Commentary on Daniel 7.2–7.25
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 7
7.2PG 81
Β΄, γ΄. « Καὶ 16 ἐγὼ Δανιὴλ ἐθεώρουν ἐν ὁράσε: μου τῆς νυκτὸς, καὶ ἰδοὺ οἱ τέσσαρες ἄνεμοι τοῦ οὐρανοῦ προσέθαλον εἰς τὴν θάλασσαν τὴν μεγάλην. Καὶ τέσσαρα θηρία μεγάλα ἀνέδαινον ἐκ τῆς θαλάτσῆς, διαφέροντα ἀλλήλων.» Ὁ μὲν οὖν Ναδουχοδονύἵν πραγμάτων τὸ μάταιον, καὶ ὅτι σχήμστα μᾶλλόν εἰσιν "7, ἦ φησιν ὁ θεῖος ᾿Απόστολος, ἀλλ᾽ οὐ πράγματα" οὐδὲν γὰρ αὑτῶν μόνιμον, οὐδὲ βέθαιον, ἀλλὰ πάντα διαῤῥεῖ καὶ φθείρεται καὶ μαραίνετα!" ὁ δὲ μακάριος Δανιὴλ θάλασσαν βλέπει, τοῦ παρόντος βίου τὰ κύματα διδασκόμενος. Ἐπειδὴ γὰρ τὴν ξένην ἰδεῖν 78. ἠναγκάζετο δορυάλωτος γενόμενος Τὸ, ἀναγκαίως τοῦ βίου τὸν κλύδωνα καὶ χειμῶνα διδά-.. σχεται. Καὶ ὁ μὲν βασιλεὺς, ὡς μέγα φρονῶν ε ἐπὶ χρυσῷ καὶ ἀργύρῳ, καὶ χαλκῷ, καὶ σιδήρῳ, » διὰ τούτων λαμόάνε: 39 τὰ τῶν βασιλειῶν 5' αἰνίγματα, καὶ τὰς τῶν βασιλέων μανθάνει διαδοχὰ;, καὶ διδά σχετα! μὴ μεγάλα φρονεῖν ἐπὶ τῇ βασιλείᾳ ὀξύῤῥοπον ἐχούσῃ μεταθολήν. Ὃ δὲ προφήτης, ἅτε δὴ τῶν ὑλῶν ἐχείνων καταφρονῶν, « τέσσαρα θηρία » βλέπει, διδασκόμενος, ὡ; αὲ φοδεραὶ αὗται βασιλεῖαι, αἱ πάντας ἀνθρώπους 55 δεδιττόμεναι, τέλος λήψονται καὶ αὖται, μία δὲ μόνη ἡ ἀτελεύτητος μένει δ" βασιλεία, ἣν τοῖς ἁγίοις ηὐτρέπισεν ὁ τῶν ἁγίων θεός. Θάϊλατταν᾽' τοίνυν καλεῖ τὸν βίον, ἅτε δὴ μυρίας; ἔχοντα τρικυμίας, ἀνέμους δὲ ταύτῃ πρησθάλλονταξ, τὰς τῶν πραγμάτων μεταθολάξ. Καθάπερ γὰρ νότου μὲν πνέοντος ἐπὶ τὸ ἀρχτῷον μέρος διατρέχει τὰ χώματα, βορέου δὲ κινοῦντος τὴν θάλασσαν, πάλιν "' τὸ ῥόθιον ἐπὶ τὸ νότιον μέρος ὠθεῖται " οὔτως, ἡνίχα μὲν ᾿Ασσύριοι χατεῖχον τῆς οἰκουμένης τοὺς οἴακας-. πρὺς ἑαυτοὺς ἅπαντας εἶλκον τοὺς ὑπηχόρυς" μεταθάτη: δὲ τῆς βασιλείας: εἰς Πέρσας, μετἐόη παραυτίκα καὶ τῶν ὑπηκόων πρὸς ἐκείνους ὁ δρόμος. Μακεδόνων δὲ πάλιν τὰ σκῆπτρα λαβόντων, ἀφέντες ἅπαντες δ᾽ ἐκείνους οἷς ὑπήκουον πρότερον, τούτυις προσέφερον τὸν συνήθη δασμόν. Ἐπειδὴ δὲ Ῥωμαῖοι τὸ κατὰ πάντων ἀνεδήσαντο κράτος, εἰς τὴν ἑσπέραν συντρέχουσιν ἅπαντες, Μακεδόνων οὗδένα ποιούμενοι λόγον" τοῖς γὰρ ὑπηκόοις καὶ αὐτοὶ ευνηρίθμηνται. Εἰκότως τοίνυν τὰς τῶν πραγμάτων εταθολὰ: ἀνέμοις ἀπείχασεν, οἵ νῦν μὲν ὧδε, νῦν ὃὲ ἐχεῖτε τῆς θαλάττης ὠθοῦσι τὰ κύματα. Τούτου ὃξ χάριν καὶ 57 τῶν τεσσάρων ἐμνημόνευσεν ἀνέἀων, ἐπειδὴ καὶ τέσσαρες γεγόνασι βασιλειῶν 88 διαδηυκαί, Διδάσκει δὲ ἡμᾶς, καὶ ὁποίαν πρὸς ἄλληλα εἶχε τὰ θηρία διαφοράν. δ, « Τὸ πρῶτον γὰρ, φησὶν, ὡσεὶ λέαινα, καὶ πτερὰ αὐτῇ δ᾽ ὡσεὶ ἀετοῦ - ἐθεώρουν 35 ἕως οὗ ἐξἐτίλη τὰ πτερὰ αὐτῆς, καὶ ἐξήρθη ἀπὸ τῇς γῆς, καὶ ἐπὶ ποδῶν ἀνθρώπου ἑστάθτ,, καὶ καρδία ἀνθρώπου ἐδόθη αὐτῇ.» Τὴν ᾿ΑΛσσυρίων βασιλείαν 5', εἴτ᾽ οὖν Χαλδαίων, αὑτὴ γὰρ πρώτη τοῦ πλείστου τῆς οἱκουμένης ἐκράτησε, διὰ τῆς λεαίνης ἡνίξατο 5" βασιλικὸν γὰρ τὸ ζῶον, καὶ ε τὰ πτερὰ ἀετῷ ἑοιχένα!» φησί 35: καὶ γὰρ τοῦτο τὸ ζῶον τῶν πτηνῶν ἀπάντων κρατεῖ. Ὥσπερ ποίνυν καὶ τῆς εἰκόνος ἐκείνης ὁ Ναθουχοδονόσορ τὴν κεφαλὴν ἔφη τεθε σθαι χρυσῆν᾽ ἑρμηνεύων δὲ ὁ θειότατος Δανιὴλ ὕφη᾽ « Ἡ κεφαλὴ ἡ χρυσῇ σὺ εἶ,. βασιλεῦ " » οὕτω χἀνταῦϊα πῶν θηρίων τὸ κράτιστον ἐπὶ τῆς πρώτης τέθεικε βασιλείας, οὐκ ἰσχὺν αὐτῇ πλείονα προσμαρτυρῶν, ἀλλ᾽ ὡς; πρώτην τιμιωτέραν ἀποφαίνων. ᾿Αλλ' ὅμως εἴδεν, ὡς « ἐξετίμη αὐτῆς τὰ πτερά" » τουτέστι, γυμνὴ τῶν ὑπηκόων ἁπάντων ἐγένετο, καὶ τῆς προτέρας ἐστερήθη δυνάμεως. « Καὶ ἐξήρθη, φησὶ, ἀπὸ τῆς γῆφ᾽ » ἀντὶ τοῦ, βασιλεύειν ἐπαύσατο. « Καὶ ἐπὶ ποδῶν, φησὶν ΄, ἀνθρώπου ἐστάθη. » Ἴση, φησὶ, τοῖς ὑπηκόοις ἐγένετο. « Καὶ που ἐδόθη αὐτῇ.» Μεμάθηκε, φησὶ, διὰ τῆς πείρας ἀνθρώπινα φρονεῖν, καὶ μὴ ὑπερδαίνειν τῇ φαντατίᾳ «ἧς διανοίας τὰ μέτρα τῆς φύσεως " ἐπειδὴ γὰρ, 8 ἡνίχα τὰ τῆς βασιλείας χατεῖχον πηδάλιχ, τύφον ἑνόσουν καὶ ἀλαζονείας ἀμετρίαν" διὸ καὶ ὁ μαχάρος Ἡταῖΐῖας φησίν᾽ ε« Ἐπάξει 57 ὁ Θεὸς ἐπὶ τὸν γοῦν τὸν μέγαν τὸν ἄρχοντα τῶν ᾿Ασσυρίων᾽ » εἰκότως καὶ τὴν τῶν πραγμάτων μεταθολὴν τῇ πείρᾳ μαθόντες καὶ τῆς εὐημερίας τὸ σφαλερὸν, ἀνθρώπινα "5 φρονοῦσι, καὶ ἑαυτοὺς γινώσκουσι, καὶ καρδίαν ἀνθρωπίνην ἐκτήσαντο, Οὕτω μὲν οὖν τὰ περὶ τοῦ πρώτου διηγήσατο θηρίου. Ἐπάγει ἢ δέ "
B΄, g΄. « Kai 16 egō Daniēl etheōroun en horase: mou tēs nyktos, kai idou hoi tessares anemoi tou ouranou prosethalon eis tēn thalassan tēn megalēn. Kai tessara thēria megala anedainon ek tēs thalatsēs, diapheronta allēlōn.» Ho men oun Nadouchodonuin pragmatōn to mataion, kai hoti schēmsta mallon eisin "7, ē phēsin ho theios ᾿Apostolos, all᾽ ou pragmata" ouden gar hautōn monimon, oude bethaion, alla panta diarrhei kai phtheiretai kai maraineta!" ho de makarios Daniēl thalassan blepei, tou parontos biou ta kymata didaskomenos. Epeidē gar tēn xenēn idein 78. ēnankazeto doryalōtos genomenos To, anankaiōs tou biou ton klydōna kai cheimōna dida-.. schetai. Kai ho men basileus, hōs mega phronōn e epi chrysǭ kai argyrǭ, kai chalkǭ, kai sidērǭ, » dia toutōn lamoane: 39 ta tōn basileiōn 5' ainigmata, kai tas tōn basileōn manthanei diadocha?, kai dida scheta! mē megala phronein epi tę̄ basileią oxyrrhopon echousę̄ metatholēn. Ho de prophētēs, hate dē tōn hylōn echeinōn kataphronōn, « tessara thēria » blepei, didaskomenos, hō? ae phoderai hautai basileiai, hai pantas anthrōpous 55 dedittomenai, telos lēpsontai kai autai, mia de monē hē ateleutētos menei d" basileia, hēn tois hagiois ēutrepisen ho tōn hagiōn theos. Thaïlattan᾽' toinyn kalei ton bion, hate dē myrias? echonta trikymias, anemous de tautę̄ prēsthallontax, tas tōn pragmatōn metatholax. Kathaper gar notou men pneontos epi to archtǭon meros diatrechei ta chōmata, boreou de kinountos tēn thalassan, palin "' to rhothion epi to notion meros ōtheitai " outōs, hēnicha men ᾿Assyrioi chateichon tēs oikoumenēs tous oiakas-. prys heautous hapantas eilkon tous hypēchorys" metathatē: de tēs basileias: eis Persas, meteoē parautika kai tōn hypēkoōn pros ekeinous ho dromos. Makedonōn de palin ta skēptra labontōn, aphentes hapantes d᾽ ekeinous hois hypēkouon proteron, toutuis prosepheron ton synēthē dasmon. Epeidē de Rhōmaioi to kata pantōn anedēsanto kratos, eis tēn hesperan syntrechousin hapantes, Makedonōn houdena poioumenoi logon" tois gar hypēkoois kai autoi eunērithmēntai. Eikotōs toinyn tas tōn pragmatōn etathola: anemois apeichasen, hoi nyn men hōde, nyn hoe echeite tēs thalattēs ōthousi ta kymata. Toutou hox charin kai 57 tōn tessarōn emnēmoneusen aneaōn, epeidē kai tessares gegonasi basileiōn 88 diadēukai, Didaskei de hēmas, kai hopoian pros allēla eiche ta thēria diaphoran. d, « To prōton gar, phēsin, hōsei leaina, kai ptera autę̄ d᾽ hōsei aetou - etheōroun 35 heōs hou exetilē ta ptera autēs, kai exērthē apo tę̄s gēs, kai epi podōn anthrōpou hestatht,, kai kardia anthrōpou edothē autę̄.» Tēn ᾿ALssyriōn basileian 5', eit᾽ oun Chaldaiōn, hautē gar prōtē tou pleistou tēs hoikoumenēs ekratēse, dia tēs leainēs hēnixato 5" basilikon gar to zōon, kai e ta ptera aetǭ heoichena!» phēsi 35: kai gar touto to zōon tōn ptēnōn apantōn kratei. Hōsper poinyn kai tēs eikonos ekeinēs ho Nathouchodonosor tēn kephalēn ephē tethe sthai chrysēn᾽ hermēneuōn de ho theiotatos Daniēl hyphē᾽ « Hē kephalē hē chrysę̄ sy ei,. basileu " » houtō chantauïa pōn thēriōn to kratiston epi tēs prōtēs tetheike basileias, ouk ischyn autę̄ pleiona prosmartyrōn, all᾽ hōs? prōtēn timiōteran apophainōn. ᾿All' homōs eiden, hōs « exetimē autēs ta ptera" » toutesti, gymnē tōn hypēkoōn hapantōn egeneto, kai tēs proteras esterēthē dynameōs. « Kai exērthē, phēsi, apo tēs gēph᾽ » anti tou, basileuein epausato. « Kai epi podōn, phēsin ΄, anthrōpou estathē. » Isē, phēsi, tois hypēkoois egeneto. « Kai pou edothē autę̄.» Memathēke, phēsi, dia tēs peiras anthrōpina phronein, kai mē hyperdainein tę̄ phantatią «hēs dianoias ta metra tēs physeōs " epeidē gar, 8 hēnicha ta tēs basileias chateichon pēdalich, typhon henosoun kai alazoneias ametrian" dio kai ho macharos Hētaiïias phēsin᾽ e« Epaxei 57 ho Theos epi ton goun ton megan ton archonta tōn ᾿Assyriōn᾽ » eikotōs kai tēn tōn pragmatōn metatholēn tę̄ peirą mathontes kai tēs euēmerias to sphaleron, anthrōpina "5 phronousi, kai heautous ginōskousi, kai kardian anthrōpinēn ektēsanto, Houtō men oun ta peri tou prōtou diēgēsato thēriou. Epagei ē de "
"And I, Daniel, was watching in my vision of the night, and behold, the four winds of heaven burst upon the great sea; and four great beasts came up out of the sea, different from one another." Now Nebuchadnezzar … the emptiness of affairs, and that they are rather appearances, as the divine Apostle says, and not realities; for nothing in them is lasting or secure, but all things flow away, decay, and wither. Blessed Daniel sees a sea, being taught the waves of the present life. For since, having become a prisoner of war, he was forced to see a foreign land, he is necessarily taught the surge and storm of life. The king, proud as he was "of gold and silver and bronze and iron," receives through these the riddles of the kingdoms, learns the successions of kings, and is taught not to be proud of a kingdom subject to swift change. But the prophet, as one who despised those materials, sees "four beasts," being taught that these fearsome kingdoms that terrify all people will also come to an end, and only one kingdom remains without end, the one which the God of the saints has prepared for the saints. He calls life a sea, then, since it has countless great waves, and the winds that burst upon it are the changes of affairs. For as, when the south wind blows, the billows run to the northern part, and when the north wind stirs the sea, the surge is driven back to the southern part, so when the Assyrians held the helm of the world they drew all their subjects to themselves; but when the kingdom passed to the Persians, the course of the subjects at once turned toward them. Again, when the Macedonians took the scepter, all left those whom they had obeyed before and brought them the customary tribute. And when the Romans bound on themselves power over all, everyone runs together to the west, taking no account of the Macedonians, for they too are counted among the subjects. Rightly, then, he likened the changes of affairs to winds, which drive the waves of the sea now this way, now that. For this reason he mentioned four winds, since there were also four successions of kingdoms. He also teaches us what difference the beasts had from one another. "The first," it says, "was like a lioness, and she had wings like an eagle's. I watched until her wings were plucked off, and she was lifted up from the earth and made to stand on the feet of a man, and a man's heart was given to her." By the lioness he hinted at the kingdom of the Assyrians, or of the Chaldeans, for it was the first to rule most of the world; for the animal is royal. And he says "her wings were like an eagle's," since this creature too rules over all birds. So, as in that image Nebuchadnezzar said the head was set of gold, and the most divine Daniel, interpreting, said, "You, O king, are the head of gold," so here too he has put the strongest of the beasts for the first kingdom, not testifying that it had greater strength, but showing it to be more honored as the first. Yet he saw that "her wings were plucked off"; that is, she was stripped of all her subjects and deprived of her former power. "And she was lifted up," it says, "from the earth," meaning, she ceased to reign. "And she was made to stand," it says, "on the feet of a man"; she became equal, it means, to her subjects. "And [a man's heart] was given to her": she learned by experience, it means, to think human thoughts and not to let the imagination of her mind overstep the measures of nature. For when they held the rudder of the kingdom they suffered from conceit and boundless arrogance; that is why blessed Isaiah says, "God will bring it upon the great mind, the ruler of the Assyrians." Rightly, then, having learned by experience the changeableness of affairs and the slipperiness of prosperity, they think human thoughts, know themselves, and acquired a human heart. So he narrated what concerned the first beast. And he adds:
Textual problem in this passage: see the notes.
