Commentary on Daniel 11.38–14.1
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 11
11.38PG 81
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.
Dan 11:38–39 (quotation, high confidence)
Notes and citation
Summary: The Antichrist will call himself the mighty God (Maozim), build and adorn temples to himself, and reward those who follow him with lands.
- The lemma is Dan 11:38–39 (Theodotion; verse 39 is marked inside the section). Maozim (Μαωζίμ) is Theodotion's transliteration of the Hebrew for "strongholds"; Theodoret takes it as "strong and mighty God".
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Dan. 11.38 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-38
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-11-38) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.40PG 81
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,
Textual problem in this passage: see the notes.
Dan 11:40 (quotation, high confidence) · Jer 1:14 (quotation, high confidence) · Matt 24:7–8 (quotation, high confidence)
Notes and citation
Summary: At the end the Antichrist, the "king of the North", will be attacked by the king of the South amid the wars of the ten kings, as Antiochus was his type and as Christ foretold wars, famines, and earthquakes.
- The lemma is Dan 11:40. Quotations: Jer 1:14; Matt 24:7–8. Lines are lost in the scan where marked "…"; bracketed words supply the sense. Migne's apparatus and Latin column are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters; Migne's apparatus read as Greek letters): δὲ μόν. θ65. ἐν Β. 56 Π ἀκολάστως. φησ. ρου". 55 καί, Β ρίῶθιι. οὐ συνήσει. ἐ, δωρ. τῇ παλλαχίδι τοῦ βασ, 3 Β δωρεῖσθαι. 39 Β ἐλέγχονται. "' ἐπί, [)}ὺ5.. 1 Β.. καὶ ἀργύρῳ, 55 χαιρῷ. "᾽ Βοο. Ἰοζο, μετὰ τοῦ βασιλέως. → ; αὶ εἰ8, οἱ ἰμφγουτείαν ἰμ τόγρ πὶ 'π πνιπι]41}0}}}}}15, 6. → ; δογμιᾶ, {88 Θοά6Π) ἰδ → ; νούδίυγ. « Αὖ Δημί!οηδ δεῖ δχανλἀύβοοηῖ, → ; « Οὐμβιγβαῖ 6πΐμ 6618 ἴῃ φοηίθι, οἱ τορηῆσηι ἴῃ → ; Β Γαδηιμ, οἱ ἀγα! ρΘϑιΠεμι οἱ [Δηγ68, οἱ ἰδγγαδ → ; ΠΟΙ 5 Ρ6Γ Οπιΐα ἰοο: 129} [Ι᾿ὸ δυίαπὶ) → .
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Dan. 11.40 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-40
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-11-40) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.41PG 81
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.
Textual problem in this passage: see the notes.
Dan 11:41–43 (quotation, high confidence) · Gen 25:30 (allusion, high confidence) · Gen 19:37 (allusion, high confidence) · John 1:13 (quotation, high confidence) · Acts 17:29 (quotation, high confidence) · Isa 43:20–21 (quotation, high confidence) · Dan 7:8 (allusion, high confidence)
Notes and citation
Summary: Edom, Moab, and Ammon escape the Antichrist either historically, as nations he despises, or figuratively, as those reddened by Christ's blood and born of God; his conquest of Egypt, Libya, and Ethiopia, which Antiochus never achieved, is the uprooting of the three horns.
- The lemma is Dan 11:41–43 (Theodotion; verses 42–43 are marked inside the section). The etymologies are Theodoret's: Edom "red" (Gen 25:30), Moab "from a father" (Gen 19:37), Ammon taken as kinship with God. Quotations: John 1:13; Acts 17:29; Isa 43:20–21. Timothy the Ammonite leader: 1 Macc 5:6–8. Lines are lost in the scan where marked "…"; bracketed words supply the sense. Migne's Latin column and apparatus are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column and apparatus read as Greek letters; Migne's Latin column read as Greek letters; Migne's marginal reference and Latin column read as Greek letters): Υεπ8. 41. « Εὸπ' ἱπργούϊοιγΓ ἷμ ἰογγαπὶ 5401Γ. » → ; « Εἰ πιυ!εὶ ἰμἤγηιαυθυπίυν. ν Βδοσρι! νἱάα!οει, νοὶ → ; δυνίυγ ἀδ πιληι 618, Εὐοπι, οἱ ΜΟΔΡ, εἴ ρεϊμεῖ → ; ἰυγ τιζμηι : ἀτᾶγα οἰἰλπὶ θαι Βάοπι διτος → ; ἀτγραμιῖο, δ} ἀρ ἀϊ, βου ριιγα ἀγιϊθ, οἱ ουφίιαιο- ᾿ ἕν, 68. ἰη Β. ἢ Β κατὰ ταὐτόν. " Βὶ ὀχημάτων. ὃ καί. Πὺβ. ἰῃ Βι δ ΒΒ πολέμους. 7 γάρ. [5 φητίν, ΝΒ πάντα ὃὲ ταῦτα. 5}} ἀρχή. "5 τῇς, θὺν, ἴθ 0. 5} οἷς αὶ Ὧν 15.Β ἐπέστησεν. ᾿’ Β πᾶσιν, " Β ἐπιττραττύσιι, ἧδδ τοῦτι Βα}. γάρ. Οὐδὲ -- ἀνδρί )65. ἐπ, εἷδ ΠΙΟΙΒ 5 ἀϊνίμα 6556. 5[Π|6 0.» Νὸς πον ἴρθο Α → ; ἰδίαν ρίληδ βοὴ Δ ογγοῖ, δὸς ηυ] ἀϊνίηδ στα ίᾶ δὴν ἴῃ δα δι). ΕἸ ἀοιιίπαθίαγ π΄ ΔΡΒοοπά 15 δι] οἱ δγροιεΐ, οἱ ἔῃ οπηπίθιι9 ἀκ ρα δἰ θὰ 5 ΞΖ εγ- ΡΠ, οἱ 1ϊθγεοόγυι, εἰ Δ ΐορινα, οἱ ἴῃς πναπ ἶοτὰ θά θμη1 οἴ), ἂν ΟΥίδη16 δἰ 40 δαυίοπα, οἱ νοηΐοί → .
