Commentary on Daniel 5.31–7.1
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 5
5.31PG 81
λα΄. Καὶ Δαρεῖος ὁ Μῆδος καρέλαδε τὴν βασιλείαν ὧν ἐτῶν ἑξήκοντα δύο. » Ἧ μὲν τῶν Χαλδαίων βασιλεία τὸ τέλος ἔλαθε κατὰ τὴν θείαν πρόῤῥησιν " εἷς δὲ Μήδους μεταδέδηχεν ἡ τῆς οἰκουμένης ἡγεμονία, Οὕτω δὲ καὶ ὁ Δανιὴλ προηγόρευσς, καὶ τὸ Φαρές ἡρμὴνεῦσε εδΔιῃρέθη γὰρ, φησὶν, ἡ βασιλεία σον, καὶ ἐδόθη Μήδοις καὶ Πέρσαις. » ᾿Αλλὰ χρόνον ὀλίγον Δαρείου τοῦ Μήδου βασιλεύσαντος, Κῦρος, παραλα- (ὼν τὴν ἀρχὴν, εἰς Πέρσας αὐτὴν μετατίθησιν. Ἰώσηππος “ δὲ ὁ ἱστοριογράφος τὸν Δαρεῖον μὲν 5 υἱὸν ποῦ ᾿Αστυάγους εἶναί φησι, τοῦ δὲ Κύρου θεῖον πρὸς (. μητρὸ; ", τοὺς δὲ τῶν ᾿Ελλήνων συγγραφέας ἑτέρως αὐτοῦ τὸ διομα τεθεικέναι " Κυαξάρην γὰρ αὐτὸν ἔκεῖνοι προσηγορεύχασι. Λέγει δὲ, ὅτι κατὰ ταὐτὸν ἐπιστρατεύσαντες τῇ Βαδυλῶνι Δαρεῖός τε καὶ Κῦρος, κίᾳ χρησάμενοι, καὶ τὸν Βαλτάσαρ ἀνεῖλον κατ᾽ ἐχείνην τὴν νύκτα, καθ᾽ ἣν ἐν τῷ τοίχῳ τὰς συλλαδὰς ἐκείνας γραφομένας ἐθεάσατο. ᾿Αλλ’ οὐκ ἐᾷ οὕτω πι- « στεύξιν τὰ ὑπὸ τοῦ μακαρίου Δανιὴλ συγγεγραμμένα" διδάσκει δὲ ἡμᾶς ἐν τῷ τέλει τοῦ κατὰ τὸν Δαρεῖον διηγήματος, ὅτι κατηύθυνε Δαν:ἣλ ἐν τῇ βασιλείᾳ Δαρείου καὶ ἐν τῇ βασιλείᾳ Κύρου τοῦ Πέρσου, καὶ δείκνυσιν ἑτέραν μὲν τοῦ 5" Δαρείου βασιλείαν, ἑτέραν δὲ τοῦ Κύρου. Ἐὲ δὲ αὐτοῖς κατὰ τῆς Βαδυλῶνος ἐγεγόνει στρατεία, μία ἄρα ἣν καὶ ἡ βασιλεία - νῦν δὲ, ἄλλην μὲν ταύτην, ἄλλην δ' ἐχείνην εἶναί δ᾽ φησι. Καὶ ἐν τῷ τέλες “Ὁ δὲ πῖς προφητείας οὕτω φησὶν ὁ Δανιέλ" « Καὶ ὁ βατιλεὺς ᾿Αστυάγης προσετέθη πρὸς τοὺς πατέρας αὑτοῦ, καὶ πορέλαδε τὴν βασιλείαν Κῦρος ὁ Πέρτης. » Οὐ τοἰνὺν Δαρεῖος καὶ Κῦρος κατὰ ταὐτὸν βασιλεύσαντες, τὸν Ἰδβαλτάσαρ ἀνεῖλον " ἀλλ᾽ ὁ μὲν Δαρεῖος ὁ ᾿Ασσουέρου πρότερον, ὕστερον δὲ Κῦρος ἐδασίλευσεν. Οὐδξ ταῖς “λληνιχαῖς ἱστορίαις “ὁ τὰ ὑπὸ τοῦ Ἰωσέππου εἰρημένα συμθαΐνε!. Οὐδὲ γὰρ ἐν ἐκείναις ἔστιν εὑρεῖν, τὸν Κυαξάρην τὸν τοῦ ᾿Αστυάγους υἱὸν αὐτὸν εἶναι τὸν 32ρεῖον, ὃν οὗτος ἔφη σὺν τῷ Κύρῳ τὴν στρατείαν κατὰ τῆς Βαδυλῶνος ποιησάμενον " ὧττε παντάπασιν ἀπιθανον εἶναι τὸν τοῦ Ἰωσήππου λόγον. Ἐγὼ δὲ τῇ θεχ πειθόμενος Γραφῇ, τοῦ Ναθδουχοξονόσορ εὑρίτχω τοὺτον θυγατριδοῦν " τῷ γὰρ Ἱερεμίᾳ παρακελευσάμενος ὁ Θεὺς δεσμὰ ἑαυτῷ περιθεῖναι, καὶ ταῦτα πέμφα: “΄ τοῖς πλησιοχώροις βασιλεῦσι, τῷ τῶν Ἰδου καίων, χα! Μωαδιτῶν, καὶ ᾿Αμανιτῶν, Τυρίων τε καὶ Σιδωνίων, ταῦτα εἰπεῖν αὐτοῖς παρεγγύησεν - « Οὕτως εἶπε Κύριος ὁ Θεδ; Ἰσραήλ" Οὕτως ἐρεῖτς πρὸς τοὺς κυρίους ὑμῶν Ἐγὼ ἐποίησα “" τὴν γὴν ἐν “᾽ τῇ ἰσχύϊ μου τῇ μεγάλῃ, καὶ τῷ βραχίονἑ μοῦ τῷ ὑψηλῷ, καὶ δώσω αὑτὴν, ᾧ ἂν δύξῃ ἐν μου" ἔδωκα πᾶσαν τὴν γῆν τῷ βασιλεῖ σουσιν αὐτῷ πάντα τὰ ἔθνη, καὶ τῷ υἱῷ αὐτοῦ, καὶ τῷ υἱῷ τοῦ υἱοῦ αὐτοῦ, ἕως ἂν ἔλθῃ ὁ καιρὸς τῆς γῆς αὐτῶν. ν Τοῦ τοίνυν Βαλτάσαρ υἱοῦ προῖαγορευθέντος ὑπὸ τοῦ Δανιὴλ, ζητητέον τὸν ἔκγονον ᾽5. Εἰ δέ τις ἀντιλέγει, Μῆδον τὸν Δαρεῖον ὀνομάξεσθαι λέγων, μαθέτω, ὡς οὐδὲν τοῦτο τῷ λόγῳ λυμαίνεται. Καὶ γὰρ ὁ Κῦρος θυγατριδοῦς ὧν τοῦ ᾿Αστυάγους, ὃς Μῆδος ἦν, καὶ Μήδων ἐδασίλευσε, Πέρσης ὀνομᾶζεται" ἐκ γὰρ τῆς πατρῴας συγγενείας φιλοῦσιν οὗ ἄνθρωποι τὰς ἐθνιχὰς τιθέναι προσηγορίας. Εἰχὶς ποΐνυν καὶ τὸν Δαρεῖον εἶναι μὲν Μήδου πατρὸς. Ὁ Χαλδαίας δὲ μητρὺς, καλεῖσθαι δὲ τοῦτο 1. ὅπερ ὧν ὁ πατήρ. Ἐὶ δ᾽ οὐκ οὕτως ταῦτ᾽ ἔχει, δειξάτωσαν οἱ βουλόμενοι τοῦ Ναδουχοδονόσορ τὸν ἔκγονον τῆς πα-πῴας βασιλείας χληρονομήσαντα, καὶ οὐδὲν Ξε τούτου ζυγομαχήσομεν. Ὅτι γὰρ παναληθὴς Τἢ ποῦ μεγάλου Ἱερεμίου ἡ πρόῤῥησις, πᾶς τις εὖ φρονῶν ὁμολογήσειεν. Εἰ δέ τινι προΐσταται μὴ εἶναι θυγαδιὰ τὸ τὸν προφήτην εἰρηχένα: - ε Δουλεύσουσιν αὐτῷ, " καὶ τῷ υἱῷ αὐτοῦ, καὶ τῷ υἱῷ τοῦ υἱοῦ αὑτοῦ " να μαθέτω τῆς θείας Γραφῆς τὸ ἰδίωμα - ἐξ ἀῤῥένων χὰρ γενεαλογεῖν εἰωθυξζὰ, καὶ τὸν ἔκγονον εἰπεῖν ἐθελήσασα, υἱὸν τοῦ υἱοῦ προσηγόρευσεν. ᾿Αλλ᾽ ὅτι μὲν τοῦ υἱοῦ οὐκ ἔστιν υἱὸς, ὁ μακάριος Δανιὴλ μαρτυρεῖ, λέγων " ε Δαρεῖος ὁ Μῆδος παρέλαθε τὴν βασιλείαν. » Ὅτι δὲ μέχρις ἐκγόνων παραπέμψει τὴν βασιλείαν ὁ Ναθουχοδονόσορ, ὁ θεῖος προεῖπεν Ἱερεμίας. Ἐξ ἑκατέρας τοίνυν προφητείας εὑρεῖν δυνατὸν "5 τὸ ἀληθές " ἐκ μὲν τῆς ᾿ἱερεμίου, ὅτι καὶ ὁ ἔκγονος τοῦ Ναδουχοδονόσορ τῆς βασιλείας ἀνθέξετα!" ἐκ δὲ τίς τοῦ μαχαρίονυ" Δανιὴλ, ὅτι Βαλτάσαρ ποὔ υἱοῦ τοῦ Ναδουχοδονόσορ, τῇ θείᾳ ψήφῳ τελευτήσαντος, Δαρεῖος ὁ Μῆδος παρέλαδε τὴν βασιλείαν. Ἐντεῦθεν σχοπούμενοι, καὶ τὸ ἀψευδὲς τῶν προφητῶν ἐπιστάμενοι, εὑρίσκομεν τοῦτον Μῆδον μὲν ὄντα πατρόθεν, Χαλδαῖον δὲ ὄντα 5 μητρόθεν, καὶ τοῦ ἹΝαδουχοδονόσορ ἔκγονον. Ταῦτα μὲν οὖν ἡμεῖς ἑχατέ- (ἃς προφητείας τὸ ἀληθὲς ξητήσαντες ηὕρομεν ἴ5 - ὡς δὲ φίλον ἑκάστῳ περὶ; τούτου ῳρονείτω " οὐδεμία γὰρ ἐκ τῆς περὶ τὸ γένος ἀμφιθολίας γενήσεται βλάθη. Φέρε τοίνυν, τῆς κατὰ μέρος ἑρμηνείας ἁψώμεθα.
la΄. Kai Dareios ho Mēdos karelade tēn basileian hōn etōn hexēkonta dyo. » Hē men tōn Chaldaiōn basileia to telos elathe kata tēn theian prorrhēsin " heis de Mēdous metadedēchen hē tēs oikoumenēs hēgemonia, Houtō de kai ho Daniēl proēgoreuss, kai to Phares hērmēneuse edDię̄rethē gar, phēsin, hē basileia son, kai edothē Mēdois kai Persais. » ᾿Alla chronon oligon Dareiou tou Mēdou basileusantos, Kyros, parala- (ōn tēn archēn, eis Persas autēn metatithēsin. Iōsēppos “ de ho historiographos ton Dareion men 5 huion pou ᾿Astyagous einai phēsi, tou de Kyrou theion pros (. mētro? ", tous de tōn ᾿Ellēnōn syngrapheas heterōs autou to dioma tetheikenai " Kyaxarēn gar auton ekeinoi prosēgoreuchasi. Legei de, hoti kata tauton epistrateusantes tę̄ Badylōni Dareios te kai Kyros, kią chrēsamenoi, kai ton Baltasar aneilon kat᾽ echeinēn tēn nykta, kath᾽ hēn en tǭ toichǭ tas sylladas ekeinas graphomenas etheasato. ᾿All’ ouk eą houtō pi- « steuxin ta hypo tou makariou Daniēl syngegrammena" didaskei de hēmas en tǭ telei tou kata ton Dareion diēgēmatos, hoti katēuthyne Dan:hēl en tę̄ basileią Dareiou kai en tę̄ basileią Kyrou tou Persou, kai deiknysin heteran men tou 5" Dareiou basileian, heteran de tou Kyrou. Ee de autois kata tēs Badylōnos egegonei strateia, mia ara hēn kai hē basileia - nyn de, allēn men tautēn, allēn d' echeinēn einai d᾽ phēsi. Kai en tǭ teles “Ho de pis prophēteias houtō phēsin ho Daniel" « Kai ho batileus ᾿Astyagēs prosetethē pros tous pateras hautou, kai porelade tēn basileian Kyros ho Pertēs. » Ou toinyn Dareios kai Kyros kata tauton basileusantes, ton Idbaltasar aneilon " all᾽ ho men Dareios ho ᾿Assouerou proteron, hysteron de Kyros edasileusen. Oudx tais “llēnichais historiais “ho ta hypo tou Iōseppou eirēmena symthaïne!. Oude gar en ekeinais estin heurein, ton Kyaxarēn ton tou ᾿Astyagous huion auton einai ton 32reion, hon houtos ephē syn tǭ Kyrǭ tēn strateian kata tēs Badylōnos poiēsamenon " hōtte pantapasin apithanon einai ton tou Iōsēppou logon. Egō de tę̄ thech peithomenos Graphę̄, tou Nathdouchoxonosor heuritchō touton thygatridoun " tǭ gar Hieremią parakeleusamenos ho Theus desma heautǭ peritheinai, kai tauta pempha: “΄ tois plēsiochōrois basileusi, tǭ tōn Idou kaiōn, cha! Mōaditōn, kai ᾿Amanitōn, Tyriōn te kai Sidōniōn, tauta eipein autois parengyēsen - « Houtōs eipe Kyrios ho Thed? Israēl" Houtōs ereits pros tous kyrious hymōn Egō epoiēsa “" tēn gēn en “᾽ tę̄ ischyï mou tę̄ megalę̄, kai tǭ brachione mou tǭ hypsēlǭ, kai dōsō hautēn, hǭ an dyxę̄ en mou" edōka pasan tēn gēn tǭ basilei sousin autǭ panta ta ethnē, kai tǭ huiǭ autou, kai tǭ huiǭ tou huiou autou, heōs an elthę̄ ho kairos tēs gēs autōn. n Tou toinyn Baltasar huiou proiagoreuthentos hypo tou Daniēl, zētēteon ton ekgonon ᾽5. Ei de tis antilegei, Mēdon ton Dareion onomaxesthai legōn, mathetō, hōs ouden touto tǭ logǭ lymainetai. Kai gar ho Kyros thygatridous hōn tou ᾿Astyagous, hos Mēdos ēn, kai Mēdōn edasileuse, Persēs onomazetai" ek gar tēs patrǭas syngeneias philousin hou anthrōpoi tas ethnichas tithenai prosēgorias. Eichis poïnyn kai ton Dareion einai men Mēdou patros. Ho Chaldaias de mētrys, kaleisthai de touto 1. hoper hōn ho patēr. Ei d᾽ ouk houtōs taut᾽ echei, deixatōsan hoi boulomenoi tou Nadouchodonosor ton ekgonon tēs pa-pǭas basileias chlēronomēsanta, kai ouden Xe toutou zygomachēsomen. Hoti gar panalēthēs Tē pou megalou Hieremiou hē prorrhēsis, pas tis eu phronōn homologēseien. Ei de tini proïstatai mē einai thygadia to ton prophētēn eirēchena: - e Douleusousin autǭ, " kai tǭ huiǭ autou, kai tǭ huiǭ tou huiou hautou " na mathetō tēs theias Graphēs to idiōma - ex arrhenōn char genealogein eiōthyxza, kai ton ekgonon eipein ethelēsasa, huion tou huiou prosēgoreusen. ᾿All᾽ hoti men tou huiou ouk estin huios, ho makarios Daniēl martyrei, legōn " e Dareios ho Mēdos parelathe tēn basileian. » Hoti de mechris ekgonōn parapempsei tēn basileian ho Nathouchodonosor, ho theios proeipen Hieremias. Ex hekateras toinyn prophēteias heurein dynaton "5 to alēthes " ek men tēs ᾿hieremiou, hoti kai ho ekgonos tou Nadouchodonosor tēs basileias anthexeta!" ek de tis tou machariony" Daniēl, hoti Baltasar pou huiou tou Nadouchodonosor, tę̄ theią psēphǭ teleutēsantos, Dareios ho Mēdos parelade tēn basileian. Enteuthen schopoumenoi, kai to apseudes tōn prophētōn epistamenoi, heuriskomen touton Mēdon men onta patrothen, Chaldaion de onta 5 mētrothen, kai tou HiNadouchodonosor ekgonon. Tauta men oun hēmeis hechate- (has prophēteias to alēthes xētēsantes hēuromen i5 - hōs de philon hekastǭ peri? toutou ǭroneitō " oudemia gar ek tēs peri to genos amphitholias genēsetai blathē. Phere toinyn, tēs kata meros hermēneias hapsōmetha.