Dan 7:2–4 (quotation, high confidence) · 1 Cor 7:31 (allusion, medium confidence) · Dan 2:38 (quotation, high confidence) · Isa 10:12 (quotation, high confidence)
Notes and citation
Summary: The sea is the turbulent present life and the four winds the shifting successions of empire; the eagle-winged lioness is the Assyrian-Babylonian kingdom, humbled to a human heart.
- The lemma is Dan 7:2–4 (Theodotion). The scan lost lines after "Now Nebuchadnezzar"; marked "…". "Appearances … not realities" alludes to 1 Cor 7:31 ("the form of this world is passing away"). The Isaiah quotation is Isa 10:12 LXX ("the great mind, the ruler of the Assyrians"). "[A man's heart]" supplies words of the lemma 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 apparatus and Latin column read as Greek letters; Migne's apparatus read as Greek letters): Β. 15 ἀρχή. Υἱά. 560]. “, 1’ χι ἀπ. εἶπε, τὸ δίς, [)05.. ἴῃ. Β. τι [αὶ διδαχθησόμεθα. 78 ἡμ. πη ἃ. 118 ἤσξχτο, φησί. 716 καί. θιϑ. ἰη Ἁ. → ; ΟΠ Ἶ 1} σοι ἢ ἔπ ρα 0. μοι} διιηῖ, δι οοοίάοι- Βυηι «25 ἱρβίμβ, οἱ δι} ]αῖϊ 651 ἀὸ (ογγὰ, οἱ ἰὴ ρο- ἼΒ ἔστιν. 15. ἰδ. Β οἰκεῖν. 19 Β γεγονώς. ἢ ρηβιαι τω. 89 Ε αὐτῆς. 59 ἐθ, --- πτ᾿ τ τῆς, Β Ῥτϑοπὶ, δέ, 55 ἡνίξ, Β «1. τὸ βατιλικόν. ὃ Β ἔμπαλιν. αὖτ. θεε. ἰμ ". ἽΠΒ. βασιλέων. 5") Β μέγα. 45 }} ἐοικέναι φησὶν ἀετοῦ. « ἰΠἶπς 488 ον θα » ΥὙἱ, ἰος δὶ, ἃ οπιπὶ ἢ ρατίοπι ἀμ διη 8.611}, οἱ {γ65. ἴδ 'ῃ ΟΓΘ 6118 πὸ} αὐ ἰὰ (ἀοογοὶ οσοποοώθηίος, 56 (λα ἃ ρτγῶ ϊ- 406 δὰ Ἠεἰ!εδροπίαιμ ἴῃ δυδπὶ αἰ! οπ θη τγοἀορὶϊ; εἰιιι8. οδί, αυΐθι5 δὰ ἱποοϊοπάπι ἔοτῖς οὐ οὶν ρᾶΐ ας 4158. χ, 19. Α → .
Cite (SBL): Theodoret, Comm. Dan. 7.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-7-2) · 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.
7.5PG 81
ε΄. « Καὶ ἰδοὺ θηρίον ἕτερον ὁ ὅμοιον ἄρκτῳ᾽, καὶ εἰς μέρος ἕν ἐστάθη, καὶ τρία πτερὰ ἐν τῷ στόματι αὐτῆ: ἀναμέσον τῶν ὀδόντων αὑτῆς, καὶ οὕτως ἔλεγον αὐτῇ ᾿Ανάστα ὃ, φάγε σάρκας πολλάς.» Τὴν Ἵερσιχὴν ἐνταῦθα βασιλείαν αἰνίττεται" ἄρχῳ δὲ αὐ τὴν ἐοικέναι φησὶ, διὰ τὸ. τῶν τιμωριῶν ὠμὸν καὶ ἀπηνές. Βαρθάρων γὰρ ἁπάντων ὠμότεροι περὶ τὰς τιμωρίας οἱ Πέρσαι, ἐχδοραῖς χρώμενοι, καὶ τῇ κατὰ μέρος; τῶν μορίων ἐχτομῇ μακρὰς “τὰς κολάσεις μηχανώμενοι, καὶ πικρὸν χκατασχευάζοντες τοῖς κολαζομένοις τὸν θάνατον. Διὰ τοῦτο, φησὶ, καὶ ἔλεγον αὐτῇ" « ᾿Ανάστα, φάγε σάρκας Χολλάς" » οὐκ ἐπιτρέποντες τοῦτο ποιεῖν, ἀλλὰ προλέγοντες τὰ ἐσόμένα, καὶ τὸ ὠμὸν καὶ ἀνήμερον προσμαρτυροῦντες. « Τρία δὲ, φησὶ, πτερὰ ἐν τῷ στόματι αὐτῆς.» Τῶν τριῶν γὰρ τῆς οἰκουμένης τμημάτων ἐκράτησε, τοῦ ἑῴου, καὶ τοῦ βορεέου, καὶ τοῦ νοτίου. Κῦρος μὲν γὰρ, ὁ πρῶτος Περσῶν βασιλεύσας, τὸ Ἑῷον ἅπαν μέχρι τοῦ Ἑλλησπόντου ὑφ᾽ ἑαυτὸν ἐποιήσατο ᾿ Ὦ Καμδύσης δὲ ὁ τούτου παῖς καὶ τὴν Αἴγυπτον ἔχειρώσατο, καὶ Αἰθίοπας ὑπηκόους ἀπέφηνε " Δαρεῖος δὲ ὁ τοῦ" Ὑστάσπου, Σκυθῶν τῶν Νομάδων ἐκράτησεν, οἵ τὸ βόρειον ἔλαχον " μέρος τῆς οἰκουμένη; οἰκεῖν. Ξέρξης δὲ ὁ Δαρείου ἐπεχείοησε μὲν καὶ τὴν Εὐρώπην τοῖς ὑπηκόοις συνάψαι" ναυμαχίᾳ δὲ ἧττηθεὶς ᾿Αθηναίων, αἰσχρῶς ἀνέστρεψε, καὶ τὴν ἀπὸ «ἧς ἀπληστίας τιχτομένην ἔμαθε βλάδην. Τούτου χάριν φησί" ε Τρία πτερὰ ἐν τῷ στόματι αὑτῆς» φέρει. Εἴτε γὰρ τοῦτο, εἴτε ἐκεῖνο τεθείη, διδάσκει ὡς τὰ τρία τιμήματα τῆς οἰκουμένης καρποῦται, καὶ, τὸν πανταχόθεν ὑποδέχεται φόρον. Καλῶς δὲ καὶ τὸ, «ἐν τῷ στόματι αὐτῆς » προστέθειχεν, ἵνα δείξῃ τὴν παρὰ πάντων χορηγουμένην εἰσφοράν. Καὶ ἐπειδὴ οὐ παντάπασιν ἡ βασιλεία αὕτη κατελύθη, ἀλλὰ μοῖράν τινα τῆς προτέρας ἡγεμονίας διέμεινεν ἔχουσα, οὐκ ἔφη μὲν ὑπομεῖναι αὐτὴν ἅπερ ἡ πρὸ αὐτῆς πέπονθε τῶν πτερῶν στερηθεῖσα, « καὶ ἐπὶ ποδῶν ἀνθρώπου σταθεῖσα, καὶ καρδίαν ἀνθρώπου λαθδοῦσα᾽ » εἶπε δὲ αὐτὴν εἰς ἐν στῆναι μέρος. « Εἰς ἂν δὲ, φησὶ “" μέρος ἐστάθη, » τουτέστι, χρατήσασα τῶν τριῶν τῆς οἰκουμένης τμημάτων, ἀπεστερήθη μὲν τοῦ πλείστου, ἑνὸς δὲ μέρους τὴν ἡγεμονίαν χαπέ:γε. Κρατοῦσα γὰρ τῆς ᾿Ασίας πάλαι ἁπάσης, ι καὶ τῆς Λιδύης, ἀπεστερήθη μὲν τῆς Αἰγύπτου καὶ τῆς Αἰϑιοπίας " οὐκέτι δὲ Παλαιστινῶν, καὶ Φοινίκων, καὶ Σύρων κρατεῖ- ἀφήρηται δὲ καὶ τῆς ᾿Ασίας τὴν ἡγεμονίαν, καὶ ὁ Εὔξεινος δὲ Πόντος ἔξω τῶν σχήπτρων γεγένηται" κρατεῖ δὲ μόνης Περσίδος, καὶ Μηδίας, καὶ ᾿Ασσυρίας Ἴ, καὶ τῶν πλησιοχώρων ὀλίγων ἐθνῶν. Διὰ τοῦτό φησιν, ὅτι " « Εἰς ἕν μέρος ἐστάθη.» Ταῦτα καὶ περὶ τοῦ δευτέρου διηγησάμενος θηρίου,
e΄. « Kai idou thērion heteron ho homoion arktǭ᾽, kai eis meros hen estathē, kai tria ptera en tǭ stomati autē: anameson tōn odontōn hautēs, kai houtōs elegon autę̄ ᾿Anasta ho, phage sarkas pollas.» Tēn Hiersichēn entautha basileian ainittetai" archǭ de au tēn eoikenai phēsi, dia to. tōn timōriōn ōmon kai apēnes. Bartharōn gar hapantōn ōmoteroi peri tas timōrias hoi Persai, echdorais chrōmenoi, kai tę̄ kata meros? tōn moriōn echtomę̄ makras “tas kolaseis mēchanōmenoi, kai pikron chkatascheuazontes tois kolazomenois ton thanaton. Dia touto, phēsi, kai elegon autę̄" « ᾿Anasta, phage sarkas Chollas" » ouk epitrepontes touto poiein, alla prolegontes ta esomena, kai to ōmon kai anēmeron prosmartyrountes. « Tria de, phēsi, ptera en tǭ stomati autēs.» Tōn triōn gar tēs oikoumenēs tmēmatōn ekratēse, tou heǭou, kai tou boreeou, kai tou notiou. Kyros men gar, ho prōtos Persōn basileusas, to Heǭon hapan mechri tou Hellēspontou hyph᾽ heauton epoiēsato ᾿ Ō Kamdysēs de ho toutou pais kai tēn Aigypton echeirōsato, kai Aithiopas hypēkoous apephēne " Dareios de ho tou" Hystaspou, Skythōn tōn Nomadōn ekratēsen, hoi to boreion elachon " meros tēs oikoumenē? oikein. Xerxēs de ho Dareiou epecheioēse men kai tēn Eurōpēn tois hypēkoois synapsai" naumachią de hēttētheis ᾿Athēnaiōn, aischrōs anestrepse, kai tēn apo «hēs aplēstias tichtomenēn emathe bladēn. Toutou charin phēsi" e Tria ptera en tǭ stomati hautēs» pherei. Eite gar touto, eite ekeino tetheiē, didaskei hōs ta tria timēmata tēs oikoumenēs karpoutai, kai, ton pantachothen hypodechetai phoron. Kalōs de kai to, «en tǭ stomati autēs » prostetheichen, hina deixę̄ tēn para pantōn chorēgoumenēn eisphoran. Kai epeidē ou pantapasin hē basileia hautē katelythē, alla moiran tina tēs proteras hēgemonias diemeinen echousa, ouk ephē men hypomeinai autēn haper hē pro autēs peponthe tōn pterōn sterētheisa, « kai epi podōn anthrōpou statheisa, kai kardian anthrōpou lathdousa᾽ » eipe de autēn eis en stēnai meros. « Eis an de, phēsi “" meros estathē, » toutesti, chratēsasa tōn triōn tēs oikoumenēs tmēmatōn, apesterēthē men tou pleistou, henos de merous tēn hēgemonian chape:ge. Kratousa gar tēs ᾿Asias palai hapasēs, i kai tēs Lidyēs, apesterēthē men tēs Aigyptou kai tēs Aiϑiopias " ouketi de Palaistinōn, kai Phoinikōn, kai Syrōn kratei- aphērētai de kai tēs ᾿Asias tēn hēgemonian, kai ho Euxeinos de Pontos exō tōn schēptrōn gegenētai" kratei de monēs Persidos, kai Mēdias, kai ᾿Assyrias I, kai tōn plēsiochōrōn oligōn ethnōn. Dia touto phēsin, hoti " « Eis hen meros estathē.» Tauta kai peri tou deuterou diēgēsamenos thēriou,
"And behold, another beast like a bear, and it stood on one side, and three wings were in its mouth between its teeth; and they said thus to it, 'Arise, devour much flesh.'" Here he hints at the Persian kingdom. He says it resembles a bear because of the cruelty and harshness of its punishments. For the Persians are crueler in punishment than all barbarians, flaying people and devising long torments by cutting off the limbs one by one, and making death bitter for those they punish. For this reason, it says, they also said to it, "Arise, devour much flesh," not permitting it to do this, but foretelling what would be and bearing witness to its cruelty and savagery. "And three wings," it says, "were in its mouth." For it ruled three regions of the world, the eastern, the northern, and the southern. Cyrus, the first king of the Persians, brought the whole East as far as the Hellespont under his power; Cambyses his son subdued Egypt and made the Ethiopians subjects; Darius son of Hystaspes conquered the nomad Scythians, whose lot is to inhabit the northern part of the world. Xerxes son of Darius attempted to add Europe to his subjects, but was defeated by the Athenians in a sea battle, returned in disgrace, and learned the harm that greed breeds. For this reason it says, "Three wings in its mouth" … has. For whichever of the two is read, it teaches that it reaped the fruit of the three regions of the world and received tribute from every side. He also added well "in its mouth," to show the contribution supplied by all. And since this kingdom was not entirely destroyed, but continued to hold some part of its former rule, he did not say that it suffered what the one before it suffered, being deprived of its wings, "made to stand on the feet of a man, and receiving a man's heart"; but he said that it stood on one side. "It stood," it says, "on one side"; that is, having ruled the three regions of the world, it was deprived of the greater part and kept the rule of one part. For having once ruled all Asia and Libya, it was deprived of Egypt and Ethiopia; it no longer rules the Palestinians, Phoenicians, and Syrians; it has lost the rule of Asia; and the Euxine Sea has passed outside its scepter. It rules only Persia, Media, Assyria, and a few neighboring nations. That is why it says, "It stood on one side." Having narrated this about the second beast too,
Textual problem in this passage: see the notes.
