Commentary on Daniel 8.1–8.27 (Commentary on Daniel)

Theodoret of Cyrus

Commentary on Daniel 8.1–8.27

Theodoret of Cyrus · Commentary on Daniel · probably 430s (before ca. 446) · Cyrrhus · 13 passages

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

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Chapter 8

8.1PG 81

α΄. ε Ἐν ἔτει τρίτῳ τῆς βασιλείας Βαλτάσαρ, ὅρατις ὥφθη πρός με᾽ ἐγὼ Δανιὴλ, μετὰ τὴν ὀφθεῖσάν μοι τὴν ἀρχήν. ν Ἔτι, φησὶ, τῆς τῶν Χαλδαίων, εἴτ᾽ οὖν ᾿Ασσυρίων κατεχούσης βασιλείας, ἑτέραν ἀποκάλυψιν εἶδον μετ᾽ ἐχείνην τὴν προτέραν δηλοῖ δὲ καὶ ὁ χρόνος τὸ ταύτης γεώτερον" τὴν μὲν γὰρ προτέραν εἶδεν ἐν τῷ πρώτῳ ἔτει Βαλτάσαρ, βασιλέως Χαλδαίων, ταύτην δὲ ἐν τῷ τρίτῳ. Σημαίνει δὲ τὸν χρόνον οὐ μάτην, ἀλλὰ διδάσκων, ὡς πρὸ πολλοῦ χρόνου τοῦ γενέσθαι τὰ πράγματα τὴν τούτων πρόγνωσιν παρὰ θεοῦ τῶν ὅλων ἐδέξατο. β. « Καὶ" εἶδον" 6, φησὶν, ἐν τῇ ὁράσει, καὶ ἐγένετο ἐν τῷ ἰδεῖν με, καὶ ἤμην ἐν Σούσοις τῇ βάρει, ἧ ἐστιν" ἐν χώρᾳ Αἰλάμ. ν» Τὰ Σοῦσα μητρόπολις ἣν πάλαι Περσῶν. Ἐπειδὴ τοίνυν τὴν τῆς Περσιχῆῇς βασιλείας μανθάνει κατάλυσιν, ἀναγκαίως ἐν ἐκείνῃ τῇ πόλει δοκεῖ βλέπειν τὴν ἀποκάλυψιν. « Καὶ εἶδον, φησὶν, ἐν ὁράματι " » ἀντὶ τοῦ, Οὐκ ἐγρηγορὼς, οὐδὲ μεθ᾽ ἡμέραν ταῦτα ἐθεασάμην, ἀλλ᾽ ὄναρ μοι ταῦτα ἔδειξεν ὁ τῶν ὅλων θεός. Ν « Καὶ ἤμην, φησὶν, ἐπὶ τοῦ "" Οὐδάλ. ν» Παρὰ τὴν ταῦ ᾿ δῶν μόνον δ6 τὴν βασιλείαν παρέπεμψε πύλην, φησὶν, ἐδόκουν ἑστάναι" οὕτω γὰρ τοῦτό τινες τῶν ἑρμηνευτῶν τεθείκασι.

a΄. e En etei tritǭ tēs basileias Baltasar, horatis hōphthē pros me᾽ egō Daniēl, meta tēn ophtheisan moi tēn archēn. n Eti, phēsi, tēs tōn Chaldaiōn, eit᾽ oun ᾿Assyriōn katechousēs basileias, heteran apokalypsin eidon met᾽ echeinēn tēn proteran dēloi de kai ho chronos to tautēs geōteron" tēn men gar proteran eiden en tǭ prōtǭ etei Baltasar, basileōs Chaldaiōn, tautēn de en tǭ tritǭ. Sēmainei de ton chronon ou matēn, alla didaskōn, hōs pro pollou chronou tou genesthai ta pragmata tēn toutōn prognōsin para theou tōn holōn edexato. b. « Kai" eidon" 6, phēsin, en tę̄ horasei, kai egeneto en tǭ idein me, kai ēmēn en Sousois tę̄ barei, hē estin" en chōrą Ailam. n» Ta Sousa mētropolis hēn palai Persōn. Epeidē toinyn tēn tēs Persichēę̄s basileias manthanei katalysin, anankaiōs en ekeinę̄ tę̄ polei dokei blepein tēn apokalypsin. « Kai eidon, phēsin, en horamati " » anti tou, Ouk egrēgorōs, oude meth᾽ hēmeran tauta etheasamēn, all᾽ onar moi tauta edeixen ho tōn holōn theos. N « Kai ēmēn, phēsin, epi tou "" Oudal. n» Para tēn tau ᾿ dōn monon d6 tēn basileian parepempse pylēn, phēsin, edokoun hestanai" houtō gar touto tines tōn hermēneutōn tetheikasi.

"In the third year of the reign of Belshazzar a vision appeared to me, I, Daniel, after the one that appeared to me at the beginning." While the kingdom of the Chaldeans, or of the Assyrians, still held power, he says, I saw another revelation after that first one. The date also shows that this one was later: he saw the first in the first year of Belshazzar, king of the Chaldeans, and this one in the third. He indicates the date not idly but to teach that he received the foreknowledge of these events from the God of all long before they happened. "And I saw," he says, "in the vision, and it happened while I was looking, that I was in Susa the capital, which is in the land of Elam." Susa was formerly the chief city of the Persians. Since, then, he is learning of the destruction of the Persian kingdom, he naturally seems to see the revelation in that city. "And I saw," he says, "in a vision," that is, I did not see these things awake or by day, but the God of all showed them to me in a dream. "And I was," he says, "at the Oubal." I seemed to stand, he says, beside the … gate; for so some of the interpreters have rendered it.

Dan 8:1–2 (quotation, high confidence)

Notes and citation

Summary: Daniel's second vision, dated to Belshazzar's third year, is seen in a dream at Susa, the Persian capital, fittingly since it concerns Persia's fall.

The lemma is Dan 8:1–2 (Theodotion). "Oubal" (Οὐβάλ) is Theodotion's transliteration of the Hebrew word for the river or canal; Theodoret reports that some interpreters rendered it "gate". The words before "gate" are garbled in the scan; marked "…". Migne's apparatus and Latin column are removed by a logged correction.

Notes on the original text

Digital text corrected (Migne's apparatus and Latin column read as Greek letters): καὶ --- ἰδεῖν με. Πιδ. ἴῃ Δ. ὁ εἶδ, Β ἰδού, " ἢ ἐστ, Π68. ἴπ Β, ἴμαα, μα ]} νἀ θᾶ 812Γ6 : [14 δι μι) αυϊάδην ρυβιιο- Α → .

Cite (SBL): Theodoret, Comm. Dan. 8.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-1

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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.

8.3PG 81

Υ΄. « Καὶ ἦρα τοὺς ὀφθαλμούς μου " καὶ Ῥ' ἰδοὺ κριὸς εἷς ἑστηκὼς ἐπὶ" τοῦ Οὐδὰλ, καὶ αὐτῷ χέρατα" ὑψηλὰ, καὶ τὸ ἕν ὑψηλότερον τοῦ ἑτέρον, καὶ τὸ ὑψηλότερον ἀνέδαινεν ἐπ᾽ ἐσχάτου "3.3",.» Τὴν Περσιχὴν βασιλείαν κριῷ ἐοιχυζαν ὁρᾷ, ὅτε δὴ πλούτῳ κομῶσαν, καὶ πολλὴν περιουσίας ἔχουσαν ἀφθονίαν. Δύο κέρατα" ἐν τῷ κριῷ θεωρεῖ, ἐπειδὴ πρῶτος μὲν αὐτῶν ἐδασίλευσε Κῦρος, μέχρι δὲ παίγὰρ τοῦ υἱέως αὐτοῦ τελευτήσαντος, ᾿ ὀλίγους μὲν μῆνας οἱ μάγοι κατέσχον τὴν βασιλείαν " παρέλαδε δὲ αὐτὴν μικρὸν ὕστερον Δαρεῖος ὁ Ὑστάσπου, ὃς ἐπεμψεν, ἕως Δαρείου τοῦ τελευταίου, ὅν» ᾿Αλέξαν» ὄρος ὁ Μακεδὼν ἀνελὼν τὴν βασιλείαν παρέλαθε. Τὰ " τοίνυν δύο γένη τῶν βασιλέων διὰ τῶν δύο κεράτων σημαίνεται" καὶ ἄμφω μὲν ὑψηλὰ θεωρεῖ, ὑψηλότερον δὲ τοῦ προτέρου τὸ δεύτερον. Ὡς γὰρ ἤδη προειρήκαμεν, πλείων ἐπὶ Δαρείου καὶ Ξέρξου ἡ βασιλεία ἐγένετο. Ὁ μὲν γὰρ Κῦρος τόν τε Εὖξεινον Πόντον καὶ τὴν ᾿Ασίαν ἐχειρώσατο " Δαρεῖος δὲ καὶ Σκύθας τοὺς Νομάδας τοῖς ὑπηκόοις συνέταξεν ὁ δὲ Ξέρξης καὶ τῇ Εὐρώπῃ τῆς βασιλείας ἐπειράθη τὸν ζυγὸν ἐπιθεῖναι. Τούτου χάριν δύε χέρατα ἐν τῷ κριῷ θεωρεξ, ἀλλὰ τὸ μὲν πρότερον, τὸ δὲ δεύτερον, καὶ τὸ δεύτερον ὑψηλότερον τοῦ προτέρου "8, θάλασσαν, καὶ βοῤῥᾶν, καὶ νότον. » Τά τε γὰρ βόρεια, τά τεῦϑ νότια, ὑπήχοα εἶχεν ἅπαντα, ὡσαύτως δὲ καὶ τὰ ἑσπέρια μέχρις αὐτῆς τῆς θαλάσσης" καὶ τῶν νήσων δὲ τὰς πλείστας δουλεύειν ἠνάγκασεν. Αὐτίκα τοίνυν τῷ Ξέρξῃ καὶ Κύπριοι, καὶ Ῥόδιοι, Σάμιοί τε καὶ Λέσδιοι, καὶ Χῖοι, καὶ αἱ Κυχλάδες ἅπασαι συνεμάχουν τὴν κατὰ τῆς Ἑλλάδος στραπείαν ποιουμένῳ. Τούτου ἕνεκεν ε Εἶδεν τὸν χριὸν χερατίζοντα κατὰ θάλασσαν, καὶ βοῤῥᾶν, καὶ νότον. Καὶ πάντα, φησὶ, τὰ θηρία οὐ στήσεται 5 ἐνώπιον αὐτοῦ, καὶ οὐκ ἦν ὁ ἐξαιρούμενος ἐκ τῆς χειρὸς αὐτοῦ, καὶ ἐποίησε κατὰ τὸ θέλημα αὑτοῦ, καὶ ἐμεγαλύνθη. » Θηρία δὲ πάλιν τὰς ἄλλας βασιλείας καλεῖ τὰς μερικὰς, τὴν Σύρων, τὴν Κιλίκων, τὴν ζει, διὰ τὸ φοδερὰς εἶναι τοῖς ἀρχομένοις. Οὐδεμία τοίνυν, φησὶ δ᾽, βασιλεία ἀντιστῆναι ἠδύνατο ἐκείνῆ τῇ βασιλείᾳ χερατιζούσῃ κατὰ νότον, καὶ βοῤῥᾶν, καὶ θάλασσαν, οὔτε οἷός τε ἦν τις ἀνθρώπων ἐκείνης τῆς δυναστείας ἐλεύθερον ἀποφῆναί τινα, ἀλλ᾽ ἅπαν τὸ δοκοῦν εἰς πέρας ἦγε. ν εἰς, « Καὶ ἐγὼ, φησὶν, ἤμην συνιών. » Ταῦτα, φησὶ, θεωρῶν ἐλογιζόμην παρ᾽ ἐμαυτῷ, τὰ διὰ τού- τῶν σημαινόμενα εὑρεῖν ἐφιέμενος ᾿ ἐμοῦ δὲ πυνθανομένου " « Ἰδοὺ τράγος αἰγῶν ἤρχετο ἀπὸ Λιόὸς ἐπὶ πρόσωπον πάσης τῆς γῆς. » Τισὶ δὲ τῶν ἀντιγράφων πρόσκειται καὶ τοῦτο᾽ ε Καὶ οὐκ ἦν ἁπτόμενος τῆς γἧς, καὶ τῷ τράγῳ ἐκείνῳ χέρας ἕν" θεωρητὸν ἀναμέσον τῶν ὀφθαλμῶν αὐτοῦ. » Τὴν Μαχεδονιχὴν ἐνταῦθα βασιλείαν ἐσήμανεν τοῦ ἐνυπνίου τὸ αἴνιγμα " τράγον δὲ αὐτὴν ὠνόμασε διὰ τὸ ταχὺ καὶ εὐκίνητον " τοῦ κριοῦ γὰρ ὀξύτερος ὁ πράγος. Ἀπὸ Λιδὲς δὲ αὐτὸν ἐληλυθέναι ἔφη" ἐπειδὴ πρότερον Αἴγυπτον χειρωσάμενος, οὕτως εἰς τὴν Περσῶν ἐλήλυθε χώραν. Ἑνίκησε μὲν γὰρ τὸν Δαρεῖον ἐν τῇ Κιλικίᾳ, ἀλλ’ ἐκεῖθεν τὴν Συρίαν, καὶ Φοινίκην, καὶ Παλαιστίνην διαδραμὼν, καὶ τὰς μὲν πῶὧν πόλεων ὁμολογίᾳ λαδὼν, τὰς δὲ βίᾳ ἑλὼν, εἰς τὴν Αἴγυπτον ὥρμησεν" εἶτα κἀκείνην "" τὴν βασιλείαν παραλαδὼν, τὴν Περσίδα χαταλαμδάνει δ", καὶ τὴν μεγίστην αὐτῶν καταλύει βασιλείαν. Ἕν δὲ κέρας θεωρητὸν, τουτέστιν, ἐπίσημον καὶ περίὄλεπτον, αὐτὸν καλεῖ τὸν ᾿Αλέξανδρον " ἀγαμέσον δὲ τῶν ὀφθαλμῶν τοῦ τράγου φῦνα: λέγει τὸ χέρας, διὰ τὸ ἀγχίνουν, καὶ συνετὸν, καὶ πυκνὸν τῶν τοῦ “᾽ ᾿Αλεξάνδρου φρενῶν.,

Y΄. « Kai ēra tous ophthalmous mou " kai Rh' idou krios heis hestēkōs epi" tou Oudal, kai autǭ cherata" hypsēla, kai to hen hypsēloteron tou heteron, kai to hypsēloteron anedainen ep᾽ eschatou "3.3",.» Tēn Persichēn basileian kriǭ eoichyzan horą, hote dē ploutǭ komōsan, kai pollēn periousias echousan aphthonian. Dyo kerata" en tǭ kriǭ theōrei, epeidē prōtos men autōn edasileuse Kyros, mechri de paigar tou huieōs autou teleutēsantos, ᾿ oligous men mēnas hoi magoi kateschon tēn basileian " parelade de autēn mikron hysteron Dareios ho Hystaspou, hos epempsen, heōs Dareiou tou teleutaiou, hon» ᾿Alexan» oros ho Makedōn anelōn tēn basileian parelathe. Ta " toinyn dyo genē tōn basileōn dia tōn dyo keratōn sēmainetai" kai amphō men hypsēla theōrei, hypsēloteron de tou proterou to deuteron. Hōs gar ēdē proeirēkamen, pleiōn epi Dareiou kai Xerxou hē basileia egeneto. Ho men gar Kyros ton te Euxeinon Ponton kai tēn ᾿Asian echeirōsato " Dareios de kai Skythas tous Nomadas tois hypēkoois synetaxen ho de Xerxēs kai tę̄ Eurōpę̄ tēs basileias epeirathē ton zygon epitheinai. Toutou charin dye cherata en tǭ kriǭ theōrex, alla to men proteron, to de deuteron, kai to deuteron hypsēloteron tou proterou "8, thalassan, kai borrhan, kai noton. » Ta te gar boreia, ta teuϑ notia, hypēchoa eichen hapanta, hōsautōs de kai ta hesperia mechris autēs tēs thalassēs" kai tōn nēsōn de tas pleistas douleuein ēnankasen. Autika toinyn tǭ Xerxę̄ kai Kyprioi, kai Rhodioi, Samioi te kai Lesdioi, kai Chioi, kai hai Kychlades hapasai synemachoun tēn kata tēs Hellados strapeian poioumenǭ. Toutou heneken e Eiden ton chrion cheratizonta kata thalassan, kai borrhan, kai noton. Kai panta, phēsi, ta thēria ou stēsetai 5 enōpion autou, kai ouk ēn ho exairoumenos ek tēs cheiros autou, kai epoiēse kata to thelēma hautou, kai emegalynthē. » Thēria de palin tas allas basileias kalei tas merikas, tēn Syrōn, tēn Kilikōn, tēn zei, dia to phoderas einai tois archomenois. Oudemia toinyn, phēsi d᾽, basileia antistēnai ēdynato ekeinē tę̄ basileią cheratizousę̄ kata noton, kai borrhan, kai thalassan, oute hoios te ēn tis anthrōpōn ekeinēs tēs dynasteias eleutheron apophēnai tina, all᾽ hapan to dokoun eis peras ēge. n eis, « Kai egō, phēsin, ēmēn syniōn. » Tauta, phēsi, theōrōn elogizomēn par᾽ emautǭ, ta dia tou- tōn sēmainomena heurein ephiemenos ᾿ emou de pynthanomenou " « Idou tragos aigōn ērcheto apo Lioos epi prosōpon pasēs tēs gēs. » Tisi de tōn antigraphōn proskeitai kai touto᾽ e Kai ouk ēn haptomenos tēs gēs, kai tǭ tragǭ ekeinǭ cheras hen" theōrēton anameson tōn ophthalmōn autou. » Tēn Machedonichēn entautha basileian esēmanen tou enypniou to ainigma " tragon de autēn ōnomase dia to tachy kai eukinēton " tou kriou gar oxyteros ho pragos. Apo Lides de auton elēlythenai ephē" epeidē proteron Aigypton cheirōsamenos, houtōs eis tēn Persōn elēlythe chōran. Henikēse men gar ton Dareion en tę̄ Kilikią, all’ ekeithen tēn Syrian, kai Phoinikēn, kai Palaistinēn diadramōn, kai tas men pōōn poleōn homologią ladōn, tas de bią helōn, eis tēn Aigypton hōrmēsen" eita kakeinēn "" tēn basileian paraladōn, tēn Persida chatalamdanei d", kai tēn megistēn autōn katalyei basileian. Hen de keras theōrēton, toutestin, episēmon kai periolepton, auton kalei ton ᾿Alexandron " agameson de tōn ophthalmōn tou tragou phyna: legei to cheras, dia to anchinoun, kai syneton, kai pyknon tōn tou “᾽ ᾿Alexandrou phrenōn.,

"And I raised my eyes, and behold, a ram standing by the Oubal, and it had high horns, and one was higher than the other, and the higher came up last." He sees the Persian kingdom resembling a ram, since it was flourishing in wealth and had great abundance of riches. He sees two horns on the ram, since Cyrus reigned first among them, and … when his son died, the magi held the kingdom for a few months; a little later Darius son of Hystaspes took it over, who … down to the last Darius, whom Alexander the Macedonian slew and took over the kingdom. The two lines of kings, then, are signified by the two horns. He sees both as high, but the second higher than the first. For, as we have said already, the kingdom became greater under Darius and Xerxes. Cyrus subdued the Euxine Sea and Asia; Darius also added the nomad Scythians to his subjects; and Xerxes tried to lay the yoke of the kingdom on Europe as well. For this reason he sees two horns on the ram, one first and the other second, and the second higher than the first. … ["I saw the ram butting toward] the sea, and the north, and the south." For it held all the northern and southern regions as subjects, and likewise the western as far as the sea itself, and it forced most of the islands into servitude. So the Cyprians, Rhodians, Samians, Lesbians, Chians, and all the Cyclades fought on Xerxes' side when he made his campaign against Greece. For this reason "he saw the ram butting toward the sea, and the north, and the south. And no beasts," it says, "will stand before it, and there was none to deliver from its hand; and it did according to its will and became great." By beasts again he means the other, partial kingdoms, that of the Syrians, that of the Cilicians, that of the … because they are fearsome to their subjects. No kingdom, then, he says, could withstand that kingdom butting toward the south, north, and sea, nor could any man free anyone from its power; but it carried out whatever it pleased. "And I," he says, "was considering." Seeing this, he says, I reasoned with myself, eager to find what was signified by these things; and while I was inquiring, "behold, a he-goat came from the southwest over the face of the whole earth." Some copies also add this: "and it did not touch the ground; and the goat had a conspicuous horn between its eyes." Here the riddle of the dream signified the Macedonian kingdom. He named it a he-goat because of its speed and agility, for the goat is quicker than the ram. He said it came from the southwest, since Alexander first subdued Egypt and so came into the land of the Persians. He defeated Darius in Cilicia, but from there he ran through Syria, Phoenicia, and Palestine, taking some of the cities by agreement and others by force, and hastened to Egypt; then, having taken that kingdom too, he seizes Persia and destroys their very great kingdom. By the one conspicuous horn, that is, notable and admired, he means Alexander himself; and he says the horn grew between the goat's eyes because of the quickness, intelligence, and shrewdness of Alexander's mind.

Textual problem in this passage: see the notes.

Dan 8:3–5 (quotation, high confidence)

Notes and citation

Summary: The two-horned ram is the Persian kingdom with its two royal lines, the second greater; the swift he-goat is Alexander's Macedonian kingdom, its single horn Alexander himself.

The lemma is Dan 8:3–5 (Theodotion). "Southwest" renders Λίψ, the south-west wind; Theodoret explains it by Alexander's route through Egypt, although by his own account he took Egypt after Issus. Lines are lost in the scan at several points (the account of Cambyses, the beginning of verse 4, a name in the list of kingdoms); marked "…", with the bracketed words of verse 4 supplied from the lemma as he repeats it. Migne's apparatus is removed by a logged correction.

Notes on the original text

Digital text corrected (Migne's apparatus read as Greek letters): 48. ΒΕ ἐν τῷ. 5" μου, Εκ Α οἱ Β διρρὶ. πὰ κέρατα. ".-}} ἃ ἐσχάτων. "" κέρ, Β ρνῆθιη, δέ. Ὦ καί. 45ΧΛ στήσονται. “'᾽ φησί, θ65. ἴι Β. 56 Ε μόνων. 3 χέρι Α Αἰ(. καὶ δι ἐπί, Δ πρό. ἡποτο δ᾽ Βιταῦτα. δ᾽ πρ. Β ἑτέρου. → .

Cite (SBL): Theodoret, Comm. Dan. 8.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-3

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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.

8.6PG 81

ς’, ζ΄. ε« Καὶ ἦλθε, φησὶν, ὁ τράγος ἕως τοῦ τοῦ τὰ χέρατα ἔχοντος, ὃν εἶδον ἑστῶτα “᾽ ἐπὶ “' τοῦ ᾿ Οὐδὰλ, καὶ ἔδραμε πρὸς αὐτὸν ἐν ὁρμῇ τῆς ἰσχύος αὑτοῦ. Καὶ εἶδον αὐτὸν φθάσαντα "᾽ ἕως τοῦ κριοῦ, καὶ ἐξηγριώθη πρὸς αὐτὸν, καὶ ἔπαισε τὸν καὶ συνέτριψεν ἀμφότερα τὰ χέρατα αὐτοῦ, καὶ οὐκ ἦν ἰσχὺς τῷ κριῷ τοῦ στῆναι ἐνώπιον αὐτοῦ " καὶ ἔῤῥιψεν αὐτὸ) ἐπὶ τὴν γῆν, καὶ συνεπάτησεν αὐτὸν, καὶ οὐκ ἦν ὁ ἐξαιρούμενος τὸν χριὸν ἐκ τῆς χειρὸς αὐτοῦ. ν Πρώτοις 5 μὲν γὰρ τοῖς ἐχείνου συμθαλὼν στρατηγοῖ; ἐν τοῖς κατὰ τὴν ᾿Ασίαν τόποις, πᾶσαν αὐτῶν ἐχείνην ἀφείλατο τὴν ἀρχήν. Εἶτα τοῦ Δαρείου κατὰ τὴν Κιλικίαν μετὰ πολλῆς τῆς στρατείας ἀπαντήσαντος, ἑτέρα γίνεται "5 συμπλοκὴ,, καὶ τρέπεται μὲν ὁ Δαρεῖος εἰς φυγὴν, πολλοὺς δὲ τῆς στρατείας χαταναλώσας ὁ ᾿Αλέξανδρος ἔλαδεν αἰχμαλώτους τοῦ Δαρείου τὰς θυγατέρας. Εἶτα αὖθις μετὰ τὴν ἐξ Αἰγύπτου ἐπάνοδον, περὶ τὴν Βαδυλῶνα μενος, αὐτόν τε τὸν Δαρεῖον ἀνεῖλε, καὶ τὴν Περσιχὴν κατέλυσε βασιλείαν. Συντριδῆναι δὲ λέγει ἀμφότερα τὰ χέρατα αὑτοῦ, ἐπειδὴ καὶ Μῆδοι καὶ Πέρσαι κατὰ ταὐτὸν ὠνομάζοντο, Κύρον τοῦ πρώτου βασιλεύσαντος, Μήδου μὲν ὄντος μητρόθεν, Πέρσου δὲ πατρόθεν " καὶ ἐπειδὴ ὁ πρῶτος αὐτῶν βασιλεὺς ἄμφω ταύτας εἶχε τὰς προσηγορίας, ἀναγκαίως καὶ οἱ ἀρχόμενοι, καὶ Μήδους καὶ Πέρσας τοὺς αὐτοὺς ὠνόμαζον. Εἰς γὰρ μίαν ἀρχὴν ἄμφω συνῆλθον αἱ βασιλεῖαι. Καὶ οἱ ἕξω δὲ συγγραφεῖς τοὺς αὐτοὺς καὶ Πέρσας καὶ Μέδους ὀνομάζουσιν. Οὕτω δὲ, φησὶ, τῶν τοῦ κριοῦ συντριθέντων κεράτων,