31. "And Darius the Mede received the kingdom, being sixty-two years old." The kingdom of the Chaldeans came to its end according to the divine prediction, and the rule of the world passed to the Medes. So too Daniel had foretold when he interpreted Phares: "For your kingdom is divided," he says, "and given to the Medes and Persians." But after Darius the Mede had reigned a short time, Cyrus took over the rule and transferred it to the Persians. Josephus the historian says that Darius was the son of Astyages and the uncle of Cyrus on his mother's side, and that the Greek writers give him another name, for they called him Cyaxares. He says that Darius and Cyrus marched together against Babylon, [took it] … and killed Belshazzar on the very night on which he saw those syllables written on the wall. But the writings of blessed Daniel do not allow us to believe this. At the end of the story of Darius he teaches us that Daniel prospered in the reign of Darius and in the reign of Cyrus the Persian, and shows that the reign of Darius was one and that of Cyrus another. Had the campaign against Babylon been theirs jointly, the kingdom too would have been one; but in fact he says that this was one reign and that another. And at the end of the prophecy Daniel speaks thus: "And King Astyages was gathered to his fathers, and Cyrus the Persian received the kingdom." Darius and Cyrus, then, did not reign together and kill Belshazzar; rather, Darius son of Ahasuerus reigned first and Cyrus afterwards. Nor does what Josephus says agree with the Greek histories; for one cannot find in them that Cyaxares, the son of Astyages, is the Darius who, according to him, made the campaign against Babylon with Cyrus. So Josephus's account is altogether unconvincing. For my part, obeying the divine Scripture, I find that this man was a son of Nebuchadnezzar's daughter. For when God commanded Jeremiah to put bonds on himself and send them to the neighboring kings, of the Edomites, Moabites and Ammonites, of the Tyrians and Sidonians, he charged him to tell them this: "Thus said the Lord, the God of Israel: Thus shall you say to your lords: I made the earth by my great strength and by my high arm, and I will give it to whomever it seems good in my eyes. I have given all the earth to the king … all the nations shall serve him, and his son, and his son's son, until the time of their land comes." Since, then, Belshazzar is declared by Daniel to be his son, we must look for the grandson. If anyone objects that Darius is called a Mede, let him learn that this does no harm to the argument. For Cyrus, though he was a son of the daughter of Astyages, who was a Mede and reigned over the Medes, is called a Persian; for people commonly take their national names from their father's lineage. It is likely, then, that Darius too had a Median father but a Chaldean mother, and was called what his father was. If this is not so, let those who wish point out the grandson of Nebuchadnezzar who inherited his ancestral kingdom, and we will not quarrel about it. For anyone of sound mind would agree that the prediction of the great Jeremiah is wholly true. And if it seems to anyone that a daughter's son is not what the prophet meant when he said, "They shall serve him, and his son, and his son's son," let him learn the idiom of the divine Scripture: being accustomed to trace genealogies through males, when it wished to say grandson, it said "his son's son". That there was no son of his son, blessed Daniel testifies when he says, "Darius the Mede received the kingdom"; that Nebuchadnezzar would pass the kingdom on to his grandchildren, the divine Jeremiah foretold. From both prophecies, then, one can find the truth: from Jeremiah's, that Nebuchadnezzar's grandson would take hold of the kingdom; from blessed Daniel's, that when Belshazzar, son of Nebuchadnezzar, died by the divine sentence, Darius the Mede received the kingdom. Considering this, and knowing that the prophets do not lie, we find that this man was a Mede on his father's side, a Chaldean on his mother's, and a grandson of Nebuchadnezzar. This is what we found in seeking the truth of both prophecies; but let each think about this as he likes, for no harm will come from uncertainty about the lineage. Come, then, let us take up the detailed interpretation.
Textual problem in this passage: see the notes.
Dan 5:31 (quotation, high confidence) · Dan 5:28 (quotation, high confidence) · Dan 6:28 (allusion, high confidence) · Dan 9:1 (allusion, medium confidence) · Jer 27:2–7 (34:2-Jer LXX) (quotation, high confidence)
Notes and citation
Summary: Theodoret rejects Josephus's identification of Darius the Mede with Cyaxares, son of Astyages, and argues from Jeremiah's prophecy that Darius was Nebuchadnezzar's grandson through a daughter, while leaving the question open.
- Dan 5:31 is Greek Daniel 6:1.
- Theodoret's account of Josephus (Ant. 10.248) is translated as written. A line is lost in the OCR in his summary of Josephus ("[took it] …") and in the quotation of Jer 27:6 ("to the king …").
- "At the end of the prophecy": Theodoret quotes the opening of Bel and the Dragon (Bel 1), which in his Greek text closes the book of Daniel.
- Theodoret's conclusion that Darius was Nebuchadnezzar's daughter's son is his own inference, which he says he holds without insisting on it.
Notes on the original text
- Digital text corrected (apparatus and Latin column read into the text, splitting the word πιστεῦσαι; apparatus read into the quotation of Jeremiah): Ροηΐίυγ. δ᾽ μητ, [) πατρός. 4“: μέν. [ἴῃ Β ροδῖ υἱόν μος, Αἰϊωὰ {Πυἀ 6586. 41{. Εἰ η΄ πα ργορμοίίο (ἃ εἷ, οἱ βογυΐ θη ἱρϑὶ πη ᾿ίδηια, οἱ. θαυ ἃ Μ6ά40 ραίγα 6556, εἰ ἃ Ο)νλ! τὰ Ο Α → ; Ρεον μι}. ἔγγονον, Τ᾽ Β τοῦτον. 1 Β ἀληθής. Β πέμψας. δ᾽ εἶν, θ5. ἧι Β. δ ἐν τῷ τέλει, χ. -- ἃ. τ ἰπὶ- Καὶ ὁ βασιλ. ᾽λστ. χ. τ΄ δ. δὰ. μοῦ δ)|ὲὶ τναγαϊθοο κ5 ἐπι Β ἀ00}} φησί, ὁ ἐν. Ὀς5. ῃ Βι → .
Extrabiblical texts: Josephus, Ant. 10.248 (Josephus (works); allusion); Bel 1 (Bel and the Dragon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Dan. 5.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/5-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/5-31
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 6
6.5PG 81
Βασιλεύσας, φησὶν, ὁ Δαρεῖος (α’, β'.) «ἔστησεν Τ ἐπὶ τῆς βασιλείας αὑτοῦ σατράπας ἑκατὸν εἴκοσι, τοῦ εἶναι αὐτοὺς ἐν ὅλῃ τῇ βασιλείᾳ αὐτοῦ. Καὶ ἐπάνω αὐτῶν 75 ταχτιχοὺς τρεῖς, καὶ 19 ἦν Δανιὴλ εἷς ἐξ αὐ τῶν, τοῦ ἀποδιδόναι αὐτοῖς τοὺς σατράπας λόγον, ὅπως ὁ βασιλεὺς μὴ ἐνοχλῆτα'. » ᾿Αληθῶς οὐδὲν ἀμδλύνειν δύναται τὴν εὐσέδειαν, ἀλλὰ τὰς οἰκείας παυταχοῦ ᾽ ἀκτῖνας ἀφίησι, κἂν ἐν δούλῳ γένηται, κἂν ἐν αἰχμαλώτῳ, καὶ "' οὐδὲν ταύτης συσχιάσαι τὴν αἴγλην ἰπσχύξι, ἀλλὰ τὴν οἰκείαν ἀφίησιν ἀστραπήν. Καὶ τοῦτο πολλαχόθεν μὲν καὶ ἀλλαχόθεν ἔστιν ἰδεῖν, μάλιστα δὲ ἐκ τῶν κατὰ τὸν μακάριον Δανιὴλ, ὃς δοῦλος καὶ δορυάλωτος γεγονὼς, καὶ ξένην οἰκῶν, καὶ μεταξὺ βαρθάρων στρεφόμενος, διέλαμψε " ἐπὶ μὲν γὰρ τοῦ Ναθουχοδονόσορ προσεκυνήθη ὑπὸ δ᾽ τοῦ φοδερωτάτου βασιλέως. Διέπρεψε δὲ καὶ δ' ἐπὶ τοῦ Βαλτάσαρ, περίδλεπτος δὲ ὡσαύτως ἦν καὶ ἐπὶ δὲ τοῦ Δαρείου " καὶ αἱ τῶν βασιλέων δι:αδοκαὶ μεταθολὴν αὐτῷ τῆς τιμῆς οὐκ εἰργάσαντο" ἀλλ᾽ οἱ μὲν ἐσθέννυντο τῷ (ανάτῳ, ὁ δὲ τὴν ἴσην ἐπὶ «πάντων ἐκέκτητο λαμπηδόνα. Καὶ μὴν εἰώθασιν οἱ βασιλείαν ἢ τινα ἄλλην ἀρχὴν ἐγχειριζόμενοι, ἥκιστα θαῤῥεῖν τοῖς τῶν προτέρων οἰκειοτάτοις "οὗτος δὲ παρὰ πᾶσ' τὴν αὐτὴν ἐκέκτητο παῤῥησίαν, καὶ τοῦ ἴσου γέρως ἐτύγχανε, τὴν αὐτήν τε ἡγεμονίαν ἐπιστεύετο" ὥτπερ ἀμέλει καὶ ἐπὶ τοῦ Δαρείου εἷς τῶν τριῶν ἐγέσθαι τοὺς νῦν καλουμένους ὑπάρχους, σατράπας δὲ τοὺς τῶν ἐθνῶν ἡγεμόνας " ἀλλὰ καὶ τῶν ταχτιχῶν εἷς ὧν ὁ μακάριος Δανιήλ γ΄. εὙπερενίκα, φησὶ, καὶ τοὺς ταχτιχοὺς "", καὶ τοὺς σατράπας, » τοὺς τῶν ἐθνῶν ἡγεμόνας, κατἔναντι, τουτέστιν ἐκ “Γ΄ παραλλήλου, τιθέμενος, συγχρινόμενος καὶ παρεξεταζόμενος. Εἶτα λέγει τὴν αἱτίαν τῆς νίκης. « Ὅτι πνεῦμα, φησὶ, περισσὸν ἐν αὐτῷ.» τουτέστι, πολλῷ μείζονα καὶ πλείονα παρὰ τοῦ Θεοῦ τὴν χάριν ἐδέχετο. Μανθάνομεν δὲ ἐντεῦθεν, ὅτι καὶ τοῖς βιωτικὰς δ᾽ ἐγχειριζομένοις ἀρχὰς, κἂν εὐσεδείας ὦσιν ἄμοιροι, δίξοταί τις θεόθεν χάρις σοφίας διὰ τὴν τῶν ἀρχομένων οἰκονομίαν, Καὶ τοῦτο ἠνίξατο ὁ μαχάρφιος Δανιὴλ, εἰρη χώς" «Ὅτι πνεῦμα περισσὸν ἣν ἐν αὐτῷ.» τουτέστιν, ἀναλογοῦσαν τῇ εὐσεθείᾳ τὴν χάριν ἐδέδεχτο. Καὶ τοῦτο θεασάμενος, φησὶν, « Ὁ βασιλεὺς κατέστησεν αὐτὲν ἐφ᾽ ὅλης τῆς βασιλείας αὐτοῦ. » Συνιεὶς γὰρ, ὅτι φιλὴς ὁ ἀνὴρ καὶ τῆς ἄνωθεν ἀπολαύων ῥοπῆς, πᾶσαν αὐτὸν ἐπέτρεψε τὴν βασιλείαν οἰκονομεῖν " ἀλλὰ τὸ μέγεθος τῆς τιμῆς τὸν φθόνον ἢ ρέθισεν " «Οἱ δὲ 5 τακτικοὶ καὶ οἱ σατράπαι ἐξήτουν, φησὶ, πρόφασιν εὑρεῖν κατὰ τοῦ Δανιὴλ ἐκ τῆς βασιλείας,» ἢ, ὡ; τινα τῶν ἀντιγράφων ἔχει, ε ἐκ πλαγίων' τῆς βασ:λείας δ΄.» τουτέστι, πάντα ἐπραγματεύοντο, εἰς τοὺς τῆς βασιλείας νόμους πλημμελοῦντα αὐτὸν εὖρεῖν ἐφιέμενοι " ἀντὶ τοῦ, τὴν νῦν καλουμένην χαϑοπίωσιν πλέξαι αὐτῷ βουλόμενοι. ᾿Αλλὰ διήμαρτον «οὔ σκοποῦ. ε Πᾶσαν γὰρ πρόφασιν", φησὶ, καὶ πᾶν παράπτωμα, καὶ ἀμπλάχημα οὐκ ηὗρον ἐν αὐτῷ, ὅτι πιστὸς ἧν. » Καὶ τὴν μαρτυρίαν ταύτην ἔσχηκεν ὁ μακάριος Δανιὴλ, οὐ παρὰ τῶν ἀγαπώντων μόνον, Ὁ ἀλλὰ καὶ παρὰ τῶν ἐπιθουλευόντων. «ε Τὴν γὰρ περὶ τὸν Θεὸν φυλάττων εὐτέθειαν, εὐνοίχ πολλῇ καὶ περὶ τοὺς βασιλέας ἐκέχρητο. Ὡς δὲ μυρία τυρεύσαντες οὐκ ηὗρον αὑτὸν εἰς τοὺς τῆς βατιείας ε΄, « Εἴπον, φησὶν, οὗ τακτικοί “ Οὐκ εὑρήσομεν κατὰ Δανιὴλ πρόφασιν, εἰ μὴ ἐν νομίμοις θεοῦ αὖἐχεῖ τὰ θήρατρα τῆς πονηρίας ἱστᾶσι.