Dan 7:5 (quotation, high confidence) · Dan 7:4 (quotation, high confidence)
Notes and citation
Summary: The bear is the cruel Persian kingdom, whose three "wings" are the regions it conquered under Cyrus, Cambyses, and Darius, and which survives, reduced, on one side.
- The lemma is Dan 7:5. Theodotion reads "three ribs" (πλευρά); Theodoret's text has "wings" (πτερά). The scan lost lines where he evidently mentions the other reading ("For whichever of the two is read"); marked "…". Persia in Theodoret's day (the Sasanian kingdom) is meant by "it rules only Persia, Media, Assyria". Migne's apparatus is removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's apparatus read as Greek letters): ν 94 φῆσ, Π65. ἰῃ Β. 57 ἐπ. Β ργῶμ. καί. 55 ἀνθρ. Β ργξπι. καί, " Β ἐπήγαγεν. ! ἔτ, Α δεύτερον, δ κοῦ, 68. ἴῃ }. → .
Cite (SBL): Theodoret, Comm. Dan. 7.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-7-5) · 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.
7.6PG 81
ς΄. « Ὀπίσω, φησὶ, τούτου ἐθεώρουν, καὶ ἰδοὺ θηρίον ἕτερον ὡσεὶ πάρδαλις, καὶ αὐτὴ πτερὰ τέσσαρα πετεινοῦ " ὑπεράνω αὐτῆς, καὶ τέσσαρες κεφαλαὶ τῷ θηρίῳ, καὶ ἡ ὁ ἐξουσία ἐδόθη αὐτῇ "". » Τὴν Μαχεδονιχὴν βασιλείαν διὰ τούτων αἰνίττεται " καὶ μάλα προσφόρως παρδάμκλει τὸν ᾿Αλέξανδρον ἀπείχασε, διὰ τὸ ταχὺ καὶ ὀξὺ καὶ ποικίλον. ε Τέτταρα δὲ πτερὰ πετεινοῦ » ἔφη τὸ θηρίον ἐσχηκέναι, ἐπειδὴ πτηνοῦ δίκην ὁ ᾿Αλέξανδρος τὰ τέσσαρα τῆς οἰκουμένης διαδραμὼν τμήματα, πάντας ὑφ᾽ ἑαυτὸν ἐποιήσατο " διὰ δὲ ε τῶν τεσσάρων χεφαλῶν» τὴν μετὰ τὸν ᾿Αλέξαὐδρον γενομένην ἠνίξατο τῆς ἡγεμονίας διαίρεσιν. Τέσσαρες γὰρ ἀνθ᾽ ἑνὸς κατέστησαν βασιλεῖς ᾿ καὶ Πτολεμαῖος μὲν ὁ Λάγου τῶν κατ᾽ Αἴγυπτον ἐνεχειρίσθη τοὺς οἴακας " Σέλευκος δὲ τῶν πρὸς ἕω τὴν ἡγεμονίαν ἰθύνειν ἐπιστεύθη - ᾿Αντίγονος δὲ τῆς ᾿Ασίας ἐκράτησε" τῆς δὲ Μακεδονίας, ὡς μέν τινές φασιν ",, ᾿Αντίπατρος " ὡς δὲ ἕτεροι, Φίλιππος ὁ καὶ ᾿Δριδαῖος 15, αὐτοῦ ᾿Αλεξάνδρου ἀδελφός. Αἱ μὲν οὖν τέσσαρες κεφαλαὶ τὰς μετὰ τὸν ᾿Αλέξανδρον τέσσαρας ἡγεμονίας αἰνίττονται, τὰ δὲ τέσσαρα πτερὰ αὐτὴν τοῦ ᾿Αλεξάνδρου τὴν δυναστείαν τῶν τεττάρων πῆς οἰκουμένης περιγενομένην τμημάτων" ἐξουσίαν δὲ ἔφη δεδόσθαι τῷ θηρίῳ, ἐπειδὴ καὶ ὧν οἱ πρὸ αὐτοῦ μὴ ἐχεχρατήχεισαν, οὗτος ἐδείχθη κρατῶν, ἀλλ᾽ ὅμως καὶ ἢ πάντων περιγενομένη βασιλεία τέλος ἐδέξατο.
s΄. « Opisō, phēsi, toutou etheōroun, kai idou thērion heteron hōsei pardalis, kai autē ptera tessara peteinou " hyperanō autēs, kai tessares kephalai tǭ thēriǭ, kai hē ho exousia edothē autę̄ "". » Tēn Machedonichēn basileian dia toutōn ainittetai " kai mala prosphorōs pardamklei ton ᾿Alexandron apeichase, dia to tachy kai oxy kai poikilon. e Tettara de ptera peteinou » ephē to thērion eschēkenai, epeidē ptēnou dikēn ho ᾿Alexandros ta tessara tēs oikoumenēs diadramōn tmēmata, pantas hyph᾽ heauton epoiēsato " dia de e tōn tessarōn chephalōn» tēn meta ton ᾿Alexaudron genomenēn ēnixato tēs hēgemonias diairesin. Tessares gar anth᾽ henos katestēsan basileis ᾿ kai Ptolemaios men ho Lagou tōn kat᾽ Aigypton enecheiristhē tous oiakas " Seleukos de tōn pros heō tēn hēgemonian ithynein episteuthē - ᾿Antigonos de tēs ᾿Asias ekratēse" tēs de Makedonias, hōs men tines phasin ",, ᾿Antipatros " hōs de heteroi, Philippos ho kai ᾿Dridaios 15, autou ᾿Alexandrou adelphos. Hai men oun tessares kephalai tas meta ton ᾿Alexandron tessaras hēgemonias ainittontai, ta de tessara ptera autēn tou ᾿Alexandrou tēn dynasteian tōn tettarōn pēs oikoumenēs perigenomenēn tmēmatōn" exousian de ephē dedosthai tǭ thēriǭ, epeidē kai hōn hoi pro autou mē echechratēcheisan, houtos edeichthē kratōn, all᾽ homōs kai ē pantōn perigenomenē basileia telos edexato.
"After this," it says, "I was watching, and behold, another beast like a leopard, and it had four wings of a bird above it, and the beast had four heads, and authority was given to it." By these words he hints at the Macedonian kingdom; and very fittingly he likened Alexander to a leopard, because of his speed, sharpness, and versatility. He said the beast had "four wings of a bird," since Alexander, like a winged creature, ran through the four regions of the world and brought all under his power. By "the four heads" he hinted at the division of the rule after Alexander. For four kings were established instead of one: Ptolemy son of Lagus was entrusted with the helm of Egypt; Seleucus was entrusted with steering the rule of the East; Antigonus ruled Asia; and Macedonia, as some say, Antipater, or, as others say, Philip, also called Arrhidaeus, the brother of Alexander himself. The four heads, then, hint at the four realms after Alexander, and the four wings at the dominion of Alexander himself, which prevailed over the four regions of the world. He said authority was given to the beast, since he was shown ruling even those whom his predecessors had not ruled; and yet even the kingdom that prevailed over all came to an end.
Dan 7:6 (quotation, high confidence)
Notes and citation
Summary: The four-winged, four-headed leopard is Alexander's swift Macedonian empire and its division among four successors.
- The lemma is Dan 7:6.
Cite (SBL): Theodoret, Comm. Dan. 7.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-7-6) · 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.
7.7PG 81
ζ΄. « Ὀπίσω γὰρ τούτου, φησὶν 1", ἐθεώρουν ἐν "" ὁράματι τῆς νυκτὸς, καὶ ἰδοὺ θηρίον τέταρτον φούε- σιδηροῖ καὶ μεγάλοι, καὶ " οἱ ὄνυχες αὐτοῦ χαλκοῖ ἤσθιον καὶ ἐλέπτυνον ᾽δ, καὶ τὰ ἐπίλοιπα τοῖς ποσὶν αὑτοῦ συνεπάτει, καὶ αὐτὸ "5 διέφερε περισσῶς παρὰ πάντα τὰ θηρία τὰ ἔμπροσθεν αὐτοῦ. » Τὸ τέταρτον θηρίον τὴν Ῥωμαϊκὴν καλεῖ βασιλείαν " ὄνομα δὲ αὐτῷ οὐ τίθησιν, ἐπειδὴ ἐκ πλειόνων ἐθνῶν "' ἡ ᾿ Ῥωμαίων συγκχροτηθεῖσα πόλις τῆς οἰκουμένης ἐκράτησε" πρῶτον μὲν βασιλενομένη, εἶτα ὁτὲ μὲν δὲ εἰς τὴν προτέραν ἐπανελθοῦσα βασιλείαν. Φοῦερὸν δὲ λέγει τὸ θηρίον καὶ ἔχθαμδον περισσῶς, ἐπειδὴ τῶν ἄλλων ἁπασῶν βασιλειῶν δυνατωτέρα αὕτη ἡ βασιλεία γεγένηται, καὶ ἐπὶ τῆς εἰκόνος δὲ, τετάρτην ὕλην τὸν σίδηρον τέθεικε, καὶ ἐπήγαγεν, Β Ὥσπερ τοίνυν ὁ σίδηρος λεπτύνει καὶ ἐχδαμάζει πάντα, οὕτω πάντα λεπτυνεῖ καὶ ἐχδαμάσει. Καὶ ἐνταῦθα δέ φησιν᾽ « Οἱ ὀδόντες τοῦ θηρίου σιδηροῖ.» ὡς εἶναι δῆλον, ὅτι τὴν αὑτὴν κἀνταῦθα "' βασιλείαν αἰνίττεται. « Ἤσθιε, φησὶ, καὶ ἐλέπτυνς. » Καὶ τῷ " ὄντι μείζους ἐπετέθησαν ὑπὸ Ῥωμαίων τοῖς ὑπηκόοις οἱ φόροι. ε Καὶ τὰ ἐπέλοιπα, φησὶ, τοῖς ποσὶν αὑτοῦ συνεπάτει. » Πόδας δὲ τῆς βασιλείας τὴν στρατείαν αἰνίττεται, ὑφ᾽ ὧν οὐ σμικραὶ τοῖς τε τὰς πόλεις οἰκοῦσι καὶ τὰς χώρας ἐπάγονται. « Κα αὐτὸ διέφερε περισσῶς παρὰ πάντα τὰ θηρία τὰ ἔμπροσθεν αὐτοῦ. » Δυνατωτέρα γὰρ" καὶ περιφανεστέρα ἡ Ῥωμαίων βασιλεία τῶν πρὸ αὐτῆς βασιλειῶν ἀπεφάνθη. ε Καὶ χέρατα αὑτῷ, σιλεῖς, ὧν οἱ μὲν ἔσονται δυνατοὶ, οἱ δὲ λίαν ἀσθενεῖζν Τοῦτο γὰρ καὶ ἐν τῷ τῆς εἰκόνος ἐνυπνίῳ ἐδίδαξε" καὶ γὰρ ἐκεῖ « οἱ δάκτυλοι τῶν ποδῶν δέκα, καὶ οὗτοι μέρος μὲν "" εἶχον σιδήρου, μέρος δέ τι ὀστράκοῦ » ἑρμηνεύων δὲ ὁ μακάριος ἔφη "" Δανιὴλ, ὡς « Τῆς βασιλείας μέρος μέν τι ἔσται ἰσχυρὸν, μέρος δέ τι ἀσθενές. ν Ὡς εἶναι δῆλον, ὅτι τὰ αὐτὰ σημαίνει ἀμφότερα τὰ ἐνύπνια. «Καὶ κέρατα αὐτῷ δέκα, φησί. (η΄.) Προσενόουν, φησὶ "5, τοῖς κέρασιν αὐτοῦ, καὶ ἰδοὺ κέρας ἕτερὸν μικρὸν θεωρητὸν ἀνέθαινεν " ἐν μέσῳ αὐτῶν, καὶ τρία ἔμπροσθεν "8 αὐτοῦ ἐξεῤῥιζώθη ἀπὸ προσώπου αὐτοῦ. καὶ ἰδοὺ ὀφθαλμοὶ ὡσεὶ ὀφθαλμοὶ ἀνθρώπον Ὁ ἐν τῷ κέρατι τούτῳ, καὶ στόμα λαλοῦν μεγάλα καὶ" ἐποίει πόλεμον πρὸς τοὺς ἁγίους. » Ἐνταῦθα τὸν "Αντίχριστον αἰνίττεται, μεταξὺ τῶν δέκα κεράτων ἀναφαινόμενον. Λέγει δὲ ὅτι καὶ τρία χέρατα ζωσε τῶν ἔμπροσθεν αὐτοῦ ᾿ αἰνίττεται δὲ ὅτι τρεῖς βασιλεῖς καταλύσει ἀπὸ τῶν δέκα κατὰ ταὐτὸν βασ:λευόντων. Μικρὸν δὲ αὐτὸ χέρας καλεῖ, ὡς ἀπὸ μι" κρᾶς φυλῆς τῶν " Ἰουδαίων φυόμενον᾽" θεωρητὸν δὲ, ὡς ἐπίσημον μετὰ ταῦτα γινόμενον ", τῶν ὀφθαλμῶν "' τὴν φρόνησιν καὶ πανουργίαν "Ὁ ἡἠνίξατο, ἧ χρώμενος ἐξαπατήσει πολλούς. ᾿Αλλὰ καὶ καὶ ὑπέρογκα. Σαφῶς δὲ ἡμᾶς ὁ μακάριος Παῦλος τοῦτο διδάσκει, λέγων" « Μή τις ὑμᾶς ἐξαπατάτω 3" κατὰ μηδένα τρόπον, ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον, καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἁμαρτίας ὁ υἱὸς τῆ; ἀπωλείας, ὁ ἀντικείμενος, καὶ ὑπεραιρόμενος ὑπὲρ ᾽" πάντα λεγόμενον Θεὸν, ἢ σέθασμα, ὥστε καὶ 89 εἰς τὸν ναὸν τοῦ Θεοῦ εἰσελθόντα 31] χαθἔσαι, ἀποδειχνύοντα "5 ἑαυτὸν, ὅτι ἐστὶ Θεός. » Τοῦτο αἰνιττόμενος καὶ ὁ μακάριος ἔφη Δανιήλ" « Καὶ στόμα λαλοῦν μεγάλα, καὶ ἐποίει πόλεμον μετὰ τῶν ἁγίων.» Πάντα γὰρ, φησὶ 3, πραγματεύεται, κοινωνοὺς τῆς πονηρίας καὶ τῆς τιμωρίας "9 ἅπαντας ἀνθρώπους λαδεῖν ἐφιέμενος, ᾿Αλλὰ ταῦτα ποιῶν, φησὶν, οὐκ σεται. ἐπὶ πολὺ διαρχέσει, ἀλλ᾽ ὡς τάχιστα χκαταλυθήθ᾽, ἐ. « Ἐθεώρουν γὰρ, φησὶν, ἕως ὅτου θρόνοι ' ἐτέθησαν, καὶ Παλαιὸς ἡμερῶν ἐπάθισε "", καὶ τὸ ἔνδυμα αὐτοῦ ὡσεὶ χιὼν λευκὸν, καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡσεὶ ἔριον καθαρόν " ὁ θρόνος αὐτοῦ φλὸξ πυρὸς, οἱ τροχοὶ αὐτοῦ πῦρ φλέγον. Ποταμὸς πύῤινος "3 εἶλκεν ἐκπορευόμενος "5 ἔμπροσθεν αὐτοῦ, χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν αὐτῷ " κριτήριον ἐκάθισε, καὶ βίόλοι ἠνεῴχθησαν. » Ἐκεῖνα μὲν, φησὶν, ἅπαντα " ἐτόλμα τὸ χέρας τὸ" λαλοῦν τὰ μεγάλα καὶ ἀλαζονιχὰ καὶ ὑπέρογκα, καὶ τοῖς ἁγίοις πολεμοῦν, ἕως ἐκάθισε τὸ κριτήριον. Προσήκει δὲ εἰδέναι, ὅτι ἀσώματος ὧν ὁ θεὸς, ἁπλοῦς τε καὶ ἀσχημάτιστος, περιγραφὴν οὐδεμίαν δεχόμενος, ἀλλ᾽ ἀπερίγραφον ἔχων τὴν φύσιν, σχηματίζει πολλάκις πρὸς τὸ χρήσιμον, ὡς ἐθέλει, τὰς ὀπτασίας. Καὶ ἔστιν ἰδεῖν ἐτέ- Ο ρὼς μὲν αὑτὸν ἐπιφαινόμενον τῷ ᾿Αδραὰμ, ἑτέρως δὲ τῷ Μωσῇ "7, καὶ ἄλλως τῷ Ἡσαῖᾳ, καὶ τῷ Ἰεζεχιὴλ δὲ ὡσαύτως ἑτέραν ὄψιν ἐπέδειξεν. "5. “Ὅταν τοίνυν τὴν τῶν ἀποκαλύψεων ἴδῃς διαφορὰν, μὴ πολύμορφον ὑπολάδῃς τὸ Θεῖον, ἄκουσον δὲ αὐτοῦ λέγοντος διὰ Ὠσηὲ τοῦ προφήτου "ε Ἑγὼ ὁράσεις ἐπλήθυνα, κσὶ ἐν χερσὶ προφητῶν ὡμοιώθην. » Ὡμοιώθην εἶπεν, οὐκ ὥφρθην “ ὡς γὰρ βούλεται, σχηματίζει τὰς ὄψεις. Ὥσπερ ἀμέλει καὶ ὁ μακάριος Ἰεζεχιὴλ θεασάμενος ἐξ ἢλέκτρου καὶ πυρὸς συγκείμενον τὸν ὀφθέντα, διηγησάμενος τὴν ἀποκάλυψιν ἐπήγαγε᾽ « Τοῦτο ὁμοίωμα δόξτς Κυρίου. » Καὶ οὔτε αὐτὸν ἔφη τεθεᾶσθαι τὸν Κύριον, οὔτε αὐτὴν τὴν τοῦ Κυρίου δόξαν, ἀλλὰ τὸ ὁμοίωμα τῆς δόξης Κυρίου. Καὶ ἐνταῦθα τοίνυν “ ὁ μακάριος Δανιὴλ, ξιὰ μὲν τοῦ Παλαιοῦ τῶν ἡμερῶν διδάσκεται τὸ αἰώνιον " οὕτω γὰρ καί τινες τῶν ἑρμηνευτῶν νενοηἤ τὰς ἡμέρας τεθείχατιν. Ὁρᾷ δ' τε καὶ τῆς τριχὸς τὴν καθαρότητα, καὶ τῶν ἐγδυμάτωντὴν τητα, τὸ ἄμωμον πανταχόθεν καὶ ἅγιον, οὐ μόνον τῆς θείας φύσεως, ἀλλὰ καὶ τῶν περὶ αὑτὴν νοουμένων διδασκόμενος, τουτέστι δικαιοσύνης, προνοίας κηδεμονίας "", χρίσεως. Ἐπειδὴ γὰρ εἶδεν ε τὸ χέῤας ἀλαζονιχοῖς μὲν χρώμενον δ᾽ λόγοις, ν» τοῖς τε τοῦ Θεοῦ θεράπουσι μυρίας καττύον ἐπιβουλὰς, διδάσκεται διὰ τῆς πανταχόθεν ἀστραπτούσης καθαρότητος, ὡς οὐ παρορῶντος τοῦ Θεοῦ ταῦτα τολμᾶται, ἀλλὰ διὰ τὴν ἄῤῥητον συγχωροῦντος "" οἰκονομίαν. Καὶ ἵνα μὴ τις πάλιν ὑπολάδῃ βούλεσθαι μὲν τὸν θεὸν, ἅπε δὴ ἀγαθὸν ὄντα, τοῖς ἁγίοις ἐπαμύνειν, μὴ δύνασθαι δὲ, ὁρᾷ καὶ « τὸν θρόνον ἐκ φλογὸς χατεἐσχενασμένον, καὶ τοὺς τροχοὺς ὡσαύτως πυρὸς ἔχοντας φύσιν, καὶ ποταμὸν πυρὸς τὸν θρόνον ἕλχοντα, καὶ χιλίας μὲν χιλιάδας λειτουργούσας, μυ" ρίας δὲ μυριάδας παρεστιυσας. » Καὶ διὰ τούτων μὲν τὸ δυνατὸν διδάσκεται τοῦ Θεοῦ, δι᾽ ἐχείνων δὲ τὸ ἀχκήρατόν τε καὶ ἄμωμον" διὰ δὲ τῆς παλαιότητος τὸ αἱώνιόν τε καὶ σοφὸν, καὶ ἥμερον. Τούτοις ἐπάγει' « Κριτήριον ἐκάθισε, καὶ βίδλοι ἠνεῴχθησαν" " ἀντὶ τοῦ, Κρίσεως λοιπὸν ἐδοκίμασεν εἶναι καιρὸν, καὶ ἀνέπτυξε τῶν ἑκάστῳ πεπραγμένων τὴν μνήμην. Βίδλους γὰρ τὰς μνήμας καλεῖ. Εἰ δέ τις καὶ τὴν τοῦ Κυρίου ὑπόσχεσιν ἡγεῖται ταῦτα αἰνίττεσθαι, ἣν τοῖς ἀποστόλοις ἔδωκε " « Τεθήσονιαι "", λέγων, δέκα καὶ δύο "5 θρόνηι, καὶ καθεσθέντες χρινεῖτε τὰς δώδεκα φυλὰς τοῦ Ἰσραὴλ, » οὐδὲν ἀπεικός "΄" ἀψευδὴς γὰρ ἡ τῆς ἀληθείας ἐπαγγελία.
z΄. « Opisō gar toutou, phēsin 1", etheōroun en "" horamati tēs nyktos, kai idou thērion tetarton phoue- sidēroi kai megaloi, kai " hoi onyches autou chalkoi ēsthion kai eleptynon ᾽d, kai ta epiloipa tois posin hautou synepatei, kai auto "5 diephere perissōs para panta ta thēria ta emprosthen autou. » To tetarton thērion tēn Rhōmaïkēn kalei basileian " onoma de autǭ ou tithēsin, epeidē ek pleionōn ethnōn "' hē ᾿ Rhōmaiōn synkchrotētheisa polis tēs oikoumenēs ekratēse" prōton men basilenomenē, eita hote men de eis tēn proteran epanelthousa basileian. Phoueron de legei to thērion kai echthamdon perissōs, epeidē tōn allōn hapasōn basileiōn dynatōtera hautē hē basileia gegenētai, kai epi tēs eikonos de, tetartēn hylēn ton sidēron tetheike, kai epēgagen, B Hōsper toinyn ho sidēros leptynei kai echdamazei panta, houtō panta leptynei kai echdamasei. Kai entautha de phēsin᾽ « Hoi odontes tou thēriou sidēroi.» hōs einai dēlon, hoti tēn hautēn kantautha "' basileian ainittetai. « Ēsthie, phēsi, kai eleptyns. » Kai tǭ " onti meizous epetethēsan hypo Rhōmaiōn tois hypēkoois hoi phoroi. e Kai ta epeloipa, phēsi, tois posin hautou synepatei. » Podas de tēs basileias tēn strateian ainittetai, hyph᾽ hōn ou smikrai tois te tas poleis oikousi kai tas chōras epagontai. « Ka auto diephere perissōs para panta ta thēria ta emprosthen autou. » Dynatōtera gar" kai periphanestera hē Rhōmaiōn basileia tōn pro autēs basileiōn apephanthē. e Kai cherata hautǭ, sileis, hōn hoi men esontai dynatoi, hoi de lian astheneizn Touto gar kai en tǭ tēs eikonos enypniǭ edidaxe" kai gar ekei « hoi daktyloi tōn podōn deka, kai houtoi meros men "" eichon sidērou, meros de ti ostrakou » hermēneuōn de ho makarios ephē "" Daniēl, hōs « Tēs basileias meros men ti estai ischyron, meros de ti asthenes. n Hōs einai dēlon, hoti ta auta sēmainei amphotera ta enypnia. «Kai kerata autǭ deka, phēsi. (ē΄.) Prosenooun, phēsi "5, tois kerasin autou, kai idou keras heteron mikron theōrēton anethainen " en mesǭ autōn, kai tria emprosthen "8 autou exerrhizōthē apo prosōpou autou. kai idou ophthalmoi hōsei ophthalmoi anthrōpon Ho en tǭ kerati toutǭ, kai stoma laloun megala kai" epoiei polemon pros tous hagious. » Entautha ton "Antichriston ainittetai, metaxy tōn deka keratōn anaphainomenon. Legei de hoti kai tria cherata zōse tōn emprosthen autou ᾿ ainittetai de hoti treis basileis katalysei apo tōn deka kata tauton bas:leuontōn. Mikron de auto cheras kalei, hōs apo mi" kras phylēs tōn " Ioudaiōn phyomenon᾽" theōrēton de, hōs episēmon meta tauta ginomenon ", tōn ophthalmōn "' tēn phronēsin kai panourgian "Ho hēēnixato, hē chrōmenos exapatēsei pollous. ᾿Alla kai kai hyperonka. Saphōs de hēmas ho makarios Paulos touto didaskei, legōn" « Mē tis hymas exapatatō 3" kata mēdena tropon, hoti ean mē elthę̄ hē apostasia prōton, kai apokalyphthę̄ ho anthrōpos tēs hamartias ho huios tē? apōleias, ho antikeimenos, kai hyperairomenos hyper ᾽" panta legomenon Theon, ē sethasma, hōste kai 89 eis ton naon tou Theou eiselthonta 31] chathesai, apodeichnyonta "5 heauton, hoti esti Theos. » Touto ainittomenos kai ho makarios ephē Daniēl" « Kai stoma laloun megala, kai epoiei polemon meta tōn hagiōn.» Panta gar, phēsi 3, pragmateuetai, koinōnous tēs ponērias kai tēs timōrias "9 hapantas anthrōpous ladein ephiemenos, ᾿Alla tauta poiōn, phēsin, ouk setai. epi poly diarchesei, all᾽ hōs tachista chkatalythēth᾽, e. « Etheōroun gar, phēsin, heōs hotou thronoi ' etethēsan, kai Palaios hēmerōn epathise "", kai to endyma autou hōsei chiōn leukon, kai hē thrix tēs kephalēs autou hōsei erion katharon " ho thronos autou phlox pyros, hoi trochoi autou pyr phlegon. Potamos pyrinos "3 eilken ekporeuomenos "5 emprosthen autou, chiliai chiliades eleitourgoun autǭ, kai myriai myriades pareistēkeisan autǭ " kritērion ekathise, kai bioloi ēneǭchthēsan. » Ekeina men, phēsin, hapanta " etolma to cheras to" laloun ta megala kai alazonicha kai hyperonka, kai tois hagiois polemoun, heōs ekathise to kritērion. Prosēkei de eidenai, hoti asōmatos hōn ho theos, haplous te kai aschēmatistos, perigraphēn oudemian dechomenos, all᾽ aperigraphon echōn tēn physin, schēmatizei pollakis pros to chrēsimon, hōs ethelei, tas optasias. Kai estin idein ete- O rōs men hauton epiphainomenon tǭ ᾿Adraam, heterōs de tǭ Mōsę̄ "7, kai allōs tǭ Hēsaią, kai tǭ Iezechiēl de hōsautōs heteran opsin epedeixen. "5. “Hotan toinyn tēn tōn apokalypseōn idę̄s diaphoran, mē polymorphon hypoladę̄s to Theion, akouson de autou legontos dia Ōsēe tou prophētou "e Hegō horaseis eplēthyna, ksi en chersi prophētōn hōmoiōthēn. » Hōmoiōthēn eipen, ouk hōphrthēn “ hōs gar bouletai, schēmatizei tas opseis. Hōsper amelei kai ho makarios Iezechiēl theasamenos ex ēlektrou kai pyros synkeimenon ton ophthenta, diēgēsamenos tēn apokalypsin epēgage᾽ « Touto homoiōma doxts Kyriou. » Kai oute auton ephē tetheasthai ton Kyrion, oute autēn tēn tou Kyriou doxan, alla to homoiōma tēs doxēs Kyriou. Kai entautha toinyn “ ho makarios Daniēl, xia men tou Palaiou tōn hēmerōn didasketai to aiōnion " houtō gar kai tines tōn hermēneutōn nenoēē tas hēmeras tetheichatin. Horą d' te kai tēs trichos tēn katharotēta, kai tōn egdymatōntēn tēta, to amōmon pantachothen kai hagion, ou monon tēs theias physeōs, alla kai tōn peri hautēn nooumenōn didaskomenos, toutesti dikaiosynēs, pronoias kēdemonias "", chriseōs. Epeidē gar eiden e to cheras alazonichois men chrōmenon d᾽ logois, n» tois te tou Theou therapousi myrias kattyon epiboulas, didasketai dia tēs pantachothen astraptousēs katharotētos, hōs ou parorōntos tou Theou tauta tolmatai, alla dia tēn arrhēton synchōrountos "" oikonomian. Kai hina mē tis palin hypoladę̄ boulesthai men ton theon, hape dē agathon onta, tois hagiois epamynein, mē dynasthai de, horą kai « ton thronon ek phlogos chateeschenasmenon, kai tous trochous hōsautōs pyros echontas physin, kai potamon pyros ton thronon helchonta, kai chilias men chiliadas leitourgousas, my" rias de myriadas parestiysas. » Kai dia toutōn men to dynaton didasketai tou Theou, di᾽ echeinōn de to achkēraton te kai amōmon" dia de tēs palaiotētos to haiōnion te kai sophon, kai hēmeron. Toutois epagei' « Kritērion ekathise, kai bidloi ēneǭchthēsan" " anti tou, Kriseōs loipon edokimasen einai kairon, kai aneptyxe tōn hekastǭ pepragmenōn tēn mnēmēn. Bidlous gar tas mnēmas kalei. Ei de tis kai tēn tou Kyriou hyposchesin hēgeitai tauta ainittesthai, hēn tois apostolois edōke " « Tethēsoniai "", legōn, deka kai dyo "5 thronēi, kai kathesthentes chrineite tas dōdeka phylas tou Israēl, » ouden apeikos "΄" apseudēs gar hē tēs alētheias epangelia.
