Commentary on Daniel 9.3–9.24
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 9
9.3PG 81
α, 8΄. « Ἐν τῷ πρώτῳ ἕτει Δαρείου τοῦ υἱοῦ ᾿Ασσονήρου ἀπὸ τοῦ σπέρματος τῶν Μήδων, ὃς ἐδασίλευσεν ἐπὶ τῆς βασιλείας τῶν Χαλδαίων " ἐν ἕτει ἑνὶ κῖςς βασιλείας αὐτοῦ, ἐγὼ Δαν:ὴλ συνῆκα ἐν ταῖς βέδλοις τὸν ἀριθμὸν τῶν ἑτῶν, ὃς ἐγενήθη λόγος Κυρίου "" πρὸς Ἱερεμίαν τὸν προφήτην εἰς συμπλήῥωσιν ἐρημώσεως Ἱερουσαλὴμ, ἑδδομήχοντα ἔτη.» ᾿Ασσονήρου βασιλεία, ἑτέρα δὲ ἡ Κύρου τοῦ Πέρσου " συμφωνεῖ δὲ καὶ τοῖς πρώην εἰρημένοις "7 τὰ νῦν ἀναγνωσθέντα. Οὐκ ἁπλῶς γὰρ Μῆδον τὸν Δαρεῖον προσηγόρευσεν, ἀλλ᾽ « ἀπὸ τοῦ σπέρματος τῶν Μήδων" » ὡς εἶναι δῆλον "5, ὅτι οὐκ ἑκατέρωθεν, κατρόθεν φημὶ καὶ μητρόθεν, Μῆδος οὗτος ἦν " ἐδασίλευσε δ᾽ ὅμως ἐπὶ τὴν βασιλείαν τῶν Χαλδαίων, θείᾳ πληγῇ τοῦ Βαλτάσαρ μετὰ τὴν ἀσέδειαν δ᾽ νύκτωρ ἀναιρεθέντος. Δοκεῖ δέ μοι λίαν βραχὺν βεθασιλευχέναι χρόνον οὗτος ὁ Δαρεῖος. Ὁ γὰρ μακάριος Δανιὴλ, ὡς ἤδη λοιπὸν πληρωθέντα τὸν τῆς αἰχμαλωσίας ὄρον ἰδὼν, καὶ τὸν τῶν ἑόδομήκοντα ἑτῶν συλλογισάμενος ἀριθμὸν, ὃν διὰ τοῦ προφήτου Ἱερεμίου προεῖπεν ὁ τῶν ὅλων Θεὸς, τὴν ὑπὲρ τοῦ λαοῦ ἱκετηρίαν προσφέρειν ἄρχεται τῷ Δεσπότῃ. Ἐπληρώθη δὲ ὁ χρόνος ἐπὶ Κύρου τοῦ Περσῶν βασιλέως, ὡς ὁ μα- ᾿ χάριος Ἔσδρας φησίν" εὐθὺς γὰρ ἐν ἀρχῇ “ τῶ συγγράμματος, μετὰ τὰ προοίμια, ἐν συντόμῳ τῆς ἁλώσεως τῶν Ἱεροσολύμων μνημονεύσας, καὶ τοῦ τῆς πατρίδος ἀνδραποδισμοῦ, καὶ τῆς εἰς Βαδυλῶνα τῶν αἰχμαλώτων μετοιχίας, ἐπήγαγε " ε Καὶ ἦσαν παῖδες αὑτῷ καὶ τοῖς υἱοῖς αὐτοῦ, μέχρι τοῦ βασιλεῦσαι Πέρσας, εἰς πλήρωσιν τοῦ ῥήματος τοῦ Κυρίου ἐν στόματι Ἱερεμίου, ἕως τοῦ εὐδοκῆσαι τὴν Υἦν τὰ Σάδθατα αὑτῆς, πάντα χρόνον τῆς ἐρημώσεως αὑτῆς σαδδατιεῖ εἰς συμπλήρωσιν ἑτῶν ἐθδομήκχοντα βασιλεύοντος “ Κύρου Περσῶν ἕτους πρώτου, εἰς συντέλειαν ῥήματος Κυρίου ἐν στόματι Ἱερεμίου. ν Λέγει δὲ καὶ ὁ θειότατος Ἱερεμίας οὗ» « Ἰδοὺ ἐγὼ ἀποστέλλω, καὶ λήψομαι τὴν πατριὰν τοῦ βοῤῥᾶ, τὸν Ναδουχοδονόσορ βασιλέα Βα- Θυλῶνος τὸν δοῦλόν μου, καὶ ἄξω αὐτὸν 5 ἐπὶ τὴν γῆν ταύτην, καὶ ἐπὶ τοὺς κατοικοῦντας αὐτὴν, καὶ ἐπὶ πάντα τὰ ἔθνη δ᾽ τὰ κύκλῳ αὐτῶν, καὶ ἐξερημώσω αὐτοὺς εἰς ἀφανισμὸν, καὶ εἰς συριγμὸν. καὶ εἰς ὀνειδισμὸν αἰώνιον, καὶ ἀφελῶ 55 ἀπ' αὐτῶν φωνὴν χαρᾶς, καὶ φωνὴν εὐφροσύνης, καὶ “΄ φωνὴν νυμφίου, καὶ φωνὴν νύμφης, ὀσμὴν μύρου, καὶ φῶς λύχνον, καὶ ἔσται ἣ γῇ αὐτῆς πᾶσα εἰς ἀφανισμὸν, καὶ δουλεύσουσιν ἐν τοῖς ἔθνεσιν ἑἐδδομήχοντα ἔτη. Καὶ ἐν τῷ πληρωθῆναι τὰ ἑδδομήχοντα ἕτη, ἐκδικήσω ἐπὶ τὸν βασιλέα Βαδυλῶνος, καὶ ἐπὶ τὸ ἔθνος ἐκεῖνο, φησὶ Κύριος, τὰς ἀνομίας αὑτῶν, καὶ ἐπὶ γῆν Χαλδαίων, καὶ θήσομαι αὐτοὺς εἰς ἀφανισμὸν τοῦδ συμπληροῦσθαι τῆς αἰχμαλωσίας τὸν χρόνον ἐν τῇ καταλύσει τῆς Χαλδαϊκῆς βασιλείας - ὁ δὲ "Εσδρας καὶ σαφέστερον τοῦτο πεποίηκε, τοῦ Κύρου ποιησάμενος μνήμην. Εὑρίσκομεν δὲ καὶ δ΄ τὸν θειότατον Ζαχαρίαν ἑτέρως τοῦτον ἀριθμοῦντα τὸν χρόνον. Μετὰ γὰρ τὴν τοῦ Κύρου τελευτὴν, καὶ Καμδύσου τοῦ υἱέως αὐτοῦ, τοῦ Δαρείου τοῦ Ὑστάσπου τὸ Περσῶν ἀναδησαμένου κράτος, τοῦ χρόνου μνημο- Α νεύσας ὁ προφήτης" ε« Τῇ τετράδι γὰρ, φησὶ, καὶ εἰκάδι τοῦ ἐνδεκάτου μηνὸς, οὗτός ἐστιν ὁ μὴν Σαδὰτ, ἐν τῷ δευτέρῳ ἔτει ἐπὶ Δαρείου, ἐγένετο λόγος Κυρίου πρὸς Ζαχαρίαν τὸν Βαραχίου, υἱοῦ ᾿Αδδὼ, τὸν προφήτην. » Καὶ ἐπήγαγε μετὰ βραχέα " «ε Καὶ ᾿ ἀπεχρίθη ὁ ἄγγελος Κυρίου, καὶ εἶπε" Κύριε παντοχράτωρ, ἕως τίνος οὐ μὴ ἐλεήσῃς τὴν Ἱερουσαλὴμ, καὶ τὰς πόλεις Ἰούδα ἃς περιεῖδες; Τοῦτο ἐθδομηκοστὸν ἕτος, » Καί τινες μὲν τῶν ἀπιστίαν νησούντων διαφωνεῖν τοὺς ἁγίους νομίζουσι προφήτας " οἱ δὲ τοῖς ἱεροῖς λόγοις ἐντεθραμμένοι, ὑπὸ τῆς θείας φωτιζόμενοι χάριτος, τὴν τῶν ἁγίων προφητῶν εὑρίσκουσι συμφωνίαν. Φέρε τοίνυν, ἐκείνης 4“ τῆς αἴγλης τυχεῖν ἱχετεύσαντες, δήλην αὐτὴν τοῖς ἀγνοοὖσι ποιήσωμεν. Τὸν μὲν οὖν χρόνον τῆς αἰχμαλω- Β σίας; συμφώνως τεθείκασιν ἅπαντες, ὅ τε θεῖος ρεμίας, ὃ τε θεσπέσιος Ζαχαρίας, καὶ ὁ μακάριος “Ἔσδρας " τὸν ἑδδομηχοντούτην γὰρ ἀριθμὸν τεθείχασδιν ἅπαντες" οὐκ ἀπὸ τῶν αὐτῶν δὲ καιρῶν ἀριθμεῖν 5 ἀρχόμενοι τοῦτον τὸν χρόνον, οἱ μὲν εἰς Κῦρον, οἱ δὲ εἰς Δαρεῖον, τοῦτον καταλήγειν ἔφασαν τὸν ἀριθμόν. Οἱ μὲν γὰρ περὶ τὸν μακάριον Ἱερεμίαν καὶ "Ἔσδραν, ἀπὸ τῆς ἀρχῆς τῆς πρώτης 15 αἰχμαλωσίας ἀριθμοῦντες, εἰκότως μέχρι Κύρου, τοῦ Περσῶν βασιλέως, τὰ ἑδδομήχοντα περιορίζουσιν ἔτη. Ὁ δὲ θειότατος Ζαχαρίας ἀπὸ τῆς τελευταίας πολιορκίας, ἐν ἧ τὴν πανωλεθρίαν ὑπέμειναν, ἀριθμῶν, ἐπὶ Δαρείου τοῦ Περσῶν βασιλέως, τὸν τῶν ἑθδομήχοντα ἑτῶν ἀριθμὸν συμπληροῦσθαί φησι’ καὶ γὰρ ἐπὶ τούτου τῷ ὄντι ὁ θεῖος ἀνῳχοδομήθη νεώς. Ἐπειδὴ γὰρ τρὶς ὁ λαὸς αἰχμάλωτος γέγονε, πρῶτον μὲν ἐπὶ Ἰωακεὶμ, τοῦ υἱοῦ Ἰωσίου βασιλέως Ἰούδα, τὸ δὲ δεύτερον ἐπὶ Ἰεχονίου, τοῦ υἱοῦ Ἰωακεὶμ, τὸ δὲ τρίτον ἐπὶ Σεδεκίου, τοῦ ἀδελφοῦ μὲν τοῦ Ἰωακεὶμ, θείου δὲ τοῦ Ἱεχονίον, ἀναγκαίως τρὶς καὶ τῆς ἐπανὄδου τυγχάνουσι. Πρῶτον μὲν γὰρ ἀφίησιν αὐτοὺς κῦρος ὁ Πέρσης, εἶτα Δαρεῖος ὁ υἱὸς 1 Ὑστάσπου, ἔπειτα ᾿Αρταξέρξης ὁ Ξέρξου, ἡνίκα πρότερον μὲν τὸν "Ἔσδραν, μετ᾽ ἐκεῖνον δὲ τὸν Νεεμίαν ἀπέστειλεν, ὥστε τὰ τῆς Ἱερουσαλὴμ ἀνοιχοδομῆσαι "" τείχη. Τῶν μὲν οὖν πρώτων αἰχμαλώτων γεγενημένων ὁ ἑδδομηχονταέτης πληροῦται χρόνος ἐπὶ Κύρου τοῦ Πέρσου " τῆς δὲ τοῦ ναοῦ ἐρημίας ὁ αὑτὸς οὗτος χρόνος λαμβάνει τέλος "5 ἐν τῷ δευτέρῳ ἔτει Δαρείου τοῦ Ὑστάσπου, ὡς εἶναι προφητείαν ἑκατέραν, τὴν Ἱερεμίου τε καὶ Ζαχαρίου, ὡσαύτως δὲ καὶ τὴν τοῦ “Ἔσδρα συγγραφὴν, ἀψευδῇ τε καὶ ἀληθῆ. Τοῦτον, φησὶ, τὸν χρόνον ὁ μακάριος Δανιὴλ συνιεὶς, καὶ ἀριθμήσας, καὶ εὑρὼν πλησιάζοντα " Υ΄. « Ἔδωκα τὸ πρόσωπόν μου, φησὶ, πρὸς Κύριον τὸν Θεὸν, τοῦ ἐκζητῆσαι προσευχὴν καὶ δέησιν ἐν νηστείαις, καὶ σάκκῳ καὶ σποδῷ. » Οὐ γὰρ, φησὶν, ἁπλῶς ἀνέμενον τὴν τῆς αἰχμαλωσία; ἀπαλλαγὴν, ἀλλ᾽ ἱκετείαν τῷ Δεσπότῃ προσέφερον, τὴν ἐλευθερίαν τοῖς ὁμοφύλοις αἰτῶν. Κἂν γὰρ μυριάκις ὑπό χαταστήσωυμεν, ἐμπόδιον γινόμεθα τῇ θείᾳ φίλοτιμίᾳ ᾽". Τοῦτο δὲ καὶ δι᾽ Ἐζεκιὴλ τοῦ προφῆτον φησὶν ὁ Θεός" « Πέρας 5 λαλήσω ἐπὶ ἔθνος καὶ βασιλείαν, τοῦ ἀνοικοδομεῖν καὶ καταφυτεύειν, καὶ ἔσται, ἐὰν στραφὲν τὸ ἔθνος ἐκεῖνο ποιήτῃ πονηρὰ, οὐ μὴ ἐπἀγάγω ἐπ᾽ αὐτὸ πάντα τὰ ἀγαθὰ ἃ ἐλάλησα. ν Ταῦτα πεπαιδευμένος ὁ μακάριος Δανιὴλ, « νηστείᾳ, καὶ σάκκῳ, καὶ σποδῷ, » τὴν προσευχὴν πτερώσας
