy disciples by his teaching and miracles, and then underwent the passion; and after the cross, the death, the resurrection, the ascension into heaven, and the coming of the Holy Spirit, the holy apostles spent the rest of the week in Jerusalem preaching and working wonders, led many thousands of people to the teaching of the Gospel, counted them worthy of the New Covenant, and provided for them to obtain the grace of all-holy baptism. Then, after what the Jews dared against holy Stephen, the others were scattered through the cities of Judea, while the divine apostles, after staying a short time in Jerusalem, went round Samaria and Caesarea, Lydda and Joppa, hastening to bring the saving doctrines to all people. That is why the divine archangel says to blessed Daniel, "One week will confirm a covenant with many," gathering into one the time before the Lord's cross and the teaching of the holy apostles in Jerusalem after the Savior's resurrection. Then he divides the week in two and says, "And in the half of the week sacrifice and libation will be taken away." For when the true sacrifice is offered, the shadow of the law will come to an end. And besides this he says, "Upon the temple the abomination of desolation." Because of this sacrifice, he says, not only will that sacrifice cease, but the abomination of desolation will also be set upon the temple; that is, what was once venerable and awesome will appear desolate. The sign of the desolation will be certain images forbidden by the law being brought into it. Pilate did this, bringing the imperial images into the divine temple by night, contrary to the divine law. The Lord also foretold this to his holy disciples in the holy Gospels: "When you see the abomination of desolation spoken of through Daniel the prophet, know that its desolation has drawn near. Then let those in Judea flee to the mountains, and let him who is on the housetop not go down to take anything out of his house." He said this to signify the speed of the destruction that would overtake them. And a little before this he says, "Jerusalem, Jerusalem, who kills the prophets and stones those sent to her, how often would I have gathered your children together as a hen gathers her brood under her wings, and you would not. Therefore I tell you that your house is left to you desolate." Foretelling these things, the holy Gabriel, after prophesying the cessation of the worship according to the law, added, "upon the temple the abomination of desolation." And so that the Jews might not think they would recover the divine temple in its former beauty and glory, he necessarily added, "And until the end of the time an end will be put upon the desolation." For until the end of the age, he says, the end of the desolation will remain, admitting no change. Blessed David also said this: "In wrath of consummation, and they will be no more; and they will know that God rules over Jacob and the ends of the earth." They will know it when they see the sign of the Son of Man in heaven; for then "they will mourn tribe by tribe; then they will look on him whom they pierced." But if this is not so, since the number of four hundred and ninety years has passed, and besides these more than four hundred and forty more, let them show in whom the archangel's oracle was fulfilled. In the Maccabees? But there are not four hundred and ninety years from Darius to them, nor from Cyrus, the first king of the Persians; for from Cyrus to Antiochus Epiphanes, under whom the Maccabees, moved by zeal, took affairs in hand, there are about three hundred and seventy-two years. Besides, which of them has been called Holy of Holies? Judas, or Jonathan, Simon, or the one after them? Indeed, neither Abraham the patriarch, nor Moses the lawgiver, nor Elijah the greatest of the prophets was ever called Holy of Holies. So the time and the names clearly foretold to us the coming of our Lord Jesus Christ; believing in him and awaiting his second coming, may we all obtain … his loving-kindness, by the grace and loving-kindness of our Lord Jesus Christ, with whom be glory to the Father, with the Holy Spirit, to the ages of ages. Amen.
Chapter 10
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α΄. ε Ἐν ἔτε: τρίτῳ Κύρου, τοῦ βασιλέως Περσῶν, λόγος ἀπεκαλύφθη τῷ ἀανιῦλ, οὗ τὸ ὄνομα ἐπεχλήξη Βαλτάσαρ. » Τισὶ δοκεῖ τὸν χρόνον ἐσφάλθαι, καὶ ἀντὶ τοῦ ἐν ἔτει πρώτῳ, τρίτῳ θεῖναι τὸν ἐξ ἀρχῇ: τὸ βιδλίον"" γράψαντα " τούτου δὲ τεκμῆριον, ἐκ τοῦ τὸν μακάριον εἰπεῖν Δανιὴλν εὐθὺς μετὰ τὴν ἀῤχὴν τῆς προφητείας ε Καὶ ἐγένετο Δανιὴλ ἕως ἕτους ἑνὸς Κύρου τοῦ βασιλέως. ν» ΕἸ γὰρ μέχρι τοῦ ἕτους μόνον τοῦ πρώτου "' τῆς Κύρου βασιλείας διήρχεσ'. φησὶν, ὁ προφήτης, πῶς ἐν τῷ τρίτῳ ἔτει τὴν ἀποχάχυφψιν βλέπει; Ἐγὼ δὲ ἤγοῦμαι οὐ ῥητὸν χρόνον τὸ πρότερον σημάνατ"", οὐδὲ τῷ πρώτῳ ἕτει τῆς Κύρου βασιλείας τὴν τοῦ μακαρίου Δανιὴλ περιορίσαι ζωήν. Οὐδὲ γὰρ εἶπεν, Ἕως πρώτου ἕἔτου; Β Κύρου τοῦ βασιλέως, ἄλλ᾽ « ἕως ἔτους ἑνός. » Βούλεται δὲ "5, ὡς ἐμοί γε δοκεῖ, διδάξαι τοὺς ἐντυγχάνοντας τῇ προφητικῇ συγγραφῇ, ὅτι δὴ καὶ μέχρ' Κύρου, τοῦ βατιλέως Περσῶν, διήρκεσεν, ὃς καὶ τῶν δορυαλώτων Ἰουδαίων τοὺς βουλόμένους ἐλευθέρους ἀποφήνας, προσέταξεν εἰς τὴν ἐνεγχοῦσαν ἔπανελθεῖν, καὶ τὸν θεῖον ἀνεγεῖραι νεών. Τοῦτο δὲ φῶς ἡμᾶς διδάσκε: καὶ ὁ ἅγιος ἄγγελος τῷ Δανιὴλ μετὰ βραχέα διαλεγόμενος " φῇ σὶ γάρ" « Καὶ ἐγένετο ἐν ἔτει πρώτῳ Κύρου, ἔστην εἰς κράτος καὶ ἰσχύν» ἀντὶ τοῦ Εὐθὺς τοῦ Κύρον βασιλεύσαντος, πάντα πραγματευόμενος διετέλουν, ὥστε τῆς αἰχμαλωσίας τὸν λαὸν ἀπαλλάξαι, Καὶ ἐν τῷ τέλει δὲ τοῦ βιδλίου " Ι:αρέλαθε", φησὶ, Κῦρος ὁ Πέρτης τὴν βασιλείαν, καὶ ἣν Δανιὴλ συμδτωτὴς τοῦ βασιλέως, καὶ ἔνδοξο; ὑπὲρ πάντας τοὺς φίχους αὑτοῦ “ ὥστε πάντοθεν νδείκνυσθαι τοῦ τρίτου ἔτους τὸν ἀρυῆμόν. ἃ Ἐν τῷ τρίτῳ τοίνυν ἔτει τῆς Κύρου δ βασιλείας, ὁ λόγος ἀπεκαλύφθη τῷ Δανιὴλ, οὗ τὸ ὄνομα ἐπεκλήθη Βελτάταρ. Καὶ ἀληθινὸς ὁ λόγος, καὶ δύναμις μεγάλη, καὶ σύνεσις ἐδόθη αὐτῷ ἐν τῇ ὀπτασίᾳ. » Εἰκότως δὲ λόγον καὶ ὀπτασίαν καλεῖ - ἐθεάσατο μὲν γὰρ ἁγίους ἀγγέλους, ἤκουσε δὲ αὐτῶν διαλεγομένων εἶναι τὸν λόγον, ὥστε ἀνενδοιάστως ἅπαντας δ" τὰ
a΄. e En ete: tritǭ Kyrou, tou basileōs Persōn, logos apekalyphthē tǭ aaniyl, hou to onoma epechlēxē Baltasar. » Tisi dokei ton chronon esphalthai, kai anti tou en etei prōtǭ, tritǭ theinai ton ex archę̄: to bidlion"" grapsanta " toutou de tekmērion, ek tou ton makarion eipein Daniēln euthys meta tēn archēn tēs prophēteias e Kai egeneto Daniēl heōs hetous henos Kyrou tou basileōs. n» EI gar mechri tou hetous monon tou prōtou "' tēs Kyrou basileias diērches'. phēsin, ho prophētēs, pōs en tǭ tritǭ etei tēn apochachyphpsin blepei? Egō de ēgoumai ou rhēton chronon to proteron sēmanat"", oude tǭ prōtǭ hetei tēs Kyrou basileias tēn tou makariou Daniēl periorisai zōēn. Oude gar eipen, Heōs prōtou heetou? B Kyrou tou basileōs, all᾽ « heōs etous henos. » Bouletai de "5, hōs emoi ge dokei, didaxai tous entynchanontas tę̄ prophētikę̄ syngraphę̄, hoti dē kai mechr' Kyrou, tou batileōs Persōn, diērkesen, hos kai tōn doryalōtōn Ioudaiōn tous boulomenous eleutherous apophēnas, prosetaxen eis tēn enenchousan epanelthein, kai ton theion anegeirai neōn. Touto de phōs hēmas didaske: kai ho hagios angelos tǭ Daniēl meta brachea dialegomenos " phę̄ si gar" « Kai egeneto en etei prōtǭ Kyrou, estēn eis kratos kai ischyn» anti tou Euthys tou Kyron basileusantos, panta pragmateuomenos dieteloun, hōste tēs aichmalōsias ton laon apallaxai, Kai en tǭ telei de tou bidliou " I:arelathe", phēsi, Kyros ho Pertēs tēn basileian, kai hēn Daniēl symdtōtēs tou basileōs, kai endoxo? hyper pantas tous phichous hautou “ hōste pantothen ndeiknysthai tou tritou etous ton aryēmon. ha En tǭ tritǭ toinyn etei tēs Kyrou d basileias, ho logos apekalyphthē tǭ Daniēl, hou to onoma epeklēthē Beltatar. Kai alēthinos ho logos, kai dynamis megalē, kai synesis edothē autǭ en tę̄ optasią. » Eikotōs de logon kai optasian kalei - etheasato men gar hagious angelous, ēkouse de autōn dialegomenōn einai ton logon, hōste anendoiastōs hapantas d" ta
"In the third year of Cyrus king of the Persians a word was revealed to Daniel, whose name was called Belteshazzar." Some think the date is mistaken, and that the one who wrote the book in the beginning put "third" instead of "first." As proof of this they cite blessed Daniel's saying, right after the beginning of the prophecy, "And Daniel continued until the first year of Cyrus the king." For if the prophet lived only until the first year of Cyrus's reign, they say, how does he see the revelation in the third year? But I think the earlier passage did not indicate a fixed date, nor limit blessed Daniel's life to the first year of Cyrus's reign. For he did not say "until the first year of Cyrus the king," but "until one year." He wishes, as it seems to me, to teach the readers of the prophetic book that he lived even until Cyrus king of the Persians, who freed those of the captive Jews who wished it and ordered them to return to the land that bore them and to raise the divine temple. The holy angel also teaches us this a little later, speaking with Daniel; for he says, "And it came to pass in the first year of Cyrus that I stood for strength and power," that is, as soon as Cyrus became king, I kept working at everything to free the people from captivity. And at the end of the book: "Cyrus the Persian received the kingdom, and Daniel was a companion of the king and honored above all his friends." So it is shown from every side that the number "third year" is right. "In the third year, then, of the reign of Cyrus, a word was revealed to Daniel, whose name was called Belteshazzar. And the word is true, and great power and understanding were given him in the vision." He rightly calls it both a word and a vision: for he saw holy angels, and heard them conversing … so that all without doubt …
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β΄, γ΄. « Ἐν ταῖς ἡμέραις ἐκείναις, ἐγὼ Δανιὴλ ἤμην πενθῶν τρεῖς ἑδδομάδας ἡμερῶν. “Αρτου ἐπι" "5 θυμιῶν οὐκ ἔφαγον, καὶ χρξας καὶ αἶνος οὐκ εἰσῆλθεν εἰς τὸ στόμα μου, καὶ ἄλειμμα οὐκ ἡλειψάμην, ἕως τριῶν ἑόδομάδων ἡμερῶν. ν ᾿λναγχοαῖον ζητῆσαι τὴν ποῦ πένθους αἰτίαν - ἀσαφῶς γὰρ αὐτὴν ἡ προφητεία διδάσκε!. Πρῶτον μὲν γὰρ οὐδὲ ἐπέχειτό τις ἀθυμἱας ἀφορμὴ" ὃ τε γὰρ βασιλεὺς ἅμερός τε καὶ φιλάνθρωπος, καὶ τὰ θεῖα τιμῶν, καὶ τοῦ Δανιὴλ τὴν φιλίαν περὶ πολλαῦ ποιούμενος, καὶ ὅλος δ᾽ ὁ λαὸς εἰρήνης πολλῆς διὰ τὴν τοῦ βασιλέως ἀπήλαυεν ἡ πιότητα - μᾶλλον δὲ, εἴ τις προσέχειν ἐθελήσειε τῇ πε τοῦ μακαρίου ᾿ερεμίου προφητείᾳ, καὶ τῇ τῶν τιαραλειπομένων ἱττορίᾳ, καὶ τῇ τοῦ “Ἔσδρα συγ- Ὑραφῇ, εὑρήσει τὸν Κῦρον ἐν τῷ πρώτῳ ἔτει τῆς βασιλείας, ἅπασι τοῖς βουλομένοις τῶν Ἰουδαίων θεῖον ἀνεγεῖραι νεὼν, ὥστε πανταχόθεν θυμτδίας Ἑ εἰν ἀφορμὰς τὸν προφήτην. ᾿Αλλὰ γὰρ εἴ τι; ἀκρ:- (ῶς τούτων ἕχαστον ἐξετάτειεν, αὐτὰ ταῦτα εὑρήσει αἴτια τῆς τοῦ Δανιὴλ ἀχθηδόνο; “ τοῦ γὰρ βασιλέως ἐπιτρέψαντος ἅπασι τοῖς ἐθέλουσι τὴν ἐλευθερίαν καὶ τὴν ἐπάνοδον, οἱ μὲν πλείους οἰκίας ἐν Βχδυλῶνι ζειμάμενοι "δ, καὶ τούτων τῷ δεσμῷ κατεχόμενοι, τῆς ἐπανόδου καταφρονήσαντες, τὴν ξένην τῆς οἰκείας πρηξίλοντο " μόνοι δὲ οἱ τῇς εὐσεδείας ἐρασταὶ, καὶ τῶν πατρῴων νόμων φύλακες, τῶν ἐν Βαδυλῶνι μάτων καταφρονήσαντες, τὴν τῆς πατρίδος ἐρημίαν καὶ αὐτῆς τῆς βασιλείας προὐτίμηταν. Τοῦτο τοίνυν τῷ μακαρίῳ Δανιὴλ μέγιστον εἰργάσατο πένθος " τῆς τε γὰρ θείας ἐπαγγελίας τὸ ἀψευδὲς ὁρῶν, καὶ τοῦ βασιλέως τὸ ἥμερον καὶ φιλάνθρωπον, καὶ τοῦ λαοῦ τὸ δυσπειθὲς καὶ δυσήνιον, σφόδρα τὴν ψυχὴν ἐτρύχξτο, καὶ πενθῶν καὶ θρηνῶν διετέλει. Ζητήσειεν δ᾽ ἄν τις εἰκότως, τί δήποτε τῶν ἄλλων ἕνεκεν, ὡς ἐῤθρηνῶν καὶ ὀλοφυρόμενος, αὐτὸς οὐκ ἐπανῆλθεν εἰς τὴν πατρίδα. Εὑρήσει δὲ τὴν λύσιν, αὑτῆς τῆς αἰχμαλωσίας τὴν αἰτίαν σχοπούμενος. "Ὥσπερ γὰρ οὗ διὰ τὰς οἰκείας πλημμελείας εἴασεν αὐτὸν ὁ Θεὸς δορυάλωτον γενέσθαι, ἀλλὰ τῆς τοῦ λαοῦ προμηθούμενος ὠφελείας, καὶ οἷόν τινα κηδεμόνα καὶ διδάσκαλον αὖτοῖς συμπέμπων - οὕτω καὶ ἐν τῷ τῆς ἐπανόδου χαιρῷ, τῶν πλειόνων τὴν οἴκῃσιν τὴν ἐν Βαδυλῶνι στερξάντων, πάλιν ὁ θεῖος προφήτης συνδιάγειν αὑτοῖς ἀναγκάζεται, ἵνα μὴ ἔρημοι τῆς πνευματικῆς κηδεμονίας γενόμενοι εἰς ἀσέθειαν παντελῶς ἐξωχείλωσι. Τούτου χάριν, καὶ βασιλέως τὴν εὐσέθειαν τιμῶντος τοῦ τηνικάδε κρατοῦντος, καὶ πᾶσαν αὐτῷ θεραπείαν προσφέροντος, καὶ τῶν ἄλλων προτιμῶντος "Ἶ ἁπάντων, οὐδεμίαν ὁ μακάριος Δανιὴλ λαμδάνει παραψυχὴν, ἀλλ᾽ ἀνιᾷ καὶ λίαν αὐτὸν ἀλγύνει ταῦ λαοῦ τὸ δυσπειθὲς, καὶ ἡ τῆς ἀγίας πόλεως λεσεν" «Ἄρτον γὰρ, φησὶ, ἐπιθυμιῶν οὐκ ἔφαγον, καὶ κρέας καὶ οἶνος οὐκ εἰσῆλθεν εἰς τὸ στόμα "5 μόν, καὶ ἄλειμμα οὐκ ἠλειψάμην ἕως τριῶν ἡμερῶν πάσαις ταύταις ταῖς ἡμέραις τῷ σώματι προσενήνοχα, οὐκ ἀλοιφὴν ἔξωθεν, οὐ τροφὴν ἔνδοθεν. Καλῶς δὲ καὶ μάλα προσφόρως οὖκχ ἐπὶ τῶν χρεῶν, ἀλλ᾽ ἐπὶ τοῦ ἄρτου, τὸ τῶν ἐπιθυμιῶν προστέθειχεν “, Ὁ γὰρ ἄρτος ἀναγκαία πάντων τροφὴ " χρεῶν γὰρ" ἀπολαύουσιν οἱ εὐπορώτεροι, ἄρτου δὲ πρὸς τοῖς εὐποῤωτέροις καὶ οἱ πενέστεροι. Διὰ τοῦτο τὸν ὄρτον ἐπιθυμιῶν προσηγόρευσεν, ὡς καὶ κοινὴν ὄντα τροφὴν, καὶ πάσης τροφῆς ἐρασμιώτατον.
b΄, g΄. « En tais hēmerais ekeinais, egō Daniēl ēmēn penthōn treis heddomadas hēmerōn. “Artou epi" "5 thymiōn ouk ephagon, kai chrxas kai ainos ouk eisēlthen eis to stoma mou, kai aleimma ouk hēleipsamēn, heōs triōn heodomadōn hēmerōn. n ᾿lnanchoaion zētēsai tēn pou penthous aitian - asaphōs gar autēn hē prophēteia didaske!. Prōton men gar oude epecheito tis athymias aphormē" ho te gar basileus hameros te kai philanthrōpos, kai ta theia timōn, kai tou Daniēl tēn philian peri pollau poioumenos, kai holos d᾽ ho laos eirēnēs pollēs dia tēn tou basileōs apēlauen hē piotēta - mallon de, ei tis prosechein ethelēseie tę̄ pe tou makariou ᾿eremiou prophēteią, kai tę̄ tōn tiaraleipomenōn hittorią, kai tę̄ tou “Esdra syg- Hyraphę̄, heurēsei ton Kyron en tǭ prōtǭ etei tēs basileias, hapasi tois boulomenois tōn Ioudaiōn theion anegeirai neōn, hōste pantachothen thymtdias He ein aphormas ton prophētēn. ᾿Alla gar ei ti? akr:- (ōs toutōn hechaston exetateien, auta tauta heurēsei aitia tēs tou Daniēl achthēdono? “ tou gar basileōs epitrepsantos hapasi tois ethelousi tēn eleutherian kai tēn epanodon, hoi men pleious oikias en Bchdylōni zeimamenoi "d, kai toutōn tǭ desmǭ katechomenoi, tēs epanodou kataphronēsantes, tēn xenēn tēs oikeias prēxilonto " monoi de hoi tę̄s eusedeias erastai, kai tōn patrǭōn nomōn phylakes, tōn en Badylōni matōn kataphronēsantes, tēn tēs patridos erēmian kai autēs tēs basileias proutimētan. Touto toinyn tǭ makariǭ Daniēl megiston eirgasato penthos " tēs te gar theias epangelias to apseudes horōn, kai tou basileōs to hēmeron kai philanthrōpon, kai tou laou to dyspeithes kai dysēnion, sphodra tēn psychēn etrychxto, kai penthōn kai thrēnōn dietelei. Zētēseien d᾽ an tis eikotōs, ti dēpote tōn allōn heneken, hōs erthrēnōn kai olophyromenos, autos ouk epanēlthen eis tēn patrida. Heurēsei de tēn lysin, hautēs tēs aichmalōsias tēn aitian schopoumenos. "Hōsper gar hou dia tas oikeias plēmmeleias eiasen auton ho Theos doryalōton genesthai, alla tēs tou laou promēthoumenos ōpheleias, kai hoion tina kēdemona kai didaskalon autois sympempōn - houtō kai en tǭ tēs epanodou chairǭ, tōn pleionōn tēn oikę̄sin tēn en Badylōni sterxantōn, palin ho theios prophētēs syndiagein hautois anankazetai, hina mē erēmoi tēs pneumatikēs kēdemonias genomenoi eis asetheian pantelōs exōcheilōsi. Toutou charin, kai basileōs tēn eusetheian timōntos tou tēnikade kratountos, kai pasan autǭ therapeian prospherontos, kai tōn allōn protimōntos "I hapantōn, oudemian ho makarios Daniēl lamdanei parapsychēn, all᾽ anią kai lian auton algynei tau laou to dyspeithes, kai hē tēs agias poleōs lesen" «Arton gar, phēsi, epithymiōn ouk ephagon, kai kreas kai oinos ouk eisēlthen eis to stoma "5 mon, kai aleimma ouk ēleipsamēn heōs triōn hēmerōn pasais tautais tais hēmerais tǭ sōmati prosenēnocha, ouk aloiphēn exōthen, ou trophēn endothen. Kalōs de kai mala prosphorōs oukch epi tōn chreōn, all᾽ epi tou artou, to tōn epithymiōn prostetheichen “, Ho gar artos anankaia pantōn trophē " chreōn gar" apolauousin hoi euporōteroi, artou de pros tois euporōterois kai hoi penesteroi. Dia touto ton orton epithymiōn prosēgoreusen, hōs kai koinēn onta trophēn, kai pasēs trophēs erasmiōtaton.
"In those days I, Daniel, was mourning for three weeks of days. I ate no desirable bread, and neither meat nor wine entered my mouth, and I did not anoint myself with oil, until three weeks of days were completed." It is necessary to seek the cause of the mourning, for the prophecy teaches it obscurely. First, there was no occasion for despondency: the king was gentle and kind, honored divine things, and set great store by Daniel's friendship, and the whole people enjoyed much peace through the king's mildness. Rather, if one attends to the prophecy of blessed Jeremiah, the history of Chronicles, and the book of Ezra, he will find that Cyrus in the first year of his reign [allowed] all the Jews who wished to raise the divine temple, so that from every side there were occasions of joy for the prophet. But if one examines each of these precisely, he will find these very things to be the causes of Daniel's grief. For when the king granted freedom and return to all who wished, most of them, having built houses in Babylon and being held by that tie, despised the return and preferred the foreign land to their own; only the lovers of piety and keepers of the ancestral laws, despising the [possessions] in Babylon, preferred the desolation of their homeland even to the kingdom itself. This caused blessed Daniel the greatest grief: seeing the truthfulness of the divine promise, the gentleness and kindness of the king, and the disobedience and unruliness of the people, he was sorely afflicted in soul and kept mourning and lamenting. One might rightly ask why, if he lamented and grieved on the others' account, he himself did not return to his homeland. He will find the answer by considering the cause of the captivity itself. For as God did not let him become a captive for his own offenses, but out of concern for the people's benefit, sending him with them as a kind of guardian and teacher, so too at the time of the return, since most were content with living in Babylon, the divine prophet is again obliged to stay with them, so that they might not, deprived of spiritual care, make shipwreck in utter impiety. For this reason, although the king then ruling honored his piety, paid him every attention, and preferred him to all others, blessed Daniel received no comfort; but the people's disobedience and the [desolation] of the holy city grieved and pained him greatly … "For I ate no desirable bread," he says, "and neither meat nor wine entered my mouth, and I did not anoint myself with oil until three [weeks] of days" … all these days I gave my body neither ointment from without nor food within. Well and very fittingly he added "desirable" not to the meat but to the bread. For bread is everyone's necessary food: the wealthier enjoy meat, but the poorer as well as the wealthier enjoy bread. That is why he called bread "desirable," as being common food and the most delightful of all.
10.4PG 81
δ΄. « Καὶ ἐν ἡμέρᾳ εἰκάδι 59 καὶ τετάρτῃ τοῦ μηνὸς τοῦ πρώτου, ἐν τῷ τρίτῳ ἔτει "5, ἐγὼ ἤμην ἐχόμενα " ταῦ ποταμοῦ τοῦ μεγάλου, αὐτός ἐστι Τίγρις “ιν Ἐπισημήνασθαι δεῖ καὶ τὸν μῆνα, καὶ Β «ἃς τῆς νηστείας ἡμέρας, εἰς ἔλεγχον τῇς Ἰουδαίων παρανομίας. Τῇ γὰρ τεσσαρεσκαιδεκάτῃ τοῦ πρώτων μηνὸς πρὸς ἑσπέραν τοῦ θείου νόμου προστάττοντος ἐπιτελεῖν τὸ Πάσχα, ὁ μακάριος Δανιὴλ μέχρι τῆς τετάρτης εἰκάδος ἄσιτος διετέλει, Εἰ δὲ εἴποιεν οἱ Ἰουδαῖοι, ὅτι" ἄρτον ἐπιθυμιῶν οὐκ ἔφαγεν, ἅτε δὴ ἄρτους ἀζύμους ἐσθίων" πρῶτον μὲν τὴν οἰκείαν ἄνοιαν καὶ διὰ τούτων ἐλέγχουσιν " ἄρτος γὰρ καλεῖτᾶι καὶ ὁ ζυμίτης, καὶ ὁ ἄζυμος. “ἔπειτα δὲ τὰ ἐπαγόμενα ἀντικρὺς αὐτῶν ἐμφράττει τὸ ἀναίσχυντον στόμα. « Κρέας γὰρ, φησὶ, καὶ οἶνος οὐκ εἰσῆλθεν εἰς τὸ στόμα μου. » Εἰ δὲ χρεῶν οὐ μετέλαδε, πῶς τὰ Πάσχα ἐπετέλεσεν “; Τὸ γὰρ Πάσχα οὐδὲν ἕτερον" ἢ ἀμνὸς ἄρσην ἐνιαυσιαῖος ", ἄμωμος, πρὸς ἑσπέραν θυόμενος καὶ ὀπτώμενος. Ὁ τοίνυν κρεῶν μὴ μεταλαδὼν, πῶς τὸ Πάσχα ἐπετέλει; Οὐκοῦν οὐκ ἐπετέλεσε 9 τὸ Πάσχα τῷ νόμῳ πειθόμενος, ὃς διαῤῥήδην παρακελεύεται τὰς τρεῖς ἐπιτελεῖν ἑορτὰς εἰς τὸν πόπον, ὃν ἂν ἐκλέξεται Κύριος ὁ Θεός. Ἐναργῶ; τοίνυν παρανομοῦσιν οἱ Ἰουδαῖοι ταύτας ἐν τῇ ξένῃ πολμῶντες ἐπιτελεῖν. Ἡμεῖς δὲ ἐπὶ τὸ προκείμενον ἐπανέλθωμεν. « Τῇ τετάρτῃ, φησὶ, καὶ εἰκάδι: τοῦ πρώτου μηνὸς, ἐν τῷ τρίτῳ ἔτει, ἐγὼ ἤμην ἐχόμενα τοῦ ποταμηῦ τοῦ μεγάλου, αὐτός 7' ἐστι Τίγρις.» Πάλιν καὶ ἐντεῦθεν διδασκόμεθα, ὡς οὐκ ἔσφαλτει ὁ χρόνος " καὶ γὰρ ἐνταῦθα τῷ τρίτῳ ἔτει, ἀλλ' οὗ τῷ πρώτῳ ἔφη τὴν ὀπτασίαν ἑωρακέναι.
d΄. « Kai en hēmerą eikadi 59 kai tetartę̄ tou mēnos tou prōtou, en tǭ tritǭ etei "5, egō ēmēn echomena " tau potamou tou megalou, autos esti Tigris “in Episēmēnasthai dei kai ton mēna, kai B «has tēs nēsteias hēmeras, eis elenchon tę̄s Ioudaiōn paranomias. Tę̄ gar tessareskaidekatę̄ tou prōtōn mēnos pros hesperan tou theiou nomou prostattontos epitelein to Pascha, ho makarios Daniēl mechri tēs tetartēs eikados asitos dietelei, Ei de eipoien hoi Ioudaioi, hoti" arton epithymiōn ouk ephagen, hate dē artous azymous esthiōn" prōton men tēn oikeian anoian kai dia toutōn elenchousin " artos gar kaleitai kai ho zymitēs, kai ho azymos. “epeita de ta epagomena antikrys autōn emphrattei to anaischynton stoma. « Kreas gar, phēsi, kai oinos ouk eisēlthen eis to stoma mou. » Ei de chreōn ou metelade, pōs ta Pascha epetelesen “? To gar Pascha ouden heteron" ē amnos arsēn eniausiaios ", amōmos, pros hesperan thyomenos kai optōmenos. Ho toinyn kreōn mē metaladōn, pōs to Pascha epetelei? Oukoun ouk epetelese 9 to Pascha tǭ nomǭ peithomenos, hos diarrhēdēn parakeleuetai tas treis epitelein heortas eis ton popon, hon an eklexetai Kyrios ho Theos. Enargō? toinyn paranomousin hoi Ioudaioi tautas en tę̄ xenę̄ polmōntes epitelein. Hēmeis de epi to prokeimenon epanelthōmen. « Tę̄ tetartę̄, phēsi, kai eikadi: tou prōtou mēnos, en tǭ tritǭ etei, egō ēmēn echomena tou potamēu tou megalou, autos 7' esti Tigris.» Palin kai enteuthen didaskometha, hōs ouk esphaltei ho chronos " kai gar entautha tǭ tritǭ etei, all' hou tǭ prōtǭ ephē tēn optasian heōrakenai.
"And on the twenty-fourth day of the first month, in the third year, I was beside the great river, which is the Tigris." We must note both the month and the days of the fast, to refute the lawlessness of the Jews. For whereas the divine law commands the Passover to be celebrated toward evening on the fourteenth of the first month, blessed Daniel continued without food until the twenty-fourth. If the Jews say that he ate no "desirable bread" because he was eating unleavened bread, first they convict their own folly by this too, for both leavened and unleavened are called bread; and then what follows stops their shameless mouth outright: "Neither meat nor wine," he says, "entered my mouth." If he took no meat, how did he celebrate the Passover? For the Passover is nothing other than a male lamb a year old, without blemish, sacrificed and roasted toward evening. How then did one who took no meat celebrate the Passover? He did not celebrate the Passover, then, obeying the law, which expressly commands the three feasts to be celebrated in the place the Lord God will choose. The Jews, therefore, plainly break the law when they dare to celebrate them in a foreign land. But let us return to our subject. "On the twenty-fourth," he says, "of the first month, in the third year, I was beside the great river, which is the Tigris." Here again we are taught that the date is not mistaken; for here too he said he saw the vision in the third year, not in the first.
10.5PG 81
ε΄, ς΄. « Καὶ ἦρα τοὺς ὀφθαλμούς μου, καὶ εἶδον, καὶ ἰδοὺ ἀνὴρ" ἐνδεδυμένος βαδδεὶμ "5, καὶ ἡ ὀσφὺς Ὁ αὐτοῦ περιεζωσμένη χρυσίῳ Ὡφάζ. Καὶ τὸ σῶμφ αὐτοῦ ὡσεὶ Θαρσεῖς. » Βαδδεὶμ δὲ τῇ Ἑλλάδι φωνῇ τὰ βήσσφινᾳ σημαίνεται, Λέγει τοίνυν τὸ μὲν ἔνδυμα τοῦ ὀφθέντος βύσσινον τεθεᾶσθαι, τὴν δὲ ζώνην ἐκ χρυσίου Ὡφὰξ, τουτέστι, χρυσίου λαμπροτάτου καὶ καθαρωτάτου " «ε τὸ δὲ σῶμα αὐτοῦ ὡσεὶ ᾿θαρσεῖς"» ἀντὶ τοῦ, ἐῴκει τῷ δοχιμωτάτῳ χρυσίῳ ἐκ ᾽" θαρσεῖς φερομένῳ “ καὶ γὰρ τῷ Σολομῶντι ἐκεῖθεν τὸ ἅπε- φθον ἐκομίζετο ὐὐτῶς « Καὶ τὸ πρόσωπον ὃὲ αὖ- ποῦ, ὡς εἶδος ἀστραπῆς. » Αἴγλη, φησὶ, φωτοειδὴς ἔκ τοῦ προτώπου ἐφέρετο. «ε Καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡσεὶ λαμπάδες πυρὸς, καὶ οἱ βραχίονες αὐτοῦ καὶ τὰ σκέλη ὡς ὅρασις χαλκοῦ στίλθοντος, καὶ ἡ φωνὴ τῶν λόγων αὐτηῦ, ὡς 15 φωνὴ ὄχλου. » Εἶχε δὲ, φησὶ, καὶ τοὺς ὀφθαλμοὺς πῦρ ἀφιέντας, τοὺς δὲ βραχίονας τῷ καλλίστῳ χαλκῷ ἑοιχότας " ἔδοξας δ᾽ 16 ἂν πλήθους ἀκούειν πολλοῦ διαλεγομένου 77 ἀκούων.
e΄, s΄. « Kai ēra tous ophthalmous mou, kai eidon, kai idou anēr" endedymenos baddeim "5, kai hē osphys Ho autou periezōsmenē chrysiǭ Hōphaz. Kai to sōmph autou hōsei Tharseis. » Baddeim de tę̄ Helladi phōnę̄ ta bēssphiną sēmainetai, Legei toinyn to men endyma tou ophthentos byssinon tetheasthai, tēn de zōnēn ek chrysiou Hōphax, toutesti, chrysiou lamprotatou kai katharōtatou " «e to de sōma autou hōsei ᾿tharseis"» anti tou, eǭkei tǭ dochimōtatǭ chrysiǭ ek ᾽" tharseis pheromenǭ “ kai gar tǭ Solomōnti ekeithen to hape- phthon ekomizeto yytōs « Kai to prosōpon hoe au- pou, hōs eidos astrapēs. » Aiglē, phēsi, phōtoeidēs ek tou protōpou ephereto. «e Kai hoi ophthalmoi autou hōsei lampades pyros, kai hoi brachiones autou kai ta skelē hōs horasis chalkou stilthontos, kai hē phōnē tōn logōn autēu, hōs 15 phōnē ochlou. » Eiche de, phēsi, kai tous ophthalmous pyr aphientas, tous de brachionas tǭ kallistǭ chalkǭ heoichotas " edoxas d᾽ 16 an plēthous akouein pollou dialegomenou 77 akouōn.
"And I raised my eyes and looked, and behold, a man clothed in baddim, and his loins girded with gold of Ophaz; and his body was like Tharsis." Baddim in Greek means linen garments. He says, then, that he saw the clothing of the one who appeared to be of linen, and the belt of gold of Ophaz, that is, of most brilliant and pure gold; "and his body like Tharsis," that is, it resembled the finest gold brought from Tharsis; for refined gold was brought to Solomon from there. "And his face was like the appearance of lightning." A gleam like light, he says, came from his face. "And his eyes were like torches of fire, and his arms and legs like the appearance of gleaming bronze, and the sound of his words like the sound of a multitude." He had, he says, eyes giving off fire and arms like the finest bronze; and hearing him you would have thought you heard a great multitude speaking.
10.7PG 81
ζ΄. ε Καὶ εἶδον ἐγὼ Δανιὴλ μόνος τὴν ὀπτασίαν, καὶ οἱ ἄνδρες οἱ μετ᾽ ἐμοῦ οὐκ εἶδον τὴν ὀπτασίαν, ἀλλ᾽ ἣ ἔκστασις μεγάλη ἐπέπεσεν ἐπ᾽ αὐτοὺς, καὶ ἔφυγον ἐν φόδῳ. ν» ᾿Αλλ’ ἴσω: ἄν τις εἴποι" Καὶ τί δήποτε ἔφυγον, τὴν ὁπτασίαν μὴ θεασάμενοι; ᾿Αλλ᾽ εἰκὸς τοῦτο πλέον αὑτοῖς ἀπεργάσασθαι 15 τὸ δέος " μηδένα γὰρ θεώμενοι, καὶ φωνῆς μεγίστης Β ἽΕχστασιν δὲ ἐνταῦθα καλεῖ οὐ τὴν δειλίαν μόνην, ἀλλὰ καὶ τὴν ἀορασίαν" ἔοικε δὲ ταῦτα τοῖς ἐπὶ ποῦ μακαρίου Παύλου γεγενημένοις κατὰ τὴν ὁδὸν τὴν πλησιάζουσαν τῇ Δαμασκῷ᾽ καὶ γὰρ ἐκεῖ αὐτὸς Ὁ εἶδε περιαστράψαν αὐτὸν φῶς " οἱ δὲ συνόντες ἐθεάσαντο μὲν οὐδὲν, μόνης δὲ ἤκουσαν τῆς φωνῆς. Καὶ ἐνταῦθα τοίνυν ὡσαύτως φεύγουσιν 89 οἱ συνόντες τῷ θείῳ προφήτῃ, μόνης ἀκούσαντες τῆς φωνῆς, μένει δὲ μόνος αὐτός.
z΄. e Kai eidon egō Daniēl monos tēn optasian, kai hoi andres hoi met᾽ emou ouk eidon tēn optasian, all᾽ hē ekstasis megalē epepesen ep᾽ autous, kai ephygon en phodǭ. n» ᾿All’ isō: an tis eipoi" Kai ti dēpote ephygon, tēn hoptasian mē theasamenoi? ᾿All᾽ eikos touto pleon hautois apergasasthai 15 to deos " mēdena gar theōmenoi, kai phōnēs megistēs B HiEchstasin de entautha kalei ou tēn deilian monēn, alla kai tēn aorasian" eoike de tauta tois epi pou makariou Paulou gegenēmenois kata tēn hodon tēn plēsiazousan tę̄ Damaskǭ᾽ kai gar ekei autos Ho eide periastrapsan auton phōs " hoi de synontes etheasanto men ouden, monēs de ēkousan tēs phōnēs. Kai entautha toinyn hōsautōs pheugousin 89 hoi synontes tǭ theiǭ prophētę̄, monēs akousantes tēs phōnēs, menei de monos autos.