"After this," it says, "I was watching in the vision of the night, and behold, a fourth beast, fearsome … [its teeth] of iron and large, and its claws of bronze; it devoured and crushed, and trampled the rest with its feet; and it was exceedingly different from all the beasts before it." He calls the fourth beast the Roman kingdom. He gives it no name, since the city of the Romans, gathered together from many nations, ruled the world: first it was ruled by kings, then at times … and then returning to its former kingship. He calls the beast fearsome and exceedingly astonishing, since this kingdom became more powerful than all the others; and in the image too he set iron as the fourth material and added, "As iron crushes and subdues all things, so it will crush and subdue all things." And here he says, "The teeth of the beast were of iron," so that it is clear that here too he hints at the same kingdom. "It devoured," it says, "and crushed." And in fact greater taxes were laid on their subjects by the Romans. "And it trampled the rest," it says, "with its feet." By the feet of the kingdom he hints at the army, by which no small [hardships] are brought on those who live in cities and in the countryside. "And it was exceedingly different from all the beasts before it." For the kingdom of the Romans proved more powerful and more illustrious than the kingdoms before it. "And it had ten horns": [this means that there will be ten] kings, of whom some will be powerful and others very weak. He taught this also in the dream of the image; for there too "the toes of the feet were ten, and they had part of iron and part of clay"; and blessed Daniel, interpreting, said, "Part of the kingdom will be strong and part weak." So it is clear that both dreams signify the same things. "And it had ten horns," it says. "I was considering its horns, and behold, another horn, a little one, conspicuous, came up among them, and three of the horns before it were uprooted from before it; and behold, there were eyes like the eyes of a man in this horn, and a mouth speaking great things, and it made war against the saints." Here he hints at the Antichrist, appearing among the ten horns. He says that it [uprooted] three of the horns before it, hinting that he will destroy three kings of the ten who reign at the same time. He calls it a little horn, as springing from a small tribe of the Jews; conspicuous, as becoming famous afterward. By the eyes he hinted at the shrewdness and cunning by which he will deceive many. But also … and overweening. Blessed Paul teaches us this clearly, saying, "Let no one deceive you in any way; for that day will not come unless the apostasy comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above every so-called god or object of worship, so that he goes into the temple of God and sits, displaying himself as God." Blessed Daniel too, hinting at this, said, "And a mouth speaking great things, and it made war with the saints." For he will try everything, it means, eager to make all people partners in his wickedness and his punishment. But in doing this, it says, he will not … last long, but will be destroyed very quickly. "For I was watching," it says, "until thrones were set, and the Ancient of Days sat; and his clothing was white as snow, and the hair of his head like pure wool; his throne was a flame of fire, its wheels burning fire. A river of fire flowed out before him; a thousand thousands ministered to him, and ten thousand times ten thousand stood before him. The court sat, and books were opened." All those things, it says, the horn that spoke great, boastful, and overweening things and made war on the saints dared to do until the court sat. One must know that God, being incorporeal, simple, and without shape, admitting no circumscription but having an uncircumscribed nature, often shapes the visions as he wills for what is useful. One can see him appearing in one way to Abraham, in another to Moses, in another to Isaiah, and to Ezekiel likewise he showed a different sight. So when you see the difference of the revelations, do not suppose that the Divine has many forms, but hear him saying through the prophet Hosea, "I multiplied visions, and by the hands of the prophets I was represented in likenesses." He said "I was represented," not "I was seen"; for he shapes the sights as he wishes. So blessed Ezekiel, having seen the one who appeared composed of amber and fire, after narrating the revelation added, "This was the likeness of the glory of the Lord." He did not say that he had seen the Lord himself, nor the very glory of the Lord, but the likeness of the glory of the Lord. Here too, then, blessed Daniel is taught by the Ancient of Days what is eternal; for so some of the interpreters have understood it … have set down "the days." He sees the purity of the hair and the whiteness of the garments, and is taught what is blameless and holy on every side, not only of the divine nature but also of what is conceived about it, that is, of righteousness, providence, care, and judgment. For since he saw "the horn using boastful words" and weaving countless plots against the servants of God, he is taught through the purity flashing from every side that these things are dared not because God overlooks them but because he permits them for an ineffable dispensation. And so that no one might suppose, again, that God, being good, wishes to help the saints but is unable, he also sees "the throne made of flame, and the wheels likewise of the nature of fire, and a river of fire drawing the throne, and a thousand thousands ministering and ten thousand times ten thousand standing by." Through these he is taught the power of God, through the former his purity and blamelessness, and through his age his eternity, wisdom, and gentleness. To these he adds, "The court sat, and books were opened," meaning, he judged that it was now the time for judgment, and he unfolded the record of what each had done; for he calls the records books. And if anyone thinks that these words also hint at the Lord's promise which he gave to the apostles, saying, "Twelve thrones will be set, and you will sit and judge the twelve tribes of Israel," there is nothing unreasonable in that; for the promise of the Truth does not lie.
Dan 7:7–10 (quotation, high confidence) · Dan 2:40–42 (quotation, high confidence) · 2 Thess 2:3–4 (quotation, high confidence) · Hos 12:10 (12:11 LXX) (quotation, high confidence) · Ezek 1:28 (quotation, high confidence) · Matt 19:28 (quotation, high confidence)
Notes and citation
Summary: The fourth beast is Rome, its ten horns ten kings, and the little horn the Antichrist foretold by Paul; the Ancient of Days enthroned shows God's eternity, purity, power, and coming judgment, while God's appearances are shaped visions, not his nature.
- The lemma is Dan 7:7–10 (Theodotion); verse 8 is marked inside the section. Theodoret's statement that the Antichrist springs "from a small tribe of the Jews" is translated as written. The quotations are 2 Thess 2:3–4; Hos 12:10 (LXX 12:11); Ezek 1:28; Matt 19:28 (compare Luke 22:30). The reference to the image is Dan 2:40–42. The scan lost lines at several points (after "fearsome", after "at times", after "But also", after "he will not", and after "some of the interpreters have understood it"); marked "…"; bracketed words supply sense where a word is lost. Migne's apparatus and Latin column are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column and marginal reference read as Greek letters; Migne's Latin column read as Greek letters; Migne's apparatus and Latin column read as Greek letters; Migne's apparatus read as Greek letters): “δέ φησι. δ) γάρ. 18Β Συρίας. 5 ἢ ὡς τινες ἔφασαν. "3 δ ᾿Αρίζτος. 5 ὅτι. Ὠδ5. ἴῃ Β. 98Β πτηνοῦ. ᾽᾽ ἡ ἢο5. ἰθ Δ εὐ Β. “"}Ἐ} αὐτῶ. 15 ἐν --- γυχτός. 68. ἴῃ ἂς, → ; 16 περ. Ὀ68. ἰη Α. “9 Β αὐτόν. Α αὐτὸ διαφέρον. 5 ἐθν. θ65. ἰη Β. Β οὖν. "8Β μέντοι. 5" Β Δανιὴλ μέρος μέν τι ἔφη ἔσται ἰσχυρόν. Β ἀναξαῖνον. ὕτογαιε οπη{}} θεωρητόν. “ἢ ἔμπρ. ἃ μεθ οὐ τ τῶν. Ο831.. 39 τῶν. Β. τῆς. "' Βὶ γιγνόμενον. ᾿ → ; δὰ δὲ Β οἱ ἴῃ τοχίυ (Πα. 35Ὰ οἱ Β ἐσθίον καὶ λεπτύνον. ἐἰ Β καὶ ἐνταῦθα κἀκεῖ. "" τῷ. Β ργϑιι. γάρ. 5 γάρ. 36 φησί. θὲ8. ἴῃ Β. ἣν καὶ --- ἁγίους. 865. [η (ἐχίυ → ; Α ἐδεἰρίοι, Ουϊποίιαπι ος, → ; (αγ, ἰτὰ πὶ ἔπ θ γα 5808 ἴῃ → ; Ὗεπ5. 9, 10. « (πιο → ; ξαγαγα. Εἰ νἱάσγο ἰδεῖ, {Π πὶ 8] (οτιηὰ Ἀργὰ ἃται εἰ ρ! σαν!, δὲ ἴθ.,. 3 ὑπ. Β ἐπὶ, αχία τοα. ἰδεῖ. Ἰ. ο. 86 καί. [ω000 ςοἰΐϊ. 681 αὐτόν. 7 εἰσελθ. [,οὐο οἷξ. 6δῖ ὡς Θεόν. 8 Β ἐλ Αδο τῶν ἰυχίᾳ τοα. ἰδςΐ, 1. ς. “9 φησί. ἢ..5. ἰη Β. “9 χι τ, τιμ. θ68. 'π Β. "6 τὸ οἵ ἀοίπάο τὰ, ἴῃ Β (68. νπ ᾿ Α ἐκάθητο. Μ ἢ ἀπέδειξεν. 5") τοίν. Ὠες. ἴῃ Β. εἴ ἀοςῖ68 σσηῖο πᾶ κι} δϑίϑηι απ). ν Εἰ Ρ6Γ ἰδ 6 φροῦΐ βδιιηῖ, » οὺ οδί : [πῶ] ο}} τοὶ φασι (6 πη ἀδοτγονϊε 6556, εἱ Ουρι] σαν γοῦ ΠῈ Δ ἀπο 0416 φγοθί(αι}5 πη δι γὶ, οἱ 1.08 υ 46 Π| ρὶ γἰ 4165, 1108 → .
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Dan. 7.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-7-7) · 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.
7.11PG 81
ια΄. ε Ἐθεώρουν, φησὶ, τότε δ ἀπὸ φωνῆς τῶν λόγῶν τῶν μεγάλων, ὧν τὸ χέρας ἐκεῖνο 8 ἐλάλει, θεω» ρῶν ἤμην 5 ἕως ἀνῃρέθη τὸ θηρίον, καὶ ἀπώλετο, καὶ τὸ σῶμα αὐτοῦ ἐδόθη εἰς χατάκαυσιν δ' πυρός.» Διὰ γὰρ τὴν τοῦ κέρατος ἐχείνου μανίαν, τοῦ κριτὴρίου, φησὶ, γενομένου, κατελύθη καὶ ἣ τετάρτη βασιλεία, ε καὶ τὸ σῶμα τοῦ θηρίου ἐδόθη εἰς χατάχαυσιν πυρός. » Προσήκει δὲ ἐπεση μμήνασθαι, ὅτι οὐκ ἁπλῶς, ἐδόθη τὸ θηρίον εἰς καῦσιν πυρὸς, ἀλλὰ, « τὸ σῶμα αὐτοῦ, » εἶπεν 45. Ἐπειδὴ γὰο διὰ εοῦ θηρίου πᾶσαν τὴν βασιλείαν αἰνίττεται, ἐν δὲ τῇ βασιλείᾳ οἱ μὲν εἰσὶν εὐσεθείας τρόφιμοι, οἱ δὲ κακίας ἐργάται, καὶ τοὺς μὲν πνευματικοὺς, τοὺς δὲ σαρκικοὺς εἰκότως οὐκ εἶπε τὸ θηρίον δοθῆναι εἰς καῦσιν πυρὸξ, ἀλλὰ τοῦ θηρίου τὸ σῶμα,, τοντέστι, τοὺς παχντέρους, καὶ σαρκικοὺς, καὶ πνευματικὸν πεφρονηχήτας 5 οὐδέν. τ ἀβ΄ς « Καὶ τῶν λοιπῶν δὲ θηρίων μετεστάθη ἡ ἀρχὴ, καὶ μακαριότης “" ζωῖς ἐδόθη αὐτοῖς “ ἕω; ρίων ἤδη ἐπέπαυτο ἡ ἀρχὴ, εἰ καὶ πολλῶν ἐτῶν περίοδον ἐν τῷ “5 κρατεῖν χαταναλωσάντων " φανερὸς γὰρ ἑκάστῳ εἰς τὸ βασιλεύειν ὡρίσθη καιρός. Τούτων δὲ, φησὶν, οὕτω γινομένων, καὶ τῶν μὲν ἄλλων βασιλειῶν ἤδη πρότερον παυσαμένων, τῶν δὲ τῆς τετάρτῆς βασιλείας τιμωρίας ἀξίων τῷ πυρὶ παραδοθέντων. ᾿ ἐγ, ιδ΄. ε Ἐθεώρουν, φησὶν, ἐν ὁράματι τῆς νυκτὸς, καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ, ὡς Υἱὸς ἀνθρώπου ἐρχόμενος ἦν, καὶ ἕω: τοῦ Παλαιοῦ τῶν ἡμερῶν ἔφθασε, καὶ ἐνώπιον αὐτοῦ προσηνέχθη “ἢ. Καὶ αὐτῷ ἐδόθη ἣ τιμὴ, καὶ ἡ ἀρχὴ 5 καὶ ἡ βασιλεία - καὶ πάντες οἱ λαοὶ, φυλαὶ, γλῶσσαι, αὐτῷ δουλεύσουσιν " καὶ Τ' ἡ ἐξουσία 75 αὐτοῦ ἐξουσία αἰώνίος, ἥτις οὐ παρελεύσεται, καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται. ν ᾿Αληθῶς εἰς καιρὸν εἴποι τις ἂν πρὸς Ἰουδαίου:, ἃ πάλαι πρὸς αὐτοὺς ὁ προφήτης ἔλεγεν" ε Ὄφις πόρνης ἐγένετό σοι, ἀπηναισχύντησας πρὸς πάντας.» Τί γὰρ τούτων σαφέστερον τῶν λόγων; εὐαγγελικῶς γὰρ τῷ ὄντι μᾶλλον καὶ ἀποστολικῶς, ἣ προφητικῶς καὶ αἰνιγματωδῶς, ταῦτα 15 ὑ Προφήτης ἐκήρυξεν, “Ὅπερ γὰρ "" ὁ Κύριος ἐν τοῖς Ἐῤαγγελίοις λέγει. ε Ὄψεσθε "5 τὸν ΥἹὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ μετὰ τῶν ἀγγέλων αὑτοῦ" » καὶ ὁ μακάριος "5 Παῦλὸς" ε Ὅτι ὁ Κύριος Τ ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου, καὶ ἐν σάλπιγγι Θεοῦ χαταβδέσεται ἀπ᾽ οὐρανοῦ, καὶ οἱ νεκροὶ 15 ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς οἱ ζῶντες οἱ παραλειπόμενοι "" ἁρπαγησόμεθα ἂν νεφέλαις εἰς ἀπάντησιν τοῦ Κυρίου εἰς ἀέρα, καὶ οὕτω πάντοτε σὺν Κυρίῳ ἐσόμεθα "» τοῦτο σαφῶς ἡμᾶς ἐδίδαξεν ὁ μακάριος Δανιὴλ, τὴν δευτέραν Σωτῆρος δ᾽ ἐπιφάνειαν προθεσπίζων, Υἱὸν μὲν ἀνθρώπου σαφῶς ἀποκαλῶν, δι᾽ ἣν ἀνέλαδε φύσιν " ἐρχόμενον δὲ ἐπὶ τῶν γερελῶν, κατὰ τὴν οἰκείαν ὑπόσχεσιν, ἵνα δείξῃ τὴν ἐξουσίαν "2λαμδάγοντα δὲ τὴν τιμὴν, καὶ τὴν ἀρχὴν, καϊτὴν βασιλείανϑ' παρὰ τοῦ Παλαιοῦ τῶν ἡμερῶν, ὡς ἄνθρωπον. Τοῦτο γὰρ καὶ ἐν τῷ δευτέρῳ ψαλμῷ ἐκ προσώπου αὐτοῦ τοῦ Κυρίου ὁ μακάριος λέγει Δαδίδ' ε Κύριος εἶπε πρός με᾿ Υἱός μου εἴ σὺ, ἐγὼ σήμερον γεγέννηκά σε" αἴτησαι παρ᾽ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς. » Τοῦτο δὲ καὶ ὁ μακάριος λέγει Δανιήλ" ε Πάντες γὰρ, φησὶ, λαοὶ, φυλαὶ, γλῶσσαι αὐτῷ δουλεύσουσι.» Καὶ δεικνὺς «πὸ ἀτελεύτητον τῆς βασιλείας, ε Ἢ ἐξουσία αὐτοῦ, φησὶν, ἐξουσία αἰώνιος, ἥτις οὐ παρελεύσεται 5", καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται. » Οὕτως οὖν γράψας 5 τὴν ἀποκάλυψιν, ἐπήγαγεν " ιξ᾿, « Ἔφριξε τὸ πνεῦμά μου" ἐγὼ Δανιὴλ ἐν τῇ ἕξει μου, καὶ αἱ ὁράσεις τῆς κεφαλῆς μου συνετάραξάν με. » Ἢ τε γὰρ ὄψις, φησὶ, φριχώδης ἦν, καὶ ἡ ἄγνοια τῶν αἰνιγμάτων ἐχύχα μου τὴν διάνοιαν, καὶ θορύδων ἐπλήρου.