s’, z΄. e« Kai ēlthe, phēsin, ho tragos heōs tou tou ta cherata echontos, hon eidon hestōta “᾽ epi “' tou ᾿ Oudal, kai edrame pros auton en hormę̄ tēs ischyos hautou. Kai eidon auton phthasanta "᾽ heōs tou kriou, kai exēgriōthē pros auton, kai epaise ton kai synetripsen amphotera ta cherata autou, kai ouk ēn ischys tǭ kriǭ tou stēnai enōpion autou " kai errhipsen auto) epi tēn gēn, kai synepatēsen auton, kai ouk ēn ho exairoumenos ton chrion ek tēs cheiros autou. n Prōtois 5 men gar tois echeinou symthalōn stratēgoi? en tois kata tēn ᾿Asian topois, pasan autōn echeinēn apheilato tēn archēn. Eita tou Dareiou kata tēn Kilikian meta pollēs tēs strateias apantēsantos, hetera ginetai "5 symplokē,, kai trepetai men ho Dareios eis phygēn, pollous de tēs strateias chatanalōsas ho ᾿Alexandros eladen aichmalōtous tou Dareiou tas thygateras. Eita authis meta tēn ex Aigyptou epanodon, peri tēn Badylōna menos, auton te ton Dareion aneile, kai tēn Persichēn katelyse basileian. Syntridēnai de legei amphotera ta cherata hautou, epeidē kai Mēdoi kai Persai kata tauton ōnomazonto, Kyron tou prōtou basileusantos, Mēdou men ontos mētrothen, Persou de patrothen " kai epeidē ho prōtos autōn basileus amphō tautas eiche tas prosēgorias, anankaiōs kai hoi archomenoi, kai Mēdous kai Persas tous autous ōnomazon. Eis gar mian archēn amphō synēlthon hai basileiai. Kai hoi hexō de syngrapheis tous autous kai Persas kai Medous onomazousin. Houtō de, phēsi, tōn tou kriou syntrithentōn keratōn,

"And the goat came," it says, "up to the ram that had the horns, which I had seen standing by the Oubal, and ran at it in the fury of its strength. And I saw it reach the ram, and it was enraged against it, and struck the [ram] and broke both its horns, and the ram had no strength to stand before it; and it threw it down to the ground and trampled it, and there was none to deliver the ram from its hand." For first he engaged Darius's generals in the regions of Asia and took from them all that dominion. Then, when Darius met him in Cilicia with a great army, another battle took place: Darius was put to flight, and Alexander, having destroyed much of his army, took Darius's daughters captive. Then again, after his return from Egypt, near Babylon … he slew Darius himself and destroyed the Persian kingdom. He says both its horns were broken, since the Medes and Persians were named together, Cyrus, the first king, being a Mede on his mother's side and a Persian on his father's; and since their first king had both these names, his subjects too called the same people both Medes and Persians, for both kingdoms came together into one rule. The outside historians also call the same people both Persians and Medes. When the ram's horns had been broken thus, it says,

Textual problem in this passage: see the notes.

Dan 8:6–7 (quotation, high confidence)

Notes and citation

Summary: The goat's attack on the ram is Alexander's defeat of Darius's generals, then Darius at Issus and finally near Babylon; the two broken horns are the Medes and Persians united under Cyrus.

The lemma is Dan 8:6–7. Words are lost in the scan in the lemma ("the [ram]") and in the account of the last battle ("near Babylon …"); marked. The final battle (Gaugamela) was in fact fought east of the Tigris, north of Babylon.

Cite (SBL): Theodoret, Comm. Dan. 8.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-6

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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.

8.8PG 81

η΄. « Ὁ τράγος τῶν αἰγῶν "' ἐμεγαλύνθη ἕως σφόδρα. ν Τῆς γὰρ Περσικῇς, εἴτ᾽ οὖν Μηδικῆς, καταλυθείσης βασιλείας, τὸ κατὰ πάντων ὁ ᾿Αλέ- ἐπιδιώσας χρόνον, τοῦ βίου τὸ τέλος ἐδέξατο. Καὶ τοῦτο δὲ εἶδεν ὁ μακάριος Δανιήλ. Διό φησι" « Καὶ ἐν τῷ ἰσχῦσαι αὐτὸν συνετρίδη τὸ χέρας τὸ μέγα. » Μετὰ τὴν νίκην ἐχείνην τὴν μεγίστην, φησὶ, τὸ κοινὸν τῶν ἀνθρώπων ὁ ᾿Αλέξανδρος ἐδέξατο τέλος. « Καὶ ἀνέδη. φησὶ, τέσταρα χέρατα ὑποκάτωθεν αὑτοῦ εἰς τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῦ. » Τέσσαρα ὃὲ κέρατα, τοὺς τέσσαρας βασιλέας, τοὺ; κατὰ ταὐτὸν τὸν ᾿Αλέξανδρον διαδεξαμένους τεται. Πτολεμαῖος γὰρ ὁ Λάγου τῆς Αἰγύπτου τὴν ἡγεμονίαν παρέλαδε" Σέλευκος δὲ ὁ Νιχάνωρ τὴν Βαθυλῶνα κατεῖχε, καὶ τὰ ἄλλα μέρη "" τὰ μέχρι Συρίας διήκοντα " ᾿Αντίγονος δὲ τῆς ᾿Ασίας ἐκράτει, «ἧς δὲ Μακεδονίας ᾿Αντίπατρος " ὡς δέ τισι τῶν συγγραφέων δοκεῖ, Φίλιππος, ὃς καὶ ᾿Αριδαζος "", ὁ καὶ ᾿Αλεξάνδρου ἀδελφός. Ἐπισημήνασθαι δὲ δεῖ, ὅτι καὶ τὸ τρίτον θηρίον τέσσαρας κεφαλὰς ἔχον ἐθεάσατο, καὶ τὸν τράγον μετὰ τὴν τοῦ ἑνὸς κέρατὸς συντριδὴν τέσσαρα φύσαντα χέρατα " ὡς εἶναι δῆλον τὰ "5 αὐτὰ καὶ διὰ τοῦ τράγου, καὶ διὰ τοῦ τρίτου θηρίου σημαίνεσθαι 7.

ē΄. « Ho tragos tōn aigōn "' emegalynthē heōs sphodra. n Tēs gar Persikę̄s, eit᾽ oun Mēdikēs, katalytheisēs basileias, to kata pantōn ho ᾿Ale- epidiōsas chronon, tou biou to telos edexato. Kai touto de eiden ho makarios Daniēl. Dio phēsi" « Kai en tǭ ischysai auton synetridē to cheras to mega. » Meta tēn nikēn echeinēn tēn megistēn, phēsi, to koinon tōn anthrōpōn ho ᾿Alexandros edexato telos. « Kai anedē. phēsi, testara cherata hypokatōthen hautou eis tous tessaras anemous tou ouranou. » Tessara hoe kerata, tous tessaras basileas, tou? kata tauton ton ᾿Alexandron diadexamenous tetai. Ptolemaios gar ho Lagou tēs Aigyptou tēn hēgemonian parelade" Seleukos de ho Nichanōr tēn Bathylōna kateiche, kai ta alla merē "" ta mechri Syrias diēkonta " ᾿Antigonos de tēs ᾿Asias ekratei, «hēs de Makedonias ᾿Antipatros " hōs de tisi tōn syngrapheōn dokei, Philippos, hos kai ᾿Aridazos "", ho kai ᾿Alexandrou adelphos. Episēmēnasthai de dei, hoti kai to triton thērion tessaras kephalas echon etheasato, kai ton tragon meta tēn tou henos keratos syntridēn tessara physanta cherata " hōs einai dēlon ta "5 auta kai dia tou tragou, kai dia tou tritou thēriou sēmainesthai 7.

"The he-goat grew exceedingly great." For when the Persian, or Median, kingdom had been destroyed, Alexander [held] power over all … and having lived on for a … time, he reached the end of his life. Blessed Daniel saw this too; that is why he says, "And when it had become strong, the great horn was broken." After that very great victory, he says, Alexander met the common end of men. "And four horns came up," it says, "beneath it toward the four winds of heaven." By the four horns are signified the four kings who succeeded Alexander at the same time. Ptolemy son of Lagus took over the rule of Egypt; Seleucus Nicator held Babylon and the other parts extending as far as Syria; Antigonus ruled Asia; and Macedonia Antipater, or, as some historians think, Philip, also called Arrhidaeus, the brother of Alexander. We must note that he saw the third beast with four heads, and the goat, after the breaking of its one horn, growing four horns; so it is clear that the same things are signified by the goat and by the third beast.

Textual problem in this passage: see the notes.

Dan 8:8 (quotation, high confidence) · Dan 7:6 (allusion, high confidence)

Notes and citation

Summary: Alexander's death at the height of his power is the breaking of the great horn, and the four horns are his four successors, matching the four heads of the third beast.

The lemma is Dan 8:8. Lines are lost in the scan after "Alexander"; marked "…". Migne's apparatus and Latin column are removed by a logged correction.

Notes on the original text

Digital text corrected (Migne's apparatus and Latin column read as Greek letters): “ιν Ὦρς, ἴῃ Α. Α εἰ Βα ἐνώπιον. 45. ἐχείνην. (8 ἃ φθάνοντα. “᾽ [ὶ πρῶτον. 65 χού, Ὧρ5. ἴῃ Ρ, ΝΑ οὗ ἴδον ἑττώς. τα ας αἷγ. 65. ἴῃ Β. δυιδίγαπι, οἱ διἱὶ οτγἰδηΐθηι, οἱ δὰ 1ἱθγουπι, οἱ δὰ → .

Cite (SBL): Theodoret, Comm. Dan. 8.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-8

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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.