"And I, Daniel, alone saw the vision, and the men who were with me did not see the vision, but a great trance fell upon them, and they fled in fear." But perhaps someone will say: Why did they flee, when they did not see the vision? It is likely that this produced more fear in them; for seeing no one, and [hearing] a very loud voice … By "trance" he means here not only fear but also inability to see. This resembles what happened to blessed Paul on the road near Damascus: there too he himself saw a light flash around him, while those with him saw nothing and heard only the voice. So here too those with the divine prophet flee, having heard only the voice, while he alone remains.
10.8PG 81
η΄. ε« Ἐγὼ γὰρ, φησὶν, ὑπελείφθην μόνος, καὶ εἴδον τὴν ὀπτασίαν τὴν μεγάλην ταύτην, καὶ οὐκ ὑπελείφθη δ' ἐν ἐμοὶ ἰσχὺς, καὶ ἡ δόξα μου μετἐστράφη εἰς διαφθορὰν, καὶ οὐκ ἐκράτησα ἰσχύος. » Τοσοῦτον γάρ μοι ἐνέπεσε, δέος ἀπ᾽" ἐκείνης τῆς θεωρίας;, ὡς διαλυθῆναι μὲν δ'΄ τῶν ἄρθρων τὴν ἁρμονίαν, ἀμειφθῆναι δὲ τῆς τοῦ σώματος ἐπιφανείας τὸ χρῶμα, πάσης δὲ ἰσχύος ἔρημόν με γενέσθαι.
ē΄. e« Egō gar, phēsin, hypeleiphthēn monos, kai eidon tēn optasian tēn megalēn tautēn, kai ouk hypeleiphthē d' en emoi ischys, kai hē doxa mou metestraphē eis diaphthoran, kai ouk ekratēsa ischyos. » Tosouton gar moi enepese, deos ap᾽" ekeinēs tēs theōrias?, hōs dialythēnai men d'΄ tōn arthrōn tēn harmonian, ameiphthēnai de tēs tou sōmatos epiphaneias to chrōma, pasēs de ischyos erēmon me genesthai.
"For I was left alone," he says, "and saw this great vision, and no strength was left in me, and my glory was changed into corruption, and I retained no strength." Such fear fell on me from that sight, he says, that the joining of my limbs was loosened, the color of my body's surface was changed, and I was left without any strength.
10.9PG 81
θ΄. « Καὶ ἤκουσα, φησὶ, τὴν φωνὴν τῶν λόγων αὐτοῦ, καὶ ἐν τῷ ἀκοῦσαί με 6 ἤμην κατανενυγμένος ἐπὶ πρόσωπόν μου "5, καὶ τὸ πρόσωπόν μου ἐπὶ τὴν γῆν.» Παραυτίκα γὰρ, φησὶ, τῆς μεγίστης ἐκείνης ἀκούσας φωνῆς, ἔπεσα μὲν πρηνής ἰδεῖν ἃς μὴ δυνάμενος τὴν φρικώξη θεωρίαν, εἰς τὴν γῆν μὸν τὸ πρόσωπον τέθεικα. "ς ε Καὶ ἰδοὺ χεὶρ ἁπτομένη μου, καὶ πγειρέ με ἐπὶ τὰ γόνατά μου, καὶ 57 ἐπὶ τὰ ἴχνη τῶν χειρῶν νόμην οἷόν τινος χειρὸς ἁπτομένης μου, καὶ ἀνορθούσης" ἐγὼ δὲ τοῖς τε γόνασι καὶ ταῖς χερσὶ χρώμενος (διέλυσέ με γὰρ τὸ δέος), ἐπειρώμην ἀνίστασθαι.
th΄. « Kai ēkousa, phēsi, tēn phōnēn tōn logōn autou, kai en tǭ akousai me 6 ēmēn katanenygmenos epi prosōpon mou "5, kai to prosōpon mou epi tēn gēn.» Parautika gar, phēsi, tēs megistēs ekeinēs akousas phōnēs, epesa men prēnēs idein has mē dynamenos tēn phrikōxē theōrian, eis tēn gēn mon to prosōpon tetheika. "s e Kai idou cheir haptomenē mou, kai pgeire me epi ta gonata mou, kai 57 epi ta ichnē tōn cheirōn nomēn hoion tinos cheiros haptomenēs mou, kai anorthousēs" egō de tois te gonasi kai tais chersi chrōmenos (dielyse me gar to deos), epeirōmēn anistasthai.
"And I heard," he says, "the sound of his words, and when I heard I was stunned on my face, and my face was to the ground." For as soon as I heard that very loud voice, he says, I fell prostrate, and, unable to look at the dreadful sight, I put my face to the ground. "And behold, a hand touched me and raised me on my knees and on the palms of my hands." [It seemed to me, he says, that I] felt as it were a hand touching me and lifting me up; and I, using my knees and my hands (for fear had loosened my strength), tried to rise.
10.11PG 81
τα΄, « Ὁ δὲ εἶπε πρός με " Δανιὴλ, ἀνὴρ δ᾽ ἐπιθυμιῶν, σύνες ἐν τοῖς λόγοις τούτοις "9, οἷς ἐγὼ λαλῶ πρὸς σὲ, καὶ στῆθι ἐπὶ τῇ στάσει σου, ὅτι νῦν Ἵ8 ἀπεστάλην πρὸς σέ. ν Πρόσεχε, φησὶν, ἀχριθῶς τοῖς ὑπ' ἐμοῦ λεγοιένοις, καὶ τὸ δέος ἀποθέμενος, μετὰ συνέσεως ἄχυυε τῶν ῥηθησομένων " ταῦτα γὰρ ἀπεστάλην διδάξαι σε" ἐπειδὴ τῶν μὲν τοῦ πώματος ἐπιθυμιῶν κρείττων ἐφάνης, ἐραστὴς δὲ ἐγένου τῶν θείων, καὶ φιλοστόργως δὲ περὶ τὸν λαὺν διακείμενος τὰ τούτῳ συμθηπτόμενᾳ μαθεῖν ἐπεθύμησας, καλεῖ δὲ αὐτὸν οὐ Βαλτάσαρ, ἀλλὰ Δανεή.1" τὸ μὲν γὰρ ἣν Χαλδαίων, τὸ ὃὲ Ἑθραΐων ὄνομα " καὶ τὸ μὲν ὑπὺ εὐσεθῶν ἐτέθη, τὸ δὲ ὑπὸ δυτσεδῶν προσἐτέθη. Σημαίνε!: δὲ τὸ Δαγιὴ2 τῇ Ἑλλάδι σωνῇ χρίσιν Θεοῦ " ὡς εἶναι αὐτὸν καὶ φερώνυμον, καὶ δι᾿ αὐτῶν κηρύττειν τῶν πραγμάτων, ὡς ἐρθᾷ καὶ δικαίᾳ χρίσει χρώμενος ὁ θεὸς τῆς προφτητιχῆς αὖτὸν ἠξίωσε χάριτος, καὶ τὰ πολλαῖς ὕπτερον γενεαῖς πρός με τὸν λόγον, ἀνέστην ἔντρομος. » Ἤρχεσς μὲν γὰρ ὁ λόγος ἀναστῖσαί με, παντελῶς δὲ τὸ δέος
ta΄, « Ho de eipe pros me " Daniēl, anēr d᾽ epithymiōn, synes en tois logois toutois "9, hois egō lalō pros se, kai stēthi epi tę̄ stasei sou, hoti nyn Hi8 apestalēn pros se. n Proseche, phēsin, achrithōs tois hyp' emou legoienois, kai to deos apothemenos, meta syneseōs achyye tōn rhēthēsomenōn " tauta gar apestalēn didaxai se" epeidē tōn men tou pōmatos epithymiōn kreittōn ephanēs, erastēs de egenou tōn theiōn, kai philostorgōs de peri ton laun diakeimenos ta toutǭ symthēptomeną mathein epethymēsas, kalei de auton ou Baltasar, alla Daneē.1" to men gar hēn Chaldaiōn, to hoe Hethraïōn onoma " kai to men hypy eusethōn etethē, to de hypo dytsedōn prosetethē. Sēmaine!: de to Dagiē2 tę̄ Helladi sōnę̄ chrisin Theou " hōs einai auton kai pherōnymon, kai di᾿ autōn kēryttein tōn pragmatōn, hōs erthą kai dikaią chrisei chrōmenos ho theos tēs prophtētichēs auton ēxiōse charitos, kai ta pollais hypteron geneais pros me ton logon, anestēn entromos. » Ērchess men gar ho logos anastisai me, pantelōs de to deos
"And he said to me, 'Daniel, man of desires, understand the words that I speak to you, and stand upright, for now I have been sent to you.'" Attend carefully, he says, to what I say, put away your fear, and listen with understanding to what will be said; for I have been sent to teach you these things, since you have shown yourself stronger than the desires of the body, have become a lover of divine things, and, being affectionately disposed toward the people, have longed to learn what will happen to them. He calls him not Belteshazzar but Daniel; for the one was a Chaldean name and the other a Hebrew; the one was given by pious men, the other added by impious ones. "Daniel" in Greek means "judgment of God"; so he was rightly named, and proclaims by the facts themselves that God, using right and just judgment, counted him worthy of prophetic grace and of [foreknowing] what would happen many generations later … "[And when he had spoken] this word to me, I stood up trembling." For the word was enough to raise me, but the fear [did not] entirely …
10.12PG 81
ιβ'. « Καὶ εἴπε πρός με" Μὴ φοδοῦ, Δανιὴλ, ὅτι ἀπὸ τῆς πρώτης ἡμέρας, ἧς ἔδωκας τὴν καρδίαν δου τοῦ συνιέναι καὶ χαχωθῆναι ἐναντίον Κυρίου τοῦ Θεοῦ σου, ἐχούσθησαν οἱ λόγοι σου, καὶ ἐγὼ ἦλθον ἐν τοῖς λόγοις σου. » Ἐντεῦθεν διδασκόμεθα, ὅσον ἡμᾶς ἡ αὐθαίρετος ὀνίνησι κάκωσις. Καὶ γὰρ ὁ μακάριος Δανιὴλ κακώσας ἑαυτὸν τῇ αὐθαιρέτῳ νηστείᾳ, καὶ τὸν Κύριον ἐχξητήσας. παραυτίκα πέπειχεν, καὶ ὧν ἐπεπόθησεν ἔτυχεν. Τοῦτο γὺρ καὶ ὁ ὀφθεὶς αὐτῷ δῆλον ποιεῖ “ « ᾿Απὸ γὰρ τῆς πρώτης, φησὶν, ἡμέρας, ἧς ἔδωκας τὴν καρδίαν σου συνιέναι καὶ χαχωθῆναι ἐναντίον Κυρίου τοῦ Θεοῦ σου, ᾿χούσθησαν οἱ λόγοι σου" ν» τεκμήριον δὲ τούτου μέγιστον ἔχεις τὴν ἐμὴν παρουσίαν. « Ἐγὼ γὰρ Ἦλθον, φησὶν, ἕν τοῖς λόγοις σοὺ "» ἄντὶ τοῦ, Διὰ τοὺς λόγους σου, καὶ ἣν" προσενήνοχας δέησιν. εκ’. ν Καὶ ὁ ἄρχων, φησὶ, βασιλείας Περσὼν εἰστήκει ἐξ ἐναντίας μου, εἴκοσι καὶ μίαν ἡμέραν.» ν᾿ Ἐν αὐτῇ, φησὶ, τῇ πρώτῃ ἡμέρᾳ τῆς προσευχῆς σου δεχθείσης σου τῆς ἱχετείας, ἀπεστάλην πρὸς σέ" πάσας δὲ ταύτας τὰς ἡμέρας διεκώλυσέ " μου τὴν πρὸς σὲ ἄτιξιν ὁ τῆς τῶν Περσῶν βασιλείας ἄρχων. « Καὶ ἰδοὺ Μιχαὴλ εἷς τῶν ἀρχόντων τῶν πρώτων ἦλθε βοηθῆσαί μοι, καὶ αὐτὸν κατέλιπον ἐκεῖ μετ Β τοῦ ἄρχοντος βασιλέως " Περσῶν. » Ταῦτα σατέστερον ἡμᾶς διδάσκει ὁ μακάριος Μωσῆς. « Ὅτε γὰρ, φησὶ, διεμέρισεν ὁ Ὕψιστος ἔθγη, ὡς διέσπειρεν υἱοὺς ᾿Αδὰμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων Θεοῦ. » Καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς " Ἐὺαγγελίοις φησὶ τοῖς ἀποστόλοις "ε Ὁρᾶτε, μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων, ὅτι ἦ οἱ ἄγγελα αὐτῶν καθ᾽ ἡμέραν ὁρῶσ! τὸ πρόσωπον τοῦ Πατρό; μου ἐν τοῖς οὐρανοῖς. » Καὶ ἄλλα δὲ τωλλὰ τοιαῦτα ἐν" τῇ θείᾳ Γραφῇ. Διδασκόμεθα τοίνυν ἐκ τυύτων, ὡς τῶν ἀγγέλων μὲν ἕκαστος τὴν ἑκάστου ἡμῶν λάττειν, καὶ τῶν τοῦ πονηροῦ δαίμονος ἐπιθουλῶν ἀπαλλάττειν οἱ δὲ ἀρχάγγελοι τὰς τῶν ἐθνῶν ἐπὲ- Μωπῆῇς. Συβφωνεῖ δὲ τούτοις καὶ ὁ μακάριος Δανιήλ᾽ λέγει γὰρ καὶ αὐτὸς τῆς βασιλείως Περσῶν ἄρχοντα" καὶ πάλιν μετὰ βραχέα, ἄρχοντα τῶν Ἑλλήνων, καὶ τὴν Μιχαὴλ δὲ "» ἄρχοντᾳ τοῦ "σριἣμι ἀποκαλεῖ. Τούτων τοίνυν ἐντεῦ ἐν τε κἀκεῖθεν δήλων γεγενημένων, ζητητέον τί δήποτε ὁ τῆς Περσικῆς βασιλείας ἄρχων ἐναντιοῦσθαι ἐδόκει τῷ τὴν ὑπὲρ τοῦ λαοῦ ποιουμένῳ συνηγορίαν. Ὅτι μὲν γὰρ παθῶν ἔσει τῶν ἀγγέλων ἡ φύσις ἀμείνων, καὶ ἁγιωσύνης ἀνάπλεως, παντί ποὺ ὄχλον. Ὅτι δὲ καὶ τοῖς θείοις νεύμασιν ἀνενδοιάστως ἕπονται, καὶ τοῦτο πανταχίθεν ἔστι καταμαθεῖν. Πῶς τοίνυν τῇ τῶν Ἰτραηλιτῶν κηδεμονίᾳ ἐναντιοῦσθαι ἐδόκει᾽ τῆς ΠΞροσῶν βατιλείας ὁ ἄρχων; ᾿Αλλὰ γὰρ εἴ τις ἀχριθῶς κατανοεῖν " ἐθελήσειεν, εὑρήσει τῶν εἰρημένων τὸν νοῦν. Ὃ τε γὰρ τῶν Περσῶν ἄρχων, καὶ ὁ τῶν ᾿Ελλήνων ἄρχων, τουτέστιν, οἱ τὴν τούτων φυλᾳσὴν τε καὶ ἐπιμέλειαν ἐγκεχειρισμένοι, ἀναγκαίως, ἅτε ϑὴ φιλοστόργως περὶ τούτους δ'αχείμενοι, ὧν πἣν κηδεμονίαν εἶχον, καὶ τοῦ Ἰσρᾳὴλ δὲ τὴν παρανομίαν ὁρῶντες, ἐδυσχέραινον πλείονος αὑτοὺς βλέποντες ἀπολαύοντας προμηθείας. Οὐ ᾽ γὰρ δεισαν τὸ μυστήριον τὸ ἀποκεκρυμμένον ἐν τῷ Θεῷ τῷ πάντα" κτίσαντι., Μετὰ γὰρ τὴν τοῦ Σωτῆρος ἡμῶν ἐνανθρώπησιν, ὡς ὁ μακάριος ἔφη Παῦλος, ἐγνωρίσϑη ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ", διὰ τῆς Ἐκκλησίας ἡ πολυποέκιλος σοφία τοῦ Θεοῦ. Τοῦτο τοίνυν τὸ μυστήριον ἀγνοοῦντες, καὶ τὴν πολλὴν τοῦ - θεοῦ περὶ τὸν ἡσραὴλ πρόνοιαν ὀρῷντες οἱ τῶν ἄλλων ἐθγῶν τὴν ἐπιμέλειαν πεπιστευμένοι, ἐδυσχέρᾶινον θεώμενοι; μάλιστα μετὰ νόμον, καὶ προφήτας, καὶ τοσαύτην διδασκαλίαν τε καὶ κηδεμονίαν, χεῖρον " τῶν ὑπ᾽ αὐτῶν ποιμαινομένων διακειμένους, καὶ πλείοσιν ἐμπεφυρμένους κακοῖς, Τοῦτο καὶ ὁ τῷ μακαρίῳ Δανιὴλ ὀφθεὶς ἄγγελος ἔλεγε" « Καὶ ὁ ἄρχων βασιλείας Περσῶν εἱστήκει ἐξ ἐναντίας μου εἴκοσι καὶ μίαν ἡμέραν" » ἀντὶ τοῦ, Ταύτας ἁπάπας τὰς ἡμέρας πείθων αὑτὸν διετέλουν, ὡς δικαίως «αύτης οὗτοι ἀξιοῦνται τῆς προμηθείας " συνηγόρει κόντων. « Καὶ αὐτὸν, φησὶ, κατέλιπον ἐκεῖ μετὰ τοῦ
ib'. « Kai eipe pros me" Mē phodou, Daniēl, hoti apo tēs prōtēs hēmeras, hēs edōkas tēn kardian dou tou synienai kai chachōthēnai enantion Kyriou tou Theou sou, echousthēsan hoi logoi sou, kai egō ēlthon en tois logois sou. » Enteuthen didaskometha, hoson hēmas hē authairetos oninēsi kakōsis. Kai gar ho makarios Daniēl kakōsas heauton tę̄ authairetǭ nēsteią, kai ton Kyrion echxētēsas. parautika pepeichen, kai hōn epepothēsen etychen. Touto gyr kai ho ophtheis autǭ dēlon poiei “ « ᾿Apo gar tēs prōtēs, phēsin, hēmeras, hēs edōkas tēn kardian sou synienai kai chachōthēnai enantion Kyriou tou Theou sou, ᾿chousthēsan hoi logoi sou" n» tekmērion de toutou megiston echeis tēn emēn parousian. « Egō gar Ēlthon, phēsin, hen tois logois sou "» anti tou, Dia tous logous sou, kai hēn" prosenēnochas deēsin. ek’. n Kai ho archōn, phēsi, basileias Persōn eistēkei ex enantias mou, eikosi kai mian hēmeran.» n᾿ En autę̄, phēsi, tę̄ prōtę̄ hēmerą tēs proseuchēs sou dechtheisēs sou tēs hicheteias, apestalēn pros se" pasas de tautas tas hēmeras diekōlyse " mou tēn pros se atixin ho tēs tōn Persōn basileias archōn. « Kai idou Michaēl heis tōn archontōn tōn prōtōn ēlthe boēthēsai moi, kai auton katelipon ekei met B tou archontos basileōs " Persōn. » Tauta satesteron hēmas didaskei ho makarios Mōsēs. « Hote gar, phēsi, diemerisen ho Hypsistos ethgē, hōs diespeiren huious ᾿Adam, estēsen horia ethnōn kata arithmon angelōn Theou. » Kai ho Kyrios en tois hierois " Euangeliois phēsi tois apostolois "e Horate, mē kataphronēsēte henos tōn mikrōn toutōn, hoti ē hoi angela autōn kath᾽ hēmeran horōs! to prosōpon tou Patro? mou en tois ouranois. » Kai alla de tōlla toiauta en" tę̄ theią Graphę̄. Didaskometha toinyn ek tyytōn, hōs tōn angelōn men hekastos tēn hekastou hēmōn lattein, kai tōn tou ponērou daimonos epithoulōn apallattein hoi de archangeloi tas tōn ethnōn epe- Mōpēę̄s. Sybphōnei de toutois kai ho makarios Daniēl᾽ legei gar kai autos tēs basileiōs Persōn archonta" kai palin meta brachea, archonta tōn Hellēnōn, kai tēn Michaēl de "» archontą tou "sriēmi apokalei. Toutōn toinyn enteu en te kakeithen dēlōn gegenēmenōn, zētēteon ti dēpote ho tēs Persikēs basileias archōn enantiousthai edokei tǭ tēn hyper tou laou poioumenǭ synēgorian. Hoti men gar pathōn esei tōn angelōn hē physis ameinōn, kai hagiōsynēs anapleōs, panti pou ochlon. Hoti de kai tois theiois neumasin anendoiastōs hepontai, kai touto pantachithen esti katamathein. Pōs toinyn tę̄ tōn Itraēlitōn kēdemonią enantiousthai edokei᾽ tēs PXrosōn batileias ho archōn? ᾿Alla gar ei tis achrithōs katanoein " ethelēseien, heurēsei tōn eirēmenōn ton noun. Ho te gar tōn Persōn archōn, kai ho tōn ᾿Ellēnōn archōn, toutestin, hoi tēn toutōn phyląsēn te kai epimeleian enkecheirismenoi, anankaiōs, hate ϑē philostorgōs peri toutous d'acheimenoi, hōn pēn kēdemonian eichon, kai tou Isrąēl de tēn paranomian horōntes, edyscherainon pleionos hautous blepontes apolauontas promētheias. Ou ᾽ gar deisan to mystērion to apokekrymmenon en tǭ Theǭ tǭ panta" ktisanti., Meta gar tēn tou Sōtēros hēmōn enanthrōpēsin, hōs ho makarios ephē Paulos, egnōrisϑē tais archais kai tais exousiais ", dia tēs Ekklēsias hē polypoekilos sophia tou Theou. Touto toinyn to mystērion agnoountes, kai tēn pollēn tou - theou peri ton hēsraēl pronoian orǭntes hoi tōn allōn ethgōn tēn epimeleian pepisteumenoi, edyscherainon theōmenoi? malista meta nomon, kai prophētas, kai tosautēn didaskalian te kai kēdemonian, cheiron " tōn hyp᾽ autōn poimainomenōn diakeimenous, kai pleiosin empephyrmenous kakois, Touto kai ho tǭ makariǭ Daniēl ophtheis angelos elege" « Kai ho archōn basileias Persōn heistēkei ex enantias mou eikosi kai mian hēmeran" » anti tou, Tautas hapapas tas hēmeras peithōn hauton dieteloun, hōs dikaiōs «autēs houtoi axiountai tēs promētheias " synēgorei kontōn. « Kai auton, phēsi, katelipon ekei meta tou
"And he said to me, 'Do not fear, Daniel, for from the first day that you set your heart to understand and to humble yourself before the Lord your God, your words were heard, and I have come because of your words.'" From this we learn how much voluntary self-humbling benefits us. For blessed Daniel, having humbled himself by voluntary fasting and sought the Lord, persuaded him at once and obtained what he longed for. The one who appeared to him makes this clear: "From the first day," he says, "that you set your heart to understand and to humble yourself before the Lord your God, your words were heard"; and you have my coming as the greatest proof of it. "For I have come," he says, "because of your words," that is, because of your words and the petition you offered. "And the ruler of the kingdom of the Persians," he says, "stood against me twenty-one days." On the very first day of your prayer, he says, when your supplication was received, I was sent to you; but all these days the ruler of the kingdom of the Persians hindered my coming to you. "And behold, Michael, one of the chief rulers, came to help me, and I left him there with the ruler of the king of the Persians." Blessed Moses teaches us this more clearly: "When the Most High divided the nations, when he scattered the sons of Adam, he set the boundaries of the nations according to the number of the angels of God." And the Lord in the holy Gospels says to the apostles, "See that you do not despise one of these little ones; for their angels always see the face of my Father in heaven." And there are many other such passages in divine Scripture. From these, then, we learn that each of the angels [is entrusted] to guard the [life] of each of us and to deliver us from the plots of the evil demon, while the archangels have been entrusted with the [care] of the nations, as … Moses. Blessed Daniel agrees with this; for he too speaks of a ruler of the kingdom of the Persians, and a little later of a ruler of the Greeks, and he calls Michael the ruler of Israel. These things being clear from here and there, we must ask why the ruler of the Persian kingdom seemed to oppose the one pleading for the people. That the nature of angels is superior to passions and full of holiness is [plain] to everyone; and that they follow the divine nods without hesitation can be learned from every side. How then did the ruler of the Persian kingdom seem to oppose the care of the Israelites? If one is willing to consider carefully, he will find the meaning of what was said. The ruler of the Persians and the ruler of the Greeks, that is, those entrusted with their guarding and care, being naturally affectionate toward those in their charge, and seeing the lawlessness of Israel, were displeased to see them enjoy greater providence. For they did not [know] "the mystery hidden in God who created all things." For after the incarnation of our Savior, as blessed Paul said, "the manifold wisdom of God was made known to the principalities and powers through the church." Not knowing this mystery, then, and seeing God's great providence for Israel, those entrusted with the care of the other nations were displeased, seeing them, especially after the law, the prophets, and so much teaching and care, in a worse state than those they shepherded and steeped in more evils. This is what the angel who appeared to blessed Daniel was saying: "And the ruler of the kingdom of the Persians stood against me twenty-one days"; that is, all these days I kept persuading him that they were justly counted worthy of this providence … "And I left him there," he says, "with the …"
10.14PG 81
ιδ΄, « Καὶ Ἦλθον συνετίσαι σε, ὅσα ἀπαντήσει" πῷ λαῷ σου ἐπ᾽ ἐσχάτων ᾽" τῶν ἡμερῶν, ὅτι ἰδοὺ "' ἢ ὅρασις εἰς ἡμέρας. ν» Καὶ ἐμοῦ δὲ ᾽", φησὶν, ἀφτκομένου 5 πρὸς σὲ ἐπὶ τῷ σε προδιδάξαι τὰ μετ᾽ "" οὗ πολὺ» χρόνον συμθησόμενα τῷ λαῷ σου, ἐπέμειψν 15 ὁ Μιχαὴλ τῷ ἄρχοντι βασιλείας '5 Περσῶν διαλεγόμεγος. Καὶ οὐκ ἁπλῶς εἶπε τῷ ἄρχηντι Περ- καὶ ὁ Μιχαὴλ εἷς τῶν πρώτων ὑπάρχων ἀρἄρχοντος βασιλείας " Περσῶν. » Ὁ σῶν, ἀλλὰ ε τῷ ἄρχοντι βατιλείας: Περσῶν, »ν ἀντὶ τοῦ, καὶ αὑτοῦ τοῦ βασιλέως Περσῶν ἄρχει» " πε-
id΄, « Kai Ēlthon synetisai se, hosa apantēsei" pǭ laǭ sou ep᾽ eschatōn ᾽" tōn hēmerōn, hoti idou "' ē horasis eis hēmeras. n» Kai emou de ᾽", phēsin, aphtkomenou 5 pros se epi tǭ se prodidaxai ta met᾽ "" hou poly» chronon symthēsomena tǭ laǭ sou, epemeipsn 15 ho Michaēl tǭ archonti basileias '5 Persōn dialegomegos. Kai ouk haplōs eipe tǭ archēnti Per- kai ho Michaēl heis tōn prōtōn hyparchōn ararchontos basileias " Persōn. » Ho sōn, alla e tǭ archonti batileias: Persōn, »n anti tou, kai hautou tou basileōs Persōn archei» " pe-
"And I have come to make you understand what will befall your people in the last of the days, for the vision is yet for days." And when I came to you, he says, to teach you in advance what will happen to your people not long after, Michael remained, speaking with the ruler of the kingdom of the Persians. And he did not simply say "with the ruler of the Persians" … ["and Michael, one of the chief rulers, … with the ruler of the kingdom of the Persians."] … but "with the ruler of the kingdom of the Persians," meaning, of the one who rules even the king of the Persians himself …
10.15PG 81
ιε΄. ε Καὶ ἐν τῷ λαλῆσαι αὐτὸν μετ᾽ ἐμοῦ κατὰ τοὺς λόγους τούτους, ἔδωκα τὸ πρόσωπόν μον εἰς τὴν γῆν, καὶ χατενύγην. » ᾿Ακούσας γὰρ, ὅτι καὶ τῶν ἀγγέλων οἱ πρῶτοι δυσχεραίνουσι τὴν γινομένην εἰς τὸν λαὺν κηδεμονίαν, ἀθυμίας πάλιν ἀναπληἐς’, ιζ΄, ε Καὶ ἰδοὺ ὡς ὁμοίωσις Υἱοῦ ἀνθρώπου ἥψατο τῶν χειλέων μου, καὶ ἐλάλησα "5, καὶ εἶπον" πρὸς τὸν ἑστῶτα ἐναντίον μου - Κύριε, ἐν τῇ ὁράσει 5 σου ἐστράφη τὰ ἐντός μου ἐν ἐμοὶ, καὶ ἰδοὺ οὐκ ἔχω" ἰσχύν. Καὶ πῶς δυνήσεται, Κύριε, ὁ παῖς σου λαλῆσαι μετὰ τοῦ Κυρίου μου " τούτου; Καὶ ἐγὼ ἠσθένησα, καὶ 2 ἀπὸ τοῦ νῦν οὐ στήσεται ἐν ἐμοὶ ἰσχὺ;, καὶ πνοὴ; οὐκ ὑπελείφθη ἐν ἐμοί. » θεασάμενός με, φησὶ, πάλιν ἀγωνίας ἀνάπλεων, οἷόν τινι ἀνθρωπείᾳ χειρὶ τῶν χειλέων μου ἁψάμενος, ἐντέθεικέ μοι διαλέξεως δύναμιν, καὶ εἶπον αὑτῷ, ὅτι Καὶ μόνη σου ἡ θεωρία δυνάμεως μὲν ἀπάση; ἔρημόν με κατέστησε ""ν, θορύδου τε καὶ ταραχῆς τὴν ψυχὴν ἀνέπλησε᾽ δ, καὶ τῆςς προτέρας εὐταξία; τὸν λογισμὸν ἐγύμνωσεν. Τοσαύτην γὰρ ἀσθένειαν ἐκ τοῦ δέους ἐδεξάμην, ὡς μηδὲ συνήθως ἀναπνεῖν δύνασθαι τὸν ἀέρα " πῶς οὖν δυνήσομαι, ἣ συνιέναι τῶν ὑπὸ σοῦ λεγομένων, ἣ ἀπόκρισιν τὴν ἁρμόττουσαν ἀντιδοῦναι; Μηδεὶς; δὲ νομιζέτω, τὰν ὀφθέντα ( αὐτὸν εἶναι τὸν Δεσπότην, ἐπειδὴ Κύριον αὐτὸν ὁ Δανιὴλ προσαγορεύει. Οὗτος γὰρ αὐτὸς ἐν τῷ τέλει τῆς ὁπτασίας - « ᾿λνατείνας, φησὶν, εἰς τὸν οὐρανὸν τὰς χεῖρας αὑτοῦ, ὥμοσεν ἐν τῷ ζῶντι Κυρίῳ, τὴν δουλείαν εὐγνωμόνως ὁμολογῶν. Κύριον τοίνυν αὐτὸν ἀποκαλεῖ 35, οὐκ ὡς Θεὸν, ἀλλὰ τιμὴν ἀκονέμων τὴν προσήκουσαν. Καὶ γὰρ ἡμεῖς τοῦ; ἐντιμοτέροις τῶν ἀνθρώπων διαλεγόμενοι, τούτῳ κεχρῆσθαι εἰώθαμεν τῷ προσρήματι, ὥσπερ καὶ ὁ μακάριος ᾿Αθραὰμ. τοὺς ἀγγέλους ὡς ἄνδρα; θεασάμενος, καὶ ὡς ἀνδράσι διαλεγόμενος " « Δέομαι, Κύρις, εἶπεν, εἰ ἄρα ηὗρον χάριν ἐναντίον σου, μὴ παρέλθῃς τὸν παῖδά "" σον. » Καὶ ἡ μακαρία "5 Ῥεθέκχα τῷ οἰκέτη τοῦ μακαρίου ᾿Αδραάμ" ε Πίε, φησὶ, κύριε, καὶ ταῖς καμήλοις σου ὑδρεύσομαι. ν Οὐκοῦν καὶ ἐνταῦθα Ὁ τὸ Κύριος οὐ τὸν τῶν ὅλων σημαίνει Θεόν καὶ τοῦτο σαφέστερον ἐκ τοῦ τέλους γνωρισόμεθα", τέως δὲ τῆς ἀκολουθίας ἐχώμεθα.
ie΄. e Kai en tǭ lalēsai auton met᾽ emou kata tous logous toutous, edōka to prosōpon mon eis tēn gēn, kai chatenygēn. » ᾿Akousas gar, hoti kai tōn angelōn hoi prōtoi dyscherainousi tēn ginomenēn eis ton laun kēdemonian, athymias palin anaplēes’, iz΄, e Kai idou hōs homoiōsis Huiou anthrōpou hēpsato tōn cheileōn mou, kai elalēsa "5, kai eipon" pros ton hestōta enantion mou - Kyrie, en tę̄ horasei 5 sou estraphē ta entos mou en emoi, kai idou ouk echō" ischyn. Kai pōs dynēsetai, Kyrie, ho pais sou lalēsai meta tou Kyriou mou " toutou? Kai egō ēsthenēsa, kai 2 apo tou nyn ou stēsetai en emoi ischy?, kai pnoē? ouk hypeleiphthē en emoi. » theasamenos me, phēsi, palin agōnias anapleōn, hoion tini anthrōpeią cheiri tōn cheileōn mou hapsamenos, entetheike moi dialexeōs dynamin, kai eipon hautǭ, hoti Kai monē sou hē theōria dynameōs men apasē? erēmon me katestēse ""n, thorydou te kai tarachēs tēn psychēn aneplēse᾽ d, kai tēss proteras eutaxia? ton logismon egymnōsen. Tosautēn gar astheneian ek tou deous edexamēn, hōs mēde synēthōs anapnein dynasthai ton aera " pōs oun dynēsomai, hē synienai tōn hypo sou legomenōn, hē apokrisin tēn harmottousan antidounai? Mēdeis? de nomizetō, tan ophthenta ( auton einai ton Despotēn, epeidē Kyrion auton ho Daniēl prosagoreuei. Houtos gar autos en tǭ telei tēs hoptasias - « ᾿lnateinas, phēsin, eis ton ouranon tas cheiras hautou, hōmosen en tǭ zōnti Kyriǭ, tēn douleian eugnōmonōs homologōn. Kyrion toinyn auton apokalei 35, ouk hōs Theon, alla timēn akonemōn tēn prosēkousan. Kai gar hēmeis tou? entimoterois tōn anthrōpōn dialegomenoi, toutǭ kechrēsthai eiōthamen tǭ prosrēmati, hōsper kai ho makarios ᾿Athraam. tous angelous hōs andra? theasamenos, kai hōs andrasi dialegomenos " « Deomai, Kyris, eipen, ei ara hēuron charin enantion sou, mē parelthę̄s ton paida "" son. » Kai hē makaria "5 Rhethekcha tǭ oiketē tou makariou ᾿Adraam" e Pie, phēsi, kyrie, kai tais kamēlois sou hydreusomai. n Oukoun kai entautha Ho to Kyrios ou ton tōn holōn sēmainei Theon kai touto saphesteron ek tou telous gnōrisometha", teōs de tēs akolouthias echōmetha.
"And when he had spoken with me according to these words, I set my face toward the ground and was stunned." For hearing that even the first of the angels were displeased at the care shown to the people, he was again filled with despondency … "And behold, one like the likeness of a son of man touched my lips, and I spoke and said to the one standing before me, 'My lord, at your appearance my inward parts were turned within me, and behold, I have no strength. And how can your servant, my lord, speak with this my lord? And I have become weak, and from now on no strength will remain in me, and no breath is left in me.'" Seeing me again full of anguish, he says, he touched my lips as with a human hand and put into me the power of speech; and I said to him: Your very sight has left me without any strength, filled my soul with confusion and agitation, and stripped my reasoning of its former order. For I received such weakness from fear that I cannot even draw breath as usual; how then can I either understand what you say or give a fitting answer? Let no one think that the one who appeared is the Master himself, because Daniel calls him "lord." For this same one, at the end of the vision, "lifting his hands to heaven, swore by the one who lives," gratefully confessing his servitude. He calls him lord, then, not as God, but giving him fitting honor. For we too, when speaking to more honored men, are accustomed to use this form of address, as blessed Abraham, seeing the angels as men and speaking to them as to men, said, "I pray you, lord, if I have found favor in your sight, do not pass by your servant"; and blessed Rebekah to the servant of blessed Abraham: "Drink, lord, and I will draw water for your camels too." So here too "lord" does not signify the God of all. We shall learn this more clearly from the end; meanwhile let us keep to the sequence.