ia΄. e Etheōroun, phēsi, tote d apo phōnēs tōn logōn tōn megalōn, hōn to cheras ekeino 8 elalei, theō» rōn ēmēn 5 heōs anę̄rethē to thērion, kai apōleto, kai to sōma autou edothē eis chatakausin d' pyros.» Dia gar tēn tou keratos echeinou manian, tou kritēriou, phēsi, genomenou, katelythē kai hē tetartē basileia, e kai to sōma tou thēriou edothē eis chatachausin pyros. » Prosēkei de epesē mmēnasthai, hoti ouk haplōs, edothē to thērion eis kausin pyros, alla, « to sōma autou, » eipen 45. Epeidē gao dia eou thēriou pasan tēn basileian ainittetai, en de tę̄ basileią hoi men eisin eusetheias trophimoi, hoi de kakias ergatai, kai tous men pneumatikous, tous de sarkikous eikotōs ouk eipe to thērion dothēnai eis kausin pyrox, alla tou thēriou to sōma,, tontesti, tous pachnterous, kai sarkikous, kai pneumatikon pephronēchētas 5 ouden. t ab΄s « Kai tōn loipōn de thēriōn metestathē hē archē, kai makariotēs “" zōis edothē autois “ heō? riōn ēdē epepauto hē archē, ei kai pollōn etōn periodon en tǭ “5 kratein chatanalōsantōn " phaneros gar hekastǭ eis to basileuein hōristhē kairos. Toutōn de, phēsin, houtō ginomenōn, kai tōn men allōn basileiōn ēdē proteron pausamenōn, tōn de tēs tetartēs basileias timōrias axiōn tǭ pyri paradothentōn. ᾿ eg, id΄. e Etheōroun, phēsin, en horamati tēs nyktos, kai idou meta tōn nephelōn tou ouranou, hōs Huios anthrōpou erchomenos ēn, kai heō: tou Palaiou tōn hēmerōn ephthase, kai enōpion autou prosēnechthē “ē. Kai autǭ edothē hē timē, kai hē archē 5 kai hē basileia - kai pantes hoi laoi, phylai, glōssai, autǭ douleusousin " kai T' hē exousia 75 autou exousia aiōnios, hētis ou pareleusetai, kai hē basileia autou ou diaphtharēsetai. n ᾿Alēthōs eis kairon eipoi tis an pros Ioudaiou:, ha palai pros autous ho prophētēs elegen" e Ophis pornēs egeneto soi, apēnaischyntēsas pros pantas.» Ti gar toutōn saphesteron tōn logōn? euangelikōs gar tǭ onti mallon kai apostolikōs, hē prophētikōs kai ainigmatōdōs, tauta 15 hy Prophētēs ekēryxen, “Hoper gar "" ho Kyrios en tois Erangeliois legei. e Opsesthe "5 ton HuIon tou anthrōpou erchomenon epi tōn nephelōn tou ouranou meta tōn angelōn hautou" » kai ho makarios "5 Paulos" e Hoti ho Kyrios T en keleusmati, en phōnę̄ archangelou, kai en salpingi Theou chatabdesetai ap᾽ ouranou, kai hoi nekroi 15 egerthēsontai aphthartoi, kai hēmeis hoi zōntes hoi paraleipomenoi "" harpagēsometha an nephelais eis apantēsin tou Kyriou eis aera, kai houtō pantote syn Kyriǭ esometha "» touto saphōs hēmas edidaxen ho makarios Daniēl, tēn deuteran Sōtēros d᾽ epiphaneian prothespizōn, Huion men anthrōpou saphōs apokalōn, di᾽ hēn anelade physin " erchomenon de epi tōn gerelōn, kata tēn oikeian hyposchesin, hina deixę̄ tēn exousian "2lamdagonta de tēn timēn, kai tēn archēn, kaïtēn basileianϑ' para tou Palaiou tōn hēmerōn, hōs anthrōpon. Touto gar kai en tǭ deuterǭ psalmǭ ek prosōpou autou tou Kyriou ho makarios legei Dadid' e Kyrios eipe pros me᾿ Huios mou ei sy, egō sēmeron gegennēka se" aitēsai par᾽ emou, kai dōsō soi ethnē tēn klēronomian sou, kai tēn kataschesin sou ta perata tēs gēs. » Touto de kai ho makarios legei Daniēl" e Pantes gar, phēsi, laoi, phylai, glōssai autǭ douleusousi.» Kai deiknys «po ateleutēton tēs basileias, e Ē exousia autou, phēsin, exousia aiōnios, hētis ou pareleusetai 5", kai hē basileia autou ou diaphtharēsetai. » Houtōs oun grapsas 5 tēn apokalypsin, epēgagen " ix᾿, « Ephrixe to pneuma mou" egō Daniēl en tę̄ hexei mou, kai hai horaseis tēs kephalēs mou synetaraxan me. » Ē te gar opsis, phēsi, phrichōdēs ēn, kai hē agnoia tōn ainigmatōn echycha mou tēn dianoian, kai thorydōn eplērou.
"I was watching then," it says, "because of the sound of the great words which that horn was speaking; I was watching until the beast was slain and destroyed, and its body was given to be burned with fire." For because of the madness of that horn, it says, when the court had sat, the fourth kingdom too was destroyed, "and the body of the beast was given to be burned with fire." We should note that he did not simply say the beast was given to burning with fire, but "its body." For since by the beast he hints at the whole kingdom, and in the kingdom some are nurslings of piety and others workers of wickedness, some spiritual and others carnal, he rightly said that not the beast but the body of the beast was given to burning with fire, that is, the grosser and carnal ones, who have thought nothing spiritual. "And the dominion of the other beasts was taken away, and a length of life was given them until …" … of the beasts the dominion had already ceased, even though they had spent a long period of years in ruling; for a definite time was appointed to each for reigning. While these things happen thus, it says, the other kingdoms having already ceased before, and those of the fourth kingdom who deserve punishment having been handed over to the fire: "I was watching," it says, "in the vision of the night, and behold, with the clouds of heaven one like a Son of Man was coming, and he came to the Ancient of Days and was brought before him. And to him was given the honor and the dominion and the kingdom; and all peoples, tribes, and languages will serve him. His authority is an everlasting authority which will not pass away, and his kingdom will not be destroyed." Truly one might say to the Jews at the right moment what the prophet said to them long ago: "You had the face of a harlot; you became shameless toward all." For what is clearer than these words? The prophet proclaimed these things truly more in the manner of the Gospels and the apostles than prophetically and in riddles. For what the Lord says in the Gospels, "You will see the Son of Man coming on the clouds of heaven with his angels," and blessed Paul, "For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the trumpet of God, and the dead will be raised incorruptible, and we who are alive, who are left, will be caught up in the clouds to meet the Lord in the air, and so we shall always be with the Lord"—this blessed Daniel clearly taught us when he foretold the second appearing of the Savior. He plainly calls him Son of Man because of the nature he assumed; coming on the clouds, according to his own promise, to show his authority; and receiving the honor, the dominion, and the kingdom from the Ancient of Days as man. For blessed David too says this in the second psalm in the person of the Lord himself: "The Lord said to me, 'You are my Son; today I have begotten you. Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession.'" And blessed Daniel says this: "For all peoples," it says, "tribes, and languages will serve him." And showing that the kingdom has no end, he says, "His authority is an everlasting authority which will not pass away, and his kingdom will not be destroyed." Having thus written down the revelation, he adds: "My spirit shuddered; I, Daniel, in my body, and the visions of my head troubled me." For the sight, it means, was terrifying, and my ignorance of the riddles stirred up my mind and filled it with confusion.
Textual problem in this passage: see the notes.
Dan 7:11–15 (quotation, high confidence) · Jer 3:3 (quotation, high confidence) · Matt 24:30 (quotation, high confidence) · Matt 16:27 (allusion, medium confidence) · 1 Thess 4:16–17 (quotation, high confidence) · 1 Cor 15:52 (allusion, medium confidence) · Ps 2:7–8 (quotation, high confidence)
Notes and citation
Summary: The beast's "body", the carnal members of the last kingdom, is burned; the one like a Son of Man coming with the clouds is Christ at his second coming, receiving the kingdom as man, as the Gospels, Paul, and Psalm 2 also teach.
- The lemma is Dan 7:11–15 (Theodotion); verses 12–15 are marked inside the section. The remark to the Jews ("You had the face of a harlot", Jer 3:3 LXX) is translated as written. Other quotations: Matt 24:30 (with 16:27); 1 Thess 4:16–17, with "incorruptible" from 1 Cor 15:52; Ps 2:7–8. Lines are lost in the scan after "until" in verse 12; marked "…". Migne's apparatus and Latin column are removed by logged corrections; at the end of verse 15 the word "troubled" (συνετάραξαν), merged with the Latin column, is restored.
Notes on the original text
- Digital text corrected (Migne's apparatus and Latin column read as Greek letters; Migne's apparatus read as Greek letters; OCR merged the end of the lemma with Migne's Latin column; the Greek word restored): 89 Μοηί. πῃ Ηδχλρ!. δὰ ἰν. 1. μα )εῖ παλαιός. 33 ἀρ. ἴα Β ροβι λόγοις ρομίυν, δώδεκα. οἱ Β καῦσιν. 14 0416 ρΡοΒὲ ρᾶυορα ἰορ. Ὧδ5. ἰ) Α. “ μὴ Ἶ ἘΚΚ. 44 αὐτοῖς, ἔχ Α οἱ Β δι ὁρᾷ. [12 οὐ Β Ἰορίηνυκ. δίγη). ὄρα. δ᾽ συγχ. Β μῦαπη. αὐτοῦ. δ᾽ Τεθήσ., χ. Ὁ ἀπ, Β δὐόϊΠι ὑπολαμδάνει. 88 τότε, [)65. ἴῃ Β. → ; ἃ 1εγοπι, π᾿, ὅ. ᾿ Μαῖ. χχιν, 50. 47.Α χρόνου καὶ καιροῦ. “8 ἐν τῷ --- φανερός. Β τῷ κράτει κατηνάλωσαν, φανερῶς. ΔΑ εἱ Β ἡ ἀρχὴ καὶ ἡ τιμή. 1 καί. αἰῶνα χρόνον. Δ Σωυτ. Β ργαιη. τοῦ. 5, βασιλείαν. Β ἐξουσίαν, 18 ταῦτα. Ἐς Β ξευρρ!. 7" γάρ. Β δλὐά. καί. τὸ ἔψ, Β ρῶν. ὅτι, 716 μαχ. Β Αὐά. δέ ᾿ 19. ΒΕ περιλειπόμενοι, υἱ 1. ο. 82 Β οὕτω συγγράψας. μδιϊτα ππθὸ, εἰ υἱδίοπεϑ οἂρὶ εἷς πιεί σοπιυγυαυαπὶ ἃ → ; συνετάγιι8 5.» Αεείδίοπίος δυίθιῃ αἰεί! πε 6 πε ἰΐα, εἰ εἷς, τυ] τυ 6 πὶ τϊηἰδίγογαπι., δὲ δογὰπὶ ἀυὶ οι ἰμ Ϊοαρθαπὶ. Εἰ βίους ἴῃ επα. 11, 18. « Ὠἰχὶ! δηΐ πὶ τα Πΐ : Ηξ Ἰναβεῖ δἰτωΐ, οἱ οθεἰμβαθυ πὶ ΠΠ 1 ὑδᾷπὸ ἴῃ βου πη, οἱ 8406 ἀἰχὶε ς οἱ ἷο δἰ 16 « {τὰ οογηια αἰεὶ! γδάϊρασσόν με. » → συνετάραξάν με. ».
Topics: Christology, Eschatology
Cite (SBL): Theodoret, Comm. Dan. 7.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-11
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-7-11) · 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.