Basileusas, phēsin, ho Dareios (a’, b'.) «estēsen T epi tēs basileias hautou satrapas hekaton eikosi, tou einai autous en holę̄ tę̄ basileią autou. Kai epanō autōn 75 tachtichous treis, kai 19 ēn Daniēl heis ex au tōn, tou apodidonai autois tous satrapas logon, hopōs ho basileus mē enochlēta'. » ᾿Alēthōs ouden amdlynein dynatai tēn eusedeian, alla tas oikeias pautachou ᾽ aktinas aphiēsi, kan en doulǭ genētai, kan en aichmalōtǭ, kai "' ouden tautēs syschiasai tēn aiglēn ipschyxi, alla tēn oikeian aphiēsin astrapēn. Kai touto pollachothen men kai allachothen estin idein, malista de ek tōn kata ton makarion Daniēl, hos doulos kai doryalōtos gegonōs, kai xenēn oikōn, kai metaxy bartharōn strephomenos, dielampse " epi men gar tou Nathouchodonosor prosekynēthē hypo d᾽ tou phoderōtatou basileōs. Dieprepse de kai d' epi tou Baltasar, peridleptos de hōsautōs ēn kai epi de tou Dareiou " kai hai tōn basileōn di:adokai metatholēn autǭ tēs timēs ouk eirgasanto" all᾽ hoi men esthennynto tǭ (anatǭ, ho de tēn isēn epi «pantōn ekektēto lampēdona. Kai mēn eiōthasin hoi basileian ē tina allēn archēn encheirizomenoi, hēkista tharrhein tois tōn proterōn oikeiotatois "houtos de para pas' tēn autēn ekektēto parrhēsian, kai tou isou gerōs etynchane, tēn autēn te hēgemonian episteueto" hōtper amelei kai epi tou Dareiou heis tōn triōn egesthai tous nyn kaloumenous hyparchous, satrapas de tous tōn ethnōn hēgemonas " alla kai tōn tachtichōn heis hōn ho makarios Daniēl g΄. heUperenika, phēsi, kai tous tachtichous "", kai tous satrapas, » tous tōn ethnōn hēgemonas, katenanti, toutestin ek “G΄ parallēlou, tithemenos, synchrinomenos kai parexetazomenos. Eita legei tēn haitian tēs nikēs. « Hoti pneuma, phēsi, perisson en autǭ.» toutesti, pollǭ meizona kai pleiona para tou Theou tēn charin edecheto. Manthanomen de enteuthen, hoti kai tois biōtikas d᾽ encheirizomenois archas, kan eusedeias ōsin amoiroi, dixotai tis theothen charis sophias dia tēn tōn archomenōn oikonomian, Kai touto ēnixato ho macharphios Daniēl, eirē chōs" «Hoti pneuma perisson hēn en autǭ.» toutestin, analogousan tę̄ eusetheią tēn charin ededechto. Kai touto theasamenos, phēsin, « Ho basileus katestēsen auten eph᾽ holēs tēs basileias autou. » Synieis gar, hoti philēs ho anēr kai tēs anōthen apolauōn rhopēs, pasan auton epetrepse tēn basileian oikonomein " alla to megethos tēs timēs ton phthonon ē rethisen " «Hoi de 5 taktikoi kai hoi satrapai exētoun, phēsi, prophasin heurein kata tou Daniēl ek tēs basileias,» ē, hō? tina tōn antigraphōn echei, e ek plagiōn' tēs bas:leias d΄.» toutesti, panta epragmateuonto, eis tous tēs basileias nomous plēmmelounta auton eurein ephiemenoi " anti tou, tēn nyn kaloumenēn chaϑopiōsin plexai autǭ boulomenoi. ᾿Alla diēmarton «ou skopou. e Pasan gar prophasin", phēsi, kai pan paraptōma, kai amplachēma ouk hēuron en autǭ, hoti pistos hēn. » Kai tēn martyrian tautēn eschēken ho makarios Daniēl, ou para tōn agapōntōn monon, Ho alla kai para tōn epithouleuontōn. «e Tēn gar peri ton Theon phylattōn eutetheian, eunoich pollę̄ kai peri tous basileas ekechrēto. Hōs de myria tyreusantes ouk hēuron hauton eis tous tēs batieias e΄, « Eipon, phēsin, hou taktikoi “ Ouk heurēsomen kata Daniēl prophasin, ei mē en nomimois theou auechei ta thēratra tēs ponērias histasi.
"Darius," it says, "having become king, set over his kingdom a hundred and twenty satraps, to be throughout his whole kingdom; and over them three officers, of whom Daniel was one, so that the satraps should give account to them, that the king might not be troubled." Truly nothing can blunt piety; it sends out its own rays everywhere, whether it be found in a slave or in a captive, and nothing is strong enough to overshadow its brightness; it sends out its own lightning. This can be seen from many other examples, but above all from the story of blessed Daniel, who, though he had become a slave and a prisoner of war, lived in a foreign land, and moved among barbarians, shone out. Under Nebuchadnezzar he was worshiped by that most fearsome king; he was distinguished also under Belshazzar; and he was likewise admired under Darius. The successions of kings brought no change in his honor: they were extinguished by death, while he kept the same brilliance under them all. And yet those who take over a kingdom or any other office are usually least inclined to trust the closest friends of their predecessors; but he had the same freedom of speech with all of them, received the same privilege, and was entrusted with the same authority. So under Darius too he was one of the three whom we now call prefects, while the satraps are the governors of the nations. Blessed Daniel, then, being one of the officers, "surpassed," it says, "both the officers and the satraps," the governors of the nations, "in comparison," that is, when set side by side, compared and examined together. Then it gives the reason for his victory: "Because an excellent spirit was in him," that is, he received far greater and more abundant grace from God. We learn from this that even those entrusted with civil offices, though they have no share in piety, receive a certain grace of wisdom from God for the sake of the good government of those they rule. Blessed Daniel hinted at this when he said, "Because an excellent spirit was in him," that is, he had received grace in proportion to his piety. "And seeing this," it says, "the king set him over his whole kingdom." For understanding that the man was dear to God and enjoyed help from above, he entrusted the whole kingdom to his management. But the greatness of the honor stirred up envy: "The officers and the satraps," it says, "sought to find a pretext against Daniel from the kingdom," or, as some copies have it, "from the side of the kingdom," that is, they tried everything, eager to find him at fault against the laws of the kingdom; in other words, wishing to weave against him what is now called a charge of treason. But they missed their mark. "For every pretext," it says, "and every fault and error they did not find in him, because he was faithful." Blessed Daniel received this testimony not only from those who loved him but also from those who plotted against him. For while he kept his piety toward God, he also showed great goodwill toward the kings. When, after contriving countless schemes, they did not find him at fault against the laws of the kingdom, "the officers said," it says, "'We shall not find a pretext against Daniel, except in the ordinances of his God.'" … they set the snares of their wickedness.
Textual problem in this passage: see the notes.
Dan 6:1–5 (quotation, high confidence)
Notes and citation
Summary: Daniel's piety keeps him honored under every king, and his envious colleagues can find no fault in him except in his worship of God.
- The lemma is Dan 6:1–5 (Theodotion). "From the side of the kingdom" (ἐκ πλαγίων) is the reading of other copies Theodoret knew. Some lines are lost in the scan before the final clause; marked "…". Migne's apparatus and Latin column, read as Greek letters, are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's apparatus and Latin column read as Greek letters): 15. αὐτῶν. ἔτ Α διιρ0!. Ἷ καί, δ᾽ καί, )65.. ἢπ }}. ΒΒ ὑπό. 5' ὑπό. [)65. ἴῃ Ι. Α ὦν. εὐ 1 ἣν ὡταύτως ἐπί. "0 πανταχοῦ τὰς ἰδίας. δ" καί. )ὲν. ἰῃ Β. ἀσογοίιπη, αι αι !οιιηηια μοι οτῖς ροε οι πὶ Ὁ πω Α → .