Extrabiblical texts: 1 Macc 5:6-5.8 (1 Maccabees [in RC, EO canons]; allusion)
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Dan. 11.41 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-41
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-11-41) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.44PG 81
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.
Dan 11:44 (quotation, high confidence)
Notes and citation
Summary: Reports from east and north will drive the Antichrist back in rage to destroy many, which again does not fit Antiochus, recalled by Rome from the west.
- The lemma is Dan 11:44.
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Dan. 11.44 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-44
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-11-44) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.45PG 81
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."
Dan 11:45 (quotation, high confidence) · 2 Thess 2:8 (quotation, high confidence) · Isa 11:4 (quotation, high confidence)
Notes and citation
Summary: The Antichrist will encamp near Jerusalem, between the seas, and meet sudden destruction there with no one to save him, slain by the breath of the Lord's mouth.
- The lemma is Dan 11:45 (Theodotion). "Apadno" (Ἀπαδανώ) is Theodotion's transliteration of the Hebrew for "palace"; Theodoret takes it as a place name. Quotations: 2 Thess 2:8; Isa 11:4. Migne's apparatus and Latin column are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters; Migne's apparatus read as Greek letters): 1 Β χρυσῷ. 39 ἀπό. Β ργπηι. ὅ, " } ἐπέμφθη. 35 5. ἴπ Β, 30 δ. Β λαὸν ὄν. 5 δέ. → ; Α ἀύιιγν. « Ὑεηϊοῖ ὁπ πθαιο δὶ ραγίομι → .
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Dan. 11.45 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/11-45
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-11-45) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 12
12.1PG 81
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.
Textual problem in this passage: see the notes.
Dan 12:1 (quotation, high confidence) · Mal 4:5–6 (3:22-Mal LXX) (quotation, high confidence) · Matt 24:21–22 (quotation, high confidence)
Notes and citation
Summary: Michael will rise to help the people under the Antichrist, and Elijah will come to convert the Jews and join them to the Gentile church in one body, while those foreknown by God are saved through the unparalleled tribulation.
- The lemma is Dan 12:1 (Theodotion). Quotations: Mal 4:5–6 (LXX 3:22–23); Matt 24:21–22. Theodoret's reading of Malachi ("father" = the Jews, older in knowledge; "son" = Gentile believers) and his expectation of the Jews' conversion through Elijah are translated as written. Words are lost in the scan where bracketed. Migne's Latin column and apparatus are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column and apparatus read as Greek letters): ΟΥ5. 5170» Εἰ ε ϑρίγιια θοῦ θέα Ἰπίον οἴει ἰμπὴ αἀἰπη!οαγίη!, κ᾿ Πος αἰΐογα τοι πιο ρργοῖα- Ῥαιγὶβ δὰ {ΠῚὰπὶ, ν ἰά δϑί, δὰ δ08 α΄ ὃχ νει ρ᾽οπηῖθυ5. σομ) πη οι ἴῃ ἀπϑην Γαίογομίαν βἴδηι. Π͵᾿ 6 οἰἴλπι εἷς πη, ἴογο αὐ φο αὐνθδηξδιην," 480 δια], υΐ τὐπο οπ δι γε, Υ 1 ΤΗΘΕ8. 11, 8. 1 198. χι, ἅ. 84 Μαίαοιν. ιν, 5, δ. ὃ Μαίμι. ταῖν, ΦΙ, 99, 3: τούς, 65. ἴῃ 1. 85 ὁ, Εκ Β ουρρὶ. ἔθν. ροιίίυτγ. 35 ὁ, Εκ 5 50}, 35 Β πραγματεύεται. "5 αἰῶν. θο. ἰοςὰν, 1. 6. οδἱ κόσμου ἕως τοῦ νῦν. 81 κὰκ, Τὴ 1} ἀηίο καὶ τούτ. ροι ιν ὅ7 4} ὡς, 88 οἵα. 1} ρσα). θλίψις. ἢ γεγένηται, → ; 1996 εἱ "ἱ ἴπ ορρυουγίτιν οἱ ᾽π ἀδ δου5 θη ρὶ- 08 Μαοθθο5 ἀθοϊαγανὶ εἰ κονῖηΐ, απ ὁ ρον ε 5 τὰν δι} }8. το] ϊς 118, σοΟπηπηπὴθὴ} ΐῃς. πογίυογι Τὶ, ἱπαυ!, 5015, 2118 οἰαγί (85 ᾿αα", αἵ 4114 οἰ δ}]- « οη!. Υ, 1ὅ. 4 Μλ|ν. χη, ἀδ. → .
