Commentary on Daniel 9.25–9.26
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 9
9.25PG 81
χε'. ε Καὶ γνώσῃ, φησὶ, καὶ συνήσεις, ἀπὸ ἐξόδου λόγων“ τοῦ ἀποκριθῆναι, καὶ τοῦ οἰκοδομηθῆναι "ὁ Ἱερουσαλὴμ, ἕως Χριστοῦ ἡγουμένου, ἑόδομάδες ἑπτὰ καὶ ἑδδομάδες ἑξήκοντα δύο.» Τινὲς μὲν οὖν ὑπολαμδάνουτι τὴν ἐπὶ Κύρου γενομένην τῆς οἰκοδομίας ἀρχὴν, ἀρχὴν εἶναι τοῦ τῶν ἑδδομάδων ἀριθμοῦ, τινὲς δὲ ἀπὸ ἔκτου ἕτους τῆς βασιλείας Δαρείου τοῦ Ὑστάσπου τοῦ ἀριθμοῦ ἄρχονται " τηνικαῦτα γὰρ τοῦ ναοῦ ἡ οἰκοδομὴ “ τέλος ἔλαδε τὸ προσῆκον, τῶν περιοίκων διὰ τὴν πρὸς Ἰουδαίους δυσμένειαν ἐμποδὼν τῇ οἰκοδομίᾳ ἐν τῷ μέσῳ χρόνῳ γεγενημένων, απατηθέντος καὶ τὴν οἰχοδομίαν κωλύσαντος. ᾿Αλλ᾽ οὐδὲν τούτων ἔχει τὸ ἁληθές. Πρῶτον μὲν γὰρ πλειόνων ἑτῶν ἀριθμὸς, εἴ τις ἐντεῦθεν ἀριθμῆσαι θελήσειεν, εὑρεθήσεται" ἔπειτα οὐκ ἔστιν εὑρεῖν ἐπ᾽ ἄλλου ἐξάλειψιν ἁμαρτημάτων γεγενημένην, καὶ ἄφεσιν ἀδικημάτων, καὶ δικαιοσύνης αἰωνίου δόσιν, καὶ πλήρωσιν τῶν προρητιχῶν θεσπισμάτων, καὶ ᾿Αγίου ἁγίων χρίσιν, ἣ ἐπὶ μόνου τοῦ Δεσπότου Χρια τὸν ἀριθμὸν τῶν ἑθδομάδων οὕτω ποιεῖσθαι κελεύοντες, κάτωθεν ἄνω τὰ τετρακόσια καὶ ἐγνενήχοντα ἀριθμήτωσαν ἕτη. Εἰ γὰρ ἀπὸ τῆς ἐπιφανείας τῆς παρὰ τὸν Ἰορδάνην γεγενημένης, ὁπηνίκα τοῦ κηρύττειν τε καὶ διδάσκειν καὶ θαυματουργεῖν ὁ Σωτὴρ καὶ Κύριος ἡμῶν ἤρξατο, ἀρξάμενοι τοῦ ἀριθμεῖν ἐπὶ τὰ ἄνω χωρήσαιμεν, οὐ μόνον οὐ μέχρι Κύρου, ἀλλ᾽ οὐδὲ ἕως Δαρείου τοῦτον εὑρήσομεν φϑάγοντα τὸν ἀριθμὸν, ἀλλὰ τῷ εἰκοστῷ ἔτει τῆς ᾿Δρχαῦ᾽ ὃν καιρὸν ὁ Νεεμίας, οἰνοχέος ὧν τοῦδε τοῦ βασιλέως, ζῆλον λαθὼν" 79, καὶ τὸν Θεὸν ἀντιθολήσας͵ καὶ τῆς ἄνωθεν ἀπολαύσας ῥοπῆς, ἱκετεύει μὲν τὸν βασιλέα ἐπιτρέψαι αὐτῷ τὴν τῶν περιδόλων τῇ; Ἱερουσαλὴμ οἰκοδομίαν, τυχὼν δὲ εὐμενοῦς ᾽! τοῦ βασιλέως, καταλαμδάνει μὲν τὴν πατρίδα, σὺν κάτη δὲ προθυμίᾳ καὶ 7" τὰ λείποντα τῷ θείῳ προστίθησι νεῷ " ἀνίστησι δὲ καὶ τὰ τῆς πόλεως τείχη, καὶ πύργοῖς πάντοθεν ὀχυρώσας ἐπιτίθησι τὰς πύλας, καὶ προτρέψας τοὺς ἱερέας, ἔρημον οὖσαν τῶν οἰχητόρω" τὴν πόλιν, πλήρη τῶν ἐνοικούντων ποιεῖ. Τοῦτο καὶ ὁ θεῖος ἀρχάγγελος αἰνιττόμενος ἔφη " ε Καὶ γνώδη, καὶ συνήσεις ἀπὸ ἐξόδοι. λόγων τοῦ ἀποκριθῆναι, καὶ ἀνοικοδομηθῆναι Ὁ Ἱερουσάλὴμ, ἕως Χριστοῦ δύο. Καὶ ἐπιστρέψει, καὶ οἰκοδομηθήσεται πλατεῖα, ᾿Αρξάμενος γὰρ, φησὶν, ἀριθμεῖν ἀπὸ τῆς οἰχοδοπον δεξαμένης δὲ πλῆθος τῶν οἰκητόρων, ὡς πλατεῖαν αὐτὴν γενέσθαι διὰ τὸ πλῆθος τῶν ἐνοικούντων, εὖρήσεις 5 ἕως Χριστοῦ ἡγουμένου ἑδδομάδας ἑπτὰ καὶ ἐδδομάδας ἑξήκοντα δύο. Χριστὸν δὲ ἡγούμενον αὐτὸν πάλιν ὠνόμασεν, ὃν “Λγιον 75 ἁγίων ἐκάλεσεν, ὡς ὁ μακάριος Πέτρος ἐν Ἰουδαίοις ἔφη δημηγορῶν᾽" « Τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, λύσας τοῦ θανάτου" τὰς ὧδῖνας.» Ἡγούμενος δὲ ἡμῶν ἔστι κατὰ τὸ ἀνθρώπειον ἽΚ, ὡς πρωτότοκος πάσης χτίσεω;, τῆς νέας δηλονότι " « Εἴ τις γὰρ, φησὶν 15, ἐν Χριστῷ, καινὴ κτίσις. » Καὶ ὡς πρωτότοκος ἐκ τῶν νεκρῶν, "' ἶνε γένηται, ἦ φησιν ὁ Παῦλος, «ἐν πᾶσιν αὑτὸς πρωτεύων. ν Τούτου χάριν αὐτὸν καὶ ὁ ἅγιος Γαδριὴλ Ὁ χριστὸν 8' ἡγούμενον προσηγόρευσεν. Ἕως τοίνυν αὐτοῦ " ἀπὸ τῆς οἰκοδομίας τῆς Ἱερουσαλὴμ, εξδδομάδες ἑπτὰ καὶ ἑθδωομάδες ἑξήκοντα δύο. » Ἵνα δὲ μὴ μάτην ταῦτα ληρεῖν τινες ἡμᾶς ὑπολάδωσιν, φέρε καὶ αὑτῶν": τῶν ἐτῶν παραθήσωμεν τὸν ἀριθμόν. Οὐκοῦν ἀπὸ μὲν τοῦ εἰκοστοῦ ἕτους τῆς βασιλείας 'Αρταξέρξου τοῦ Ξέρξου, ἐφ᾽ οὗ Νεεμίας εἰς τὴν Ἱερουσαλὴμ ἀφικόμενος ἀνεγεῖραι ἔρξατο τὰ τείχη “δ εἰ δὲ ταῦθ᾽ οὕτως. “᾽ τῆς πόλεως, ἕως Δαρείου τοῦ ᾿Αρσάμου, ὃν ᾿Αλέξαν- ὄρος ὁ Μακεδὼν ἀνελὼν τὴν τῶν Περτῶν κατέλυσε βασιλείαν, ἔτη ἐστὶ τέτταρα καὶ δέκα πρὸς τοῖς; ἐκατόν" ἀπὸ δὲ ἕκτου ἔτους ᾿Αλεξάνδρου, ἐν ᾧ Δαρεῖος ἀνῃρέθη, ἕως Γαΐου Ἰουλίου Καίσαρος, αὐτοχράτορος πρώτου Ῥωμαίων, ἔτη τὰ πάντα τῆς Μακεδόνων βασιλείας διακόσια ὀγδοήκοντα δύο " ἀπὸ δὲ τῆς ἀρχῆς ᾿Ιουλίου Καίσαρος ἕως πεντεκαιδεκάτου ἕτους Τιδερίου Καίσσρος, ἡνίκα Ἰωάννης ὸ Βαπτιστὴς ἦλθε παρὰ τὸν Ἰορδάνην κηρύσσων βάπτισμα μετανηίας, καὶ βοῶν" ε Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, » ἔτη ἐστὶ ἑδδομήχοντα τρία. Ταῦτα ὁμοῦ δ" συναγόμενα ποιεῖ ἑτῶν ἀριθμὸν τετρακοσίων ἑξήκοντα καὶ ἐννέα " ταῦτα δὲ ἙΘθραϊκὰ ἕτη ποιεῖ τετρακόσια ὀγδοήκοντα τρία" τοσαῆτα δὲ ποιοῦσιν αἱ ἑπτὰ καὶ ἐξήκοντα δύο ἑδδο- Β μάδες. Εἰδέναι γὰρ χρὴ, ὡς ἙἭ δραῖοι, κατὰ τὸν τῆς σελήνης δρόμον ἀριθμοῦντες τὸν ἐνιαυτὸν, ἔνδεκα ἡμέρας περιττὰς ἀποφαίνουσιν, ἃς καὶ ἡμεῖς ἐμθολίμους καλοῦμεν" ὁ γὰρ τῆς σελήνης δρόμος ἐν εἴκοσιν ἐννέα ἡμέραις καὶ ὥραις ἕξ συμπληροῦται. Οὕτω δὲ ἀριθμοῦντες τριακοσίων καὶ 85 πεντήκοντα καὶ τεσσάρων ἡμερῶν ποιοῦσι τὸν ἐνιαυτόν. Ἐπειδὴ τοίνυν ὁ ἅγιος ἀρχάγγελος τῷ μαγχρίῳ Δανιὴλ διαλεγόμενος ἀνδρὶ ἙἭ δραίῳ, καὶ διδάσκων αὐτὸν ἀριθμὸν τῶν ἐτῶν, τὸν συνήθη πάντως ἔλεγεν ἀριθμὸν, ἀναγκᾳίως προσθεῖναι δὲξ τὰ ἀπὸ τῶν ἐμδολίμων συναγόμενα ἔτη" τούτων γὰρ προστιθεμένων, τὰ τρία καὶ ὀγδοήκοντα πρὸς τοῖς τετρακοσίοις εὑρεθήσεται ἔτη τοσαῦτα δὲ συνάγουσιν αἱ ἑπτὰ καὶ ἑξήκοντα δύο ἑδδομάδες. Διεῖλε δὲ αὐτὰς οὐκ ἀπλῶς, ἀλλὰ πραγμάτων ἐνίων προσημαίνων ᾿Απὸ γὰρ τῆς οἰκοδομίας τῆς Ἱερουσαλὴμ, ἣ ἐγένετο ἐπὶ Νεεμίου καὶ “Ἑσδρου, μέχρις Ὑρκανοῦ τοῦ τελευταίου ἐκ τῶν ᾿Ασαμοναίων ἀρχιερέως, ὃν ἀνεῖλεν Ἡρώδης, ὁ τῶν δύο καὶ ἑξήκοντα ἑθδομάδων ἀριθμὸς συμπληροῦται " ἀπὸ δὲ τῆς ἐκείνου σφαγῆς, μέχρι τῆς τοῦ Σωτῆρος ἡμῶν ἐπιφανείας, καὶ τῆς εἰς δ πὸν Ἰορδάνην ἀφίξεως, αἱ λοιπαὶ ἑπτὰ ἑδδομάδες τὸ τέλος λαμδάνουσιν. Ἐν δὲ τούτῳ τῷ χρόν:», μετὰ τὴν Ὑρκανοῦ, φημὶ, ἀναίρεσιν, μέχρι τῆς τοῦ Σωτῆρος ἡμῶν ἐπιφανείας, παρανόμως λοιπὸν οἱ ἀρχιερεῖς ἐγίνοντο. Τοῦ γὰρ νόμου κελεύοντος διὰ βίου τοὺς ἀρχιερέας ἱερατεύειν "", καὶ μετὰ τὴν πελευτὴν τοὺς διαδόχους λαυθάνειν, Ἡρώδης, καὶ οἱ μετ᾽ ἐκεῖ- ἢ μενοι, συχνὰς αὐτῶν ἐποιοῦντο διαδοχά- 39 ἐνίους δὲ οὐδὲ ἐκ τοῦ ἱερατικοῦ γένους καταγομένους ἄρχιερέας προεχειρίζοντο. Καὶ τοῦτο διδάσκων