8.9PG 81

θ΄. ε« Καὶ ἐκ τοῦ ἑνὸς, φησὶ, τῶν κεράτων “ὁ ἐξἦλθε χέρας ἂν Γ' ἰσχυρόν. » ᾿Αντίοχον λέγει τὸν Ἐπιφανῆ, ὃς ᾿Αντιόχου τοῦ ἐπιχαλουμένου δ Μεγάλω νὸς ἐγεγόνει δ΄, ε Καὶ ἐμεγαλύνθη, φησὶ, περισσῶς πρὸς νότον, καὶ πρὸς ἀνατολὴν, καὶ "5 πρὸς Λίδα, καὶ πρὸς τὴν δύναμιν. ») Δυνατὸς, φησὶ, γενόμενος περιεγένετο μὲν τοῦ τῆς Αἰγύπτου βασιλέως, ὑφ᾽ ἑαυτὸν δὲ καὶ τὰ πρὸς ἕω κείμενα "3 ἐποιήσατο ἔθνη ἐπεστράτευσε δὲ, φησὶ, καὶ τοῖς Ἰουδαίοις, καὶ τὴν ἁγίαν δ" μητρόπολιν κατεστρέψατο " δύγαμιν γὰρ" αὐτὴν προσηγόρευσε, διὰ τὴν ἐπανθοῦσαν τῷ ναῷ τηνικαῦτα χάριν "᾽ θείαν. Καὶ τοῦτο σαφέστερον “οιῶν ἐπήγαγε" ν, ε Καὶ ἐμεγαλύνθη ἕως τῆς δυνάμεως τοῦ οὐρανοῦ, καὶ ἔπεσεν ἐ πὶ τὴν γῆν ἀπὸ τῆς δυνάμεως Κ καὶ ἀπὸ τῶν ἀστέρων 35, καὶ συνεπάτησεν αὖ Ταῦτα σαφέστερον ἡμᾶς ἡ τῶν Μαχχαθαίων ἣ τε πρώτη καὶ ἡ δευτέρα διδάσκει, καὶ Ἰώσηππος δὲ ὁ ἱστοριογράφο; ἀχριδῶς ταῦτα συνέγραψε, καὶ ἡμεῖς δὲ συντόμως τὰ κατ᾽ αὐτὸν διηγησόμεθα. Τῶν ἔχ γένους ἀρχιερατιχοῦ πρὸς τὸν τηνικαῦτα ἀρχιερέα τῶν Ἰουδαίων στασιασάντων, οἱ ταύτης τῆς ἀρχῆς ἐφιέμενοι, πρὸς τὸν ᾿Αντίοχον παραγενόμενοι, πείθουσιν αὑτὸν τὴν Ἰουδαϊκὴν πολιτείαν εἰς Ἑλληνικὴν μεταθάλλειν "5, καὶ γυμνάσιον ἐν τῇ πόλει οἰκοδομῆσαι, Τούτων γενομένων "", οἱ μὲν εὐσεθεῖ; ἐν θρήνοις ἦσαν, τὴν προφανῆ τῶν νόμων ὁρῶντες παράδασιν, ὁ δὲ λοιπὸς ὅμιλος ἀδεῶς τὸν θεῖον ἑπάτει νόμον, καὶ εἰς τὴν τῆς περιτομῆς ἐξύδριζον ἐντολήν. Σφοδροτέρας δὲ γενομένης τῆς στάσεως, ἀφικόμενος ὁ ᾿Αντίοχος πλείστους μὲν ἀνεῖλε τῶν εὐσεβῶν, τετόλμηκε δὲ καὶ τῶν τοῦ ναοῦ ἀδύ- νεὼν, τούς τε θησαυροὺς σφετερισάμενος, καὶ τὰ ἀναθήματα ἅπαντα, ἐκπώματά τε καὶ φιάλας, καὶ κρατῆρας. καὶ τὴν χρυσῆν τράπεζαν, καὶ τὸ χρυσοῦν θυμιατήριον "», καὶ τὰς ἐκ χρυσίου χατέσχευασμένας λυχνίας, καὶ πάντα ἀπαξαπλῶς τῆς θείας ἱερουργίας τὰ ὄργανα. Πρὸς δὲ τούτοις καὶ βωμὸν ἐν τῷ τοῦ Θεοῦ νεῷ φκοδόμησε τῷ Διῖ, καὶ πᾶσαν δὲ τὴν πόλιν εἰδώλων ἐνέπλησε, καὶ πάντας θύειν ἠνάγχαζεν" αὐτὸς δὲ καὶ χοῖρον ἔθυσεν ἐν τῷ θείῳ βωμῷ", καὶ Διὸς Ὀλυμπίου τὸν νεὼν προσηγόρευσε, Ταῦτα ἅπαντα ὁ μακάριος προδιδάσχει 5" Δανιήλ" ὁρᾷ γὰρ διὰ τοῦ κέρατος αὐτὸν τὸν ᾿Αντίοχον, ὅτι ε ἐμεγαλύνθη ἕως τῆς δυνάμεως τοῦ οὐρανοῦ, » ἀντὶ κοῦ, τῇ μανίᾳ κατ᾽ αὐτοῦ τοῦ Θεοῦ τῶν ὅλων ἐχρήσατο, ᾧ καὶ ὁ λεὼς καὶ ὁ νεὼς ἀνέκειτο. ε Καὶ ἕπεσεν ἐπὶ τὴν γῆν ἀπὸ τῆς δυνάμεως καὶ ἀπὸ τῶν ἀστέρων, καὶ συνεπάτησεν αὐτούς. » Πλεῖότοι γὰρ ἐκ τοῦ λαοῦ, τὸν τοῦ Θεοῦ παραδάντες "" νόμον, τῆς τῶν οὐρανίων ἐξέπεσον τάξεως 5", καὶ ὑπὸ τῆς τούτοῦ χατεπατήθησαν τυραννίδος, σφᾶς αὐτοὺς καταλύσαντες. ᾿Αστέρας δὲ αὐτοὺς ὠνόμασε διὰ τὸ περιφανὲ; καὶ λαμπρὸν τῆς εὐσεδείας. Αἰνίττεται δὲ καὶ τὴν πρὸς τὸν ᾿Αὐραὰμ ὑπόσχεσιν" ε« Ποιήσω γὰρ, φησὶ, τὸ σπέρμα σου, ὡς τοὺς ἀστέρας τοῦ οὐρανοῦ. » “πὧν καλουμένων ἀστέρων,, ἀλλὰ καὶ

th΄. e« Kai ek tou henos, phēsi, tōn keratōn “ho exēlthe cheras an G' ischyron. » ᾿Antiochon legei ton Epiphanē, hos ᾿Antiochou tou epichaloumenou d Megalō nos egegonei d΄, e Kai emegalynthē, phēsi, perissōs pros noton, kai pros anatolēn, kai "5 pros Lida, kai pros tēn dynamin. ») Dynatos, phēsi, genomenos periegeneto men tou tēs Aigyptou basileōs, hyph᾽ heauton de kai ta pros heō keimena "3 epoiēsato ethnē epestrateuse de, phēsi, kai tois Ioudaiois, kai tēn hagian d" mētropolin katestrepsato " dygamin gar" autēn prosēgoreuse, dia tēn epanthousan tǭ naǭ tēnikauta charin "᾽ theian. Kai touto saphesteron “oiōn epēgage" n, e Kai emegalynthē heōs tēs dynameōs tou ouranou, kai epesen e pi tēn gēn apo tēs dynameōs K kai apo tōn asterōn 35, kai synepatēsen au Tauta saphesteron hēmas hē tōn Machchathaiōn hē te prōtē kai hē deutera didaskei, kai Iōsēppos de ho historiographo? achridōs tauta synegrapse, kai hēmeis de syntomōs ta kat᾽ auton diēgēsometha. Tōn ech genous archieratichou pros ton tēnikauta archierea tōn Ioudaiōn stasiasantōn, hoi tautēs tēs archēs ephiemenoi, pros ton ᾿Antiochon paragenomenoi, peithousin hauton tēn Ioudaïkēn politeian eis Hellēnikēn metathallein "5, kai gymnasion en tę̄ polei oikodomēsai, Toutōn genomenōn "", hoi men eusethei? en thrēnois ēsan, tēn prophanē tōn nomōn horōntes paradasin, ho de loipos homilos adeōs ton theion hepatei nomon, kai eis tēn tēs peritomēs exydrizon entolēn. Sphodroteras de genomenēs tēs staseōs, aphikomenos ho ᾿Antiochos pleistous men aneile tōn eusebōn, tetolmēke de kai tōn tou naou ady- neōn, tous te thēsaurous spheterisamenos, kai ta anathēmata hapanta, ekpōmata te kai phialas, kai kratēras. kai tēn chrysēn trapezan, kai to chrysoun thymiatērion "», kai tas ek chrysiou chatescheuasmenas lychnias, kai panta apaxaplōs tēs theias hierourgias ta organa. Pros de toutois kai bōmon en tǭ tou Theou neǭ phkodomēse tǭ Dii, kai pasan de tēn polin eidōlōn eneplēse, kai pantas thyein ēnanchazen" autos de kai choiron ethysen en tǭ theiǭ bōmǭ", kai Dios Olympiou ton neōn prosēgoreuse, Tauta hapanta ho makarios prodidaschei 5" Daniēl" horą gar dia tou keratos auton ton ᾿Antiochon, hoti e emegalynthē heōs tēs dynameōs tou ouranou, » anti kou, tę̄ manią kat᾽ autou tou Theou tōn holōn echrēsato, hǭ kai ho leōs kai ho neōs anekeito. e Kai hepesen epi tēn gēn apo tēs dynameōs kai apo tōn asterōn, kai synepatēsen autous. » Pleiotoi gar ek tou laou, ton tou Theou paradantes "" nomon, tēs tōn ouraniōn exepeson taxeōs 5", kai hypo tēs toutou chatepatēthēsan tyrannidos, sphas autous katalysantes. ᾿Asteras de autous ōnomase dia to periphane? kai lampron tēs eusedeias. Ainittetai de kai tēn pros ton ᾿Auraam hyposchesin" e« Poiēsō gar, phēsi, to sperma sou, hōs tous asteras tou ouranou. » “pōn kaloumenōn asterōn,, alla kai

"And from one of them," it says, "came out a strong horn." He means Antiochus Epiphanes, who was the son of Antiochus called the Great. "And it grew exceedingly great toward the south, and toward the east, and toward the southwest, and toward the power." Having become powerful, he says, he overcame the king of Egypt and brought the nations lying to the east under himself; and he also made war, he says, on the Jews and overthrew the holy capital. For he called it "the power" because of the divine grace then flourishing in the temple. And making this clearer he added, "And it grew great up to the power of heaven, and it fell to the earth from the power and from the stars, and trampled them …" The first and second books of the Maccabees teach us these things more clearly, and Josephus the historian also wrote them down precisely; we too shall briefly relate his doings. When men of the high-priestly family rose against the high priest of the Jews at that time, those who coveted this office went to Antiochus and persuaded him to change the Jewish way of life into a Greek one and to build a gymnasium in the city. When this was done, the pious were in mourning, seeing the open transgression of the laws, while the rest of the crowd fearlessly trampled on the divine law and treated the commandment of circumcision with contempt. When the strife grew more violent, Antiochus came and killed very many of the pious; and he dared to [enter] the inner sanctuary of the temple, seizing the treasures and all the offerings, the cups, bowls, and mixing bowls, the golden table, the golden altar of incense, the lampstands made of gold, and simply all the instruments of the divine service. Besides this he built an altar to Zeus in the temple of God, filled the whole city with idols, and forced everyone to sacrifice; he himself sacrificed a pig on the divine altar and named the temple that of Olympian Zeus. Blessed Daniel teaches all this in advance; for in the horn he sees Antiochus himself, that "it grew great up to the power of heaven," that is, he turned his madness against the God of all himself, to whom both the people and the temple were dedicated. "And it fell to the earth from the power and from the stars, and trampled them." For very many of the people, transgressing the law of God, fell from the heavenly rank and were trampled by his tyranny, having destroyed themselves. He named them stars because of the brightness and splendor of piety. He also hints at the promise to Abraham: "For I will make your seed," it says, "like the stars of heaven." … of those called stars, but also …

Textual problem in this passage: see the notes.

Dan 8:9–10 (quotation, high confidence) · Gen 22:17 (quotation, high confidence)

Notes and citation

Summary: The strong horn is Antiochus Epiphanes, whose Hellenizing of Jerusalem, plundering and profanation of the temple, and seduction of many Jews from the law are told in Maccabees and Josephus.

The lemma is Dan 8:9–10. Theodoret's account follows 1 Macc 1:11–64 and 2 Macc 4–6 and Josephus, Ant. 12.237–256. The promise to Abraham is Gen 22:17 (compare 15:5). Lines are lost in the scan at the end of the lemma, in the account of the temple ("[enter]"), and at the end; marked. Migne's apparatus is 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): Ἴ᾽ τά. Β ῥγϑιι. ὅτι. "7 Β σημαίνεται. ἐγένετο. 53 καὶ --- δύναμιν. θ65. ἰῃ Α. 81 δυν, ἃ δάι). τοῦ οὐρανοῦ. δε γεν. Β ργῆδηι. δέ. ὁ οὗτ, Π αὐτός. Ἴδαν κερ. Α αὐτῶν. " ἕν. )68. ἷπ δ. ἀγ, Β λάὰ. αὐτῶν. γάρ. Β δέ. δ Δ εἱ Β ἄστρων. 5.Α αὐτὰ ω Α μεταδαλεῖν, 18 Β ὁ καὶ ᾿Αρίδεος. " β καλουμένου. 3: ᾿ὰ → ; Α τ06ἢ5. Ρ᾽ τί → .