7.16PG 81
ις΄. « Προσῆλθον τοίνυν τινὶ δ' τῶν ἑστηκότων, καὶ τὴν ἀχρίδειαν ἐζήτουν παρ᾽ αὐτοῦ περὶ πάντων τούτων.» Ἑστηχότας δὲ λέγει τὰς χιλίας χιλιά. δας, καὶ μυρίας μυριάδας, δ᾽ ὧν "5 οὐκ ἀριθμὸν εἶπε ῥητὸν, ἀλλὰ τοῦ ἀριθμοῦ χρεῖττον ἐδήλωσε πλῆθος τῶν τε λειτουργούντων, καὶ τῶν παρεστηχότων. Οἱ μὲν γὰρ τιμιώτεροι οὐκ εἰστήκεισαν μόνον,,. ἀλλὰ καὶ λειτουργεῖν ἐχελεύοντο " οἱ δὲ λοιποὶ τῇ μετὰ δέους στάσει τὴν δουλείαν ἐμήνυον. Καὶ καθάπερ ἐπὶ τῶν ἀνθρωπίνων δικαστηρίων. οἱ μὲν τῶν ὑκριον, οἱ δὲ ἐξίασί τε καὶ εἰσίασι τῷ δικαστῇ τὰς ἀποκρίσεις χομίξοντες - οὕτως ἐν τῷ φοδερωτάτῳ δικαστηρίῳ εἶδεν ὁ Δανιὴλ τὰς μὲν μυριάδας παρεἐστώσας, τὰς δὲ χιλίας χιλιάδας λειτουργεῖν ἐμπεπιστευμένας "5. Προσελθὼν τοίνυν, φησὶ, καὶ ἐρόμενος τίς τῆς ἀποκαλύψεως ἡ ἑρμηνεία, ἔμαθεν "' παρὰ τινος τῶν ἑστώτων τὴν ἀλήθειαν.
is΄. « Prosēlthon toinyn tini d' tōn hestēkotōn, kai tēn achrideian ezētoun par᾽ autou peri pantōn toutōn.» Hestēchotas de legei tas chilias chilia. das, kai myrias myriadas, d᾽ hōn "5 ouk arithmon eipe rhēton, alla tou arithmou chreitton edēlōse plēthos tōn te leitourgountōn, kai tōn parestēchotōn. Hoi men gar timiōteroi ouk eistēkeisan monon,,. alla kai leitourgein echeleuonto " hoi de loipoi tę̄ meta deous stasei tēn douleian emēnyon. Kai kathaper epi tōn anthrōpinōn dikastēriōn. hoi men tōn hykrion, hoi de exiasi te kai eisiasi tǭ dikastę̄ tas apokriseis chomixontes - houtōs en tǭ phoderōtatǭ dikastēriǭ eiden ho Daniēl tas men myriadas pareestōsas, tas de chilias chiliadas leitourgein empepisteumenas "5. Proselthōn toinyn, phēsi, kai eromenos tis tēs apokalypseōs hē hermēneia, emathen "' para tinos tōn hestōtōn tēn alētheian.
"I approached one of those who stood by and sought from him the exact truth about all these things." By those who stood by he means the thousand thousands and ten thousand times ten thousand; he did not state a definite number for them but showed a multiplicity beyond number, both of those who ministered and of those who stood by. For the more honored did not only stand but were also bidden to minister, while the rest showed their servitude by standing in awe. And as in human courts some … [stand by], while others go out and come in bringing answers to the judge, so in that most fearsome court Daniel saw the ten thousands standing by and the thousand thousands entrusted with ministering. Approaching, then, it says, and asking what the interpretation of the revelation was, he learned the truth from one of those who stood by.
Textual problem in this passage: see the notes.
Dan 7:16 (quotation, high confidence) · Dan 7:10 (allusion, high confidence)
Notes and citation
Summary: Daniel asks one of the attendants of the heavenly court, whose ranks of ministers and bystanders resemble the officers of a human court.
- The lemma is Dan 7:16. Words are lost in the scan in the comparison with human courts; marked "…".
Cite (SBL): Theodoret, Comm. Dan. 7.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-16
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-7-16) · 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.
7.17PG 81
ιζ', τη. Ἔφη γάρ μοι’ Ταῦτα τὰ θηρία τὰ μεγάλε τὰ τέσσαρα, τέσσαρες βασιλεῖαι ἀναστήσονται ἐπὶ τῆς γῆς, αἵ ἀρθήσονται. Καὶ παραλήψονται τὴν βασιλείαν ἅγιοι Ὑψίστου, καὶ χαθέξουσιν αὐτὴν ἕως αἰῶνος, καὶ ἕως αἰῶνος τῶν αἰώνων. » Προσέχειν ἀκριδῶς δεῖ, ὅτι κἀνταῦθα τέσσαρας εἶπε βασι- “λείας, καὶ ἐπὶ τῆς εἰκόνος τέσσαρας" καὶ μὴ ν»» μίζειν τὸ ὄστρακον ἑτέραν εἶναι παρὰ τὸν σίδηρον βασιλείαν 3". Καὶ γὰρ ἐκεῖ ε τὸ τέλος τῆς σιδηρᾶς βασιλείας 5 ἀσθενέστερον » ἔφη, καὶ ἐνταῦθα ὡσαύτως « τρία χέρατα ἔφη "" ἐχριζωθῆναι ἀπὸ τῶν δέκα, ν ὡς ἀσθενέστερον δηλονότι διαχείμενα. Αὖται τοίγυν, φησὶν, αἱ βασιλεῖαι διαλυθήσονται, καὶ ἡ ἀληθὴς καὶ ἀτελεύτητος βασιλεία τοῖς τοῦ Ὑφίστου"" ἁγίοις δοθήσεται. Ἐχείνην τοίνυν, φησὶ, ποθῶν, μηδὲν ἡγοῦ τοῦ παρόντος αἰῶνος τὰς βασιλείας οὐκ εἰς μακρὸν "" δεξομένας τὸ τέλος. Εἶτά φῆσιν᾽
iz', tē. Ephē gar moi’ Tauta ta thēria ta megale ta tessara, tessares basileiai anastēsontai epi tēs gēs, hai arthēsontai. Kai paralēpsontai tēn basileian hagioi Hypsistou, kai chathexousin autēn heōs aiōnos, kai heōs aiōnos tōn aiōnōn. » Prosechein akridōs dei, hoti kantautha tessaras eipe basi- “leias, kai epi tēs eikonos tessaras" kai mē n»» mizein to ostrakon heteran einai para ton sidēron basileian 3". Kai gar ekei e to telos tēs sidēras basileias 5 asthenesteron » ephē, kai entautha hōsautōs « tria cherata ephē "" echrizōthēnai apo tōn deka, n hōs asthenesteron dēlonoti diacheimena. Autai toigyn, phēsin, hai basileiai dialythēsontai, kai hē alēthēs kai ateleutētos basileia tois tou Hyphistou"" hagiois dothēsetai. Echeinēn toinyn, phēsi, pothōn, mēden hēgou tou parontos aiōnos tas basileias ouk eis makron "" dexomenas to telos. Eita phēsin᾽
"For he said to me, 'These four great beasts are four kingdoms that will arise on the earth, which will be taken away. And the saints of the Most High will receive the kingdom and possess it forever and to the age of ages.'" We must note carefully that here he spoke of four kingdoms, and in the image also of four, and not suppose that the clay is a kingdom other than the iron. For there he said "the end of the iron kingdom" is weaker, and here likewise he said "three horns were uprooted from the ten," evidently as being in a weaker state. These kingdoms, then, he says, will be dissolved, and the true and endless kingdom will be given to the saints of the Most High. Longing for that, he says, count as nothing the kingdoms of the present age, which will soon come to an end. Then he says:
Dan 7:17–18 (quotation, high confidence) · Dan 2:40–43 (allusion, high confidence) · Dan 7:8 (allusion, high confidence)
Notes and citation
Summary: The four beasts are the same four kingdoms as the image (the clay is not a fifth), and after them the endless kingdom is given to the saints.
- The lemma is Dan 7:17–18. The references to the image are Dan 2:40–43.
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Dan. 7.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-17
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-7-17) · 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.
7.19PG 81
ιθ', « Ἐζήτουν ἀχριδῶς περὶ τοῦ θηρίου τοῦ τετάρτου, ὅτι ἣν διαφέρον " παρὰ πᾶν θηρίον, καὶ ἢ φοδερὸν περισσῶς " οἱ ὀδόντες αὐτοῦ σιδηροῖ, καὶ οἱ ἔνυχες αὐτοῦ χαλκοῖ " ἤσθιεν, καὶ ἐλέπτυνεν "", καὶ τὰ λοιπὰ τοῖς ποσὶν αὑτοῦ χατεπάτει. » Ἐπὶ" σημήνασθαι δεῖ, ὅτι τοὺς μὲν ὀδόντας σιδηροῦς λέ" γει, τοὺς δὲ ὄνυχας χαλκοῦς. Ἢ μὲν γὰρ Ῥωμαίων βασιλείᾳ τὸν παρὰ πάντων δέχεται φόρον, διὸ τοὺς ὀδόντας ἔφη " σιδηροῦς. Ἐπειδὴ δὲ καὶ ἐκ τῆς Μαᾳχεδονιχῇς βασιλείας πολλοὶ εἰς τὴν ὁπλιτιχὴν τελοῦσι στρατείαν, ὅπερ δέ εἶσι θηρίῳ ὄνυχες, τουτὸ βασιλεῖ σερατιῶται, εἰχόνως ἔφη τοὺς ὄνυχας χα"
ith', « Ezētoun achridōs peri tou thēriou tou tetartou, hoti hēn diapheron " para pan thērion, kai ē phoderon perissōs " hoi odontes autou sidēroi, kai hoi enyches autou chalkoi " ēsthien, kai eleptynen "", kai ta loipa tois posin hautou chatepatei. » Epi" sēmēnasthai dei, hoti tous men odontas sidērous le" gei, tous de onychas chalkous. Ē men gar Rhōmaiōn basileią ton para pantōn dechetai phoron, dio tous odontas ephē " sidērous. Epeidē de kai ek tēs Maąchedonichę̄s basileias polloi eis tēn hoplitichēn telousi strateian, hoper de eisi thēriǭ onyches, touto basilei seratiōtai, eichonōs ephē tous onychas cha"
"I sought exactly about the fourth beast, because it was different from every beast, and exceedingly fearsome; its teeth were of iron and its claws of bronze; it devoured and crushed, and trampled the rest with its feet." We must note that he calls the teeth iron and the claws bronze. For the kingdom of the Romans receives tribute from all, which is why he called the teeth iron. And since many from the Macedonian kingdom also serve in the army as heavy infantry, and what claws are to a beast soldiers are to a king, he rightly called the claws [bronze] …
Dan 7:19 (quotation, high confidence)
Notes and citation
Summary: The fourth beast's iron teeth are Rome's tribute from all nations, and its bronze claws the soldiers drawn from the former Macedonian (bronze) kingdom.
- The lemma is Dan 7:19. The section breaks off in the scan; marked "…". Migne's Latin column and apparatus 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): ἰρβίυβ ωτγρὶ : οοπηδάεθαι, εἱ φοπιπίηποραῖ, οἱ τοὶῖ- Ὦ → ; δὲ τινές Α οἱ Β ἕνί, 3 δι ὦν. Β διό, 558 πεπιστευμένας. “΄ Β ἔμαθον. 5 βασ. ἔῃ Β δΣηί6 εἶναι ροπίίυτ, Ὧδ5. ἰπ ΑΔ. "Ὰ ἐσθίον καὶ λεπτύνον. "5.Α οἱ Β ἐπίλοιπα., Β Θεοῦ. 558 μακράν, "»Α διάφορον. "" καί. 4 ἔφῃ. Β φησί, 35 γάρ. Β δέ. → .
Cite (SBL): Theodoret, Comm. Dan. 7.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-19
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-7-19) · 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.
7.20PG 81
χ΄.« Καὶ περὶ τῶν κεράτων αὐτοῦ " τῶν δέκα τῶν Α ἐν τῇ κεφαλῇ αὐτοῦ, καὶ τοῦ τετάρτου" "5 τοῦ ἀναδάντος καὶ ἐχτινάξαντος τῶν προτέρων τρία, καὶ τὸ χέρας ἐκεῖνο ᾧ οἱ ὀφθαλμοὶ αὐτοῦ 5" καὶ στόμα λαλοῦν μεγάλα, καὶ ἣ ὅρασις αὐτοῦ μείξων τῶν λοιπῶν. γ» Οὐ δεξ δὲ θαυμάζειν, εἰ ἄνω μὲν σμικρὸν ἔφη τὸ κέρας, ἐνταῦθα ὃὲ τὴν ὅρασιν αὐτοῦ μείζογα͵ τῶν 1οιπῶν' προσῆκε!: τοῖς λεγομένοις ἀχριθῶς. “Ὅτε μὲν γὰρ φυόμενον εἶδε τὸ χέρας, μικρὸν αὐτὸ προσηγόρενσεν, ὡς καὶ ἀπὸ σμικροῦ ἔθνους ὁρώμενον τοῦ ᾿Ιουδαίων,, καὶ ἀφανῆ τέως τὴν βασιλείαν ἔχον " μετὰ δὲ τὸ ἐχριζῶσαι τρία κέρατα τῶν πρὸ αὐτοῦ, εἰκότως τὴν ὅρασιν Β αὐτοῦ μείζω "5 τῶν «οιπῶν ἀποκαλεῖ, Ἐπιφέρει τοίνυν ἔτι πυνθανόμενος, χκα᾿. «Τί δήποτε "' τὸ χέρας ἐκεῖνο ἐ ποίει πόλεμὸν μετὰ τῶν ἁγίων, καὶ ἴσχυσε πρὸς αὐτούς; » "Αντὶ 5" τοῦ, ἐταπείνωσεν αὐτούς.
ch΄.« Kai peri tōn keratōn autou " tōn deka tōn A en tę̄ kephalę̄ autou, kai tou tetartou" "5 tou anadantos kai echtinaxantos tōn proterōn tria, kai to cheras ekeino hǭ hoi ophthalmoi autou 5" kai stoma laloun megala, kai hē horasis autou meixōn tōn loipōn. g» Ou dex de thaumazein, ei anō men smikron ephē to keras, entautha hoe tēn horasin autou meizoga͵ tōn 1oipōn' prosēke!: tois legomenois achrithōs. “Hote men gar phyomenon eide to cheras, mikron auto prosēgorensen, hōs kai apo smikrou ethnous horōmenon tou ᾿Ioudaiōn,, kai aphanē teōs tēn basileian echon " meta de to echrizōsai tria kerata tōn pro autou, eikotōs tēn horasin B autou meizō "5 tōn «oipōn apokalei, Epipherei toinyn eti pynthanomenos, chka᾿. «Ti dēpote "' to cheras ekeino e poiei polemon meta tōn hagiōn, kai ischyse pros autous? » "Anti 5" tou, etapeinōsen autous.
"And about its ten horns that were on its head, and the other one that came up and shook out three of the former ones, that horn which had eyes and a mouth speaking great things, and whose appearance was greater than the rest." One should not wonder that above he called the horn small, but here says its appearance was greater than the rest; one must attend to what is said precisely. When he saw the horn growing, he called it small, as appearing from the small nation of the Jews and having as yet an obscure kingdom; but after it uprooted three of the horns before it, he rightly calls its appearance greater than the rest. He goes on asking further: "Why did that horn make war with the saints and prevail against them?" That is, humble them.
Dan 7:20–21 (quotation, high confidence) · Dan 7:8 (allusion, high confidence)
Notes and citation
Summary: The horn is small at its rise from the Jewish nation but looks greater than the rest once it has uprooted three kings.
- The lemma is Dan 7:20–21. The statement that the Antichrist arises from the Jewish nation is Theodoret's view, translated as written. Migne's Latin column is removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters): ὙΥεδβ. 30. « Εἰ ἀδ οογηΐ 8 οὗι8 ἀδοδῖη, 408 → .
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Dan. 7.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-20
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-7-20) · 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.