Ἰώσηππος ὁ Ἕδραϊος συγγραφεὺς οὕτω φησί" ε Τὴν βασιλείαν Ἡρώδης παρὰ Ῥωμαίων ἐγχειρισθεὶς, οὐκέτ; τοὺς ἐκ τοῦ Ἀσαμωναίου γένους (οὗτοι: δὲ ἧσαν οἱ καλού μενοι Μαχχαθαῖοι) καθίστησιν ἀρχιερέας, ἀλλά τισιν ἀσήμοις καὶ μόνον ἐξ Εδραίων 99 οὖσι. » Καὶ. Ἡρώδῃ περὶ τῆς καταστάσεως τῶ» Ἰουδαίων ρέων "" ᾿Αρχέλαός τε ὁ παῖς αὐτοῦ, καὶ μετὰ τοῦτον οἱ Ῥωμαῖοι τὴν ἀρχὴν παρειληφότες "". » Καὶ ἑτέρωθί φησι "5" «ε Βαλέριος"" δὲ Γράτος, Ῥωμαίων στρατηγὸς, παύσας ἱερατεύειν" 5 “Ἄνανον, Ἰσμαὴλ ἀρχιερέα ἀποφαίνει τὸν τοῦ Φαθί "5 - καὶ τοῦτον μετ᾽ οὐ πολὺ μεταττήσας, Ἐλεάζαρον τὸν τοῦ ᾿Ανάνου τοῦ ἀρχιερέως υἱὺν ἀποδείκνυσιν "7 ἀρχιερέα" ἐνιαυτοῦ δὲ διαγενομένου καὶ τόνδε παύσας, Σίμωνι τῷ Καθίμου "5" τὴν ἀρχιερωσύνην παραδίδωσιν. Οὐ πλέον δὲ καὶ τῷδε ἐνιαυτοῦ τὴν τιμὴν ἔχοντι διεγένετο χρόνος, καὶ Ἰώσηππος, ὁ καὶ Καϊάφας, διάδοχος ἣν αὐτῷ.» Ταῦτα διδάσκων καὶ ὁ μακάριος Λουκᾶ; φῆσιν " « Ἔτους πεντεκαιδεκάτου Τιδερίου Καίταχατὰ ταὐτὸν ἀρχιερέας κατὰ νόμον ' γεγενημένους οὗ μεμαθήκαμεν πώποτε, Ταῦτα προλέγων ὁ ἅγιος
che'. e Kai gnōsę̄, phēsi, kai synēseis, apo exodou logōn“ tou apokrithēnai, kai tou oikodomēthēnai "ho Hierousalēm, heōs Christou hēgoumenou, heodomades hepta kai heddomades hexēkonta dyo.» Tines men oun hypolamdanouti tēn epi Kyrou genomenēn tēs oikodomias archēn, archēn einai tou tōn heddomadōn arithmou, tines de apo ektou hetous tēs basileias Dareiou tou Hystaspou tou arithmou archontai " tēnikauta gar tou naou hē oikodomē “ telos elade to prosēkon, tōn perioikōn dia tēn pros Ioudaious dysmeneian empodōn tę̄ oikodomią en tǭ mesǭ chronǭ gegenēmenōn, apatēthentos kai tēn oichodomian kōlysantos. ᾿All᾽ ouden toutōn echei to halēthes. Prōton men gar pleionōn hetōn arithmos, ei tis enteuthen arithmēsai thelēseien, heurethēsetai" epeita ouk estin heurein ep᾽ allou exaleipsin hamartēmatōn gegenēmenēn, kai aphesin adikēmatōn, kai dikaiosynēs aiōniou dosin, kai plērōsin tōn prorētichōn thespismatōn, kai ᾿Agiou hagiōn chrisin, hē epi monou tou Despotou Chria ton arithmon tōn hethdomadōn houtō poieisthai keleuontes, katōthen anō ta tetrakosia kai egnenēchonta arithmētōsan hetē. Ei gar apo tēs epiphaneias tēs para ton Iordanēn gegenēmenēs, hopēnika tou kēryttein te kai didaskein kai thaumatourgein ho Sōtēr kai Kyrios hēmōn ērxato, arxamenoi tou arithmein epi ta anō chōrēsaimen, ou monon ou mechri Kyrou, all᾽ oude heōs Dareiou touton heurēsomen phϑagonta ton arithmon, alla tǭ eikostǭ etei tēs ᾿Drchau᾽ hon kairon ho Neemias, oinocheos hōn toude tou basileōs, zēlon lathōn" 79, kai ton Theon antitholēsas͵ kai tēs anōthen apolausas rhopēs, hiketeuei men ton basilea epitrepsai autǭ tēn tōn peridolōn tę̄? Hierousalēm oikodomian, tychōn de eumenous ᾽! tou basileōs, katalamdanei men tēn patrida, syn katē de prothymią kai 7" ta leiponta tǭ theiǭ prostithēsi neǭ " anistēsi de kai ta tēs poleōs teichē, kai pyrgois pantothen ochyrōsas epitithēsi tas pylas, kai protrepsas tous hiereas, erēmon ousan tōn oichētorō" tēn polin, plērē tōn enoikountōn poiei. Touto kai ho theios archangelos ainittomenos ephē " e Kai gnōdē, kai synēseis apo exodoi. logōn tou apokrithēnai, kai anoikodomēthēnai Ho Hierousalēm, heōs Christou dyo. Kai epistrepsei, kai oikodomēthēsetai plateia, ᾿Arxamenos gar, phēsin, arithmein apo tēs oichodopon dexamenēs de plēthos tōn oikētorōn, hōs plateian autēn genesthai dia to plēthos tōn enoikountōn, eurēseis 5 heōs Christou hēgoumenou heddomadas hepta kai eddomadas hexēkonta dyo. Christon de hēgoumenon auton palin ōnomasen, hon “Lgion 75 hagiōn ekalesen, hōs ho makarios Petros en Ioudaiois ephē dēmēgorōn᾽" « Ton de archēgon tēs zōēs apekteinate, hon ho theos ēgeiren ek nekrōn, lysas tou thanatou" tas hōdinas.» Hēgoumenos de hēmōn esti kata to anthrōpeion HiK, hōs prōtotokos pasēs chtiseō?, tēs neas dēlonoti " « Ei tis gar, phēsin 15, en Christǭ, kainē ktisis. » Kai hōs prōtotokos ek tōn nekrōn, "' ine genētai, ē phēsin ho Paulos, «en pasin hautos prōteuōn. n Toutou charin auton kai ho hagios Gadriēl Ho christon 8' hēgoumenon prosēgoreusen. Heōs toinyn autou " apo tēs oikodomias tēs Hierousalēm, exddomades hepta kai hethdōomades hexēkonta dyo. » Hina de mē matēn tauta lērein tines hēmas hypoladōsin, phere kai hautōn": tōn etōn parathēsōmen ton arithmon. Oukoun apo men tou eikostou hetous tēs basileias 'Artaxerxou tou Xerxou, eph᾽ hou Neemias eis tēn Hierousalēm aphikomenos anegeirai erxato ta teichē “d ei de tauth᾽ houtōs. “᾽ tēs poleōs, heōs Dareiou tou ᾿Arsamou, hon ᾿Alexan- oros ho Makedōn anelōn tēn tōn Pertōn katelyse basileian, etē esti tettara kai deka pros tois? ekaton" apo de hektou etous ᾿Alexandrou, en hǭ Dareios anę̄rethē, heōs Gaïou Iouliou Kaisaros, autochratoros prōtou Rhōmaiōn, etē ta panta tēs Makedonōn basileias diakosia ogdoēkonta dyo " apo de tēs archēs ᾿Iouliou Kaisaros heōs pentekaidekatou hetous Tideriou Kaissros, hēnika Iōannēs o Baptistēs ēlthe para ton Iordanēn kēryssōn baptisma metanēias, kai boōn" e Ide ho amnos tou Theou, ho airōn tēn hamartian tou kosmou, » etē esti heddomēchonta tria. Tauta homou d" synagomena poiei hetōn arithmon tetrakosiōn hexēkonta kai ennea " tauta de HeThthraïka hetē poiei tetrakosia ogdoēkonta tria" tosaēta de poiousin hai hepta kai exēkonta dyo heddo- B mades. Eidenai gar chrē, hōs HeĒ draioi, kata ton tēs selēnēs dromon arithmountes ton eniauton, endeka hēmeras perittas apophainousin, has kai hēmeis emtholimous kaloumen" ho gar tēs selēnēs dromos en eikosin ennea hēmerais kai hōrais hex symplēroutai. Houtō de arithmountes triakosiōn kai 85 pentēkonta kai tessarōn hēmerōn poiousi ton eniauton. Epeidē toinyn ho hagios archangelos tǭ manchriǭ Daniēl dialegomenos andri HeĒ draiǭ, kai didaskōn auton arithmon tōn etōn, ton synēthē pantōs elegen arithmon, anankąiōs prostheinai dex ta apo tōn emdolimōn synagomena etē" toutōn gar prostithemenōn, ta tria kai ogdoēkonta pros tois tetrakosiois heurethēsetai etē tosauta de synagousin hai hepta kai hexēkonta dyo heddomades. Dieile de autas ouk aplōs, alla pragmatōn eniōn prosēmainōn ᾿Apo gar tēs oikodomias tēs Hierousalēm, hē egeneto epi Neemiou kai “Hesdrou, mechris Hyrkanou tou teleutaiou ek tōn ᾿Asamonaiōn archiereōs, hon aneilen Hērōdēs, ho tōn dyo kai hexēkonta hethdomadōn arithmos symplēroutai " apo de tēs ekeinou sphagēs, mechri tēs tou Sōtēros hēmōn epiphaneias, kai tēs eis d pon Iordanēn aphixeōs, hai loipai hepta heddomades to telos lamdanousin. En de toutǭ tǭ chron:», meta tēn Hyrkanou, phēmi, anairesin, mechri tēs tou Sōtēros hēmōn epiphaneias, paranomōs loipon hoi archiereis eginonto. Tou gar nomou keleuontos dia biou tous archiereas hierateuein "", kai meta tēn peleutēn tous diadochous lauthanein, Hērōdēs, kai hoi met᾽ ekei- ē menoi, sychnas autōn epoiounto diadocha- 39 enious de oude ek tou hieratikou genous katagomenous archiereas proecheirizonto. Kai touto didaskōn Iōsēppos ho Hedraïos syngrapheus houtō phēsi" e Tēn basileian Hērōdēs para Rhōmaiōn encheiristheis, ouket? tous ek tou Asamōnaiou genous (houtoi: de hēsan hoi kalou menoi Machchathaioi) kathistēsin archiereas, alla tisin asēmois kai monon ex Edraiōn 99 ousi. » Kai. Hērōdę̄ peri tēs katastaseōs tō» Ioudaiōn reōn "" ᾿Archelaos te ho pais autou, kai meta touton hoi Rhōmaioi tēn archēn pareilēphotes "". » Kai heterōthi phēsi "5" «e Balerios"" de Gratos, Rhōmaiōn stratēgos, pausas hierateuein" 5 “Ananon, Ismaēl archierea apophainei ton tou Phathi "5 - kai touton met᾽ ou poly metattēsas, Eleazaron ton tou ᾿Ananou tou archiereōs huiyn apodeiknysin "7 archierea" eniautou de diagenomenou kai tonde pausas, Simōni tǭ Kathimou "5" tēn archierōsynēn paradidōsin. Ou pleon de kai tǭde eniautou tēn timēn echonti diegeneto chronos, kai Iōsēppos, ho kai Kaïaphas, diadochos hēn autǭ.» Tauta didaskōn kai ho makarios Louka? phēsin " « Etous pentekaidekatou Tideriou Kaitachata tauton archiereas kata nomon ' gegenēmenous hou memathēkamen pōpote, Tauta prolegōn ho hagios
"And you will know," it says, "and understand: from the going out of the words for the answer and for the building of Jerusalem until Christ the leader, seven weeks and sixty-two weeks." Some suppose that the beginning of the building under Cyrus is the beginning of the number of the weeks; others begin the count from the sixth year of the reign of Darius son of Hystaspes, for then the building of the temple reached its proper completion, the neighbors having hindered the building in the meantime out of hostility to the Jews, and [Cambyses] having been deceived and having stopped the building. But neither of these is true. First, a larger number of years will be found if one chooses to count from there; and then one cannot find wiping out of sins, forgiveness of wrongdoings, the gift of everlasting righteousness, the fulfillment of the prophetic oracles, and the anointing of the Holy of Holies in anyone else than in Christ the Master alone. … those who bid us make the count of the weeks thus, let them count the four hundred and ninety years from below upward. For if we begin to count from the manifestation at the Jordan, when our Savior and Lord began to preach, to teach, and to work wonders, and proceed upward, we shall find this number reaching not only not to Cyrus, but not even to Darius, but to the twentieth year of Artaxerxes, at which time Nehemiah, his cupbearer, seized with zeal, having entreated God and enjoyed help from above, begs the king to entrust him with building the walls of Jerusalem; and obtaining the king's favor, he reaches his homeland, with all eagerness adds what was lacking to the divine temple, raises the walls of the city, fortifies them with towers on every side and sets up the gates, and, urging on the priests, fills the city, which was empty of inhabitants, with dwellers. Hinting at this, the divine archangel said, "And you will know and understand: from the going out of the words for the answer and for the rebuilding of Jerusalem until Christ [the leader, seven weeks and sixty-] two [weeks]. And it will return, and a street will be built." For beginning to count, he says, from the building [of the city], and from its receiving a multitude of inhabitants so that it became broad because of the multitude of those dwelling in it, you will find until Christ the leader seven weeks and sixty-two weeks. He again named "Christ the leader" the one he had called "Holy of Holies," as blessed Peter said when addressing the Jews: "But you killed the Author of life, whom God raised from the dead, loosing the pangs of death." He is our leader according to his humanity, as "the firstborn of all creation," that is, of the new creation—"For if anyone is in Christ," it says, "he is a new creation"—and as "the firstborn from the dead, that in everything he might be preeminent," as Paul says. For this reason the holy Gabriel called him "Christ the leader." Until him, then, from the building of Jerusalem, there are "seven weeks and sixty-two weeks." So that some may not suppose we are talking idly, come, let us set out the number of the years themselves. From the twentieth year of the reign of Artaxerxes son of Xerxes, under whom Nehemiah came to Jerusalem and began to raise the walls of the city, until Darius son of Arsames, whom Alexander the