Extrabiblical texts: 1 Macc 1:11-1.64 (1 Maccabees [in RC, EO canons]; allusion); 2 Macc 4:7-6.11 (2 Maccabees [in RC, EO canons]; allusion); Josephus, Ant. 12.237-256 (Josephus (works); allusion)

Cite (SBL): Theodoret, Comm. Dan. 8.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-9

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

8.11PG 81

ια΄, « Ἕως " ἄρχοντος τῆς δυνάμδως ἡδρύνθη. » βασιλέως ταυτησὶ τῆς δυνάμεως, τουτέστι, τοῦ ἀγίσυ, λαοῦ, ἐχρήσατο" καὶ ταῦτα ποιῶν, φησὶ, διετέλει, « Ἕως οὗ ὁ ἀρχιστράτηγος ῥύσηται ' τὴν αἰχμαλωσίαν" » ἀντὶ τοῦ, μέχρις ἂν τῆς ἄνωθεν τύχωμεν ῥοπῆς, καὶ διὰ τοῦ ἐπιτεταγμένου ἀρχαγγέλον τὴν ἡμετέραν προστασίαν, τύχωμεν σωτηρίας. Εἶτα σαφέστερον τὰ ὑπὸ τοῦ ᾿Αντιόχου τολμηθησόμενα “ππροδιδάσχεται. «ε Καὶ δι᾽ αὐτὸν, φησὶ, θυσία ἑταράχθη" παραπτώματι". » Οὐ συνεχώρει γὰρ" τὰς κατὰ γόμον θυσίας προσφέρεσθαι, ἀλλὰ τῷ Ἑλληνικῷ πρόπῳ ταύτας ἐπιτελεῖσθαι ἠνάγκαζεν. Εἶτα ἐπἀγει" «ε Ὅτι καὶ ἐγενήθη, καὶ χατευοδώθη αὐτῷ. » Τέως γὰρ οὐδὲν ἐμπόδισμα γέγονε κωλύον αὐτοῦ

ia΄, « Heōs " archontos tēs dynamdōs hēdrynthē. » basileōs tautēsi tēs dynameōs, toutesti, tou agisy, laou, echrēsato" kai tauta poiōn, phēsi, dietelei, « Heōs hou ho archistratēgos rhysētai ' tēn aichmalōsian" » anti tou, mechris an tēs anōthen tychōmen rhopēs, kai dia tou epitetagmenou archangelon tēn hēmeteran prostasian, tychōmen sōtērias. Eita saphesteron ta hypo tou ᾿Antiochou tolmēthēsomena “pprodidaschetai. «e Kai di᾽ auton, phēsi, thysia hetarachthē" paraptōmati". » Ou synechōrei gar" tas kata gomon thysias prospheresthai, alla tǭ Hellēnikǭ propǭ tautas epiteleisthai ēnankazen. Eita epagei" «e Hoti kai egenēthē, kai chateuodōthē autǭ. » Teōs gar ouden empodisma gegone kōlyon autou

"Until the commander of the power it grew strong." … and against the king of this power, that is, of the holy people, he used [his madness]; and he went on doing this, it says, "until the commander-in-chief delivers the captivity," that is, until we obtain help from above and, through the archangel appointed to protect us, obtain salvation. Then he is taught more clearly what Antiochus would dare. "And because of him," it says, "the sacrifice was disturbed by transgression." For he did not allow the sacrifices to be offered according to the law, but forced them to be performed in the Greek manner. Then he adds, "For it came to pass, and it prospered for him." For meanwhile there was no obstacle hindering him …

Dan 8:11–12 (quotation, high confidence)

Notes and citation

Summary: Antiochus rages against the God of Israel until the archangel who protects the people brings deliverance, and he forces the sacrifices into pagan form.

The lemma is Dan 8:11–12 as Theodoret's text gives it, with "until the commander-in-chief delivers the captivity" (a reading of the Greek tradition not in Theodotion). The section breaks off in the scan; marked "…". Migne's Latin column is removed by a logged correction.

Notes on the original text

Digital text corrected (Migne's Latin column read as Greek letters): ἴῃ ἰδγγϑηὶ ἀδ νυἱγίυϊε εἰ ἀδ δβι6}} 18, εἰ → .

Cite (SBL): Theodoret, Comm. Dan. 8.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-11

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-8-11) · 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.

8.19PG 81

ιθ΄. «Καὶ τὸ ἅγιον, φησὶν, ἐρημωθήσεται, καὶ Ὁ ἐδόθη, φησὶν, ἐπὶ τὴν θυσίαν ἁμαρτία, καὶ ἐῤῥίφη χαμαὶ ἡ δικαιοσύνη, καὶ ἐποίησε, καὶ εὐοδώθη. » Μανίᾳ γὰρ καὶ τυραννίδι χρώμενος, μιᾶναι μὲν τετόλμηκε τὸ θυσιαστήριον παρανόμῳ θυσίᾳ χρησάμενος, ἔρημον δὲ τοῦ κόσμου τὸν θεῖον κατέστησε νεὼν, ἐπάτησε δὲ τῆς δικαιοσύνης τοὺς νόμους, τὸν ἄδικον ταῦτα ποιῶν. Εἶτα, ιγ΄. « Γἢχουσά τινος " ἀγίου 5 λαλοῦντος, καὶ εἶπεν εἷς ἅγιος τῷ φελμουνὶ τῷ λαλοῦντι - Ἕως πότε ἡ ὄρασις στήσεται, καὶ ἣ θυσία ἡ ἀρθεῖσα, καὶ ἡ ἁμαρτία τῆς ἐρημώσεως ἡ δοθεῖσα, καὶ τὸ ἅγιον, καὶ ἡ δύναμις συμπατηθήσεται; » Τὸ φειμουνὶ τὸν τινὰ σημαίνει τῇ Ἑλλάδι φωνῇ " μαρτυρεῖ δὲ τούτοις καὶ ἡ Σύρων φωνὴ γειτνιάζουσα τῇ Φησὶ τοίνυν ὁ μακάριος Δανιὴλ, ὅτι ε Ἴχουσά τινος ἁγίου ἕτερον ἅγιον ἐρωτῶντος. » Δῆλον δὲ ὅτι ἀγγέλους διαλεγομένους ὁρᾷ " καὶ βουλομένους μαθεῖν, πόσος " ἐστὶν ὁ χρόνος τὶς τολμωμένης ἀσεδείας τε καὶ παρανομίας, τῆς τε τοῦ ναοῦ ἐρημίας, χοὶ τῆς Β ἀθέσμου καὶ βδεχυρᾶς θυσίας, καὶ τῆς τοῦ λαοῦ καταδυναστείας. ιδ΄, « Καὶ εἶπεν αὐτῷ, φησίν " Ἕως ἑσπέρας καὶ πρωΐ, ἡμέραι δισχίλιαι καὶ τριακόσιαι "", καὶ χαθαρ'σθήσεται τὸ ἅγιον. » 'Εσπέραν δὲ ἐκάλεσε τὴν ἀρχὴν τῶν συμφορῶν, πρωΐ δὲ τὸ τέλος τῶν συμφορῶν' ἐπειδὴ νυκτὶ καὶ σκότῳ ἐῴκει τὰ λυπηρά. ᾿Απὸ τοῦ νῦν "', φησὶ, τῆς ἀρχῆς τῶν κακῶν, ἕως τέλους τόσος τέ ἔστι χρόνος. Ῥηφιζόμεναι δὲ αἱ ἡμέραι αὖται ποιοῦσιν ἐξ ἐτῶν ἀριθμὸν, καὶ δξ μηνῶν, κατὲ τὴν Ἑδραίων ψῆφον " τοσοῦτον γὰρ ἐκχράτησε χρύνον τῶν Ἰουδαίων ἣ συμφορά, ιε΄. « Καὶ ἐγένετο, φησὶν, ἐν τῷ ἰδεῖν με, ἐγὼ Δανιὴλ, τὴν ὅρασιν, ἐζήτουν σύνεσιν. » Ταῦτα, φησὶ, θεασάμενος, συνεῖναι καὶ μαθεῖν ἀχριθῶς τὰ διὰ τούτων σημαινόμενα τῶν αἰνιγμάτων. ε Καὶ ἰδοὺ ἔστη ἐνώπιόν μου ὡς ὄρασις ἀνδρός. » Καὶ ἐδόκουν, φησὶν, ἄνδρα θεωρεῖν. ις΄, ε Καὶ ἤκουσα φωνὴν ἀνδρὸς ἀναμέσον τοῦ Οὐδὰλ, καὶ ἐκάλεσε, καὶ εἶπε" Γαδριὴλ, συνέτισον ἐκεῖνον τὴν ὅρασιν. » Ἤκουσα δὲ καὶ ἑτέρου τινὸς " ἀνθρωπείᾳ χρωμένου 1 φωνῇ, καὶ κελεύσαντος τὸν "" παρεστῶτά μοι, ὃν καὶ Γαδριὴλ ὠνόμασεν, ἑρμηνεῦσαί μοι τῆς ἀποκαλύψεως τὰ αἰνίγματα. Ἔστι δὲ καὶ 16 ἐκ τῶν εἰρημένων τεχμήρασθαι, ὅτι ὁ κελεύσας ὁ Δεσπότης ἐστί, ιζ΄, ε Καὶ ἦλθε, φησὶ, καὶ ἔστη "5 ἐχόμενα "Ἱ τῆς στἀσεώς μου. » Παραυτίκα,8, φησὶ, προσταχθεὶς Ὁ ἀφίκετο, καὶ πλησίον μου ἔστη. ε Καὶ ἐν τῷ ἐλθεῖν αὑτὸν ἐθαμδήθην, καὶ πίπτω ἐπὶ πρόσωπόν μου.» Ἱκανὰ ταῦτα τὸν Εὐνομίου τῦφον ἐλέγξαι, ὃς αὐτὴν εἰδέναι τοῦ Θεοῦ τὴν οὐσίαν ἀλαζονεύεται. Εἰ γὰρ ἀγγέλων τὴν θεωρίαν, καὶ ταύτην μετρουμένην τῇ τοῦ θεωροῦντος δυνάμει, ὁ τοσοῦτος προφήτης οὐκ ἤνεγκε, τί δυσσεδέστερον ἢ βδελυττότερον "" τῶν αὐτὴν εἰδέναι τοῦ Θεοῦ τὴν οὐσίαν σεμνυνομένων; ἀλλ᾽ ἐπὶ τὸ προκείμενον ἐπανέλθωμεν. « Καὶ εἶπε πρὸς με΄ Σύνες, υἱὲ ἀνθρώπου - ἔτι γὰρ εἰς καιροῦ πέρας καὶ "' ὅρασις. » Μὴ νομίσῃς, φησὶν, ἐπὶ τοῦ παρόντος ταῦτα πέρας λαμθάνειν - μετὰ πολὺν γὰρ ἐτῶν ἀριθμὸν ταῦτα γενήσεται. Πληρουμένου γὰρ ποῦ ὡρισμένου καιροῦ, τότε πέρας τούτων ἕχαστον λήψεται. τη’, ιθ΄. « Καὶ ἐν τῷ λαλεῖν αὐτὸν μετ᾽ ἐμοῦ πίπτω ἐπὶ πρόσωπόν μου ἐπὶ τὴν γῆν, καὶ ἥψατό μὸν, καὶ ἔστησέ με ἐπὶ τοὺς "" πόδας μου. Καὶ εἶπεν ᾿ Ἰδοὺ ἐγὼ γνωρίζω σοι τὰ ἐσόμενα ἐπ᾽ ἐσχάτων τῆ; ὀργῆς «οἷς "υἱοῖς τοῦ λαοῦ σου" ἔτι γὰρ εἰς καιροῦ πέρας μένει "",. » Θεασάμενός με, φησὶν, ὑπὸ τοῦ δέους καταπεσόντα πρῶτον ν᾽ ἀνώρθωσέ με, ἔπειτα ψυχαγωγεῖ γνωρίζων “4, ὡς τούτου χάριν ἀφίκετο, ἵνα μοι τὰ ἐσόμενα προμηνύσῃ ποθοῦντι, καὶ ὁποῖα διὰ τὴν τοῦ Θεοῦ πάλιν ὑργὴν χαταλήψεταίξ μου ἢ Υπϑη τὸν λαόν. Ἔπειτα τὸ ἐπικείμενόν μοι δέος ἀφελέσθαι βουλόμενος, ἐμήνυσεν ὅτι μετὰ χρόνον "7 ταῦτα γενήσεται" ἡρμήνευσε δέ μοι καὶ ὧν ᾿" ἐθεασάμην ἔκα-