10.18PG 81
τη', τθ΄. « Καὶ προσέθετο, φησὶ, καὶ ἥψατό μου ὡς ὅρασις ἀνθρώπου, καὶ ἐνίτχυσέ με, καὶ εἶπέ μοι" Μὴ φοθοῦ, ἀνὴρ ᾽" ἐπιθυμιῶν, εἰρήνη σοι, ἀνδρίζον, καὶ ἴσχυε. » ᾿Αντὶ τοῦ" Μηδὲν ἀγωνιάσῃς " οὐ γὰρ ἐπὶ λύμῃ σου παρεγενόμην, ἀλλ᾽ ὥστε γνωρίσαι σοι, "8 ἃ μαθεῖν ἐπεθύμησας " τὸ δέος τοίνυν ἀποῤῥίψας ἀνδρίζον, καὶ ἴσχνε, Καὶ τῷ λόγῳ τὸ ἔργον ἐπηχο-
tē', tth΄. « Kai prosetheto, phēsi, kai hēpsato mou hōs horasis anthrōpou, kai enitchyse me, kai eipe moi" Mē phothou, anēr ᾽" epithymiōn, eirēnē soi, andrizon, kai ischye. » ᾿Anti tou" Mēden agōniasę̄s " ou gar epi lymę̄ sou paregenomēn, all᾽ hōste gnōrisai soi, "8 ha mathein epethymēsas " to deos toinyn aporrhipsas andrizon, kai ischne, Kai tǭ logǭ to ergon epēcho-
"And again," he says, "one like the appearance of a man touched me and strengthened me, and said to me, 'Do not fear, man of desires; peace be to you; be courageous and be strong.'" That is: Do not be anxious at all; for I have not come to harm you, but to make known to you what you longed to learn. Throw off your fear, then; "be courageous and be strong." And the deed followed the word …
10.20PG 81
χ', χα'. ε Καὶ ἐν τῷ λαλῆσαι, φησὶν, αὐτὸν μετ᾽ ἐμοῦ, ἐνίσχυσα ᾽", καὶ εἶπον " Λαλείτω ὁ Κύριός μου, ὅτι ἐνίσχυσάς με. Καὶ εἶπεν" Εἰ οἶδας τί " ἦλθον πρὸς σέ; Καὶ νῦν ἐπιστρέψω τοῦ πολεμῆσαι μετὰ τοῦ ἄρχοντος Περσῶν " καὶ ἐγὼ ἐξεπορενόμην, καὶ ὁ ἄρχων τῶν Ἑλλήνων ἤρχετο. ᾿Αλλ᾽ ἢ ἀναγγελῶ 40: τὸ τεταγμένον ἐν Γραφῇ ἁληθείας, καὶ οὐκ ἔστιν εἷς ἀντεχόμενος μετ᾽ ἐμοῦ περὶ τούτων ὅ", ἀλλ᾽ ἢ Μιχαὴλ ὁ ἄρχων ὑμῶν 3". » Τί δήποτε γὰρ, φησὶν, ἕνα ἣ δύο λέγω, τόν τε Περσῶν ἄρχοντα, ἢ τῶν Ἑλλήνων;; Οὐδεὶς γὰρ τῶν ἐπουρανίων δυνάμεων βούλεταί τίνος ἀγαθοῦ τὸν ὑμέτερον τυχεῖν λαὴν, διὰ "δ τὴν πολλὴν δηλονότι παρανομίαν, ἣ μόνος Μιχαὴλ, Β ἃς τὴν ὑμετέραν ἐνεχειρίσθη κηδεμονίαν. Τὸ δὲ πολεμῆσαι, ἀντὶ τοῦ, διωλεχθῆναι, καὶ πεῖσαι τέθεικεν, δεῖξαι βουλόμενος τὴν τε ἐχείνου δικαίαν κατὰ τοῦ λαοῦ ἀγανάκτησιν, καὶ τὴν αὑτοῦ περὶ τὸν λαὸν εὔνοιαν. Εἰκὸς δὲ τὸν διαλεγόμενον εἶναι τὸν ἅγιον Γαδριήλ᾽ οὗτος γὰρ αὐτῷ καὶ ἤδη τὰς ἄλλας ἀποκαλύψεις ἡρμήνευσε,
ch', cha'. e Kai en tǭ lalēsai, phēsin, auton met᾽ emou, enischysa ᾽", kai eipon " Laleitō ho Kyrios mou, hoti enischysas me. Kai eipen" Ei oidas ti " ēlthon pros se? Kai nyn epistrepsō tou polemēsai meta tou archontos Persōn " kai egō exeporenomēn, kai ho archōn tōn Hellēnōn ērcheto. ᾿All᾽ ē anangelō 40: to tetagmenon en Graphę̄ halētheias, kai ouk estin heis antechomenos met᾽ emou peri toutōn ho", all᾽ ē Michaēl ho archōn hymōn 3". » Ti dēpote gar, phēsin, hena hē dyo legō, ton te Persōn archonta, ē tōn Hellēnōn?? Oudeis gar tōn epouraniōn dynameōn bouletai tinos agathou ton hymeteron tychein laēn, dia "d tēn pollēn dēlonoti paranomian, hē monos Michaēl, B has tēn hymeteran enecheiristhē kēdemonian. To de polemēsai, anti tou, diōlechthēnai, kai peisai tetheiken, deixai boulomenos tēn te echeinou dikaian kata tou laou aganaktēsin, kai tēn hautou peri ton laon eunoian. Eikos de ton dialegomenon einai ton hagion Gadriēl᾽ houtos gar autǭ kai ēdē tas allas apokalypseis hērmēneuse,
"And when he spoke with me," he says, "I was strengthened, and said, 'Let my lord speak, for you have strengthened me.' And he said, 'Do you know why I have come to you? And now I will return to fight with the ruler of the Persians; and I was going out, and the ruler of the Greeks was coming. But I will tell you what is inscribed in the writing of truth; and there is not one who holds with me in these things except Michael your ruler.'" Why do I speak of one or two, he says, the ruler of the Persians or of the Greeks? For none of the heavenly powers wishes your people to obtain any good, evidently because of their great lawlessness, except Michael alone, who has been entrusted with your care. By "to fight" he means "to discuss and persuade," wishing to show both that angel's just indignation against the people and his own goodwill toward the people. It is likely that the one speaking is holy Gabriel; for he had already interpreted the other revelations to him.
Chapter 11
11.1PG 81
α΄. « Καὶ ἐγένετο 35, φησὶν, ἐν ἔτει πρώτῳ Κύὑόν, ἔστην εἰς κράτος καὶ ἰσχύν "7. » Εὐθὺς, φησὶ, τοῦ Κύρου βασιλεύσαντος, καὶ τοῦ ὄρου τῆς αἰχμτῷ λαῷ καὶ τὴν ἐλευθερίαν ἑπραγματευσάμην.
a΄. « Kai egeneto 35, phēsin, en etei prōtǭ Kyyon, estēn eis kratos kai ischyn "7. » Euthys, phēsi, tou Kyrou basileusantos, kai tou orou tēs aichmtǭ laǭ kai tēn eleutherian hepragmateusamēn.
"And it came to pass," he says, "in the first year of Cyrus, I stood for strength and power." As soon as Cyrus became king, he says, and the term of the captivity [was fulfilled, I worked to obtain return] for the people and their freedom.
11.2PG 81
β΄. ε Καὶ νῦν ἀναγγελῶ σοι ἀλήθειαν. ν Λέγω δέ σοι μετὰ ἀληθείας τὰ ἐσόμενα. ε« Ἰδοὺ ἔτι τρεῖς βασιλεῖς "" ἀναστήσονται ἐν τῇ Περσίδι. » Μετὰ Κῦμένοι, δέκα μῆνας ἐδασίλευσαν" μετ᾽ ἐκείνους Δαρεῖος ὁ Ὑστάσπου. ε Καὶ ὁ τέταρτος, φησὶ, πλουτῆσει πλοῦτον μέγαν παρὰ πάντας. ν Τὸν Ξέρξην λέγει, τὸν τοῦ Δαρείον υἱόν. ε Καὶ μετὰ τὸ κρατῇσαι αὐτὸν τοῦ πλούτου, ἐπαναότήσεται πάσαις παῖς ν" βασιλείαις τῶν Ἑλλήνων. » Τούτον καὶ οἱ ἕξω τοῦ καθ᾽ ἡμᾶς λόγου ἱστοριογράφοι τε καὶ συγγραφεῖς, σοφισταί τε καὶ ῥήτορες μέμνηνται, καὶ διηγοῦνται αὐτοῦ τὴν τε ὑπερήφανον στρατείαν, καὶ τὴν καταγέλαστον ἀναχώρησιν. Εἶτα μέχρις αὐτοῦ τὰ Περσικὰ ἐν κεφαλαίῳ διδάξας, καὶ τοὺς μετὰ τον βασιλεύσαντας, ὡς ἀσθενεστέρους γεγενημένοῦς, καταλιπὼν, ἐπὶ τὸν Μακεδόνα τὸν λόγον μετἤνεγκε, καί φησι"
b΄. e Kai nyn anangelō soi alētheian. n Legō de soi meta alētheias ta esomena. e« Idou eti treis basileis "" anastēsontai en tę̄ Persidi. » Meta Kymenoi, deka mēnas edasileusan" met᾽ ekeinous Dareios ho Hystaspou. e Kai ho tetartos, phēsi, ploutēsei plouton megan para pantas. n Ton Xerxēn legei, ton tou Dareion huion. e Kai meta to kratę̄sai auton tou ploutou, epanaotēsetai pasais pais n" basileiais tōn Hellēnōn. » Touton kai hoi hexō tou kath᾽ hēmas logou historiographoi te kai syngrapheis, sophistai te kai rhētores memnēntai, kai diēgountai autou tēn te hyperēphanon strateian, kai tēn katagelaston anachōrēsin. Eita mechris autou ta Persika en kephalaiǭ didaxas, kai tous meta ton basileusantas, hōs asthenesterous gegenēmenous, katalipōn, epi ton Makedona ton logon metēnenke, kai phēsi"
"And now I will tell you the truth." I tell you truly what will be. "Behold, three more kings will arise in Persia." After Cyrus … [the magi …] reigned ten months; after them Darius son of Hystaspes. "And the fourth," he says, "will be rich with great riches above all." He means Xerxes, the son of Darius. "And after he has gained power through his riches, he will rise up against all the kingdoms of the Greeks." Historians and writers outside our faith, sophists and orators, also remember him and relate his arrogant expedition and ridiculous retreat. Then, having taught the history of Persia in summary up to him, and passing over those who reigned after him as having been weaker, he transferred his discourse to the Macedonian, and says:
11.3PG 81
Υ΄, δ. ε Καὶ ἀναστήσεται βασιλεὺς δυνατὸς, καὶ κυριεύσεε χυρείας πολλῆς, καὶ ποιήσει κατὰ τὸ ἔλημα αὑτοῦ. Καὶ ἐὰν " στῇ ἡ βασιλεία αὐτοῦ συντριθήσεται, καὶ διαιρεθήσεται εἰς τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῦ. ν» Τοῦ γὰρ ᾿Αλεξάνδρου, ὡς καὶ ἤδη προειρήκαμεν, τὴν ἁπάσης, ὡς ἔπος εἰπεῖν, ᾿ «ἧς οἰκουμένης ἀναδησαμένου βασιλείαν, εἶτα τὸ κοινὸν τῶν ἀνθρώπων δεξαμένου τέλος, τετραχῇ ἡ βασιλεία διηρέθη, ὡς καὶ ἤδη πολλάκις εἰρήκαμεν ", καὶ ἐνταῦθα δὲ πάλιν ὁ θεῖος ἀρχάγγελος οὕτως ἔφη" « Καὶ δισιρεθήσεται εἰς τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῦ, καὶ οὐκ εἰς τὰ ἔσχατα αὐτοῦ, οὐδὲ κατὰ τὴν κυρείαν αὐτοῦ, ἣν ἐκυρίευσεν. » Ὃ δὲ λέγει «τοιοῦτόν ἐστιν" Ὁ ᾿Αλέξανδρος δώδεκα ἔτη τὰ πάντα βασιλεύσας, ἐν τρῖς ἕξ τοῖς τελευταίοι: ἕτεσι, καὶ τὴν Περσῶν, καὶ τὴν τῶν Αἰγυπείων κατέλυσε βασιλείαν, καὶ τὰ ἐν μέσῳ δὲ ἔθνη ἅπαντα ὑφ᾽ ἑαυτὸν ἐποιήσατο. Λέγει τοίνυν, ὅτι οἱ μετ᾽ αὐτὸν βασιλεύσοντες οὐδὲν ἑοικότες ὀφθήσονται τῷ ᾿Αλεξάνδρῳ, οὔτε κατὰ τὴν ῥώμην, οὔτε κατὰ τὴν ἐξουσίαν, ἣν ἐν τοῖς ἔτεσι τοῖς τελενταίοις ἐκτήσατο. Τοῦτο γὰρ λέγει" « Εἰς τὰ ἔσχατα αὐτοῦ, οὐδὲ κατὰ τὴν κυρείαν αὐτοῦ, ἣν ἐκυρίευσεν. "Ὅτι ἐχτιλήσεται ἡ βασιλεία αὑτοῦ, καὶ δοθήσεται δ᾽ ἑτέροις ἐκτὸς τούὐτων. ν Οὐ μόνον γὰρ, φησὶν, εἰς τούτου: τέσσαρας " διαιρεθήσεται, ἀλλὰ καὶ ἑτέροις χωρὶς τούτων δοθήσεται. Ἐπὶ γὰρ τούτων καὶ ᾿Αρσάχης ὁ Πέρσης πολέμῳ κρατήσας ἀνεδήσατο τὴν βασιλείαν, καὶ μέρος τι τῆς Περσικῆς ἀρχῆς ἀνεχτήσατο᾽ ἐξ οὗ μέχρι τοῦ παρόντος οἱ Περσῶν βασιλεῖς ᾿Αρσαχίδαι προσαγορεύονται, τῶν προτέρων οὐκ ᾿Δρσαχιδῶν, δὲ, τῆς Μακεδονικῆς διαιρεθείσης "5 βασιλείας, μείζονα ἔσχον τὴν ἰσχὺν, ἀμέλει καὶ παρ᾽ αὐτῶν τούτων τῶν βασιλέων δασμὸν ἐχομίξοντο. Οὕτω τὴν διαίρεσιν προμηνύσας, τῶν μὲν δύο βασιλέων καταλιμπάνει ( τὴν μνήμην οὔτε γὰρ ὁ τῆς ᾿Ασίας, οὔτε ὁ τῖς Μακεδονίας, ἐπὶ πολὺν διήρκεσαν χρόνον ᾿ ἄλλως τε δὲ οὔτε συνέδη τι λυπηρῶν διὰ τούτων δ" Ἰουδαίο:;, Μόνον κ"Ὑ οὖν τῶν δύο μέμνηται, δι᾽ ὧν τῶν χαλεπῶν συμφορῶν ἐπειράθησαν Ἰουδαῖοι. Οὗτοι δέ εἰσιν, ὅ τε τῆς Αἰγύπτου βασιλεὺς, καὶ ὁ τῶν πρὸς ἕω κειμένων ἐθνῶν τὴν ἀρχὴν πεπιστεν μένος " εἶχον δὲ τὰ βατίλεια ἕν τε ᾿Αντιοχείᾳ καὶ Βαδυλῶνι. Προσήκει δὲ πρότερον ἡμᾶς τῶν ῥηθησομένων εἰπεῖν τὴν ὑπόθεσιν, εἴθ᾽ οὕτως τῆς κατὰ μέρος ἑρμηνείας ἄψασθαι. Ὁτράγος. ὃν ὁ μακάριος εἶδε Δανιὴλ, μετὰ τὴν συντριθὴν τοῦ ἑνὸς κέρατος, « τέσσαρα ἑδλάστησς χέρατα » τούτους αὑτοὺς τοὺς βασιλέας" « ἐκ “οὐ " ἑνὸς αὐτῶν ἕτερον ἔφυ χέρας, » ὃ τήν τε Αἴγυπτον σφόδρα χατεπολέμησε, καὶ μυρίαις συμφοραῖς τὸ Ὁ Ἰουδαίων περιέβαλεν ἔθνος - σημαίνεται δὲ διὰ τούτου τοῦ κέρατος ᾿Αντίοχος ὁ Ἐπιφανής. Καὶ τὸ τέταρτον δὲ θηρίον ὁ μακάριος εἶδε Δανιὴλ, δέκα κέρατα ἐσχηκέναι "», καὶ μεταξὺ τῶν κεράτων μικρὴν χέρας ἀνέθαινεν, ὀφθαλμοὺς ἔχον, καὶ στόμα λαλοῦν μεγάλα, καὶ ἐποίει πόλεμον μετὰ τῶν ἁγίων. Πάλιν δὲ διὰ τούτων μανθάνομεν, ὡς ἐν τῷ τέλει τῆς Ῥωμαϊκῆς βασιλείας δέκα κατ᾽ αὑτὸν " ἀναστήσονται βασιλεῖς, πολλὰ κατ᾽ ἀλλήλων ἐργαζόμενοι κακὰ, καὶ τὰς ἀλλήλων χαταγωνιζόμενοι βασιλείας, ὅν τρόπον οἱ Μακεδόνὲς διετέλουν ν' ποιοῦντες " καὶ ὅτι τούτων θρωπος τῆς ἁμαρτίας, ὁ υἱὸς τῆς ἀπωλείας, τουτἐστιν ὁ ᾿Αντέχριστοςς. Ἐπειδὴ τοίνυν ἔσιχε τῆς Ῥωμαίων βαπδιλείας τὰ τάλη τῇ διαιρέσει τῆς Μαχεδονικῇς βασιλείας, τὰ ὑπὸ τούτων κἀκείνων γενήσόμενα κατὰ ταὐτὸν ὁ μακάριος διδάσκεται Δανιήλ. Τινὰ μὲν γὰρ πῶν ῥηθησομένων τοῖς Μαχοξόσιν ἁρμόττει, τινὰ δὲ τοῖς ἐσομένοις δέκα κέρασι, καὶ τῷ μεταξὺ αὑτῶν βλαστήσαντι. Καὶ ὅτι ταῦθ᾽ οὕτως ἔχει, ἐξ αὐτῆς μαθησόμεθα τῆς προφητείας. Προσἥκει τοίνυν ἡμᾶς μετὰ πάσης προσέχειν ἀχριδείας, καὶ διαιρεῖν προσφόρως τά τε τούτοις, τά τε ἐκείνοις ἁρμόττοντα. Ἔχομεν δὲ τούτου παράβξειγμα τὴν εὐαγγελικὴν διδασκαλίαν. Καὶ γὰρ τοῦ Κυρίον τοῦ ναοῦ τοῦ ἐν ᾿Ιεροσολύμοις εἰρηκότος τοῖς ἀποστόλοις " « ᾿Αμὴν δ, ἀμὴν λέγω ὑμῖν, οὐ μὴ μείνῃ ὧδε Β λίθος ἐπὶ λίθον, ὃς οὐ μὴ καταλυθῇ, » εἶτα ἐκείνων ἐρομένων "« Πότε ταῦτα ἔσται, καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας;» Καὶ διπλῆν ἐρώτησιν προσαγαγόντων, ὁ Κύριος ἀναμὶξ ποιεῖται τὴν ἀπόκρισιν, κατὰ ταὐτὸν λέγων τά τε τοῖς Ἱεροσολύμοις συμδησόμενα, καὶ τὰ κατὰ τὸν τῆς συντελείας καιρὸν γενησόμενα "", Οἱ δὲ τὰ θεῖα μεμυημένοι διαιροῦσιν εὐκρινῶς τά τε τούτοις, τά τε ἐκείνοις ἁρμόττοντα τοῖς καιροῖς, Τοῦτο τοιγαροῦν καὶ ἡμεῖς ἐνταῦθα οὕτω γινομένων, φανήσεται ὁ ἄν- μετὰ τῆς προσηκούσης ποιήσομεν ἀποδείξεως, Διδάξας τοίνυν τὸν μακάριον Δανιὴλ ὁ προαδιαλεγόμε- “ος, ὅτι τετραχῇ διαιρεθήσεται ἡ βασιλεία, καὶ τοὺς δύο καταλιπὼν » τόν τε τῆς Μακεδονίας φημὶ, καὶ τὸν τῆς ᾿Ασίας, ἤτοι τοῦ Ἑλλησκόντον, ὡς καὶ πρὸς βραχὺν διαρχέσαντας χρόνον, καὶ Ἰουδαίους ἥκιστα
Y΄, d. e Kai anastēsetai basileus dynatos, kai kyrieusee chyreias pollēs, kai poiēsei kata to elēma hautou. Kai ean " stę̄ hē basileia autou syntrithēsetai, kai diairethēsetai eis tous tessaras anemous tou ouranou. n» Tou gar ᾿Alexandrou, hōs kai ēdē proeirēkamen, tēn hapasēs, hōs epos eipein, ᾿ «hēs oikoumenēs anadēsamenou basileian, eita to koinon tōn anthrōpōn dexamenou telos, tetrachę̄ hē basileia diērethē, hōs kai ēdē pollakis eirēkamen ", kai entautha de palin ho theios archangelos houtōs ephē" « Kai disirethēsetai eis tous tessaras anemous tou ouranou, kai ouk eis ta eschata autou, oude kata tēn kyreian autou, hēn ekyrieusen. » Ho de legei «toiouton estin" Ho ᾿Alexandros dōdeka etē ta panta basileusas, en tris hex tois teleutaioi: hetesi, kai tēn Persōn, kai tēn tōn Aigypeiōn katelyse basileian, kai ta en mesǭ de ethnē hapanta hyph᾽ heauton epoiēsato. Legei toinyn, hoti hoi met᾽ auton basileusontes ouden heoikotes ophthēsontai tǭ ᾿Alexandrǭ, oute kata tēn rhōmēn, oute kata tēn exousian, hēn en tois etesi tois telentaiois ektēsato. Touto gar legei" « Eis ta eschata autou, oude kata tēn kyreian autou, hēn ekyrieusen. "Hoti echtilēsetai hē basileia hautou, kai dothēsetai d᾽ heterois ektos touytōn. n Ou monon gar, phēsin, eis toutou: tessaras " diairethēsetai, alla kai heterois chōris toutōn dothēsetai. Epi gar toutōn kai ᾿Arsachēs ho Persēs polemǭ kratēsas anedēsato tēn basileian, kai meros ti tēs Persikēs archēs anechtēsato᾽ ex hou mechri tou parontos hoi Persōn basileis ᾿Arsachidai prosagoreuontai, tōn proterōn ouk ᾿Drsachidōn, de, tēs Makedonikēs diairetheisēs "5 basileias, meizona eschon tēn ischyn, amelei kai par᾽ autōn toutōn tōn basileōn dasmon echomixonto. Houtō tēn diairesin promēnysas, tōn men dyo basileōn katalimpanei ( tēn mnēmēn oute gar ho tēs ᾿Asias, oute ho tis Makedonias, epi polyn diērkesan chronon ᾿ allōs te de oute synedē ti lypērōn dia toutōn d" Ioudaio:?, Monon k"Hy oun tōn dyo memnētai, di᾽ hōn tōn chalepōn symphorōn epeirathēsan Ioudaioi. Houtoi de eisin, ho te tēs Aigyptou basileus, kai ho tōn pros heō keimenōn ethnōn tēn archēn pepisten menos " eichon de ta batileia hen te ᾿Antiocheią kai Badylōni. Prosēkei de proteron hēmas tōn rhēthēsomenōn eipein tēn hypothesin, eith᾽ houtōs tēs kata meros hermēneias apsasthai. Hotragos. hon ho makarios eide Daniēl, meta tēn syntrithēn tou henos keratos, « tessara hedlastēss cherata » toutous hautous tous basileas" « ek “ou " henos autōn heteron ephy cheras, » ho tēn te Aigypton sphodra chatepolemēse, kai myriais symphorais to Ho Ioudaiōn periebalen ethnos - sēmainetai de dia toutou tou keratos ᾿Antiochos ho Epiphanēs. Kai to tetarton de thērion ho makarios eide Daniēl, deka kerata eschēkenai "», kai metaxy tōn keratōn mikrēn cheras anethainen, ophthalmous echon, kai stoma laloun megala, kai epoiei polemon meta tōn hagiōn. Palin de dia toutōn manthanomen, hōs en tǭ telei tēs Rhōmaïkēs basileias deka kat᾽ hauton " anastēsontai basileis, polla kat᾽ allēlōn ergazomenoi kaka, kai tas allēlōn chatagōnizomenoi basileias, hon tropon hoi Makedones dieteloun n' poiountes " kai hoti toutōn thrōpos tēs hamartias, ho huios tēs apōleias, toutestin ho ᾿Antechristoss. Epeidē toinyn esiche tēs Rhōmaiōn bapdileias ta talē tę̄ diairesei tēs Machedonikę̄s basileias, ta hypo toutōn kakeinōn genēsomena kata tauton ho makarios didasketai Daniēl. Tina men gar pōn rhēthēsomenōn tois Machoxosin harmottei, tina de tois esomenois deka kerasi, kai tǭ metaxy hautōn blastēsanti. Kai hoti tauth᾽ houtōs echei, ex autēs mathēsometha tēs prophēteias. Prosēkei toinyn hēmas meta pasēs prosechein achrideias, kai diairein prosphorōs ta te toutois, ta te ekeinois harmottonta. Echomen de toutou parabxeigma tēn euangelikēn didaskalian. Kai gar tou Kyrion tou naou tou en ᾿Ierosolymois eirēkotos tois apostolois " « ᾿Amēn d, amēn legō hymin, ou mē meinę̄ hōde B lithos epi lithon, hos ou mē katalythę̄, » eita ekeinōn eromenōn "« Pote tauta estai, kai ti to sēmeion tēs sēs parousias?» Kai diplēn erōtēsin prosagagontōn, ho Kyrios anamix poieitai tēn apokrisin, kata tauton legōn ta te tois Hierosolymois symdēsomena, kai ta kata ton tēs synteleias kairon genēsomena "", Hoi de ta theia memyēmenoi diairousin eukrinōs ta te toutois, ta te ekeinois harmottonta tois kairois, Touto toigaroun kai hēmeis entautha houtō ginomenōn, phanēsetai ho an- meta tēs prosēkousēs poiēsomen apodeixeōs, Didaxas toinyn ton makarion Daniēl ho proadialegome- “os, hoti tetrachę̄ diairethēsetai hē basileia, kai tous dyo katalipōn » ton te tēs Makedonias phēmi, kai ton tēs ᾿Asias, ētoi tou Hellēskonton, hōs kai pros brachyn diarchesantas chronon, kai Ioudaious hēkista
"And a mighty king will arise, and he will rule with great dominion and do according to his will. And when he has arisen, his kingdom will be broken and divided toward the four winds of heaven." For when Alexander, as we have already said, had bound on himself the kingdom of practically the whole world, and then met the common end of men, the kingdom was divided in four, as we have often said already; and here again the divine archangel spoke thus: "And it will be divided toward the four winds of heaven, but not to his posterity, nor according to the dominion with which he ruled." What he means is this: Alexander, having reigned twelve years in all, in the last six years destroyed the kingdom of the Persians and that of the Egyptians and brought all the nations between under himself. He says, then, that those who reign after him will be seen to be nothing like Alexander, either in strength or in the authority he acquired in his last years. For this is what he says: "not to his posterity, nor according to the dominion with which he ruled. For his kingdom will be plucked up and given to others besides these." For it will not only be divided among these four, he says, but will also be given to others apart from them. For in their time Arsaces the Persian too, having prevailed in war, bound on himself the kingdom and acquired part of the Persian dominion; from him the kings of the Persians are called Arsacids to this day, the earlier ones not being Arsacids. … when the Macedonian kingdom was divided, they gained greater strength, and indeed received tribute from these very kings. Having thus foretold the division, he leaves aside the memory of two of the kings; for neither the king of Asia nor the king of Macedonia lasted a long time, and besides, nothing painful happened to the Jews through them. He mentions only the two through whom the Jews experienced grievous calamities. These are the king of Egypt and the one entrusted with the rule of the nations lying to the east; they had their royal seats at Antioch and Babylon. We should first state the subject of what will be said, and then begin the detailed interpretation. The he-goat that blessed Daniel saw, after the breaking of its one horn, "sprouted four horns," these same kings; "from one of them grew another horn," which made fierce war on Egypt and surrounded the Jewish nation with countless calamities; and by this horn Antiochus Epiphanes is signified. Blessed Daniel also saw the fourth beast having ten horns, and among the horns a little horn came up, having eyes and a mouth speaking great things, and it made war with the saints. Through these again we learn that at the end of the Roman kingdom ten kings will arise at the same time, doing much evil to one another and fighting down one another's kingdoms, as the Macedonians kept doing; and that when this happens [the man] of sin, the son of perdition, that is, the Antichrist, [will appear]. Since, then, the end of the Roman kingdom resembles the division of the Macedonian kingdom, blessed Daniel is taught at the same time what will be done by the one and by the other. Some of what will be said fits the Macedonians, and some the ten horns that are to come and the one that sprouts among them. That this is so we shall learn from the prophecy itself. We must, then, attend with all precision and divide fittingly what suits the one and what suits the other. We have an example of this in the teaching of the Gospel. For when the Lord had said to the apostles about the temple in Jerusalem, "Truly, truly, I say to you, there will not be left here one stone upon another that will not be thrown down," and they then asked, "When will these things be, and what is the sign of your coming?" thus putting a double question, the Lord gives his answer mixed together, speaking at once of what would happen to Jerusalem and of what will happen at the time of the consummation. Those initiated into divine things clearly distinguish what fits each of these times. This, then, we too shall do here, with the fitting demonstration. [When these things happen thus, the man of sin will appear.] The one conversing with blessed Daniel, then, having taught him that the kingdom would be divided in four, and leaving aside the two, I mean the king of Macedonia and the king of Asia, or of the Hellespont, as having lasted a short time and having [troubled] the Jews least …
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ε΄. « Καὶ ἐνίσχυσεν δ᾽ ὁ βασιλεὺς τοῦ Νότου, καὶ ἀπὸ τῶν ἀρχόντων αὐτοῦ δ εἷς ἐνισχύσει ἐπ᾽ αὐτὸν "6, καὶ κυριεύσει κυρείαν πολλὴν ἐκτὸς 57 ἐξουσίας αὐ- τοῦ. » Πτολεμαῖον δὲ λέγει τὸν Φιλοπάτορα, μὴ ἀρχεσθέντα τῇ τῆς Αἰγύπτου βασιλείᾳ, ἀλλὰ καὶ Φοινίκην, καὶ Σαμάρειαν, καὶ τὴν Ἰουδαίαν προσλαἰόντα. Ἵνα δὲ ἀπὸ τῶν ἀρχόντων αὐτοῦ ἐνισχύοντα "5 τὸν ΣΧχοπᾶν λέγει, οὗ καὶ ὁ Ἰώσηππος δ᾽ ὁ Ἑ δραῖος μέμνηται συγγραφεὺς, ὃς ἄριστα στρατηγήσας, πολλὰ τῶν ἕξω τῆς τοῦ "9 Πτολεμαίου βασιλείας τῷ Ητολεμαίῳ ὑπέταξε. Τοῦτο αἰνιττόμενο; λέγει" ε Καὶ κυριεύσει κυρείαν πολλὴν ἐκτὸς ἐξουσίας αὑτοῦ, » τουτέστι, κρατήσει ἐθνῶν 4: πολλῶν ἔξω τῆς ἀφὡρισμένης αὐτῷ ἐξουσίας ὄντων.
e΄. « Kai enischysen d᾽ ho basileus tou Notou, kai apo tōn archontōn autou d heis enischysei ep᾽ auton "6, kai kyrieusei kyreian pollēn ektos 57 exousias au- tou. » Ptolemaion de legei ton Philopatora, mē archesthenta tę̄ tēs Aigyptou basileią, alla kai Phoinikēn, kai Samareian, kai tēn Ioudaian proslaionta. Hina de apo tōn archontōn autou enischyonta "5 ton SChchopan legei, hou kai ho Iōsēppos d᾽ ho He draios memnētai syngrapheus, hos arista stratēgēsas, polla tōn hexō tēs tou "9 Ptolemaiou basileias tǭ Ētolemaiǭ hypetaxe. Touto ainittomeno? legei" e Kai kyrieusei kyreian pollēn ektos exousias hautou, » toutesti, kratēsei ethnōn 4: pollōn exō tēs aphōrismenēs autǭ exousias ontōn.
"And the king of the South will be strong, and one of his princes will grow strong against him and rule with great dominion beyond his own authority." He means Ptolemy Philopator, who was not content with the kingdom of Egypt but also annexed Phoenicia, Samaria, and Judea. By "one of his princes" growing strong he means Scopas, whom Josephus the Hebrew historian also mentions, who, commanding with great success, subjected to Ptolemy many places outside Ptolemy's kingdom. Hinting at this he says, "And he will rule with great dominion beyond his own authority," that is, he will rule many nations that lie outside the authority marked out for him.
11.6PG 81
ς΄. « Καὶ μετὰ τὰ ἔτη αὐτου συμμιγήσονται, καὶ θυγάτηρ τοῦ βασιλέως τοῦ Νότου εἰσελεύσεται πρὸς τὸν βασιλέα τοῦ Βοῤῥᾶ, τοῦ ποιῆσαι συνθήχαφ μετ᾽ αὐτοῦ. ν» Μετὰ τὴν τοῦ Φιλοπάτορος ἸΙτολεμαίου τελευτὴν ἐδασίλευσε Πτολεμαῖος ὁ νϊὸς αὐτοῦ, ὁ Ἔπιφανὴς προσαγορευόμενος. Τοῦτο οὖν λέγει, ὅτι ε Μετὰ τὰ ἔτη αὐτοῦ συμμιγήσονται " » καὶ διδάσκων, πῶς συμμιγήσονται" « Θυγάτηρ, φήσὶ, τοῦ βασιλέως τοῦ Νότου εἰσελεύσεται πρὸς τὸν βασιλέα τοῦ βοῤῥᾶ, τοῦ ποιῆσαι συνθήκας μετ᾽ αὐτοῦ.» Βασιλέα δὲ τοῦ βοῤῥᾶ τὸν ᾿Αντίοχον λέγει, οὐ τὸν Ἐπιφανῆ, ἀλλὰ τὸν καλούμενον Μέγαν, τὸν τοῦ Ἐπιφανοῦς ᾿Αντιόχου πατέρα“ οὗτος γὰρ ἦν τοῖς ἰσχὺς βραχίονος, καὶ οὐ στήσεται τὸ σπέρμα αὑτοῦ, καὶ παραδοθήσεται αὕτη “᾽, καὶ οἱ φέροντες αὐτὴν, καὶ ἡ νεᾶνις, καὶ ὁ χατισχύων αὐτὴν ἐν τοῖς χαιροῖς ) ᾿Αλλ᾽ ὁ μὲν γάμος, φησὶ, γενήδεται, οὐ μὴν ἐπὶ πολὺ διαργέσει τὸ συνοικέσιον, ἀλλ᾽ ἀποδοθήσεται τῷ πεπομφότι αὐτὴν διὰ τῶν ἀγαγόντων αὐτὴν, μετὰ τῶν προσενηνεγμένων αὐτῇ. Τοῦτο γὰρ λέγει « Καὶ ὁ χατισχύων αὐτὴν ἐν τοῖς καιροῖς.» ὁ τὸν γάμον ἰσχυρὸν καὶ ποθεινὸν ἐργαζόμενος πλοῦτος.
s΄. « Kai meta ta etē autou symmigēsontai, kai thygatēr tou basileōs tou Notou eiseleusetai pros ton basilea tou Borrha, tou poiēsai synthēchaph met᾽ autou. n» Meta tēn tou Philopatoros IItolemaiou teleutēn edasileuse Ptolemaios ho nïos autou, ho Epiphanēs prosagoreuomenos. Touto oun legei, hoti e Meta ta etē autou symmigēsontai " » kai didaskōn, pōs symmigēsontai" « Thygatēr, phēsi, tou basileōs tou Notou eiseleusetai pros ton basilea tou borrha, tou poiēsai synthēkas met᾽ autou.» Basilea de tou borrha ton ᾿Antiochon legei, ou ton Epiphanē, alla ton kaloumenon Megan, ton tou Epiphanous ᾿Antiochou patera“ houtos gar ēn tois ischys brachionos, kai ou stēsetai to sperma hautou, kai paradothēsetai hautē “᾽, kai hoi pherontes autēn, kai hē neanis, kai ho chatischyōn autēn en tois chairois ) ᾿All᾽ ho men gamos, phēsi, genēdetai, ou mēn epi poly diargesei to synoikesion, all᾽ apodothēsetai tǭ pepomphoti autēn dia tōn agagontōn autēn, meta tōn prosenēnegmenōn autę̄. Touto gar legei « Kai ho chatischyōn autēn en tois kairois.» ho ton gamon ischyron kai potheinon ergazomenos ploutos.
"And after his years they will make an alliance, and the daughter of the king of the South will come to the king of the North to make a treaty with him." After the death of Ptolemy Philopator his son Ptolemy, called Epiphanes, reigned. This is what he says: "After his years they will make an alliance"; and teaching how they will make it: "The daughter," he says, "of the king of the South will come to the king of the North to make a treaty with him." By the king of the North he means Antiochus, not Epiphanes, but the one called the Great, the father of Antiochus Epiphanes. For he was … "[and she will not retain] strength of arm, and his seed will not stand, and she will be given up, and those who brought her, and the young woman, and he who strengthened her in the times." The marriage will take place, he says, but the union will not last long; she will be sent back to the one who sent her, through those who brought her, with what had been given to her. For this is what he says: "and he who strengthened her in the times," that is, the wealth that made the marriage strong and desirable.