Macedonian slew and so destroyed the kingdom of the Persians, there are one hundred and fourteen years; from the sixth year of Alexander, in which Darius was slain, until Gaius Julius Caesar, the first emperor of the Romans, all the years of the Macedonian kingdom are two hundred and eighty-two; from the beginning of Julius Caesar until the fifteenth year of Tiberius Caesar, when John the Baptist came to the Jordan preaching a baptism of repentance and crying, "Behold the Lamb of God, who takes away the sin of the world," there are seventy-three years. These added together make a number of four hundred and sixty-nine years; and these make four hundred and eighty-three Hebrew years, which is what the seven and sixty-two weeks make. For we must know that the Hebrews, reckoning the year by the course of the moon, produce eleven surplus days, which we call intercalary; for the course of the moon is completed in twenty-nine days and six hours. Counting thus, they make the year three hundred and fifty-four days. Since, then, the holy archangel, speaking with blessed Daniel, a Hebrew, and teaching him the number of the years, certainly used the customary reckoning, one must add the years made up from the intercalary days; when these are added, four hundred and eighty-three years will be found, which is what the seven and sixty-two weeks amount to. He divided them not idly but to indicate certain events beforehand. From the building of Jerusalem, which took place under Nehemiah and Ezra, until Hyrcanus, the last high priest of the Hasmoneans, whom Herod killed, the number of the sixty-two weeks is completed; and from his slaughter until the manifestation of our Savior and his coming to the Jordan, the remaining seven weeks reach their end. In this time, after the killing of Hyrcanus, I mean, until the manifestation of our Savior, the high priests were thereafter appointed unlawfully. For whereas the law commands the high priests to serve for life and their successors to take office after their death, Herod and those after him … made frequent successions among them, and appointed as high priests some who were not even descended from the priestly family. Josephus the Hebrew historian teaches this, saying: "Herod, entrusted with the kingdom by the Romans, no longer appoints high priests from the Hasmonean family (these were the so-called Maccabees), but some obscure men who were merely Hebrews …" … [as did] Archelaus his son, and after him the Romans when they took over the rule." And elsewhere he says: "Valerius Gratus, the Roman governor, removed Ananus from the priesthood and appointed Ishmael son of Phabi high priest; and not long after removing him he appointed Eleazar son of Ananus the high priest; and when a year had passed he removed him too and handed the high priesthood to Simon son of Camithus. This man too held the honor no more than a year, and Joseph, also called Caiaphas, was his successor." Blessed Luke also teaches this, saying, "In the fifteenth year of Tiberius Caesar …" … high priests [at the same time], lawfully appointed, we have never learned. Foretelling this, the holy …
Textual problem in this passage: see the notes.
Dan 9:25 (quotation, high confidence) · Neh 2:1–8 (allusion, high confidence) · Acts 3:15 (quotation, high confidence) · Acts 2:24 (quotation, high confidence) · Col 1:15 (quotation, high confidence) · 2 Cor 5:17 (quotation, high confidence) · Col 1:18 (quotation, high confidence) · John 1:29 (quotation, high confidence) · Luke 3:1–2 (quotation, high confidence)
Notes and citation
Summary: Counting back from Christ's baptism, the sixty-nine weeks reach the twentieth year of Artaxerxes and Nehemiah's rebuilding: 469 solar years equal 483 lunar years; the sixty-two weeks end with the last Hasmonean high priest Hyrcanus, and the seven with the Jordan, a period of unlawfully appointed high priests attested by Josephus and Luke.
- The lemma is Dan 9:25 (Theodotion). Theodoret's chronology (114 + 282 + 73 = 469 years) and his conversion to lunar years are given as printed; "twenty-nine days and six hours" is the printed figure for the lunar month (a slip for twenty-nine and a half days, which gives his 354-day year). Josephus is quoted from Ant. 20.247–251 and 18.33–35; Luke 3:1–2. Other quotations: Acts 3:15 with 2:24; Col 1:15, 18; 2 Cor 5:17; John 1:29; Nehemiah's mission is Neh 2:1–8. Lines are lost in the scan where marked "…"; bracketed words supply the sense. Migne's apparatus and Latin column are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column and marginal references 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): [β8.1.Χ}], 1; μὰς. τν, 18. ἃ Ρεα]. σχεῖν, 8. ν Αεῖ. χ, 38. 46 ἐστίν, 68. ἐπ Β. 5 Ἰουδ, Β ργῶην, οἱ. 5 Κύρ. Πε5. πη Β. ἣγ,, χ. τ΄ λ. ΑἸπον 1. ο. Ἰοζ. 5 τ, εἰ ἀεοίνάδ ἀριθμόν. 45 Α λόγου. “ οἰκοδομῆσαι. ἐ. Π68. ἰη. Β. “3 Π ἀνθρώπινον. 65 Β προαγορευθέντα. ὁ Β τόν ἕ 41 Β ἡ τοῦ ναοῦ οἰκοδομία. δι ᾿ "τ εληΐο5 ρον πη αϊ, παοίι 5416 5] οἱ θα πον οὐ απ) οἱ → ; νἱάἀοϊοοῖ : « 51 4υΐϊδ ἐπ}, ἑαυ, ἴῃ 510 651, πον οδϑὲ ογθαίηγα ὃ; ν δίῃ τ ῥγίηνορο- «Αεὶ. μι, Ἰῦ; 901}... 24. ἃ (οἴο55. 1. 4}} ον. ν, 17. → ; τ. Ξέρξου. Π65. ἴῃ Β. δὲ καί, 068. ἰη Β. 75 Β καὶ τοῦ οἰκοδομῆσαι. 75 καὶ ἐκκχ. οἱ χ. ΕΣ Α διιρρ!. "5 εὗρ. Β ργῶπι. καί. τὸ Β ἀναλαδών. 7" εὑμ. [π Β ροεῖ βασιλέως " ἅγ. τ. Β ἀνθρώπινον. 79 φησ. Π68. ἰδ Β. “ ἐκ τ᾿ ν. Β ρύξηι. ἐν πολλοῖς ἀδελφοῖς καὶ ὡς πρωτότοκος. 8: Χρ,. ο8. ἰῃ Β. 5 αὖτ. Β Χριστοῦ, Β αὐτόν. → ; Α 8 Οαἴαπι συ! πὶ Οϑάγθη), γί πιιπὶ → ; Μὰ ὁμ, Β δέ. 5᾽ καί. 65. ἰπ 1. 5 εἰς, Β παρά. δι Β ἐκείνον, 3 Β ἐποίουν τὰς δια. → .