Cite (SBL): Theodoret, Comm. Dan. 6.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/6-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/6-5
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
6.6PG 81
ς’ - θ',.ε Καὶ προσίασι "" τῷ βασιλεῖ οἵ τε ταχτιχ καὶ οἱ σατράπαι, καὶ λέγουσιν αὐτῷ - Δαρεῖε βασιλεῦ, εἰς τοὺς αἰῶνας ζῆθι. Συνεθουλεύσαντο πάντες Ὁ οἱ ἐν τῇ βασιλείᾳ ᾽" σου στρατηγοὶ, καὶ τοπάρχαι"", ὕπατοι, καὶ σατράπαι "5, τοῦ στῆσαι στάσει βασιλικῇ, καὶ ἐνισχῦσαι ὁρισμὸν, ὅπως ὃς ἐὰν} αἰτήσῃ αἴτημα παρὰ παντὸς θεοῦ, ἣ "5 ἀνθρώπου, ἕως ἧμερῶν τριάκοντα, ἀλλ᾽ ἣ παρὰ σοῦ 5", ἐμδληθήσεται εἰς τὸν λάκκον τῶν λεόντων. Νῦν οὖν, βασιλεῦ, στῆσον τὸν ὁρισμὸν, καὶ ἔχθες τὴν γραφὴν ', ὅπως μὴ ἀλλοιωθῇ τὸ δόγμα Μήδων καὶ Περσῶν, ὅπως ᾽ ἂν ἰὸν ἘΠῚ » Δανιὴλ ὑπὲρ αὐτούς. μὴ παραλλαγῇ κατέναντι τούτου. Τότε ὁ βασιλεὺς Α Δαρεῖος ἐπέταξε τὴν συγγραφὴν καὶ τὸ δόγμα.» Οὐδὲν τοῦ φθόνου μιαρώτερον' οὗτος καὶ ἀσεδῆσαι τούτους ἠνάγκασε, καὶ δυσσεδὲς προθεῖναι πεποίηκε δόγμα, ἀπεῖργον τοὺς βουλομένους εὐχὰς προσφέρΞιν Θεῷ. Οὐ γὰρ μόνον σφᾶς αὐτοὺς τοῦτο ποιεῖν κωλύουσιν, ἀλλὰ καὶ τοὺς ἄλλους ἅπαντας τοὺς ὑπὸ «ἧς βασιλείας ὄντας. Καὶ ἵνα μὴ δῆλον γένηται τὸ χαχούργημα, προστιθέασι τὸ μηδὲ παρὰ ἀνθρώπου αἰτῆσαί τι καὶ λαδεῖν ἐντὸς τῶν τριάκοντα ἡμερῶν" παρὰ μόνου δὲ τοῦ βασιλέως ἐν ἀπάσαις ταύταις ταῖς ἡμέραις ἐπαγγέλλειν τὴν χρείαν. Καὶ οὐ συνεῖδον οἱ τὸ ὀπτιχὸν τῆς διανοίας τῷ φθόνῳ παραδεδωκότες, ὡς οὐ πάντα δύναται παρασχεῖν τοῖς αἰτοῦσιν ὁ βασιλεύς - οὔτε γὰρ ὑγείαν, οὔτε ζωὴν, οὔτε τὸ γενέσθαι παίδων πατέρας, οὔτε ὑετῶν ἀφθονίαν, οὔτ᾽ ἄλλα πάντα, ἃ τὸν Θεὸν αἰτοῦντες λαμθάνομεν. ᾿Αλλὰ τὸ φρονεῖν ἀπολέσαντες ἀνατιθέασι τῷ βασιλεῖ τὰ τῷ Θεῷ προσήκοντα, πείθουσι δὲ καὶ τὸν ἀνόητον βασιλέα ᾿Αλλ᾽ ὁ μακάριος Δανιὴλ οὐδὲ βραχὺ τῶν δυσσεθδῶν τούτων" νόμων φροντίσας,« Εὐθὺς εἰς τὸν οἶκον αὖτοῦ, φησὶν, εἰσελθὼν, τῶν θυρίδων ἀνεῳγμένων, ἐν ποἷς ὑπερῴοις αὑτοῦ, κατέναντι Ἱερουσαλὴμ τρεῖς καιροὺς" τῆς ἡμέρας ἣν κάμπτων ἐπὶ τὰ γόνατα αὑτοῦ, καὶ προσευχόμενος, καὶ ἐξομολογούμενος ἑναντίον τοῦ Θεοῦ, καθὼς ἦν ποιῶν ἔμπροσθεν. » Ὅρα δὲ πόσα κατὰ ταὐτὸν ὁ λόγος ἠνίξατο, τοῦ μακαρίου Δανιὴλ τὴν εὐσέδειαν καὶ τὴν ἀνδρείαν μηνύοντα, Πρῶτον μὲν γὰρ Δανιΐλ, φησὶν, ἡνίχα ἔγνω, ὅτι ἐνετάγη τὸ δόγμα, ε Εἰσῆλθεν εἰς τὸν οἶκον αὑτοῦ,» τουτέστι, μαθὼν τὸν τεθέντα νόμον, καὶ σφόδρα καταφρονῶν, ἀντικρὺς ἐναντία δρῶν διετέλει" εἶτα καὶ ἕτερον τέθεικεν, ὃ σαφῶ; αὐτοῦ τὴν ἀνδρείαν μηνύει «Αἱ γὰρ θυρίδες, φησὶν, ἀνεῳγμέναιϑ, » Οὐ γὰρ χρύόδην, φησὶ, τὰς εὐχὰς ἐποιεῖτο, ἀλλὰ προφανῶς, καὶ πάντων ὁρώντων, οὐ φιλοτιμούμενος, ἀλλὰ τῆς δυσσεδείας τοῦ νόμου καταφρονῶν. Πρόσκειται δὲ καὶ ἕτερον, ταύτην αὐτοῦ τὴν ἀνδρείαν πιραδηλοῦν " « Ἐν γὰρ τοῖς ὑπερῴοις αὑτοῦ. ν» Οὐ γὰρ ἂν ἐπιπέδῳ, ἀλλ᾽ ὡς ἐν περιωπῇ τινι προσέφερεν τῷ Θεῷ τὰς εὐχὰς, κατάδηλος ὧν ἅπασι, τῷ τε ἐφ᾽ ὑψηλοῦ ἑστᾶναι, καὶ τῷ "5 τὰς θυρίδας ἀναπεπταμένας ἔχειν. « Ηὔχετο δὲ, φησὶ, κατέναντι Ἵερουσαλήμ᾽ » τοῦτο δὲ οὐ μόνον τοὺς κατηγόρους παροξύνων ἐποίει, ἀλλὰ καὶ παλαιὸν νόμον πληἐφῶν. Ὁ γὰρ Σολομὼν τὸν νεὼν ἐκεῖνον δειμάμενος͵, καὶ τῶν ἐγκαινίων ἐπιτελῶν τὴν πανήγυριν, προΞτηύξατο μὲν τὴν θείαν χάριν ἐπικαλούμενος, καὶ ταύτης πλήρη γενέσθα: τὸν νεὼν ἱκετεύων. ΤΙρὸς δὲ ἑτέροις πλείστοις καὶ τοῦτο προστέθεικε " ε Καὶ ἔσται, φησὶν, ἐὰν παραδῷς τὸν λαόν σου ἐνὠπιον τῶν ἐχθρῶν αὐτῶν, καὶ αἰχμαλωτεύσουσιν αὐτὸν," οἱ αἰχμαλωτίζοντες εἰς γῆν μσχρὰν, ἢ "" ἐγγὺς, καὶ ἐπιστρέψωσι καρδίας αὑτῶν ἐν τῇ γῇ οὗ μετηνέχθησαν ἐκεῖ, καὶ δεηθῶσί σου ἐν γῇ μετοιχίας αὑτῶν, λέγοντες - Ἡ μάρτομεν, ἠδικήσαμεν "", ἠνομήσαμεν, καὶ ἐπιστρέψωτι πρὸς σὲ ἐν ὅλῃ καρδίᾳ αὑτῶν, καὶ ἐν ὅλῃ τῇ ψυχῇ αὑτῶν, ἐν τῇ γῇ τῶν ἐχθρῶν αὑτῶν οὗ μετήγαγες αὑτοὺς, καὶ προτεῦ. ξωνται πρὸς σὲ ὁδὺν γῆς αὑτῶν, ἧς δέδωκα:"» τῶ; πατράσιν αὐτῶν, καὶ τῆς πόλεως, ἧς ἐξελέξω, χοὶ τοῦ οἴχου, οὗ ᾧκοδόμησα τῷ ὀνόματί σου, καὶ εἰ:ακούσῃ ἐκ τοῦ οὐρανοῦ, ἐξ ἑτοίμου χατοιχηττρίου σου, καὶ ἵλεως ἔσῃ ταῖς ἁμαρτίαις αὐτῶν αἷς ἥμαρ. τόν σοι, καὶ κατὰ πάντα τὰ ἀθετήματα αὐτῶν, ἃ ἠθέτησάν σε, καὶ δῴης '5 αὑτοὺς εἰς οἰκτιρμοὺς ἐνώπιον τῶν αἰχμαλωτευσάντων αὐτούς. ν Ταῦτα δὲ ᾽6 πεπαιδευμένος ὁ μακάριος Δανιὴλ, κατέναντι εἴτο οὐκ ἅπαξ δὲ τῆς ἡμέρας, ἀλλὰ καὶ τρὶς τοῦτο ποιῶν διετέλει. Καὶ τὸ σχῆμα δὲ. τὴν τῆς διανοίας δείκνυσι συντριδήν. Κάμπτων γὰρ ἐπὶ τὰ γόνατα αὑτοῦ διετέλει." τὴν ἐξομολόγησιν προσφέρων τῷ Θεῷ. Τούτων οὕτως γινομένων, οἱ τοῦ φθόνου δοχεῖα γενόμενοι γράφονται παρανομίας τὸν Δανιὴλ, καὶ τὸν τεθέντα νόμον ἀναγινώσκουσι, καὶ τόν τε Ὁ δὲ βασιλεὺς ἤλγησε μὲν τῆ: γραφῆς ἀκούων, συνήγορος δὲ ἀντὶ χριτοῦ γενόμενος, ἀθῶον δεικνύναι τὸν Δανιὴλ ἐπειρᾶτο “ τοῦτο γὰρ ἠνίξατο ἢ συγγραφὴ "9 λέγουσα "
s’ - th',.e Kai prosiasi "" tǭ basilei hoi te tachtich kai hoi satrapai, kai legousin autǭ - Dareie basileu, eis tous aiōnas zēthi. Synethouleusanto pantes Ho hoi en tę̄ basileią ᾽" sou stratēgoi, kai toparchai"", hypatoi, kai satrapai "5, tou stēsai stasei basilikę̄, kai enischysai horismon, hopōs hos ean} aitēsę̄ aitēma para pantos theou, hē "5 anthrōpou, heōs hēmerōn triakonta, all᾽ hē para sou 5", emdlēthēsetai eis ton lakkon tōn leontōn. Nyn oun, basileu, stēson ton horismon, kai echthes tēn graphēn ', hopōs mē alloiōthę̄ to dogma Mēdōn kai Persōn, hopōs ᾽ an ion EPI » Daniēl hyper autous. mē parallagę̄ katenanti toutou. Tote ho basileus A Dareios epetaxe tēn syngraphēn kai to dogma.» Ouden tou phthonou miarōteron' houtos kai asedēsai toutous ēnankase, kai dyssedes protheinai pepoiēke dogma, apeirgon tous boulomenous euchas prospherXin Theǭ. Ou gar monon sphas autous touto poiein kōlyousin, alla kai tous allous hapantas tous hypo «hēs basileias ontas. Kai hina mē dēlon genētai to chachourgēma, prostitheasi to mēde para anthrōpou aitēsai ti kai ladein entos tōn triakonta hēmerōn" para monou de tou basileōs en apasais tautais tais hēmerais epangellein tēn chreian. Kai ou syneidon hoi to optichon tēs dianoias tǭ phthonǭ paradedōkotes, hōs ou panta dynatai paraschein tois aitousin ho basileus - oute gar hygeian, oute zōēn, oute to genesthai paidōn pateras, oute hyetōn aphthonian, out᾽ alla panta, ha ton Theon aitountes lamthanomen. ᾿Alla to phronein apolesantes anatitheasi tǭ basilei ta tǭ Theǭ prosēkonta, peithousi de kai ton anoēton basilea ᾿All᾽ ho makarios Daniēl oude brachy tōn dyssethdōn toutōn" nomōn phrontisas,« Euthys eis ton oikon autou, phēsin, eiselthōn, tōn thyridōn aneǭgmenōn, en pois hyperǭois hautou, katenanti Hierousalēm treis kairous" tēs hēmeras hēn kamptōn epi ta gonata hautou, kai proseuchomenos, kai exomologoumenos henantion tou Theou, kathōs ēn poiōn emprosthen. » Hora de posa kata tauton ho logos ēnixato, tou makariou Daniēl tēn eusedeian kai tēn andreian mēnyonta, Prōton men gar Daniïl, phēsin, hēnicha egnō, hoti enetagē to dogma, e Eisēlthen eis ton oikon hautou,» toutesti, mathōn ton tethenta nomon, kai sphodra kataphronōn, antikrys enantia drōn dietelei" eita kai heteron tetheiken, ho saphō? autou tēn andreian mēnyei «Hai gar thyrides, phēsin, aneǭgmenaiϑ, » Ou gar chryodēn, phēsi, tas euchas epoieito, alla prophanōs, kai pantōn horōntōn, ou philotimoumenos, alla tēs dyssedeias tou nomou kataphronōn. Proskeitai de kai heteron, tautēn autou tēn andreian piradēloun " « En gar tois hyperǭois hautou. n» Ou gar an epipedǭ, all᾽ hōs en periōpę̄ tini prosepheren tǭ Theǭ tas euchas, katadēlos hōn hapasi, tǭ te eph᾽ hypsēlou hestanai, kai tǭ "5 tas thyridas anapeptamenas echein. « Ēucheto de, phēsi, katenanti Hierousalēm᾽ » touto de ou monon tous katēgorous paroxynōn epoiei, alla kai palaion nomon plēephōn. Ho gar Solomōn ton neōn ekeinon deimamenos͵, kai tōn enkainiōn epitelōn tēn panēgyrin, proXtēuxato men tēn theian charin epikaloumenos, kai tautēs plērē genestha: ton neōn hiketeuōn. TIros de heterois pleistois kai touto prostetheike " e Kai estai, phēsin, ean paradǭs ton laon sou enōpion tōn echthrōn autōn, kai aichmalōteusousin auton," hoi aichmalōtizontes eis gēn mschran, ē "" engys, kai epistrepsōsi kardias hautōn en tę̄ gę̄ hou metēnechthēsan ekei, kai deēthōsi sou en gę̄ metoichias hautōn, legontes - Hē martomen, ēdikēsamen "", ēnomēsamen, kai epistrepsōti pros se en holę̄ kardią hautōn, kai en holę̄ tę̄ psychę̄ hautōn, en tę̄ gę̄ tōn echthrōn hautōn hou metēgages hautous, kai proteu. xōntai pros se hodyn gēs hautōn, hēs dedōka:"» tō? patrasin autōn, kai tēs poleōs, hēs exelexō, choi tou oichou, hou hǭkodomēsa tǭ onomati sou, kai ei:akousę̄ ek tou ouranou, ex hetoimou chatoichēttriou sou, kai hileōs esę̄ tais hamartiais autōn hais hēmar. ton soi, kai kata panta ta athetēmata autōn, ha ēthetēsan se, kai dǭēs '5 hautous eis oiktirmous enōpion tōn aichmalōteusantōn autous. n Tauta de ᾽6 pepaideumenos ho makarios Daniēl, katenanti eito ouk hapax de tēs hēmeras, alla kai tris touto poiōn dietelei. Kai to schēma de. tēn tēs dianoias deiknysi syntridēn. Kamptōn gar epi ta gonata hautou dietelei." tēn exomologēsin prospherōn tǭ Theǭ. Toutōn houtōs ginomenōn, hoi tou phthonou docheia genomenoi graphontai paranomias ton Daniēl, kai ton tethenta nomon anaginōskousi, kai ton te Ho de basileus ēlgēse men tē: graphēs akouōn, synēgoros de anti chritou genomenos, athōon deiknynai ton Daniēl epeirato “ touto gar ēnixato ē syngraphē "9 legousa "
"And the officers and the satraps came to the king and said to him, 'King Darius, live forever. All those in your kingdom have taken counsel together, the generals and governors, consuls and satraps, to establish a royal statute and to make a firm decree, that whoever asks a petition of any god or man for thirty days, except of you, O king, shall be thrown into the lions' den. Now therefore, O king, establish the decree and publish the writing, so that the decree of the Medes and Persians may not be changed' … not be altered before him. Then King Darius ordered the writing and the decree." Nothing is fouler than envy. It forced these men into impiety and made them propose an ungodly decree, keeping those who wished to offer prayers to God from doing so. For they hinder not only themselves from this but also all others under the kingdom. And so that their evil design might not become obvious, they add that no one may ask anything of a man and receive it within the thirty days, but must make his need known to the king alone during all those days. Those who had handed over the eye of their mind to envy did not see that the king cannot give everything to those who ask: neither health, nor life, nor becoming fathers of children, nor abundance of rain, nor all the other things we receive by asking God. But having lost their wits they ascribe to the king what belongs to God, and they persuade the foolish king as well. But blessed Daniel, paying not the slightest attention to these ungodly laws, "at once," it says, "went into his house; and with the windows open in his upper rooms toward Jerusalem, three times a day he knelt on his knees, praying and giving thanks before God, as he had done before." See how much the text hints at in a single passage, showing blessed Daniel's piety and courage. First, it says, when Daniel knew that the decree had been signed, "he went into his house"; that is, having learned of the law that had been made, and holding it in utter contempt, he went on doing the very opposite. Then it adds another detail which clearly shows his courage: "the windows," it says, "were open." For he did not pray in secret, it means, but openly and in the sight of all, not seeking glory, but despising the impiety of the law. Another detail is added which further shows this courage of his: "in his upper rooms." For he offered his prayers to God not on level ground but as from a lookout, visible to all, both because he stood on high and because he had the windows wide open. "He prayed," it says, "toward Jerusalem." This he did not only to provoke his accusers but also to fulfill an ancient law. For when Solomon had built that temple and was celebrating the festival of its dedication, he prayed, calling on divine grace and begging that the temple be filled with it. Besides very many other things he added this too: "And it shall be, if you deliver your people before their enemies, and those who take them captive carry them away to a land far or near, and they turn their hearts in the land to which they were carried, and make supplication to you in the land of their exile, saying, 'We have sinned, we have done wrong, we have acted lawlessly,' and they turn to you with their whole heart and with their whole soul in the land of their enemies to which you carried them, and pray to you toward their land which you gave to their fathers, and the city which you chose, and the house which I built for your name, then hear from heaven, from your prepared dwelling place, and be merciful to their sins which they sinned against you, and in all their transgressions by which they transgressed against you, and give them compassion before those who took them captive." Taught this, blessed Daniel prayed toward [Jerusalem], and not once a day but three times he kept doing it. His posture too shows the contrition of his mind: he kept bending his knees as he offered his confession to God. While this was going on, those who had become vessels of envy indicted Daniel for breaking the law, read out the law that had been made, and … The king was grieved when he heard the indictment, and becoming an advocate instead of a judge, he tried to show that Daniel was innocent; for this is what the text hints at when it says …
Textual problem in this passage: see the notes.