11.7PG 81
ζ΄. ε Καὶ ἀναστήσεται, φησὶ, ἐκ τοῦ ἄνθους ἐκ "᾽ «ἧς ῥίζης αὐτῆς ἐπὶ τῆς 5" ἑτοιμασίας αὐτοῦ. » ᾿Αντὶ ποῦ, ἀποδοθήσεται μὲν τῷ γεγεννηκότι, παιδοποιέσει δὲ βασιλέα τῇ βασιλείᾳ τοῦ δεδωκότος ἐναντιωθησόμενον. ε Καὶ ἥξει, φησὶ, πρὸς τὴν δύναμιν.» Δύγα: μιν δὲ καλεῖ τὴν Ἱερουσαλὴμ, ὡς τῆς θείας χάριτος ἀποχαύουσαν, καὶ διὰ τῶν κατὰ καιρὸν γινομένων θαυμάτων τὴν θείαν ὑποδειχνύουσαν δύναμιν. Καὶ τοῦτο δὲ ἡμᾶς ἡ τρίτη τῶν Μαχχαδαίων ἐδίδαξε βίὅλος. Νενικηχὼς γὰρ παρ᾽ ἐλπίδα πᾶσαν ᾿Αντίοχον τὸν Μέγαν ὁ " Πτολεμαῖος, ἀφίκετο μὲν εἰς τὰ λεῖς ᾿ πειραθεὶς δὲ τῶν ἀδύτων ἐπιδῆντι "΄᾽ τοῦ ναοῦ, καὶ τοῖς ἱερεῦσι μεθ᾽ ἱχετείας εἶξαι μὴ βουληθεὶς, μαστιγοῦται μὲν μάστιξιν ἀορά» τοις " ἀπειλήσας δὲ τοῖ; Ἰουδαίοις χαταλαμδάνει τὴν ᾿Αλεξάνδρειαν, καὶ ποιεῖν ἐκεῖνα ἐπιχειρεῖ, ἃ ἡ ἱστο; ρία διδάσκει. Τοῦτο καὶ ἡ προφητεία προλέγει. « Ἥξει, φησὶ, πρὸς τὴν δύναμιν, καὶ εἰσελεύσεται εἰς 56 τὰ ὑποστηρίγματα τοῦ βασιλέως τοῦ Βοῤῥᾶ, καὶ ποιήσει ἐν αὐτοῖς, καὶ κατισχύσει.» Ὑποστηρί» γματα δὲ καλεῖ τὰς τὸν φόρον αὐτῷ παρεχούσας πόλει; " οἷον γάρ πως στηρίζει καὶ ὑπερείδει τὴν βασι" λείαν τὰ προσφερόμενα τέλη, δι᾽ ὧν ἡ στρατιωτικὴ τρέφεται δύναμις. ἡ. «Ἰξαί γε τοὺς θεοὺς αὐτῶν μετὰ τῶν χωνευτῶν αὐτῶν, πᾶν σκεῦος ἐπιθυμητὸν αὐτῶν, ἀργυρίου καὶ χρυσίου, μετ᾽ αἰχμαλωσίας εἰσοίσει 47 εἰς Αἴγυπτον, καὶ αὐτὸς στήσεται ὑπὲρ βασιλέα τοῦ Ποῤῥᾶ. » Ἔν γὰρ τῇ πρώτῃ καὶ δευτέρᾳ συμπλοκῇ οἱ Πτολεμαΐοι Ὁ νενιχήχασιν, ὡς αἱ ἱστορίαι διδάσκουσιν. Λέγει “΄ δὲ καὶ Ἰώσηππος οὕτω; « Τοὺς γὰρ Ἰουδαίους ἐπ᾽ "Αντιόχου τοῦ μεγάλου βασιλεύοντος τῆς ᾿Ασίας, ἔτυχεν αὐτού; τε πολλὰ ταλαιπωρῆσαι, τῆς γῆς αὐ’ τῶν καχουχουμένης “", καὶ τοὺς τὴν Κοίλην Συρίαν νεμομένους. Πολεμοῦντος γὰρ αὐτοῦ πρὸς τὸν Φιλοπάτορα 4“ Πτολεμαῖον, καὶ πρὸς τὸν υἱὸν αὐτοῦ “΄ λέγει -συνέδαινεν αὑτοῖς, καὶ νικῶντος αὐτοῦ 19 καὶ πταίοντὸς τὰ αὑτὰ πάσχειν. » Καὶ μετὰ βραχέα᾽ «ε Νικήσας μέντοι, φησὶ Τ', τὸν Πτολεμαῖον ὁ ᾿Αντίοχος, τὴν Ἰουδαίαν προσάγεται. Τελευτήσαντος δὲ τοῦ Φιλοπάτορος ὁ παῖς αὐτοῦ μεγάλην ἐξέπεμψε δύναμιν, καὶ στρατηγὸν τὸν 7." Σχοπᾶν ἐπὶ τοὺς ἐν τῇ Κοίλῃ Συρίᾳ" ὃς πολλάς τε αὐτῶν πόλεις ἔλαδε, καὶ τὸ ἡμέτερον ἔθνος " πολεμούμενον γὰρ αὐτῷ προῦέθετο. Μετ᾽ οὐ πολὺ δὲ τὸν Σχοπᾶν ὁ ᾿Αντίοχος νικᾷ συμβαλὼν αὐτῷ πρὸς ταῖ; πηγαῖς τοῦ Ἰορδάνου, καὶ πολλὴν αὐτοῦ τὴν στρατείαν " διέφθειρεν" ὕστερον δὲ, ᾿Αντιόχου χειρωσαμένου τὰς ἐν τῇ Κοίλῃ Συρίᾳ τόλεις, ἃς ὁ Σκοπᾶς κατεσχήχει, καὶ τὴν Σαμάρειαν, ἐκουσίως αὐτῷ προσέθεντο Ἰουδαῖοι 75, καὶ τῇ πόλει δεξάμενοι, πᾶσαν 73 αὐτοῦ τῇ τε στρατεέᾳ καὶ τοῖς ἐλέφασιν ἀφθονίαν παρέσχον, καὶ τοὺς ὑπὸ τοῦ 7" Σχοπᾶ καταλειφθέντας ἐν τῇ ἄκρᾳ τῶν συνεμάχησαν.» Καὶ ἵνα μὴ καὶ τὰ ἄλλα λέγων πέρα
z΄. e Kai anastēsetai, phēsi, ek tou anthous ek "᾽ «hēs rhizēs autēs epi tēs 5" hetoimasias autou. » ᾿Anti pou, apodothēsetai men tǭ gegennēkoti, paidopoiesei de basilea tę̄ basileią tou dedōkotos enantiōthēsomenon. e Kai hēxei, phēsi, pros tēn dynamin.» Dyga: min de kalei tēn Hierousalēm, hōs tēs theias charitos apochauousan, kai dia tōn kata kairon ginomenōn thaumatōn tēn theian hypodeichnyousan dynamin. Kai touto de hēmas hē tritē tōn Machchadaiōn edidaxe biolos. Nenikēchōs gar par᾽ elpida pasan ᾿Antiochon ton Megan ho " Ptolemaios, aphiketo men eis ta leis ᾿ peiratheis de tōn adytōn epidēnti "΄᾽ tou naou, kai tois hiereusi meth᾽ hicheteias eixai mē boulētheis, mastigoutai men mastixin aora» tois " apeilēsas de toi? Ioudaiois chatalamdanei tēn ᾿Alexandreian, kai poiein ekeina epicheirei, ha hē histo? ria didaskei. Touto kai hē prophēteia prolegei. « Hēxei, phēsi, pros tēn dynamin, kai eiseleusetai eis 56 ta hypostērigmata tou basileōs tou Borrha, kai poiēsei en autois, kai katischysei.» Hypostēri» gmata de kalei tas ton phoron autǭ parechousas polei? " hoion gar pōs stērizei kai hypereidei tēn basi" leian ta prospheromena telē, di᾽ hōn hē stratiōtikē trephetai dynamis. hē. «Ixai ge tous theous autōn meta tōn chōneutōn autōn, pan skeuos epithymēton autōn, argyriou kai chrysiou, met᾽ aichmalōsias eisoisei 47 eis Aigypton, kai autos stēsetai hyper basilea tou Porrha. » En gar tę̄ prōtę̄ kai deuterą symplokę̄ hoi Ptolemaïoi Ho nenichēchasin, hōs hai historiai didaskousin. Legei “΄ de kai Iōsēppos houtō? « Tous gar Ioudaious ep᾽ "Antiochou tou megalou basileuontos tēs ᾿Asias, etychen autou? te polla talaipōrēsai, tēs gēs au’ tōn kachouchoumenēs “", kai tous tēn Koilēn Syrian nemomenous. Polemountos gar autou pros ton Philopatora 4“ Ptolemaion, kai pros ton huion autou “΄ legei -synedainen hautois, kai nikōntos autou 19 kai ptaiontos ta hauta paschein. » Kai meta brachea᾽ «e Nikēsas mentoi, phēsi T', ton Ptolemaion ho ᾿Antiochos, tēn Ioudaian prosagetai. Teleutēsantos de tou Philopatoros ho pais autou megalēn exepempse dynamin, kai stratēgon ton 7." Schopan epi tous en tę̄ Koilę̄ Syrią" hos pollas te autōn poleis elade, kai to hēmeteron ethnos " polemoumenon gar autǭ prouetheto. Met᾽ ou poly de ton Schopan ho ᾿Antiochos niką symbalōn autǭ pros tai? pēgais tou Iordanou, kai pollēn autou tēn strateian " diephtheiren" hysteron de, ᾿Antiochou cheirōsamenou tas en tę̄ Koilę̄ Syrią toleis, has ho Skopas kateschēchei, kai tēn Samareian, ekousiōs autǭ prosethento Ioudaioi 75, kai tę̄ polei dexamenoi, pasan 73 autou tę̄ te strateeą kai tois elephasin aphthonian pareschon, kai tous hypo tou 7" Schopa kataleiphthentas en tę̄ akrą tōn synemachēsan.» Kai hina mē kai ta alla legōn pera
"And from the flower of her root one will arise in his place." That is, she will be given back to her father and will bear a king who will oppose the kingdom of the one who gave her. "And he will come," it says, "against the power." He calls Jerusalem "the power," as enjoying divine grace and displaying the divine power through the miracles that happened from time to time. The third book of the Maccabees also taught us this. For Ptolemy, having beyond all hope defeated Antiochus the Great, came to [Jerusalem]; and having tried to enter the inner sanctuary of the temple and being unwilling to yield to the priests' supplication, he was scourged with invisible scourges; and, threatening the Jews, he reached Alexandria and attempted to do what the history relates. The prophecy foretells this too: "He will come," it says, "against the power, and will enter the strongholds of the king of the North, and will act against them and prevail." By strongholds he means the cities that paid him tribute; for the revenues brought in in a way support and prop up the kingdom, since the military force is fed by them. "And indeed their gods with their molten images, every desirable vessel of theirs, of silver and gold, he will carry with captives into Egypt; and he will stand above the king of the North." For in the first and second engagements the Ptolemies were victorious, as the histories teach. Josephus also says this: "For in the reign of Antiochus the Great over Asia, it happened that the Jews themselves suffered much, their land being ravaged, as did the inhabitants of Coele-Syria. For while he was at war with Ptolemy Philopator and his son … it befell them to suffer the same whether he won or lost." And a little later: "Antiochus, however, having defeated Ptolemy, annexed Judea. When Philopator died, his son sent out a great army with Scopas as general against those in Coele-Syria, who took many of their cities and our nation; for it was attacked and went over to him. But not long after, Antiochus defeated Scopas in battle near the springs of the Jordan and destroyed much of his army; and later, when Antiochus subdued the cities in Coele-Syria which Scopas had held, and Samaria, the Jews went over to him of their own accord, received him into the city, provided abundantly for his whole army and his elephants, and fought with him against the garrison Scopas had left in the citadel." And so as not to lengthen the work beyond measure by telling the rest …
11.9PG 81
Θ΄ ὐὑ.« Καὶ εἰσελεύσεται, φησὶν, εἰς τὴν βασιλείαν τοῦ βασι 16. τοῦ Νότου, καὶ ἀναστρέφει εἰς τὴν γῆν αὐτοῦ. Καὶ οἱ υἱοὶ αὐτοῦ συνάξουσιν ὄχλον δυνάμεων πολλῶν.» ΥἹἱοὺς δὲ αὐτοῦ καλεῖ τὴν στρατείαν 75 πεπιστευμένους, ὡς υἱοὺς ἀνθρώπων τοὺς ἀνθριύπους, καὶ υἱοὺς τῶν 77 προφητῶν τοὺς προφῆτα: ἰδίωμα γάρ ἔστι τῆς Ἑδραίων διαλέκτου. ἸΑντὶ τοῦ, ῥύμῃ φερόμενος, καὶ κατακλυσμοῦ δίκην ο ἅπαντα διαφθείρων. ε Καὶ παρελεύσεται, καὶ καθιεῖται, καὶ συμπλαχήσεται ἕω; τῆς ἰσχύος αὐτοῦ. » ᾿Αντὶ τοῦ, παντὶ σθένει χρώμενος ὁρμήσει μὲν κατὰ τῆς Αἰγύπτου, σπουδῇ δὲ στρατοπεδεύσει, καὶ ἐν ἐκείνῃ τῇ χώρᾳ μεταθήσει τὸν πόλεμον. Τούτοις ἐπάγει"
Th΄ hyy.« Kai eiseleusetai, phēsin, eis tēn basileian tou basi 16. tou Notou, kai anastrephei eis tēn gēn autou. Kai hoi huioi autou synaxousin ochlon dynameōn pollōn.» HuIious de autou kalei tēn strateian 75 pepisteumenous, hōs huious anthrōpōn tous anthriypous, kai huious tōn 77 prophētōn tous prophēta: idiōma gar esti tēs Hedraiōn dialektou. IAnti tou, rhymę̄ pheromenos, kai kataklysmou dikēn o hapanta diaphtheirōn. e Kai pareleusetai, kai kathieitai, kai symplachēsetai heō? tēs ischyos autou. » ᾿Anti tou, panti sthenei chrōmenos hormēsei men kata tēs Aigyptou, spoudę̄ de stratopedeusei, kai en ekeinę̄ tę̄ chōrą metathēsei ton polemon. Toutois epagei"
"And he will enter," it says, "into the kingdom of the king of the South, and return to his own land. And his sons will gather a multitude of many forces." He calls his sons those entrusted with the army, as "sons of men" means men, and "sons of the prophets" the prophets; for this is an idiom of the Hebrew language. … that is, carried along with a rush and destroying everything like a flood. "And he will pass through, and settle, and engage, as far as his stronghold." That is, using all his might he will rush against Egypt, encamp with haste, and transfer the war to that land. To this he adds:
11.11PG 81
ια΄, ιβ΄. « Καὶ ἀγριανθήσεται ὁ 7" βασιλεὺς τοῦ ΝΝότοὐ, καὶ ἐξελεύσεται, καὶ πολεμήσει μετὰ τοῦ βασιλέως τοῦ Βοῤῥᾶ, καὶ στήσει ὄχλον πολὺν, καὶ παραδοθήσεται ὄχλος 15 ἐν χειρὶ αὐτοῦ. Καὶ λήψεται ὄχλον πολὺν Ἶ", καὶ ὑψωθήσεται ἡ καρδία αὐτοῦ, καὶ χκαταθάλεϊ μυριάδας, καὶ οὐκ ἰσχύσει δ.» Τοῦ γὰρ βασιλέυις τοῦ Νότου ἀντιπαραταττομένον μετὰ πλήθους πολλοῦ, περιγενήσεται, φησὶν, ὁ ᾿Αντίοχος, καὶ λήψεται τὸν ὄχλον ὑποχείριον, καὶ ὡς νενιχηχὼς ὑπερηφανίᾳ χρήσεται, καὶ δ' πολλὰς χαταχοντίσει μυριάδας. ᾿Αλλ᾽ ὅμως οὐ περιγενήσεται τῆς Αἰγύπτοῦυ, οὐδὲ κρατήσει τῆς τοῦ Πτολεμαίου βασιλείας " οὗ χάριν δυσχεραίνων πάλιν, φησίν " ι΄. ε« Ἐπιστρέψει βασιλεὺς τοῦ Βοῤῥᾶ, καὶ ἄξει ὄχλον πολὺν ὑπὲρ τὸν πρότερον, καὶ εἰς τὸ τέλος τῶν καιρῶν, καὶ 33 ἐπελεύσεται εἰσόδια ἐν δυνάμει μεγάλῃ καὶ ἐν ὑπάρξει πολλῇ.» Αὖθις γὰρ, φησὶ, μείζω τοῦ μέτρου μηκύνω τὸ σύγγραμμα, εἰς ἐκεῖνα τὸν «ἧς Αἰγύπτου, ποιήσει δὲ τοῦνο κερὶ τὸ τέλος τῆς ἑαυτοῦ βασιλεία" τοῦτο γὰρ στῃμαίνει"ε Εἰς τὸ ξέλος τῶν καιρῶν, καὶ ἐπελεύσεται εἰσόδια ἐν δυνάμει μεγάλῃ "5, ν Ἐνταῦθα διπλασιασμός ἐστιν ᾿Εδραῖχό: " ἠδουλήθη γὰρ εἰπεῖν, ὅτε εἰσόδῳ μεγάλῃ χρήσεται. Ἰδίωμα δέ ἐστε καὶ ᾿Εδραίων, χάὶ Βύρων" καὶ οὗτο! γὰρ κἀκεῖνοι λέγειν εἰώθασιν “ Εἰσερχόμένος εἰοἐσθίει, καὶ τὰ ἄλλα πάντα τὰ τοιαῦτα ὁμοῖος. Πλείουι τοίνυν οἱ ἑρμηνευταὶ ἀκριόείᾳ χρώμενοι, καὶ τεῖ;
ia΄, ib΄. « Kai agrianthēsetai ho 7" basileus tou NNotou, kai exeleusetai, kai polemēsei meta tou basileōs tou Borrha, kai stēsei ochlon polyn, kai paradothēsetai ochlos 15 en cheiri autou. Kai lēpsetai ochlon polyn I", kai hypsōthēsetai hē kardia autou, kai chkatathaleï myriadas, kai ouk ischysei d.» Tou gar basileuis tou Notou antiparatattomenon meta plēthous pollou, perigenēsetai, phēsin, ho ᾿Antiochos, kai lēpsetai ton ochlon hypocheirion, kai hōs nenichēchōs hyperēphanią chrēsetai, kai d' pollas chatachontisei myriadas. ᾿All᾽ homōs ou perigenēsetai tēs Aigyptouy, oude kratēsei tēs tou Ptolemaiou basileias " hou charin dyscherainōn palin, phēsin " i΄. e« Epistrepsei basileus tou Borrha, kai axei ochlon polyn hyper ton proteron, kai eis to telos tōn kairōn, kai 33 epeleusetai eisodia en dynamei megalę̄ kai en hyparxei pollę̄.» Authis gar, phēsi, meizō tou metrou mēkynō to syngramma, eis ekeina ton «hēs Aigyptou, poiēsei de touno keri to telos tēs heautou basileia" touto gar stę̄mainei"e Eis to xelos tōn kairōn, kai epeleusetai eisodia en dynamei megalę̄ "5, n Entautha diplasiasmos estin ᾿Edraicho: " ēdoulēthē gar eipein, hote eisodǭ megalę̄ chrēsetai. Idiōma de este kai ᾿Edraiōn, chai Byrōn" kai houto! gar kakeinoi legein eiōthasin “ Eiserchomenos eioesthiei, kai ta alla panta ta toiauta homoios. Pleioui toinyn hoi hermēneutai akrioeią chrōmenoi, kai tei?
"And the king of the South will be enraged, and will go out and fight with the king of the North; and he will raise a great multitude, and the multitude will be given into his hand. And he will take a great multitude, and his heart will be lifted up, and he will cast down tens of thousands, but he will not prevail." For when the king of the South sets himself against him with a great host, Antiochus, he says, will prevail, take the host captive, behave arrogantly as victor, and strike down many tens of thousands. Yet he will not prevail over Egypt nor rule the kingdom of Ptolemy; for which reason, vexed, he again … "The king of the North will return and bring a multitude greater than the first, and at the end of the times he will make an entry with great power and much substance." For again, he says, [with] greater … [And so as not to lengthen the work beyond] measure [by telling the rest], to those [things I will turn] …: [he will march against] Egypt, and will do this toward the end of his own reign; for this is what "at the end of the times, and he will make an entry with great power" means. Here there is a Hebrew doubling; for he meant that he will make a great entry. It is an idiom both of the Hebrews and of the Syrians; for both are accustomed to say "Entering he will enter," and all other such expressions likewise. Most of the interpreters, then, being more precise, and …
11.14PG 81
ιδ΄, « Καὶ ἐν τοῖς χαιροῖς ἐκείνοις, φησὶ, πολλοὶ ἐπαναστήδονται ἐπὶ βασιλέα τοῦ Νότου. ν» Οὕτω γὲρ ᾿Αντιόχου δ᾽ χαταγωνισαμένου τὸν Πτολεμαῖον, ὦ; « Καὶ οἱ υἱοὶ τῶν λοιμῶν τοῦ λαοῦ δου ἐπαρθήσονται δ, τοῦ στῆσαι ὄρασιν, καὶ ἐπαρθήσονται, χιὶ ἀσθενήσουσι.» Πάλιν ἐνταῦθα υἱσὺς «1ονμῶν τοὺς λοι- Βοὺς προσηγόρουσεν " οἱ γὰρ πονηρίᾳ, φταὶ, καὶ μον ἧς εὐσεδείας προαιρούμενοι, πειραϑήσονται διὰ τοὺτῶν τῶν βασιλέων τὴν νομικὴν χαταλῦσα: λατρείαν, καὶ οὐκ ἰσχύσουτιν᾽ ἧττον γὰρ ὄντες ἀσεθεῖς οὗτοι θεραπεύοντες τὸ Ἰουδαῖον διετέχεσα", ἔθνος. "ε΄, ε Καὶ εἰσελεύσεται, φησὶν, ὁ βασιλεὺς 5" [οῤ᾽ ὀχυράς.» ᾿Αντὶ τοῦ, πολιορκίᾳ δ΄, καὶ χώμασι, καὶ μηχανήμασι χρῆδεται. « Καὶ βραχίονες δ᾽ τοῦ " βλσιλέως τοῦ Νότου οὐ στήσονται" » τουτέστι, πάσης δυνάμεως ἔρημος γενήσεται. ε Καὶ ἀναστήκονται οἱ ἐκλεκτοὶ αὐτοῦ, καὶ οὐκ ἔσται ἰσχὺς «τοῦ στῆναι "".» Καὶ τοὺς ἀριστέας δὲ αὑτοῦ συλλέγων ὀνήσει οὐδέν "", τις΄. « Καὶ ποιήσόι ὁ εἰσπορευόμενος πρὺς αὐτὴν κατὰ τὸ θέλημα αὑτοῦ, καὶ οὐκ ἔστιν ἑστὼς κατὰ πρόσωπον αὐτοῦ.» Ῥάδιον γὰρ, φησὶ, λοιπὸν ἐχάπτῳ καταφρονεῖν αὐτοῦ, τῷ μὴ δύνασθαι ἀνταγωνίζεσθαι 3", καὶ τῶν ἐναντίων περιγενέσθαι "", ε Καὶ στήσεται ἐν τῇ γῇ τοῦ "" Σαδείρ.» "ἔνια "9 τῶν ἀνπγράφων, ε ἐν τῇ γῇ τοῦ Σαδαεὶμ ν ἔχει’ τινὲς δὲ τῶν τὴν Ἑδραίων φωνὴν εἰς τὴν Ἑλλάδι μεταῦεθὀληχότων, 77» θελήσεως τὴν γῆν τοῦ Σαδεὶρ χεχλήχατι" σημαίνει δὲ τὴν τῆς ἐπαγγελίας γῆν, θελή- Ὁ σεως οὖσαν" καὶ τὸ ὄρος τὸ Σιὼν, ὃ ἠγάπησε καὶ εὐδόκησεν ὁ Θεὸς κατοικεῖν ἐν αὐτῷ. Καὶ τὸ Σαδαεὶβ δὲ δυνάμεως ἑρμηνεύεται. Εἴτε γοῦν 5" γῆ εὐδοκίας, εἴτε γῆ δυνάμεως ἡ Ἰουδαία κέκληται (καὶ γὰρ καὶ ἄνω δύγαμιν αὑτὴν προσηγόρευσε, καὶ ἐνταῦθα Σαδαεὶμ εἴτ᾽ ουν Σαδεὶρ), εἰσ:λεύσεται, φησὶν, ὁ βασιλεὺς τοῦ Βοῤῥᾷ καὶ εἰς ταύτην τὴν γῆν. « Καὶ συντε- σεται" οὕτω γὰρ ἡμᾶς καὶ ὁ Ἰώσηππος διὰ τῆς ἑστορίας ἐδίδαξεν, ὅτι αὐτόματοι τὸν ᾿Αντίοχον οἱ Ἰουδαῖοι δεξάμενοι σφόδρα ὑπ᾽ αὐτοῦ ἐτιμήθησαν. ζ΄. ε Καὶ τάξει τὸ πρόσωπον αὑτοῦ, φησὶν, εἰσ. ελθεῖν ἐν ἰσχύϊ πάσης τῆς βασιλείας αὐτοῦ.» Ἐπιχειεἴσει γὰρ ἅπασαν τοῦ βασιλέως τοῦ Νότου σφετερίσασθαι τὴν βασιλείαν.ε Καὶ εὐθεῖα, φησὶν, ἅπαντα 5" {κετ᾿ αὑτοῦ ποιήτει. ν ᾿Αποδώσει γὰρ αὑτῷ πάντα ὅσα 5 ἥρπασεν. ε Καὶ θυγατέρα τῶν γυναικῶν δώσει αὐτῷ τοῦ διαφθεῖραι αὐτὴν, καὶ οὐ μὴ παραμείνῃ, καὶ οὐκ αὐτῷ ἔσται.» Ὅπερ ἄνω ἀσαφῶς εἴρηκεν, τοῦτο ἐνταῦθα σαφῶς " δύσει μὲν γὰρ αὐτῷ, φησὶ, γυναῖκα τὴν ἑαυτοῦ θυγατέρα, οὐκ εἰς μακρὰν δὲ αὕτη ἀποδοθήσεται τῷ δεδωκότι, καὶ τὸ συνοιχέσιον δεαλυθήσεται. Οὕτω δὲ, φησὶ, διαθεὶς τὴν Αἴγυπτον,
id΄, « Kai en tois chairois ekeinois, phēsi, polloi epanastēdontai epi basilea tou Notou. n» Houtō ger ᾿Antiochou d᾽ chatagōnisamenou ton Ptolemaion, ō? « Kai hoi huioi tōn loimōn tou laou dou eparthēsontai d, tou stēsai orasin, kai eparthēsontai, chii asthenēsousi.» Palin entautha huisys «1onmōn tous loi- Bous prosēgorousen " hoi gar ponērią, phtai, kai mon hēs eusedeias proairoumenoi, peiraϑēsontai dia toutōn tōn basileōn tēn nomikēn chatalysa: latreian, kai ouk ischysoutin᾽ hētton gar ontes asetheis houtoi therapeuontes to Ioudaion dietechesa", ethnos. "e΄, e Kai eiseleusetai, phēsin, ho basileus 5" [or᾽ ochyras.» ᾿Anti tou, poliorkią d΄, kai chōmasi, kai mēchanēmasi chrēdetai. « Kai brachiones d᾽ tou " blsileōs tou Notou ou stēsontai" » toutesti, pasēs dynameōs erēmos genēsetai. e Kai anastēkontai hoi eklektoi autou, kai ouk estai ischys «tou stēnai "".» Kai tous aristeas de hautou syllegōn onēsei ouden "", tis΄. « Kai poiēsoi ho eisporeuomenos prys autēn kata to thelēma hautou, kai ouk estin hestōs kata prosōpon autou.» Rhadion gar, phēsi, loipon echaptǭ kataphronein autou, tǭ mē dynasthai antagōnizesthai 3", kai tōn enantiōn perigenesthai "", e Kai stēsetai en tę̄ gę̄ tou "" Sadeir.» "enia "9 tōn anpgraphōn, e en tę̄ gę̄ tou Sadaeim n echei’ tines de tōn tēn Hedraiōn phōnēn eis tēn Helladi metauetholēchotōn, 77» thelēseōs tēn gēn tou Sadeir chechlēchati" sēmainei de tēn tēs epangelias gēn, thelē- Ho seōs ousan" kai to oros to Siōn, ho ēgapēse kai eudokēsen ho Theos katoikein en autǭ. Kai to Sadaeib de dynameōs hermēneuetai. Eite goun 5" gē eudokias, eite gē dynameōs hē Ioudaia keklētai (kai gar kai anō dygamin hautēn prosēgoreuse, kai entautha Sadaeim eit᾽ oun Sadeir), eis:leusetai, phēsin, ho basileus tou Borrhą kai eis tautēn tēn gēn. « Kai synte- setai" houtō gar hēmas kai ho Iōsēppos dia tēs hestorias edidaxen, hoti automatoi ton ᾿Antiochon hoi Ioudaioi dexamenoi sphodra hyp᾽ autou etimēthēsan. z΄. e Kai taxei to prosōpon hautou, phēsin, eis. elthein en ischyï pasēs tēs basileias autou.» Epicheieisei gar hapasan tou basileōs tou Notou spheterisasthai tēn basileian.e Kai eutheia, phēsin, hapanta 5" {ket᾿ hautou poiētei. n ᾿Apodōsei gar hautǭ panta hosa 5 hērpasen. e Kai thygatera tōn gynaikōn dōsei autǭ tou diaphtheirai autēn, kai ou mē parameinę̄, kai ouk autǭ estai.» Hoper anō asaphōs eirēken, touto entautha saphōs " dysei men gar autǭ, phēsi, gynaika tēn heautou thygatera, ouk eis makran de hautē apodothēsetai tǭ dedōkoti, kai to synoichesion dealythēsetai. Houtō de, phēsi, diatheis tēn Aigypton,
"And in those times," it says, "many will rise up against the king of the South." For when Antiochus had thus overcome Ptolemy, … "And the sons of the pestilent of your people will be lifted up to establish a vision, and they will be lifted up and will fail." Here again he called the pestilent "sons of the pestilent"; for those who chose wickedness, he says, and [despised] piety will try, through these kings, to destroy the worship of the law, and will not prevail; for these kings, being less impious, continued to favor the Jewish nation. "And the king," he says, "[of the North] will come … [and take] fortified [cities]," that is, he will use siege, mounds, and engines. "And the arms of the king of the South will not stand," that is, he will be left without any power. "And his chosen ones will rise up, and there will be no strength to stand"; even collecting his champions, he will gain nothing. "And he who comes against him will do according to his will, and there is none who stands before him." For it will then be easy, he says, for anyone to despise him, since he cannot fight back and overcome his opponents. "And he will stand in the land of Sabeir." Some copies read "in the land of Sabaeim"; and some of those who have turned the Hebrew into Greek have called the land of Sabeir "the land of desire." It signifies the land of promise, being a land of desire, and Mount Zion, which God loved and in which he was pleased to dwell. And Sabaeim is interpreted "of power." Whether, then, Judea is called the land of good pleasure or the land of power (for above too he called it "the power," and here Sabaeim or Sabeir), the king of the North, he says, will enter this land too. "And it will be [completed] …" For so Josephus too taught us in his history, that the Jews received Antiochus of their own accord and were greatly honored by him. "And he will set his face," he says, "to come with the strength of his whole kingdom." For he will attempt to seize the whole kingdom of the king of the South. "And he will make all things straight with him," he says; for he will give back to him all that he had seized. "And he will give him the daughter of women to destroy her, and she will not remain, and she will not be his." What he said obscurely above he says clearly here: he will give him his own daughter as wife, he says, but she will be sent back to the one who gave her before long, and the union will be dissolved. Having thus arranged Egypt, he says,
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ιη΄.« Ἐπιστρέψει τὸ πρόσωπον αὑτοῦ εἰς τὰ; νήσους, καὶ συλλήψεται πολλὰς, καὶ καταπαύσει ἄρχοντας ὀνειδισμοῦ αὑτοῦ - πλὴν ὁ ὀνειδισμὸς αὐτοῦ ἐπιστρέψει αὐτῷ.» Πολλὰς γὰρ τῶν νήσων ὑφ᾽ ἑαυτὸν ποιησάμενος, καὶ τοὺς ἐκείνων ' ἐθνάρχας τοῦ ἄρχειν παύσας, γαταγελάστους ἐποίησεν. ᾿Αλλὰ τούτου; φησὶ, τοῦ ὀνειδισμοῦ καὶ αὐτὸς ἀπολαύσει. Ῥωμαῖοι γὰρ ἐν Θερμοπύλαις αὐτὸν καταγωνισάμενοι, καὶ τῆς πολλῆς αὐτὸν θρασύτητος παύσαντες, δασμὸν αὐτῷ χιλίων ταλάντων ἐπέθεσαν, καὶ τοῦτον φέρειν καθ᾽ ἕχαστον ἐνιαυτὸν χατηνάγχασαν, καὶ τὸν υἱὸν δὲ αὐτοῦ ᾿Αντίοχον ἡ τὸν ἐπικληθέντα Ἐπιφανῇ ὅμηρα" δαδόντες ἐν τῇ Ῥώμῃ ἐφρούρουν. Καὶ τοῦτο ἡμᾶς ἡ πρώτη τῶν Μαχχαδαίων διδάσκει " εἰρηκὼς γὰρ Π ὁ συγγραφεὺς περὶ τῶν τὴν ᾿Αλεξάνδρου δεξαμένων βασιλείαν, ἐπήγαγε “ «ε Καὶ ἐξῆλθεν ἀπ᾿ αὐτῶν ῥίξα ἁμαρτωλὸς, ᾿Αντίοχος ὁ " Ἐπιφανὴς, υἱὸς ᾿Αντιόχου τοῦ βασιλέως, ὃς ἦν ὅμηρα ἐν Ῥώμῃ. Τοῦτο προσημαίνων τῷ Δανιὴλ ὁ προσδιαλεγόμενος αὐτῷ ἔφη" « Πρὴν ὁ ὀνειδισμὸς αὐτοῦ ἐπιστρέψει αὐτῷ.» Τούτοις
iē΄.« Epistrepsei to prosōpon hautou eis ta? nēsous, kai syllēpsetai pollas, kai katapausei archontas oneidismou hautou - plēn ho oneidismos autou epistrepsei autǭ.» Pollas gar tōn nēsōn hyph᾽ heauton poiēsamenos, kai tous ekeinōn ' ethnarchas tou archein pausas, gatagelastous epoiēsen. ᾿Alla toutou? phēsi, tou oneidismou kai autos apolausei. Rhōmaioi gar en Thermopylais auton katagōnisamenoi, kai tēs pollēs auton thrasytētos pausantes, dasmon autǭ chiliōn talantōn epethesan, kai touton pherein kath᾽ hechaston eniauton chatēnanchasan, kai ton huion de autou ᾿Antiochon hē ton epiklēthenta Epiphanę̄ homēra" dadontes en tę̄ Rhōmę̄ ephrouroun. Kai touto hēmas hē prōtē tōn Machchadaiōn didaskei " eirēkōs gar P ho syngrapheus peri tōn tēn ᾿Alexandrou dexamenōn basileian, epēgage “ «e Kai exēlthen ap᾿ autōn rhixa hamartōlos, ᾿Antiochos ho " Epiphanēs, huios ᾿Antiochou tou basileōs, hos ēn homēra en Rhōmę̄. Touto prosēmainōn tǭ Daniēl ho prosdialegomenos autǭ ephē" « Prēn ho oneidismos autou epistrepsei autǭ.» Toutois
"He will turn his face to the islands and take many, and he will make the rulers of his reproach cease; but his reproach will return to him." For having brought many of the islands under himself and stopped their governors from ruling, he made them a laughingstock. But he himself, he says, will reap this reproach too. For the Romans, having defeated him at Thermopylae and stopped his great insolence, imposed on him a tribute of a thousand talents and forced him to pay it every year, and they kept his son Antiochus, called Epiphanes, under guard at Rome as a hostage. The first book of the Maccabees teaches us this; for the writer, having spoken of those who received Alexander's kingdom, added: "And there came forth from them a sinful root, Antiochus Epiphanes, son of Antiochus the king, who had been a hostage in Rome." Foretelling this to Daniel, the one conversing with him said, "But his reproach will return to him." To these …
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ιθ΄. ε Καὶ ἐπιστρέψει τὸ πρόσωπον αὑτοῦ, εἷς τὸ χατισχύσαι" τῆς γῆς αὑτοῦ. » Ταῦτα, φησὶν, ἐν ταῖς νήσοις διαπραξάμενος, εἰς τὴν οἰκείαν ἐπανήξει βασιλείαν. « Καὶ ἀσθενήσει, καὶ πεσεῖται, καὶ οὐκ εὐρεθήσεται. (χ΄.) Καὶ ἀναστήσεται ἐκ τῆς ῥίζης αὐτοῦ φυτὸν βασιλείας 5, καὶ ἐπὶ τὴν ἑτοιμασίαν αὐτοῦ παραθιθάζων. ν» 'Αντίοχον λέγει τὸν Ἐπιφανῇ, ὃς ἀποδρὰς ἀπὸ τῆς Ῥώμης, Σέλευκον τὸν ἀδελφὸν αὖτοῦ διεδέξατο. ᾿Αντίοχον γὰρ τὸν μέγαν Σέλευκος ὁ γχαλούμενος Φιλοπάτωρ διεδέξατο, υἱὸς αὐτοῦ " ὦ» τοῦ δὲ Σελεύκου τελευτήσαντος, ᾿Αντίοχος ὁ Ἐπιφανὴς παραλαμδάνει τὴν βασιλείαν. Περὶ τούτου φησίν " « ᾿Αναστήσεται ἐκ τῆς ῥίζης αὐτοῦ φυτὸν βαπιλείας, καὶ ἐπὶ τὴν ἑτοιμασίαν αὐτοῦ παραδιθάζῶν" ν τουτέστι, τὴν τοῦ πατρὸς δυναστείαν μιμού- μένος, καὶ ἱκανὸς ὧν τὴν ἑτοιμασϑεῖσαν ὑπ᾽ ἐχείνου κατασχεῖν βασιλείαν. Τοῦτο ὃ παραδηλῶν ἐπήγαγε " « Καὶ πράσσων δόξαν βασιλείας" ν ἀντὶ τοῦ, ὑπε ἄγαν τῷ δραστηρίῳ χρώμενο:. ε Καὶ ἐν ταῖς ἡμέραις ἐκείναις συντριθήσονται 5, καὶ οὐκ ἐν προὠποις, οὐδὲ ἐν πολέμοις 'δ.» Ἰκανὸς γὰρ, φησὶν, ἔσται καὶ μόνῃ τῇ φήμῃ ἀμαχητὶ καὶ ἀναιμωτὶ καταπλῆξαι πάντας, καὶ ἑαυτῷ ὑποτάξαι.
ith΄. e Kai epistrepsei to prosōpon hautou, heis to chatischysai" tēs gēs hautou. » Tauta, phēsin, en tais nēsois diapraxamenos, eis tēn oikeian epanēxei basileian. « Kai asthenēsei, kai peseitai, kai ouk eurethēsetai. (ch΄.) Kai anastēsetai ek tēs rhizēs autou phyton basileias 5, kai epi tēn hetoimasian autou parathithazōn. n» 'Antiochon legei ton Epiphanę̄, hos apodras apo tēs Rhōmēs, Seleukon ton adelphon autou diedexato. ᾿Antiochon gar ton megan Seleukos ho nchaloumenos Philopatōr diedexato, huios autou " ō» tou de Seleukou teleutēsantos, ᾿Antiochos ho Epiphanēs paralamdanei tēn basileian. Peri toutou phēsin " « ᾿Anastēsetai ek tēs rhizēs autou phyton bapileias, kai epi tēn hetoimasian autou paradithazōn" n toutesti, tēn tou patros dynasteian mimou- menos, kai hikanos hōn tēn hetoimasϑeisan hyp᾽ echeinou kataschein basileian. Touto ho paradēlōn epēgage " « Kai prassōn doxan basileias" n anti tou, hype agan tǭ drastēriǭ chrōmeno:. e Kai en tais hēmerais ekeinais syntrithēsontai 5, kai ouk en proōpois, oude en polemois 'd.» Ikanos gar, phēsin, estai kai monę̄ tę̄ phēmę̄ amachēti kai anaimōti kataplēxai pantas, kai heautǭ hypotaxai.
"And he will turn his face to strengthen himself in his own land." Having done this in the islands, he says, he will return to his own kingdom. "And he will weaken and fall and not be found. And from his root will arise a plant of the kingdom, causing to pass over to his preparation." He means Antiochus Epiphanes, who, escaping from Rome, succeeded Seleucus his brother. For Antiochus the Great was succeeded by Seleucus called Philopator, his son; and when Seleucus died, Antiochus Epiphanes took over the kingdom. Of him he says, "From his root will arise a plant of the kingdom, causing to pass over to his preparation"; that is, imitating his father's power and able to hold the kingdom prepared by him. Indicating this he added, "and achieving the glory of the kingdom," that is, being exceedingly energetic. "And in those days they will be broken, but not by persons, nor in wars." For he will be able, he says, by his fame alone to terrify all without battle and without bloodshed and to subject them to himself.