Extrabiblical texts: Josephus, Ant. 20.247-251 (Josephus (works); quotation); Josephus, Ant. 18.33-35 (Josephus (works); quotation)
Topics: Christology
Cite (SBL): Theodoret, Comm. Dan. 9.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-25
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.26PG 81
κς΄, «ε Καὶ μετὰ τὰς ἑδδομάδας, φησὶ, τὰς ἑξήκοντα δύο, ἐξολοθρευθήσεται χρίσμα ἢ, καὶ κρῖμα οὐκ ἔστιν " ἐν αὐτῷ. ν» Ὡ; εἶναι δῆλον, ὅτι τὰς ἑξήκοντα δύο ἑθδομάδας προτέρας τέταχε, καὶ μετὰ ταύτας" τὰς ἑπτὰ, ἐν αἷς, φησὶν, ἐξοιοθρευθήσεται χρίσμα, τουτέστιν, ἡ " τοῖς ἀρχιερεῦσιν ἐπανθοῦσα χάρις. Καὶ ἐπειδὴ καὶ οἱ παρανόμως προχειριζόμενοι ἀρχιερεῖς ὠνομάζοντο, εἰκότως ἐπήγαγε «ε Καὶ κρῖμα οὐκ ἔστιν ἐν αὐτῷ.» Εἰ γὰρ καὶ χϊονται, φησὶν, ἀλλ᾽ οὐ κατὰ λόγον χρίονται, παρανόμως δὲ τοῦτο ποιεῖν τολμῶσι, Καὶ ἀνωτέρω δὲ δῆλον πεποίηκεν, ὡς τὰς ἑπτὰ ἑδδομάδας τελευταίας τέταχεν᾽ « Ἕως γὰρ Χριστοῦ ἡγουμένου ἑδδομάδες ἑπτὰ, καὶ ἑδδομάδες ἐξήκοντα δύο. ν» Ἕως γὰρ τοῦ ἦγουμένον Χριστοῦ τὰς ἑπτὰ δ πολλαπλασιαζούσας μάδας παρ᾽ αὑτὴν αὑτοῦ τὴν μνήμην τέθεικεν, ἵνα γνῶμεν ὡς ἀπὸ τοῦ Χριστοῦ καὶ ἐπὶ τὰ ἄνω ἀριθμεῖν βουλόμενοι, τὰς ἑπτὰ πρότερον ἑδδομάδας εὖρήσομεν, καὶ τό τετὰς ἐξήκοντα δύο. Καὶ τοῦτο σαφέστερον ποιῶν « Ἐπιστρέψει, φησὶ, καὶ οἶχοδοσονται οἱ καιροί. » Τουτέστιν, ὁ πρὸ τῆς οἰκοδομίας χρόνης. ε« Καὶ μετὰ τὰς ἑδδομάδας, φησὶ, τὰς ἐξὴκοντα δύο, ἐξολοθρευθήσεται χρίσμα. » Καὶ οὐκ εἶπεν μετὰ τὰς ἑπτὰ, ἀλλὰ μετὰ τὰς ἑξήκοντα δύο, μεθ᾽ ἃς εἰσιν αἱ ἑπτὰ, «ε ἐν αἷς ἐξολοθρευθήσεται χρίσμα, καὶ κρῖμα οὐκ ἔστιν ἐν αὐτῷ “ν» Ἡρώδου μὲν ἀλλοφύλου βασιλεύοντος " πατρόθεν γὰρ" ᾿Ασχαλωνίτης ἦν, μητρόθεν δὲ Ἰδουμαῖο; " τῶν δὲ καλουμένων ἀρχιερέων οὐ κατὰ νόμον χριομένων, ἀλλ᾽ ὑπὸ τῶν ἀλλοφύλων ἀρχόντων προχειριζομένων, Ἡρώδου τε καὶ ᾿Αρχελάου, καὶ τῶν Ῥωμαίων στρατηγῶν. Εἶτα λέγει καὶ τὴν χαταληομένην πανὠλεθρίαν τήν τε πόλιν, καὶ αὐτὴν ταύτην τὴν ἀλλόφυλον βασιλείαν, καὶ τὴν παράνομον ἀρχιερωσύνην, καί φησι" « Καὶ τὴν πόλιν καὶ τὸ ἅγιον διαφθερεῖ σὺν ᾽ τῷ ἡγουμένῳ τῷ ἐρχομένῳ. ν Καὶ Τὰρ ἡ πόλις, φησὶν, ἀνάστατος γενήσετα:, καὶ ὁ νεὼς ὁ παντελῆ! κατάλυσιν δέξεται. Ταῦτα δὲ πείσεται ἡ πόλις σὺν τῷ ἡγουμένῳ τῷ ἐρχομένῳ, τουτέστι, γὰρ ἐρχόμενον τὴν ἀλλόφυλον βασιλείαν καὶ τὴν παράνοον ἀῤχιερωσύνην ὠνόμασεν. Εἶτα διδάσκων, ὅτε πολλῷ χείρονα τῶν προτέρων ὑπομενοῦσι κακὰ, ἐπήγαγε“ « Καὶ ἐκκοπήσονται ὡς 1: ἐν χατακλυὑπέμειναν οἱ πάλαι ἄνθρωποι τοῦ κατακλυσμοῦ τὴν μιᾶς ἀναχλήσεως ἢ ἀνέσεως τεύξονται, « Καὶ ξως τέλους, φησὶ, πολέμου συντετμημένου ἀφανισμοῖς 15.» ᾿Αφανισμὸν γὰρ, φησὶ, παντελῆ ὑπομενοῦσιν, οἷόν τινι χαταλλυσμῷ τῷ πολέμω παραδοθέντες 15, καὶ εἰς τέλος τούτοις ὑποχλιθήσονται '5 τοῖς κακοῖς, καὶ οὐδεμιᾶς πώποτε ἀναχλήσεως τεύξονται. Οὕτω τὰ περὶ τῆς Ἰουδαίων προθεσπίσας πανωλεθρίας, ἐπανἔρχεται πάλιν εἰς τὸν τῶν ξδδοκήχοντα ἀριθμὸν, καὶ τὴν λείπουσαν ταῖς ἑξήκοντα ἕννέα προστίθησι, καί φησιν" χ᾽, ε Καὶ δυναμώσει διαθήκην πολλοῖς ἑδδομὰς μία, καὶ ἐν τῷ 5 ἡμίσει τῆς ἑύδομάδος ἀρθήσεται θυσία "7 καὶ σπονδὴ, καὶ ἐπὶ τὸ ἱερὸν βδέλυγμα τῆς ἐρημώσεως 'δ, καὶ ἕως συντελείας χαιρηοῦ συντέλεια " δοθήσεται ἐπὶ τὴν ἐρήμωσιν. » Τίνα μὲν οὖν ἔσται μετὰ τὰς ἔξήκοντα δύο ἐδδομάδας ἐν ταῖς ἑπτὰ ἐδδομάσι, προείρηκα, φησί προδήχει δὲ 9 μαθεῖν καὶ πὰ ἐν τῇ ἄλλῃ ἑδδομάδι γενησόμενα. Ἐν γὰρ ταύτῃ ἡ Καινὴ Διαθήκη δοθήφεται τοῖς πιστεύουσι, καὶ δυνάμεως ἁπάσης αὐτοὺς πληριόσεε" « Μεσούτης δὲ ταύτης τῆς ἑδδομάδος, ἀρθήσεται θυσία καὶ σπονδή.» Παυθήσεται, φησὶν, ἢ κατὰ νόμον θυσία, τῆς ἀληδοῦς προσφερομένης θυσίας τοῦ ἀμώμου ἀμνοῦ, τοῦ αἴροντὸς τὴν ἁμαρτίαν τοῦ κόσμου. Ταύτης γὰρ λοιπὸν προσενεχθείσης, τέλος ἐκείνη λήψεται, Οὗ χάριν, εὐθὺς τῆς θυσίας πληρωθείσης, καὶ τοῦ Σωτῆρος ἡμῶν ἀφέντος τὸ πνεῦμα, τὸ χατακέτχσμα τοῦ ναοῦ ἐῤῥάγη " ἀπὸ ἄνωθεν ἕως κάτω, τὰ πάλαι ἀθεώρητα 3" τοῖς πᾶσι ποιοῦν θεωρητὰ, καὶ τὰ ἄψαυστα καὶ ἄδατα ἀπο- φαίνων βατά, Ἐπειδὴ γὰρ τὸ καταπέτασμα διεΐργεν ἀπὸ τῶν ἁγίων τὰ "Λγια τῶν ἁγίων ἔχοντα τὸ ἰλαστήριον, καὶ τὰ Χερουδὶμ, καὶ τὴν κιδωτὸν, ῥαγὲν διόλου τὸ καταπέτασμα διὰ τῶν πραγμάτων ἔδειξεν, ὡς ἀπἕττη τῶν ἔνδον ἡ παρεδρεύουσα χάρις, καὶ κοινὰ γέγονε τὰ πάλαι τῷ ἀρχιερεῖ μόνῳ βατά. Τούτη δὲ γέ χθείσης. Εἰ δέ τις καὶ τὸ) χρόνον καταμαθεῖν "2 ἐθέ-. λει, ἐκ τοῦ κατὰ Ἰωάννην Εὐαγγελίου μαθήσεται. Ὡς περὶ τὰ τρία ἕτη "" καὶ ἥμισυ κηρύξας ὁ Κύριος, καὶ τοὺς ἁγίους αὑτοῦ μαθητὰς τῇ διδασκαλίᾳ καὶ τοῖς θαύμασι