a, 8΄. « En tǭ prōtǭ hetei Dareiou tou huiou ᾿Assonērou apo tou spermatos tōn Mēdōn, hos edasileusen epi tēs basileias tōn Chaldaiōn " en hetei heni kiss basileias autou, egō Dan:ēl synēka en tais bedlois ton arithmon tōn hetōn, hos egenēthē logos Kyriou "" pros Hieremian ton prophētēn eis symplērhōsin erēmōseōs Hierousalēm, heddomēchonta etē.» ᾿Assonērou basileia, hetera de hē Kyrou tou Persou " symphōnei de kai tois prōēn eirēmenois "7 ta nyn anagnōsthenta. Ouk haplōs gar Mēdon ton Dareion prosēgoreusen, all᾽ « apo tou spermatos tōn Mēdōn" » hōs einai dēlon "5, hoti ouk hekaterōthen, katrothen phēmi kai mētrothen, Mēdos houtos ēn " edasileuse d᾽ homōs epi tēn basileian tōn Chaldaiōn, theią plēgę̄ tou Baltasar meta tēn asedeian d᾽ nyktōr anairethentos. Dokei de moi lian brachyn bethasileuchenai chronon houtos ho Dareios. Ho gar makarios Daniēl, hōs ēdē loipon plērōthenta ton tēs aichmalōsias oron idōn, kai ton tōn heodomēkonta hetōn syllogisamenos arithmon, hon dia tou prophētou Hieremiou proeipen ho tōn holōn Theos, tēn hyper tou laou hiketērian prospherein archetai tǭ Despotę̄. Eplērōthē de ho chronos epi Kyrou tou Persōn basileōs, hōs ho ma- ᾿ charios Esdras phēsin" euthys gar en archę̄ “ tō syngrammatos, meta ta prooimia, en syntomǭ tēs halōseōs tōn Hierosolymōn mnēmoneusas, kai tou tēs patridos andrapodismou, kai tēs eis Badylōna tōn aichmalōtōn metoichias, epēgage " e Kai ēsan paides hautǭ kai tois huiois autou, mechri tou basileusai Persas, eis plērōsin tou rhēmatos tou Kyriou en stomati Hieremiou, heōs tou eudokēsai tēn Yēn ta Sadthata hautēs, panta chronon tēs erēmōseōs hautēs saddatiei eis symplērōsin hetōn ethdomēkchonta basileuontos “ Kyrou Persōn hetous prōtou, eis synteleian rhēmatos Kyriou en stomati Hieremiou. n Legei de kai ho theiotatos Hieremias hou» « Idou egō apostellō, kai lēpsomai tēn patrian tou borrha, ton Nadouchodonosor basilea Ba- Thylōnos ton doulon mou, kai axō auton 5 epi tēn gēn tautēn, kai epi tous katoikountas autēn, kai epi panta ta ethnē d᾽ ta kyklǭ autōn, kai exerēmōsō autous eis aphanismon, kai eis syrigmon. kai eis oneidismon aiōnion, kai aphelō 55 ap' autōn phōnēn charas, kai phōnēn euphrosynēs, kai “΄ phōnēn nymphiou, kai phōnēn nymphēs, osmēn myrou, kai phōs lychnon, kai estai hē gę̄ autēs pasa eis aphanismon, kai douleusousin en tois ethnesin heeddomēchonta etē. Kai en tǭ plērōthēnai ta heddomēchonta hetē, ekdikēsō epi ton basilea Badylōnos, kai epi to ethnos ekeino, phēsi Kyrios, tas anomias hautōn, kai epi gēn Chaldaiōn, kai thēsomai autous eis aphanismon toud symplērousthai tēs aichmalōsias ton chronon en tę̄ katalysei tēs Chaldaïkēs basileias - ho de "Esdras kai saphesteron touto pepoiēke, tou Kyrou poiēsamenos mnēmēn. Heuriskomen de kai d΄ ton theiotaton Zacharian heterōs touton arithmounta ton chronon. Meta gar tēn tou Kyrou teleutēn, kai Kamdysou tou huieōs autou, tou Dareiou tou Hystaspou to Persōn anadēsamenou kratos, tou chronou mnēmo- A neusas ho prophētēs" e« Tę̄ tetradi gar, phēsi, kai eikadi tou endekatou mēnos, houtos estin ho mēn Sadat, en tǭ deuterǭ etei epi Dareiou, egeneto logos Kyriou pros Zacharian ton Barachiou, huiou ᾿Addō, ton prophētēn. » Kai epēgage meta brachea " «e Kai ᾿ apechrithē ho angelos Kyriou, kai eipe" Kyrie pantochratōr, heōs tinos ou mē eleēsę̄s tēn Hierousalēm, kai tas poleis Iouda has perieides? Touto ethdomēkoston hetos, » Kai tines men tōn apistian nēsountōn diaphōnein tous hagious nomizousi prophētas " hoi de tois hierois logois entethrammenoi, hypo tēs theias phōtizomenoi charitos, tēn tōn hagiōn prophētōn heuriskousi symphōnian. Phere toinyn, ekeinēs 4“ tēs aiglēs tychein hicheteusantes, dēlēn autēn tois agnoousi poiēsōmen. Ton men oun chronon tēs aichmalō- B sias? symphōnōs tetheikasin hapantes, ho te theios remias, ho te thespesios Zacharias, kai ho makarios “Esdras " ton heddomēchontoutēn gar arithmon tetheichasdin hapantes" ouk apo tōn autōn de kairōn arithmein 5 archomenoi touton ton chronon, hoi men eis Kyron, hoi de eis Dareion, touton katalēgein ephasan ton arithmon. Hoi men gar peri ton makarion Hieremian kai "Esdran, apo tēs archēs tēs prōtēs 15 aichmalōsias arithmountes, eikotōs mechri Kyrou, tou Persōn basileōs, ta heddomēchonta periorizousin etē. Ho de theiotatos Zacharias apo tēs teleutaias poliorkias, en hē tēn panōlethrian hypemeinan, arithmōn, epi Dareiou tou Persōn basileōs, ton tōn hethdomēchonta hetōn arithmon symplērousthai phēsi’ kai gar epi toutou tǭ onti ho theios anǭchodomēthē neōs. Epeidē gar tris ho laos aichmalōtos gegone, prōton men epi Iōakeim, tou huiou Iōsiou basileōs Iouda, to de deuteron epi Iechoniou, tou huiou Iōakeim, to de triton epi Sedekiou, tou adelphou men tou Iōakeim, theiou de tou Hiechonion, anankaiōs tris kai tēs epanodou tynchanousi. Prōton men gar aphiēsin autous kyros ho Persēs, eita Dareios ho huios 1 Hystaspou, epeita ᾿Artaxerxēs ho Xerxou, hēnika proteron men ton "Esdran, met᾽ ekeinon de ton Neemian apesteilen, hōste ta tēs Hierousalēm anoichodomēsai "" teichē. Tōn men oun prōtōn aichmalōtōn gegenēmenōn ho heddomēchontaetēs plēroutai chronos epi Kyrou tou Persou " tēs de tou naou erēmias ho hautos houtos chronos lambanei telos "5 en tǭ deuterǭ etei Dareiou tou Hystaspou, hōs einai prophēteian hekateran, tēn Hieremiou te kai Zachariou, hōsautōs de kai tēn tou “Esdra syngraphēn, apseudę̄ te kai alēthē. Touton, phēsi, ton chronon ho makarios Daniēl synieis, kai arithmēsas, kai heurōn plēsiazonta " Y΄. « Edōka to prosōpon mou, phēsi, pros Kyrion ton Theon, tou ekzētēsai proseuchēn kai deēsin en nēsteiais, kai sakkǭ kai spodǭ. » Ou gar, phēsin, haplōs anemenon tēn tēs aichmalōsia? apallagēn, all᾽ hiketeian tǭ Despotę̄ prosepheron, tēn eleutherian tois homophylois aitōn. Kan gar myriakis hypo chatastēsōymen, empodion ginometha tę̄ theią philotimią ᾽". Touto de kai di᾽ Ezekiēl tou prophēton phēsin ho Theos" « Peras 5 lalēsō epi ethnos kai basileian, tou anoikodomein kai kataphyteuein, kai estai, ean straphen to ethnos ekeino poiētę̄ ponēra, ou mē epagagō ep᾽ auto panta ta agatha ha elalēsa. n Tauta pepaideumenos ho makarios Daniēl, « nēsteią, kai sakkǭ, kai spodǭ, » tēn proseuchēn pterōsas
"In the first year of Darius son of Ahasuerus, of the seed of the Medes, who reigned over the kingdom of the Chaldeans, in the first year of his reign, I, Daniel, understood in the books the number of the years, according to the word of the Lord to Jeremiah the prophet, for the completion of the desolation of Jerusalem, seventy years." … the kingdom of Ahasuerus, and another that of Cyrus the Persian; and what has now been read agrees with what was said earlier. For he did not simply call Darius a Mede, but "of the seed of the Medes," so that it is clear that he was not a Mede on both sides, I mean father's and mother's; yet he reigned over the kingdom of the Chaldeans, after Belshazzar had been slain by night by a blow from God following his impiety. This Darius seems to me to have reigned a very short time. For blessed Daniel, seeing that the term of the captivity was now fulfilled, and reckoning the number of seventy years which the God of all had foretold through the prophet Jeremiah, begins to offer the Master supplication for the people. The time was fulfilled under Cyrus king of the Persians, as blessed Ezra says. For right at the beginning of his work, after the opening, having briefly recalled the capture of