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Dan. 12.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/12-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-12-1) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.2PG 81
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 …"
Dan 12:2 (quotation, high confidence) · Rom 5:15 (quotation, high confidence)
Notes and citation
Summary: The awakening of the dead to everlasting life or shame cannot refer to the Maccabees but teaches the general resurrection and judgment; "many" means "all", as in Paul.
- The lemma is Dan 12:2. The quotation is Rom 5:15. The section breaks off in the scan; marked "…".
Extrabiblical texts: 1 Macc 2:29-2.38 (1 Maccabees [in RC, EO canons]; allusion)
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Dan. 12.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/12-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/12-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-12-2) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.3PG 81
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:
Textual problem in this passage: see the notes.
Dan 12:3 (quotation, high confidence) · Matt 13:43 (quotation, high confidence) · 1 Cor 15:41 (quotation, high confidence)
Notes and citation
Summary: The wise will shine like the firmament and the sun, and the many righteous like stars, in differing degrees of glory.
- The lemma is Dan 12:3. Quotations: Matt 13:43; 1 Cor 15:41. Words are lost in the scan where marked "…". Migne's apparatus and Latin column are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters; Migne's apparatus read as Greek letters): Μ μου, θὺ5. ἴῃ Β. ϑοῖοι οἰἴλπὶ ἀθο556}. ο,. ἡ ἢ ἔτυχον. 9 εἰ, ἢ. Β Ἰηΐον ταῦτα οἱ λάθοιεν ροηϊία. 59 Β τὸν ϑίον. τήν. ἔχ 1} οἵ, Ἐκ Β βι}}. "1. ἴῃ Β.. δὲ προγ. δ ρέδιν. ὁ Θεός, → ; » ΒΡαίιΓ, 80] 6οἷΐ : → .
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Dan. 12.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/12-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/12-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-12-3) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.4PG 81
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.
Textual problem in this passage: see the notes.
Dan 12:4 (quotation, high confidence) · Isa 11:9 (quotation, high confidence)
Notes and citation
Summary: Daniel is to seal the prophecy until knowledge increases; after Christ's coming the Spirit broke the seals and made it plain to believers.
- The lemma is Dan 12:4. The prophecy cited is Isa 11:9. Words of the lemma and comment are lost in the scan; bracketed words supply the sense. Migne's Latin column is removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters; Migne's marginal reference and Latin column read as Greek letters): γεΕββ. 4. ε« Εἰ τυ, → ; ρεγθρίευδ οπιηΐθι8 6 δοῖαβ, ἰοπθς πν ἰρ Ἰοοῖαῦ → ; δβοίοπίϊα, οἱ → ; ργορβοίίδιη (. [1183 δἰ σηΐδ δ → ; ογοάδιι 5 ρογδρίοιδ δεῖς, → .
Topics: Scripture and canon
Cite (SBL): Theodoret, Comm. Dan. 12.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/12-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/12-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-12-4) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.5PG 81
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?
Textual problem in this passage: see the notes.
Dan 12:5–6 (quotation, high confidence)
Notes and citation
Summary: Two further angels appear on the river banks, and Daniel asks the man in linen how long until the end of the wonders.
- The lemma is Dan 12:5–6 (Theodotion). Lines are lost in the scan where marked "…"; bracketed words supply the sense. Migne's Latin column is removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters; Migne's marginal reference and Latin column read as Greek letters): Ὕεπβ. ὅ, 6. « Εἰ υἱόϊ, → ; ὅλ, ἀϊιο 4}}]} → ; 4116 Γ 40 αἰίοτα. Εἰ ἀΐχογιπὶ νι 1998. ἰπύυϊο → .
Cite (SBL): Theodoret, Comm. Dan. 12.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/12-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/12-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-12-5) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.7PG 81
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 …
Textual problem in this passage: see the notes.