Dan 6:6–13 (quotation, high confidence) · 1 Kgs 8:46–50 (quotation, high confidence)
Notes and citation
Summary: Envy drives Daniel's rivals to an impious decree against prayer, and Daniel defies it by praying openly toward Jerusalem, as Solomon's dedication prayer had taught.
- The lemma is Dan 6:6–13 (Theodotion); the comment on verses 6–13 stands in one section because the scan lost the verse numerals. Theodoret's "consuls" (ὕπατοι) renders the Greek list of officials. The quotation of Solomon's prayer is 1 Kgs 8:46–50 (LXX 3 Kgdms 8:46–50). The scan lost lines after "the decree of the Medes and Persians may not be changed", after "read out the law that had been made, and", and at the end of the section; marked "…". "[Jerusalem]" supplies a word lost in the scan. Migne's apparatus and Latin column 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 apparatus read as Greek letters): πᾶς. 5 δέ. Β γάρ. - οὐκ εὑρέθη. "5 Α παρέστησαν. Ὑ ὥστε ὃ; ἄν. "5 ἢ. καί, Νὰ. 81 ξγ 65. ἰη Ὦ. ":Β ἐπὶ τῆς βασιλείας. 1 δ σοῦ, Ὁ εἴ Βὶ ἀὐδυηι βασιλεῦ, ῃ πρ πρ ἢ ᾿Ὰ καὶ ὰς πρόφασις 95 ἢ τόπαρχο!. Δ σατράπαι. ἰὼ Α τοπάρχαι. → ; ἀδετγοίυπι. » Ν᾽] οδὲ ἰην ἀΐα βοοίογαιι 8, 45 οἱ ΡΙἸεαν ἀϊ ν᾽ δη) φιϑιΐδι ἐπηρ] οὐδ 8, αἵ Θὰ (ΘΏΙΡ πὶ «ποις δύ ροὶι : « Εἰ οὐἷτ, ἰπαθς, οἱ ἀγα σ 8.Ὰ γραφῆναι τὸ δόγμα. ΔΊ] υπὶ αὑτοῦ. ἴ μην. Β ἐμνημόνευσεν. Ὁ. Β αὐτούς. "" ἤ, Βα, μεῖον (μα). κα', ἡ τούτ. [ηὴ Β ροδὲ νόμων ροηΐιγ. δ Α οἱ Β καὶ καιροὺς τρεῖς. 5 Θεοῦ Α εἰ Β ἀμ χἰ δεῖ 605, οἱ ογανογίὶ Δ [ὃ ΡΓῸ Υἱᾶ ἰδ γΓδ8 51128, οἰορίϑεϊ, οἱ ἀσπλι8 4 πὶ Ὁ ἤσαν ποηνίηὶ (μι, οἱ ιμ Α → ; ἀΐι, ὧἱ Πθόγαγοί δαὶ. » Θεὰ υνα! ἰο σὲ Πνουλ 65 εἴ πιο.) 5 ἀ 6118, ροΟ 9416 ρἰοίδιϊς. δι 05115, → .
Topics: Prayer
Cite (SBL): Theodoret, Comm. Dan. 6.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/6-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/6-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
6.14PG 81
ιδ', « Τότε ὁ βασιλεὺς, ὡς τὸ ῥῆμα ἤκουσε, πολὺ ἐλυπήθη ἐπ' αὐτῷ, καὶ περὶ τοῦ Δανιὴλ ἐγωνίσιτο τοῦ ἐξελέσθαι αὐτόν. ν» ᾿Αλλ᾽ οἱ κακοήθεις ἄνδρε; ἐκεῖνοι, καὶ χαχουργίᾳ συζῶντες,, ἔγνωσαν τὸν τοῦ ς βασιλέως σκοπόν. Τοῦτο γὰρ σημαίνει τὸ, 4 Παρῃτήσαντο " οἱ ἄνδρες ἐπὶ τὸν βασιλέα " » ἀντὶ τοῦ, συνῆκαν ὡς τῷ Δανιὴλ συναγωνίξεται. Εἶτα λέγουσι τῷ βασιλεῖ «ε Γνῶθι, βασιλεῦ, ὅτι τὸ δόγμα Μίδοις καὶ Πέρσαις, τοῦ πάντα ὁρισμὸν καὶ στάσιν, ἣν ἐὰν" ὁ βασιλεὺς στήσῃ "", οὐ δεῖ παραλλάξαι.» Οὐκ εἴ, φασὶ, κύριος, ἃ νενομοθέτηκας Μήδων γὰρ καὶ Περσῶν οἱ νόμοι παραχελεύονται, ποὺς τιθεμένους " νόμους παρὰ πρώτου πληροῦσθαι τοῦ βασιλέως. Βιασθεὶς δὲ ὁ βασιλεὺς τῷ τε δῆθεν εὐλόγῳ τῶν λόγων καὶ τῷ πλήθει τῶν κατηγόρων, παραδίδωσι μὲν τοῖς λέουσι τὸν μακάριον Δανιῆλ' ἐπεύχετα: ὃς αὐτῷ σωτηρίαν δ λέγων" «ε Ὁ θεὸς ᾧ λατρεύεις ἐνδελεχῶς, αὐτὸς ἐξελεῖταί σε. » Εὐὺσεθὲς τὸ ῥῆμα, καὶ τοῖ; πρώτοις ἀσύμφωνον. Εἰ γὰρ Ὦ τοταύτην τῷ Θεῷ προσμαρτυρεῖς δύναμιν, πῶς ἕν»μοθέτησας μηδένα τούτῳ εἰς τριάκοντα ἡμέρας" πρησεύξασθαι; ᾿Αλλ᾽ ἔοικεν ὁ Δαρεῖος χρηστὸς μὲν γεγενῆσθαι", καὶ τὸν τρόπον ἐπιεικὴς, καὶ μᾶλλον εξαπάτητος. Οὐ γὰρ ἂν βασιλείαν διέπων, ἀντὶ τοῦ ἄγειν, ὑπὸ τῶν ἀρχομένων ἤγετο᾽ φαίνεται δὲ καὶ σφόδρα θαυμάζων τὸν Δανιήλ' « Ὁ Θεὸς γὰρ, φηιν, ᾧ λατρεύεις ἐνδελεχῶς, » δι᾽ ὃν, φησὶ, καὶ τῶν ἐμῶν χκατεφρόνησας νόμων, καὶ διηνεκῇ τὴν θεραπείαν αὐτῷ προσφέρεις, ἀμείψεταί σε τῆς εὐσεθείας,, καὶ πὧν κατεχόντων δεινῶν ἀπαλλάξειεν. Εἶτα καὶ θαῤ' (ῥὃὲὦῶν τῇ τοῦ Θεοῦ δυνάμει, καὶ τὰς τῶν κατηγόρων λάκκου τὸ στόμα, τοῖς ὃὲ τοῦ δαχτυλίου ἔλασιν ἐπιτίθησι σήμαντρα, ἵνα μή τις ὑπ᾽ ἐχείνων τιερὶ τὸν Δανιὴλ γένηται χαχουργία - ἐθάῤῥει "5 γὰρ ες τοὺς λέοντας οὐκ ἐάσει τοῦ Δανιτλ ὁ Θεὸς τὸ ξερὺν αὑτοῦ " καὶ ἅγιον λυμήνασθαι σῶμα. Ταῦτα τοίνυν ποιήσας,
id', « Tote ho basileus, hōs to rhēma ēkouse, poly elypēthē ep' autǭ, kai peri tou Daniēl egōnisito tou exelesthai auton. n» ᾿All᾽ hoi kakoētheis andre? ekeinoi, kai chachourgią syzōntes,, egnōsan ton tou s basileōs skopon. Touto gar sēmainei to, 4 Parę̄tēsanto " hoi andres epi ton basilea " » anti tou, synēkan hōs tǭ Daniēl synagōnixetai. Eita legousi tǭ basilei «e Gnōthi, basileu, hoti to dogma Midois kai Persais, tou panta horismon kai stasin, hēn ean" ho basileus stēsę̄ "", ou dei parallaxai.» Ouk ei, phasi, kyrios, ha nenomothetēkas Mēdōn gar kai Persōn hoi nomoi paracheleuontai, pous tithemenous " nomous para prōtou plērousthai tou basileōs. Biastheis de ho basileus tǭ te dēthen eulogǭ tōn logōn kai tǭ plēthei tōn katēgorōn, paradidōsi men tois leousi ton makarion Daniēl' epeucheta: hos autǭ sōtērian d legōn" «e Ho theos hǭ latreueis endelechōs, autos exeleitai se. » Euysethes to rhēma, kai toi? prōtois asymphōnon. Ei gar Ō totautēn tǭ Theǭ prosmartyreis dynamin, pōs hen»mothetēsas mēdena toutǭ eis triakonta hēmeras" prēseuxasthai? ᾿All᾽ eoiken ho Dareios chrēstos men gegenēsthai", kai ton tropon epieikēs, kai mallon exapatētos. Ou gar an basileian diepōn, anti tou agein, hypo tōn archomenōn ēgeto᾽ phainetai de kai sphodra thaumazōn ton Daniēl' « Ho Theos gar, phēin, hǭ latreueis endelechōs, » di᾽ hon, phēsi, kai tōn emōn chkatephronēsas nomōn, kai diēnekę̄ tēn therapeian autǭ prosphereis, ameipsetai se tēs eusetheias,, kai pōn katechontōn deinōn apallaxeien. Eita kai thar' (rhoeōōn tę̄ tou Theou dynamei, kai tas tōn katēgorōn lakkou to stoma, tois hoe tou dachtyliou elasin epitithēsi sēmantra, hina mē tis hyp᾽ echeinōn tieri ton Daniēl genētai chachourgia - etharrhei "5 gar es tous leontas ouk easei tou Danitl ho Theos to xeryn hautou " kai hagion lymēnasthai sōma. Tauta toinyn poiēsas,
"Then the king, when he heard the word, was much grieved over him, and he strove for Daniel to deliver him." But those malicious men, who lived by wrongdoing, perceived the king's aim. For this is what "the men kept close watch on the king" means; that is, they understood that he would take Daniel's side. Then they say to the king, "Know, O king, that it is a decree of the Medes and Persians that no ordinance or statute which the king establishes may be changed." You are not master, they say, of what you have legislated; the laws of the Medes and Persians require that the laws which are made be kept first of all by the king. Forced both by the apparent reasonableness of their words and by the number of the accusers, the king hands blessed Daniel over to the lions, but prays for his deliverance, saying, "Your God, whom you serve continually, he will deliver you." The word is pious, and out of harmony with what went before. For if you bear witness that God has such power, how did you legislate that no one should pray to him for thirty days? But it seems that Darius was good and gentle in character, and rather easily deceived; for though ruling a kingdom, instead of leading he was led by his subjects. He also appears to have greatly admired Daniel: "The God," he says, "whom you serve continually," for whose sake, he means, you despised even my laws and offer him unceasing worship, will reward you for your piety and free you from the dangers that hold you. Then, trusting in the power of God, and … the mouth of the den, and he set on it the seals of his ring, so that no one of those men might do any mischief to Daniel. For he was confident that God would not allow the lions to harm Daniel's sacred and holy body. Having done this, then,
Textual problem in this passage: see the notes.
Dan 6:14–17 (quotation, high confidence)
Notes and citation
Summary: The accusers force Darius to keep his own law; he hands Daniel to the lions but declares that Daniel's God will save him.
- The lemma is Dan 6:14–17 (Theodotion). "Kept close watch" renders παρῃτήσαντο as printed (Theodotion has παρετήρησαν); Theodoret glosses it as "they understood". Lines are lost in the scan after "trusting in the power of God, and"; marked "…". Migne's apparatus is removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's apparatus read as Greek letters): ῳ τῶι Τὰ Β 65, ἥνοι. ἢ τὰς προσευχάς. "Ὁ ἢ} ἔδωκας. 2 ἐὰν, Ὅρος. ἴῃ Β. 4 8}} στή τὸ δέ, Ὠςς. ἴῃ Β. Β ργἄηι. τῆς. στήσει. 1} Β τεθειμένους. ἢ σωτὴ- 17 ἢ γενέσθαι, → .