Jerusalem, the enslavement of the homeland, and the removal of the captives to Babylon, he added: "And they were servants to him and his sons until the Persians reigned, to fulfill the word of the Lord by the mouth of Jeremiah, until the land enjoyed its sabbaths; all the time of its desolation it kept sabbath, to fulfill seventy years. In the first year of the reign of Cyrus of the Persians, to accomplish the word of the Lord by the mouth of Jeremiah." And the most divine Jeremiah says thus: "Behold, I send and will take the family of the north, Nebuchadnezzar king of Babylon, my servant, and I will bring him against this land and against its inhabitants and against all the nations around them; and I will make them desolate, an object of horror and hissing and everlasting reproach; and I will take from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the scent of ointment and the light of the lamp; and all its land will be a desolation, and they will serve among the nations seventy years. And when the seventy years are fulfilled, I will punish the king of Babylon and that nation, says the Lord, for their iniquities, and the land of the Chaldeans, and I will make them an everlasting desolation." … the time of the captivity is completed with the destruction of the Chaldean kingdom; and Ezra made this still clearer by mentioning Cyrus. But we also find the most divine Zechariah reckoning this time differently. For after the death of Cyrus and of Cambyses his son, when Darius son of Hystaspes had bound on himself the rule of the Persians, the prophet mentions the date: "On the twenty-fourth of the eleventh month, which is the month Shebat, in the second year of Darius, the word of the Lord came to Zechariah son of Berechiah, son of Iddo, the prophet." And a little later he added: "And the angel of the Lord answered and said, 'Lord Almighty, how long will you not have mercy on Jerusalem and the cities of Judah, which you have disregarded? This is the seventieth year.'" Some who suffer from unbelief think the holy prophets disagree; but those nourished in the sacred words, enlightened by divine grace, find the agreement of the holy prophets. Come, then, having begged to receive that light, let us make it plain to those who do not know it. All of them set down the time of the captivity in agreement, the divine Jeremiah, the inspired Zechariah, and blessed Ezra: all set down the number seventy. But they do not begin counting this time from the same point, and so some said the number ends with Cyrus, others with Darius. Jeremiah and Ezra, counting from the beginning of the first captivity, rightly bound the seventy years at Cyrus king of the Persians. But the most divine Zechariah, counting from the last siege, in which they suffered utter destruction, says the number of seventy years was completed under Darius king of the Persians; for in fact the divine temple was rebuilt under him. For since the people were taken captive three times—first under Jehoiakim son of Josiah king of Judah, second under Jeconiah son of Jehoiakim, and third under Zedekiah, brother of Jehoiakim and uncle of Jeconiah—they necessarily also obtained their return three times. First Cyrus the Persian releases them, then Darius son of Hystaspes, then Artaxerxes son of Xerxes, when he sent first Ezra and after him Nehemiah to rebuild the walls of Jerusalem. So for those who were first taken captive the seventy-year period is fulfilled under Cyrus the Persian; while for the desolation of the temple the same period ends in the second year of Darius son of Hystaspes; so that both prophecies, Jeremiah's and Zechariah's, and likewise Ezra's history, are free from falsehood and true. Understanding and reckoning this time, he says, and finding it near, "I set my face toward the Lord God, to seek by prayer and supplication with fasting, sackcloth, and ashes." For I did not simply wait, he says, for release from the captivity, but offered supplication to the Master, asking freedom for my people. For even if he promises ten thousand times, … if we make [ourselves unworthy], we become a hindrance to the divine generosity. God also says this through the prophet Ezekiel: "I will speak at last concerning a nation and a kingdom, to build and to plant; and if that nation turns and does evil, I will not bring upon it all the good things I spoke." Taught this, blessed Daniel, giving wings to his prayer "with fasting, sackcloth, and ashes" …
Textual problem in this passage: see the notes.
Dan 9:1–3 (quotation, high confidence) · 2 Chr 36:20–22 (quotation, high confidence) · Ezra 1:1 (quotation, medium confidence) · Jer 25:9–12 (quotation, high confidence) · Zech 1:7 (quotation, high confidence) · Zech 1:12 (quotation, high confidence) · Jer 18:9–10 (quotation, high confidence)
Notes and citation
Summary: Daniel, reckoning Jeremiah's seventy years as complete, turns to prayer; Theodoret reconciles Jeremiah and Ezra (seventy years to Cyrus, from the first captivity) with Zechariah (seventy years to Darius's second year, from the temple's destruction).
- The lemma is Dan 9:1–3 (Theodotion). The words before "the kingdom of Ahasuerus" are lost in the scan. The quotation from "Ezra" corresponds to 2 Chr 36:20–22 (and 1 Esd 1:54–2:1; Ezra 1:1); Jer 25:9–12; Zech 1:7, 12. The final quotation ("I will speak at last concerning a nation …") is Jer 18:9–10, though the printed text says "through the prophet Ezekiel". Lines are lost in the scan where marked "…"; the 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 apparatus read as Greek letters; 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): Τ6Ὲ6, υὐ Βθδῖι8 Εϑαραδ οἷϊ, αυἱ διδιϊπη 80 ἰπίεἴυ 5 → ; 608, οἱ ἀαλῦο 608 “ἷπ ἀδδοϊαιἰοποιῃ, “οἱ μὰ 5 δέ] πὶ, → ; οἰΐαπ) μαι 5β' πη ΖΔο δία Δ᾽ 6 Γ → ; 51 Β προειρημένοις. τά “1 Β βασιλεύσαντος. 41 αὐτούς. Ἴ καί. ἢ 63. ἰθἰὰ. δ εἴν, δῇλ. Β μὴ εἶναι Μῆδον κυρίως. δ᾽ μ. τ ν τῷ ἐπί. τ. ἀσ. ἴῃ Β ροϑῖ "Ἂς Ροπΐδιν. ἴθ. 8. “ τὰ ἔθνη. θ65. ἰῃ Β. “ Β ἀπολῶ → ; 8 Υεπδ. ὅ. ε« εΐΐ, ἰπᾳυΐί, [λ6᾽΄ ἐπὶ πιεᾶπὶ δὰ ἢο → ; δηΐπι, ἰμ 4, 8 πιρ] οἶτον ὀχϑρθοίδ απ οἱ ἃ 4“ ἐκ Τῃ Β ροηϑί αἴγλης ροπίυΓ. “ Β τὸν ἀριθμόν. "5 πρ. Β δευτέρας. "' υἱός. θ65. νι. Β. 8 Β οἶκο» με δυροῦ φεηίο οἱ Γαρηυπι, τι Φα Π οο πὶ οἱ ρἰδηίοηι; Ῥ οἰ τον ΠΙαπ, ουδιοαΐτα, βοὰ ε ἀἰ!!φαπί νυ ουπι, κει: ΤῈ Β τῆς θείας φιλοτιμίας, 18 πέρας, κ. τ. λ. [τ εγα βιιργα, 1. 1, ρᾷᾳ. 160, → .
Extrabiblical texts: 1 Esd 1:54-2.1 (1 Esdras [in EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Dan. 9.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-3
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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.