7.22PG 81
κβ΄. «Ἕως οὗ ἦλθεν ὁ Παλαιὸς τῶν ἡμερῶν, καὶ τὸ κρῖμα ἔδωκεν ἁγίοις “ὙΨίστου, καὶ ὁ καιρὸς ἔφθασε, καὶ τὴν βασιλείαν κατέσχον οἱ ἅγιοι. » Ἱχέτευσα 35 φησὶ, μαθεῖν, τίνα τὸ χέρας ἐκεῖνο αἰνίττεται, τύφῳ μὲν χρώμενον, ἀλαζονιχοὺς δὲ λόγους προσφέρον, παπεινοῦν δὲ τὴν τῶν ἁγίων συμμορίαν, ἕως ἂν ὁ Παλαιὸς τῶν ἡμερῶν τῇ μὲν δικαίᾳ χρήσηται ψήφῳ, ἀποδῷ δὲ καὶ τοῖς ἁγίοις τὴν βασιλείαν "", καὶ τὸ ἐχείνου καταλύσῃ κράτος.
kb΄. «Heōs hou ēlthen ho Palaios tōn hēmerōn, kai to krima edōken hagiois “HyPsistou, kai ho kairos ephthase, kai tēn basileian kateschon hoi hagioi. » Hicheteusa 35 phēsi, mathein, tina to cheras ekeino ainittetai, typhǭ men chrōmenon, alazonichous de logous prospheron, papeinoun de tēn tōn hagiōn symmorian, heōs an ho Palaios tōn hēmerōn tę̄ men dikaią chrēsētai psēphǭ, apodǭ de kai tois hagiois tēn basileian "", kai to echeinou katalysę̄ kratos.
"Until the Ancient of Days came and gave judgment to the saints of the Most High, and the time arrived, and the saints possessed the kingdom." I begged, he says, to learn what that horn hints at, which is puffed up, utters boastful words, and humbles the company of the saints, until the Ancient of Days gives his just verdict, gives the kingdom to the saints, and destroys its power.
Dan 7:22 (quotation, high confidence)
Notes and citation
Summary: The horn humbles the saints only until the Ancient of Days gives his just verdict and hands them the kingdom.
- The lemma is Dan 7:22.
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Dan. 7.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-22
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-7-22) · 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.
7.23PG 81
κγ'. « Καὶ εἴπέ μοι, φησὶν, οὕτως " Τὸ θηρίον τὸ πέταρτον βασιλεία τετάρτη ἕστται ἐν τῇ γῇ, ἥτις ὑπερέξει πάσας τὰς βασιλείας, καὶ καταφάγεται πᾶσαν τὴν γῆν, καὶ συμπατήσει αὐτὴν, καὶ κατακόψει αὐτὴν "5. » Ταῦτα δὲ οἱ μὲν πάλαι δι᾽ αἰνιγμάπῶὼν ἐμάνθανον" ἡμεῖς δὲ τῇ πείρᾳ μεμαθήκαμεν " ὁρῶμεν γὰρ τῆς προῤῥήσεως "5 τὴν ἔχδασιν, τῶν νῶν πενίαν, καὶ τὰ ἄλλα καθ᾽ " ἐκάστην ἡμέραν γινόμενα "5 ὁρῶμεν.
kg'. « Kai eipe moi, phēsin, houtōs " To thērion to petarton basileia tetartē hesttai en tę̄ gę̄, hētis hyperexei pasas tas basileias, kai kataphagetai pasan tēn gēn, kai sympatēsei autēn, kai katakopsei autēn "5. » Tauta de hoi men palai di᾽ ainigmapōōn emanthanon" hēmeis de tę̄ peirą memathēkamen " horōmen gar tēs prorrhēseōs "5 tēn echdasin, tōn nōn penian, kai ta alla kath᾽ " ekastēn hēmeran ginomena "5 horōmen.
"And he said to me thus: 'The fourth beast will be a fourth kingdom on the earth, which will surpass all the kingdoms, and will devour the whole earth, trample it, and cut it down.'" The people of old learned these things through riddles, but we have learned them by experience; for we see the outcome of the prophecy, the poverty of the … and we see the other things that happen every day.
Textual problem in this passage: see the notes.
Dan 7:23 (quotation, high confidence)
Notes and citation
Summary: Theodoret says his own generation sees the fourth kingdom's oppression fulfilled in daily experience.
- The lemma is Dan 7:23. Words are lost in the scan after "the poverty of the"; marked "…".
Cite (SBL): Theodoret, Comm. Dan. 7.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-23
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-7-23) · 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.
7.24PG 81
κδ'. « Καὶ τὰ δέκα χέρατα αὐτοῦ, φησὶ, δέκα βασιλεῖς ἀναστήσονται. » Ἐπισημήνασθαι δὲ χρὴ, ὅτι οὖκ εἶπεν αὐτοὺς ἀναστήσεσθαι ἕνα καθ᾽ ἕνα ἀλλήλους διαδεχομένους, ἀλλὰ κατὰ ταὐτὸν ἀναστήσεσθαι" καὶ ὅτι ταῦθ᾽ οὕτως ἔχει, τὰ ἐπαγόμενα μαρτυρεῖ. « Καὶ ὀπίσω γὰρ αὑτῶν, φησὶν "", ἀναστήσεται βασιλεὺς ἕτερος, ὃς ὑπεροίσει κακοῖς πάντας τοὺς ἔμπροσθεν ', καὶ τρεῖς βασιλεῖς ταπεινώσει. ν» Εἰ δὲ μὴ κατὰ ταὐτὸν ἐδασίλευον, ἀλλὰ καθ᾽ ἕνα ἕκαστος τὸν πρὸ αὐτοῦ διαδεχόμενος, πῶς οὗτος " τρεῖς κατὰ ταὐτὸν τῶν πρὸ αὐτοῦ ταπεινώσει; Οὐκοῦν εὔδηλον, ὡς τοὺς δέκα πρὸς τῷ τέλει κατὰ ταὐτὸν ἀναστήσεσθαι προλέγει" ἔσχατον δὲ τὸν ᾿Αντίχριστον ἀνιστάμενον, καὶ τῆς βασιλείας ἀντιλαμδανόμενον, πολεμήσειν μὲν αὐτοῖς φησι, τρεῖς δὲ ἐξ αὐτῶν χα- ταλύσειν" μὴ ἀρκούμενος δὲ τῇ κατὰ τῶν ἀνθρώπον ἐθι " νίκῃ"
kd'. « Kai ta deka cherata autou, phēsi, deka basileis anastēsontai. » Episēmēnasthai de chrē, hoti ouk eipen autous anastēsesthai hena kath᾽ hena allēlous diadechomenous, alla kata tauton anastēsesthai" kai hoti tauth᾽ houtōs echei, ta epagomena martyrei. « Kai opisō gar hautōn, phēsin "", anastēsetai basileus heteros, hos hyperoisei kakois pantas tous emprosthen ', kai treis basileis tapeinōsei. n» Ei de mē kata tauton edasileuon, alla kath᾽ hena hekastos ton pro autou diadechomenos, pōs houtos " treis kata tauton tōn pro autou tapeinōsei? Oukoun eudēlon, hōs tous deka pros tǭ telei kata tauton anastēsesthai prolegei" eschaton de ton ᾿Antichriston anistamenon, kai tēs basileias antilamdanomenon, polemēsein men autois phēsi, treis de ex autōn cha- talysein" mē arkoumenos de tę̄ kata tōn anthrōpon ethi " nikę̄"
"And its ten horns," it says: "ten kings will arise." We should note that he did not say they would arise one by one, succeeding each other, but that they would arise at the same time; and what follows bears witness that this is so. "For after them," it says, "another king will arise, who will surpass in evils all who were before him, and he will humble three kings." If they did not reign at the same time, but each in turn succeeded the one before him, how will he humble three of those before him at the same time? It is quite clear, then, that he foretells that the ten will arise at the same time at the end, and that the Antichrist, arising last and seizing the kingdom, will make war on them, he says, and destroy three of them; and not content with his victory over men …
Dan 7:24 (quotation, high confidence)
Notes and citation
Summary: The ten kings reign simultaneously at the end, since the Antichrist, arising after them, humbles three at once.
- The lemma is Dan 7:24. The section breaks off in the scan; marked "…". Migne's apparatus and Latin column are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column and marginal references read as Greek letters; Migne's apparatus and Latin column read as Greek letters (the hyphenated word χα-ταλύσειν rejoined)): 38. Β ἱχετεύω. 5" Β τὴν βασ. τοῖς ἁγίοις. τ κες Α ἑτέρου. 5 αὖτ. θ68. ἰπ Α. Ὁ Β μείζονα, "' Τί δήποτε, χ. τ΄ λ, "8 αὖτ, 68. ἰη Α. Ὁ φησ. 65. ἰη Β. ἰὼ πρ. Ὠ65. ἰη Β. τι τρὶ ΤΕΡΟΝ 3 οὗτ. "ε6. ἰη Β. ͵ 0.) (οπίξηίι5. ἐᾷ νἱοίοτία, απδιὴ ἐδ Ποιμἰπΐθι8.Α → ; 4 (Ορ Δ}1 τη ᾶτο ἰοπηρογὰ οἱ Ἰδρ6ι, » "06 Δ} 16 ς Εἰ ἰγδϑοίυν πὶ πιλιναμ οὰ5. » Πος δαίδηφ, ἴθ οἰ ηὶ νἱγίυϊο, δὲ βἰψηΐβ, δὲ 9 ῥβ88}. ιχ, 19. δ᾽ θη. χιι, 14. → .
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Dan. 7.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-24
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-7-24) · 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.
7.25PG 81
κε΄. ε Καϊλόγους, φησὶ, πρὸς τὸν “Ὕψιστον λαλήσει, καὶ τοὺς ἁγίους ὙΨίστου παλαιώσει 5, καὶ ", ν ὡς ἔνια τῶν ἀντιγράφων ἔχει, ε ταπεινώσει" καὶ ὑπονοήσει τοῦ " ἀλλοιῶσαι καιροὺς καὶ νόμον. » Τοσαύτῃ γὰρ, φησὶ, λύσσῃ χρήσεται καὶ μανίᾳ, ὡς ἁλαζονικοὺς μὲν καὶ βλασφήμους λόγους ἀχοντίσαι κατὰ τοῦ ὑψίστου Θεοῦ, πᾶν δὲ εἶδος " τιμωρίας τοῖς εὐνοϊχῶς αὑτῷ δουλεύουσι καὶ ἁγιωσύνης μετέχουσιν ἐπαγαγεῖν" ὑποτοπήσει δὲ, ὡς καὶ παντάπασι καταλύσει τὴν κρατοῦσαν εὐσέδειαν, καὶ τὴν ἀρίστην αὑτῆς πολιτείαν ἀμείψει 7. Τοῦτο γὰρ ἡνίξατο εἰρηκώς" ε« Ὑπονοήσει τοῦ ἀλλοιῶσαι καιροὺς καὶ νόμον" » τουτέστι, τὴν γατ᾽ ἐκεῖνον τὸν καιρὸν κατέχουσαν πολιτείαν. Εἶτα ἐπάγει" « Καὶ δοθήσετα: ἐν χειρὶ αὖποῦ. » Τουτέστι, συγχωρήσει ἡ τοῦ Θεοῦ προμέθεια' καὶ δεικνὺς τῆς τῶν κακῶν ἐχείνων ἀωρίας τὸν χρόνον" « Οὐ γὰρ εἰς τέλος ἐπιλησθήσεται ὁ πτωχὸς, καὶ ἡ ὑπομονὴ τῶν πενήτων οὐκ ἀπολεῖται εἰς τὸν αἰῷνα 5. » εἰρηκώς " ε Δοθήσεται ἐν χειρὶ αὐτοῦ, » ἐπήγαγεν" ε« Ἕως καιροῦ, καὶ χαιρῶν, καὶ ἥμισυ καιροῦ. » Τοῦτο δὲ σαφέστερον ἐν τῷ τέλει τῆς προ' φητείας ἡμᾶς ἐδίδαξεν. « ᾿Απὸ καιροῦ γὰρ, φησὶ, παραλλάξεως τοῦ ἐνδελεχισμοῦ, καὶ δοθῆναι " βδέλυγα ἐρημώσεως, ἡμέραι χίλιαι διακόσιαι ἐννενήκοντα. ν» Καιρὸν 10 οὖν, καὶ καιροὺς, καὶ ἥμισυ καιροῦ, τρία ἥμισυ ἔτη λέγει, ἃ τὸ χέρας ἐκεῖνο τὸ λαλοῦν μεγάλα κρατήσει.
ke΄. e Kaïlogous, phēsi, pros ton “Hypsiston lalēsei, kai tous hagious HyPsistou palaiōsei 5, kai ", n hōs enia tōn antigraphōn echei, e tapeinōsei" kai hyponoēsei tou " alloiōsai kairous kai nomon. » Tosautę̄ gar, phēsi, lyssę̄ chrēsetai kai manią, hōs halazonikous men kai blasphēmous logous achontisai kata tou hypsistou Theou, pan de eidos " timōrias tois eunoïchōs hautǭ douleuousi kai hagiōsynēs metechousin epagagein" hypotopēsei de, hōs kai pantapasi katalysei tēn kratousan eusedeian, kai tēn aristēn hautēs politeian ameipsei 7. Touto gar hēnixato eirēkōs" e« Hyponoēsei tou alloiōsai kairous kai nomon" » toutesti, tēn gat᾽ ekeinon ton kairon katechousan politeian. Eita epagei" « Kai dothēseta: en cheiri aupou. » Toutesti, synchōrēsei hē tou Theou prometheia' kai deiknys tēs tōn kakōn echeinōn aōrias ton chronon" « Ou gar eis telos epilēsthēsetai ho ptōchos, kai hē hypomonē tōn penētōn ouk apoleitai eis ton aiǭna 5. » eirēkōs " e Dothēsetai en cheiri autou, » epēgagen" e« Heōs kairou, kai chairōn, kai hēmisy kairou. » Touto de saphesteron en tǭ telei tēs pro' phēteias hēmas edidaxen. « ᾿Apo kairou gar, phēsi, parallaxeōs tou endelechismou, kai dothēnai " bdelyga erēmōseōs, hēmerai chiliai diakosiai ennenēkonta. n» Kairon 10 oun, kai kairous, kai hēmisy kairou, tria hēmisy etē legei, ha to cheras ekeino to laloun megala kratēsei.
"And he will speak words against the Most High," it says, "and will wear out the saints of the Most High"—or, as some copies have it, "humble"—"and will think to change times and law." For he will indulge such fury and madness, it means, as to hurl boastful and blasphemous words against the most high God and to inflict every kind of punishment on those who serve him with goodwill and share in holiness; and he will imagine that he will utterly destroy the prevailing piety and change its excellent way of life. For this is what he hinted at in saying, "He will think to change times and law," that is, the way of life prevailing at that time. Then he adds, "And it will be given into his hand," that is, the providence of God will permit it. And showing the time of those untimely evils—for "the poor will not be forgotten forever, and the patience of the needy will not perish forever"—having said, "It will be given into his hand," he added, "for a time, and times, and half a time." He taught us this more clearly at the end of the prophecy: "From the time of the removal of the continual sacrifice and the setting up of the abomination of desolation, there will be a thousand two hundred and ninety days." So by a time, times, and half a time he means three and a half years, during which that horn speaking great things will rule.
Textual problem in this passage: see the notes.
Dan 7:25 (quotation, high confidence) · Ps 9:18 (9:19 LXX) (quotation, high confidence) · Dan 12:11 (quotation, high confidence)
Notes and citation
Summary: The Antichrist will blaspheme, persecute the saints, and try to overturn the Christian way of life, but God permits this only for "a time, times, and half a time", three and a half years.
- The lemma is Dan 7:25. "Wear out" (παλαιώσει) is Theodotion's reading; "humble" is a variant Theodoret knew. The quotations are Ps 9:18 (LXX 9:19) and Dan 12:11.
Topics: Eschatology, Persecution
Cite (SBL): Theodoret, Comm. Dan. 7.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/7-25
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-7-25) · 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.