ith΄. «Kai to hagion, phēsin, erēmōthēsetai, kai Ho edothē, phēsin, epi tēn thysian hamartia, kai errhiphē chamai hē dikaiosynē, kai epoiēse, kai euodōthē. » Manią gar kai tyrannidi chrōmenos, mianai men tetolmēke to thysiastērion paranomǭ thysią chrēsamenos, erēmon de tou kosmou ton theion katestēse neōn, epatēse de tēs dikaiosynēs tous nomous, ton adikon tauta poiōn. Eita, ig΄. « Gēchousa tinos " agiou 5 lalountos, kai eipen heis hagios tǭ phelmouni tǭ lalounti - Heōs pote hē orasis stēsetai, kai hē thysia hē artheisa, kai hē hamartia tēs erēmōseōs hē dotheisa, kai to hagion, kai hē dynamis sympatēthēsetai? » To pheimouni ton tina sēmainei tę̄ Helladi phōnę̄ " martyrei de toutois kai hē Syrōn phōnē geitniazousa tę̄ Phēsi toinyn ho makarios Daniēl, hoti e Ichousa tinos hagiou heteron hagion erōtōntos. » Dēlon de hoti angelous dialegomenous horą " kai boulomenous mathein, posos " estin ho chronos tis tolmōmenēs asedeias te kai paranomias, tēs te tou naou erēmias, choi tēs B athesmou kai bdechyras thysias, kai tēs tou laou katadynasteias. id΄, « Kai eipen autǭ, phēsin " Heōs hesperas kai prōï, hēmerai dischiliai kai triakosiai "", kai chathar'sthēsetai to hagion. » 'Esperan de ekalese tēn archēn tōn symphorōn, prōï de to telos tōn symphorōn' epeidē nykti kai skotǭ eǭkei ta lypēra. ᾿Apo tou nyn "', phēsi, tēs archēs tōn kakōn, heōs telous tosos te esti chronos. Rhēphizomenai de hai hēmerai autai poiousin ex etōn arithmon, kai dx mēnōn, kate tēn Hedraiōn psēphon " tosouton gar ekchratēse chrynon tōn Ioudaiōn hē symphora, ie΄. « Kai egeneto, phēsin, en tǭ idein me, egō Daniēl, tēn horasin, ezētoun synesin. » Tauta, phēsi, theasamenos, syneinai kai mathein achrithōs ta dia toutōn sēmainomena tōn ainigmatōn. e Kai idou estē enōpion mou hōs orasis andros. » Kai edokoun, phēsin, andra theōrein. is΄, e Kai ēkousa phōnēn andros anameson tou Oudal, kai ekalese, kai eipe" Gadriēl, synetison ekeinon tēn horasin. » Ēkousa de kai heterou tinos " anthrōpeią chrōmenou 1 phōnę̄, kai keleusantos ton "" parestōta moi, hon kai Gadriēl ōnomasen, hermēneusai moi tēs apokalypseōs ta ainigmata. Esti de kai 16 ek tōn eirēmenōn techmērasthai, hoti ho keleusas ho Despotēs esti, iz΄, e Kai ēlthe, phēsi, kai estē "5 echomena "Hi tēs staseōs mou. » Parautika,8, phēsi, prostachtheis Ho aphiketo, kai plēsion mou estē. e Kai en tǭ elthein hauton ethamdēthēn, kai piptō epi prosōpon mou.» Hikana tauta ton Eunomiou typhon elenxai, hos autēn eidenai tou Theou tēn ousian alazoneuetai. Ei gar angelōn tēn theōrian, kai tautēn metroumenēn tę̄ tou theōrountos dynamei, ho tosoutos prophētēs ouk ēnenke, ti dyssedesteron ē bdelyttoteron "" tōn autēn eidenai tou Theou tēn ousian semnynomenōn? all᾽ epi to prokeimenon epanelthōmen. « Kai eipe pros me΄ Synes, huie anthrōpou - eti gar eis kairou peras kai "' horasis. » Mē nomisę̄s, phēsin, epi tou parontos tauta peras lamthanein - meta polyn gar etōn arithmon tauta genēsetai. Plēroumenou gar pou hōrismenou kairou, tote peras toutōn hechaston lēpsetai. tē’, ith΄. « Kai en tǭ lalein auton met᾽ emou piptō epi prosōpon mou epi tēn gēn, kai hēpsato mon, kai estēse me epi tous "" podas mou. Kai eipen ᾿ Idou egō gnōrizō soi ta esomena ep᾽ eschatōn tē? orgēs «hois "huiois tou laou sou" eti gar eis kairou peras menei "",. » Theasamenos me, phēsin, hypo tou deous katapesonta prōton n᾽ anōrthōse me, epeita psychagōgei gnōrizōn “4, hōs toutou charin aphiketo, hina moi ta esomena promēnysę̄ pothounti, kai hopoia dia tēn tou Theou palin hyrgēn chatalēpsetaix mou ē Ypϑē ton laon. Epeita to epikeimenon moi deos aphelesthai boulomenos, emēnysen hoti meta chronon "7 tauta genēsetai" hērmēneuse de moi kai hōn ᾿" etheasamēn eka-

"And the sanctuary," it says, "will be made desolate, and sin was set upon the sacrifice, and righteousness was thrown to the ground, and it acted and prospered." For, indulging madness and tyranny, he dared to defile the altar by an unlawful sacrifice, left the divine temple stripped of its adornment, trampled the laws of righteousness, and … the unjust … prospered in doing this. Then: "I heard a holy one speaking, and a holy one said to the phelmouni who was speaking, 'How long will the vision stand, and the sacrifice taken away, and the sin of desolation that was set up, and the sanctuary and the power be trampled?'" Phelmouni means "a certain one" in Greek; and the Syriac language, which neighbors [the Hebrew], bears witness to this. So blessed Daniel says, "I heard a holy one asking another holy one." It is clear that he sees angels conversing and wishing to learn how long the time is of the impiety and lawlessness being dared, of the desolation of the temple, the lawless and abominable sacrifice, and the oppression of the people. "And he said to him," it says, "'Until evening and morning, two thousand three hundred days; and the sanctuary will be cleansed.'" He called the beginning of the calamities evening and their end morning, since sorrows resemble night and darkness. From now, he says, from the beginning of the evils, until the end, the time is so long. These days, when counted, make a total of six years and four months by the Hebrew reckoning; for so long did the calamity of the Jews prevail. "And it happened," it says, "when I, Daniel, saw the vision, I sought understanding." Seeing this, he says, [I sought] to understand and learn exactly what was signified by these riddles. "And behold, there stood before me as the appearance of a man." And I seemed, he says, to see a man. "And I heard the voice of a man between the Oubal, and he called and said, 'Gabriel, make this man understand the vision.'" I heard also another, he says, using a human voice and bidding the one standing by me, whom he also named Gabriel, to interpret to me the riddles of the revelation. One may also infer from what is said that the one who gave the command is the Master. "And he came," it says, "and stood near where I stood." At once, he says, at the command he came and stood near me. "And when he came I was terrified, and I fell on my face." This is enough to refute the conceit of Eunomius, who boasts that he knows the very essence of God. For if so great a prophet could not bear the sight of angels, and that a sight measured to the power of the one who sees, what is more impious or more abominable than those who pride themselves on knowing the very essence of God? But let us return to our subject. "And he said to me, 'Understand, son of man, for the vision is yet for the time of the end.'" Do not think, he says, that these things reach their end at present; they will happen after a great number of years. When the appointed time is fulfilled, then each of these things will reach its end. "And while he was speaking with me, I fell on my face to the ground; and he touched me and set me on my feet. And he said, 'Behold, I make known to you what will be at the last of the wrath on the sons of your people; for it still remains for the time of the end.'" Seeing me fallen down from fear, he says, he first raised me up, then comforted me by making known that he had come for this purpose, to foretell to me, who longed for it, what would happen and what would befall my people again because of God's wrath. Then, wishing to remove the fear that lay on me, he told me that these things would happen after a long time; and he interpreted to me also each of the things I had seen …

Textual problem in this passage: see the notes.

Dan 8:12–19 (quotation, high confidence)

Notes and citation

Summary: The holy ones ask how long the profanation will last and are told 2,300 days, the span of the Jews' calamity under Antiochus; Gabriel is sent to interpret, and Daniel's terror at an angel refutes Eunomius's claim to know God's essence.

The comment covers Dan 8:12–19 (Theodotion); the scan lost the numerals between, so the lemmas of verses 13–19 stand in this section under the heading printed in the scan. "Phelmouni" (φελμουνί) is Theodotion's transliteration of the Hebrew palmoni, "a certain one". In Theodoret's count of the 2,300 days the numeral of the months is garbled in the scan (δξ); it is read as δ', "four", which fits 2,300 days (about six years and four months). The remark on Eunomius is translated as written. Words are lost in the scan where marked "…" or bracketed. Migne's apparatus and Latin column are removed by logged corrections.

Notes on the original text

Digital text corrected (Migne's Latin column read as Greek letters; Migne's apparatus read as Greek letters): 8ὲε ἀδ͵ Β αὐλῶν. Β θυσιαστήριον. 5"᾽ βωμῷ. Β νεῷ. "" Β διδάσκεται. ᾿ ἕως --- μῷ θὲ5. μη Α. Β στάσεως. "" γάρ. θ65. ἰῃ Β. ἀτάχθη. " παρ. θἢε5. ἰῃ Α. " γάρ. Β κΠ4. φησί. " Β πα « εὐωδοῦτο » → ; δ τινός. Δ ἑνός. 5 ἁγ, Β ἀγγέλου. φησίν, 12 Β χρησαμένου. 15. Β καλέσαντος. “6 Β τετραχόσιαι, 56] οσοπῖγα ἤδυγ. τοῦ νῦν. Β τοίνυν. 3 τινός, Β 204, " καί͵ θε5. πη Β. → ; Α ἀϊχὶ! δά πι : [π|6]}}66, 1} πιοπιϊαῖβ, μα Θηΐων ἰμ → .

Topics: Heresy

Cite (SBL): Theodoret, Comm. Dan. 8.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-19

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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.

8.20PG 81

χ’. « Οὗτος " ὁ κριὸς, ὃν εἶδες, ὁ ἔχων τὰ κέρατα, βασιλεὺς Μήδων καὶ Περσῶν. » Ἐπειδὴ γὰρ εὐθὺς τὴν Χαλδαϊχὴῆν, εἴτ᾽ οὖν ᾿Ασσυρίων, βασιλείαν Δαρεῖος ὁ Μῆδος παρέλαδε, καὶ τότε Κῦρος ὁ Πέρσης μετατέθειχεν εἰς Πέρσας τὴν βασιλείαν, ὃς καὶ Μῆδος ἣν καὶ Πέρσης διὰ τὴν τῶν γενῶν ἐπιμιξίαν " καί φῆσιν, ὅτι « ὁ κριὸς βασιλεύς ἐστι Μήδων καὶ Περπτῶν. ν !ΑΙμφω γὰρ καὶ ὁ τελευταῖος Δαρεῖος ὁ ᾿Αρσάμου προσαγορευόμενος, ὃν ὁ Μακεδὼν ᾿Αλέξαν-

ch’. « Houtos " ho krios, hon eides, ho echōn ta kerata, basileus Mēdōn kai Persōn. » Epeidē gar euthys tēn Chaldaïchēēn, eit᾽ oun ᾿Assyriōn, basileian Dareios ho Mēdos parelade, kai tote Kyros ho Persēs metatetheichen eis Persas tēn basileian, hos kai Mēdos hēn kai Persēs dia tēn tōn genōn epimixian " kai phēsin, hoti « ho krios basileus esti Mēdōn kai Perptōn. n !AImphō gar kai ho teleutaios Dareios ho ᾿Arsamou prosagoreuomenos, hon ho Makedōn ᾿Alexan-

"This ram which you saw, which has the horns, is the king of the Medes and Persians." For since Darius the Mede took over the Chaldean, or Assyrian, kingdom at once, and then Cyrus the Persian transferred the kingdom to the Persians—he being both a Mede and a Persian through the mingling of the families—he says that "the ram is the king of the Medes and Persians." For the last Darius too, called son of Arsames, whom Alexander the Macedonian …

Dan 8:20 (quotation, high confidence)

Notes and citation

Summary: The ram is the joint kingdom of the Medes and Persians, from Darius the Mede and Cyrus to the last Darius.

The lemma is Dan 8:20. The section breaks off in the scan; marked "…".

Cite (SBL): Theodoret, Comm. Dan. 8.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-20

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

8.21PG 81

χα’. « Καὶ ὁ τράγος, φησὶ, τῶν αἰγῶν βασιλεὺς Ἑλλήνων " καὶ τὸ χέρας τὸ μέγα, ὃ ἣν ἀναμέσον πὧν ὀφθαλμῶν αὐτοῦ, αὐτός ἐστιν ὁ βασιλεὺς ὁ πρῶπο;. » λέγει δὲ τὸν ᾿Αλέξανδρον.

cha’. « Kai ho tragos, phēsi, tōn aigōn basileus Hellēnōn " kai to cheras to mega, ho hēn anameson pōn ophthalmōn autou, autos estin ho basileus ho prōpo?. » legei de ton ᾿Alexandron.

"And the he-goat," it says, "is the king of the Greeks; and the great horn that was between its eyes is the first king." He means Alexander.

Dan 8:21 (quotation, high confidence)

Notes and citation

Summary: The he-goat is the kingdom of the Greeks and its great horn Alexander.

Cite (SBL): Theodoret, Comm. Dan. 8.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-21

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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.

8.22PG 81

κβ΄. ε Καὶ ὅτι 53 συνετρίδη, καὶ ἔστη τέσσαρα κέρατα ὑποκάτωθεν 35 αὐτοῦ, τέσσαρες βασιλεῖς ἀναστήσονται “᾽ ἀπὸ ὅ τοῦ ἔθνους αὐτοῦ, καὶ οὐκ ἐν τῇ ἰσχύϊ αὐτοῦ. » Μετὰ γὰρ, φησὶ, τὴν ἐχείνου τελευτὴν, ἡ ἐχείνου βασιλεία εἰς τέσσαρας διαιρεθήσεται βασιλείας “ ἀλλὰ καὶ τέτταρες ὄντες οἱ βασιλεύοντες οὐ δυνήσονται 6 κατορθοῦν, ἃ ἐκεῖνος χατώρθου, ἐλάττους δὲ πολλῷ τῆς ἐχείνου ῥώμης ὀφθήσονται.

kb΄. e Kai hoti 53 synetridē, kai estē tessara kerata hypokatōthen 35 autou, tessares basileis anastēsontai “᾽ apo ho tou ethnous autou, kai ouk en tę̄ ischyï autou. » Meta gar, phēsi, tēn echeinou teleutēn, hē echeinou basileia eis tessaras diairethēsetai basileias “ alla kai tettares ontes hoi basileuontes ou dynēsontai 6 katorthoun, ha ekeinos chatōrthou, elattous de pollǭ tēs echeinou rhōmēs ophthēsontai.