9.4PG 81
δ΄. ε Καὶ προσηυξάμην, φησὶ, πρὸ; Κύριον τὸν Θεόν μου, καὶ ἐξωμολόγησάμην, καὶ εἶπον " Κύριε ὁ Θεὸς, ὁ μέγας καὶ θαυμαστὸς, ὁ φυλάστων τὴν διαθέχην "7 καὶ τὸν ἔλεον τοῖς ἀγαπῶσί σε, καὶ φυλάττοῦσι τὰ προστάγματά “δ σου. » Ἐαλεῖ δὲ μέγαν καὶ Β θαυμαστὸν, ὡς μεγάλα καὶ θαυμαστὰ ποιεῖν δυνάμένον. ᾿Απὸ γὰρ τῶν ἐνεργειῶν οἱ θεῖοι ἄνδρες "᾿ τὰς θείας προσηγορίας τιθέναι φιλοῦσι. « Φυλάττειν δὲ καὶ δ᾽ αὐτὸν ἔφη τὴν διαθήκην καὶ τὸν ἔλεον τοῖς ἀγαπῶσιν αὐτὸν,» τῶν πρὸς ᾿Αδραὰμ, καὶ Ἰσαάκ, καὶ Ἰαχὼδ ἀναμιμνήσκων ἐπαγγελιῶν. Μετὰ πάσης δὲ ἀχριδείας εὐχόμενος, διδάσκει, ὅτι οὐκ ἁπλῶς φυλάττει, ἀλλὰ « τοῖς ἀγαπῶσιν αὐτὸν, καὶ φυλάττουσι τὰς ἐντολὰς αὐτοῦ. «ε Εἰ γάρ τις, φησὶ, παραδῇ σου τὰ προστάγματα, ἀνάξιον ἑαυτὸν τῶν ὑποσχέσεών σον καθίστησι. Τοῦτο δὲ καὶ ἡμῖν συνέξη.
d΄. e Kai prosēuxamēn, phēsi, pro? Kyrion ton Theon mou, kai exōmologēsamēn, kai eipon " Kyrie ho Theos, ho megas kai thaumastos, ho phylastōn tēn diathechēn "7 kai ton eleon tois agapōsi se, kai phylattousi ta prostagmata “d sou. » Ealei de megan kai B thaumaston, hōs megala kai thaumasta poiein dynamenon. ᾿Apo gar tōn energeiōn hoi theioi andres "᾿ tas theias prosēgorias tithenai philousi. « Phylattein de kai d᾽ auton ephē tēn diathēkēn kai ton eleon tois agapōsin auton,» tōn pros ᾿Adraam, kai Isaak, kai Iachōd anamimnēskōn epangeliōn. Meta pasēs de achrideias euchomenos, didaskei, hoti ouk haplōs phylattei, alla « tois agapōsin auton, kai phylattousi tas entolas autou. «e Ei gar tis, phēsi, paradę̄ sou ta prostagmata, anaxion heauton tōn hyposcheseōn son kathistēsi. Touto de kai hēmin synexē.
"And I prayed," it says, "to the Lord my God, and made confession, and said, 'O Lord God, the great and wonderful, who keeps the covenant and mercy for those who love you and keep your commandments.'" He calls him great and wonderful as able to do great and wonderful things; for divine men like to give God his names from his works. He said "he keeps the covenant and mercy for those who love him," recalling the promises to Abraham, Isaac, and Jacob. Praying with all precision, he teaches that he does not keep them unconditionally, but "for those who love him and keep his commandments." For if anyone transgresses your commands, he says, he makes himself unworthy of your promises. This has happened to us too.
Dan 9:4 (quotation, high confidence)
Notes and citation
Summary: Daniel's prayer opens by naming God from his works and recalling that his covenant mercy is kept for those who love him and keep his commandments.
Topics: Prayer
Cite (SBL): Theodoret, Comm. Dan. 9.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-4
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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.
9.5PG 81
ε΄. « Ἡμάρτομεν γὰρ, φησὶν, ἐδιχήσαμεν, ἡ σεθήσαμεν" καὶ ἐξεκλίναμεν ἀπὸ τῶν ἐντολῶν σον, καὶ ἀπὸ τῶν χριμάτων σον. » Σφόδρα δὲ 53 προσφόρως ἐπὶ τοῦ Θεοῦ τὰς ἐντίμους ἐκείνας "" καὶ θαυμαστὰς τεθεικὼς προσηγορίας, τὰς ἐκ διαμέτρου ἐναντίας σφίσιν αὖποῖς ἐπιτέθειχεν. Οὐκ ἐρχέσθη δὲ τῷ εἰπεῖν ἡμάρτομεν", ἀλλὰ καὶ τὸ ε ἠδικήσαμεν καὶ ἡσεδήσαμεν» προσέθηκεν, ἀγνώμονες περὶ τὰς σὰς εὐεργεσίας γενόμενοι. Ἡσεδήσαμεν δὲ, ἄλλους ἀντὶ σοῦ θεοὺς προελόμενοι, ἀψύχους, ἀναισθήτους, οὐδεμίαν χεχιῆμένους ἰσχύν. Εἶτα δεικνὺς τὴν διηνεκῶς εἰς αὐτοὺς γινομένην δ τοῦ Θεοῦ κηδεμονίαν, καὶ τὴν πολλὴν τοῦ λαοῦ ἀναλγησίαν, ἐπήγαγε"
e΄. « Hēmartomen gar, phēsin, edichēsamen, hē sethēsamen" kai exeklinamen apo tōn entolōn son, kai apo tōn chrimatōn son. » Sphodra de 53 prosphorōs epi tou Theou tas entimous ekeinas "" kai thaumastas tetheikōs prosēgorias, tas ek diametrou enantias sphisin aupois epitetheichen. Ouk erchesthē de tǭ eipein hēmartomen", alla kai to e ēdikēsamen kai hēsedēsamen» prosethēken, agnōmones peri tas sas euergesias genomenoi. Hēsedēsamen de, allous anti sou theous proelomenoi, apsychous, anaisthētous, oudemian chechiēmenous ischyn. Eita deiknys tēn diēnekōs eis autous ginomenēn d tou Theou kēdemonian, kai tēn pollēn tou laou analgēsian, epēgage"
"For we have sinned," he says, "we have done wrong, we have acted impiously, and turned aside from your commandments and from your judgments." Very fittingly, having given God those honorable and wonderful names, he applies to themselves the names diametrically opposed. He was not content to say "we have sinned," but added "we have done wrong and acted impiously": we have done wrong, being ungrateful for your benefits, and acted impiously, choosing other gods instead of you, lifeless, senseless, possessing no power. Then, showing God's continual care for them and the great insensibility of the people, he added:
Dan 9:5 (quotation, high confidence)
Notes and citation
Summary: Daniel confesses Israel's sin, wrong, and impiety, setting the people's ingratitude and idolatry against God's goodness.
Topics: Prayer
Cite (SBL): Theodoret, Comm. Dan. 9.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-5
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.6PG 81
ς΄. «Καὶ οὐκ εἰσηκούσαμεν δ᾽ τῶν δούλων σου τῶν προφητῶν, οἵ ἐλάλουν ἐν τῷ ὀνόματί σου πρὸς τοὺς βασιλεῖς ἡμῶν, καὶ πρὸς τοὺς "' ἄρχοντας ἡμῶν, καὶ "' πρὸς τοὺς πατέρας ἡμῶν, καὶ πρὸς πάντα τὸν λαὸν τῆς γῆς.» Οὐ γὰρ ἐπαύσατό σον ἡ χάρις Β ἐποπτεύουσά τε ἡμᾶς, καὶ διὰ τῶν προφττῶν μένη, ποτὲ μὲν βασιλεῦσι: καὶ ἄρχουσι, ποτὲ δὲ ἰερεῦσι καὶ διδασκάλοις (τούτους γὰρ πατέρας ἐκάλεσε), πολλάκις δὲ καὶ παντὶ τῷ λαῷ " ἀλλὰ καὶ τούτων ξ'. «Σοὶ, Κύριε, ἡ δικαιοσύνη, καὶ ἢ οἷν Ἶ αἰσχύνη «οὔ προσώπου, ὡς ἡ ἡμέρα αὕτη, ἀνδρὶ Ἰούδα, καὶ καὶ τοῖς κατοικοῦσιν δ᾽ ἹἹερουσαλὴμ, καὶ παντὶ Ἰσραὴλ, τοῖς ἐγγὺ; καὶ τοῖς μακρὰν, ἐν πάτῃ τῇ γῇ, οὗ διέσπειρας αὐτοὺς ἐκεῖ ἐν ἀθετήσει αὐτῶν, 5᾽ ἦ ἠθέτησάν σε, Κύριε.» Τὰ μὲν γὰρ, φησὶν, ὑπὸ σοῦ γεγενημένα, Δέσποτα", τὴν σὴν κηρύττει δικαιοσύνην" ἡμεῖς δὲ διὰ τὴν πολλὴν ἡμῶν παρανομίαν ἐν αἰτχύνῃ γενόμενοι, τῆς ἰδίας "" ἀγνωμοσύνης χαττηγοροῦμεν. Σοὶ. μὲν γὰρ ἐκ τῆς ἡμετέρας ἀσεδείας οὐδεμία προσεγένετο βλάβη “ ἡμεῖς δὲ τῶν σπερμάπων ἐδεξάμεθα" τοὺς καρποὺς, καὶ ἐλεεινῶς, ὅτι τῶν ὁμοφύλων κατηγορῶν, καὶ ἑαυτὸν τοῖς ὡὐτα
s΄. «Kai ouk eisēkousamen d᾽ tōn doulōn sou tōn prophētōn, hoi elaloun en tǭ onomati sou pros tous basileis hēmōn, kai pros tous "' archontas hēmōn, kai "' pros tous pateras hēmōn, kai pros panta ton laon tēs gēs.» Ou gar epausato son hē charis B epopteuousa te hēmas, kai dia tōn prophttōn menē, pote men basileusi: kai archousi, pote de iereusi kai didaskalois (toutous gar pateras ekalese), pollakis de kai panti tǭ laǭ " alla kai toutōn x'. «Soi, Kyrie, hē dikaiosynē, kai ē hoin I aischynē «ou prosōpou, hōs hē hēmera hautē, andri Iouda, kai kai tois katoikousin d᾽ HiIerousalēm, kai panti Israēl, tois engy? kai tois makran, en patę̄ tę̄ gę̄, hou diespeiras autous ekei en athetēsei autōn, 5᾽ ē ēthetēsan se, Kyrie.» Ta men gar, phēsin, hypo sou gegenēmena, Despota", tēn sēn kēryttei dikaiosynēn" hēmeis de dia tēn pollēn hēmōn paranomian en aitchynę̄ genomenoi, tēs idias "" agnōmosynēs chattēgoroumen. Soi. men gar ek tēs hēmeteras asedeias oudemia prosegeneto blabē “ hēmeis de tōn spermapōn edexametha" tous karpous, kai eleeinōs, hoti tōn homophylōn katēgorōn, kai heauton tois hōyta
"And we did not listen to your servants the prophets, who spoke in your name to our kings and our rulers and our fathers and to all the people of the land." For your grace did not cease watching over us and … through the prophets, sometimes kings and rulers, sometimes priests and teachers (for these he called fathers), and often the whole people; but these too … "To you, O Lord, belongs righteousness, and to us shame of face, as at this day, to the men of Judah and to the inhabitants of Jerusalem and to all Israel, those near and those far off, in all the land to which you scattered them, for their unfaithfulness with which they were unfaithful to you, O Lord." What you have done, Master, he says, proclaims your righteousness; but we, having come into shame through our great lawlessness, accuse our own ingratitude. For you suffered no harm from our impiety, but we have reaped the fruits of what we sowed, and pitiably … that, accusing his own people, he also [counts] himself among them …
Textual problem in this passage: see the notes.