βεδαιώσας, τότε τὸ πάθος ὑπέμεινε" μετὰ δὲ τὸν σταυρὸν καὶ τὸν θάνατον, καὶ τὴν ἀνάστασιν, καὶ τὴν εἰς οὐρανοὺς ἀνάδασιν, καὶ τὴν τυῦ ἁγίου Πνεύματος ἐπιφοίτησιν, τὸν λοιπὸν τῆς ἐδδομάδος χρόνον οἱ ἅγιοι ᾽"δ ἀπόστολοι ἐν ᾿Ἱεροσολύμοι:; κηρύττοντές τε καὶ θαυματουργοῦντες, πολλάς τε ἀνθρώπων χιλιάδας εἰς τὴν εὐαγγελικὴν ποδηγήσαντες διδασκαλίαν, τῆς Νέας Διαθήκης ἢξίωσαν καὶ τῆς τοῦ παναγίου βαπτίσματος χάριτος τυχεῖν παρεσχεύασαν. Εἶτα τῶν κατὰ τὸν ἅγιον “δ Στέφανον ὑπὸ τῶν Ἰουδαίων τολμηθέντων, διεσπάρησαν μὲν οἱ ἄλλοι κατὰ τὰς πόλεις τῆς Ἰουδαίας, οἱ δὲ θεῖοι ἀπόστολοι σμικρὸν ἐν Ἱεροσολύμοις διατρίψαντες χρό:ον, εἰς τὴν Σαμάρειαν καὶ Καισάρειαν, Λύδδαν τε καὶ Ἰώππην περιιόντες, ἅπασιν ἀνθρώποις τὰ σωτήρια δόγματα προσφέρειν ἢπείγοντο. Τούτου χάριν ὁ θεῖος ἀρχάγγελος τῷ μακαρίῳ φησὶ Δεν:ὴλ, ὅτι ε Δυναμώσει διαθήκην πολλοῖς ἑδδομὰς μέα, » τόν τε πρὸ ποῦ σταυροῦ τοῦ Κυρίου χρόνον. καὶ τὸν μετὰ τὴν ἀνάστασιν τοῦ Σωτῆρος τῶν ἁγίων ἀποστόλων ἐν Ἱεροσολύμοις διδασκαλίαν κατὰ ταὐτὸν συναγαγών. Εἶτα διαιρεῖ διχὰ "7 τὴν ἑόδομάδα, καί φησι" « Καὶ ἐν τῷ ἡμίσει τῆς ἑδδομάδος ὀρθήσεται θυσία χὺ σπονδή. » Τῆς γὰρ ἀληθινῆς προσφερομένης θυσία:, πέλος λήψεται ἡ τοῦ νόμου σκιά. Καὶ ἐπὶ τούτο:; φησίν" « Ἐπὶ τὸ ἱερὸν βδέλυγμα τῆς ἐρημώσεως ν Διὰ ταύτην γὰρ, φησὶ, τὴν θυσίαν οὐ μόνον ἐκείνη ἡ θυσία παυθήσεται, ἀλλὰ καὶ βδέλυγμα τῆς " ἐρημώσεως ἐπὶ τὸ ἱερὸν δοθήσεται, τουτέστι, τὸ πάλαι σεπτὸν καὶ φρικῶδες ἔρημον ἀναφανήσεται. Σημεῖον δὲ τῆς ἐρημίας γενήσεται εἰκόνες τινὲς ἀπηγορευμέναι τῷ νόμῳ εἰς τοῦτον εἰσχομιζόμεναι. Τοῦτο ὃὲ πεποίηχΞ Πιλάτος νύκτωρ εἰς τὸν θεῖον νεὼν τὰς βασιλικὰς ᾽" εἰσχομίσας εἰκόνας παρὰ τὸν θεῖον νόμον. Τοῦτο δὲ καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις τοῖς ἁγίοις αὑτοῦ προέλεγε μαθηταῖς" «Ὅταν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως τὸ εἰρημένον ᾽6 διὰ Δανιὴλ τοῦ προφήτου, γινώσκετε, ὅτι ἤγγικεν ἡ ἐρήμωσις αὐτῆς. Τότε οἱ ἐν τῇ Ἰουδαίᾷ ἢ φευγέτωσαν εἰς τὰ ὄρη, καὶ δ" ὁ ἐπὶ τοῦ δώματος μὴ καταθήτω ᾽ ἄραί τι ἀπὸ " τῆς οἰκίας αὑτοῦ. » Ταῦτα δὲ ἔλεγε σημαίνων τὸ τάχος τῆς καταληψομένης αὐτοὺς πανωλεθρίας. Καὶ μικρὸν δὲ πρὸ τούτων φησίν « Ἱερουσαλὴμ, Ἱερουσαλὴμ, ἡ ἀποχτεί' νουσα τοὺς προφήτας, καὶ λιθοθολοῦσα τοὺς ἀκἐσταλμένους πρὸς αὑτὴν, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία ἑαυτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελή- σατε. Διὰ τοῦτο λέγω ὑμῖν, ὅτι" ἀνρίεται ὁ οἶκος ὑμῶν ἔρημος. » Ταῦτα προλέγων ὁ ἅγιος Γσδριὴλ, μετὰ τὸ προθεσπίσαι τῆς κατὰ τὸν ὅ' νόμον λατρείας τὴν παῦλαν, ἐπήγαγε καὶ ἐπὶ τούτοις " « Ἐπὶ τὸ ἱερὸν βδέλυγμα τῆς ἐρημώσεως. » Καὶ ἵνα μὴ νο- Εἰσωσιν οἱ δ Ἰουδαῖοι κάλιν ἀπολήψεσθαι τὸν θεῖον νεὼν ᾽"Ὑ τὴν προτέραν εὐπρέπειάν τε καὶ δόξαν, ἀναγκαίως ἐπήγαγε" ε Καὶ ἕως συντελείας καιῥοῦ συντέλεια δοθήσεται ἐπὶ τὴν ἐρήμωσιν. » Ἕως γὰρ, φησὶ, τῆς τοῦ αἰῶνος συντελείας ἡ τῆς ἐρημώσεως συντέλεια μενεῖ, μεταδολὴν οὐ δεχομένη. Τοῦτο καὶ ὁ μακάριος ἔφη Ααδίδ" ε Ἐν ὀργῇ συντελείας καὶ οὐ μὴ ὑπάρξουσι "3", καὶ γνώσονται ὅτι ὁ Θεὸς δεσπόξει ποῦ Ἰακὼδ, καὶ τῶν περάτων τῆς γῆς. » Γνώσονται δὲ ὅταν ἴδωσι τὸ σημεῖον τοῦ Υἱοῦ τοῦ ἀνθρώπου ἐν τῷ οὐρανῷ. Τότε γὰρ « κόψονται "9 κατὰ φυλὰς, τότε ὄψονται εἰς ὃν ἐξεκέντησαν. » Εἰ δ᾽ οὐκ οὕτως ταῦτα ἔχει, ἐπειδὴ ὁ τῶν τετρακοσίων καὶ ἐννενήκοντα ἑτῶν διελήλυθεν ἀριθμὸς, καὶ ἕτερα δὲ πρὸς τούτοις πλέον ἢ τεσσαράχοντα καὶ τετρακόσια, δειξάτωσαν ἐπὶ τίνων ἔλαθε πέρας ἣ τοῦ ἀρχαγγέλου Χρησμολογία. Ἐπὶ τῶν Μαχχαδαίων; ᾿Αλλ᾽ οὐκ ἔστι τετρακόσια καὶ ἐννενήκοντα ἔτη ἀπὸ Δαρείου μέχρις αὐτῶν, οὔτε μὴν ἀπὸ Κύρου τοῦ πρώτου Περδῶν βασιλεύσαντος" ἀπὸ γὰρ Κύρον μέχρις ᾿Αντιόχου ποῦ Ἐπιφανοῦς, ἐφ᾽ οὗ οἱ Μαχχαθαῖοι ζηλώσαντες ᾿ ἀντελάθοντο τῶν πραγμάτων, περὶ τὰ τριακόσια καὶ ξδδομήχοντα καὶ " δύο ἐστὶν " ἔτη. ὝΛλλως τε δὲ, τίς τούτων Ἄγιος ἀγίων κέκληται; Ἰούδας, ἣ Ἰωνάθαν, Σιμὼν ", ἣ ὁ μετὰ τούτους; Καὶ μὴν οὐδὲ ᾿Αδραὰμ ὁ πατριάρχης, οὐδὲ Μωσῆς ὁ νομοθέτης, οὐδὲ Ἠλίας ὁ μέγιστος τῶν προφητῶν, “Αγιο; τῶν ἁγίων προσηγορεύθη πώποτε. Οὐκοῦν καὶ ὁ χρόνος, καὶ αἱ προσηγορίαι τὴν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ σαφῶς ἡμῖν προεσήμαναν παρουσίαν, εἰς ἂν πεπιστευκότες, καὶ τὴν δευτέραν αὐτοῦ παρουσίαν προσμένοντες, τῆς παρ᾽ αὐτοῦ φιλανθρωπίας ἕν πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ "" Χριατοῦ, μεθ᾽ οὗ τῷ Πατρὶ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμῆν.