"And as for its being broken, and four horns standing beneath it: four kings will arise from his nation, but not with his strength." For after his death, it says, his kingdom will be divided into four kingdoms; but though the rulers are four, they will not be able to achieve what he achieved, and will be seen to be much inferior to his might.

Dan 8:22 (quotation, high confidence)

Notes and citation

Summary: Alexander's kingdom will be divided among four weaker kings.

Cite (SBL): Theodoret, Comm. Dan. 8.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-22). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-22

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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.

8.23PG 81

κγ΄. « Καὶ ἐπ᾽ ἐσχάτου " δὲ, φησὶ, τῆς βασιλείας αὐτῶν, πληρουμένων τῶν ἁμαρτιῶν αὐτῶν. » Ὅταν, φησὶν, εἰς ἄκρον ἀσεδείας ἐλάσωσι, καὶ πέρα τῶν μέτρων τῆς ἐμῆς μακροθυμίας παρανομήσωσιν. ε ᾿Αναστήσεται βασιλεὺς ἀναιδὴς προσώπῳ, καὶ συνιῶν προδλήματα. (κδ΄.) Καὶ κραταιὰ ἡ 38 ἰσχὺς αὑτοῦ, καὶ " οὐκ ἐν τῇ ἰσχύϊ αὑτοῦ. » Τὴν πανουρ- Ὑίαν τοῦ ᾿Αντιόχου διὰ τούτων αἰνίττεται, καὶ πρὸς τῇ πανουργίᾳ, ἦν ἐκέκτητο δύναμιν. Εἶτα διδάσκων ἀναγκαίως ἐπήγαγε" «ε Καὶ οὐκ ἐν τῇ ἰσχύϊ αὑτοῦ.» Καὶ τῷ ᾿Ασσυρίῳ δέ φησιν ὁ Θεὸς διὰ ᾿Ησαΐου τοῦ προφήτου " « Μὴ δοξασθήσεται ἀξίνη ἄνευ τοῦ χόπτοντὸος ἐν αὐτῇ; ἢ ὑψωθέσεται πρίων ἄνευ τοῦ ἕλκοντος αὐτόν; » Οὕτω δὲ δ᾽ καὶ ἐνταῦθα, φησὶν, ὅτι ταῦτα τολμήσει ὁ ᾿Αντίοχος, οὐκ ὡς δυνατὸς, ἀλλὰ τοῦ Θεοῦ συγχωροῦντος. « Καὶ θαυμαστὰ, φησὶ, διαφθερεῖ, καὶ κατευθυνεῖ, καὶ ποιήσει, καὶ διαφθερεῖ ἰσχυροὺς, καὶ λαὸν ἅγιον. (χε΄.) Καὶ ὁ ζυγὸς τοῦ χλοιοῦ αὐτοῦ κατευθυνεῖ, » ᾿Αντὶ τοῦ, οὐδὲν αὑτῷ ἐμποδὼν ἔσται, ἀλλ᾽ ὅσα ἂν θελήσῃ ταῦτα "' ποιῆσε:. Περὶ τῶν τοιούτων ὁ μακάριος παραινεῖ "5" Δαδὶδ, λέγων" ε Μὴ παραζίλου ἐν τῷ κχατευοδουμένῳ ἐν τῇ ὁδῷ αὑτοῦ, ἐν ἀν- λάκις καὶ τοὺς δυσσεθείᾳ καὶ παρανομίᾳ συζῶντας εὐοδοῦσθαι λίαν παράνομα τολμῶντας. ε« Ὃ ζυγὸς οὖν, φησὶ, τοῦ χλοιοῦ αὐτοῦ κατευθυνεῖ, » ἀντὶ τοῦ, πάντα ἃ ἂν προστάξῃ τοῖς ὑπηκόοις, ἀναγχάσει ταῦτα πληροῦν. Εἶτα τὸ πανοῦργον αὐτοῦ καὶ ὕπουλον πρλέγων" « Δόλος, φησὶν, ἐν τῇ χειρὶ αὐτοῦ, καὶ ἐν καρδίᾳ αὑτοῦ μεγαλυνθήσεται, καὶ δόλῳ διαφθερεῖ" πολλούς.» Ἐξ ἀρχῆς γὰρ γυμνάσιον ἐν Ἱεροτηλύμοις οἰκοδομηθῆναι προσέταξεν, εἶτα χοιρείων μεταλαμθάνειν χρεῶν " ὕστερον δὲ καὶ θύειν ἠνάγχαζεν' ἐκέχρητο δὲ καὶ χωτίλοις λόγοις, τοὺς εὐσεθεῖς ἐξαπατῆσαι πειρώμενος, καὶ βασιλικὰς δωρεὰς ὑπἰσχνεῖτο, παρανομοῦντας ἅπαντας ἰδεῖν ἐφιέμενος. Διὰ τοῦτό φητι " ε Δόλος ἐν τῇ χειρὶ αὐτοῦ, καὶ ἐν καρδίᾳ αὑτοῦ μεγαλυνθήσεται. ν Μέγιστον γὰρ ἐστ» τὸν πάντων ἀνθρώπων ἡγήσατο, « καὶ δόλῳ διαφθερεῖ πολλοὺς, » οὖς ἂν ἐξαπατῆσαι ἰσχύσῃ. « Βαὶ ἐπὶ ἀπωλείᾳ 5" πολλῶν, φησὶ; σταθήσεται "5. » ᾿λνὴὶ τοῦ, ἐνστάσει χρήσεται, ἕως ἂν ἴδῃ πολλοὺς τὴν ο" κείαν ἀπολλύντας σωτηρίαν. Μὴ ἀρκούμενος δὲ τῇ κατὰ τῶν ἀνθρώπων μανίᾳ, ε« Καὶ ἐπὶ ἄρχοντα, φησὶν, ἀρχόντων στήσεται. ν» Τουτέστι, κατ᾽ αὐτοῦ τοῦ Βασιλέως τῶν βασιλέων "5, καὶ χυρ:εὔοντος τῶν χυριενόντων, τῇ λύττῃ χρήσεται, μιαίνειν ἐπιχειρῶν τὸν ἀνακείμενον αὐτῷ νεών. Καὶ δεικνὺς τὴν δοθεῖσαν αὑτῷ κατὰ τῶν Ἰουδαίων συγχώρησιν, ε Καὶ ὡς ὧὰν φησὶν, ἐν χειρὶ συντρίψει αὐτούς "". » Οὕτω, φησὶν μετὰ πολλῆς εὐκολίας ταῦτα πάντα "δ ἐργάσεται, ὡς εἴτι; ὠὰ τῇ χειρὶ συντρίψαι θελήσειεν "5. Αἰνίττεται δὲ ἐνταῦθα καὶ τὴν αὐτῶν τῶν Ἰουδαίων ῥᾳθυμίαν, καὶ ὅτι αὐτοὶ τῶν θείων ἀμελήσαντες κατελείφθησιν ὑπὸ τοῦ Θεοῦ, καὶ γυμνοὶ τῆς ἄνωθεν προνοίας ἐγέ-

kg΄. « Kai ep᾽ eschatou " de, phēsi, tēs basileias autōn, plēroumenōn tōn hamartiōn autōn. » Hotan, phēsin, eis akron asedeias elasōsi, kai pera tōn metrōn tēs emēs makrothymias paranomēsōsin. e ᾿Anastēsetai basileus anaidēs prosōpǭ, kai syniōn prodlēmata. (kd΄.) Kai krataia hē 38 ischys hautou, kai " ouk en tę̄ ischyï hautou. » Tēn panour- Huian tou ᾿Antiochou dia toutōn ainittetai, kai pros tę̄ panourgią, ēn ekektēto dynamin. Eita didaskōn anankaiōs epēgage" «e Kai ouk en tę̄ ischyï hautou.» Kai tǭ ᾿Assyriǭ de phēsin ho Theos dia ᾿Ēsaïou tou prophētou " « Mē doxasthēsetai axinē aneu tou choptontoos en autę̄? ē hypsōthesetai priōn aneu tou helkontos auton? » Houtō de d᾽ kai entautha, phēsin, hoti tauta tolmēsei ho ᾿Antiochos, ouk hōs dynatos, alla tou Theou synchōrountos. « Kai thaumasta, phēsi, diaphtherei, kai kateuthynei, kai poiēsei, kai diaphtherei ischyrous, kai laon hagion. (che΄.) Kai ho zygos tou chloiou autou kateuthynei, » ᾿Anti tou, ouden hautǭ empodōn estai, all᾽ hosa an thelēsę̄ tauta "' poiēse:. Peri tōn toioutōn ho makarios parainei "5" Dadid, legōn" e Mē parazilou en tǭ kchateuodoumenǭ en tę̄ hodǭ hautou, en an- lakis kai tous dyssetheią kai paranomią syzōntas euodousthai lian paranoma tolmōntas. e« Ho zygos oun, phēsi, tou chloiou autou kateuthynei, » anti tou, panta ha an prostaxę̄ tois hypēkoois, ananchasei tauta plēroun. Eita to panourgon autou kai hypoulon prlegōn" « Dolos, phēsin, en tę̄ cheiri autou, kai en kardią hautou megalynthēsetai, kai dolǭ diaphtherei" pollous.» Ex archēs gar gymnasion en Hierotēlymois oikodomēthēnai prosetaxen, eita choireiōn metalamthanein chreōn " hysteron de kai thyein ēnanchazen' ekechrēto de kai chōtilois logois, tous eusetheis exapatēsai peirōmenos, kai basilikas dōreas hypischneito, paranomountas hapantas idein ephiemenos. Dia touto phēti " e Dolos en tę̄ cheiri autou, kai en kardią hautou megalynthēsetai. n Megiston gar est» ton pantōn anthrōpōn hēgēsato, « kai dolǭ diaphtherei pollous, » ous an exapatēsai ischysę̄. « Bai epi apōleią 5" pollōn, phēsi? stathēsetai "5. » ᾿lnēi tou, enstasei chrēsetai, heōs an idę̄ pollous tēn o" keian apollyntas sōtērian. Mē arkoumenos de tę̄ kata tōn anthrōpōn manią, e« Kai epi archonta, phēsin, archontōn stēsetai. n» Toutesti, kat᾽ autou tou Basileōs tōn basileōn "5, kai chyr:euontos tōn chyrienontōn, tę̄ lyttę̄ chrēsetai, miainein epicheirōn ton anakeimenon autǭ neōn. Kai deiknys tēn dotheisan hautǭ kata tōn Ioudaiōn synchōrēsin, e Kai hōs hōan phēsin, en cheiri syntripsei autous "". » Houtō, phēsin meta pollēs eukolias tauta panta "d ergasetai, hōs eiti? ōa tę̄ cheiri syntripsai thelēseien "5. Ainittetai de entautha kai tēn autōn tōn Ioudaiōn rhąthymian, kai hoti autoi tōn theiōn amelēsantes kateleiphthēsin hypo tou Theou, kai gymnoi tēs anōthen pronoias ege-

"And at the last of their kingdom," it says, "when their sins are fulfilled"—when, he says, they reach the height of impiety and transgress beyond the measures of my patience—"a king will arise, shameless of face and understanding riddles. And his strength will be mighty, but not by his own strength." By these words he hints at the cunning of Antiochus and, in addition to his cunning, the power he possessed. Then, teaching …, he necessarily added, "but not by his own strength." God also says to the Assyrian through the prophet Isaiah, "Shall the axe be glorified without the one who cuts with it? Or shall the saw be exalted without the one who draws it?" So here too he says that Antiochus will dare these things not because he is strong but because God permits it. "And he will destroy wonderfully," it says, "and prosper, and act, and destroy the mighty and the holy people. And the yoke of his collar will prosper"; that is, nothing will stand in his way, but he will do whatever he wishes. Blessed David gives advice about such men, saying, "Do not be envious of him who prospers in his way, of a man [who does lawless deeds] …" often even those who live in impiety and lawlessness prosper while daring very lawless deeds. "So the yoke of his collar," it says, "will prosper," that is, he will force his subjects to carry out whatever he commands. Then, foretelling his cunning and treachery: "Deceit," it says, "is in his hand, and he will be magnified in his heart, and by deceit he will destroy many." For at first he ordered a gymnasium to be built in Jerusalem, then that pork be eaten, and later he forced them to sacrifice; he also used wheedling words, trying to deceive the pious, and promised royal gifts, eager to see everyone break the law. That is why it says, "Deceit is in his hand, and he will be magnified in his heart." For he thought himself the greatest of all men, "and by deceit he will destroy many," whomever he is able to deceive. "And for the destruction of many," it says, "he will take his stand," that is, he will persist until he sees many lose their own salvation. Not content with his madness against men, "he will also stand," it says, "against the ruler of rulers," that is, he will turn his fury against the King of kings himself and Lord of lords, trying to defile the temple dedicated to him. And showing the permission given him against the Jews, it says, "And like eggs he will crush them in his hand." With such ease, he says, he will do all these things, as if someone wished to crush eggs in his hand. Here he also hints at the slackness of the Jews themselves, and that, having neglected divine things, they were abandoned by God and became bare of providence from above …

Textual problem in this passage: see the notes.