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χα'. « Καὶ στήσεται ἐπὶ τὴν ἑτοιμασίαν αὐτοῦ. ν Τοσαύτῃ δὲ, φησὶ, χρήσεται δυναστείᾳ, ὡς καὶ ἄνευ συμπλοκῆς κρατῆσαι τῆς πατρόθεν εἰς αὐτὸν παραπεμφθείσης βασιλείας. ε Ἐξουδενώθη,, καὶ οὐκ ἐδόθη "' ἐπ᾿ αὐτὸν δόξα βασιλείας. ν Καὶ μὴν, φησὶν, οὐκ ἣν ἐπίδοξος, βασιλεὺς ὧν,, ἀλλ᾽ εὐτελής τις ἐδόκει ἐν τῇ ᾿Ρώμῃ φρουρούμενος. ε Καὶ ἐπανήξει" ἐπ᾽ 13 εὐθηνίᾳ, καὶ κατισχύσει βασιλείας ἐν μένος "5, μετὰ πολλῆς ἥξει περιουσίας καὶ πλείστης δυνάμεως, καὶ κρατήσει τῆς βασιλείας δόλῳ συνεργῷ, καὶ ἐξαπάτῃ μᾶλλον ᾽᾽ χρώμενος. Τοῦτο δὲ καὶ ἐν τῇ δευτέρᾳ ὀπτασίᾳ ὁ μακάριος ἐθεάσατο Δανιΐὰ, καὶ ἤχουτε τὴῦ ἁγίου Γαδρι:ἢλ, λέγοντος " « Δόλος ἐν «αἴ "δ χειρὶ αὑτοῦ, καὶ ἐν καρδίᾳ αὑτοῦ μεγαλυνθήσ-ται" καὶ διαφθερεῖ πολλοὺς, καὶ ἐπὸὶ ἀπωλείᾳ ποὶλῶν στήσεται. Καὶ ἐνταῦθα ὡςαύτως " ε Κατισχύσει γὰρ "Ἴ, φησὶ, βασιλείας ἐν ὀλισθήμασι. »
cha'. « Kai stēsetai epi tēn hetoimasian autou. n Tosautę̄ de, phēsi, chrēsetai dynasteią, hōs kai aneu symplokēs kratēsai tēs patrothen eis auton parapemphtheisēs basileias. e Exoudenōthē,, kai ouk edothē "' ep᾿ auton doxa basileias. n Kai mēn, phēsin, ouk hēn epidoxos, basileus hōn,, all᾽ eutelēs tis edokei en tę̄ ᾿Rōmę̄ phrouroumenos. e Kai epanēxei" ep᾽ 13 euthēnią, kai katischysei basileias en menos "5, meta pollēs hēxei periousias kai pleistēs dynameōs, kai kratēsei tēs basileias dolǭ synergǭ, kai exapatę̄ mallon ᾽᾽ chrōmenos. Touto de kai en tę̄ deuterą optasią ho makarios etheasato Daniïa, kai ēchoute tēu hagiou Gadri:ēl, legontos " « Dolos en «ai "d cheiri hautou, kai en kardią hautou megalynthēs-tai" kai diaphtherei pollous, kai epoi apōleią poilōn stēsetai. Kai entautha hōsautōs " e Katischysei gar "I, phēsi, basileias en olisthēmasi. »
"And he will stand in his place." He will use such power, he says, as to take hold of the kingdom handed down to him from his father even without battle. "He was despised, and the glory of the kingdom was not given to him." Yet he was not glorious, he says, though he was king, but seemed a mean fellow while kept under guard in Rome. "And he will come in prosperity and prevail over the kingdom by slippery ways." [Though] despised, he will come with great wealth and very great power, and will take hold of the kingdom with deceit as his helper, using fraud rather [than force]. Blessed Daniel saw this also in the second vision and heard holy Gabriel saying, "Deceit is in his hand, and he will be magnified in his heart; and he will destroy many, and stand for the destruction of many." And here likewise: "For he will prevail," he says, "over the kingdom by slippery ways."
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κβ'. « Καὶ βραχίονες τοῦ χαταχλύζοντος σθήσονται ἀπὸ προσώπου αὑτοῦ, καὶ συντριδή σονται.» Πάλιν δὲ ἐνταῦθα τὴν τῶν Αἰγυπτίων ἡνίξατο βασ:λείαν, ὅτι κἀκεῖνοι οἱ τὰ μεγάλα δυνάμενοι, καὶ δίκὴν κατακλυσμοῦ τοὺς ἀνθισταμένγυς διαφθείροντες, καὶ ἀφανεῖς καὶ φρούδους ἀποφαίνοντες, καὶ οὗτοι ὑπ᾽ αὑτοῦ χαταχλυσθήσονται, καὶ συντρ!:δή σονται, οὐκ οὗτοι δὲ μόνοι, ἀλλὰ, « Καί γε ἡγούμενος "" διαθήκης. ν
kb'. « Kai brachiones tou chatachlyzontos sthēsontai apo prosōpou hautou, kai syntridē sontai.» Palin de entautha tēn tōn Aigyptiōn hēnixato bas:leian, hoti kakeinoi hoi ta megala dynamenoi, kai dikēn kataklysmou tous anthistamengys diaphtheirontes, kai aphaneis kai phroudous apophainontes, kai houtoi hyp᾽ hautou chatachlysthēsontai, kai syntr!:dē sontai, ouk houtoi de monoi, alla, « Kai ge hēgoumenos "" diathēkēs. n
"And the arms of the flooder will be swept away before him and broken." Here again he hinted at the kingdom of the Egyptians: those too who had great power and, like a flood, destroyed those who opposed them, making them vanish and disappear, will themselves be flooded and broken by him; and not they alone, but "also the prince of the covenant."
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κγ΄. ε Καὶ ἀπὸ τῶν συμμίξεων 5 πρὸς αὐτὸν ποιῆσει δόλον. » Ἐνταῦθα προσημαίνει τὴν γενομέγὴν ἐπανάστασιν Ὁνίᾳ τῷ ἀρχιερεῖ ὑπὸ Ἰησοῦ τοῦ καὶ Ἰάσωνος, καὶ Ὀνίου τοῦ Μενελάου " τούτων γὰρ πρότερον ' μὲν ὁ Ἰάσων, πρὸς τὸν ᾿Αντίοχον δραμὼν, τὸν οἰκεῖον ἀδελφὸν τῆς ἀρχιερωσύνης ἐξέθαλεν' ὁ δὲ Μενέλαος, δῶρα καὶ χρυσίον ἀποσταλεὶς κομίσαι κῷ ᾿Αντιόχῳ, εἰς ἑαυτὸν πάλιν τὴν ἀρχιερωσύνην μεταθεὶς, ἐξήλασε τὸν Ἰάσωνα. Ἐντεῦθεν αἱ δειναὶ Ταῦτα ὁ μακάριος προδιδασχόμενος Δανιἢλ. ἀκούει, ε θλι. νη, ἀπ᾿ αὐτοῦ. ν» Λέγει δὲ Πτολεμαῖον τὸν Φιλομιήτορα᾽ οὗτος γὰρ Πτολεμαῖον τὸν Ἐπιφανῆ διεδέξατο. Τούτοῖς ἐπήγαγε" ἐ Κα' γξ ἡγούμενος διαθήκης. » λέ" γῆι γὰρ ' τὸν ἀρχιερέα τὸν εὐσεθῇ, τὸν τοῦ Ἰάσωνο; ἀδελφὸν, καὶ προδιδάσχει, ὅτι κἀκεῖνον τοῦ ἀρχἱξρατεύειν παύσει. Εἶτα διδάσκει τὸν τρόπον" « Καὶ ἀπὸ τῶν συμμίξεων πρὺς αὑτὸν ποιήσει δόλον. » 5 "Α ἔχειν σεμνυνομένοις, καὶ δόλῳ συνεργῷ χρώμενος βυρία δεινὰ εἰς τὸ ἔθνος ἐργάσεται. « ᾿Αναδήσεται δὲ καὶ ὑπερισχύσε: αὐτοῦ ἐν ὀλίγῳ ἔθνει.» Ἐξαπατήσας γὰρ τοὺς τὰ ἹΞροσόλυμα οἰκοῦντας, ὡς μετ᾽ εἰρήνῆς εἰσιέναι μέλλων, πρῶτον μὲν ἐπιδῆναι τῶν ἀδύτων ἐτόλμησε τοῦ θείου νεὼ, ἔπειτα ἅπαντα τὸν ἐπικείμένον κόσμον ἀφελὼν, καὶ τὰ ἀφιερωμένα τῇ θείᾳ λειτουργίᾳ σχεύη. οὕτως ἐξελήλυθεν. Αὖθις δὲ πάλιν ἐπιστρατεύσας τῇ πόλει, ὀκτὼ μὲν μυριάδας ἀνθρώπὼν κατέσφαξε ᾽", καὶ οὐδὲ τούτοις ἀρκεσθεὶς, τοὺς ξχυτοῦ στρατηγοὺ: ἀποστείλας, ἑτέρους πάλιν « Καὶ ὑπερισχύσΞι αὑτοῦ ἂν ὀλίγῳ ἔθνει. (κδ΄.) Καὶ ἐν εὐθηνίᾳ, καὶ ἐν πίοσι χώραις ἥξει. ν Οὔτε γὰρ δι ἀπορίαν, φησὶ, μετ᾽ ὀλίγων ἀφίξεται, ἀλλὰ διὰ τὴν τοῦ φρονήματος ἀλαζονείαν " ἔστι γὰρ αὑτῷ καὶ εὐθηνία καὶ ἀπόλαυσις μυρίων ἐθνῶν πιόνων, καὶ φόρον πολὺν χορηγούντων. ε« Καὶ ποιήσει ἃ οὐκ ἐποίησαν οἱ πατέρες αὐτοῦ καὶ "" οἱ πατέρες τῶν πατέρων αὐτοῦ " προνομὴν καὶ “ὕπαρξιν 35, καὶ σκῦλα αὑτοῖς διασχορπιεῖ. » Πάντων γὰρ αὐτοῦ τῶν πακέρων, καὶ τῶν προγόνων ἁπάντων τὸ Ἰουδαίων ἔθνος τετιμηχότων, τἀναντία οὗτος πάντα "" ἐργάσεκαι, ἀναιρῶν καὶ ληϊζόμενος, καὶ ἐξανδραποδιζόμενος, καὶ τοῖς συστρατευομένοι: τὰ τούτων δωρούμενος. « Καὶ ἐπ᾽ Αἴγυπτον, φησὶ, λογιεῖτα! λογισμοὺς αὑτοῦ, καὶ ἕω; καιροῦ Ἶ.» ᾿Αντὶ τοῦ, οὐκ ἐπὶ κρατήσει.
kg΄. e Kai apo tōn symmixeōn 5 pros auton poiēsei dolon. » Entautha prosēmainei tēn genomegēn epanastasin Honią tǭ archierei hypo Iēsou tou kai Iasōnos, kai Oniou tou Menelaou " toutōn gar proteron ' men ho Iasōn, pros ton ᾿Antiochon dramōn, ton oikeion adelphon tēs archierōsynēs exethalen' ho de Menelaos, dōra kai chrysion apostaleis komisai kǭ ᾿Antiochǭ, eis heauton palin tēn archierōsynēn metatheis, exēlase ton Iasōna. Enteuthen hai deinai Tauta ho makarios prodidaschomenos Daniēl. akouei, e thli. nē, ap᾿ autou. n» Legei de Ptolemaion ton Philomiētora᾽ houtos gar Ptolemaion ton Epiphanē diedexato. Toutois epēgage" e Ka' nx hēgoumenos diathēkēs. » le" gēi gar ' ton archierea ton eusethę̄, ton tou Iasōno? adelphon, kai prodidaschei, hoti kakeinon tou archixrateuein pausei. Eita didaskei ton tropon" « Kai apo tōn symmixeōn prys hauton poiēsei dolon. » 5 "A echein semnynomenois, kai dolǭ synergǭ chrōmenos byria deina eis to ethnos ergasetai. « ᾿Anadēsetai de kai hyperischyse: autou en oligǭ ethnei.» Exapatēsas gar tous ta HiXrosolyma oikountas, hōs met᾽ eirēnēs eisienai mellōn, prōton men epidēnai tōn adytōn etolmēse tou theiou neō, epeita hapanta ton epikeimenon kosmon aphelōn, kai ta aphierōmena tę̄ theią leitourgią scheuē. houtōs exelēlythen. Authis de palin epistrateusas tę̄ polei, oktō men myriadas anthrōpōn katesphaxe ᾽", kai oude toutois arkestheis, tous xchytou stratēgou: aposteilas, heterous palin « Kai hyperischysXi hautou an oligǭ ethnei. (kd΄.) Kai en euthēnią, kai en piosi chōrais hēxei. n Oute gar di aporian, phēsi, met᾽ oligōn aphixetai, alla dia tēn tou phronēmatos alazoneian " esti gar hautǭ kai euthēnia kai apolausis myriōn ethnōn pionōn, kai phoron polyn chorēgountōn. e« Kai poiēsei ha ouk epoiēsan hoi pateres autou kai "" hoi pateres tōn paterōn autou " pronomēn kai “hyparxin 35, kai skyla hautois diaschorpiei. » Pantōn gar autou tōn pakerōn, kai tōn progonōn hapantōn to Ioudaiōn ethnos tetimēchotōn, tanantia houtos panta "" ergasekai, anairōn kai lēïzomenos, kai exandrapodizomenos, kai tois systrateuomenoi: ta toutōn dōroumenos. « Kai ep᾽ Aigypton, phēsi, logieita! logismous hautou, kai heō? kairou I.» ᾿Anti tou, ouk epi kratēsei.
"And from the alliances made with him he will practice deceit." Here he foretells the uprising against Onias the high priest by Jesus, also called Jason, and by Onias, called Menelaus. Of these, first Jason, running to Antiochus, drove his own brother out of the high priesthood; then Menelaus, sent to carry gifts and gold to Antiochus, transferred the high priesthood again to himself and drove out Jason. From this came the terrible [calamities] … Blessed Daniel, being taught these things beforehand, hears … "… from him." He means Ptolemy Philometor; for he succeeded Ptolemy Epiphanes. To these he added, "and also the prince of the covenant." For he means the pious high priest, Jason's brother, and foretells that he will remove him too from the high priesthood. Then he teaches the manner: "And from the alliances made with him he will practice deceit" … priding themselves on having …, and using deceit as his helper he will do countless terrible things to the nation. "And he will go up and overpower them with a small nation." For having deceived the inhabitants of Jerusalem, as though he were going to enter in peace, he first dared to enter the inner sanctuary of the divine temple, then took away all the adornment on it and the vessels dedicated to the divine liturgy, and so departed. Again, having made another expedition against the city, he slaughtered eighty thousand people; and not content even with this, he sent his generals and again others … "And he will overpower them with a small nation. And in prosperity and into rich lands he will come." For he will come with few, he says, not from lack of means but from the arrogance of his mind; for he has prosperity and the enjoyment of countless rich nations that supply much tribute. "And he will do what his fathers did not do, nor his fathers' fathers: he will scatter among them plunder and spoil and possessions." For whereas all his fathers and all his ancestors had honored the Jewish nation, he will do the very opposite, killing, plundering, enslaving, and giving their goods to his fellow soldiers. "And against Egypt," he says, "he will devise his plans, and until a time." That is, he will not prevail.
11.25PG 81
χε’, ε Καὶ ἐξεγερθήσεται ἡ ἰσχὺς αὐτοῦ καὶ χαοδία αὑτοῦ ἐπὶ βασ:λέα τοῦ Νότου, ἐν δυνάμει μεγάλῃ.» Ταύτην αὐτοῦ τὴν κατὰ τῆς Αἰγύπτου ἔφοδον, καὶ ἡ πρώτη τῶν Μαχχαθαίων διδάσκει ἱστορία. « Εἰστοὺς γὰρ, φησὶν, ᾿Αντίοχος εἰς Αἴγυπτον ἐν ὄχλῳ Ραρ-ῖ, καὶ ἐν ἅρμασι καὶ ἐλέφασι "5, καὶ ἱππεῦσι, καὶ ἐν στόλῳ μεγάλῳ, καὶ συνεστήσατο πόλεμον πρὺς Πτολεμαῖον βασιλέα Αἰγύπτου, καὶ ἐνετράπη μαῖος ἀπὸ προσώπου αὐτοῦ, καὶ ἔφυγε, καὶ ἔπεσαν πραυματίαι πολλοὶ, καὶ χοτελάδοντο τὰς πόλεις τὰς ὀχυρὰς ἐν γῇ Αἰγύπτου "", καὶ ἔλαθον τὰ σκῦλα τῇ ς᾽, Αἰγύπτου. Καὶ 3 ταῦτα προδιδασχόμενος ὁ μαγάριος Δανιὴλ ἤκουσε 8". « Καὶ ὁ δ᾽ βασιλεὺς τοῦ Νότου συνάψει πόλεμον πρὺς αὐτὸν, ἐν δυνάμε: μεγάλῃ καὶ ἰσχυρᾷ σφόδρα, καὶ οὐ στήσι:ται, ὅτι λογιοῦνται ῃ ἐπ᾽ αὑτὸν λογισμούς. ν ᾿Αντὶ τοῦ, πολλαῖς καὶ παν-
che’, e Kai exegerthēsetai hē ischys autou kai chaodia hautou epi bas:lea tou Notou, en dynamei megalę̄.» Tautēn autou tēn kata tēs Aigyptou ephodon, kai hē prōtē tōn Machchathaiōn didaskei historia. « Eistous gar, phēsin, ᾿Antiochos eis Aigypton en ochlǭ Rar-i, kai en harmasi kai elephasi "5, kai hippeusi, kai en stolǭ megalǭ, kai synestēsato polemon prys Ptolemaion basilea Aigyptou, kai enetrapē maios apo prosōpou autou, kai ephyge, kai epesan praumatiai polloi, kai choteladonto tas poleis tas ochyras en gę̄ Aigyptou "", kai elathon ta skyla tę̄ s᾽, Aigyptou. Kai 3 tauta prodidaschomenos ho magarios Daniēl ēkouse 8". « Kai ho d᾽ basileus tou Notou synapsei polemon prys auton, en dyname: megalę̄ kai ischyrą sphodra, kai ou stēsi:tai, hoti logiountai ę̄ ep᾽ hauton logismous. n ᾿Anti tou, pollais kai pan-
"And his strength and his heart will be roused against the king of the South with a great army." The first history of the Maccabees also teaches this attack of his against Egypt: "Antiochus entered Egypt," it says, "with a heavy host, with chariots and elephants and cavalry and a great fleet, and made war on Ptolemy king of Egypt; and Ptolemy turned back before him and fled, and many fell wounded; and they captured the fortified cities in the land of Egypt and took the spoils of the land of Egypt." Blessed Daniel, being taught this beforehand, heard: "And the king of the South will join battle with him with a great and very strong army, and he will not stand, because they will devise plans against him." That is, with many and …
11.26PG 81
κς΄. ε« Καὶ φάγονται, φη πὶ, τὰ δέοντα αὐτοῦ.» Ἰουτέστι, χαταναλώσουσιν αὐτοῦ πᾶσαν τὴν πρόσοδον, καὶ τὸν τελούμενον αὑτῷ φόρον ληϊξόμενοι εἰς ἑαυτοὺς μεταθήσονται ὅν. « Καὶ συντρίψουτιν αὐ- Χρήσεται γὰρ, φησὶ, διακόνοι; τοῖς τὸ αὐτὸ γένος τὸν, καὶ δυνάμεις αὐτοῦ καταλύσει ᾽6, καὶ πεσοῦντα: τραυματίαι πολλοί. » Οὐκ αὐτὸν γὰρ μόνον, ἀλλὰ καὶ τὴν στρατείαν αὐτοῦ δίκην κατακλυσμοῦ διαφθερεῖ, καὶ πολὺν ἐργάσεται φόνον.
ks΄. e« Kai phagontai, phē pi, ta deonta autou.» Ioutesti, chatanalōsousin autou pasan tēn prosodon, kai ton teloumenon hautǭ phoron lēïxomenoi eis heautous metathēsontai hon. « Kai syntripsoutin au- Chrēsetai gar, phēsi, diakonoi? tois to auto genos ton, kai dynameis autou katalysei ᾽6, kai pesounta: traumatiai polloi. » Ouk auton gar monon, alla kai tēn strateian autou dikēn kataklysmou diaphtherei, kai polyn ergasetai phonon.
"And they will eat his provisions," it says; that is, they will consume all his revenue, and, plundering the tribute paid to him, will transfer it to themselves. "And they will break him." For he will use, he says, servants of the same race … "and he will destroy his forces, and many will fall wounded." For he will destroy not him alone but also his army like a flood, and will cause great slaughter.
11.27PG 81
κζ', ε Καὶ ἀμφότεροι, φησὶν, οἱ βασιλεῖς, αἱ καρδίαι αὐτῶν ἐπὶ πονηρίαν, καὶ ἐπὶ τραπέζῃ μιᾷ ψευδὴ λαλήσρυσι, καὶ οὐ κατευθυνεῖ. » Ῥωμαῖοι γὰρ, ὡς Ἰώσηππος ἡμᾶς ὁ ἱστοριογράφος διδάσκει, ταύτὴν αὐτοῦ μαθόντες τὴν στρατείαν, παρενεγγύτ, σαν ἀποστῆναι τῆς Αἰγύπτου " ὅθεν σπεισάμενος, φἹ οἷν, εἰρήνην, καὶ τραπέζης ἐκοινώνησε τῷ Πτολεμαίῳ. Τὸ δὲ ὕπουλον τῆς φιλίας διδάσκων ὁ τῷ Δανιὴλ προσδιαλεγόμενος, ε« Καὶ ἀμφότεροι, φησὶν, οἱ βασιλεῖς, αἱ καρδία! αὐτῶν ἐπὶ πονηρίαν, καὶ ἐπὶ τραπέζῃ μιᾷ ψευδῇ λαλήσουσι, καὶ οὐ κατευθυνεῖ. » ᾿Αντὶ τοῦ, οὐ βεθαία ἔσται ἡ εἰρήνη. « Ὅτι ἔτι "7 πέρας ἕσται εἰς καιρόν. » Τουτέστιν, αὖθις γὰρ, τοῦ καιροῦ τούτου
kz', e Kai amphoteroi, phēsin, hoi basileis, hai kardiai autōn epi ponērian, kai epi trapezę̄ mią pseudē lalēsrysi, kai ou kateuthynei. » Rhōmaioi gar, hōs Iōsēppos hēmas ho historiographos didaskei, tautēn autou mathontes tēn strateian, parenengyt, san apostēnai tēs Aigyptou " hothen speisamenos, phI hoin, eirēnēn, kai trapezēs ekoinōnēse tǭ Ptolemaiǭ. To de hypoulon tēs philias didaskōn ho tǭ Daniēl prosdialegomenos, e« Kai amphoteroi, phēsin, hoi basileis, hai kardia! autōn epi ponērian, kai epi trapezę̄ mią pseudę̄ lalēsousi, kai ou kateuthynei. » ᾿Anti tou, ou bethaia estai hē eirēnē. « Hoti eti "7 peras hestai eis kairon. » Toutestin, authis gar, tou kairou toutou
"And both the kings," he says, "their hearts are set on evil, and at one table they will speak lies, and it will not prosper." For the Romans, as Josephus the historian teaches us, learning of this campaign of his, ordered him to withdraw from Egypt; so, having made peace by treaty, he shared a table with Ptolemy. Teaching the treachery of the friendship, the one conversing with Daniel says, "And both the kings, their hearts are set on evil, and at one table they will speak lies, and it will not prosper"; that is, the peace will not be secure. "For the end is yet for a time." That is, again, when this time …
11.28PG 81
χη΄. ε Καὶ ἐπιστρέψει, φησὶν, εἰς τὴν γῆν αὑτοῦ ἐν ὑπάρξει πολλῇ. » ᾿Αλλ᾽ ὅμως τότε, φησὶν, μετὰ πολλοῦ πλούτου, καὶ πολλῆς περιουσίας, εἰς τὴν οἰκείαν ἐπαναστρέψει" βασιλείαν. ε Καὶ ἡ χαρδίχ αὐτοῦ ἐπὶ διαθήκην ἁγίαν. » Μίαν δὲ λοιπὸν σχήσει σπουδὴν, ὥστε καταλῦσαι τὸν ὑπὸ τοῦ Θεοῦ τοῖς Ἰουδαίοις δεδομένον νόμον. Ταῦτα δὲ βουλευσάμενος, χοὶ εἰς πέρας ἄξει τὰ βουλεύματα. « Καὶ ποιήσει γὰρ, φησὶ, καὶ ἐπιστρέψει εἰς τὴν γῆν αὑτοῦ. » Καὶ τοῦτο δὲ ἡ ὅ᾽ τῶν Μαχχαθαίων βίδλος, καὶ ἡ Ἴω-
chē΄. e Kai epistrepsei, phēsin, eis tēn gēn hautou en hyparxei pollę̄. » ᾿All᾽ homōs tote, phēsin, meta pollou ploutou, kai pollēs periousias, eis tēn oikeian epanastrepsei" basileian. e Kai hē chardich autou epi diathēkēn hagian. » Mian de loipon schēsei spoudēn, hōste katalysai ton hypo tou Theou tois Ioudaiois dedomenon nomon. Tauta de bouleusamenos, choi eis peras axei ta bouleumata. « Kai poiēsei gar, phēsi, kai epistrepsei eis tēn gēn hautou. » Kai touto de hē ho᾽ tōn Machchathaiōn bidlos, kai hē Iō-
"And he will return," he says, "to his land with much substance." Yet then, he says, he will go back to his own kingdom with great wealth and much substance. "And his heart will be against the holy covenant." He will thereafter have one aim, to destroy the law given by God to the Jews. Having planned this, he will also carry his plans through: "For he will act," he says, "and return to his land." The [first] book of the Maccabees and Josephus [relate] this too …
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κθ', ε« Καὶ εἰς τὸν καιρὸν αὑτοῦ ἐπιστρέψει, καὶ ἥξει ἐν τῷ Νότῳ "0, καὶ οὐκ ἔσται ὡς ἡ πρώτη καὶ ἡ ἐσχάτη.» ᾿Αντὶ τοῦ, οὐκ ὁμοίως νικήσει καὶ ἰσχύσε! ", ἀλλ᾽ ἡττηθεὶς ἐπανήξει. Τὸ δὲ εἷς καιρὸν αὑτοῦ τὸν ἐπιτήδειον τῷ πολέμῳ σημαίνει καιρόν.
kth', e« Kai eis ton kairon hautou epistrepsei, kai hēxei en tǭ Notǭ "0, kai ouk estai hōs hē prōtē kai hē eschatē.» ᾿Anti tou, ouk homoiōs nikēsei kai ischyse! ", all᾽ hēttētheis epanēxei. To de heis kairon hautou ton epitēdeion tǭ polemǭ sēmainei kairon.
"And at his time he will return and come into the South, and it will not be as the first or the last." That is, he will not conquer and prevail in the same way, but will return defeated. "At his time" signifies the time suitable for war.
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λ' ε Καὶ εἰπελεύσονται εἰς αὐτὸν "" οἱ εἰσπορευόγὰρ πολλοὺς Κυπρίους, καὶ ἑτέρους ντσιώτας (τὸ γὰρ Κίτιον μέχρι τῆς σήμερον πόλισμά ἔστι τῆς Κύπρου), ὁρμήσει μὲν κατὰ τῆς Λιἰγύπτουν, ἡττηθεὶς δὲ καὶ ταπεινωθεὶς: ἐπανήξει, « Καὶ ἐπιστρέψει, φησὶ, καὶ θυμωθήσεται ἐπὶ διαθήκην ἁγίαν.» Πάντα γὰρ, φησὶ, τὸν θυμὸν, τὸν διὰ τὴν ἧτταν αὐτῷ προσγινόμενον, κατὰ τῆς ἁγίας διαθήκης ἐμέσει. Καὶ δεικνὺς τὸ ἔργον, ε Καὶ ποιήσει,» φησί, Ἐν γὰρ τῇ δευτέρᾳ παρουσίᾳ τόν τε "" πολὺν ἐργάσεται" φόνον, καὶ τῶν διαφυγόντων τὸν ἀνδραπιδισμόν. « Καὶ ἐπιστρέψει, καὶ συνήσει ἐπὶ τοὺς καταλιπόντας διαθήχτν ἁγίαν. ν Πᾶσαν, φησὶ, ποιῇσεται πρόνοιαν τῶν παρανομησάντων, καὶ τὸ μὲν μένων. : λο'. «Ἰζαὶ βραχίονες "6 ἐξ αὐτοῦ ἀναστῇ σο.ται, καὶ βεδηλώσουσι τὸ ἁγίασμα τῆς δυναστείας, καὶ με- Ἧ τε "0 ταστήσουσι τὸν ἐνδελεχισμὸν, καὶ δώσουσιν εἰς αὐὡς καὶ ἤδη προειρήκαμεν, τοὺς ὑπουργοῦντας αὐτῷ στρατηγοὺς, ἅτε δὴ δίκην βραχιόνων τά τε τοῦ βασιλέως πληροῦντας προστάγματα. Πέμψει τοιγαροῦν, φησὶ", τινὰς τὸ μὲν ἁγίασμα τῆς δυναστέιας βεδηλοῦντας, ἀντὶ τοῦ, τῷ" Θεῷ τῷ παντοδυνάμῳ "ἢ ἀνακείμενον νεών" βωμὸν δὲ εἰδωλικὸν ἔνδον ἀναστήσοντας " τοῦτο γὰρ καλεῖ βδέλυγμα ἠφραγισμέγον. Διδάσκει δὲ ἡμᾶς τοῦτο καὶ ἡ δευτέρα τῶν Μαχχα-δαίων" φησὶ γὰρ 5' οὕτως" ε Περὶ δὲ τὸν καιρὸν τοῦτον, τὴν δευτέραν ἔφοδον ὁ ᾿Αντίοχος εἰς τὴν Αἴγυπτὸν ἐστεῆλατο. » Εἶτα ἐν μέσῳ ὁ συγγραφεύς τινα περὶ τῆς τῶν νόϑων ἀρχιερέων φ'λονειχίας εἰρηκὼς, ἐπήγαγε " « Προσπεσόντων δὲ τῷ βασιλεῖ, περὶ τῶν γεγονότων ὑπέλαδεν "5 ἀποστατεῖν τὴν Ἰουδαίαν " χὴν, ἔλαθε τὴν πόλιν δωρυάλωτον, καὶ ἐκέλευσε τοῖς στρατιώταις κόπτειν ἀφειδῶς τοὺς ἐμπίπτοντας. ν Εἶτα διηγησάμενος, ὡς κατὰ πάσης ἡλικίας ὁ φόνος ἐχώρει, καὶ ὀκτὼ μυριάδες νεκρῶν ἠριθμήθησαν, πάλιν μετὰ βραχέα φησίν" ε ᾿Απεχθῆ ὃὲ πρὸς τοὺς Ἰουδαίους διάθεσιν ἔχων ὁ ᾿Αντίοχος, ἔπεμψε μυσάρχην ᾿Απολλώνιον μετὰ στρατεύματος πρὸς τοῖς δισχιλίοις "ἢ", προστάξας τοὺς ἐν ἡλικίᾳ πάσῃ πάντας κατασφάξαι.» Καὶ μετὰ βραχέα πάλιν δ᾿ φησί" «Μετ᾿ οὐ πολὺν δὲ χρόνον ἀπέστειλεν ὁ βασιλεὺς γέροντα ᾿Αθηναῖον, ἀναγκάζειν " τοὺς μεταθαίνειν ἀπὸ τῶν πατρίων νόμων, καὶ τοῖς τοῦ Θεοῦ νόμοις μὴ πολιτεύεσθαι, μολῦναι δὲ καὶ τὸν ἂν Ἱερουσαλὴμ νεὼν δ, καὶ προσονυμάσαι Διὸς Ὀλυμπίου. » Ταῦτα προαγορεύων ὁ τῷ μακαρίῳ Δανιὴλ προσδιαλεγόμενος ἔφη ᾿ «Καὶ βραχίονες ἐξ αὐτοῦ ἀναστήσονται, καὶ βεδηλώσουσι τὸ ἁγίασμα τῆς δυναστείας, καὶ μεταστήσουσι τὸν ἐνδελεχισμόν"» τουτέστι, τὴν καθ᾽ ἡμέραν τῷ Θεῷ προσφερομένην λατρείαν. ε Καὶ δώσουσιν εἰς αὐτὸν βδέλυγμα ἧφανισμένον" ν» τὸν βωμὸν, ὃν τῷ Διῖ ἀνέστησεν ὁ δυσσεδὴς βασιλεὺς, καὶ χοῖρον ἐπ᾿ αὐτοῦ προσενήνοχε.
l' e Kai eipeleusontai eis auton "" hoi eisporeuogar pollous Kyprious, kai heterous ntsiōtas (to gar Kition mechri tēs sēmeron polisma esti tēs Kyprou), hormēsei men kata tēs Liigyptoun, hēttētheis de kai tapeinōtheis: epanēxei, « Kai epistrepsei, phēsi, kai thymōthēsetai epi diathēkēn hagian.» Panta gar, phēsi, ton thymon, ton dia tēn hēttan autǭ prosginomenon, kata tēs hagias diathēkēs emesei. Kai deiknys to ergon, e Kai poiēsei,» phēsi, En gar tę̄ deuterą parousią ton te "" polyn ergasetai" phonon, kai tōn diaphygontōn ton andrapidismon. « Kai epistrepsei, kai synēsei epi tous katalipontas diathēchtn hagian. n Pasan, phēsi, poię̄setai pronoian tōn paranomēsantōn, kai to men menōn. : lo'. «Izai brachiones "6 ex autou anastę̄ so.tai, kai bedēlōsousi to hagiasma tēs dynasteias, kai me- Hē te "0 tastēsousi ton endelechismon, kai dōsousin eis auōs kai ēdē proeirēkamen, tous hypourgountas autǭ stratēgous, hate dē dikēn brachionōn ta te tou basileōs plērountas prostagmata. Pempsei toigaroun, phēsi", tinas to men hagiasma tēs dynasteias bedēlountas, anti tou, tǭ" Theǭ tǭ pantodynamǭ "ē anakeimenon neōn" bōmon de eidōlikon endon anastēsontas " touto gar kalei bdelygma ēphragismegon. Didaskei de hēmas touto kai hē deutera tōn Machcha-daiōn" phēsi gar 5' houtōs" e Peri de ton kairon touton, tēn deuteran ephodon ho ᾿Antiochos eis tēn Aigypton esteēlato. » Eita en mesǭ ho syngrapheus tina peri tēs tōn noϑōn archiereōn ph'loneichias eirēkōs, epēgage " « Prospesontōn de tǭ basilei, peri tōn gegonotōn hypeladen "5 apostatein tēn Ioudaian " chēn, elathe tēn polin dōryalōton, kai ekeleuse tois stratiōtais koptein apheidōs tous empiptontas. n Eita diēgēsamenos, hōs kata pasēs hēlikias ho phonos echōrei, kai oktō myriades nekrōn ērithmēthēsan, palin meta brachea phēsin" e ᾿Apechthē hoe pros tous Ioudaious diathesin echōn ho ᾿Antiochos, epempse mysarchēn ᾿Apollōnion meta strateumatos pros tois dischiliois "ē", prostaxas tous en hēlikią pasę̄ pantas katasphaxai.» Kai meta brachea palin d᾿ phēsi" «Met᾿ ou polyn de chronon apesteilen ho basileus geronta ᾿Athēnaion, anankazein " tous metathainein apo tōn patriōn nomōn, kai tois tou Theou nomois mē politeuesthai, molynai de kai ton an Hierousalēm neōn d, kai prosonymasai Dios Olympiou. » Tauta proagoreuōn ho tǭ makariǭ Daniēl prosdialegomenos ephē ᾿ «Kai brachiones ex autou anastēsontai, kai bedēlōsousi to hagiasma tēs dynasteias, kai metastēsousi ton endelechismon"» toutesti, tēn kath᾽ hēmeran tǭ Theǭ prospheromenēn latreian. e Kai dōsousin eis auton bdelygma hēphanismenon" n» ton bōmon, hon tǭ Dii anestēsen ho dyssedēs basileus, kai choiron ep᾿ autou prosenēnoche.
"And those who come out [of Kittim] will come against him"; … for [taking with him] many Cypriots and other islanders (for Kition is to this day a town of Cyprus), he will rush against Egypt, but will return defeated and humbled. "And he will return," it says, "and be enraged against the holy covenant." For all the anger that comes upon him from his defeat, he says, he will vomit out against the holy covenant. And showing the deed: "And he will act," he says. For in his second coming he will cause great slaughter and enslave those who escape. "And he will return and have regard for those who have forsaken the holy covenant." He will take every care, he says, of those who have broken the law, and … "And arms will rise up from him, and they will profane the sanctuary of power, and remove the continual sacrifice, and set up in it [the abomination that makes desolate]." [He calls arms,] as we have said already, the generals who serve him, since like arms they carry out the king's commands. He will send, then, he says, some to profane the sanctuary of power, that is, the temple dedicated to the almighty God, and to set up an idol's altar inside; for this is what he calls "the abomination that makes desolate." The second book of the Maccabees also teaches us this, for it says: "About this time Antiochus made his second invasion of Egypt." Then, after saying something in between about the rivalry of the illegitimate high priests, the writer added: "When news of what had happened reached the king, he took it that Judea was in revolt; … he took the city by storm and ordered the soldiers to cut down without mercy those they met." Then, having told how the slaughter spread to every age and eighty thousand dead were counted, a little later he says again: "Antiochus, being hostile to the Jews, sent Apollonius, the commander of the Mysians, with an army of [twenty] two thousand, ordering him to slaughter all those in their prime." And again a little later: "Not long after, the king sent an old Athenian to compel the Jews to depart from the laws of their fathers and to cease living by the laws of God, and to defile the temple in Jerusalem and to call it after Olympian Zeus." Foretelling this, the one conversing with blessed Daniel said, "And arms will rise up from him, and they will profane the sanctuary of power, and remove the continual sacrifice," that is, the worship offered to God every day; "and they will set up in it the abomination that makes desolate," the altar that the impious king set up to Zeus, on which he offered a pig.