Dan 12:7–8 (quotation, high confidence) · Heb 6:13 (allusion, high confidence) · Isa 49:18 (quotation, medium confidence) · Deut 32:40 (quotation, high confidence) · Dan 7:24–25 (quotation, high confidence) · Mal 4:5 (allusion, medium confidence)
Notes and citation
Summary: The man in linen swears by the Living One, proving he is not God, who swears by himself; "a time, times, and half a time" is the Antichrist's three and a half years, near whose end Elijah will appear and announce Christ's second coming.
- The lemma is Dan 12:7–8 (Theodotion; verse 8 is marked inside the section). Quotations: Heb 6:13 (allusion); "As I live, says the Lord" (e.g. Isa 49:18; Ezek 33:11); Deut 32:40; Dan 7:24–25. "They will know the holy one" is the reading of Theodoret's text at 12:7. Lines are lost in the scan where marked "…"; bracketed words supply the sense. Migne's Latin column and apparatus, which the scan interleaved with the Greek, are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column and apparatus read as Greek letters; Migne's Latin column read as Greek letters; Migne's marginal reference and Latin column read as Greek letters): Υεκβ. Ἴ. « Εἰ → ; ΦδχίογἝΠ δυδπι, αἱ δἰ πἰβίγ8Π) θυ πὶ Ὑ → ; [{Π|4} ἰπ ἰθη!ρι8, οἱ ἰδ ροΓᾺ, οἱ → ; ἀαυοῃίαπι Πα παπὶ → ; πιεᾶ,᾿ οἱ ἀΐοϑηι : Υἶνο 6ρο ἴῃ ξίθγηυηι Β.. » κτν → ; υ "πὶ ἴῃ φίογπαυπ). Εἰ → ; πίεϊ, αυΐᾶ΄ [ἃ → ; αηΐδυδ ἰρϑὶ 56 οβίεπάυῃ!. → ; νυἱνειίθιν 'π δίογηυπ), ἴογα υἱ (ἀυτοηὶ 1118} ἰμ ἴδηι δῖ τ. ὄχθ. ρονίίυτ, τά. δ ργιι. καί. Βὶ ἄλλου μείζονος. διὰ ἄλλου ἀ08. 1. ε. “᾽ Ζῶ, χ.τ, λ. Ρππ, εἰ ἰοπιροτα, οἐ ἀϊμλδΐαπι ἰοιπροτῖδ. » δίφῃϊ- Α → ; δαίοπι ἰνΐ ἀππὶ οὐαὶ αἰ ἀἶο. Τόπιριις ουΐν δι ἢ αἰ ΝΠ δογαιῃ αι ἰπϑιπῖ, ροϊογαμε ἐπι Προ : ὁ υ] ἠυϑεῖθ, αι ὀρογαηιαν ἐπ αι! Γι οἢ : οπμηΐα απ → .
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Dan. 12.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/12-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/12-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-12-7) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.9PG 81
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:
Textual problem in this passage: see the notes.
Dan 12:9–10 (quotation, high confidence) · 1 Cor 3:13 (quotation, high confidence) · Matt 7:6 (quotation, high confidence)
Notes and citation
Summary: The words are sealed because divine things are not for all; the wise will understand, and when the events come the fire of judgment will separate the wicked from the righteous.
- The lemma is Dan 12:9–10 (Theodotion). Quotations: 1 Cor 3:13; Matt 7:6. Words are lost in the scan where bracketed. Migne's apparatus is removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's marginal references and apparatus read as Greek letters): 1 Μά. νη, 6. 8. Β ἡμίσους. “δ ἢ τὸν γὰρ ἐνιαυτὸν καιρόν. 495}} συντελεσθήσεται. 59 Β δειχθῆναι. ν. 58 προκεῖσθαι, οπιϊ585. 1115 τὰ θεῖα, 41 Β πάντα ταῦτα, ΤΙ οἱ, [)65. ἢ. Β. 713 Β ἀσαφέστε- 16 Β τὸ ἅγιον. 77 ῥίψ. δ, ρις → .
Topics: Scripture and canon, Eschatology
Cite (SBL): Theodoret, Comm. Dan. 12.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/12-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/12-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-12-9) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.11PG 81
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:
Dan 12:11 (quotation, high confidence)
Notes and citation
Summary: The 1,290 days spell out the three and a half years; the abomination of desolation is the Antichrist himself, who will overturn the church's liturgy.
- The lemma is Dan 12:11. The section breaks off in the scan; marked "…". Migne's Latin column is removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's marginal reference and Latin column read as Greek letters): αὶ ὙΥεπβ. 1]. “ Α (οι → .
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Dan. 12.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/12-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/12-11
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-12-11) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.12PG 81
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.
Dan 12:12 (quotation, high confidence) · Matt 24:13 (quotation, high confidence) · Dan 8:14 (allusion, high confidence)
Notes and citation
Summary: The extra forty-five days are Elijah's preaching after the Antichrist's fall, before Christ comes to crown those who endure; the different numbers of days show that Antiochus and the Antichrist are distinct.