Dan 9:6–7 (quotation, high confidence)
Notes and citation
Summary: Israel refused the prophets sent to every rank of the people, so righteousness belongs to God and shame to them; Daniel includes himself in the confession.
- The lemma is Dan 9:6–7. Lines are lost in the scan where marked "…". Migne's apparatus and Latin column are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters; Migne's apparatus read as Greek letters): Α εἱ Β δὐάιηϊ σου, ἢ. 1. δἰ μοβὶ ἔλεον (Α ἔλεο:). 15.Α τὰς ἐντολάς. 7 οἱ θ. ἄνδρ. μι Β ροδὶ τροσητ᾽ βο΄ μι Β. " καί, θε5. ᾿η Β. “' ἡσεδήσαμεν. ἔχ Α εἰ Β βυρρίοίαπι. π΄ Α δοαιμυγ καὶ 8. Β γεγενημένην, ἀπέστημεν. τ Α ἠκούσαμεν. δ᾽ πρ. τούς. θ66. [ῃ ᾿ Ν → ; δἷο (Δοἰαὶ, βιοὶ ἀϊ65 μἰς νἶγο δυάδα, οἱ παν δπιὶ → .
Topics: Prayer
Cite (SBL): Theodoret, Comm. Dan. 9.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-6
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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.
9.8PG 81
η΄. « Ἡμῖν, φησὶν, ἡ αἰσχύνη τοῦ προσώπου, καὶ τοῖς βασιλεῦσιν ἡμῶν, καὶ τοῖς ἄρχουσιν ἡ μῶν, καὶ τοῖς πατράσιν ἡμῶν, οἵτινες ἡμάρτομέν σοι. ν Ἱκχανὸν δὲ τούτῶν ἕκαστον εἰς ἔλεον ἐπιχάμψαι καὶ τὸν ὠμότατον, μῆτιγε τὸν "5 ἡμερώτατον καὶ φιλανθρωπότατον. Δείκνυσι γὰρ διὰ τῶν λόγων οὐ τοὺς εὐτελεῖς τοῦ λαοῦ καὶ ἀτανεῖς μόνους αἰσχύνης ἀναπλησθέντας, ἀλλὰ καὶ αὐτοὺς τοὺς βασιλέας, καὶ τοὺς ἄρχοντας, καὶ τοὺς ἱερέας" τούτου; γὰρ πατέρας ὠνόμασε. Καὶ δεικνὺς τῆς τιμωρίας τὸ δίκαιον, προστέθειχεν " ε Οἴτινες ἡμάρτομὲν σοι. » ᾿Αλλ᾽ ἡμεῖς μὲν ἀξίους ἐχομισάμεθα τῆς παρανομίας τοὺς καρπούς
ē΄. « Hēmin, phēsin, hē aischynē tou prosōpou, kai tois basileusin hēmōn, kai tois archousin hē mōn, kai tois patrasin hēmōn, hoitines hēmartomen soi. n Hikchanon de toutōn hekaston eis eleon epichampsai kai ton ōmotaton, mētige ton "5 hēmerōtaton kai philanthrōpotaton. Deiknysi gar dia tōn logōn ou tous euteleis tou laou kai ataneis monous aischynēs anaplēsthentas, alla kai autous tous basileas, kai tous archontas, kai tous hiereas" toutou? gar pateras ōnomase. Kai deiknys tēs timōrias to dikaion, prostetheichen " e Oitines hēmartomen soi. » ᾿All᾽ hēmeis men axious echomisametha tēs paranomias tous karpous
"To us," he says, "belongs shame of face, and to our kings, and to our rulers, and to our fathers, because we have sinned against you." Each of these is enough to bend even the cruelest to mercy, let alone the gentlest and most loving. For by his words he shows that not only the common and obscure among the people were filled with shame, but the kings themselves, the rulers, and the priests, for these he named fathers. And showing the justice of the punishment, he added, "because we have sinned against you." But we have reaped the fruits our lawlessness deserved …
Dan 9:8 (quotation, high confidence)
Notes and citation
Summary: Shame belongs to every rank of Israel, kings, rulers, and priests alike, and the punishment is just.
- The lemma is Dan 9:8. The section breaks off in the scan; marked "…".
Topics: Prayer
Cite (SBL): Theodoret, Comm. Dan. 9.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-8
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-9-8) · 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.
9.9PG 81
θ΄. ε Τοῦ Κυρίου δὲ Θεοῦ ἡμῶν" οἱ οἰκτιρμοὶ καὶ Ἰλασμοί"δ, νγ, Πρέπει γἄρ σοι, ἡμέρῳ ὄντι καὶ φιλαν- ᾿θρώπῳ, ἐλέῳ καὶ οἴκτῳ περὶ ἡμᾶς χρήσασθαι. Καὶ ἐπιμένων τῇ τῆς παρανομίας κατηγορίᾳ (ἤκουσε γὰρ τοῦ Θεοῦ δι᾽ ἑτέρου προφήτου λέγοντος " « Λέγε σὺ τὰς ἀνομίας σου πρῶτον᾽δ, ἵνα δικαιωθῇς "), οἰκειοῦται τὴν τοῦ λαοῦ παρανομίαν, καὶ τὴν ταύτῆς ποιεῖται κατηγορίαν, τὸν θεῖον ἔλεον ἐπαγ- “. εἴὖτι ἀπέστημεν, φησὶ, καὶ οὐκ εἰσηχούσαμὲν τῆς φωνῆς Κυρίου τοῦ Θεοῦ ἡμῶν, πορεύεσθαι ἐν τοῖς νόμοις αὐτοῦ, οἷς ἔδωκε κατὰ πρόσωπον ἡμῶν ἐν χειρὶ τῶν δούλων αὑτοῦ τῶν προφητῶν. » Φωτιζόμένοι γὰρ, φησὶν, ὑπὸ τῶν προφητῶν, καὶ ποδηγούμενοι πρὸς τὸ δέον, ἀντιλέγοντες πάντα τὸν χρόνον
th΄. e Tou Kyriou de Theou hēmōn" hoi oiktirmoi kai Ilasmoi"d, ng, Prepei gar soi, hēmerǭ onti kai philan- ᾿thrōpǭ, eleǭ kai oiktǭ peri hēmas chrēsasthai. Kai epimenōn tę̄ tēs paranomias katēgorią (ēkouse gar tou Theou di᾽ heterou prophētou legontos " « Lege sy tas anomias sou prōton᾽d, hina dikaiōthę̄s "), oikeioutai tēn tou laou paranomian, kai tēn tautēs poieitai katēgorian, ton theion eleon epag- “. eiyti apestēmen, phēsi, kai ouk eisēchousamen tēs phōnēs Kyriou tou Theou hēmōn, poreuesthai en tois nomois autou, hois edōke kata prosōpon hēmōn en cheiri tōn doulōn hautou tōn prophētōn. » Phōtizomenoi gar, phēsin, hypo tōn prophētōn, kai podēgoumenoi pros to deon, antilegontes panta ton chronon
"But to the Lord our God belong compassion and forgiveness." For it befits you, being gentle and loving, to show mercy and pity toward us. And persisting in the accusation of lawlessness (for he had heard God say through another prophet, "First tell your iniquities, that you may be justified"), he makes the people's lawlessness his own and accuses it, drawing down the divine mercy … "For we rebelled," he says, "and did not listen to the voice of the Lord our God, to walk in his laws which he set before us by the hand of his servants the prophets." For though enlightened by the prophets, he says, and guided to what is right, we spent all our time contradicting …
Textual problem in this passage: see the notes.
Dan 9:9–10 (quotation, high confidence) · Isa 43:26 (quotation, high confidence)
Notes and citation
Summary: Mercy and forgiveness belong to God; Daniel makes the people's sin his own in confession, as Isaiah bids, and admits their constant resistance to the prophets.
- The lemma is Dan 9:9–10. The quotation is Isa 43:26 LXX. Lines are lost in the scan where marked "…".
Topics: Prayer
Cite (SBL): Theodoret, Comm. Dan. 9.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-9
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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.
9.11PG 81
ια΄. « Καὶ πᾶς Ἰσραὴλ παρέδησαν τὸν νόμον σοὺ, καὶ ἐξέκλιναν τοῦ μὴ ἀκοῦσαι τῆς φωνῆς σου.» Εἰ γὰρ οἱ μὲν παρέδησαν, οἱ δὲ φύλακες ἀχριδεῖς τῶν σῶν νόμων ἐγένοντο, οὐκ ἂν τὴν συμφορὰν ὑπέμει- Ὁ ναν }"] ταύτην " ἐπειδὴ δὲ κοινὴ παρὰ πάντων ἡ παρανομία τετόλμηται, εἰκότως φησίν “ ε« Ἐπῆλθεν ἐφ᾽ ἡμᾶς ἡ κατάρα, καὶ ὁ ὄρκος ὁ γεγραμμένος ἐν τῷ νόμῳ Μωσῆ " δούλου τοῦ Θεοῦ, ὅτι ἡμάρτομεναὐτῷ. » “Ορκον δὲ καλεῖ τὸν ἐν τῷ Δευτερονομίῳ ὑπὸ τοῦ Θεοῦ γεγενημένον" ε ᾿Αρῶ γὰρ, φησὶν, εἰς τὸν οὐρανὸν τὴν χεῖρά μου, καὶ ὀμοῦμαι τῇ δεξιᾷ μου, καὶ ἐρῶ - Ζῶ ἐγὼ εἰς τὸν αἰῶνα, ὅτι παροξυνῶ ὡς ἀστραπὴν τὴν μάχαιράν μου, καὶ ἀνθέξεται κρίματος ἡ χείρ μον, καὶ ἐκδικήσω, καὶ ἀνταποδώσω δίκην τοῖς ἐχθροῖς μου, καὶ τοῖς μιτοῦσί με ἀνταποδώσω: μεθύσω τὰ βέλη μου ἀφ᾽ αἵματος, καὶ ἡ μάχαιρά βου φάγεται κρέα ἀφ᾽ σΐἵματος τραυματιῶν, καὶ αἰχμαλωσίας, ἀπὸ κεφαλῆς ἀρχόντων ἐθνῶν. » Καὶ μικρὸν πρὸ τούτων φησίν" « Εἶπον " Διασπερῶ αὐταὺς, παύσω δὲ; ἐξ ἀνθρώπων τὸ μνημόσυνον αὐτῶν. » Τὴν δὲ κατάραν, τὴν ὑπὸ τῶν ὃξ φυλῶν, τὴν ἐν τῷ ὄρει τῷ Γεδὰλ γεγενημένην λέγει. Ἐκεῖνος τοίνυν, φησὶν, ὁ ὄρκος, καὶ ἡ κατάρα ἡ ἐν τῷ νόμῳ Μωσέως γεγενημένη, πέρας ἔλαδεν ἐφ' ἡμῶν.