11.32PG 81
λβ΄. ε Καὶ τοὺς ἀνομοῦντας δ΄, φησὶ, διαθήκην ἀπάξουτιν ἐν ὀλισθήμασι. ν» Τοὺς γὰρ παρανομίᾳ συξῶντας προφανῶς δυσσεδεῖν παρασχευάτουσι τοῖς ἀπατηλοῖς χρώμενοι λόγοις. ε Καὶ λαὺς, γινώσκοντες θεὸν αὑτῶν, κατισχύσουσι καὶ ποιήσουσι. » Τοὺς περὶ τὸν μακάριον Ματταθίαν ἐνταῦθα αἰνίττεται, ὃς πρῶτος τοῖς τοῦ ᾿Αντιόχου δόγμασιν ἀντιστὰς, καὶ σὺν τοῖς υἱέσι τὴν ἔρημον χαταλαθδὼν, μετ᾽ ὀλίγων στρατευόμενος τοὺς ἐκείνου χατηγωνίσατο στρα-
lb΄. e Kai tous anomountas d΄, phēsi, diathēkēn apaxoutin en olisthēmasi. n» Tous gar paranomią syxōntas prophanōs dyssedein parascheuatousi tois apatēlois chrōmenoi logois. e Kai laus, ginōskontes theon hautōn, katischysousi kai poiēsousi. » Tous peri ton makarion Mattathian entautha ainittetai, hos prōtos tois tou ᾿Antiochou dogmasin antistas, kai syn tois huiesi tēn erēmon chatalathdōn, met᾽ oligōn strateuomenos tous ekeinou chatēgōnisato stra-
"And those who transgress the covenant," it says, "they will lead astray with slippery ways." For those who live in lawlessness they will bring to open impiety by using deceitful words. "And a people that knows its God will prevail and act." Here he hints at blessed Mattathias and his followers, who first opposed the decrees of Antiochus, withdrew to the desert with his sons, and, fighting with few, defeated his generals …
11.33PG 81
λγ΄. ε Καὶ οἱ συνετοὶ λαοῦ, φησὶ, συνήσουσιν εἷς στολλά. ν Οἱ γὰρ εἰς δέον τῇ παρὰ τοῦ Θεοῦ χορηγηθείοῃ γνώσει χρώμενοι, σφόδρα τῶν ἐχείνου χατα- τοῦτο σημαίνων ἐπήγαγε᾽ « Καὶ ἀσθενήσουσιν ἐν ῥομφαίᾳ, καὶ ἐν φλογὶ, καὶ ἐν αἰχμαλωσίᾳ καὶ ἐν διαρπαγῇ ἡμερῶν αὐτῶν 55.» Διαφόροις γὰρ καὶ παντοδαποῖς κολαστηρίοις ὁ δυτσεὴς χρώμενος χαταπλήττειν ἐπειρᾶτο τοὺς εὐσεθεῖς, ἄωρον αὐτοῖς ἐπ'φέρων θάνατρν, καὶ οἱονεὶ τὰς ὑπολοίπους διιρπάζων ἡμέρας. Εἶτα τὰ ὑπὸ τοῦ μακαρίου Ματταθίου, καὶ τῶν υἱέων αὑτοῦ ἐσόμενα προλέγει" λδ, ε« Καὶ ἐν τῷ ἀσθενῆαι αὐτοὺς βοηθήτονται βοήθειαν μικράν.» Τῆς γὰρ θείας χάριτος ἀπολαύσουσι, καὶ τέως τῶν πολεμούντων περιγενήσονται" οὐ μὴν εἰρήνης καὶ πολέμων ἀπαλλαγῆς ἐν ταῖς τούτῶν ᾽ ἀπολαύσουσιν ἡμέραις. Διὸ “5 βοήθειαν μικρὰν τὰς γενομένας ἐν μέσῳ τῶν πολέμων ἀναχωχὰς προσηγόρευσε. « Καὶ προστεθήσονται, φησὶ, πρὸς αὐτοὺς πολλοὶ ἐν ὀλισθήμασι. » Ταύτην γὰρ, φηδὶν τὴν ἀνδραγαθίαν ὁρῶντες, καὶ τῶν ὀλισθησάντων πολλοὶ καὶ τὴν εὐσέθειαν ἀρνηθέντων, μεταμελεία χρησάμενοι, πρὸς αὐτοὺς δραμοῦνται λε’". « Καὶ ἀπὸ τῶν συν!έντων, φησὶν, ἀσθενήσουσ. πολλοί. ν Καὶ τῶν εὐσεδεῖν δοκούντων εἰς τοὐναντίῃν τραπήσονται. « Τοῦ πυρῶσαε, φησὶν, ἐν αὐτοῖς", καὶ τοῦ ἐκλέξασθαι, καὶ ἐχλευχᾶναι “, ἕως καιροὺ πέρας " διότι ἔτι εἰς καιρόν. » Οὐδὲ ταῦτα, φησὶ", βλάψει τοὺς ἐσομένους ἀνθρώπους ᾿ διδαχθῆτονιαι γὰρ ἐντεῦθεν τοῖς προτέροις μὴ θαῤῥεῖν χκατορθώμασιν, ἀλλ᾽ ἀεὶ δεδοικέναι καὶ τρέμειν, κατὰ τὴν τὸ μακαρίου Παύλου παραίνεσιν " « Ὁ δοκῶν γὰρ, φῇ" σὶν, ἑστάναι, βλεπέτω μὴ πέσῃ. » Αἱ γὰρ τῶν χα’ ἀποχρίνουσι τοῦ δοκίμου τὸ κίόδηλον " οὐ μὴν ἃ ἀλλὰ καὶ ἐκχλευκαίνουσιν οἱυνεὶ ἔριον, καὶ δοχιμᾶζουσιν, εἴτε φυσικὴν, εἴτε ἐπείσακτον ἔχει κὦ χροιὰν “"", καὶ εἴτε ὅλον διόλου ἐμπεφυχὸς τὸ χρῶμαν εἴτε τῇ ἐπιφανείᾳ ἐπικείμενον μόνῃ. Ταῦτα μὲν “ φησὶ, κατὰ τὸν “ὁ παρόντα βίον μερικῶς γίνεται" ἐν δὲ τῷ μέλλοντι χρόνῳ ἢ καθόλου τῶν ἀνθρώπων ἐξ’ τασις ἔσται. Ταῦτα περὶ ᾿Αντιόχου τοῦ Ἐπιφανοῦς εἰτύπον" ἀρχέτυπον δὲ τοῦ ᾿Αντιόχου ὁ ἀντίχριστος, καὶ τοῦ ᾿Αντιχρίστου εἰκὼν ὁ ᾿Αντίοχος. “Ὥσπερ Υὰρ τὰ σθα: παρανόμως" οὕτως ὁ ἄνθρωπος τῆς ἁμαρτίας ὁ υἱὸς τῆς ἀπωλείας, ὁ ὑπεραιρόμενος καὶ ὑπερ μενος 5 ὑπὲρ πάντα λεγόμενον Θεὸν ἣ σέδασμα, ἧ φῆσιν ὁ μακάριος Παῦλος, ὥστε αὑτὸν καὶ ὁ εἰς τὶν ναὸν τοῦ Θεοῦ εἰσελθόντα καθίσαι, ἀποδεικνύοντα" ἑαυτὸν, ὅτι ἔστι Θεὸς, ἐνῖ9 πᾶσι σημείοις καὶ «ἐραδι Ψεύδους " οὕτως οὗτος πάντα εἰς ἀπάτην τῶν εὐτὲ" θῶν διαπράξεται, νῦν μὲν ταῖς ἀπατηλαῖς θαυμάτουργίαις ἐξαπατᾷν καὶ φεναχίξζειν πειρώμενος, νῦν ὃὲ τῇ δυναστέιᾳ χρώμενος, καὶ πᾶν εἶδος τιμωρίας ἐπιφέρων τοῖς τῆς εὐσεδείας τροφίμοις. Εἰ δέ τις ἀκολουθίαν “; τῆς προφητείας ἐπιζητῶν μὴ πιστεύει ταῦθ᾽ οὕτως ἔχειν, εἰς νοῦν τὴν εὐαγγελικὴν διδασκαλίαν λαδέτω᾽ καὶ γὰρ ἐκεῖ κατὰ ταυτὸν ὁ Κύριος τὰ περὶ τῆς κχκοινῆ: συντελείας προλέγει, καὶ τὰ περὶ τῆς συντελείας τῆς ᾿ἱερουσαλήμ “ εἰρηκὼς γάρ «Προσεύχεσθε ἴνα μὴ γένηται ἡ φυγὴ ὑμῶν χειμῶνος, μηδὲ ἐν Σχδῥάτῳ 73» (τοῦτο δὲ Ἰουδαίοις μόνοῖς ἁρμόττει) " εὐθὺς ἐπήγαγεν " « Γἕσται γὰρ θλίψις μεγάλη, οἵα οὐ γέγονεν ἀπ᾿ ἀρχῆς χότμου ἕως τοῦ νῦ»,, οὐδὲ μὴ γενήσεται 15" καὶ εἰ μὴ ἐχολοδώθησαν αἱ ἡ μέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ " διὰ δὲ τοὺς ἐκλεκτοὺς χολοδωθήσονται αἱ ἡμέραι ἐκεῖναι.» Καὶ δεικνὺς ὡς οὐδὲν τούτων Ἰουδαίοις προσήκει, ἐπήγγεν’ «Τότε ἐάν τις ὑμῖν εἴπῃ" Ἰδοὺ, ὧδε ὁ Χριστὸς, ἢ ἐχεῖη, μὴ πιστεύσητε.» Καὶ προειρηκὼς περὶ τῶν ψευὅο,οίστων ἴδ ὀλίγα, ἐπάγε: 76: «Ὥσπερ γὰρ ἡ ἀστραπὴ ἐξέρχεται" ἀπὸ ἀνατολῶν καὶ φαίνετα! ἕως δυσμῶν, οὕτως ἔσται 5 καὶ ἡ παρουσία τοῦ Υἱοῦ τοῦ ἀνθρώπου.» αὶ τὰ ἄλλα δὲ πάντα ὁμοίως, ἵνα μὴ καθ᾽ ἕχαστον λέγω. Ἐντεῦθεν τοίνυν πυδηγούμενοι, καὶ τὴν προφγπτείαν νοήσομεν, μεταδᾶσαν μὲν ἀπὸ τοῦ ᾿Αντιόχου ἐπὶ 15 τὸν ᾿Αντίχριστον, ὡς ἀπὸ εἰκόνος ἐπὶ ἀρχέτυππον, σαφῶς δὲ ἡμᾶς τὰ κατ᾽ ἐκεῖνον προδιδάσκουσαν. ἃς΄. « Ποιήσει γὰρ, φησὶ, κατὰ τὸ θέλημα αὐτοῦ ὁ βατιλεὺς, καὶ ὑψωθήσεται, καὶ μεγαλυνθήσεται, ἐπὶ πάντα Θεὸν, καὶ ἐπὶ τὸν Θεὺν τῶν θεῶν, καὶ λαλήσει ὑπέρογκα, καὶ κατευθυνεῖ. ν ᾿Αντὶ τοῦ, εὐοδωθήσεται, ἀλλ᾽ οὐκ εἰς τέλος. ε« Μέχρι γὰρ τοῦ συν- ὁ τελεσθῆνα!: τὴν ὀργήν δ. γἝΈω; ἂν σφόδρα, φησὶ, τὴν θείαν ὀργὴν ἐχχαύσῃ., καὶ ταύτην ἐπισπάσηται. Ὀρχὴν δὲ τὴν τιμωρίαν καλεῖ" ἀπαθὲς γὰρ τὸ Θεῖον. « Εἰς γὰρ συντέλειαν, φησὶ, καὶ σπουδὴν γίνεται. » Ἰκαὶ γὰρ οὗτος "", φησὶ, προγινώσκων τὸ ἑαυτοῦ τέλος, πολλῇ χρήσεται σπουδῇ εἰς ἀσέδειαν ἅπαντας ἐκκαλούμενος, καὶ πολλοὺς κοινωνοὺς τῆς τιμωρίας λαθεῖν βουλόμενος. Τὰ δὲ ἐπαγόμενα σαφέστερον ἐλέγχϑι τὴν ἄνοιαν τῶν οἰομένων περὶ ᾿Αντιόχου ταῦτα εἰρῆσθαι. Φησὶ γάρ' ἀξ, ε Καὶ ἐπὶ πάντας θεοὺς τῶν πατέρων αὖ τοῦ οὐ συνήσει.» Εὑρίσκομεν δὲ τὸν ᾿Αντίοχον εἰδωλιχῶν βωμῶν τήν τε Ἱερουσαλὴμ καὶ πᾶσαν τὴν Ιουδαίαν ἐμπλήσαντα, καὶ ἐν τῷ ναῷ τοῦ Θεοῦ τῷ Διὶ θύσαντα, καὶ Διὸς μὲν Ὀλυμπίου τὸν ἐν Ἵεροσολύμοις νεὼν προσαγορεύσαντα, Διὸς δὲ Ξενίου τὸν ἐν τῷ Γαριζείν. Πῶς τοίνυν δ᾽ ὁ οὕτως δεισιδαίμων, ὁ οὕτως εἰδωλολάτρης, ε ἐπὶ θεοὺς τῶν πατέρων αὐτοῦ οὐ συνήσει : ν Πάντα δ) γὰρ τοὐναντίον ὁ ᾿Αὐτίοσα, τὸν ὑπὸ τῶν Ἰουδαίων προσκυνούμενον ἡρνεῖτο θεόν, Οὐδαμῶς τοίνυν τῷ ᾿Αντιόχι» ταῦτα ἁρμόττει ' ἀλλ' αὐτῷ τῷ ἀρχετύπῳ τοῦ ᾿Αντιόχου, οὗ εἰκὼν καὶ τύπος ὁ ᾿Αντίοχος γεγονὼς, νικῆσαι εἰς ἀτέθειαν ἅπαντας τοὺς πρὸ αὐτοῦ γενομένους βασιλέας ἔφιλογείκησε. Περὶ τοῦ ᾿Αντιχρίστου τοίνυν λέγει, ὅτι « Ἐπὶ πάντας θεοὺς πατέρων αὑτοῦ οὐ συνέσει, Καὶ ἐπὶ ἐπιθυμίαν γυναικῶν, καὶ ἐπὶ πάντα Θεὸν οὐ συνήσει.» Καὶ τοῦτο δὲ ἀντικρὺς ἐναντίον τοῖς τοῦ ᾿Αντιόχου ἐπιτηδεύμασιν, Οὗτος γὰρ οὐδὲ ταῖς γάμου νόμῳ συνημμέναις μόναις δ' ἡρκεῖτο, ἐξ ὧν ᾿Αντίοχόν τε τὸν Εὐπάτορα καὶ ᾿Αλέξανδρον ἐπαιδοποίησεν ἀλλὰ καὶ παλλαχίσιν ἀκολάστοις δ᾽ ἐμίγνυτο. Β Τῆς δὲ μιᾶς καὶ ἡ δευτέρα τῶν Μαχχαθαίων μνημογεύει, καί φησιν ὁ συγγραφεὺς οὕτως ε Συνέδη δὲ Ταρσεῖς ὃ καὶ Μαλλεώτας "7 στασιάζειν, διὰ τὸ 'Ἃνπιυχίδι τῇ παλλαχῇ τοῦ βασιλέως ἂν δωρεᾷ δεδόσθα:58.» Ὃ τοίνυν τοσαύτῃ δουλεύων ἀκολασίᾳ, ὡς πόλεις τοιαύτας καὶ τηλικαύτας ἐταιριχῷ σασθαι 5 γυναίῳ, πῶς ἐπὶ ἐπιθυμίαν γυναικῶν οὐ συνήσει; Οὐκοῦν καὶ ἐντεῦύεν σαφῶς ἁμαρτάνοντες ἐξελέγχονται "9 οἱ εἰς ᾿Αντίοχον ταῦτα λαμβάνειν ἐπιχειροῦντες. Ἡμεῖς ὃξ ἐπανέλθωμεν ὅθεν ἐξήλθομεν. « Καὶ ἐπὶ" ἐπιθυμίαν γυναικῶν", φησὶν, καὶ" ἐπὶ πάντα Θεὸν οὐ συνήσει, ὅτι ἐπὶ πάντας μεγαλυνθήσεται. » ᾿Αντὶ τοῦ, οἰήσεται πάντων εἶναι μέ-
lg΄. e Kai hoi synetoi laou, phēsi, synēsousin heis stolla. n Hoi gar eis deon tę̄ para tou Theou chorēgētheioę̄ gnōsei chrōmenoi, sphodra tōn echeinou chata- touto sēmainōn epēgage᾽ « Kai asthenēsousin en rhomphaią, kai en phlogi, kai en aichmalōsią kai en diarpagę̄ hēmerōn autōn 55.» Diaphorois gar kai pantodapois kolastēriois ho dytseēs chrōmenos chataplēttein epeirato tous eusetheis, aōron autois ep'pherōn thanatrn, kai hoionei tas hypoloipous diirpazōn hēmeras. Eita ta hypo tou makariou Mattathiou, kai tōn huieōn hautou esomena prolegei" ld, e« Kai en tǭ asthenēai autous boēthētontai boētheian mikran.» Tēs gar theias charitos apolausousi, kai teōs tōn polemountōn perigenēsontai" ou mēn eirēnēs kai polemōn apallagēs en tais toutōn ᾽ apolausousin hēmerais. Dio “5 boētheian mikran tas genomenas en mesǭ tōn polemōn anachōchas prosēgoreuse. « Kai prostethēsontai, phēsi, pros autous polloi en olisthēmasi. » Tautēn gar, phēdin tēn andragathian horōntes, kai tōn olisthēsantōn polloi kai tēn eusetheian arnēthentōn, metameleia chrēsamenoi, pros autous dramountai le’". « Kai apo tōn syn!entōn, phēsin, asthenēsous. polloi. n Kai tōn eusedein dokountōn eis tounantię̄n trapēsontai. « Tou pyrōsae, phēsin, en autois", kai tou eklexasthai, kai echleuchanai “, heōs kairou peras " dioti eti eis kairon. » Oude tauta, phēsi", blapsei tous esomenous anthrōpous ᾿ didachthētoniai gar enteuthen tois proterois mē tharrhein chkatorthōmasin, all᾽ aei dedoikenai kai tremein, kata tēn to makariou Paulou parainesin " « Ho dokōn gar, phę̄" sin, hestanai, blepetō mē pesę̄. » Hai gar tōn cha’ apochrinousi tou dokimou to kiodēlon " ou mēn ha alla kai ekchleukainousin hoiynei erion, kai dochimazousin, eite physikēn, eite epeisakton echei kō chroian “"", kai eite holon diolou empephychos to chrōman eite tę̄ epiphaneią epikeimenon monę̄. Tauta men “ phēsi, kata ton “ho paronta bion merikōs ginetai" en de tǭ mellonti chronǭ ē katholou tōn anthrōpōn ex’ tasis estai. Tauta peri ᾿Antiochou tou Epiphanous eitypon" archetypon de tou ᾿Antiochou ho antichristos, kai tou ᾿Antichristou eikōn ho ᾿Antiochos. “Hōsper Yar ta stha: paranomōs" houtōs ho anthrōpos tēs hamartias ho huios tēs apōleias, ho hyperairomenos kai hyper menos 5 hyper panta legomenon Theon hē sedasma, hē phēsin ho makarios Paulos, hōste hauton kai ho eis tin naon tou Theou eiselthonta kathisai, apodeiknyonta" heauton, hoti esti Theos, eni9 pasi sēmeiois kai «eradi Pseudous " houtōs houtos panta eis apatēn tōn eute" thōn diapraxetai, nyn men tais apatēlais thaumatourgiais exapatąn kai phenachixzein peirōmenos, nyn hoe tę̄ dynasteią chrōmenos, kai pan eidos timōrias epipherōn tois tēs eusedeias trophimois. Ei de tis akolouthian “? tēs prophēteias epizētōn mē pisteuei tauth᾽ houtōs echein, eis noun tēn euangelikēn didaskalian ladetō᾽ kai gar ekei kata tauton ho Kyrios ta peri tēs kchkoinē: synteleias prolegei, kai ta peri tēs synteleias tēs ᾿hierousalēm “ eirēkōs gar «Proseuchesthe ina mē genētai hē phygē hymōn cheimōnos, mēde en Schdrhatǭ 73» (touto de Ioudaiois monois harmottei) " euthys epēgagen " « Gestai gar thlipsis megalē, hoia ou gegonen ap᾿ archēs chotmou heōs tou ny»,, oude mē genēsetai 15" kai ei mē echolodōthēsan hai hē merai ekeinai, ouk an esōthē pasa sarx " dia de tous eklektous cholodōthēsontai hai hēmerai ekeinai.» Kai deiknys hōs ouden toutōn Ioudaiois prosēkei, epēngen’ «Tote ean tis hymin eipę̄" Idou, hōde ho Christos, ē echeiē, mē pisteusēte.» Kai proeirēkōs peri tōn pseuoo,oistōn id oliga, epage: 76: «Hōsper gar hē astrapē exerchetai" apo anatolōn kai phaineta! heōs dysmōn, houtōs estai 5 kai hē parousia tou Huiou tou anthrōpou.» ai ta alla de panta homoiōs, hina mē kath᾽ hechaston legō. Enteuthen toinyn pydēgoumenoi, kai tēn prophgpteian noēsomen, metadasan men apo tou ᾿Antiochou epi 15 ton ᾿Antichriston, hōs apo eikonos epi archetyppon, saphōs de hēmas ta kat᾽ ekeinon prodidaskousan. has΄. « Poiēsei gar, phēsi, kata to thelēma autou ho batileus, kai hypsōthēsetai, kai megalynthēsetai, epi panta Theon, kai epi ton Theun tōn theōn, kai lalēsei hyperonka, kai kateuthynei. n ᾿Anti tou, euodōthēsetai, all᾽ ouk eis telos. e« Mechri gar tou syn- ho telesthēna!: tēn orgēn d. gEEō? an sphodra, phēsi, tēn theian orgēn echchausę̄., kai tautēn epispasētai. Orchēn de tēn timōrian kalei" apathes gar to Theion. « Eis gar synteleian, phēsi, kai spoudēn ginetai. » Ikai gar houtos "", phēsi, proginōskōn to heautou telos, pollę̄ chrēsetai spoudę̄ eis asedeian hapantas ekkaloumenos, kai pollous koinōnous tēs timōrias lathein boulomenos. Ta de epagomena saphesteron elenchϑi tēn anoian tōn oiomenōn peri ᾿Antiochou tauta eirēsthai. Phēsi gar' ax, e Kai epi pantas theous tōn paterōn au tou ou synēsei.» Heuriskomen de ton ᾿Antiochon eidōlichōn bōmōn tēn te Hierousalēm kai pasan tēn Ioudaian emplēsanta, kai en tǭ naǭ tou Theou tǭ Dii thysanta, kai Dios men Olympiou ton en Hierosolymois neōn prosagoreusanta, Dios de Xeniou ton en tǭ Garizein. Pōs toinyn d᾽ ho houtōs deisidaimōn, ho houtōs eidōlolatrēs, e epi theous tōn paterōn autou ou synēsei : n Panta d) gar tounantion ho ᾿Autiosa, ton hypo tōn Ioudaiōn proskynoumenon hērneito theon, Oudamōs toinyn tǭ ᾿Antiochi» tauta harmottei ' all' autǭ tǭ archetypǭ tou ᾿Antiochou, hou eikōn kai typos ho ᾿Antiochos gegonōs, nikēsai eis atetheian hapantas tous pro autou genomenous basileas ephilogeikēse. Peri tou ᾿Antichristou toinyn legei, hoti « Epi pantas theous paterōn hautou ou synesei, Kai epi epithymian gynaikōn, kai epi panta Theon ou synēsei.» Kai touto de antikrys enantion tois tou ᾿Antiochou epitēdeumasin, Houtos gar oude tais gamou nomǭ synēmmenais monais d' hērkeito, ex hōn ᾿Antiochon te ton Eupatora kai ᾿Alexandron epaidopoiēsen alla kai pallachisin akolastois d᾽ emignyto. B Tēs de mias kai hē deutera tōn Machchathaiōn mnēmogeuei, kai phēsin ho syngrapheus houtōs e Synedē de Tarseis ho kai Malleōtas "7 stasiazein, dia to 'Hanpiychidi tę̄ pallachę̄ tou basileōs an dōreą dedostha:58.» Ho toinyn tosautę̄ douleuōn akolasią, hōs poleis toiautas kai tēlikautas etairichǭ sasthai 5 gynaiǭ, pōs epi epithymian gynaikōn ou synēsei? Oukoun kai enteuyen saphōs hamartanontes exelenchontai "9 hoi eis ᾿Antiochon tauta lambanein epicheirountes. Hēmeis hox epanelthōmen hothen exēlthomen. « Kai epi" epithymian gynaikōn", phēsin, kai" epi panta Theon ou synēsei, hoti epi pantas megalynthēsetai. » ᾿Anti tou, oiēsetai pantōn einai me-
"And the understanding among the people," it says, "will give understanding to many." For those who use rightly the knowledge supplied by God will greatly … his … Signifying this he added: "And they will fall by the sword and by flame and by captivity and by plunder of their days." For the impious one, using various and manifold punishments, tried to terrify the pious, bringing on them an untimely death and as it were plundering their remaining days. Then he foretells what Mattathias and his sons would do: "And when they fall they will be helped with a little help." For they will enjoy divine grace and will prevail for a time over those who make war on them; yet they will not enjoy peace and freedom from wars in their days. That is why he called the respites that occurred in the midst of the wars "a little help." "And many will join them," he says, "in slipperiness." For seeing this valor, he says, many of those who slipped and denied piety will repent and run to them. "And some of those who understand," he says, "will fall." Even some who seem to be pious will turn to the opposite. "To refine them, and to choose, and to make them white, until the time of the end; for it is yet for a time." Not even this, he says, will harm those who come after; for they will be taught from this not to trust in their former good deeds, but always to fear and tremble, according to the exhortation of blessed Paul: "Let him who thinks he stands take heed lest he fall." For [trials] separate the counterfeit from the genuine; and they not only [refine] but also whiten, as wool, and test whether it has a natural or an artificial color, and whether the color is ingrained through and through or lies on the surface only. These things, he says, happen in part in the present life; but in the time to come there will be a universal examination of men. These things were said of Antiochus Epiphanes as a type; but the Antichrist is the archetype of Antiochus, and Antiochus is the image of the Antichrist. For as [Antiochus forced the Jews] to [act] unlawfully, so the man of sin, the son of perdition, who "exalts himself above every so-called god or object of worship," as blessed Paul says, "so that he goes into the temple of God and sits, displaying himself as God," "with all signs and lying wonders"—so he will do everything to deceive the pious, now trying to beguile and cheat with deceitful wonder-working, now using force and inflicting every kind of punishment on the nurslings of piety. If anyone, looking for the sequence of the prophecy, does not believe that this is so, let him consider the teaching of the Gospel; for there the Lord foretells at the same time what concerns the common consummation and what concerns the consummation of Jerusalem. For having said, "Pray that your flight may not be in winter or on a sabbath" (this fits the Jews alone), he at once added, "For there will be great tribulation, such as has not been from the beginning of the world until now, nor ever will be; and if those days had not been cut short, no flesh would be saved; but for the sake of the elect those days will be cut short." And showing that none of this concerns the Jews, he added, "Then if anyone says to you, 'Look, here is the Christ,' or 'There,' do not believe it." And having spoken briefly of the false christs, he adds, "For as the lightning comes from the east and shines to the west, so will be the coming of the Son of Man"; and all the rest likewise, not to go through each. Guided from this, then, we shall understand the prophecy too as passing from Antiochus to the Antichrist, as from image to archetype, and clearly teaching us beforehand what concerns him. "For the king will do according to his will, and he will be exalted and magnified above every god, and against the God of gods he will speak monstrous things, and he will prosper." That is, he will succeed, but not to the end. "Until the wrath is accomplished": until, he says, he kindles the divine wrath fiercely and draws it upon himself. He calls the punishment wrath, for the Divine is impassible. "For it is coming to an end and in haste." For he too, he says, foreknowing his own end, will use great haste in calling all to impiety, wishing to make many partners in his punishment. What follows refutes more clearly the folly of those who think these things were said of Antiochus. For he says: "And he will not regard any gods of his fathers." But we find Antiochus filling Jerusalem and all Judea with idol altars, sacrificing to Zeus in the temple of God, and naming the temple in Jerusalem that of Olympian Zeus and the one on Gerizim that of Zeus Xenios. How then will one so superstitious, so given to idolatry, "not regard the gods of his fathers"? For Antiochus did everything to the contrary; [he] denied [only] the God worshiped by the Jews. In no way, then, do these things fit Antiochus, but the archetype of Antiochus himself, whose image and type Antiochus became, striving to outdo in impiety all the kings before him. It is of the Antichrist, then, that he says, "He will not regard any gods of his fathers, nor the desire of women, nor will he regard any god." This too is directly contrary to the practices of Antiochus. For he was not content with the women joined to him by the law of marriage, by whom he fathered Antiochus Eupator and Alexander, but also consorted with licentious concubines. The second book of the Maccabees mentions one of them, and the writer says: "It happened that the people of Tarsus and Mallus revolted, because they had been given as a gift to Antiochis, the king's concubine." How then will one so enslaved to licentiousness that he made a present of such great cities to a courtesan "not regard the desire of women"? So here too those who try to take these things of Antiochus are clearly convicted of error. But let us return to where we left off. "Nor the desire of women," he says, "nor will he regard any god, for he will magnify himself above all." That is, he will think himself greater than all …
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λη΄, «Καὶ Θεὸν Μαωξεὶμ "" ἐπὶ τόπου "ἢ αὑτοῦ δοξάσει, καὶ Θεὸν ὃν οὐκ ἔγνωσαν οἱ πατέρες αὑτοῦ δοξάσει ἐν ἀργυρίῳ, καὶ χρυσίῳ, καὶ ἐν λίθῳ τιμίῳ, καὶ ἐν ἐπιθυμήμασι. » Τῶν γὰρ πατέρων αὐτοῦ πάντων τὴν οἰκείαν φύσιν ἐγνωκότων, καὶ τὸν ἐπὶ πάντων Θεὸν σφᾶς αὐτοὺς ὀνομάσαι μὴ τετολμηκότων, οὗτος Θεὸν ἰσχυρὸν καὶ δυνατὸν ( τοῦτο γὰρ σημαίνει τὸ Μαωζεὶ μὴ) ἑαυτὸν προσαγορεύει. Τὸ γὰρ, ἐπὶ τόπῳ αὑτοῦ, ἀντὶ τοῦ ἑαυτὸν τέθεικε. λ0΄. « Καὶ ποιήσει τοῖς ὀχυρώμασι τῶν χαταφυγῶν μετὰ θεοῦ ἀλλοτρίου, ὃν ἐγνώρισε, καὶ πληθυνεῖ δόξαν, καὶ ὑποτάξει αὑτοῖς ᾽" πολλοὺς, καὶ γῆν διελεῖ ἐν δώροις. ν ᾿λναστήσει γὰρ, φησὶν, ἑαυτῷ ναῦς, καὶ ἀργύρῳ, καὶ χρυσῷ "7, καὶ λίθοις τιμίοις αὐτοὺς χαλλωπίσει, καὶ ὑποτάξει αὐτοῖς πολλοὺς, τοὺς ἐξαπατωμένους δηλονότι τοῖς τέρασιν, ἣ ταῖς χολάτεσιν χαυνουμένους. ᾿Αλλὰ καὶ ε γῆν διελεῖ ἐν δώροις "» τοῖς γὰρ ὑπηκόοις καὶ ἀσεδεῖν αἱρουμένοις, καὶ γῆν δωρήσεται πλείστην.
lē΄, «Kai Theon Maōxeim "" epi topou "ē hautou doxasei, kai Theon hon ouk egnōsan hoi pateres hautou doxasei en argyriǭ, kai chrysiǭ, kai en lithǭ timiǭ, kai en epithymēmasi. » Tōn gar paterōn autou pantōn tēn oikeian physin egnōkotōn, kai ton epi pantōn Theon sphas autous onomasai mē tetolmēkotōn, houtos Theon ischyron kai dynaton ( touto gar sēmainei to Maōzei mē) heauton prosagoreuei. To gar, epi topǭ hautou, anti tou heauton tetheike. l0΄. « Kai poiēsei tois ochyrōmasi tōn chataphygōn meta theou allotriou, hon egnōrise, kai plēthynei doxan, kai hypotaxei hautois ᾽" pollous, kai gēn dielei en dōrois. n ᾿lnastēsei gar, phēsin, heautǭ naus, kai argyrǭ, kai chrysǭ "7, kai lithois timiois autous challōpisei, kai hypotaxei autois pollous, tous exapatōmenous dēlonoti tois terasin, hē tais cholatesin chaunoumenous. ᾿Alla kai e gēn dielei en dōrois "» tois gar hypēkoois kai asedein hairoumenois, kai gēn dōrēsetai pleistēn.
"And he will honor the god Maozim in his place, and a god whom his fathers did not know he will honor with silver and gold and precious stone and desirable things." For whereas all his fathers knew their own nature and did not dare to name themselves the God over all, he calls himself a strong and mighty God (for this is what Maozim means). For "in his place" he put instead of "himself." "And he will act for the strongholds of refuge with a foreign god whom he has acknowledged, and will multiply glory, and will subject many to them, and will divide land as gifts." For he will raise temples to himself, he says, and adorn them with silver and gold and precious stones, and will subject many to them, evidently those deceived by the wonders or made vain by flattery. And "he will divide land as gifts": to his subjects who choose impiety he will give very much land.
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μ΄. «Καὶ ἐν καιροῦ "" πέρατι, φησὶ, συγκερατισθής σεται μετ᾽ αὐτοῦ βασιλεὺς " Νότου ', καὶ συναχθῆσεται ἐπ᾽ αὐτὸν βασιλεὺς τοῦ Βοῤῥᾷ ἐν ἅρμασι, καὶ ἐν" ἐππεῦσι, καὶ ἐν ναυσὶ πολλαῖς, καὶ εἰσελεύσεται Πολλάκις εἴπομεν, ὅτι τοῦ τετάρτου θηρίου τὰ δέκα κέρατα τὰ κατ᾽ αὐτὸν" φανέντα, δέκα βασιλέας σημαίνεε ἐν τῷ τέλει τῆς Ῥωμαϊκῆς βασιλεία: κατὰ Νότου βασιλεὺς πολεμήσει τούτῳ, ὃς τοῦ Βοῤῥᾷ κα-. λεῖται βασιλεύς. «᾿Απὸ βοῤῥᾶ γὰρ, φησὶν, ἐκκαυθή-. σεται τὰ κακὰ ἐπὶ πάντας ποὺς κατοικοῦντας τὴν [ἰ0εἶπι5, 4 γῆν. » Καὶ ᾿Αντίοχος δὲ, ὃς τούτου τύπος ἐτύγχανε, τοῦ Νότου συμπλαχέντος αὐτῷ, μετὰ πλήθους οὗτος καὶ ὀχυρωμάτων" ἐγγείων τε καὶ θαλαττίων, καὶ" (τ, ποὺς δὲ τοὺς πολεμίους 5, καὶ ἐν τοῖς ἱεροῖς Εὐαγγε- λίοις προεῖπεν ὁ Κύριος: ε« Ἐγερθήσετα: γὰρ ἔθνος ἐπὶ ἔθνος, καὶ βασιλεία ἐπὶ βασιλείαν, καὶ ἔσονται λιμοὶ, καὶ λοιμοὶ, καὶ σεισμοὶ κατὰ τόπους - ταῦτα ἰμἰ {ἃ δα ηΐ ἀοίοτγιη ". » ΠΔθΘμ 65. ἰίάχιο δὲ πάντα" ἀρκαὶ" ὠδίνων. » "ἔχοντες τοίνυν τῇ προ- φτγααϊοιΙοπαπὶ οἴπὶ σαν, νοήσομεν τὰ προκείμενα. ς Καὶ παρελεύσεται, ν» φησί,
m΄. «Kai en kairou "" perati, phēsi, synkeratisthēs setai met᾽ autou basileus " Notou ', kai synachthēsetai ep᾽ auton basileus tou Borrhą en harmasi, kai en" eppeusi, kai en nausi pollais, kai eiseleusetai Pollakis eipomen, hoti tou tetartou thēriou ta deka kerata ta kat᾽ auton" phanenta, deka basileas sēmainee en tǭ telei tēs Rhōmaïkēs basileia: kata Notou basileus polemēsei toutǭ, hos tou Borrhą ka-. leitai basileus. «᾿Apo borrha gar, phēsin, ekkauthē-. setai ta kaka epi pantas pous katoikountas tēn [i0eipi5, 4 gēn. » Kai ᾿Antiochos de, hos toutou typos etynchane, tou Notou symplachentos autǭ, meta plēthous houtos kai ochyrōmatōn" engeiōn te kai thalattiōn, kai" (t, pous de tous polemious 5, kai en tois hierois Euange- liois proeipen ho Kyrios: e« Egerthēseta: gar ethnos epi ethnos, kai basileia epi basileian, kai esontai limoi, kai loimoi, kai seismoi kata topous - tauta imi {ha da ēï aoiotgiē ". » PDthThm 65. iiachio de panta" arkai" ōdinōn. » "echontes toinyn tę̄ pro- phtgaaïoiIopapi oipi san, noēsomen ta prokeimena. s Kai pareleusetai, n» phēsi,
"And at the end of the time," it says, "the king of the South will butt with him, and the king of the North will gather against him with chariots and horsemen and many ships, and will enter …" We have often said that the ten horns of the fourth beast that appeared at the same time signify ten kings at the end of the Roman kingdom … the king of the South will make war on this one, who is called king of the North. "For from the north," it says, "evils will be kindled upon all who dwell in the land." And Antiochus too, who was his type, when the king of the South engaged him, [came] with a multitude and with forces by land and sea … and [overcame] his enemies; and the Lord foretold in the holy Gospels: "For nation will rise against nation, and kingdom against kingdom, and there will be famines and pestilences and earthquakes in various places; all these are the beginning of birth pains." Having, then, the [Lord's] prophecy, we shall understand what lies before us. "And he will pass through," it says,
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μα΄. « Καὶ εἰσελεύσεται εἰς τὴν γῆν τοῦ Σαδείρ. » « Καὶ πολλοὶ ἀσθενήσουσι. » Δηλονότι οἱ ᾽" ἐξαπατώ- μενοι, ἣ τῷ μεγέθει τῶν τιμωριῶν « Καὶ οὗτοι διασωθήσονται ἐκ χειρὸς αὐτοῦ, Ἐδὼμ καὶ ΜωλΔθ, καὶ ἀρχὴ υἱῶν ᾿Αμμών. » Οὐδὲ ταῦτα δὲ ἀρμόττει τῷ ᾿Αντιύχιν " καὶ γὰρ τούτους ὁ Τιμόθεος, ᾿Αμμανιτῶν ἡγούμενος. Ἐπὶ δὲ τούτου Ὁ τοῦ δυσσεβοῦς εἰκὸς τούτους διαφυγεῖν, ἅτε δὴ μηδὲ οἰᾳ΄ρίθ56 : σπουδαίως εὐσεθοῦντας τοῖς γὰρ σπουδαίοις πάνχῶς ταῦτα δεῖ νοῆσαι τὰ ὀνόματα, ᾿Εδὼμ ἐρμηνεύ- πο εται ὁ πυῤῥός " τούτου "δ χάριν καὶ ὁ Ἡσαῦ ᾿Εδὼμ ἐπιθυμήσας, καὶ τὸ αἴμα δὲ ἐρυθρὸν ἔχει τὸ δ6ΐ : οἱ εἶδος. Οἱ τοίνυν τοῦ Δεσποτικοῦ αἵματος ἀξιούμενοι, καὶ ἀξίως τῆς δωρεᾶς ταύτης πολιτευόμενοι, ἐπανθοῦσαν αὑτοῖς ἔχουσι τὴν τοῦ Δεσποτικοῦ αἴματος ἰῃ 56 τρὸς γεννηθείς. Οὔτω γὰρ ἡ πρεσθυτέρα τοῦ Λὼτ 187} θυγάτηρ ἐκ τοῦ πατρὸς συλλαθοῦσα, εἶτα τεκοῦσα, προσηγόρευσε τὸν τεχθέντα. Οἱ τοίνυν υἱοὶ Θεοῦ τυγ, « ιΐ ποι! ἐσ θελήματος ἀνδρὸς, οὐδὲ ἐκ θελήματος σαρκὸς, ἀλλ᾽ ἐκ πϑιΐ βυπία, » τοῦτο γὰρ ἡ θεία διδάσκει Γραφή. Λέγει γὰρ ὁ μα-. οὖν ὑπάρχοντες τοῦ Θεοῦ, οὐκ ὀφείλομεν νομίζειν, χρυσίῳ "7, ἢ ἀργύρῳ, ἣ λίθῳ, χαράγματι τέχνη; καὶ 18 ἐνθυμήσεως ἀνθρώπων τὸ Θεῖον εἶναι ὅμοιον. ν Καὶ αὐτὸς ὃὲ ὁ Θεὸς, γένος αὑτοῦ τοὺς ἁγίους ἐκάλεσε.3 ε Ποτίται γὰρ, φησὶ, τὸ γένος μου τὸ ἐκλεκτὸν, δ᾽ περιεποιησάμην τὰς ἀρετάς μου διηγεῖσθαι. » Οὐδὲν οὖν ἀπειχὺς, καὶ τοὺς τῆς θείας συγγενείας διὰ τῆς θείας χάριτος ἢξιωμένους ᾿Ἀμμὰν ὀνομάζεσθαι. Εἰ μὲν οὖν τροπικῶς βούλει νοῆσαι τὰ ὀνόματα, οὕτω νοήσεις. Εἰ ὃὲ ἱστορικῶς, ὡς ξὸῃ προειρήκαμεν, ὅτι τούτων καταφρονήσει, ὡς τῶν μὲν πλειόνων ἀσεύείᾳ συζώντων, αὐτῶν δὲ τῶν ὁλ!γῶν τῶν ἐν αὐτοῖς εὐσεδῶν οὐ θερμῶς περὶ τὰ θεῖχ διακειμένων. ᾿ μ8', μγ΄. « Καὶ ἐκτενεῖ, φησὶ, τὴν χεῖρα αὑτοῦ ἐπὶ τὴν γῆν Αἰγύπτον, καὶ ἡ γῆ Αἰγύπτου οὐκ ἔσται εἰ; Β σωτηρίαν. Καὶ κυριεύσει ἐν τοῖς ἀποκρύφοις τῶ χρυσίου καὶ τοῦ ἀργυρίου, καὶ ἐν πᾶσιν ἐπιθυμητοῖς Αἰγύπτου, καὶ Λιθύων, καὶ Αἰθιόπων, καὶ ἐν τοῖ; ὀχυρώμασιν αὐτῶν. » Καὶ ταῦτα δὲ "᾽ ἤκιστα ἀρμό:τει τῷ ᾿Αντιόχῳ " οὔτε γὰρ Λιβύης Ἶ5, οὔτε Αἰθιοπίας ἐχράτη σεν, οὔτε δὲ αὐτῆς τῆς Αἰγύπτου. Προσταχίεὶ; γὰρ ὑπὸ Ῥωμαίων ἀνέστρεψεν - ὥστε ἐντεῦθεν σιμαίνεσθαι τὰ τρία κέρατα, ὃ τὸ μικρὸν χέρας ἀνέτο:ξν, Καὶ γὰρ ἐνταῦθα τρία ἔθνη μέγιστα, Αἴγνπτον, καὶ Αἰθιοπίαν, καὶ Λιδύην "5, ὑπὸ τριῶν, ὡς εἰκὸς, βασιλέων χατεχόμενα ᾽ καταλύσει οὗτος, καὶ ὑτ᾽ ἑαυτὸν ποιήσεται.