Cite (SBL): Theodoret, Comm. Dan. 6.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/6-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/6-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
6.18PG 81
ιη΄. ε« Ἀπῖλθεν ὁ βασιλεὺς εἰς τὸν οἶκον αὑτοῦ, καὶ ἐκοιμήθη ἄδειπνος, καὶ ἐδέσματα οὐκ ἥνεγκαν "ἢ αὑτῷ, καὶ ὁ ὕπνο; ἀπέστη ἀπ᾽ αὑτοῦ, » Τούτων δὲ ἕκαστον καὶ φιλανθρωπίαν αὑτῷ καὶ δειλίαν προτμαρτυρεῖ, Φιλανθρωπίας μὲν γὰρ τὸ μῆτε σιτίων ἐθελῆσαι μετασχεῖν, μήτε ὕπνον τοῖς; βλεφάροις πως δέξασθαι, ἀλλ᾽ ἄγρυπνον διατελέσαι, ἀλγοῦντα ἐπὶ τῇ ἀδίκῳ τοῦ Δαν:ὴλ τιμωρίχ᾽ δειλίας δὲ, τὸ οὕτω διακείμενον μὴ ἀντιστῆναι τοῖς χαττγόροις, καὶ τῇ βασιλικῇ ἐξουσίᾳ καὶ δυνάμει χρησάμενον σῶσα: τὸν ἀδιχωύμενον. Οὕτω ὃὲ τὴν "3 νύκτα δια-
iē΄. e« Apilthen ho basileus eis ton oikon hautou, kai ekoimēthē adeipnos, kai edesmata ouk hēnenkan "ē hautǭ, kai ho hypno? apestē ap᾽ hautou, » Toutōn de hekaston kai philanthrōpian hautǭ kai deilian protmartyrei, Philanthrōpias men gar to mēte sitiōn ethelēsai metaschein, mēte hypnon tois? blepharois pōs dexasthai, all᾽ agrypnon diatelesai, algounta epi tę̄ adikǭ tou Dan:ēl timōrich᾽ deilias de, to houtō diakeimenon mē antistēnai tois chattgorois, kai tę̄ basilikę̄ exousią kai dynamei chrēsamenon sōsa: ton adichōymenon. Houtō hoe tēn "3 nykta dia-
"The king went away to his house and lay down without supper; and they did not bring him food, and sleep left him." Each of these details bears witness to both his kindness and his cowardice. It was kindness that he would neither take food nor let sleep come to his eyelids, but stayed awake, grieving over Daniel's unjust punishment; it was cowardice that, being so disposed, he did not stand up to the accusers and use his royal authority and power to save the man who was wronged. Having passed the night in this way …
Dan 6:18 (quotation, high confidence)
Notes and citation
Summary: The king's sleepless, fasting night shows both his kindness toward Daniel and his cowardice before the accusers.
- The lemma is Dan 6:18. The section breaks off in the scan; marked "…".
Cite (SBL): Theodoret, Comm. Dan. 6.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/6-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/6-18
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
6.19PG 81
ιθ΄, ε« Ὁ βασιλεὺς Δαρεῖος 3 ἀνέστη τοπρωΐ ἐν τῷ φωτί, ν» Τουτέστιν, ἔτι σκότους ὄντος, περὶ τὸ λυκόφως ᾽ν, ὡς καὶ δεηθῆναι λαμπάδων δ' τὸ γὰρ ἐν τῷ φωτὶ τοῦτο παραδηλοῖ. « Καὶ σπουδῇ "ὁ ἦλθεν ἐπὶ τὸν λάκκον τῶν λεόντων" (κ΄.) Καὶ ἐν τῷ ἐγγίζειν αὐτὸν τῷ λάκκῳ, » τουτἐπτι, μηδέπω παρ᾽ αὐτὸν γενόμενος, « τῷ Δανιὴλ ἂν φωνῇ ἰσχυρᾷ ἐδόησε, καὶ "7 ἀπεχρίθη ὁ βασιλεὺς, καὶ εἶπε τῷ Δανιήλ. ν Μηδέπω γὰρ παρ᾽ αὐτὸν τὸν λάκκον γενόμενος, ὑπὸ θερμῆς διαθέσεως βοᾶν ἦναγχάξετο, καὶ τὸν Δανιὴλ καλεῖν, καὶ πυνθάνεσθαι, εἰ 3 τῆς θείας ἀπολαύσας ῥοπῆς, κρείττων ἐφάνη τῇς πῶν λεόντων ὠμότητος. ε Δανιὴλ γὰρ, φησὶν, ὁ δοῦλος τοῦ Θεοῦ τοῦ ζῶντος, ὁ Θεός σον, ᾧ λατρεύεις ἐνδελεχῶς, εἰ ἠδυνέθη ἐξελέσθα: σε ἀπὸ δ᾽ στόματος δείκνυσι τὸν βασιλέα, καὶ διὰ τὴν εὐτέδειαν καίροντα τῷ Δανιἦλ. Πρῶτον μὲν γὰρ δοῦλον αὐτὸν οὐκ ἑαυκοῦ, ἀλλὰ τοῦ Θεοῦ προσαγορεύει " εἶτα ζῶγτα τὸν τοῦ Δανιὴλ ὀνομάξε. Θεόν" ἔπειτα τὴν εὐσέδειαν ἐπαινῶν, ε«Ὦ σὺ, φησὶν, λατρεύεις ἐνδελεχῶς. » πουτέστιν, ὁ μηδὲ διὰ τὴν τοῦ νόμου ἀνάγκην ταύτς κωλυθεὶς τῆς θεραπείας. Τὸ δὲ, « Εἰ 56 ἐδυνήθη ἐξελέσθαι σΞ ἀπὸ στόματο; τῶν λεόντων; ν σημχίἡει Εἰ ἐδουλέθη κρείττονά σε τῶν λεόντων ἀποφῆναι; Οὐ γὰρ ἂν ἐκάλεσεν ἀδύνατον τὸν Θεὸν, ὃν ζῶντα προσηγόρευσε, Τούτων "' ἀκούσας,, ὁ Δανιὴλ ἀπεχρίνατο λέγων"
ith΄, e« Ho basileus Dareios 3 anestē toprōï en tǭ phōti, n» Toutestin, eti skotous ontos, peri to lykophōs ᾽n, hōs kai deēthēnai lampadōn d' to gar en tǭ phōti touto paradēloi. « Kai spoudę̄ "ho ēlthen epi ton lakkon tōn leontōn" (k΄.) Kai en tǭ engizein auton tǭ lakkǭ, » toutepti, mēdepō par᾽ auton genomenos, « tǭ Daniēl an phōnę̄ ischyrą edoēse, kai "7 apechrithē ho basileus, kai eipe tǭ Daniēl. n Mēdepō gar par᾽ auton ton lakkon genomenos, hypo thermēs diatheseōs boan ēnanchaxeto, kai ton Daniēl kalein, kai pynthanesthai, ei 3 tēs theias apolausas rhopēs, kreittōn ephanē tę̄s pōn leontōn ōmotētos. e Daniēl gar, phēsin, ho doulos tou Theou tou zōntos, ho Theos son, hǭ latreueis endelechōs, ei ēdynethē exelestha: se apo d᾽ stomatos deiknysi ton basilea, kai dia tēn eutedeian kaironta tǭ Daniēl. Prōton men gar doulon auton ouk heaukou, alla tou Theou prosagoreuei " eita zōgta ton tou Daniēl onomaxe. Theon" epeita tēn eusedeian epainōn, e«Ō sy, phēsin, latreueis endelechōs. » poutestin, ho mēde dia tēn tou nomou anankēn tauts kōlytheis tēs therapeias. To de, « Ei 56 edynēthē exelesthai sX apo stomato? tōn leontōn? n sēmchiēei Ei edoulethē kreittona se tōn leontōn apophēnai? Ou gar an ekalesen adynaton ton Theon, hon zōnta prosēgoreuse, Toutōn "' akousas,, ho Daniēl apechrinato legōn"
"King Darius rose early in the morning at light"; that is, while it was still dark, at twilight, so that he even needed torches, for this is what "at light" indicates. "And he came in haste to the lions' den. And as he drew near the den," that is, before he had yet reached it, "he cried out to Daniel with a loud voice; and the king answered and said to Daniel." For before he had yet reached the den, he was driven by his warm feeling to shout, to call Daniel, and to ask whether, enjoying God's help, he had proved stronger than the savagery of the lions. "Daniel," he says, "servant of the living God, has your God, whom you serve continually, been able to deliver you from the mouth [of the lions]?" … shows the king rejoicing in Daniel because of his piety. First he calls him a servant not of himself but of God; then he names Daniel's God "living"; then, praising his piety, he says, "whom you serve continually," that is, you who were not hindered from this worship even by the compulsion of the law. And the words "Has he been able to deliver you from the mouth of the lions?" mean "Has he willed to show you stronger than the lions?" For he would not have called God powerless whom he had addressed as living. Hearing this, Daniel answered, saying:
Textual problem in this passage: see the notes.
Dan 6:19–20 (quotation, high confidence)
Notes and citation
Summary: Darius hurries to the den at dawn and calls Daniel servant of the living God, asking whether God has been willing to save him.
- The lemma is Dan 6:19–20 (Theodotion). Theodoret explains "been able" as "been willing", since Darius has just called God "living". Words are lost in the scan after "from the mouth"; marked "…".
Cite (SBL): Theodoret, Comm. Dan. 6.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/6-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/6-19
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
6.21PG 81
χα΄. Βασιλεῦ, εἰς τοὺς αἰῶνας ζῆθ:,» Τὴν συνύθη πρόσρησιν τῶν οἰκείων λόγων προτάττει, ἀντὶ τοῦ - Γένοιτό σοι" ἐπὶ πλεῖστον ζῆν. Καὶ γὰρ καὶ ἐπὶ τοῦ παρόντος, ὡς καὶ ἤδη προειρήκαμεν, αἰωνίους τοὺς βασιλέας ἐν τοῖς τῶν συμθολαίων τινὲς προσαγορεύειν εἰώθασιν.
cha΄. Basileu, eis tous aiōnas zēth:,» Tēn synythē prosrēsin tōn oikeiōn logōn protattei, anti tou - Genoito soi" epi pleiston zēn. Kai gar kai epi tou parontos, hōs kai ēdē proeirēkamen, aiōnious tous basileas en tois tōn symtholaiōn tines prosagoreuein eiōthasin.
"O king, live forever." He puts the customary address before his own words, meaning, "May it be granted you to live very long." For even at present, as we have said before, some are accustomed to call the kings "eternal" in their contracts.
Dan 6:21 (quotation, high confidence)
Notes and citation
Summary: Daniel greets the king with the customary wish for long life, like the title "eternal" still given to emperors in contracts.
- The lemma is Dan 6:21. Migne's Latin column and apparatus are removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's Latin column and apparatus read as Greek letters): Ιυτη, ἰἴ4 αἱ Ορι5 Δ αγοὶ 19 ρα 0.5. : {Ππ δ Ὁ σοιηπιδηιίαη8, « Οὐ τι, ᾿π 41}, βαγνΐβ 39 θαῤῥεῖ. Κ᾽ αὖτ. ἴῃ) Β ροϑὶ ἅγιον Ροηΐταγ. 35 οἰ ξ:. δος τὶ λυχ. )05. Β. 558} λαμπάδος. ὅδσπ. Α ξὺν θε5. ἰη Ὁ... ΝΒ τοῦτο δέ. Α → .
Cite (SBL): Theodoret, Comm. Dan. 6.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/6-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/6-21
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
6.22PG 81
κβ'. « Ὁ Θεός μου, φησὶν, ἀπέστειλε τὸν ἄγγελον αὐτοῦ, καὶ ἐνέφραξε ") τὸ στόμα "" τῶν λεόντων, καὶ οὐκ ἐλυμήναντό με, ὅτι καὶ ἔναντι" αὑτοῦ εὐθύτη; καὶ δικαιοσύνη "5 εὑρέθη μοι, καὶ ἐνώπιον δέ σον, βασιλεῦ, παράπτωμα οὐκ εὑρέθη" ἐν ἐμοί. » Δ(καιος γὰρ ὧν, φησὶν, ὁ Θεὸς, καὶ δικαίως; ἅπαντ πρυτανεύων, θεασάμενος ὅτι τῶν δυσσεδῶν νόμων τὴν αὐτοῦ προτετίμηχκα θεραπείαν, καὶ εἰς τὴν σὴν δὲ}8 βασιλείαν οὐδὲν πώποτε") πεπλη μι μέληχα, κρεΐττονά με τῆς τῶν λεόντων ἀπέφηνε λύμης, καὶ μᾶλλον εἰκόνας λεόντων ἣ λέοντας ἔδειξεν.
kb'. « Ho Theos mou, phēsin, apesteile ton angelon autou, kai enephraxe ") to stoma "" tōn leontōn, kai ouk elymēnanto me, hoti kai enanti" hautou euthytē? kai dikaiosynē "5 heurethē moi, kai enōpion de son, basileu, paraptōma ouk heurethē" en emoi. » D(kaios gar hōn, phēsin, ho Theos, kai dikaiōs? hapant prytaneuōn, theasamenos hoti tōn dyssedōn nomōn tēn autou protetimēchka therapeian, kai eis tēn sēn de}8 basileian ouden pōpote") peplē mi melēcha, kreïttona me tēs tōn leontōn apephēne lymēs, kai mallon eikonas leontōn hē leontas edeixen.
"My God," he says, "sent his angel and shut the mouth of the lions, and they did not harm me, because uprightness and righteousness were found in me before him, and before you also, O king, no fault was found in me." For God, being just, he says, and governing all things justly, saw that I put his worship before the ungodly laws and that I have never done wrong against your kingdom, so he made me stronger than the harm of the lions, and showed them to be images of lions rather than lions.
Dan 6:22 (quotation, high confidence)
Notes and citation
Summary: Daniel explains that God, who governs justly, shut the lions' mouths because he had put God's worship first without ever wronging the king.