ia΄. « Kai pas Israēl paredēsan ton nomon sou, kai exeklinan tou mē akousai tēs phōnēs sou.» Ei gar hoi men paredēsan, hoi de phylakes achrideis tōn sōn nomōn egenonto, ouk an tēn symphoran hypemei- Ho nan }"] tautēn " epeidē de koinē para pantōn hē paranomia tetolmētai, eikotōs phēsin “ e« Epēlthen eph᾽ hēmas hē katara, kai ho orkos ho gegrammenos en tǭ nomǭ Mōsē " doulou tou Theou, hoti hēmartomenautǭ. » “Orkon de kalei ton en tǭ Deuteronomiǭ hypo tou Theou gegenēmenon" e ᾿Arō gar, phēsin, eis ton ouranon tēn cheira mou, kai omoumai tę̄ dexią mou, kai erō - Zō egō eis ton aiōna, hoti paroxynō hōs astrapēn tēn machairan mou, kai anthexetai krimatos hē cheir mon, kai ekdikēsō, kai antapodōsō dikēn tois echthrois mou, kai tois mitousi me antapodōsō: methysō ta belē mou aph᾽ haimatos, kai hē machaira bou phagetai krea aph᾽ sïimatos traumatiōn, kai aichmalōsias, apo kephalēs archontōn ethnōn. » Kai mikron pro toutōn phēsin" « Eipon " Diasperō autaus, pausō de? ex anthrōpōn to mnēmosynon autōn. » Tēn de kataran, tēn hypo tōn hox phylōn, tēn en tǭ orei tǭ Gedal gegenēmenēn legei. Ekeinos toinyn, phēsin, ho orkos, kai hē katara hē en tǭ nomǭ Mōseōs gegenēmenē, peras eladen eph' hēmōn.
"And all Israel transgressed your law and turned aside so as not to hear your voice." For if some had transgressed while others had been strict keepers of your laws, they would not have suffered this calamity; but since the lawlessness was committed by all in common, he rightly says: "The curse and the oath written in the law of Moses the servant of God have come upon us, because we sinned against him." By the oath he means the one made by God in Deuteronomy: "For I will lift up my hand to heaven and swear by my right hand, and say, 'I live forever, for I will sharpen my sword like lightning, and my hand will take hold of judgment, and I will take vengeance and repay justice to my enemies, and repay those who hate me; I will make my arrows drunk with blood, and my sword will devour flesh, from the blood of the wounded and of captivity, from the head of the rulers of the nations.'" And a little before this he says, "I said, 'I will scatter them, and I will make their memory cease from among men.'" By the curse he means the one pronounced by the six tribes on Mount Ebal. That oath, then, he says, and the curse made in the law of Moses, have been fulfilled upon us.
Dan 9:11 (quotation, high confidence) · Deut 32:40–42 (quotation, high confidence) · Deut 32:26 (quotation, high confidence) · Deut 27:13 (allusion, high confidence)
Notes and citation
Summary: Because all Israel sinned together, the oath of Deuteronomy 32 and the curses pronounced on Mount Ebal have fallen on them.
- The lemma is Dan 9:11. Quotations: Deut 32:40–42 LXX; Deut 32:26. The curse is that of Deut 27:13 ("Gebal", Γεβάλ, is Ebal). 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): 51: ἰδ. Β οἰκείας. Δ οἱ Β ργϑηι, οἱ. 89 αὐτῶν. ἔχ Α οἱ Β εὑυρρ!. 6 Β πρῶτος. Β ὑπεμείναμεν. "9 Δέσπ. Β ρῶν". φησὶν ὦ, οπγῖ580 φησίν Δη(6 ὑπό. 35 τόν, Β ργθπ). δῆ. γ..Ὰ Τῷ Κυρίῳ θεῷ ἡμῶν. "λ. 38 Β Μωῦσῇ. πο ΐδ {1018 οαἰϑηι (2 1105 Γαδ ρίβοογα νοὶ υἰπηιι8, οἱ Α → .
Topics: Prayer
Cite (SBL): Theodoret, Comm. Dan. 9.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-11
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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.
9.12PG 81
ιβ΄. « Καὶ ἔστησε. τοὺς λόγους αὑτοῦ, οὖς ἐλάλησεν Β ἐφ᾽" ἡμᾶς, καὶ ἐπὶ τοὺς κριτὰς ἡμῶν, καὶ ὅσοι ἔκριναν ἡμᾶς, ἐπαγαγεῖν" ἐφ᾽ ἡμᾶς κακὰ μεγάλα.» Καὶ δεικνὺς τὴν τῶν κακῶν ὑπερδολὴν, « Οἷα, φησὶν, οὐ γέγονεν ὑποχάτω παντὸς τοῦ οὐρανοῦ κατὰ τὰ γενόμενα ἐν Ἱερουσαλήμ. » Οὐ γὰρ εὑρίσκω, φησὶ, παράδειγμα τῶν ἡμετέρων κακῶν. Εἶτα διδάσκων πῆς θείας προῤῥήσεως τὸ ἀψευδές "
ib΄. « Kai estēse. tous logous hautou, ous elalēsen B eph᾽" hēmas, kai epi tous kritas hēmōn, kai hosoi ekrinan hēmas, epagagein" eph᾽ hēmas kaka megala.» Kai deiknys tēn tōn kakōn hyperdolēn, « Hoia, phēsin, ou gegonen hypochatō pantos tou ouranou kata ta genomena en Hierousalēm. » Ou gar heuriskō, phēsi, paradeigma tōn hēmeterōn kakōn. Eita didaskōn pēs theias prorrhēseōs to apseudes "
"And he confirmed his words which he spoke against us and against our judges who judged us, to bring great evils upon us." And showing the excess of the evils: "such as have not happened under the whole heaven, as what happened in Jerusalem." For I find no example, he says, of our evils. Then, teaching that the divine prediction does not lie:
Dan 9:12 (quotation, high confidence)
Notes and citation
Summary: God has fulfilled his threats, and Jerusalem's sufferings are without parallel.
Topics: Prayer
Cite (SBL): Theodoret, Comm. Dan. 9.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-12
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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.
9.13PG 81
ιγ΄. « Καθὼς, φησὶ, γέγραπται ἐν τῷ νόμῳ Μωσέως. » Καὶ τῆς τιμωρίας ἐμφαίνων τὸ δίκαιον, « Πάντα, φησὶ, τὰ κακὰ ἦλθεν ἐφ᾽ ἡμᾶς, καὶ οὐκ ἐδεήθημεν τοῦ προσώπου Κυρίου τοῦ Θεοῦ ἡμῶν, ἀποστρέψαι ἀπὸ τῶν ἀδικιῶν ἡμῶν, καὶ τοῦ συνιέναι ἐν πάσῃ ἀληθείᾳ σου, Κύριε. » Οὐδὲ γὰρ τῶν τοσούτῶν ἡμῖν καὶ τηλικούτων ἐπενεχθεισῶν συμφορῶν, ( μεταμελείᾳ χρήσασθαι ἢδουλήθημεν, καὶ παύσασθαι μὲν τῆς προτέρας παρανομίας, θεραπεῦσαι δέ σε τῇ φυλαχῇ τῶν νόμων. Διό φησιν"
ig΄. « Kathōs, phēsi, gegraptai en tǭ nomǭ Mōseōs. » Kai tēs timōrias emphainōn to dikaion, « Panta, phēsi, ta kaka ēlthen eph᾽ hēmas, kai ouk edeēthēmen tou prosōpou Kyriou tou Theou hēmōn, apostrepsai apo tōn adikiōn hēmōn, kai tou synienai en pasę̄ alētheią sou, Kyrie. » Oude gar tōn tosoutōn hēmin kai tēlikoutōn epenechtheisōn symphorōn, ( metameleią chrēsasthai ēdoulēthēmen, kai pausasthai men tēs proteras paranomias, therapeusai de se tę̄ phylachę̄ tōn nomōn. Dio phēsin"
"As it is written," he says, "in the law of Moses." And showing the justice of the punishment: "All the evils came upon us, and we did not entreat the face of the Lord our God, to turn from our iniquities and to understand all your truth, O Lord." For even when so many and such great calamities were brought upon us, we were not willing to repent, to cease from our former lawlessness, and to serve you by keeping the laws. That is why he says:
Dan 9:13 (quotation, high confidence)
Notes and citation
Summary: The evils foretold in the law came, yet even then Israel did not repent.