ma΄. « Kai eiseleusetai eis tēn gēn tou Sadeir. » « Kai polloi asthenēsousi. » Dēlonoti hoi ᾽" exapatō- menoi, hē tǭ megethei tōn timōriōn « Kai houtoi diasōthēsontai ek cheiros autou, Edōm kai MōlDth, kai archē huiōn ᾿Ammōn. » Oude tauta de armottei tǭ ᾿Antiychin " kai gar toutous ho Timotheos, ᾿Ammanitōn hēgoumenos. Epi de toutou Ho tou dyssebous eikos toutous diaphygein, hate dē mēde oią΄rith56 : spoudaiōs eusethountas tois gar spoudaiois panchōs tauta dei noēsai ta onomata, ᾿Edōm ermēneu- po etai ho pyrrhos " toutou "d charin kai ho Hēsau ᾿Edōm epithymēsas, kai to aima de erythron echei to d6ï : hoi eidos. Hoi toinyn tou Despotikou haimatos axioumenoi, kai axiōs tēs dōreas tautēs politeuomenoi, epanthousan hautois echousi tēn tou Despotikou aimatos ię̄ 56 tros gennētheis. Outō gar hē presthytera tou Lōt 187} thygatēr ek tou patros syllathousa, eita tekousa, prosēgoreuse ton techthenta. Hoi toinyn huioi Theou tyg, « iï poi! es thelēmatos andros, oude ek thelēmatos sarkos, all᾽ ek pϑiï bypia, » touto gar hē theia didaskei Graphē. Legei gar ho ma-. oun hyparchontes tou Theou, ouk opheilomen nomizein, chrysiǭ "7, ē argyrǭ, hē lithǭ, charagmati technē? kai 18 enthymēseōs anthrōpōn to Theion einai homoion. n Kai autos hoe ho Theos, genos hautou tous hagious ekalese.3 e Potitai gar, phēsi, to genos mou to eklekton, d᾽ periepoiēsamēn tas aretas mou diēgeisthai. » Ouden oun apeichys, kai tous tēs theias syngeneias dia tēs theias charitos ēxiōmenous ᾿Amman onomazesthai. Ei men oun tropikōs boulei noēsai ta onomata, houtō noēseis. Ei hoe historikōs, hōs xoę̄ proeirēkamen, hoti toutōn kataphronēsei, hōs tōn men pleionōn aseueią syzōntōn, autōn de tōn hol!gōn tōn en autois eusedōn ou thermōs peri ta theich diakeimenōn. ᾿ m8', mg΄. « Kai ektenei, phēsi, tēn cheira hautou epi tēn gēn Aigypton, kai hē gē Aigyptou ouk estai ei? B sōtērian. Kai kyrieusei en tois apokryphois tō chrysiou kai tou argyriou, kai en pasin epithymētois Aigyptou, kai Lithyōn, kai Aithiopōn, kai en toi? ochyrōmasin autōn. » Kai tauta de "᾽ ēkista armo:tei tǭ ᾿Antiochǭ " oute gar Libyēs I5, oute Aithiopias echratē sen, oute de autēs tēs Aigyptou. Prostachiei? gar hypo Rhōmaiōn anestrepsen - hōste enteuthen simainesthai ta tria kerata, ho to mikron cheras aneto:xn, Kai gar entautha tria ethnē megista, Aignpton, kai Aithiopian, kai Lidyēn "5, hypo triōn, hōs eikos, basileōn chatechomena ᾽ katalysei houtos, kai hyt᾽ heauton poiēsetai.
"And he will enter the land of Sabeir. And many will fall." Evidently those deceived, or [overcome] by the greatness of the punishments. "And these will be saved from his hand: Edom and Moab and the chief of the sons of Ammon." Neither does this fit Antiochus; for [he warred against] these too through Timothy, leader of the Ammonites. But under this impious one it is likely that these will escape, as not being earnestly pious; for in the earnest these names must surely be understood [otherwise]. Edom is interpreted "red"; for this reason Esau too [was called Edom], having desired the red [stew]; and blood too has a red appearance. Those, then, who are counted worthy of the Master's blood and live worthily of this gift have the bloom of the Master's blood upon them. … [Moab means] "born of a father"; for so the elder daughter of Lot, having conceived by her father and then given birth, named the child. The sons of God, then, "who were born not of the will of a man, nor of the will of the flesh, but of God"—for this is what divine Scripture teaches. For blessed [Paul] says, "Being then [the offspring] of God, we ought not to think that the Divine is like gold or silver or stone, an image formed by the art and imagination of man." And God himself called the saints his race: "to give drink," he says, "to my chosen race, whom I have acquired to declare my virtues." There is nothing unreasonable, then, in those counted worthy of kinship with God through divine grace being named Ammon. If you wish to understand the names figuratively, this is how you will understand them; but if historically, as we have said already, he will despise them because most of them live in impiety and even the few pious among them are not fervent toward divine things. "And he will stretch out his hand," he says, "against the land of Egypt, and the land of Egypt will not escape. And he will rule over the hidden treasures of gold and silver and all the desirable things of Egypt, and of the Libyans and Ethiopians, in their strongholds." This too least of all fits Antiochus; for he ruled neither Libya nor Ethiopia, nor Egypt itself, since he turned back at the command of the Romans. So from this are signified the three horns that the little horn uprooted. For here too there are three very great nations, Egypt, Ethiopia, and Libya, held, as is likely, by three kings; this one will destroy them and bring them under himself.
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μδ΄. ε« Καὶ ἀκοαὶ, καὶ σπουδαὶ ταράξουσιν αὑτὸν ἐξ ἀνατολῶν, καὶ ἀπὸ βοῤῥᾶ, καὶ ἥξει ἐν θυμῷ πολλῷ, τοῦ ἀναθεματίσαι καὶ ἀφανίσαι "5 πολλούς. ν» Οὐδὲ τοῦτο τῷ ᾿Αντιόχῳ ἁρμόττει “ ἐκεῖνον γὰρ οὐ φῆμαι διαταράξασαι τῆς Αἰγύπτου ἀπέστησαν, ἀλλὰ τὸ δόγμα Ῥωμαίων, ἀπὸ "" τῆς Ἑσπέρας, οὐκ ἀπὸ τῇ; Ἕω πεμφθέν "7. Περὶ δὲ τούτου φησὶν, ὅτι λαξὼν τὴν Αἴγυπτον, καὶ τὴν Λιδύην, καὶ τὴν Αἰθιοπίαν, καὶ ὑφ᾽ ἑαυτὸν ποιησάμενος, ὑπὸ φήμης τινὸς ταραχϑεὶς ἀναστρέψει, καὶ ἥξει ἐν θυμῷ πολλῷ, « τοῦ ἀναθεματίσαι καὶ τοῦ ἀφανίσαι πολλούς. » Ταυτὸν δὲ λέγει δι᾿ ἀμφοτέρων " ἀξαγίσαι γάρ ἔστι τὸ τῆς εὐσεβείας γυμνῶσαι, καὶ τὸ ἀναθεματίσαι, τὸ ἀλλότριον ἐκείνης ἀποφῆναι. :
md΄. e« Kai akoai, kai spoudai taraxousin hauton ex anatolōn, kai apo borrha, kai hēxei en thymǭ pollǭ, tou anathematisai kai aphanisai "5 pollous. n» Oude touto tǭ ᾿Antiochǭ harmottei “ ekeinon gar ou phēmai diataraxasai tēs Aigyptou apestēsan, alla to dogma Rhōmaiōn, apo "" tēs Hesperas, ouk apo tę̄? Heō pemphthen "7. Peri de toutou phēsin, hoti laxōn tēn Aigypton, kai tēn Lidyēn, kai tēn Aithiopian, kai hyph᾽ heauton poiēsamenos, hypo phēmēs tinos tarachϑeis anastrepsei, kai hēxei en thymǭ pollǭ, « tou anathematisai kai tou aphanisai pollous. » Tauton de legei di᾿ amphoterōn " axagisai gar esti to tēs eusebeias gymnōsai, kai to anathematisai, to allotrion ekeinēs apophēnai. :
"And reports and haste from the east and from the north will trouble him, and he will come in great anger to curse and destroy many." Neither does this fit Antiochus; for it was not rumors that troubled him and drew him away from Egypt, but the decree of the Romans, sent from the west, not from the east. Of this one he says that, having taken Egypt, Libya, and Ethiopia and brought them under himself, he will turn back, troubled by some report, and will come in great anger "to curse and destroy many." He says the same thing by both words: to destroy is to strip of piety, and to curse is to make strangers to it.
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με’. «Καὶ πήξει, φησὶ, τὴν" 5 σκηνὴν αὑτοῦ ἐν ᾿Απαδανῷ ᾽"", ἀναμέσον, φησὶ 3, τῶν θαλασσῶν, εἰς ὄρος Σαθεὶρ ἅγιον.» Οὐδὲ τοῦτο δὲ εὑρίσκομεν ὑπὸ Ὁ ᾿Αντιόχου γεγενημένον. Ἐπεὶ εἰπάτωσαν, τίς ὁ τόπος οὗτος, ἐν ᾧ τὴν σκηνὴν αὑτοῦ χατέπηξεν ὁ ᾿ναἰοχος, ἀνὰ μέσον τῶν δύο θαλασσῶν διακείμενος; ᾿Αλλ᾽ οὐκ ἕξουσι δεῖξαι. Οὐκοῦν τούτων οὐδὲν οὐδέπω πέρας εἴληφεν, ἀλλὰ γενήσεται ταῦτα πάντα ὑπὸ τοῦ κοινοῦ τῶν ἀνθρώπων ἀλάστορος. Σαδεὶρ δὲ πάλιν τὴν τῷ Θεῷ ἀναχειμένην καλεῖ γῆν ᾿ Ἀπαδαγὸν δὲ τόπον τινὰ οὕτως ὠνομασμένον, οὐ πόῤῥω τῶν ᾿Ιεροσολύμων διακείμενον " ἐκεῖ γὰρ δέξεται τὸν ὅλεθρον. ε« Ἥξει γὰρ, φησὶν, ἕως μέρους αὐτοῦ, καὶ οὐκ ἔστιν ὁ ῥυόμενος αὐτόν. ν Ἔκεῖνος γὰρ ὁ τοιαῦτα καὶ τοσαῦτα τετολμηχὼς, καὶ τοσούτῳ φρονήματι χρησάμενος, ἐξαίφνης δέξεται τὴν τιμωρίαν, οὐδενὸς αὐτὸν δυναμένου ταύτης ἐλευθερῶσα:. Τοῦτο δὲ καὶ ὁ μακάριος σαφῶς λέγει Παῦλος “ ε Ὃν ὁ Κύριος, φησὶν, ἀναλώσει τῷ λόζῳ τοῦ στόματος αὑτοῦ.» Καί « Τῷ Πνεύματι διὰ χειλέων ἀνελεῖ τὸν ἀσΞξτ. ν
me’. «Kai pēxei, phēsi, tēn" 5 skēnēn hautou en ᾿Apadanǭ ᾽"", anameson, phēsi 3, tōn thalassōn, eis oros Satheir hagion.» Oude touto de heuriskomen hypo Ho ᾿Antiochou gegenēmenon. Epei eipatōsan, tis ho topos houtos, en hǭ tēn skēnēn hautou chatepēxen ho ᾿naiochos, ana meson tōn dyo thalassōn diakeimenos? ᾿All᾽ ouk hexousi deixai. Oukoun toutōn ouden oudepō peras eilēphen, alla genēsetai tauta panta hypo tou koinou tōn anthrōpōn alastoros. Sadeir de palin tēn tǭ Theǭ anacheimenēn kalei gēn ᾿ Apadagon de topon tina houtōs ōnomasmenon, ou porrhō tōn ᾿Ierosolymōn diakeimenon " ekei gar dexetai ton holethron. e« Hēxei gar, phēsin, heōs merous autou, kai ouk estin ho rhyomenos auton. n Ekeinos gar ho toiauta kai tosauta tetolmēchōs, kai tosoutǭ phronēmati chrēsamenos, exaiphnēs dexetai tēn timōrian, oudenos auton dynamenou tautēs eleutherōsa:. Touto de kai ho makarios saphōs legei Paulos “ e Hon ho Kyrios, phēsin, analōsei tǭ lozǭ tou stomatos hautou.» Kai « Tǭ Pneumati dia cheileōn anelei ton asXxt. n
"And he will pitch his tent in Apadno, between the seas, on the holy mountain of Sabeir." Neither do we find this done by Antiochus. Let them say what this place is, lying between the two seas, in which Antiochus pitched his tent. But they will not be able to show it. None of this, then, has yet been fulfilled; but all of it will be done by the common destroyer of mankind. By Sabeir again he means the land dedicated to God, and by Apadno a place so named, lying not far from Jerusalem; for there he will meet his destruction. "For he will come," it says, "to his end, and there is none to deliver him." For he who dared so many and such things and was so proud will suddenly receive his punishment, with no one able to free him from it. Blessed Paul too says this clearly: "Whom the Lord will consume with the word of his mouth"; and "with the breath of his lips he will slay the ungodly."
Chapter 12
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α΄. « Καὶ ἐν τῷ καιρῷ, φησὶν. ἐκείν» ἀναστήσεται Μιχαὴλ ὁ ἄρχων ὁ μέγας, ὁ ἐφεστηχὼς τοῖς υἱοῖς τοῦ, λαοῦ σον. » Ὁ γὰρ, φησὶ, τὴν ὑμετέραν κηδεμονίαν πεπιστευμένος ἀρχάγγελος, εἰς ἐπικουρίαν τῶν τηνικαῦτα πολεμουμένων ἀναστήσεται. Καὶ τοῦτο δὲ δι᾽ ἁτέρας ἑρμηνείας δῆλον τοῖς ἀγνοοῦσι γενήσεται " διὰ γὰρ Μαλαχίου τοῦ προφήτου φησὶν ὁ Θεὸς πρὸς τοὺς Ἰουδαίου; “ «ε Ἰδοὺ ἐγὼ ἀποστελῶ ὑμῖν Ἠλίαν «ὸν Θεσδίτην, πρὶν ἐλθεῖν τὴν ἡμέραν Κυρίου, τὴν μεγάλην καὶ ἐπιφανῆ, ὃς ἀποκαταστήσει καρδίαν “πατρὸς πρὸς υἱὸν, καὶ καρδίαν ἀνθρώπου πρὸς τὸν “πλησίον αὑτοῦ, μὴ ἐλθὼν πατάξω τὴν γὴν ἄρδην. ». Διδάσκει δὲ ἡμᾶς ὅτι, τοῦ ᾿Αντιχρίστου ἐκεῖνα τολμῶντος, φανήσεται ὁ μέγα: Ἠλίας, κηρύττων Ἶουδαίοις τὴν τοῦ Κυρίου παρουσίαν, καὶ πολλοὺς ἐπιστρέψει " τοῦτο γὰρ λέγει τὸ, ε« ᾿Αποκαταστήσει καρδίαν πατρὸς πρὸς υἱὸν, » τουτέστι, τοῖς ἐξ ἐθνῶν πεπιστευκόσι τοὺς "' Ἰουδαίους " τούτους γὰρ ἐκάλεσε πατέρας, ὡς πρεσδυτέρους κατὰ τὴν γνῶσιν. Διὰ τοῦτο οὐκ εἶπεν" ᾿Αποκαταστήσει καρδίαν υἱοῦ πρὸς πατέρα " ἀλλὰ, « Καρδίαν πατρὸς πρὸς υἱόν" » τὸν γὰρ Ἰουδαῖον πιστεύσαντα συνάψει τῇ ᾿Εχχλησίχ " καὶ ἐπειδὴ κατὰ μὲν τὴν γνῶσιν ὁ") Ἰουδαῖος πρεσθύτερος, μία δὲ καὶ τούτων κἀκείνων 3 ἡ φύσις, εἰκότως ἐπήγαγε" «ε Καὶ καρδίαν ἀνθρώπου πρὸς τὸν πλησίον αὑτοῦ, ν» διδάσκων, ὅτι μία μὲν τούτων κάκείνων ἡ φύσις, ἡ δὲ θεογνωσία Ἰουδαίοις πρότερον ἐδόθη. ᾿Απιστήσαντες δὲ, ἔσχατοι ἀπεδείχθησαν " πιστεύσαντες δὲ διὰ τῶν τοῦ μεγάλου Ἠλιοῦ κηρυγμάτων, καὶ τοῖς τὴν πεμῳθεῖσαν αὐτοῖς σωτηρίαν ἁρπάσασι συναφθέντες ὅ" ἔθνεσιν, εἰς μίαν τελέσουσιν ἦἴδα κλησίαν. Τοῦτο καὶ ἐνταῦθα αἰνίττεται, ὅτι τούτῶν γινομένων ὑπὸ τοῦ ᾿Αντιχρίστου, ὁ ἅγιος Μιχαὴλ ὁ 35 ἀρχάγγελος πάντα πραγματεύσεται "5, ὥστε “7 τὸν Ἠλίαν ἀφικέσθαι καὶ προμηνύσα! τοῦ Δεσπότου τὴν παρουσίαν,. ἵνα τῆς σωτηρίας τύχωσιν οἱ τηνικαῦτα Ἰουδαῖοι. Εἶτα διηγούμενος τὴν ὑπερθολὴν τῶν κακῶν, ὧν ὁ δυσσεθὴς ἐκεῖνος διαπράξεται, φησί " « Καὶ ἔσται καιρὸς θλίψεως, οἵα ᾽5 οὐ γέγονεν ἀφ᾽ οὗ γέγονε " τὸ ἔθνος ἐπὶ τῆς γῆς, καὶ ξως τοῦ καιροῦ ἐχείνου. » Τοῦτο δὲ καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις ἔφη. ε« Ἔσται γὰρ, φησὶ, θλίψις, οἵα οὐ γέγονεν ἀπ᾽ ἀρχῆς αἰῶνος "5, οὐδὲ μὴ γένητα! " καὶ πᾶσα σάρξ᾽ διὰ δὲ τοὺς ἐκλεκτούς μου "' χολοδώσω"; τὰς ἡμέρας ἐκείνας. » Συμφωνεῖ τοίνυν τὰ προτητιχὰ τοῖς εὐαγγελικοῖς θεσπίσμασι. Τούτοις ἐπάγει" « Καὶ ἐν τῷ καιρῷ ἐκείνῳ σωθήσεταε: ὁ λαός σου πᾶς ὁ εὑρεθεὶς γεγραμμένος ἐν τῇ βίόλῳ. » ᾿Αντὶ τοῦ, εἰ" τῆς σωτηρίας ἄξιοι, οἱ τῷ κηρύγματι τοῦ Ἠλία ὑπαχουσόμενοι"", οὺς ἄνωθεν καὶ "5 ἐξ ἀρχῆς πρ᾽γινώτσχει "5." τὴν γὰρ τοῦ Θεοῦ γνῶσιν βίδλον ὠνόμασε.
a΄. « Kai en tǭ kairǭ, phēsin. ekein» anastēsetai Michaēl ho archōn ho megas, ho ephestēchōs tois huiois tou, laou son. » Ho gar, phēsi, tēn hymeteran kēdemonian pepisteumenos archangelos, eis epikourian tōn tēnikauta polemoumenōn anastēsetai. Kai touto de di᾽ hateras hermēneias dēlon tois agnoousi genēsetai " dia gar Malachiou tou prophētou phēsin ho Theos pros tous Ioudaiou? “ «e Idou egō apostelō hymin Ēlian «on Thesditēn, prin elthein tēn hēmeran Kyriou, tēn megalēn kai epiphanē, hos apokatastēsei kardian “patros pros huion, kai kardian anthrōpou pros ton “plēsion hautou, mē elthōn pataxō tēn gēn ardēn. ». Didaskei de hēmas hoti, tou ᾿Antichristou ekeina tolmōntos, phanēsetai ho mega: Ēlias, kēryttōn Ioudaiois tēn tou Kyriou parousian, kai pollous epistrepsei " touto gar legei to, e« ᾿Apokatastēsei kardian patros pros huion, » toutesti, tois ex ethnōn pepisteukosi tous "' Ioudaious " toutous gar ekalese pateras, hōs presdyterous kata tēn gnōsin. Dia touto ouk eipen" ᾿Apokatastēsei kardian huiou pros patera " alla, « Kardian patros pros huion" » ton gar Ioudaion pisteusanta synapsei tę̄ ᾿Echchlēsich " kai epeidē kata men tēn gnōsin ho") Ioudaios presthyteros, mia de kai toutōn kakeinōn 3 hē physis, eikotōs epēgage" «e Kai kardian anthrōpou pros ton plēsion hautou, n» didaskōn, hoti mia men toutōn kakeinōn hē physis, hē de theognōsia Ioudaiois proteron edothē. ᾿Apistēsantes de, eschatoi apedeichthēsan " pisteusantes de dia tōn tou megalou Ēliou kērygmatōn, kai tois tēn pemǭtheisan autois sōtērian harpasasi synaphthentes ho" ethnesin, eis mian telesousin ēida klēsian. Touto kai entautha ainittetai, hoti toutōn ginomenōn hypo tou ᾿Antichristou, ho hagios Michaēl ho 35 archangelos panta pragmateusetai "5, hōste “7 ton Ēlian aphikesthai kai promēnysa! tou Despotou tēn parousian,. hina tēs sōtērias tychōsin hoi tēnikauta Ioudaioi. Eita diēgoumenos tēn hypertholēn tōn kakōn, hōn ho dyssethēs ekeinos diapraxetai, phēsi " « Kai estai kairos thlipseōs, hoia ᾽5 ou gegonen aph᾽ hou gegone " to ethnos epi tēs gēs, kai xōs tou kairou echeinou. » Touto de kai ho Kyrios en tois hierois Euangeliois ephē. e« Estai gar, phēsi, thlipsis, hoia ou gegonen ap᾽ archēs aiōnos "5, oude mē genēta! " kai pasa sarx᾽ dia de tous eklektous mou "' cholodōsō"? tas hēmeras ekeinas. » Symphōnei toinyn ta protēticha tois euangelikois thespismasi. Toutois epagei" « Kai en tǭ kairǭ ekeinǭ sōthēsetae: ho laos sou pas ho heuretheis gegrammenos en tę̄ biolǭ. » ᾿Anti tou, ei" tēs sōtērias axioi, hoi tǭ kērygmati tou Ēlia hypachousomenoi"", ous anōthen kai "5 ex archēs pr᾽ginōtschei "5." tēn gar tou Theou gnōsin bidlon ōnomase.
"And at that time," it says, "Michael the great prince will arise, who stands over the sons of your people." For the archangel entrusted with your care, it says, will arise to help those who are then warred against. This will become clear to those who do not know it from another passage; for through Malachi the prophet God says to the Jews, "Behold, I will send you Elijah the Tishbite before the great and manifest day of the Lord comes, who will turn the heart of the father to the son and the heart of a man to his neighbor, lest I come and strike the earth utterly." He teaches us that while the Antichrist dares those things, the great Elijah will appear, proclaiming to the Jews the coming of the Lord, and will turn many. For this is what "He will turn the heart of the father to the son" means: the Jews to those who have believed from the Gentiles. For he called the Jews fathers as being older in knowledge. That is why he did not say "He will turn the heart of the son to the father," but "the heart of the father to the son"; for he will join the Jew who believes to the church. And since the Jew is older in knowledge, but the nature of both is one, he rightly added, "and the heart of a man to his neighbor," teaching that the nature of both is one, but the knowledge of God was given to the Jews first. Having disbelieved, they were shown to be last; but believing through the preaching of the great Elijah, and joined to the Gentiles who seized the salvation sent to them, they will form one church. This is what he hints at here too: that when the Antichrist does these things, the holy archangel Michael will work in every way for Elijah to come and announce the coming of the Master beforehand, so that the Jews of that time may obtain salvation. Then, telling the excess of the evils that impious one will commit, he says, "And there will be a time of tribulation such as has not been since there was a nation on the earth until that time." The Lord also said this in the holy Gospels: "For there will be tribulation such as has not been from the beginning of the age, nor ever will be; and [if those days had not been cut short, no] flesh [would be saved]; but for the sake of my elect I will cut those days short." So the prophetic oracles agree with those of the Gospel. To these he adds: "And at that time your people will be saved, everyone who is found written in the book." That is, those who obey Elijah's preaching will be worthy of salvation, whom [God] foreknows from above and from the beginning; for he named God's knowledge a book.
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β΄. ε Καὶ πολλοὶ, φησὶ, τῶν καθευδόντων ἐν γῖς χώματι ἐξεγερθήσονται, οὗτοι εἰς ζωὴν αἰώνιον, καὶ οὗτοι εἰς ὀνειδισμὸν καὶ εἰς "7 αἰσχύνην αἰώενῖον. » Εἰπάτωσαν οἱ τῷ ᾿Αντιόχῳ ταῦτα προσαομόττειν ἐπιχειροῦντες, τίνες ἀνέστησαν ἐπ᾽ ἐχείνου, καὶ οἱ μὲν ξωῆς ἐτύγχανον "" αἰωνίου, οἱ δὲ ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον ἑκαρπώσαντο. Εἰ δὲ τοὺς Μαχκχαθαίους εἴποιεν διὰ τούτων δηλοῦσθαι ἐκ τῶν Ὁ σπηλαίων ἐξιόντας, μείζονα ὀφλήσουσι γέλωτα " εὖ ρεθήσονται γὰρ οἱ αὐτοὶ καὶ εὐσεδείας ἐρασταὶ, καὶ ἀτεθείας ἐργάται" ἡ γὰρ προφητεία φησί" ε Πολλοὶ τῶν καθευδόντων ἐν γῆς χώματι ἐξεγερθήσονται, οὗτοι εἰς ξωὴν αἰώνιον, καὶ οὗτοι εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον. » Ὥστε εἰ " εἰς τοὺς Μαχχαθαίους καῦτα λάθοιεν, αὐτοὺς τοὺς Μαχκαδαίους φήσουσι καὶ πονηροὺς καὶ ἀγαθοὺς, ἣ τινὰς μὲν ἐξ αὐτῶν ἀγαθοὺς, τινὰς δὲ κακούς. ᾿Αλλ᾽ οὐδὲ τοῦτο ἔστιν εὑρεῖν’ εὐσεδὴς γὰρ ἅπασα αὐτῶν ἡ συμμορία. Οὔτε δὲ ἡ ζωὴ ἡ αἰώνιος κατὰ τὸν παρόντα βίον αὐτοῖς ἁρμόττει" ἅπαντες γὰρ ἀναιρεθέντες ὑπεξῆλθον τοῦ βίου "5, Οὐκοῦν τοὺς γραώδεις μύθους - ἐκείνους καταλιπόντες, τὴν κοινὴν ἐντεῦθεν τῶν τετελευτηκότων μανθάνωμεν ἀνάστασιν, καὶ τὴν δ' μετὰ τὴν ἀνάστασιν γινομένην διάκρισιν " οἱ μὲν γὰρ αὐτῶν ζωῆς αἰωνίου κληρονομήσουσιν, οἱ δὲ καταγέλαστοι καὶ ᾿ ἀντὶ τοῦ πάγτες ἔφη. Καὶ γὰρ ὁ μακάριος Παῦλος, ἀντὶ τοῦ πάντες, οἱ πο.1.1οἱ τέθεικε, λέγων " « Εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἣ χάρις τοῦ Θεοῦ, καὶ ἡ δωρεὰ ἐν χάρίτι τῇ "5 τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς
b΄. e Kai polloi, phēsi, tōn katheudontōn en gis chōmati exegerthēsontai, houtoi eis zōēn aiōnion, kai houtoi eis oneidismon kai eis "7 aischynēn aiōenion. » Eipatōsan hoi tǭ ᾿Antiochǭ tauta prosaomottein epicheirountes, tines anestēsan ep᾽ echeinou, kai hoi men xōēs etynchanon "" aiōniou, hoi de oneidismon kai aischynēn aiōnion hekarpōsanto. Ei de tous Machkchathaious eipoien dia toutōn dēlousthai ek tōn Ho spēlaiōn exiontas, meizona ophlēsousi gelōta " eu rethēsontai gar hoi autoi kai eusedeias erastai, kai atetheias ergatai" hē gar prophēteia phēsi" e Polloi tōn katheudontōn en gēs chōmati exegerthēsontai, houtoi eis xōēn aiōnion, kai houtoi eis oneidismon kai aischynēn aiōnion. » Hōste ei " eis tous Machchathaious kauta lathoien, autous tous Machkadaious phēsousi kai ponērous kai agathous, hē tinas men ex autōn agathous, tinas de kakous. ᾿All᾽ oude touto estin heurein’ eusedēs gar hapasa autōn hē symmoria. Oute de hē zōē hē aiōnios kata ton paronta bion autois harmottei" hapantes gar anairethentes hypexēlthon tou biou "5, Oukoun tous graōdeis mythous - ekeinous katalipontes, tēn koinēn enteuthen tōn teteleutēkotōn manthanōmen anastasin, kai tēn d' meta tēn anastasin ginomenēn diakrisin " hoi men gar autōn zōēs aiōniou klēronomēsousin, hoi de katagelastoi kai ᾿ anti tou pagtes ephē. Kai gar ho makarios Paulos, anti tou pantes, hoi po.1.1hoi tetheike, legōn " « Ei gar tǭ tou henos paraptōmati hoi polloi apethanon, pollǭ mallon hē charis tou Theou, kai hē dōrea en chariti tę̄ "5 tou henos anthrōpou Iēsou Christou eis tous
"And many," it says, "of those who sleep in the dust of the earth will awake, some to everlasting life, and some to reproach and everlasting shame." Let those who try to apply these things to Antiochus say who rose in his time, and which of them obtained everlasting life while others reaped reproach and everlasting shame. If they say the Maccabees coming out of the caves are meant, they will incur greater ridicule; for the same men will be found to be both lovers of piety and workers of impiety. For the prophecy says, "Many of those who sleep in the dust of the earth will awake, some to everlasting life, and some to reproach and everlasting shame." So if they take this of the Maccabees, they will call the Maccabees themselves both wicked and good, or some of them good and some bad. But this cannot be found either; for their whole company was pious. Nor does everlasting life in the present life fit them; for all of them were killed and departed this life. Leaving, then, those old wives' tales, let us learn from here the common resurrection of the dead and the separation that follows the resurrection: some of them will inherit everlasting life, while others [will be] objects of ridicule and … He said "many" instead of "all." For blessed Paul too put "the many" instead of "all," saying, "For if by the trespass of the one the many died, much more the grace of God and the gift in grace of the one man Jesus Christ [abounded] for the many …"
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γ΄. « Καὶ οἱ συνιέντες, φησὶν, ἐκλάμψουσιν, ὡς ἡ λαμπρότης τοῦ στερεώματος. « Καὶ ὁ Κύριος δὲ ἐν τοῖς ἱεροῖς Εὐαγγελίοις φησί "5" ν Τότε. ἐκλάμψουσιν οἱ δίκαιοι, ὡς ὁ ἥλιος.» --- « Καὶ ἀπὸ τῶν δικαίων πῶν πολλῶν, ὡς οἱ ἀστέρες εἰς τοὺς αἰῶνας, καὶ ἔτι. » Ὁ Ὁ: μὲν γὰρ δοκιμώτατοι καὶ ἔχχριτοι δ᾽, τῇ τε τοῦ στερεώματος λαμπρότητι καὶ αὐτῷ τῷ ἡλιαχῷ παρ’ εικασθήσονται φωτί" οἱ δὲ τούτων ἐλάττους (τοῦτο γὰρ ἐσήμαινε διὰ τοῦ ποι1.1ῶ»ν), τὰς τῶν ἀστέρων λαμπηδόνας μιμήσονται, δι᾽ αἰῶνος ταύτην ἀφιέντες τὴν αἴγλην. Οὕτω δὴ καὶ ὁ μακάριος Παῦλος τῶν ἀστέρων ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ. Ταῦτα εἰπὼν ὁ τῷ Δανιὴλ προσδιαλεγόμενος, ἐπ΄ἤγαγε"
g΄. « Kai hoi synientes, phēsin, eklampsousin, hōs hē lamprotēs tou stereōmatos. « Kai ho Kyrios de en tois hierois Euangeliois phēsi "5" n Tote. eklampsousin hoi dikaioi, hōs ho hēlios.» --- « Kai apo tōn dikaiōn pōn pollōn, hōs hoi asteres eis tous aiōnas, kai eti. » Ho Ho: men gar dokimōtatoi kai echchritoi d᾽, tę̄ te tou stereōmatos lamprotēti kai autǭ tǭ hēliachǭ par’ eikasthēsontai phōti" hoi de toutōn elattous (touto gar esēmaine dia tou poi1.1ō»n), tas tōn asterōn lampēdonas mimēsontai, di᾽ aiōnos tautēn aphientes tēn aiglēn. Houtō dē kai ho makarios Paulos tōn asterōn astēr gar asteros diapherei en doxę̄. Tauta eipōn ho tǭ Daniēl prosdialegomenos, ep΄ēgage"
"And those who understand," it says, "will shine like the brightness of the firmament." The Lord too says in the holy Gospels, "Then the righteous will shine like the sun." "And of the many righteous, like the stars forever and ever." For the most approved and choice will be compared to the brightness of the firmament and to the very light of the sun, while those inferior to them (for this is what he signified by "the many") will imitate the brilliance of the stars, giving off this splendor forever. So blessed Paul too [speaks] of the … stars: "for star differs from star in glory." Having said this, the one conversing with Daniel added:
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δ΄. «Καὶ σὺ, Δανιὴλ, ἔμφραξον τοὺς λόγους, καὶ δαχθῶσι πολλοὶ, καὶ πληθυνθῇ ἡ γνῶσις, » Ἐπίθες, φησὶ, τῷ βιδλίῳ τὰς τῆς ἀσαφείας μὴ δῆλα ἅπασι καταστήσῃς, ἕως ἂν πληθυνθῇ ἦ γνῶσις, καὶ πληρωθῇ ἡ σύμπασα γῇ τοῦ γνῶναι τὸν Κύριον, ὡς ὕδωρ πολὺ καταχαλύψαι θαλάσσας, κατὰ τὴν προφητείαν. Ταύτας ἡ τοῦ θείου Πνεύμα- τος χάρις μετὰ τὴν τοῦ Σωτῆρος ἡμῶν ἐπιφάνειαν στα, ἀφελοῦσα τὰς σφραγίδας, σαφῇ τὰ ἀσαφῆ πεποίηκε «οἷς πιστεύουσι.
d΄. «Kai sy, Daniēl, emphraxon tous logous, kai dachthōsi polloi, kai plēthynthę̄ hē gnōsis, » Epithes, phēsi, tǭ bidliǭ tas tēs asapheias mē dēla hapasi katastēsę̄s, heōs an plēthynthę̄ ē gnōsis, kai plērōthę̄ hē sympasa gę̄ tou gnōnai ton Kyrion, hōs hydōr poly katachalypsai thalassas, kata tēn prophēteian. Tautas hē tou theiou Pneuma- tos charis meta tēn tou Sōtēros hēmōn epiphaneian sta, aphelousa tas sphragidas, saphę̄ ta asaphē pepoiēke «hois pisteuousi.
"And you, Daniel, shut up the words, and [seal the book until the time of the end, until many are] taught and knowledge increases." Put on the book, he says, the [seals] of obscurity, [so that you may] not make [these things] plain to all, until knowledge increases and the whole earth is filled with the knowledge of the Lord as abundant water covers the seas, according to the prophecy. The grace of the divine Spirit, after the appearing of our Savior, removed these seals and made the obscure plain to those who believe.