Dan 8:23–25 (quotation, high confidence) · Isa 10:15 (quotation, high confidence) · Ps 37:7 (36:7 LXX) (quotation, high confidence)

Notes and citation

Summary: The shameless king of the last Seleucid times is Antiochus, cunning and powerful only by God's permission, who seduces many by deceit, attacks the temple of the King of kings, and crushes a people abandoned for their negligence.

The lemma is Dan 8:23–25 (Theodotion; verses 24–25 are marked inside the section). Quotations: Isa 10:15; Ps 37:7 (LXX 36:7). "Like eggs he will crush them in his hand" is the reading of Theodoret's text at 8:25. His remark on the slackness of the Jews is translated as written. Lines are lost in the scan where marked "…"; the bracketed words of the psalm are supplied from the psalm. Migne's apparatus and Latin column are removed by logged corrections.

Notes on the original text

Digital text corrected (Migne's Latin column read as Greek letters; Migne's apparatus read as Greek letters; Migne's marginal reference and Latin column read as Greek letters): 7 ΥΕΒΒ. 95. « Εἰ ἰῃ → ; 3: καί αὶ ε1 Β ἡ. "" τοὺς εἱ μου. θ68. ἰη Α. 9 τοῖς -- σου. Π68. πῃ Δ. ἢ μένει. 65. πῃ Α. " πρ. ΔΑ δάά. μέν. 35 γν. θέ5. ἰπ Β. "78 χρόνου. 88 ἀπό, Β ἐκ. δῆ Α εἱ Β. 36 Β οὐκ ἠδυνήθησαν͵ ἔθηκεν. ὅ5 ὅτι --- ἔστη. Α τοῦ συντριδέντος οὗ ἔστησαν. ΤΑ οἱ Β ἐσχάτων. 4. οὗτ. 65. ΠΑ. 58 Πέρσαις. " Β προσ- 38 ἡ, Β ργϑη, καί. 5 καὶ -- αὐτοῦ. μθ → ; ΡΟΓπιΐβδδηι 5] θὲ οοπίγα δυ άἀ2θ08 [ἰσδμ ἰδ τη οεἰ οι 6 ἢ 8, → .

Extrabiblical texts: 1 Macc 1:14-1.50 (1 Maccabees [in RC, EO canons]; allusion)

Cite (SBL): Theodoret, Comm. Dan. 8.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-23). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-23

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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.

8.26PG 81

κς΄. ε Καὶ ἡ ὅρασις τῆς ἑσπέρας καὶ τῆς προῖι; τῆς ῥηθείσης ἀληθής ἔστιν, » ᾿Αντὶ τοῦ, καὶ ὁ ὧρισμένος χρόνος ταῖς συμφοραῖς ἀναμφιδόλως ἐστὶ» ἀληθής. Ἐπειδὴ δὲ πολύς ἐστιν ἐν τῷ μέσῳ χρόνο: ΄- « Καὶ σὺ "9 σφράτιτον, φτσὶ, τὴν ὅρασιν, ὅτι εἰς ἡμέρας πολλὰς ἔσται δ᾽. » ᾿Αντὶ τοῦ, ᾿Ασαφῇ αὐτὴν τοῖς πολλοῖς χατάλιπε᾽ σοὶ γὰρ ὡς ποθοῦντι ταῦτα δῆλα πρὸ τῶν πραγμάτων πεποίηκα.

ks΄. e Kai hē horasis tēs hesperas kai tēs proii? tēs rhētheisēs alēthēs estin, » ᾿Anti tou, kai ho hōrismenos chronos tais symphorais anamphidolōs esti» alēthēs. Epeidē de polys estin en tǭ mesǭ chrono: ΄- « Kai sy "9 sphratiton, phtsi, tēn horasin, hoti eis hēmeras pollas estai d᾽. » ᾿Anti tou, ᾿Asaphę̄ autēn tois pollois chatalipe᾽ soi gar hōs pothounti tauta dēla pro tōn pragmatōn pepoiēka.

"And the vision of the evening and the morning that was spoken is true"; that is, the time appointed for the calamities is also unquestionably true. And since there is a long time in between … "And you, seal up the vision," it says, "for it is for many days"; that is, leave it obscure to the many; for to you, since you long for it, I have made these things plain before the events.

Textual problem in this passage: see the notes.

Dan 8:26 (quotation, high confidence)

Notes and citation

Summary: The appointed time is certain, but Daniel is to seal the vision, leaving it obscure to the many until its distant fulfillment.

The lemma is Dan 8:26. Words are lost in the scan after "a long time in between"; marked "…". Migne's apparatus and Latin column are removed by logged corrections.

Notes on the original text

Digital text corrected (Migne's Latin column read as Greek letters; Migne's apparatus and Latin column read as Greek letters): Ἡ ταῦτα. Β «αἰ. πάντα. "9 Β δή. ωλείας. δ Α στήσεται. "Τ᾽ αὐτ, θι5. ἰ Α..8.Α διαφθείρει. Ν᾽ Β ἀπ’ δ πάτα. 65. ἰη Β. "᾽ Β θελήσει» πὶ → ; Α ἴυ, → .

Cite (SBL): Theodoret, Comm. Dan. 8.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-26). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-26

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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.

8.27PG 81

κζ΄. «ε Καὶ ἐγὼ, φησὶ, Δανιὴλ ἐκοιμήθην, καὶ ἐμαλαχίσθην ἡμέρας, καὶ ἀνέστην, καὶ ἐποίουν τὰ ἔργα. ποῦ βασιλέως, καὶ ἐθαύμαζον τὴν ὅρασιν, καὶ οὐκ Ὧν ὁ συνιῶν. » Μαθὼν γὰρτὰ χαταληψόμενά μου τὸν λχὸν πάλιν κακὰ, οὕτως ἀνιαρῶς διετέθην, ὡς καὶ ἀῤῥωστίᾳ περιπεσεῖν " ἀλλ᾽ ὅμως καὶ τοῦτον διακείμενος τὸν τρόπον, ῳχονόμουν τὰ παρὰ τοῦ βασιλέως ἐγχεχειρισμένα μοι, μηδενὸς γινώσκοντος τὴν τῆς ἀῤῥωστίας αἰτίαν. Οὗτος ἤδει καὶ 3" μετὰ τοῦ μαχαοίου Παύλου λέγειν " ε Τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; «ἰς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι; » Καὶ « Κλαίειν μετὰ κλαιόντων, καὶ καίρειν μετὰ Β « χαιρόντων. » Καξ' « Εἰ πάσχει ἕν μέλος, συμπάσχει πάντα τὰ μέλη. » Οὕτω διακείμενος, καὶ ταύτην ἕκων περὶ τοὺς συνδούλους "5 φιλοστοργίαν δ", μαθὼν πὰς πολλαῖς ὕστερον γενεαῖς χαταληψομένας τοὺς συνδούλους αὑτοῦ συμφορὰς, θρηνῶν καὶ ὀλοφυρόμενος διετέλει" καὶ ταῦτα εἰδὼς ἀχριδῶς ὡς αὐτὸς πεῖραν τούτων οὐδεμίαν λήψεται, ἀλλὰ τῆς παρούσης ζωῆς οὐκ εἰς μακρὰν ἀπαλλαγήσεται. Ταύτην προσἤκει καὶ ἡμᾶς περὶ τοὺς ὁμοφυεῖς τε καὶ ὁμοδούλους τὴν ἀγάπην ἔχειν, καὶ τὸ αὐτὸ εἰς ἀλλήλους φρονεῖν, καὶ τὴν περὶ ἄλληλα τῶν μελῶν μιμεῖσθαι συμπάθειαν᾽ ἐπειδὴ μέλη μὲν ἀλλήλων κεκλήμεθα, σῶμα δὲ ἠξιώθημεν προσαγορευθῆναι Χριστοῦ. Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνα: τῶν σἱώνων "δ, ᾿Αμήν.

kz΄. «e Kai egō, phēsi, Daniēl ekoimēthēn, kai emalachisthēn hēmeras, kai anestēn, kai epoioun ta erga. pou basileōs, kai ethaumazon tēn horasin, kai ouk Hōn ho syniōn. » Mathōn garta chatalēpsomena mou ton lchon palin kaka, houtōs aniarōs dietethēn, hōs kai arrhōstią peripesein " all᾽ homōs kai touton diakeimenos ton tropon, ǭchonomoun ta para tou basileōs enchecheirismena moi, mēdenos ginōskontos tēn tēs arrhōstias aitian. Houtos ēdei kai 3" meta tou machaoiou Paulou legein " e Tis asthenei, kai ouk asthenō? «is skandalizetai, kai ouk egō pyroumai? » Kai « Klaiein meta klaiontōn, kai kairein meta B « chairontōn. » Kax' « Ei paschei hen melos, sympaschei panta ta melē. » Houtō diakeimenos, kai tautēn hekōn peri tous syndoulous "5 philostorgian d", mathōn pas pollais hysteron geneais chatalēpsomenas tous syndoulous hautou symphoras, thrēnōn kai olophyromenos dietelei" kai tauta eidōs achridōs hōs autos peiran toutōn oudemian lēpsetai, alla tēs parousēs zōēs ouk eis makran apallagēsetai. Tautēn prosēkei kai hēmas peri tous homophyeis te kai homodoulous tēn agapēn echein, kai to auto eis allēlous phronein, kai tēn peri allēla tōn melōn mimeisthai sympatheian᾽ epeidē melē men allēlōn keklēmetha, sōma de ēxiōthēmen prosagoreuthēnai Christou. Autǭ hē doxa eis tous aiōna: tōn siōnōn "d, ᾿Amēn.

"And I, Daniel," it says, "fell asleep and was sick for days; and I rose and did the king's business, and I was astonished at the vision, and there was none who understood." For having learned the evils that would again befall my people, I was so distressed that I even fell ill; yet even in this state I managed the business the king had entrusted to me, no one knowing the cause of my illness. He knew how to say with blessed Paul, "Who is weak, and I am not weak? Who is made to stumble, and I do not burn?" and "to weep with those who weep and rejoice with those who rejoice," and "if one member suffers, all the members suffer with it." Being so disposed and having such affection for his fellow servants, when he learned of the calamities that would befall his fellow servants many generations later, he kept lamenting and mourning, though he knew well that he himself would experience none of them but would soon depart from the present life. We too ought to have this love for those of our race and our fellow servants, to be of one mind toward one another, and to imitate the sympathy of the members for one another, since we have been called members of one another and have been counted worthy to be called the body of Christ. To him be glory to the ages of ages. Amen.

Dan 8:27 (quotation, high confidence) · 2 Cor 11:29 (quotation, high confidence) · Rom 12:15 (quotation, high confidence) · 1 Cor 12:26 (quotation, high confidence) · Rom 12:16 (allusion, medium confidence) · 1 Cor 12:27 (allusion, high confidence)

Notes and citation

Summary: Daniel falls ill grieving over calamities far in the future that he would never see, an example of the sympathy members of Christ's body should have for one another.

The lemma is Dan 8:27. Quotations: 2 Cor 11:29; Rom 12:15; 1 Cor 12:26; allusions to Rom 12:5, 16 and 1 Cor 12:27. Migne's Latin column and apparatus are removed by logged corrections.

Notes on the original text

Digital text corrected (Migne's Latin column and apparatus read as Greek letters; Migne's marginal reference and Latin column read as Greek letters): Υεμ5. 27. « Εἰ ἐξα, ἵπαυΐ,, δ ηοὶ ἀοτίηϊ νἱ, εἱ πό- → ; πᾶ ῬὈϑίϊυπίυν Ὁπιηΐδ πιο ἃ 0 ν» 118 ἀδεοίυβ, οἱ “. Καὶ σύ. ἔχ Αὶ διρρί. " ἔσται. ἢ65. [πη Α. → .

Topics: Ethics

Cite (SBL): Theodoret, Comm. Dan. 8.27 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-27). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/8-27

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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.