Topics: Prayer
Cite (SBL): Theodoret, Comm. Dan. 9.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-13
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-danielem-9-13) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.14PG 81
ιδ΄. ε« Ἐγρηγόρησε Κύριος ὁ Θεὸς ἡ μῶν ἐπὶ τὴν κακίαν ἡμῶν, καὶ ἤγαγεν αὐτὴν " ἐφ᾽ ἡμᾶς. ν Ὥσπερ γάρ τινα ὕπνον τὴν μακροθυμίαν ἀποσεισάμενος, τὴν ἀξίαν τῶν πεπολιτευμένων ἡμῖν ἐπήγαγε τιμωρίαν" ὅτι Λγιος 5, φησὶ, Κύριος ὁ Θεὸς ἡμῶν ἐπὶ πᾶσαν τὴν ποίησιν αὑτοῦ ἣν ἐποίησε, διότι 7 οὐκ εἰσηχούσαμεν τῆς φωνῆς αὐτοῦ. ν Αὐτὸς μὲν γὰρ, φηϑὶν, ἀθῶός ἔστι, καὶ οὐδεμιᾶς μέμψεως ἐφ᾽ οἷς ἐποίησεν ἄξιος - ἡμεῖς δὲ δυσσεθείᾳ καὶ πονηρίᾳ " συζήσαντες τὴν τιμωρίαν ἐπεσπασάμεθα. Οὕτω τῆς παρανομίας τὴν κατηγορίαν ποιησάμενος, ἱκετεύει λοιπὸν καὶ τὴν φιλανθρωπίαν αἰτεῖ. ιδ΄, τς΄. « Καὶ νῦν, Κύριε ὁ Θεὸς ἡμῶν, ὃς ἐξήγαγες τὸν λαόν σου ἐκ γῆς" Αἰγύπτου ἐν χειρὶ κρᾶταιᾷ, καὶ ἐποίησας σεαυτῷ ὄνομα, ὡς ἡ ἡμέρα αὕτη, ἡμάρτομεν, ἢνομήσαμεν "5. Κύριε, ἐν πάσῃ ἐλεημοσύνῃ δου ἀποστραφήτω δὴ ὁ θυμός σου "' ἀπὸ τῆς πόλεώς σου Ἱερουσαλὴμ, ὄρους ἁγίαυ σου. » ᾿Άναμι» μνήσχει τῶν προτέρων εὐεργεσιῶν, τῇ εὐγνωμοσύνῃ τῆς μνήμης τὸν ἔλεον ἐπισπώμενος, καί φησι "Α Ῥάδιόν σοι, Δέσποτα, τὴν ἐλευθερίαν ἡμῖν χαρίσασθαι" καὶ γὰρ ἤδη θαυματουργίαις μυρίαις, καὶ τιμωρίαις κατὰ τῶν Αἰγυπτίων χρησάμενος, τῆς πικρᾶς δουλείας ἐκείνης τὸν σὸν λαὺν ὡς εἰς ἅπαντας ἀνθρώπους τῶν γεγενημένων θαυμάτῶν τὴν φήμην δραμεῖν, καὶ τὴν σὴν δύναμιν ἅπασι Ὑενέσθαι δήλην. Καὶ ἐπειδὴ ἡμεῖς ἡμάρτομεν, καὶ τῆς σῆς φιλανθρωπίας ἀναξίους ἡμᾶς αὐτοὺς "5 ἀπεφήναμεν, τὴν σὴν πόλιν ἱκετεύομεν τῆς σῆς ἀξιωθῆναι φειδοῦς, καὶ τὸ ὄρος ἐκεῖνο, ὃ διὰ τῆς σῆς ἐπιφανείας ἅγιον ἀπέφηνας. Καὶ ἐπιμένων τῇ ὑπὲρ τῆς πόλεως ἱχετείᾳ, ε Ὅτι" ἐν ταῖς ἁμαρτίαις ἡ μῶν, φησὶ, καὶ ταῖς ᾽" ἀδικίαις ἡμῶν, καὶ τῶν πατέρων ἡμῶν, Ἱερουσαλὴμ καὶ ὁ λαός σου εἰ; ὀνειδισμὸν ἐγένοντο 'δ ἐν πᾶσι τοῖς περικύκλῳ ἡμῶν. » Διὰ γὰρ τὰς ἡμετέρας παρανομίας, καὶ ἁμαρτίας "5 τῶν πατέρων ἡμῶν, ἡμεῖς τε τοῖς ὁμόροις γεγενήμεθα "1, καὶ ἡ πολυθρύλλητος καὶ ἀοίδιμος πόλις ν" τὴν ἐρημίαν ὑπέμεινεν. ἐξ’, « Καὶ νῦν εἰσάκουσον, Κύριε ὁ θεὸς ἡμῶν, τῆς προσευχῆς τοῦ δούλου σου, καὶ τῶν δεήσεων αὐτοῦ, καὶ ἐπίφανον τὸ πρόσωπόν σου ἐπὶ τὸ ἁγίασμά σου τὸ ἔρημον.» Δέξαι, φησὶ, τοῦ δούλου σου τὴν δέησιν, Δέσποτα, καὶ βλέπε τὴν ἐρήμωσιν τοῦ ἀγιασθέντος ὑπὸ σοῦ τόπου, καὶ τῆς σῆς αὐτὸν αὖθις πλήρωσον "ἢ χάριτος. Καὶ ἐπειδὴ ἀνάξιος ἦν ὁ λαὸς τούτων τυχεῖν, σφόδρα ἁρμοδίως ἐπήγαγεν" ε Ἕνεχέν σου, Κύριε.» Τὰ σαυτῷ, φησὶ, πρέποντα ποίησον, Δέσποτα, καὶ μὴ τὰς ἡμετέρας λογίσῃ παρανομίας, ἀλλὰ τὰς ἀεν- ς νάους τῆς σῆς φιλανθρωπίας πηγάς. Καὶ ἐπιμένων τῇ προσευχῇ ᾿
id΄. e« Egrēgorēse Kyrios ho Theos hē mōn epi tēn kakian hēmōn, kai ēgagen autēn " eph᾽ hēmas. n Hōsper gar tina hypnon tēn makrothymian aposeisamenos, tēn axian tōn pepoliteumenōn hēmin epēgage timōrian" hoti Lgios 5, phēsi, Kyrios ho Theos hēmōn epi pasan tēn poiēsin hautou hēn epoiēse, dioti 7 ouk eisēchousamen tēs phōnēs autou. n Autos men gar, phēϑin, athōos esti, kai oudemias mempseōs eph᾽ hois epoiēsen axios - hēmeis de dyssetheią kai ponērią " syzēsantes tēn timōrian epespasametha. Houtō tēs paranomias tēn katēgorian poiēsamenos, hiketeuei loipon kai tēn philanthrōpian aitei. id΄, ts΄. « Kai nyn, Kyrie ho Theos hēmōn, hos exēgages ton laon sou ek gēs" Aigyptou en cheiri krataią, kai epoiēsas seautǭ onoma, hōs hē hēmera hautē, hēmartomen, ēnomēsamen "5. Kyrie, en pasę̄ eleēmosynę̄ dou apostraphētō dē ho thymos sou "' apo tēs poleōs sou Hierousalēm, orous hagiau sou. » ᾿Anami» mnēschei tōn proterōn euergesiōn, tę̄ eugnōmosynę̄ tēs mnēmēs ton eleon epispōmenos, kai phēsi "A Rhadion soi, Despota, tēn eleutherian hēmin charisasthai" kai gar ēdē thaumatourgiais myriais, kai timōriais kata tōn Aigyptiōn chrēsamenos, tēs pikras douleias ekeinēs ton son laun hōs eis hapantas anthrōpous tōn gegenēmenōn thaumatōn tēn phēmēn dramein, kai tēn sēn dynamin hapasi Hyenesthai dēlēn. Kai epeidē hēmeis hēmartomen, kai tēs sēs philanthrōpias anaxious hēmas autous "5 apephēnamen, tēn sēn polin hiketeuomen tēs sēs axiōthēnai pheidous, kai to oros ekeino, ho dia tēs sēs epiphaneias hagion apephēnas. Kai epimenōn tę̄ hyper tēs poleōs hicheteią, e Hoti" en tais hamartiais hē mōn, phēsi, kai tais ᾽" adikiais hēmōn, kai tōn paterōn hēmōn, Hierousalēm kai ho laos sou ei? oneidismon egenonto 'd en pasi tois perikyklǭ hēmōn. » Dia gar tas hēmeteras paranomias, kai hamartias "5 tōn paterōn hēmōn, hēmeis te tois homorois gegenēmetha "1, kai hē polythryllētos kai aoidimos polis n" tēn erēmian hypemeinen. ex’, « Kai nyn eisakouson, Kyrie ho theos hēmōn, tēs proseuchēs tou doulou sou, kai tōn deēseōn autou, kai epiphanon to prosōpon sou epi to hagiasma sou to erēmon.» Dexai, phēsi, tou doulou sou tēn deēsin, Despota, kai blepe tēn erēmōsin tou agiasthentos hypo sou topou, kai tēs sēs auton authis plērōson "ē charitos. Kai epeidē anaxios ēn ho laos toutōn tychein, sphodra harmodiōs epēgagen" e Henechen sou, Kyrie.» Ta sautǭ, phēsi, preponta poiēson, Despota, kai mē tas hēmeteras logisę̄ paranomias, alla tas aen- s naous tēs sēs philanthrōpias pēgas. Kai epimenōn tę̄ proseuchę̄ ᾿
"The Lord our God watched over our wickedness and brought it upon us." For, as if shaking off his patience like a kind of sleep, he brought on us the punishment our conduct deserved. "For the Lord our God is holy," he says, "in all his work which he has done, because we did not listen to his voice." He is guiltless, he says, and deserves no blame for what he did; but we, living with impiety and wickedness, drew the punishment on ourselves. Having thus made the accusation of lawlessness, he now supplicates and asks for loving-kindness. "And now, O Lord our God, who brought your people out of the land of Egypt with a mighty hand and made yourself a name, as at this day, we have sinned, we have acted lawlessly. O Lord, in all your mercy let your anger turn away from your city Jerusalem, your holy mountain." He recalls the former benefits, drawing down mercy by grateful remembrance, and says: It is easy for you, Master, to grant us freedom; for already, using countless wonders and punishments against the Egyptians, you [freed] your people from that bitter slavery, so that the fame of the wonders that happened ran to all people and your power became plain to all. And since we have sinned and shown ourselves unworthy of your loving-kindness, we beg that your city be granted your mercy, and that mountain which you made holy by your appearing. And persisting in supplication for the city: "For because of our sins," he says, "and the iniquities of our fathers, Jerusalem and your people have become a reproach among all around us." For because of our transgressions and the sins of our fathers, we have become [a reproach] to our neighbors, and the far-famed and celebrated city has suffered desolation. "And now hear, O Lord our God, the prayer of your servant and his supplications, and make your face shine upon your desolate sanctuary." Receive, he says, the petition of your servant, Master, and look on the desolation of the place you sanctified, and fill it again with your grace. And since the people were unworthy to obtain this, he very fittingly added, "for your own sake, O Lord." Do what befits you, he says, Master, and do not reckon our transgressions but the ever-flowing springs of your loving-kindness. And persisting in prayer:
Textual problem in this passage: see the notes.