ks΄, «e Kai meta tas heddomadas, phēsi, tas hexēkonta dyo, exolothreuthēsetai chrisma ē, kai krima ouk estin " en autǭ. n» Hō? einai dēlon, hoti tas hexēkonta dyo hethdomadas proteras tetache, kai meta tautas" tas hepta, en hais, phēsin, exoiothreuthēsetai chrisma, toutestin, hē " tois archiereusin epanthousa charis. Kai epeidē kai hoi paranomōs procheirizomenoi archiereis ōnomazonto, eikotōs epēgage «e Kai krima ouk estin en autǭ.» Ei gar kai chïontai, phēsin, all᾽ ou kata logon chriontai, paranomōs de touto poiein tolmōsi, Kai anōterō de dēlon pepoiēken, hōs tas hepta heddomadas teleutaias tetachen᾽ « Heōs gar Christou hēgoumenou heddomades hepta, kai heddomades exēkonta dyo. n» Heōs gar tou ēgoumenon Christou tas hepta d pollaplasiazousas madas par᾽ hautēn hautou tēn mnēmēn tetheiken, hina gnōmen hōs apo tou Christou kai epi ta anō arithmein boulomenoi, tas hepta proteron heddomadas eurēsomen, kai to tetas exēkonta dyo. Kai touto saphesteron poiōn « Epistrepsei, phēsi, kai oichodosontai hoi kairoi. » Toutestin, ho pro tēs oikodomias chronēs. e« Kai meta tas heddomadas, phēsi, tas exēkonta dyo, exolothreuthēsetai chrisma. » Kai ouk eipen meta tas hepta, alla meta tas hexēkonta dyo, meth᾽ has eisin hai hepta, «e en hais exolothreuthēsetai chrisma, kai krima ouk estin en autǭ “n» Hērōdou men allophylou basileuontos " patrothen gar" ᾿Aschalōnitēs ēn, mētrothen de Idoumaio? " tōn de kaloumenōn archiereōn ou kata nomon chriomenōn, all᾽ hypo tōn allophylōn archontōn procheirizomenōn, Hērōdou te kai ᾿Archelaou, kai tōn Rhōmaiōn stratēgōn. Eita legei kai tēn chatalēomenēn panōlethrian tēn te polin, kai autēn tautēn tēn allophylon basileian, kai tēn paranomon archierōsynēn, kai phēsi" « Kai tēn polin kai to hagion diaphtherei syn ᾽ tǭ hēgoumenǭ tǭ erchomenǭ. n Kai Tar hē polis, phēsin, anastatos genēseta:, kai ho neōs ho pantelē! katalysin dexetai. Tauta de peisetai hē polis syn tǭ hēgoumenǭ tǭ erchomenǭ, toutesti, gar erchomenon tēn allophylon basileian kai tēn paranoon archierōsynēn ōnomasen. Eita didaskōn, hote pollǭ cheirona tōn proterōn hypomenousi kaka, epēgage“ « Kai ekkopēsontai hōs 1: en chataklyypemeinan hoi palai anthrōpoi tou kataklysmou tēn mias anachlēseōs ē aneseōs teuxontai, « Kai xōs telous, phēsi, polemou syntetmēmenou aphanismois 15.» ᾿Aphanismon gar, phēsi, pantelē hypomenousin, hoion tini chatallysmǭ tǭ polemō paradothentes 15, kai eis telos toutois hypochlithēsontai '5 tois kakois, kai oudemias pōpote anachlēseōs teuxontai. Houtō ta peri tēs Ioudaiōn prothespisas panōlethrias, epanerchetai palin eis ton tōn xddokēchonta arithmon, kai tēn leipousan tais hexēkonta hennea prostithēsi, kai phēsin" ch᾽, e Kai dynamōsei diathēkēn pollois heddomas mia, kai en tǭ 5 hēmisei tēs heudomados arthēsetai thysia "7 kai spondē, kai epi to hieron bdelygma tēs erēmōseōs 'd, kai heōs synteleias chairēou synteleia " dothēsetai epi tēn erēmōsin. » Tina men oun estai meta tas exēkonta dyo eddomadas en tais hepta eddomasi, proeirēka, phēsi prodēchei de 9 mathein kai pa en tę̄ allę̄ heddomadi genēsomena. En gar tautę̄ hē Kainē Diathēkē dothēphetai tois pisteuousi, kai dynameōs hapasēs autous plēriosee" « Mesoutēs de tautēs tēs heddomados, arthēsetai thysia kai spondē.» Pauthēsetai, phēsin, ē kata nomon thysia, tēs alēdous prospheromenēs thysias tou amōmou amnou, tou airontos tēn hamartian tou kosmou. Tautēs gar loipon prosenechtheisēs, telos ekeinē lēpsetai, Hou charin, euthys tēs thysias plērōtheisēs, kai tou Sōtēros hēmōn aphentos to pneuma, to chataketchsma tou naou errhagē " apo anōthen heōs katō, ta palai atheōrēta 3" tois pasi poioun theōrēta, kai ta apsausta kai adata apo- phainōn bata, Epeidē gar to katapetasma dieïrgen apo tōn hagiōn ta "Lgia tōn hagiōn echonta to ilastērion, kai ta Cheroudim, kai tēn kidōton, rhagen diolou to katapetasma dia tōn pragmatōn edeixen, hōs apettē tōn endon hē paredreuousa charis, kai koina gegone ta palai tǭ archierei monǭ bata. Toutē de ge chtheisēs. Ei de tis kai to) chronon katamathein "2 ethe-. lei, ek tou kata Iōannēn Euangeliou mathēsetai. Hōs peri ta tria hetē "" kai hēmisy kēryxas ho Kyrios, kai tous hagious hautou mathētas tę̄ didaskalią kai tois thaumasi bedaiōsas, tote to pathos hypemeine" meta de ton stauron kai ton thanaton, kai tēn anastasin, kai tēn eis ouranous anadasin, kai tēn tyy hagiou Pneumatos epiphoitēsin, ton loipon tēs eddomados chronon hoi hagioi ᾽"d apostoloi en ᾿Hierosolymoi:? kēryttontes te kai thaumatourgountes, pollas te anthrōpōn chiliadas eis tēn euangelikēn podēgēsantes didaskalian, tēs Neas Diathēkēs ēxiōsan kai tēs tou panagiou baptismatos charitos tychein parescheuasan. Eita tōn kata ton hagion “d Stephanon hypo tōn Ioudaiōn tolmēthentōn, diesparēsan men hoi alloi kata tas poleis tēs Ioudaias, hoi de theioi apostoloi smikron en Hierosolymois diatripsantes chro:on, eis tēn Samareian kai Kaisareian, Lyddan te kai Iōppēn periiontes, hapasin anthrōpois ta sōtēria dogmata prospherein ēpeigonto. Toutou charin ho theios archangelos tǭ makariǭ phēsi Den:ēl, hoti e Dynamōsei diathēkēn pollois heddomas mea, » ton te pro pou staurou tou Kyriou chronon. kai ton meta tēn anastasin tou Sōtēros tōn hagiōn apostolōn en Hierosolymois didaskalian kata tauton synagagōn. Eita diairei dicha "7 tēn heodomada, kai phēsi" « Kai en tǭ hēmisei tēs heddomados orthēsetai thysia chy spondē. » Tēs gar alēthinēs prospheromenēs thysia:, pelos lēpsetai hē tou nomou skia. Kai epi touto:? phēsin" « Epi to hieron bdelygma tēs erēmōseōs n Dia tautēn gar, phēsi, tēn thysian ou monon ekeinē hē thysia pauthēsetai, alla kai bdelygma tēs " erēmōseōs epi to hieron dothēsetai, toutesti, to palai septon kai phrikōdes erēmon anaphanēsetai. Sēmeion de tēs erēmias genēsetai eikones tines apēgoreumenai tǭ nomǭ eis touton eischomizomenai. Touto hoe pepoiēchX Pilatos nyktōr eis ton theion neōn tas basilikas ᾽" eischomisas eikonas para ton theion nomon. Touto de kai ho Kyrios en tois hierois Euangeliois tois hagiois hautou proelege mathētais" «Hotan idēte to bdelygma tēs erēmōseōs to eirēmenon ᾽6 dia Daniēl tou prophētou, ginōskete, hoti ēngiken hē erēmōsis autēs. Tote hoi en tę̄ Ioudaią ē pheugetōsan eis ta orē, kai d" ho epi tou dōmatos mē katathētō ᾽ arai ti apo " tēs oikias hautou. » Tauta de elege sēmainōn to tachos tēs katalēpsomenēs autous panōlethrias. Kai mikron de pro toutōn phēsin « Hierousalēm, Hierousalēm, hē apochtei' nousa tous prophētas, kai lithotholousa tous akestalmenous pros hautēn, posakis ēthelēsa episynagagein ta tekna sou hon tropon ornis episynagei ta nossia heautēs hypo tas pterygas, kai ouk ēthelē- sate. Dia touto legō hymin, hoti" anrietai ho oikos hymōn erēmos. » Tauta prolegōn ho hagios Gsdriēl, meta to prothespisai tēs kata ton ho' nomon latreias tēn paulan, epēgage kai epi toutois " « Epi to hieron bdelygma tēs erēmōseōs. » Kai hina mē no- Eisōsin hoi d Ioudaioi kalin apolēpsesthai ton theion neōn ᾽"Hy tēn proteran euprepeian te kai doxan, anankaiōs epēgage" e Kai heōs synteleias kairhou synteleia dothēsetai epi tēn erēmōsin. » Heōs gar, phēsi, tēs tou aiōnos synteleias hē tēs erēmōseōs synteleia menei, metadolēn ou dechomenē. Touto kai ho makarios ephē Aadid" e En orgę̄ synteleias kai ou mē hyparxousi "3", kai gnōsontai hoti ho Theos despoxei pou Iakōd, kai tōn peratōn tēs gēs. » Gnōsontai de hotan idōsi to sēmeion tou Huiou tou anthrōpou en tǭ ouranǭ. Tote gar « kopsontai "9 kata phylas, tote opsontai eis hon exekentēsan. » Ei d᾽ ouk houtōs tauta echei, epeidē ho tōn tetrakosiōn kai ennenēkonta hetōn dielēlythen arithmos, kai hetera de pros toutois pleon ē tessarachonta kai tetrakosia, deixatōsan epi tinōn elathe peras hē tou archangelou Chrēsmologia. Epi tōn Machchadaiōn? ᾿All᾽ ouk esti tetrakosia kai ennenēkonta etē apo Dareiou mechris autōn, oute mēn apo Kyrou tou prōtou Perdōn basileusantos" apo gar Kyron mechris ᾿Antiochou pou Epiphanous, eph᾽ hou hoi Machchathaioi zēlōsantes ᾿ antelathonto tōn pragmatōn, peri ta triakosia kai xddomēchonta kai " dyo estin " etē. HyLllōs te de, tis toutōn Agios agiōn keklētai? Ioudas, hē Iōnathan, Simōn ", hē ho meta toutous? Kai mēn oude ᾿Adraam ho patriarchēs, oude Mōsēs ho nomothetēs, oude Ēlias ho megistos tōn prophētōn, “Agio? tōn hagiōn prosēgoreuthē pōpote. Oukoun kai ho chronos, kai hai prosēgoriai tēn tou Kyriou hēmōn Iēsou Christou saphōs hēmin proesēmanan parousian, eis an pepisteukotes, kai tēn deuteran autou parousian prosmenontes, tēs par᾽ autou philanthrōpias hen pantas hēmas epitychein, chariti kai philanthrōpią tou Kyriou hēmōn Iēsou "" Chriatou, meth᾽ hou tǭ Patri doxa, syn tǭ hagiǭ Pneumati, eis tous aiōnas tōn aiōnōn. ᾿Amēn.