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ε΄, ς΄. « Καὶ εἶδον, φησὶν, ἐγὼ Δανιὴλ, καὶ ἰδοὺ δύο ἕτεροι εἱστήκεισαν, εἷς ἐντεῦθεν τοῦ ποταμοῦ καὶ εἷς ἐντεῦθεν δ΄. Καὶ εἶπον τῷ ἀνδρὶ τῷ ἐνδε- δυμένῳ τὸ βαδδὶμ "δ, ὃς ἣν ἐπάνω τοῦ ὕδατος τοῦ ποταμοῦ" Ἕως πότε τὸ πέρας ὧν εἴρηκας τῶν θαυ- ᾿ γὰρ, φησὶν, εἰστήχειν σιγῶν, καὶ ἐρωτᾷν μὴ τολμῶν, γέμοντα; καὶ πότε ἡ τούτων ἀπαλλαγὴ γενήσεται;
e΄, s΄. « Kai eidon, phēsin, egō Daniēl, kai idou dyo heteroi heistēkeisan, heis enteuthen tou potamou kai heis enteuthen d΄. Kai eipon tǭ andri tǭ ende- dymenǭ to baddim "d, hos hēn epanō tou hydatos tou potamou" Heōs pote to peras hōn eirēkas tōn thau- ᾿ gar, phēsin, eistēchein sigōn, kai erōtąn mē tolmōn, gemonta? kai pote hē toutōn apallagē genēsetai?
"And I, Daniel," he says, "looked, and behold, two others stood, one on this bank of the river and one on that. And I said to the man clothed in baddim, who was above the water of the river, 'How long until the end of the wonders you have spoken of?'" … for I stood silent, he says, not daring to ask; [what end will these things] full [of evils have]? And when will deliverance from them come?
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ζ΄. ε« Καὶ ἤκουσα τοῦ ἀνδρὸς τοῦ ἐνδεδυμένου τὸ βαδδιμ, ὃς ἣν ἐπάνω τοῦ ὕδατος τοῦ ποταμοῦ, καὶ ᾿ ὕψωσε τὴν δεξιὰν αὑτοῦ, καὶ τὴν ἀριστερὰν αὑτοῦ εἰς τὸν οὐρανὸν, καὶ ὥμοσεν ἐν τῷ ζῶντι εἰς τὸν δ᾽ αἰῶνα, ὅτι εἰς καιρὸν, καὶ καιροὺς, καὶ ἥμισυ χαι- ροῦ. » Ἐντεῦθεν ἀχριδῶς μεμαθήκαμεν, ὅτι ὁ τότε διαλεγόμενος οὐκ αὐτὸς ἣν ὁ Δεσπότης. « Ὃ γὰρ ποι Δεσπότης, ἐπεὶ κατ᾽ οὐδενὸς μείζονος ἄλλου “ εἶχεν ὦμοσε, λέγων" « Ζῶ “5 ἐγὼ, λέγει Κύριος. » Καὶ ὁ μακάριος δὲ Μωσῆς δείκνυσιν αὐτὸν λέγοντα" « ᾿Αρῶ εἰς τὸν οὐρανὸν τὴν χεῖρά μον, καὶ ὁμοῦμαι τῇ μου, καὶ ἐρῶ Ζῶ ἐγὼ εἰς τὸν αἰῶνα. » Οὗτος δὲ διακειμένων, ἐξέτεινε μὲν εἰς τὸν οὐρανὸν ἄμφω οεἱ τὰ χεῖρε, ὥμοσε δὲ ἐν τῷ ζῶντι εἰς τὸν αἰῶνα. Χεῖρας δὲ λέγει αὐτὸν ἔχειν ὁ Δανιὴλ τοῦτο θεασάμε- νος. ᾿Ασώματον δ᾽ ὅμως ἴσμεν τῶν ἀγγέλων τὴν τῶν ὁρώντων" καὶ πολλάκις μὲν ἡμερώτερον φαίνονται, συγκαταθάσει πλείονι χρώμενοι, πολλάκις δ μενοι. « Ὥμοσε τοίνυν ἐν τῷ ζῶντι εἰς τὸν αἰῶνα, ε ὅτι εἰς καιρὸν, καὶ καιροὺς, καὶ ἔμισυ καιροῦ. ν Σημαίνει δὲ τρία καὶ ἥμισυ ἔτη. Τοῦτο δὲ καὶ ἐπὶ. τοῦ κέρατος τοῦ ποιοῦντος πόλεμον μετὰ τῶν ἀτίων, ὃ μετὰ τὰ δέκα βλαστήσει χέρατα ἐν τῷ τέλει τῆς Ῥωμαϊκῆς βασιλείας, ὁ ἅγιος ἔφη Γαύριήλ. Εἰρηκὼς γάρ" « Τρεῖς βασιλεῖς ταπεινώσει, καὶ λόγους πρὸς τὸν Ὕψιστον λαλήσει, καὶ τοὺς ἁγίους Ὑψίστου παλαιώσε: “» ἐπήγαγε" « Καὶ δοθήσεται ἂν χειρὶ αὐτοῦ ἕω: καιροῦ, καὶ χαιρῶν, καὶ ἥμισυ δ᾽ καιροῦ.» Τρία δὲ ταῦτα καὶ ἥμισυ ἔτη. Τὸν καιρὸν γὰρ ἔνιαυτὸν δ᾽ προσηγόρευσε, καὶ τοῦτο ἐκ τῶν μετὰ τοῦτα σαφέστερον μαθησόμεθα " « Ὅτι εἰς" χαιρὺν, φησὶ, καὶ καιροὺς, καὶ ἥμισυ καιροῦ. Ἐν τῷ συντελεσθῆναι διασχορπισμὸν λαοῦ δ᾽ ἡγιασμένου γνώσονται ἅγιον, καὶ συντελεσθήσονται ταῦτα πάντα 5. » Τρία γὰρ, φησὶ, καὶ ἥμισυ ἔτη ὁ τοῦ ἡγιασμένου λαοῦ καῦτα πάντα. Εἶτα γγώσογται τὸν ἅγιον. Τὸν μέγαν Ἠλίαν ἐνταῦθα αἰνίττεται - περὶ γὰρ τὰ τέλη τῆς ἐχείνου δυναστείας ἀναφανεὶς ὁ μέγας Ἠλίας, τὴν δευτέραν τοῦ Σωτῆρος ἡμῶν ἐπιφάνειαν προκτρύξει. Τούτοις ἐπάγει ὁ μακάριος Δανιήλ' ἢ'. « Καὶ ἐγὼ ἤκουσα, καὶ οὐ συνῆκα, καὶ εἴπον᾽ Κύριε, τέ τὰ ἔσχατα τούτων; » Μὴ συνιεὶς, γησὶ, τὸ εἰρημένον περὶ τοῦ χρόνου, ἠναγκάσθην ἔρεσθαι͵ σαφέστερον μαθεῖν ἐφιέμενος ἐπόθουν δὲ καὶ τὰ μετὰ ταῦτα ἐσόμενα διδαχθῆναι “. ὋὉ δὲ
z΄. e« Kai ēkousa tou andros tou endedymenou to baddim, hos hēn epanō tou hydatos tou potamou, kai ᾿ hypsōse tēn dexian hautou, kai tēn aristeran hautou eis ton ouranon, kai hōmosen en tǭ zōnti eis ton d᾽ aiōna, hoti eis kairon, kai kairous, kai hēmisy chai- rou. » Enteuthen achridōs memathēkamen, hoti ho tote dialegomenos ouk autos hēn ho Despotēs. « Ho gar poi Despotēs, epei kat᾽ oudenos meizonos allou “ eichen ōmose, legōn" « Zō “5 egō, legei Kyrios. » Kai ho makarios de Mōsēs deiknysin auton legonta" « ᾿Arō eis ton ouranon tēn cheira mon, kai homoumai tę̄ mou, kai erō Zō egō eis ton aiōna. » Houtos de diakeimenōn, exeteine men eis ton ouranon amphō oei ta cheire, hōmose de en tǭ zōnti eis ton aiōna. Cheiras de legei auton echein ho Daniēl touto theasame- nos. ᾿Asōmaton d᾽ homōs ismen tōn angelōn tēn tōn horōntōn" kai pollakis men hēmerōteron phainontai, synkatathasei pleioni chrōmenoi, pollakis d menoi. « Hōmose toinyn en tǭ zōnti eis ton aiōna, e hoti eis kairon, kai kairous, kai emisy kairou. n Sēmainei de tria kai hēmisy etē. Touto de kai epi. tou keratos tou poiountos polemon meta tōn atiōn, ho meta ta deka blastēsei cherata en tǭ telei tēs Rhōmaïkēs basileias, ho hagios ephē Gauriēl. Eirēkōs gar" « Treis basileis tapeinōsei, kai logous pros ton Hypsiston lalēsei, kai tous hagious Hypsistou palaiōse: “» epēgage" « Kai dothēsetai an cheiri autou heō: kairou, kai chairōn, kai hēmisy d᾽ kairou.» Tria de tauta kai hēmisy etē. Ton kairon gar eniauton d᾽ prosēgoreuse, kai touto ek tōn meta touta saphesteron mathēsometha " « Hoti eis" chairyn, phēsi, kai kairous, kai hēmisy kairou. En tǭ syntelesthēnai diaschorpismon laou d᾽ hēgiasmenou gnōsontai hagion, kai syntelesthēsontai tauta panta 5. » Tria gar, phēsi, kai hēmisy etē ho tou hēgiasmenou laou kauta panta. Eita ngōsogtai ton hagion. Ton megan Ēlian entautha ainittetai - peri gar ta telē tēs echeinou dynasteias anaphaneis ho megas Ēlias, tēn deuteran tou Sōtēros hēmōn epiphaneian proktryxei. Toutois epagei ho makarios Daniēl' ē'. « Kai egō ēkousa, kai ou synēka, kai eipon᾽ Kyrie, te ta eschata toutōn? » Mē synieis, gēsi, to eirēmenon peri tou chronou, ēnankasthēn eresthai͵ saphesteron mathein ephiemenos epothoun de kai ta meta tauta esomena didachthēnai “. HoO de
"And I heard the man clothed in baddim, who was above the water of the river; and he raised his right hand and his left hand to heaven and swore by him who lives forever that it would be for a time, and times, and half a time." From this we have learned precisely that the one then speaking was not the Master himself. For the Master, since he had no one greater to swear by, swore by himself, saying, "As I live, says the Lord." And blessed Moses shows him saying, "I will lift up my hand to heaven and swear by my right hand, and say, 'I live forever.'" But this one, … disposed, stretched out both hands to heaven and swore by him who lives forever. Daniel says he had hands because he saw this. Yet we know the nature of the angels to be incorporeal, … of those who see; and often they appear more gently, using greater condescension, and often … "He swore, then, by him who lives forever, that it would be for a time, and times, and half a time." This signifies three and a half years. Holy Gabriel said this also of the horn that makes war with the saints, which will sprout after the ten horns at the end of the Roman kingdom. For having said, "He will humble three kings, and speak words against the Most High, and wear out the saints of the Most High," he added, "And it will be given into his hand for a time, and times, and half a time." These are three and a half years; for he called a year a time, and we shall learn this more clearly from what follows: "For a time, and times, and half a time. When the scattering of the holy people is finished, they will know the holy one, and all these things will be finished." For three and a half years, he says, [will] the [scattering] of the holy people [last, and then] all these things [will be finished]. Then "they will know the holy one." Here he hints at the great Elijah; for appearing toward the end of that one's rule, the great Elijah will proclaim beforehand the second appearing of our Savior. To these blessed Daniel adds: "And I heard and did not understand, and I said, 'Lord, what will be the last of these things?'" Not understanding what was said about the time, he says, I was compelled to ask, eager to learn more clearly; and I longed to be taught also what would come after. And he …
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θ΄, ἡ. ε Ἔφη πρός με’ Δεῦρο, Δανιὴλ, ὅτι ἐ“πεφραγμένοι καλ' ἐσφραγισμένοι οἱ λόγοι ἕως καιροῦ πέρατος 15. ως ἐχλεγῶσι, καὶ ἐχλευχανθῶσι, καὶ καὶ οὐ συνήσουσι πάντες ἀσεθεῖς, καὶ οἱ νοήμονες νοΐσουσιν. » Οὐ μάτην, φησὶν, ἀσαφίστερα 1" ταῦτα εἴρηκα, καὶ οἱονεὶ σφραγίδας τοῖς λόγοις τὴν ἀσάφειαν ἐπέθηχα. Οὐδὲ γὰρ δεῖ πᾶσιν ἁπλῶς προσκεῖσθαι "3 τὰ θεζα, ἀλλ᾽ οἱ μὲν νοήμονες διὰ τῆς ἄνωθεν αὑτοῖς χορηγουμένης γνώσεως συνήσουσιν" οἱ ξὲ νων νοῆσαι δυνήσονται " ὅταν δὲ ἔλθῃ τὰ πράγματα, σαφῶς τὰς περὶ τούτων μαθήσοντα: προφητεία-. Τότε καὶ ἀποκριθήσονται τῶν δικαίων οἱ τῆς πονηρίας ἐργάται" πάντα γὰρ ἣ πύρωσις δοκιμάσει. Τοῦτο καὶ ὁ μακάριος ἔφη Παῦλος 15 « Ἑκάστου γὰρ, φησὶ, τὸ ἔργον φανερὸν γενήσεται" ἡ γὰρ ἡμέρα Ὦ δηλώσει, ὅτι ἐν πυρὶ ἀποκαλύπτεται, καὶ ἑἐχάστο. τὸ ἔργον ὁποῖόν ἔστι τὸ πῦρ δοχιμάτει. » Πάλιν δὲ περὶ τοῦ μὴ δεῖν ἅπασιν ἀπλῶς προτιθένα: τὰ θεῖα, ὁ Κύριος ἐν τοῖς ἱεροῖς 15. Εὐαγγελίοις φησί" «Μὴ δῶτε τὰ ἅγια τὸ τοῖς κυσὶ, μηδὲ τοὺς μαογαρίτα; ὑμῶν ῥίψητε 17 ἔμπροσθεν τῶν χοίρων. » Τὸν δὲ μακάριον Δανιὴλ ἅγιον ὄντα, καὶ εὔνουν τοῦ Δεσπότου θεράποντα, ὁ θεῖος ἄγγελος διδάσκει τῇς τοῦ 'Αντι: χρίστου τυραννίδος τὸν χρόνον, καί φητῖν "
th΄, hē. e Ephē pros me’ Deuro, Daniēl, hoti e“pephragmenoi kal' esphragismenoi hoi logoi heōs kairou peratos 15. ōs echlegōsi, kai echleuchanthōsi, kai kai ou synēsousi pantes asetheis, kai hoi noēmones noïsousin. » Ou matēn, phēsin, asaphistera 1" tauta eirēka, kai hoionei sphragidas tois logois tēn asapheian epethēcha. Oude gar dei pasin haplōs proskeisthai "3 ta theza, all᾽ hoi men noēmones dia tēs anōthen hautois chorēgoumenēs gnōseōs synēsousin" hoi xe nōn noēsai dynēsontai " hotan de elthę̄ ta pragmata, saphōs tas peri toutōn mathēsonta: prophēteia-. Tote kai apokrithēsontai tōn dikaiōn hoi tēs ponērias ergatai" panta gar hē pyrōsis dokimasei. Touto kai ho makarios ephē Paulos 15 « Hekastou gar, phēsi, to ergon phaneron genēsetai" hē gar hēmera Ō dēlōsei, hoti en pyri apokalyptetai, kai heechasto. to ergon hopoion esti to pyr dochimatei. » Palin de peri tou mē dein hapasin aplōs protithena: ta theia, ho Kyrios en tois hierois 15. Euangeliois phēsi" «Mē dōte ta hagia to tois kysi, mēde tous maogarita? hymōn rhipsēte 17 emprosthen tōn choirōn. » Ton de makarion Daniēl hagion onta, kai eunoun tou Despotou theraponta, ho theios angelos didaskei tę̄s tou 'Anti: christou tyrannidos ton chronon, kai phētin "
"He said to me, 'Go, Daniel, for the words are shut up and sealed until the time of the end, until many are chosen and made white and refined; and the wicked will act wickedly, and none of the wicked will understand, but the wise will understand.'" Not idly, he says, have I spoken these things rather obscurely and put obscurity on the words like seals. For divine things should not simply be set before all; the wise will understand through the knowledge supplied to them from above, while the [wicked will not be able to understand] them. But when the events come, they will clearly learn the prophecies about them. Then too the workers of wickedness will be separated from the righteous; for the fire will test all things. Blessed Paul also said this: "For each one's work will become manifest; for the Day will disclose it, because it is revealed by fire, and the fire will test what sort of work each one's is." And again, about divine things not being set before all indiscriminately, the Lord says in the holy Gospels, "Do not give what is holy to the dogs, nor throw your pearls before swine." Blessed Daniel, being holy and a well-disposed servant of the Master, the divine angel teaches the time of the Antichrist's tyranny, and says:
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ια΄. « ᾿Απὸ καιροῦ παραλλάξεως τοῦ ἐνδελεχισμοῦ, καὶ δοθῆνα! βδέλυγμα ἐρημώσεως, ἡμέραι χίλιαι διαχόδιτι ἐννενήκοντα, » Ἐπειδὴ γὰρ εἰρηκὼς «ε εἰς καιρὸν, καὶ καιροὺς, καὶ ἥμισυ καιροῦ, » Εἴδε μὴ νενοηκότα τὸν μακάριον Δανιὴλ, ἀναλύσας εἰς ἡμέρᾶς τὸν χρόνον, δῆλον αὑτῷ τὸ ἀγνοούμενον πεποίηκε, τοῖς δὲ ἄλλοις καὶ οὕτως ἀταφῆ τὸν λόγον κατέλιπε. Βδέινυγμα ὃὲ ἐρημώσεως αὑτὸν καλεῖ τὸν ᾿Αντίχριστον" ἐνα.1λαγὴν δὲ τοῦ ἐνδελεχισμοῦ, τῆς ἔχχλησ'αστιχῆς λειτουργίας τὴν τάξιν, ὑπὸ τῆς ἐχείΐνο") Τούτοις ἐπιφέρει ὁ θεῖος ἄγγελος "
ia΄. « ᾿Apo kairou parallaxeōs tou endelechismou, kai dothēna! bdelygma erēmōseōs, hēmerai chiliai diachoditi ennenēkonta, » Epeidē gar eirēkōs «e eis kairon, kai kairous, kai hēmisy kairou, » Eide mē nenoēkota ton makarion Daniēl, analysas eis hēmeras ton chronon, dēlon hautǭ to agnooumenon pepoiēke, tois de allois kai houtōs ataphē ton logon katelipe. Bdeinygma hoe erēmōseōs hauton kalei ton ᾿Antichriston" ena.1lagēn de tou endelechismou, tēs echchlēs'astichēs leitourgias tēn taxin, hypo tēs echeiïno") Toutois epipherei ho theios angelos "
"From the time of the removal of the continual sacrifice and the setting up of the abomination of desolation, there will be a thousand two hundred and ninety days." For since, having said "for a time, and times, and half a time," he saw that blessed Daniel had not understood, he resolved the time into days and made plain to him what he did not know, while for the others he left the word obscure even so. He calls the Antichrist himself the abomination of desolation, and by the change of the continual sacrifice he means the order of the church's liturgy, [overthrown] by him … To these the divine angel adds:
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ιβ΄. « Μακάριος ὁ ὑπομένων, καὶ φθάσας εἰς ἡμέρας χιλίας τριακοσίας τριάκοντα πέντε. » Αἰνίττεταί πε καὶ παραδηλοῖ ὡς, τούτου τὴν θεήλατον δεξαμένου πληγὴν, ἐπιμενεῖ μὲν ὁ μέγας Πλίας κηρύττων τὰς ὑπολοίπους πέντε καὶ τεσσαράχοντα, φανήσεται δὲ ὁ Δεσπότης ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ ἐρχόμενος, καὶ στεφανώσει τοὺς ἄσυλον τῆς ὑπομονῆς τὸ κτῃμα φυλάξαντας. Τοῦτο δὲ καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις φησίν" « Ὃ ὃΣ ὑπομείνας εἰς τέλος. οὗτος σωθήσεται, » Καὶ ἐντεῦθεν δὲ ἔστ' μαθεῖν ἀχριδῶς, ὡς οὐδὲν τούτων ἁρμόττει τῷ ᾿Αντιόχῳ. Ἐπ᾿ ἐχείνου μὲν γὰρ ξ'σχιλίας τριακοσίας ἡμέρας ἔφη, ἐπὶ δὲ τοῦ ᾿Αντιχρίστου χιλίας διακοσία ς ἐννενή χηντα 18 κρατήσειν τὴν συμφοράν ὥστε καὶ τοῦ χρόνου τὴν διαφορὰν μαρτυρεῖν τῇ τῶν προσώπων καὶ τῶν πραγμάτων διαφορᾷ.
ib΄. « Makarios ho hypomenōn, kai phthasas eis hēmeras chilias triakosias triakonta pente. » Ainittetai pe kai paradēloi hōs, toutou tēn theēlaton dexamenou plēgēn, epimenei men ho megas Plias kēryttōn tas hypoloipous pente kai tessarachonta, phanēsetai de ho Despotēs epi tōn nephelōn tou ouranou erchomenos, kai stephanōsei tous asylon tēs hypomonēs to ktę̄ma phylaxantas. Touto de kai ho Kyrios en tois hierois Euangeliois phēsin" « Ho hoS hypomeinas eis telos. houtos sōthēsetai, » Kai enteuthen de est' mathein achridōs, hōs ouden toutōn harmottei tǭ ᾿Antiochǭ. Ep᾿ echeinou men gar x'schilias triakosias hēmeras ephē, epi de tou ᾿Antichristou chilias diakosia s ennenē chēnta 18 kratēsein tēn symphoran hōste kai tou chronou tēn diaphoran martyrein tę̄ tōn prosōpōn kai tōn pragmatōn diaphorą.
"Blessed is he who waits and reaches the thousand three hundred and thirty-five days." He hints and indicates that, when that one has received the blow from God, the great Elijah will remain preaching for the remaining forty-five days, and the Master will appear coming on the clouds of heaven and will crown those who have kept the possession of endurance inviolate. The Lord also says this in the holy Gospels: "But he who endures to the end will be saved." From here too one can learn precisely that none of this fits Antiochus. For in his case he spoke of two thousand three hundred days, but in the case of the Antichrist of one thousand two hundred and ninety days that the calamity will prevail; so the difference of the time bears witness to the difference of the persons and the events.
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ιγ΄. « Καὶ σὺ, φησὶ, δεῦοο καὶ ἀναπαύον. » Καιρὸς, φησὶν, τοῦ δέξασθαί σε τοῦ βίου τὸ τέλος. « Ἔτ: γὰρ ἡμέραι εἰς ἀναπλήρωσιν 3 συντελείας. ν Οὐκ ὀλίγος γὰρ, φησὶν, ἔτι χρόνος ὑπολέλειπται τῇ τοῦ παρύντος βίου συστάτει. Καὶ ἐνταῦθα δὲ σαφῶς ἡμᾶς ἐδίἕαξε τὴν συντέλειαν,καὶ ὅτι ἐν ἐκείνῃ τὰ προειρημένα γενήσεται. «Καὶ ἀναπαύτῃ καὶ ἀναστήσῃ εἰς τὸν χα!ρόν δ᾽ σου (ἀλλ᾽ ὀρθότερον τὸ, κιῆρόν σου, ὡς ἐκ τῶν ἑξῆς δῆλον), εἰς συντέλειαν ἡμερῶν. » Νὺν μὲν γὰρ,φησὶ, σὲ 3" προσήκει τὸ κοινὸν δέξασθαι τέλος" ἀναστήσῃ δὲ, καὶ οὐκ ἁπλῶς ἀναστήσῃ, ἀλλ᾽ εἰς τὸν κιῆρόν σου, τουτέστι, μετὰ τῆς τῶν ὁμοτρόπων συμμορίας. Καὶ δεικνὺς, πότε, ἐπήγαγεν "« Εἰς συντέλειαν ἡμερῶν. » Οὕτω σαφῶς ἡμᾶς ὁ θεῖος ἀρχάγγελος διὰ τοῦ μακαρίου καὶ τρισμαχαρίου Δανιὴλ ἐδίδαξε τὴν ἀνάστασιν. Οὕτω πληρώσας τὴν ἀποκάλυψιν ἐπήγαγεν ὁ προφήτῃ τ"
ig΄. « Kai sy, phēsi, deuoo kai anapauon. » Kairos, phēsin, tou dexasthai se tou biou to telos. « Et: gar hēmerai eis anaplērōsin 3 synteleias. n Ouk oligos gar, phēsin, eti chronos hypoleleiptai tę̄ tou paryntos biou systatei. Kai entautha de saphōs hēmas edieaxe tēn synteleian,kai hoti en ekeinę̄ ta proeirēmena genēsetai. «Kai anapautę̄ kai anastēsę̄ eis ton cha!ron d᾽ sou (all᾽ orthoteron to, kiēron sou, hōs ek tōn hexēs dēlon), eis synteleian hēmerōn. » Nyn men gar,phēsi, se 3" prosēkei to koinon dexasthai telos" anastēsę̄ de, kai ouk haplōs anastēsę̄, all᾽ eis ton kiēron sou, toutesti, meta tēs tōn homotropōn symmorias. Kai deiknys, pote, epēgagen "« Eis synteleian hēmerōn. » Houtō saphōs hēmas ho theios archangelos dia tou makariou kai trismachariou Daniēl edidaxe tēn anastasin. Houtō plērōsas tēn apokalypsin epēgagen ho prophētę̄ t"
"And you," he says, "come and rest." It is time, he says, for you to reach the end of your life. "For there are yet days to the fulfillment of the consummation." For no little time still remains, he says, for the present life to continue. Here too he clearly taught us the consummation, and that what was foretold will happen then. "And you will rest and rise to your time" (but "to your lot" is more correct, as is clear from what follows) "at the consummation of days." For now, he says, you must meet the common end; but you will rise, and not simply rise, but to your lot, that is, with the company of those like you in conduct. And showing when, he added, "at the consummation of days." So clearly the divine archangel taught us the resurrection through the blessed and thrice-blessed Daniel. Having thus completed the revelation, the prophet added:
Chapter 14
14.1PG 81
ιδ΄. ε« Καὶ ὁ βασιλεὺς δ᾽ ᾿Αστυάγης προσετέθη πρὸ: τοὺς πατέρας αὐτοῦ, γαὶ παρξλαῦς Κῦρος ὁ Πέρσης τὴν βασιλείαν αὐτοῦ, καὶ ἣν Δανιὴλ συμδιωτὴς τοῦ βασιλέως, καὶ ἔνδοξο; ὑπὲρ πάντας τοὺς φίλους αὐτοῦ. « Ὁ δὲ ᾿Αστυάγης τοῦ Νύρου πάτωρ᾽ ἐχείνου δὲ τελευτήσαντος, καὶ Κυαξάρου ποῦ υἱέως αὐτοῦ οἰχονομῆται τὴν βασιλείαν οὐ δυγεῖβ. καταλύσας βασιλείαν, τὸ Μήδων κράτος εἰς Πέρσας μετατέθειχε. ε Σύσσιτος δὲ, φησὶν, ἦν τοῦ βασιλέως, » καὶ σύνοικος, καὶ πάντων αὐτοῦ τῶν συνήθων προτεταγμένος, Ταύτην γὰρ ἔχων τὴν παῤῥησίαν, καὶ τὰ εἰς αὑτὸν ὑπὸ τοῦ Θεοῦ διὰ τοῦ προφήτου Ἡτσαῖου προῤῥηθέντα ὑπέδειξε, καὶ τὴν ἄφεσιν τοῦ λαοῦ ποιήσασθαι παρεσκεύασεν, Ἡμεῖς μὲν οὖν ταῦτα ἐκ «ἧς θείας τοῦ Δανιὴλ μεμαθήκαμεν προφητείας. Ἵουδαίους δὲ θρηνεῖν δέχαιον ἔξω τοῦ προφητικοῦ καταλόγου τάττειν τὸν θεῖον τοῦτον προφήτην το)μῶντας. καὶ ταῦτα τῇ πείρᾳ μεμαθηκότας τῆ: προφητείας τὸ ἀληθές. ᾿Αλλὰ γὰρ εὔδηλον, ὡς οἱ νῦν ταῖς ἄλλαις ἀσεθείαις καὶ ταύτην προστεθείχασι τὴν βλασφημίαν, τῆς τοῦ Σωτῆρος ἡμῶν ἐπιφανείας τὴν προφανὴῇ μαρτυρίαν ἀρνῆσει τῇ τῆς προφητείας συσχιάξειν ἐπιχειροῦντες " ἀλλ᾽ οὐδὲν αὑτοῖς 5᾽ πλέον ὑπάρξει ταύτην ἀρνουμένοις τὴν προφητείαν" οἵ τε γὰρ ἄλλοι προφῆται μαρτυροῦσι, καὶ αὑτὰ βοᾷ τὶ πράγματα τὰς περὶ αὑτοῦ προῤῥήσεις ἁρπάζοντα "', Ὅτι δὲ οἱ πάλαι Ἰουδαῖοι τὸν μακάριον Δανιὴλ μέίστον ἀπεχάλουν προφήτην, μάρτυς ἀξιόχρεως ξάμενος κήρυγμα, τὴν δὲ ἀλήθειαν κρύπτειν οὐκ ἀνεχόμενος 55, Οὗτος ἐν τῷ δεκάτῳ τῆς ᾿Ιουδαϊκῆς ᾿Λρχαιοκλογίας, πολλὰ μὲν καὶ ἕτερα περὶ τοῦ μα- « Ἄπαντα γὰρ αὐτῷ, φησὶν, παραδόξως, ὡς ἑνί τινι τῶν μεγίστων ἐχαρίσθη 57 προφητῶν, καὶ παρὰ βασιλέων καὶ τοῦ πλήθους" τελευτήσας δὲ μνέμην αἰώνιον ἔχει. Τὰ γὰρ βιθλία, ὅσα δὴ συγγραψάμενος κατέλιπεν δ5, ἀναγινώσκεται παρ᾽ ἡμῖν ἔτι καὶ νῦν, καὶ πεπιστεύκαμεν ἐξ αὐτῶν, ὅτι Δανιὴλ "“' ὡμῇει τῷ "5 Θεῷ. Οὐ γὰρ τὰ μέλλοντα μόνον προφητεύων διετέλει, καθάπερ καὶ οἱ ἄλλοι 5' προφῆται, ἀλλὰ καὶ τὸν καιρὸν ὥρισεν 5᾽ εἰς ὃν ταῦτα ἀποβήσεται.» Καὶ μετὰ βραχέα δὲ, ε« ᾿Απὸ ὃὲ τοῦ τέλους, φησὶ, τῶν προῤῥήσεων ἀληθείας πίστιν καὶ δόξαν θειότητος παρὰ τοῖς ὄχλοις ἀποφέρεται. ν Καὶ ἐφεξῆς δὲ μυρία τοιαῦτα περὶ αὐτοῦ λέγει. Ὡσαύτως δὲ καὶ ἐν τῇ δωδεκάτῃ ᾽" τῆς ᾿Αρχαιοϊογίας πάλιν οὕτω φησί" « Τὴν δὲ ἐρήμωσιν τοῦ ναοῦ συνέθη γενέσθαι κατὰ τὴν τοῦ ""Δανιήλου προφητείαν, πρὸ τετρακοσίων καὶ ὀκτὼ γενομένην ἑτῶν " ἔδειξε "" γὰρ ὅτι Μακεδόνες καταλύσουτιν αὐτόν. » Καὶ ταῦτα μὲν ὁ " Ἰώσηππος τῷ προφήτῃ προσμαρτυρεῖ. Ἰουδαῖοι ὃ, πᾶσαν ἀναισχυντίαν νοσοῦντες, οὐδὲ τοὺς ἑαυτῶν αἰσχύνονται διδασκάλους. ᾿Αλλ᾽ ἡμεῖς, παρακαλῶ, ὡς παρὰ Θεοῦ 57 προφήτου τὴν τῶν μελλόντων "" δεξάμενοι πρόγνωσιν, εὐτρεπεῖς ἡμᾶς αὐτοὺς εἰς "5 1} τοῦ ἐχείνην τὴν φοδερὰν καταστήσωμεν ἡμέραν, ἵνα μὴ Α εἰς αἰσχύνην αἰώνιον, ἀλλ᾽ εἰς ζωὴν ἀναστῶμεν αἰώνιον ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ οὗ τῷ Πατρὶ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, γῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμὴν.
id΄. e« Kai ho basileus d᾽ ᾿Astyagēs prosetethē pro: tous pateras autou, gai parxlaus Kyros ho Persēs tēn basileian autou, kai hēn Daniēl symdiōtēs tou basileōs, kai endoxo? hyper pantas tous philous autou. « Ho de ᾿Astyagēs tou Nyrou patōr᾽ echeinou de teleutēsantos, kai Kyaxarou pou huieōs autou oichonomētai tēn basileian ou dygeib. katalysas basileian, to Mēdōn kratos eis Persas metatetheiche. e Syssitos de, phēsin, ēn tou basileōs, » kai synoikos, kai pantōn autou tōn synēthōn protetagmenos, Tautēn gar echōn tēn parrhēsian, kai ta eis hauton hypo tou Theou dia tou prophētou Hētsaiou prorrhēthenta hypedeixe, kai tēn aphesin tou laou poiēsasthai pareskeuasen, Hēmeis men oun tauta ek «hēs theias tou Daniēl memathēkamen prophēteias. Hioudaious de thrēnein dechaion exō tou prophētikou katalogou tattein ton theion touton prophētēn to)mōntas. kai tauta tę̄ peirą memathēkotas tē: prophēteias to alēthes. ᾿Alla gar eudēlon, hōs hoi nyn tais allais asetheiais kai tautēn prostetheichasi tēn blasphēmian, tēs tou Sōtēros hēmōn epiphaneias tēn prophanēę̄ martyrian arnēsei tę̄ tēs prophēteias syschiaxein epicheirountes " all᾽ ouden hautois 5᾽ pleon hyparxei tautēn arnoumenois tēn prophēteian" hoi te gar alloi prophētai martyrousi, kai hauta boą ti pragmata tas peri hautou prorrhēseis harpazonta "', Hoti de hoi palai Ioudaioi ton makarion Daniēl meiston apechaloun prophētēn, martys axiochreōs xamenos kērygma, tēn de alētheian kryptein ouk anechomenos 55, Houtos en tǭ dekatǭ tēs ᾿Ioudaïkēs ᾿Lrchaioklogias, polla men kai hetera peri tou ma- « Apanta gar autǭ, phēsin, paradoxōs, hōs heni tini tōn megistōn echaristhē 57 prophētōn, kai para basileōn kai tou plēthous" teleutēsas de mnemēn aiōnion echei. Ta gar bithlia, hosa dē syngrapsamenos katelipen d5, anaginōsketai par᾽ hēmin eti kai nyn, kai pepisteukamen ex autōn, hoti Daniēl "“' hōmę̄ei tǭ "5 Theǭ. Ou gar ta mellonta monon prophēteuōn dietelei, kathaper kai hoi alloi 5' prophētai, alla kai ton kairon hōrisen 5᾽ eis hon tauta apobēsetai.» Kai meta brachea de, e« ᾿Apo hoe tou telous, phēsi, tōn prorrhēseōn alētheias pistin kai doxan theiotētos para tois ochlois apopheretai. n Kai ephexēs de myria toiauta peri autou legei. Hōsautōs de kai en tę̄ dōdekatę̄ ᾽" tēs ᾿Archaioïogias palin houtō phēsi" « Tēn de erēmōsin tou naou synethē genesthai kata tēn tou ""Daniēlou prophēteian, pro tetrakosiōn kai oktō genomenēn hetōn " edeixe "" gar hoti Makedones katalysoutin auton. » Kai tauta men ho " Iōsēppos tǭ prophētę̄ prosmartyrei. Ioudaioi ho, pasan anaischyntian nosountes, oude tous heautōn aischynontai didaskalous. ᾿All᾽ hēmeis, parakalō, hōs para Theou 57 prophētou tēn tōn mellontōn "" dexamenoi prognōsin, eutrepeis hēmas autous eis "5 1} tou echeinēn tēn phoderan katastēsōmen hēmeran, hina mē A eis aischynēn aiōnion, all᾽ eis zōēn anastōmen aiōnion hēs genoito pantas hēmas epitychein, chariti kai philanthrōpią tou Kyriou hēmōn Iēsou Christou, meth hou tǭ Patri doxa, syn tǭ hagiǭ Pneumati, gyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
"And King Astyages was gathered to his fathers, and Cyrus the Persian received his kingdom; and Daniel was a companion of the king and honored above all his friends." Astyages was the grandfather of Cyrus; when he died, and Cyaxares his son had managed the kingdom … [Cyrus,] having destroyed [his] kingdom, transferred the power of the Medes to the Persians. "He was a table companion of the king," he says, and lived with him and was set above all his intimates. Having this freedom of speech, he showed him what God had foretold about him through the prophet Isaiah, and brought him to grant the release of the people. We, then, have learned these things from the divine prophecy of Daniel. But the Jews deserve to be lamented for daring to place this divine prophet outside the list of the prophets, and that after learning the truth of the prophecy by experience. It is quite clear that those of the present day have added this blasphemy to their other impieties, trying to overshadow the plain testimony to our Savior's appearing by denying the prophecy. But they will gain nothing more by denying this prophecy; for the other prophets bear witness, and the events themselves cry out, seizing on the predictions about him. That the Jews of old called blessed Daniel the greatest prophet, a worthy witness is [Josephus, who, though he did not ac]cept the preaching [of the Gospel], could not bear to hide the truth. In the tenth book of the Jewish Antiquities, having said many other things about blessed [Daniel], he says: "For all things fell to him marvelously, as to one of the greatest prophets, and [honor and glory] from kings and the multitude; and having died he has an everlasting memory. For the books which he wrote and left are read among us even now, and we have been convinced from them that Daniel conversed with God. For he did not only prophesy future things, as the other prophets did, but also fixed the time at which they would come to pass." And a little later: "From the fulfillment of his predictions he wins among the multitude belief in his truthfulness and a reputation for divinity." And next he says countless such things about him. Likewise in the twelfth book of the Antiquities he says again: "The desolation of the temple happened according to the prophecy of Daniel, made four hundred and eight years before; for he had shown that the Macedonians would destroy it." Josephus thus bears witness to the prophet. But the Jews, sick with every shamelessness, are not ashamed even before their own teachers. But we, I beg you, having received the foreknowledge of things to come as from a prophet of God, let us make ourselves ready for that fearful day, so that we may rise not to everlasting shame but to everlasting life; which may we all obtain, by the grace and loving-kindness of our Lord Jesus Christ, with whom be glory to the Father, with the Holy Spirit, now and always and to the ages of ages. Amen.