Cite (SBL): Theodoret, Comm. Dan. 6.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/6-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/6-22
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
6.23PG 81
κγ΄. ε Τότε ὁ βασιλεὺς, φησὶ, πολὺ ἠγαθύνθη ἐπ᾽ αὐτῷ, καὶ τὸν Δανιὴλ εἶπεν ἀνενέγχαι ἐκ τοῦ χάχχον. » Περιχαρὴς γὰρ" γενόμενος, καὶ θυμηδίας ἀνάπλεως, ἅτε δὴ καὶ τοῦ Θεοῦ τὴν δύναμιν γνοὺς, καὶ τοῦ ἀγαπωμένου τὴν σωτηρίαν μαθὼν, παραντίχα αὑτὸν ἐκ τοῦ λάκκου ἀνενεχθῆναι προσέταξ:. Εἶτα θεασάμενος αὐτὸν σῶον καὶ ἐῤῥωμένον, κεὶ οὐδεμίαν ἐσχηκότα διαφθορὰν ἐκ τῆς τῶν λεόντων προσθολῆς, τοὺς τοῦ Δανιὴλ κατηγόρους τοῖς λέουσι σὺν τοῖς υἱέσι καὶ γυναιξὶ διφῆναι", « Καὶ οὐκ ἔφθασαν, φησὶν", εἰς τὸ ἔδαφος τοῦ 'λάκκου, ἕως οὗ ἐκυρίευσαν αὑτῶν οἱ λέοντες, καὶ πάντα τὰ ὀστᾶ αὑτῶν ἐλέπτυναν. ν» Καὶ τοῦτο γὰρ" ( τῆς θείας ἔργον δικαιοσύνης τε καὶ σοφίας. Ἵνα γϑο μὴ λέγωσιν, ὡς διὰ πλησμονὴν καὶ χόρον εἰ λέοντες ἀπείχοντο τοῦ Δανιὴλ, καὶ σμιχρύνωσι τῷ φθόνῳ τὸ γενόμενον θαῦμα, ἐμδληθέντες τύρησαν τῇ τῶν λεόντων ὠμότητι " ἐξήρπαζον γὰρ αὐτοὺς καταφερομένους οἱ λέοντες, καὶ μηδέπω τοὺς χαλωμένους εἰς γῆν ἐφιχνουμέυους ὅδ ἐξ αὑτοῦ τοῦ ἀέρος λαμόάνοντες ἐποιοῦντο τροφήν. Δίκας μὲν οἷν ἀξίας "5 δεδωκότες τὸ δίκαιον χηρύττουσ: τοῦ Θεοῦ" οὕτω δὲ ῥᾷστα χαταναλωθέντες ὑπὸ τῶν θτιρίων τὴν ποῦ Θεοῦ σοφίαν ὑποδειχνύουσι, καὶ διδάτχουτο ἅπαντας, ὡς οὐκ ὁ τῶν λεόντων χόρος,, ἀλλ᾽ ὁ περὶ τὸν Θεὸν τοῦ Δανιὴλ πόθος, τῆς τῶν λεόντων αὖτὸν "ΚΙ λύμης ἀπέφηνε κρείττονα. Ταῦτα θεασάμενος,
kg΄. e Tote ho basileus, phēsi, poly ēgathynthē ep᾽ autǭ, kai ton Daniēl eipen anenenchai ek tou chachchon. » Pericharēs gar" genomenos, kai thymēdias anapleōs, hate dē kai tou Theou tēn dynamin gnous, kai tou agapōmenou tēn sōtērian mathōn, paranticha hauton ek tou lakkou anenechthēnai prosetax:. Eita theasamenos auton sōon kai errhōmenon, kei oudemian eschēkota diaphthoran ek tēs tōn leontōn prostholēs, tous tou Daniēl katēgorous tois leousi syn tois huiesi kai gynaixi diphēnai", « Kai ouk ephthasan, phēsin", eis to edaphos tou 'lakkou, heōs hou ekyrieusan hautōn hoi leontes, kai panta ta osta hautōn eleptynan. n» Kai touto gar" ( tēs theias ergon dikaiosynēs te kai sophias. Hina gϑo mē legōsin, hōs dia plēsmonēn kai choron ei leontes apeichonto tou Daniēl, kai smichrynōsi tǭ phthonǭ to genomenon thauma, emdlēthentes tyrēsan tę̄ tōn leontōn ōmotēti " exērpazon gar autous katapheromenous hoi leontes, kai mēdepō tous chalōmenous eis gēn ephichnoumeuous hod ex hautou tou aeros lamoanontes epoiounto trophēn. Dikas men hoin axias "5 dedōkotes to dikaion chēryttous: tou Theou" houtō de rhąsta chatanalōthentes hypo tōn thtiriōn tēn pou Theou sophian hypodeichnyousi, kai didatchouto hapantas, hōs ouk ho tōn leontōn choros,, all᾽ ho peri ton Theon tou Daniēl pothos, tēs tōn leontōn auton "KI lymēs apephēne kreittona. Tauta theasamenos,
"Then the king," it says, "was very glad over him, and ordered Daniel to be brought up out of the den." For he was overjoyed and full of delight, since he had come to know the power of God and learned of the deliverance of the one he loved; he immediately ordered him brought up from the den. Then, seeing him safe and sound, with no injury at all from the lions' attack, he had Daniel's accusers thrown to the lions with their sons and wives. "And they had not reached the floor of the den," it says, "before the lions overpowered them and crushed all their bones." This too was the work of divine justice and wisdom. So that they might not say that the lions spared Daniel because they were full and sated, and so belittle the miracle out of envy, they were thrown in and met the savagery of the lions: the lions snatched them as they were let down, and before those being lowered reached the ground, seized them out of the very air and made a meal of them. Paying the penalty they deserved, they proclaim God's justice; and being so easily consumed by the beasts, they display God's wisdom and teach everyone that it was not the lions' fullness but Daniel's love for God that made him stronger than the lions' harm. Seeing this,
Dan 6:23–24 (quotation, high confidence)
Notes and citation
Summary: The accusers are devoured before they reach the floor of the den, proving that the lions were not merely sated and displaying God's justice and wisdom.
- The lemma is Dan 6:23–24.
Cite (SBL): Theodoret, Comm. Dan. 6.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/6-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/6-23
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
6.25PG 81
χε΄, « Δαρεῖος ὁ βασιλεὺς ἔγραψε πᾶσι τοῖς λαοῖ;, φυλαῖς, γλώσσαις, τοῖς οἰκοῦσιν ἐν πάσῃ, τῇ γῇ.» ᾿Ανόσιον ἡγησάμενος τοσαύτην κρύψαι θαυματουργίαν, καὶ μὴ πάντας ἀνθρώπους κοινωνοὺς τῆς εὖσεθ:ίας λαθεῖν. Γράφει τοίνυν οὕτως - ε Εἐρὲνε ὑμῖν πληθυνθείη" » τουτέστι, Γένοιτο ὑμᾶς δια τὸς εἰρήνης ἀπολαύειν. ἕοικε δὲ τοῦτο τῇ παρ᾽ ἡμῶν γινομένῃ "δ προσηγορίᾳ" καὶ γὰρ ἡμεῖς ἐπ:στέλλοντες προγράφειν εἰώθαμεν τό: Ἐν Κυρίῳ
che΄, « Dareios ho basileus egrapse pasi tois laoi?, phylais, glōssais, tois oikousin en pasę̄, tę̄ gę̄.» ᾿Anosion hēgēsamenos tosautēn krypsai thaumatourgian, kai mē pantas anthrōpous koinōnous tēs euseth:ias lathein. Graphei toinyn houtōs - e Eerene hymin plēthyntheiē" » toutesti, Genoito hymas dia tos eirēnēs apolauein. heoike de touto tę̄ par᾽ hēmōn ginomenę̄ "d prosēgorią" kai gar hēmeis ep:stellontes prographein eiōthamen to: En Kyriǭ
"King Darius wrote to all the peoples, tribes, and languages dwelling in all the earth." He thought it unholy to hide so great a miracle and not to make all people share in piety. So he writes thus: "May your peace be multiplied," that is, "May you enjoy peace continually." This resembles the greeting we use; for we too, when we write letters, are accustomed to put at the head, "In the Lord …"
Dan 6:25 (quotation, high confidence)
Notes and citation
Summary: Darius publishes the miracle to all nations with a greeting of peace, like the Christian greeting at the head of letters.
- The lemma is Dan 6:25. The section breaks off in the scan after "In the Lord" (presumably "greeting"); marked "…". Migne's apparatus is removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's apparatus read as Greek letters): Ὁ ΜΒ σέ, 5 Β ἔφραξε, ΝὴᾺ τὰ στόματα. 15 Α οἱ Β κατέναντι. 5 καὶ δικ. 65. ἰπ Α. "͵Α οὐκ ἐποίησα. 8 δέ Πε5 ἰπ Βι 55 Β οὐδέποτε, 89 γάρ, Ὠες, ἴῃ Β. δ' Β παραθεῖναι τοῖς λέουσι σὺν τοῖς υἱέσι καὶ γυναιξέ. ὅσ φῃσ, δε. ἴθ Βι γάο. Β δέ. δ᾽ Βὶ ἀπέσχοντο. τ ἢ τῆς γῆς ἀφιχουμένους. " ἀξ. Β ργόηι. τάς διήγημα. → .
Cite (SBL): Theodoret, Comm. Dan. 6.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/6-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/6-25
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
6.26PG 81
κς΄. ε« Ἐκ προσώπου μου " ἐτέθη δόγμα ἐν πάσῃ ἀρχῇ τῆς βασιλεία; μου, εἶναι πάντας " τρέμοντας καὶ φοθουμένους ἀπὸ προσώπου τοῦ Θεοῦ Δανιήλ. » Βούλομαι, φησὶ, πάντας ἀνθρώπους τοὺς ὑπὸ τὴν ἐμὴν τελοῦντας ἐξουσίαν δ', τὸν τοῦ Δανιὴλ προσκυνεῖν Θεὸν, καὶ μὴ ἁπλῶς καὶ ὡς ἔτυχεν, ἀλλὰ μετὰ δέους καὶ φρίκης ποοσφέρειν αὐτῷ τὴν προσκύνησιν. Καὶ τὸ» αἰτίαν ἐπάγει, καί φησιν" ε Ὅτι αὐτός ἐστ: Θεὸς ζῶν, καὶ μένων εἰς τοὺς αἰῶνας. ν Διαρκὴς γάρ ἔστι, καὶ τροπὴν οὐδεμίαν δεχόμενος, καὶ ἀεὶ ὡσαύτως ἔχει, καὶ εἰς τοὺς αἰῶνα: διαμένει. Τούτοις ἐπάγει" « Καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται͵ καὶ ἡ χυρΞία αὐτοῦ ἕως τέλους. (κζ'.) ᾿Αντιλαμθά. νεται, καὶ ῥύεται.» Εἰσαεὶ δὲ, φησὶ, διαμένει, καὶ βασιλείαν ἔχων ἀνώλεθρον, καὶ δεσποτείαν τέλος οὐ αὑτὸν πεπιστευκότας. ε Καὶ σημεῖα δὲ ποιεῖ ἐν τῷ οὐρανῷ 4“, καὶ ἐπὶ τῆς γῆς.» Ἔστι δὲ ἰδεῖν αὐτοῦ πὰς θαυματουργίας, τάς τε ἐν τῷ οὐρανῷ γινομένας, καὶ τὰς ἐπὶ τῆς γῆς, δι ὧν τὴν ἑαυτοῦ δείκνυσι δύναμιν, Ταύτην ἡμὶν 65. καὶ ἐπὶ τοῦ παρόντος ὑπέδειξεν" ε ᾿Βξείλατο γὰρ, φησὶ, τὸν Δανιὴλ ἐκ στόματος τῶν λεόντων, » καὶ τῶν λιμῷ καὶ θυμῷ τεθηγμένων θηρίων ἀπέφηνε κρείττονα. Ἢ μὲν οὖν ἐπιστολὴ ταῦτα τὴν οἰκουμένην δεδίδαχε. Τὸ δὲ τοῦ διηγήματος τέλος περιέχει, ὅτι χατηύθυνε Δανιὴλ ἐν τῇ βασιλείᾳ Δαρείγυ καὶ ἐν τῇ βασιλείᾳ Κύρου τοῦ Πέρτου" ουτέστιν, ἐν ἑκατέρᾳ βασιλείᾳ διαλάμπων διετέλεσε, καὶ ἐν πᾶσι διαπρέπων. Ἡμᾶς δὲ προσήκει τῆς εὐσεδείας μεμαθηκότας τὴν δύναμιν, ταύτην προχιρεῖσθαι, καὶ πάντων αὐτὴν προτιθέναι, καὶ μηδεμιᾷ περιστάσει παραχωρεῖν" ἀλλὰ κἂν ἅπαντες ἄνθρωποι κατὰ ταὐτὸν καθ᾽ ἡμῶν διὰ ταύτην στρατεύωσι, δέχεσθαι προθύμως τὴν προσβολὴν τῇ ταύτης δυνάμει θαῤῥοῦντας. Οὕτω γὰρ καὶ τῶν μακαρίων ἀποστόλων ὁ χορὸς, ἀπὸ πάσης, ὡς ἔπος εἰπεῖν, τῆς οἰκουμένης Βίους ὑπηκόους ἐποιήσατο, Οὕτως ὁ μακάριος Δανιῆλ, ὑπὸ τοσούτων σατραπῶν καὶ ταχτιχῶν καὶ ἡνίχα δὲ 5" οἱ δυσμενεῖς νενικηκέναι φήθησαν, ἔχοντες παραδείγματα, εἰλικρινῇ τὴν περὶ τὸν Θεὸν Ὁ φυλάξωμεν εὔνοιαν, ἵνα τῆς παρ᾽ αὐτοῦ ῥοπῆς διηνεκῶς ἀπολαύσωμεν' ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἴησοῦ Χριστοῦ, μεθ’ οὗ τῷ Πατρὶ ἢ δόξα, σὺν τῷ ἁγίῳ 55 Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
ks΄. e« Ek prosōpou mou " etethē dogma en pasę̄ archę̄ tēs basileia? mou, einai pantas " tremontas kai phothoumenous apo prosōpou tou Theou Daniēl. » Boulomai, phēsi, pantas anthrōpous tous hypo tēn emēn telountas exousian d', ton tou Daniēl proskynein Theon, kai mē haplōs kai hōs etychen, alla meta deous kai phrikēs poospherein autǭ tēn proskynēsin. Kai to» aitian epagei, kai phēsin" e Hoti autos est: Theos zōn, kai menōn eis tous aiōnas. n Diarkēs gar esti, kai tropēn oudemian dechomenos, kai aei hōsautōs echei, kai eis tous aiōna: diamenei. Toutois epagei" « Kai hē basileia autou ou diaphtharēsetai͵ kai hē chyrXia autou heōs telous. (kz'.) ᾿Antilamtha. netai, kai rhyetai.» Eisaei de, phēsi, diamenei, kai basileian echōn anōlethron, kai despoteian telos ou hauton pepisteukotas. e Kai sēmeia de poiei en tǭ ouranǭ 4“, kai epi tēs gēs.» Esti de idein autou pas thaumatourgias, tas te en tǭ ouranǭ ginomenas, kai tas epi tēs gēs, di hōn tēn heautou deiknysi dynamin, Tautēn hēmin 65. kai epi tou parontos hypedeixen" e ᾿Bxeilato gar, phēsi, ton Daniēl ek stomatos tōn leontōn, » kai tōn limǭ kai thymǭ tethēgmenōn thēriōn apephēne kreittona. Ē men oun epistolē tauta tēn oikoumenēn dedidache. To de tou diēgēmatos telos periechei, hoti chatēuthyne Daniēl en tę̄ basileią Dareigy kai en tę̄ basileią Kyrou tou Pertou" outestin, en hekaterą basileią dialampōn dietelese, kai en pasi diaprepōn. Hēmas de prosēkei tēs eusedeias memathēkotas tēn dynamin, tautēn prochireisthai, kai pantōn autēn protithenai, kai mēdemią peristasei parachōrein" alla kan hapantes anthrōpoi kata tauton kath᾽ hēmōn dia tautēn strateuōsi, dechesthai prothymōs tēn prosbolēn tę̄ tautēs dynamei tharrhountas. Houtō gar kai tōn makariōn apostolōn ho choros, apo pasēs, hōs epos eipein, tēs oikoumenēs Bious hypēkoous epoiēsato, Houtōs ho makarios Daniēl, hypo tosoutōn satrapōn kai tachtichōn kai hēnicha de 5" hoi dysmeneis nenikēkenai phēthēsan, echontes paradeigmata, eilikrinę̄ tēn peri ton Theon Ho phylaxōmen eunoian, hina tēs par᾽ autou rhopēs diēnekōs apolausōmen' hēs genoito pantas hēmas epitychein, chariti kai philanthrōpią tou Kyriou hēmōn Iēsou Christou, meth’ hou tǭ Patri ē doxa, syn tǭ hagiǭ 55 Pneumati, eis tous aiōnas tōn aiōnōn. ᾿Amēn.