- The lemma is Dan 12:12. Quotation: Matt 24:13 (10:22). The comparison is with Dan 8:14.
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Dan. 12.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/12-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/12-12
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-12-12) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.13PG 81
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:
Dan 12:13 (quotation, high confidence)
Notes and citation
Summary: Daniel is told he will die and rise at the end to his lot among those like him, a clear teaching of the resurrection.
- The lemma is Dan 12:13. Theodoret prefers the reading "to your lot" (κλῆρον) to "to your time" (καιρόν).
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Dan. 12.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/12-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/12-13
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-12-13) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
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.
Textual problem in this passage: see the notes.
Isa 44:28–45:4 (allusion, high confidence) · Dan 12:2 (allusion, high confidence)
Notes and citation
Summary: At the opening of the story of Bel, Theodoret notes Daniel's influence with Cyrus, rebukes the Jews of his day for excluding Daniel from the prophets, cites Josephus as calling Daniel one of the greatest prophets, and closes with an exhortation to prepare for the resurrection.
- The lemma is Bel 1–2 (Theodotion), which ends the Greek book of Daniel; Theodoret comments only on these opening verses. His remarks on the Jews excluding Daniel from the prophets (Daniel stands among the Writings, not the Prophets, in the Hebrew canon) are translated as written. Josephus is quoted from Ant. 10.266–268 and 12.322; Isaiah's prophecy of Cyrus is Isa 44:28–45:4. Words are lost in the scan where bracketed. The staged text continued after the doxology with the preface and opening of Theodoret's Commentary on the Twelve Prophets, which follows in PG 81; that is a different work and is removed by a logged correction, together with Migne's Latin column and apparatus.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters; Migne's apparatus, followed by the preface and opening of Theodoret's Commentary on the Twelve Prophets (the next work in PG 81), included in the staged text by the import; not part of the Commentary on Daniel; Migne's marginal reference, Latin column, and apparatus read as Greek letters; Migne's marginal references and apparatus read as Greek letters): 15. « Εἰ ταν, παῖ, ας δεσοάς, οἱ φυΐοτοὶ! φῦλ ηλ 68} ρυοΈ 618. Υἱδ δίδει". Εἰ Ἰος αὐ οι 16 80 ἐπ δου 6 (μας ᾿ος 68, σὰ σοι κλῆρον. δ' ἀλλ᾽ --- δῆλον. [λυ5, ἴῃ 8. 