"And after the sixty-two weeks," it says, "anointing will be destroyed, and there is no judgment in it." So it is clear that he placed the sixty-two weeks first and after them the seven, in which, he says, the anointing will be destroyed, that is, the grace that flourished in the high priests. And since those who were unlawfully appointed high priests were also so named, he rightly added, "and there is no judgment in it." For even if they are anointed, he says, they are not anointed according to reason, but dare to do this unlawfully. He also made it clear above that he placed the seven weeks last: "For until Christ the leader, seven weeks and sixty-two weeks." For he set the seven [weeks] next to the very mention of Christ the leader, so that we might know that, if we wish to count upward from Christ, we shall find first the seven weeks and then the sixty-two. And making this clearer, he says, "It will return, and [a street and wall] will be built, [and] the times [will be emptied]"—that is, the time before the building. "And after the sixty-two weeks," it says, "anointing will be destroyed." He did not say after the seven, but after the sixty-two, after which come the seven, "in which anointing will be destroyed, and there is no judgment in it," Herod, a foreigner, reigning—for he was an Ascalonite on his father's side and an Idumean on his mother's—and those called high priests being anointed not according to the law but appointed by foreign rulers, Herod, Archelaus, and the Roman governors. Then he tells also the utter destruction that would overtake the city, this foreign kingdom itself, and the unlawful high priesthood, and says, "And he will destroy the city and the sanctuary with the leader who is coming." For the city, he says, will be laid waste, and the temple will undergo complete destruction. The city will suffer this together with "the leader who is coming," that is, … for by "the coming [leader]" he named the foreign kingdom and the unlawful high priesthood. Then, teaching that they would suffer evils far worse than the former, he added, "And they will be cut off as in a flood": as the people of old suffered … the flood, [so these will obtain] no recall or relief. "And until the end," it says, "of a war cut short by desolations." For they will suffer complete desolation, he says, handed over to the war as to a kind of flood, and they will be subject to these evils to the end and will never obtain any recall. Having thus foretold the utter destruction of the Jews, he returns again to the number of the seventy, adds the one week that was lacking to the sixty-nine, and says: "And one week will confirm a covenant with many; and in the half of the week sacrifice and libation will be taken away, and upon the temple the abomination of desolations, and until the end of the time an end will be put upon the desolation." What will happen in the seven weeks after the sixty-two weeks, he says, I have told; but you should learn also what will happen in the other week. For in this week the New Covenant will be given to those who believe, and it will fill them with all power. "And in the middle of this week sacrifice and libation will be taken away." The sacrifice according to the law will cease, he says, when the true sacrifice of the spotless Lamb, who takes away the sin of the world, is offered. For when this has been offered, that one will come to an end. That is why, as soon as the sacrifice was accomplished and our Savior gave up his spirit, the veil of the temple was torn from top to bottom, making visible to all what had long been unseen by … and showing accessible what had been untouchable and inaccessible. For since the veil separated the holy place from the Holy of Holies, which contained the mercy seat, the cherubim, and the ark, the veil, torn right through, showed by the facts that the grace that had dwelt within had departed, and that what had once been accessible to the high priest alone had become common. This happened … when [the sacrifice] had been offered. If anyone wishes to learn the time exactly, he will learn it from the Gospel according to John: that the Lord preached for about three and a half years, confirmed his holy disciples by his teaching and miracles, and then underwent the passion; and after the cross, the death, the resurrection, the ascension into heaven, and the coming of the Holy Spirit, the holy apostles spent the rest of the week in Jerusalem preaching and working wonders, led many thousands of people to the teaching of the Gospel, counted them worthy of the New Covenant, and provided for them to obtain the grace of all-holy baptism. Then, after what the Jews dared against holy Stephen, the others were scattered through the cities of Judea, while the divine apostles, after staying a short time in Jerusalem, went round Samaria and Caesarea, Lydda and Joppa, hastening to bring the saving doctrines to all people. That is why the divine archangel says to blessed Daniel, "One week will confirm a covenant with many," gathering into one the time before the Lord's cross and the teaching of the holy apostles in Jerusalem after the Savior's resurrection. Then he divides the week in two and says, "And in the half of the week sacrifice and libation will be taken away." For when the true sacrifice is offered, the shadow of the law will come to an end. And besides this he says, "Upon the temple the abomination of desolation." Because of this sacrifice, he says, not only will that sacrifice cease, but the abomination of desolation will also be set upon the temple; that is, what was once venerable and awesome will appear desolate. The sign of the desolation will be certain images forbidden by the law being brought into it. Pilate did this, bringing the imperial images into the divine temple by night, contrary to the divine law. The Lord also foretold this to his holy disciples in the holy Gospels: "When you see the abomination of desolation spoken of through Daniel the prophet, know that its desolation has drawn near. Then let those in Judea flee to the mountains, and let him who is on the housetop not go down to take anything out of his house." He said this to signify the speed of the destruction that would overtake them. And a little before this he says, "Jerusalem, Jerusalem, who kills the prophets and stones those sent to her, how often would I have gathered your children together as a hen gathers her brood under her wings, and you would not. Therefore I tell you that your house is left to you desolate." Foretelling these things, the holy Gabriel, after prophesying the cessation of the worship according to the law, added, "upon the temple the abomination of desolation." And so that the Jews might not think they would recover the divine temple in its former beauty and glory, he necessarily added, "And until the end of the time an end will be put upon the desolation." For until the end of the age, he says, the end of the desolation will remain, admitting no change. Blessed David also said this: "In wrath of consummation, and they will be no more; and they will know that God rules over Jacob and the ends of the earth." They will know it when they see the sign of the Son of Man in heaven; for then "they will mourn tribe by tribe; then they will look on him whom they pierced." But if this is not so, since the number of four hundred and ninety years has passed, and besides these more than four hundred and forty more, let them show in whom the archangel's oracle was fulfilled. In the Maccabees? But there are not four hundred and ninety years from Darius to them, nor from Cyrus, the first king of the Persians; for from Cyrus to Antiochus Epiphanes, under whom the Maccabees, moved by zeal, took affairs in hand, there are about three hundred and seventy-two years. Besides, which of them has been called Holy of Holies? Judas, or Jonathan, Simon, or the one after them? Indeed, neither Abraham the patriarch, nor Moses the lawgiver, nor Elijah the greatest of the prophets was ever called Holy of Holies. So the time and the names clearly foretold to us the coming of our Lord Jesus Christ; believing in him and awaiting his second coming, may we all obtain … his loving-kindness, by the grace and loving-kindness of our Lord Jesus Christ, with whom be glory to the Father, with the Holy Spirit, to the ages of ages. Amen.
Textual problem in this passage: see the notes.
Dan 9:26–27 (quotation, high confidence) · Dan 9:25 (quotation, high confidence) · John 1:29 (allusion, high confidence) · Matt 27:51 (allusion, high confidence) · Acts 8:1 (allusion, high confidence) · Acts 9:32–43 (allusion, medium confidence) · Matt 24:15–17 (quotation, high confidence) · Luke 21:20 (quotation, high confidence) · Matt 23:37–38 (quotation, high confidence) · Ps 59:13 (58:14 LXX) (quotation, high confidence) · Matt 24:30 (quotation, high confidence) · Zech 12:10–12 (quotation, high confidence) · John 19:37 (allusion, medium confidence)
Notes and citation
Summary: In the last seven weeks the high-priestly anointing lapses under Herod and Rome, and the city and temple will be destroyed beyond recall; the seventieth week is Christ's ministry and the apostles' preaching in Jerusalem, in whose middle his sacrifice ends the sacrifices of the law, and no Maccabean fulfillment fits the 490 years or the title Holy of Holies.
- The lemma is Dan 9:26–27 (Theodotion; verse 27 is marked inside the section). Theodoret's statements about the permanent desolation of the temple and his challenge to the Jews to show another fulfillment are translated as written. Pilate's bringing of the imperial images into Jerusalem is told by Josephus (J.W. 2.169–174; Ant. 18.55–59), who places them in the city, not the temple. Quotations: John 1:29; Matt 27:51; Matt 24:15–17 with Luke 21:20; Matt 23:37–38; Ps 59:13 (LXX 58:14); Matt 24:30; Zech 12:10–12 (compare John 19:37; Rev 1:7). Stephen and the scattering: Acts 7–9. Lines are lost in the scan where marked "…"; bracketed words supply the sense from the lemma. Migne's apparatus, including variant readings of the lemma, and his Latin column are removed by logged corrections.
Notes on the original text
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Extrabiblical texts: Josephus, J.W. 2.169-174 (Josephus (works); allusion)
Topics: Christology, Eschatology
Cite (SBL): Theodoret, Comm. Dan. 9.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-26
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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.