"From my presence a decree has been made in every dominion of my kingdom, that all men tremble and fear before the God of Daniel." I wish, he says, that all people under my authority worship the God of Daniel, and not lightly or carelessly, but offer him worship with awe and trembling. And he adds the reason, saying, "For he is the living God, enduring forever." For he is everlasting, admits no change at all, is always the same, and remains forever. To this he adds, "And his kingdom shall not be destroyed, and his dominion is to the end. He helps and delivers." He remains forever, he says, having an indestructible kingdom and a lordship that has no end … those who have believed in him. "And he works signs in heaven and on earth." One can see his wonders, both those done in heaven and those on earth, through which he shows his own power. This power he has shown us at present too: "For he delivered Daniel," he says, "from the mouth of the lions," and made him stronger than beasts whetted by hunger and rage. This is what the letter taught the world. The end of the story says that Daniel prospered in the reign of Darius and in the reign of Cyrus the Persian; that is, he continued shining in both reigns and distinguished in everything. It is fitting for us, who have learned the power of piety, to choose it and put it before everything, and to give way to no circumstance; even if all people together should make war on us because of it, we should meet the attack readily, trusting in its power. So the choir of the blessed apostles made the lives of practically the whole world obedient. So blessed Daniel, by so many satraps and officers … and when his enemies thought they had won … Having these examples, let us keep our goodwill toward God sincere, so that we may continually enjoy his help; which may we all obtain, by the grace and loving-kindness of our Lord Jesus Christ, with whom be glory to the Father, with the Holy Spirit, to the ages of ages. Amen.
Textual problem in this passage: see the notes.
Dan 6:26–28 (quotation, high confidence)
Notes and citation
Summary: Darius decrees reverence for Daniel's living and eternal God, and Theodoret urges readers to put piety before everything, as Daniel and the apostles did.
- The lemma is Dan 6:26–28 (Theodotion; Migne marks verse 27 inside the section). Lines are lost in the scan after "a lordship that has no end" and in the closing exhortation; marked "…". Migne's Latin column and apparatus are removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's Latin column and apparatus read as Greek letters): ἴῃ οοἸο οἱ πη ἰονγᾶ. ν» 1[ἰοοίφαθ σομϊο ρ᾽ τὶ μιϊ 86 18, οἱ αι ἰῃ σα]ὺ, οἱ 4085 ἴῃ ἰογγὰ ἢ}, δ μου. Ὠ65. ἰπ ΒΚ “9 πάντ, 65. ἢ! Α. 4: ἐξ, Β βασιλείαν. “.Α καὶ ποιεῖ σημεῖα καὶ τέρατα ἐν οὐρανῷ. 4“) ἡμ, Β ργῶιη. ἣν, δ᾽ δέ, Π 65. 'η) Β. “δ Β παναγίῳ. ἴη οὐ 6718, οἱ δοιηπίι πὶ βογὶ μ5ι(. ν Αἀ ἴνϑς οἱ φι ἰπ βοιηηΐς, οἱ αυ υἱρί]δη8 υἱάσι. ε Εἰ → .
Cite (SBL): Theodoret, Comm. Dan. 6.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/6-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/6-26
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 7
7.1PG 81
α΄. « Ἐν τῷ πρώτῳ ἔτει Βαλτάταρ, τοῦ βασιλέως Χαλδαίων, Δανιὴλ ἐνύπνιον εἶδε, καὶ ἡ ὕρασις “᾽ τῆς κεφαλῆς αὐτοῦ ἐπὶ τῆς κοίτης αὐτοῦ, καὶ τὸ ἐνὑπνιον ἔγραψε 57.ν Μέχρι μὲν 55 τούτων τῶν λόγων ὁ μακάριος Δανιὴλ ἰστοριχώτερον τὴν προφητείαν συνέγραψε. Πρῶτον μὲν γὰρ εὐθὺς ἀρξάμενος τὰ δαξε προστέθεικε δὲ καὶ ὅσης παρὰ τοῦ Θεοῦ τῶν ἔλων κηδεμονίας ἀπήλαυσαν. Ἔπειτα διηγήσατο, ἡλίκας ὁ Ναδουχοδονόσορ τῆς «ὠμότητός τε καὶ ἀλαζονείας ἔδωκε δίκας " μετὰ ταῦτα οἵαν ὁ Βαλτάσαρ ἕτισε τιμωρίαν. τῶν ἱερῶν καταφρονήσας σκευῶν. Τούτου δὲ θείᾳ πληγῇ καταλυθέντος, καὶ εἰς Μήδους τῆς βασιλείας μετατεθείσης, τὰ καθ᾽ ἑαυτὸν καὶ τὸν Δαρεῖον συνέγραψε, διδάξας, ὅπως μὲν ἐκεῖνος περὶ αὐτὸν διετέθη, οἵας δὲ αὐτὸς ὑπομείνας ἐπιδουλὰς ὑπό τε τῶν στρατηγῶν καὶ τῶν σατραπῶν, τῆς θείας ἔτυχεν ἀντιλήψεως. Ταῦτα οἱονεὶ συγγραφιχῶς “ διηγησάμενος, ἄρχεται λοιπὸν διδάσκειν, ἃς διὰ τῶν ἀποκαλύψεων ἐδιδάχθη προῤῥήσεις. Καὶ πρῶτον μὲν τίθησι τὴν τῶν τεττάρων θηρίων ἀποκάλυψιν, σφόδρα ἐοικυῖαν τῷ τοῦ Ναδουχοδονόσορ Καὶ γὰρ ἐκεῖνο: ἐν εἰκόνι μιᾷ τέτταρας ἐθεάσατο ὕλας, καὶ οὗτος ἀπὸ θαλάττης μιᾶς τέτταρα ἀνιόντα θηρία. ᾿Αλλ᾽ ἵνα μὴ δὶς 19 τὰ αὑτὰ λέγειν ἀναγχασθῶμεν, τῆς κατὰ μέρος ἑρμηνείας ἀρξώμεθα σαφέστερον γὰρ ἐκεῖθεν τοῦτο δειχθήσεται "". « Ἐν τῷ πρώτῳ ἕτει Βαλτάσαρ, βασιλέως Χαλδαίων, λανιὴλ ἐνύπνιον εἶδε, καὶ αἱ ὁράσεις τῆς κεφαλῆς αὐτοῦ ἐπὶ τῆς κοίτης αὐτοῦ.» Τουτέστι, καθεύδων τὴνδξ τὴν ἀποκάλυψιν ἐθεάσατο' ἐπειδὴ γὰρ μέλλει καὶ ἃ μεθ᾽ ἡμέραν εἶδε συγγράφειν, εἰκότως ἡμᾶς διδάσκει, τίνα μὲν ὄνχρ εἶδε, τίνα δὲ ὕπαρ. « Καὶ τὸ ἐνύπνιον, φησὶν, ἔγραψεν.» Οὐ γὰρ ἠνέσχετο κρύψαι τὰ θεόθεν αὐτῷ δειχθέντα, ἀλλ᾽ εἰς ὠφέλειαν ἀπάνπων συνέγραψεν. ε ᾿Αρχὴ δ λόγων αὐτοῦ. Καὶ ἀποκριθεὶς εἶπε 1".» Τουτέστιν, ἤρξατο 75 τῆς διηγήσεως οὕτως"
a΄. « En tǭ prōtǭ etei Baltatar, tou basileōs Chaldaiōn, Daniēl enypnion eide, kai hē hyrasis “᾽ tēs kephalēs autou epi tēs koitēs autou, kai to enypnion egrapse 57.n Mechri men 55 toutōn tōn logōn ho makarios Daniēl istorichōteron tēn prophēteian synegrapse. Prōton men gar euthys arxamenos ta daxe prostetheike de kai hosēs para tou Theou tōn elōn kēdemonias apēlausan. Epeita diēgēsato, hēlikas ho Nadouchodonosor tēs «ōmotētos te kai alazoneias edōke dikas " meta tauta hoian ho Baltasar hetise timōrian. tōn hierōn kataphronēsas skeuōn. Toutou de theią plēgę̄ katalythentos, kai eis Mēdous tēs basileias metatetheisēs, ta kath᾽ heauton kai ton Dareion synegrapse, didaxas, hopōs men ekeinos peri auton dietethē, hoias de autos hypomeinas epidoulas hypo te tōn stratēgōn kai tōn satrapōn, tēs theias etychen antilēpseōs. Tauta hoionei syngraphichōs “ diēgēsamenos, archetai loipon didaskein, has dia tōn apokalypseōn edidachthē prorrhēseis. Kai prōton men tithēsi tēn tōn tettarōn thēriōn apokalypsin, sphodra eoikuian tǭ tou Nadouchodonosor Kai gar ekeino: en eikoni mią tettaras etheasato hylas, kai houtos apo thalattēs mias tettara anionta thēria. ᾿All᾽ hina mē dis 19 ta hauta legein ananchasthōmen, tēs kata meros hermēneias arxōmetha saphesteron gar ekeithen touto deichthēsetai "". « En tǭ prōtǭ hetei Baltasar, basileōs Chaldaiōn, laniēl enypnion eide, kai hai horaseis tēs kephalēs autou epi tēs koitēs autou.» Toutesti, katheudōn tēndx tēn apokalypsin etheasato' epeidē gar mellei kai ha meth᾽ hēmeran eide syngraphein, eikotōs hēmas didaskei, tina men onchr eide, tina de hypar. « Kai to enypnion, phēsin, egrapsen.» Ou gar ēnescheto krypsai ta theothen autǭ deichthenta, all᾽ eis ōpheleian apanpōn synegrapsen. e ᾿Archē d logōn autou. Kai apokritheis eipe 1".» Toutestin, ērxato 75 tēs diēgēseōs houtōs"
"In the first year of Belshazzar, king of the Chaldeans, Daniel saw a dream, and the vision of his head upon his bed, and he wrote down the dream." Up to these words blessed Daniel wrote his prophecy rather in the manner of history. First, beginning at once, he related … and he added how much care from the God of all they enjoyed. Next he told what a penalty Nebuchadnezzar paid for his cruelty and arrogance; after that, what punishment Belshazzar suffered for despising the sacred vessels. When Belshazzar had been destroyed by a blow from God and the kingdom had passed to the Medes, he wrote the events concerning himself and Darius, teaching how that king was disposed toward him, and what plots he endured from the generals and satraps, and how he received God's help. Having narrated these things in the manner of a historian, he now begins to teach the predictions he was taught through revelations. First he sets down the revelation of the four beasts, which closely resembles Nebuchadnezzar's dream: for as that king saw four materials in one image, so this man saw four beasts coming up out of one sea. But so that we may not be forced to say the same things twice, let us begin the detailed interpretation, for this will be shown more clearly from there. "In the first year of Belshazzar, king of the Chaldeans, Daniel saw a dream, and the visions of his head upon his bed"; that is, he saw this revelation while sleeping. Since he is going to record also what he saw by day, he rightly teaches us which things he saw in a dream and which awake. "And he wrote down the dream," it says. For he could not bear to hide what God had shown him, but wrote it down for the benefit of all. "The beginning of his words. And he answered and said"; that is, he began his account thus:
Textual problem in this passage: see the notes.
Dan 7:1 (quotation, high confidence) · Dan 2:31–45 (allusion, medium confidence)
Notes and citation
Summary: Theodoret marks the turn from Daniel's historical narratives to his visions, beginning with the dream of the four beasts, which parallels Nebuchadnezzar's image.
- The lemma is Dan 7:1. Words are lost in the scan after "he related" (presumably the story of the three young men); marked "…".
Cite (SBL): Theodoret, Comm. Dan. 7.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.