5 1 εἷς ἀνοπλ. Αρπὰ Ὁ’ ρθη] βοός, καὶ ὦραι. πιλτρίρο, Βαϊ θα θκαν χεὶ οἵ κὰν; 564. οὐ, μ. 1930 ἡ. εἶν. ὃ. 88 Ιζ αὶ ὁ φασ., χ. το λ. Ππὸς ἴσων. συμ πη πθηλαπι ἡ Βα οῖ δομπηρίτΘγπιη). [ἱ δτὶ οηΐπν, 4005 → ; αἰν᾽ τδιῖ5. ορ᾽ ἱοπα ἀρὰ να Δ πα πὶ → ; Ὁ 2 βοριν. Απὶ, Ζπα, 1. χ, ὁ. 10. 9 10|4., 1. χα, α. Ἴ. δὲ αὖτ Τὴ 1} ροβὶ πλέον ροηΐμ. Ἰ. ο. οὐ ἅ}0Πὃ8εηώ.. 39 τῷ ὕυ5. ἴῃ δ, λῦη6, 5" τοῦ. ἢ. ἴῃ. ΒΒ, 95 ἔδ, 205. 1. ὁ. μέλλοντος. 59 εἷς, Ὦ ἐπ᾽, γι. ἄλλοι. 5. 101}. "δ. δκ Β βιρρὶ. 37 Β θείου. → ; εἱ ἰπ δῷδου 8 βου οτυπι, → ; 3 χάριτι, κ. τ᾿ λ. Β ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα σὺν τῷ Βατρὶ καὶ τῷ ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας. ᾿Αμῆν. Ἴσως μέν τινες περιττόν τι ποιεῖν καὶ παρέλχον Οὐαὶ τὸν πόνον " ἀλλ᾽ εἰσὶν οἱ τὰ θεῖα περὶ πολλοῦ ποιού- [ΔΡθΉγΘμι δα διιβογίηι. Οὐ δυίοα! τηαχὶ πιὶ ἀν᾽ λιτὰ γενναῖον ἐν τοῖς συγγράμμασιν εὕρωσιν. ᾿Απόχρη “γα τπι!,, οἱ ρᾶΓ 651, οἱ ἰΔηιαῖ 8] ΠΗ ὁρνορίαην ἦν γὰρ παρὰ τοῖς δικαίοις κριταῖς, καὶ μόνη ἡ προθυμία δρέψασθαι τὴν εὐφημίαν " οὕτω γὰρ καὶ ὁ Σωτὴρ καὶ Κύριος ἡμῶν, ἐν τοῖς " μὲν ἱεροῖς Εὐαγγελίοις ἀντ᾽ ἰραιος 0065 δὶ τῇ ποιότητι τῆς γνώμης, οὐ τῇ τοῦ δώρου ποσότητι ἧς ροις παρεγγυήσας χρυσὸν καὶ ἄργυρον καὶ λίθους 1408. Ἰανιάδιπ {γί θυ π5 5. [ἢ 6.6 Δυΐθπι οὐαὶ ἐΐτιμίους εἰς τὴν κατασκευὴν προσενεγκεῖν τῆς σκηνῆς, οὐδὲ τοὺς πενίᾳ συζῶντας τῆς ἐντεῦθεν ἐστέρηϑεν εὐλογίας " ἀλλὰ προσέταξε τοὺς μὲν δέρματα, ρμογα5 μας ρτγίναν!! θεποαϊοιίίοπα,, βού οἱ 41105 755} τοὺς δὲ τρίχας προσφέρειν " αἱ δὲ καὶ τούτων σπανίζϑυσαι, τὴν ἰσχὺν καὶ τὴν τέχνην ἀντὶ τούτων προσ- [Πρὸς δὲ τούτοις ἴσμεν οὐ μόνον Μωσέα τὸν μέγαν διυκαίξζεχα. δ᾽ 4. ἐμᾶς. ὄνεμις ἴτὰ διποπάλισωι ἴῃ Ο 48] ἰνὰ 0 νε ἀήσουσι, ὃ τοῖς. [0 ὦ ρομίταν ροϑὲ μέν, 1Δπὶ 5018 ΠΟῚ Ἔκϑὶ 1536, 56} δοβιδμι ἀπ αι ΠΠ ἢ} Α χρηματίσαντα προφήτην, ἀλλὰ καὶ Ἰησοῦν τὸν τοῦ αυἱ ροβι μο5 ἰῃ Εναιν μοι αι ουορίοιϊ, ἐπ Ομ 68 ἄτῖι, οὐ πο μοιῖνο. Εἰ 8] 415 Δ ογα πὶ υϑϑεὶ 15. Ναυῆ ", καὶ Σαμουὴλ, καὶ Δαθ)δ, καὶ Νάθαν, καὶ Γὰδ, καὶ ᾿Αχιὰ, καὶ Ἡλίαν, καὶ Ἐλισσαῖον, καὶ μυρίου: πρὸς τούτοις ἑτέρου; " καὶ τὸ εὐαγγελικὸν δὲ κήρυγμα οὐ μόνον Πέτρος, καὶ Ἰάχωδος, καὶ Ἰωάννης, καὶ ᾿Ανδρέας, καὶ ἅπας ὁ τῶν ἀποστόλων χορὸς, οὐδὲ Παῦλος καὶ Βαρνάθας, οἱ βετὰ τούτους χειροτονηθέντες, εἰς ἅπαντας διεπόρθμευον ἀνθρώπους, ἀλλὰ καὶ Σίλας, καὶ Τῖτο:, καὶ Τιμέθεος, καὶ ᾿Απολλὼς, οἱ τῶν μεγάλων ἐχείνων ἀνδρῶν μαθηταί, ᾿Αλλ᾽ οὐδὲ μέχρι τούτων ἔστη τῆς διδασκαλίας ἡ χάρις, ἀλλὰ καὶ τοὺς τούτων ἐφώτισε διαδόχους, καὶ ποὺς μετ᾽ ἐκείνους. Καὶ μέχρι δὲ νῦν ἐν ταῖς θείαις Ἐκκλησίαις ἡ τοῦ παναγίου ᾿ Πνεύ ματος ἀναύλύζειϑ πηγὴ, καὶ διανέμει τοῖς ἀνθρώποις τὰ θεόσδοτα δῶρα. Οὐδὲν οὖν ἀπεικὸς τοῖς ὀρθῇ ψήφῳ καὶ χεχρημένοις ποιήσειν δίξομεν, εἰ καθάπερ τινὰς τρίχας, τὰς τῆς ἡμετέρας διανοίας ὠδῖνας εἰς τὴν τῆς νέας σκηνῆς κατασκευὴν προσενέγχαιμεν, ἣν ἔπηξεν ὁ Κύριος καὶ οὐκ ἄνθρωπος. Εἰ δὲ καὶ τοῖς ἑτέρων ἐνθυμήμασί τις ἀκολουθεῖν ἡμᾶς φήσεις, καὶ οὕτως εὑρήσει τὸν δυνατὸν ἡ μῖν ἔρανον τας. Ὁμοίως γὰρ ἐκείναις, αἵ τὰς ὑπ᾽ ἄλλων προῦτῆς σκηνῆς κατεσκεύασαν δέῤῥεις, καὶ ἡμεῖς ἔνθεν κἀκεῖθεν τὰ καλῶς εἰρημένα συλλέξαντες, ὃν ἐκ πὸν» τῶν ἐξυφανοῦμεν σὺν Θεῷ φάναι σύγγραμμα, τῶν δυοκαίδεκα προφητῶν δήλην ποιοῦντες τοῖς ἐντυγχάνουσι τὴν διάνοιαν. Εἰκὸς δὲ, ὅτι καὶ ἡμεῖς οἷόν Νόαυδ δπΐπὶ αἰ 88 πιυ μι! ΠΟΘη 125 ρΓαια γεβίίμοια ( τινε λύχνῳ τῷ θείῳ κεχρημένοι λόγῳ, εὑρήσομεν ἴμ βι υσ᾽ ἀπ ν πρ] οὐ Δηΐ6 8, ἑρμηνείαν τῆς ἀληθείας ἐχομένην. Οὐ γὰρ ἀπέσδη τῆς θείας φιλοτιμίας ἡ χάρις, ἀλλὰ πηγάζει καὶ χορηγεῖ τὰς μεγίστας δωρεὰς, οὐ τοῖς ἀξίοις μόνοις, ἀλλὰ καὶ τοῖς τῆς τελειότητος ἀποδέουσιν. Ὁρῶμεν δὲ καὶ τὸν αἰσθητὸν ἥλιον οὐ μόνον τοῖς παλαιοτάτοις ἀνθρώποις, ἀλλὰ καὶ τοῖς μετ᾽ ἐχεένους καὶ ἡμῖν τοῖς, ὀψιγόνοις, τὰς οἰκείας ἀκτῖνας ἐχπέμποντα, καὶ "͵ ὁμοίως ἅπασαν γῆν καὶ θάλατταν χαταυγάζοντα, Τοιγάρτοι πολλῷ μᾶλλον ὁ τούτου δημιουργὸς, ὁ καὶ τοῦτον διὰ μόνην ἀγαθότητα κτίσας, καὶ τῶν οὕτω πὼς ᾿" πρὸς αὐτὸν ἀναδλέπειν προαιρουμένων χαταφωτίζει τὸν νοῦν. Ἐπὶ ταύτης τῆς ἐλπίδος ὀχούμενοι, καὶ τῶν φιλαιτίων οὐδένα λόγον ποιούμενοι, τῇς προξάντων καὶ εἰς τοῦτον διεγειράντων τὸν πόνον, τὰς προσευχὰς εἰς ἐπικουρίαν καλέσαντες" μικρὰ δὲ πρότερὸν περὶ τῶν καιρῶν ", ἐν οἷς ἔκαστος προεφήτευσε, διελθόντες, οὕτω τῆς κατὰ μέρος ἑρμηνείας ἁψώμεθα. Περὶ " τῶν καιρῶν, ἐν οἷς ἕκαστος τῶν δυοκαί- Οἱ δυοκαίδεκα ν" προφῆται οὐκ ὡς ἀλλήλοις συνἡχμαχότες ν", καὶ κατ᾽ αὐτὸν "" γεγονότες, μίαν ἴῃ 604}. Δ πισιι5ι. Χ 5Ὲ}ΟΓΙΟΓΙ 15. Δ ποίο. 9 καὶ --- χαταυγ. [)65. ἰπ Α εἱ Ὁ, τό πως. ἢος πα. 33 πρὶ -- προεφ. })}08. ἰη Ο, Α ΒΆΡοΙ ἑρμηνεία. 4 Οἱ δυοχ,, κ. τ. λ. Βγδονίον δϑὶ [ἈΓ5 ἰξί ᾿νν 1. 6581 ἰὰ Δ, πᾶ }5 δης[{τ|ἃ ἔπ πΙ2 15. [18 βυρρίονι, συνεζηκότες, “Ὁ ( κατὰ ταὐτόν. ΄ ἔχουσι βίδλον ἐν διαφόροις γὰρ καιροῖς τὰς τῶν Α ρΡγοποπάυπίυ : αἱ νεγ 85. οηΐμν ἰΘμαρ τυ 5. Γυλυγὰ μελλόντων ἐποιήσαντο προφητείας. Καὶ ὁ μὲν Ὡσηὲ ἐν βασιλείᾳ Ὀζίου, καὶ Ἰωάθαμ, καὶ Αχαζ, καὶ Ἐζεχίου, οἵ ἐβασίλευσαν τῆς Ἰουδαίας " καὶ ὁ ᾿Αμὼς ὡσαύτως ἐν ἡμέραις Ὁζίον " καὶ μέντοι καὶ ὁ Ἰωὴλ τούτων ὁμόχρονος" ὁ δὲ Μικαίας εὐθὺς μετὰ τὴν Ὀζίου τελευτὴν τῆς προφητείας ἤρξατο ἐν ἡμέραις Ἰωάθαμ, καὶ “Αχαζ, καὶ Ἐζεχίου. Καὶ Ἰωνᾶς δὰ ταύτης ἐστὶ τῆς συμμορίας - εἰ γὰρ καὶ ἡ προφητεία τὸν χρόνον ἐσίγησεν, ἀλλ᾽ ἡ τῶν Πσραλειπομένων βίδλος τοῦτο διδάσκει σαφῶς. Ὁ δὲ Ναοὺμ μετὰ τὸν Ἰωνᾶν τὸ τῆς προφητείας ἐδέξατο χάρισμα " διδάσκει δὲ τοῦτο σαφῶς ἡ τῆς προφητείας ὑπόθεσις. Ὁ μὲν γὰρ Ἰωνᾶς τὴν πανωλεθρίαν κηρύξας τοῖς Νινευίταῖς, τοῖς τῆς μετανοίας αὐτοὺς φαρμάκοις παρεἐσχεύασε χρήσασθαι - διὸ καὶ πεῖραν οὐκ ἔλαδον τῶν ἀπηχῶν. ἐκείνων προῤῥήσεων. Ἐπειδὴ δὲ εἰς τὴν προτέραν κακίαν παλινδρομήσαντες ἄξια τιμωρίας ἐσχάτης ἐτόλμησαν, ὁ Ναοὺμ αὐτῶν μετὰ ταῦτα προφητεύει τὸν ὄλεθρον. Ὁ δὲ ᾿Αὐδιοῦ, δι᾽ ὧν τῇ Ἶδουμαίᾳ 15 προηγόρευσεν ἀλγεινῶν, δῆλός ἔστι μετὰ πούχους τῆς προφητείας ἀρξάμενος. Ὁ δὲ Σοφονίας διδάσκει σαφῶς, ὡς ἐπὶ Ἰωσίου τοῦ βασιλέως τῆς θείας ἀποκαλύψεως ἔτυχε" κατὰ τὸν αὐτὸν δὲ καιρὸν καὶ ὁ θαυμάσιος Ἱερεμίας. Ὃ δὲ ᾿Αδδαχοὺμ. "7 οὐ πολὺ μετὰ τούτους. ᾿λγγαῖος δὲ, καὶ Ζαχαρίας, καὶ Μαλαχίας, μετὰ πολλῶν ἐτῶν ἀριθμόν " οὐ γὰρ μόνον “μετὰ τὸν Ἰωσίαν, καὶ τὸν Ἰωακεὶμ, καὶ τὸν Ἶεχονίαν, καὶ τὸν Σεδεκίαν, ἀλλὰ καὶ μετὰ τὸν ἐν Βα- Θυλῶνι τῆς αἰχμαλωσίας χρόνον, καὶ μετὰ Κῦρον τὸν πρῶτον Περσῶν βασιλεύσαντα, ὃς τὸν λαὸν " ἐπανελθεῖν παρηγγύησε, καὶ μετὰ Καμθύσὴν τὸν ἐχείνου παῖδα ἐπὶ Δαρείου τοῦ Ὑστάσπου, τοῦ Ζοροβάδελ ἤδη τὸν θεῖον οἰκοδομοῦντος νεὼν, τὴν προφητείαν ἐποιήσαντο" μεθ᾽ οὖς οὐδεὶς ἕτερος παρ᾽ Ἰουδαίοις προφήτης εὑρίσκεται. Οὐ τοίνυν ὡς κατ᾽ αὐτὸν.᾽ γεγονότες μίαν ἔχουσι βίδλον, ἀλλ᾽ ἐπειδὴ δι' ὀλίγων ἐποιήσαντο τὰς προῤῥήσεις, καὶ οὐκ ἀπέχρη τούτων ἕχαστος εἰς μιᾶ: βίθλου διὰ βραχύτητα κατασκευὴν, εἰκότως οἱ ἀνέκαθεν τῶν θείων πεφροντιχότες 35, τῶν δυοκαίδεκα προφητῶν πὰς προῤῥήσεις συναγαγόντες, μίαν ἀπέφηναν βίδλον. Καιρὸς δὲ λοιπὸν, τῆς κατὰ μέρος ἡμᾶς ἅψασθαι ἐρμηνείας, τῆς Ὥσηξ προφητείας ἐν κεφαλαίῳ τὴν εἰς ἐοιηρυ8 ἰδουΐί, νο ἢ Π ἢ ἰδηθη χούμ. 'δᾺ οι λεών. "" ὁ κατὰ ταὐτόν, → .
Extrabiblical texts: Bel 1-2 (Bel and the Dragon [in RC, EO, ETH canons]; quotation); Josephus, Ant. 10.266-268 (Josephus (works); quotation); Josephus, Ant. 12.322 (Josephus (works); quotation)
Topics: Scripture and canon
Cite (SBL): Theodoret, Comm. Dan. 14.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/14-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-14-1) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.