Dan 9:14–17 (quotation, high confidence)
Notes and citation
Summary: God justly brought the evil on Israel; Daniel appeals to the God of the exodus to spare Jerusalem and the sanctuary, not for the people's merit but for his own sake.
- The lemma is Dan 9:14–17 (Theodotion; verses 15–17 are marked inside the section). Bracketed words supply sense where words are lost in the scan. Migne's apparatus is removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's apparatus read as Greek letters): 2 Β εἶπα, φησί, " Β δή. 3 ὅσ. αὑτά. “-ἅγ. Αὶ δίκαιος, Ἰυχῖδ τῆς, "5 ἣν. Α δὰ. ἐδικήσαμεν, ᾿' σαυ. Α δά. καὶ 3. ἐφ᾽, Β πρός. Υ διότι. Α γαΐ. "ΙΑ ἐπάγειν. Β καὶ ἐπήγαγεν. δ Α ἐπήγαγεν Α οἵ. 8 Β πονηρίᾳ καὶ ἀσεθείχ. ἡ ὀργή σου. → .
Topics: Prayer
Cite (SBL): Theodoret, Comm. Dan. 9.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.18PG 81
ιη΄. ε« Κλῖνον, φησὶν, ὁ Θεός μου, τὸ οὗς σου, καὶ ἄκουσον ἄνοιξον τοὺς ὀφθαλμούς σου, καὶ ἴδε τὸν ἀφανισμὸν ἡμῶν, καὶ τῆς πόλεώς σου. » Καὶ ἔτι πλεῖον " προσοιχειῶν αὐτῷ τὴν πόλιν ἔφη " « Ἐφ᾽ ἦ ἐπικέκληταί σου τὸ ὄνομα ἐν αὐτῇ "". » Τὸ δὲ, « Κλῖνον τὸ οὕς σου, καὶ ἄνοιξον τοὺς ὀφθαλμούς σου,» ἀντὶ τοῦ, Μὴ ἀποστραφῇς μου τὴν δέησιν, ἀλλὰ μετ᾽ εὐμενείας ἄκουσόν μου τῆς προσευχῆς. Οἷδε γὰρ καὶ αὐτὸς, ὦ; τὸ Θεῖον ἀσώματον, ἑτέρως δὲ ἄνθρωπος ὧν οὐκ οἷδε διαλεχθῆναι Θεῷ. ᾿Αλλ᾽ ἐπειδὴ τῶν ἀνθρώπων ἕχαστος διὰ μὲν τῶν ὀφθαλμῶν ὁρᾷ, διὰ δὲ τῶν ὥτων ἀκούει, τέθεικε ταῦτα καὶ ἐπὶ τοῦ ἀσωμάτου Θεοῦ, τὰς ἐνεργείας οὕτω χαλῶν. Τούτοις Ὦ ἐπάγει" « Ὅτι οὐκ ἐν" ταῖς διχαιοσύναις ἡμῶν ἡμεῖς ῥίπτομεν"" τὸν οἰχτιρμὸν ἡμῶν ἐνώπιόν σου, ἀλλ᾽ ἐπὶ τοὺς οἰκτιρμούς σου τοὺς πολλοὺς, Κύριε.» Οὐ γὰρ ταῖς δικαιοσύναις ἡμῶν, φησὶν, θαῤῥοῦντες τὴν σὴν αἰτοῦμεν φιλανθρωπίαν, ἀλλὰ τῷ σῷ πεποιθότες ἐλέῳ τολμῶμεν τὴν δέησιν. ιθν. ε« Εἰσάκουσον οὖν, Κύριε, ἱλάσθητι, Κύριε", πρόσχες, Κύριε 5" μὴ χρονίσῃς " ἕνεχέν σου, ὁ Θεός " μου. » ἼΛξιον δὲ θαυμάται τῶν εἴρη μένων τὴν τάξιν. Ἱκετεύει γὰρ τὸν Θεὸν, πρῶτον μὲν ἀκοῦσαι τὶς προσευχῆς, καὶ μὴ ἀπώσασθαι τὴν ἱκετηρίαν " εἶτα ἀκούσαντα ζλεων γενέσθαι, ἵλεων δὲ γενόμενον προσέχειν εὐμενῶς, δείξαντα ὃὲ τὴν οἰκείαν εὐμένειαν ποιῆσαι καὶ πληρῶσαι τὴν ἱκετείαν "3. Τούτοις ἐπήγαγε Μὴ χρονίσῃς, ἀντὶ τοῦ, Μὴ ἀναθάλῃ τὴν δέησιν εἰς ἕτερον χρόνον, ἀλλ᾽ αὐτέχα τῆς ἐπιφανείας 3 ἡμᾶς ἀξίωσον. Καὶ τῆς εὐχῆς δὲ τὸ τέλο; τῆς τοῦ Δανιὴλ ταπεινοφροσύνης ἄξιον. ε “Ἐνεχέν σου, φησὶν, ὁ Θεός μου. » Οὐδὲ γὰρ ἐγὼ, φησὶν", ἄξιος τοῦ ταύτην λαύεϊν τὴν χάριν᾽ ἀλλ᾽ « Ὅτι τὸ ὄνομά σου ἐπικέκληται ἐπὶ τὴν πόλιν σον, καὶ ἐπὶ τὸν λαὸν σον. ν Οὕτως αἰτήσας, καὶ μετὰ τοσαύτης προθυμίας τὴν ὑπὲρ τῶν ὁμοφύλων ἐχετηρίαν προσἐνεγκὼν, καὶ ἀντιδολήσας μὴ χρονίσαι τὸν θεὸν, παραυτίκα τῆς θείας ἀποκρίσεως ἀπολαύει.
iē΄. e« Klinon, phēsin, ho Theos mou, to hous sou, kai akouson anoixon tous ophthalmous sou, kai ide ton aphanismon hēmōn, kai tēs poleōs sou. » Kai eti pleion " prosoicheiōn autǭ tēn polin ephē " « Eph᾽ ē epikeklētai sou to onoma en autę̄ "". » To de, « Klinon to hous sou, kai anoixon tous ophthalmous sou,» anti tou, Mē apostraphę̄s mou tēn deēsin, alla met᾽ eumeneias akouson mou tēs proseuchēs. Hoide gar kai autos, ō? to Theion asōmaton, heterōs de anthrōpos hōn ouk hoide dialechthēnai Theǭ. ᾿All᾽ epeidē tōn anthrōpōn hechastos dia men tōn ophthalmōn horą, dia de tōn hōtōn akouei, tetheike tauta kai epi tou asōmatou Theou, tas energeias houtō chalōn. Toutois Ō epagei" « Hoti ouk en" tais dichaiosynais hēmōn hēmeis rhiptomen"" ton oichtirmon hēmōn enōpion sou, all᾽ epi tous oiktirmous sou tous pollous, Kyrie.» Ou gar tais dikaiosynais hēmōn, phēsin, tharrhountes tēn sēn aitoumen philanthrōpian, alla tǭ sǭ pepoithotes eleǭ tolmōmen tēn deēsin. ithn. e« Eisakouson oun, Kyrie, hilasthēti, Kyrie", prosches, Kyrie 5" mē chronisę̄s " henechen sou, ho Theos " mou. » ILxion de thaumatai tōn eirē menōn tēn taxin. Hiketeuei gar ton Theon, prōton men akousai tis proseuchēs, kai mē apōsasthai tēn hiketērian " eita akousanta zleōn genesthai, hileōn de genomenon prosechein eumenōs, deixanta hoe tēn oikeian eumeneian poiēsai kai plērōsai tēn hiketeian "3. Toutois epēgage Mē chronisę̄s, anti tou, Mē anathalę̄ tēn deēsin eis heteron chronon, all᾽ autecha tēs epiphaneias 3 hēmas axiōson. Kai tēs euchēs de to telo? tēs tou Daniēl tapeinophrosynēs axion. e “Enechen sou, phēsin, ho Theos mou. » Oude gar egō, phēsin", axios tou tautēn laueïn tēn charin᾽ all᾽ « Hoti to onoma sou epikeklētai epi tēn polin son, kai epi ton laon son. n Houtōs aitēsas, kai meta tosautēs prothymias tēn hyper tōn homophylōn echetērian prosenenkōn, kai antidolēsas mē chronisai ton theon, parautika tēs theias apokriseōs apolauei.
"Incline your ear, O my God," he says, "and hear; open your eyes and see our desolation and that of your city." And claiming the city still more for God, he said, "on which your name has been called." "Incline your ear and open your eyes" means: Do not turn away from my petition, but hear my prayer with kindness. For he himself knows that the Divine is incorporeal; but being a man he does not know how to speak to God otherwise. Since each person sees with the eyes and hears with the ears, he applied these terms also to the incorporeal God, so naming his activities. To these he adds: "For it is not on the ground of our righteous deeds that we cast our plea for compassion before you, but on your many compassions, O Lord." For we do not ask your loving-kindness trusting in our righteous deeds, he says, but we dare this petition relying on your mercy. "Hear, then, O Lord; be merciful, O Lord; attend, O Lord; do not delay, for your own sake, O my God." The order of what is said deserves admiration. He begs God first to hear the prayer and not to reject the supplication; then, having heard, to be merciful; and having become merciful, to attend kindly; and having shown his kindness, to act and fulfill the supplication. To these he added "Do not delay," that is, do not put off the petition to another time, but count us worthy of your appearing at once. And the end of the prayer is worthy of Daniel's humility: "For your own sake," he says, "O my God." For I am not worthy, he means, to receive this grace either; but "because your name has been called upon your city and your people." Having asked thus, offered the supplication for his people with such eagerness, and implored God not to delay, he at once receives the divine answer.
Dan 9:18–19 (quotation, high confidence)
Notes and citation
Summary: Daniel asks God to hear, forgive, and act at once, not for Israel's righteousness but for his own name; his prayer's careful order and humility are admired.
- The lemma is Dan 9:18–19 (Theodotion). Migne's Latin column and apparatus are removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's Latin column and apparatus read as Greek letters): τοϊδευϊ οἷα σου δὶ δυθεδιηυ8 (ἰυ͵ 12 ἢμ. αὐτ. Β ἑαυτούς. 1" ὅτι οἱ ταῖς ἀμ. Ὀ 68. ἰπ Α. "" ταῖς. Α εἐ Β ργβπι. ἐν. "Α εἰ Β ἐγένετο, "6 ἀμ. Β ργξη). τάς. 78 γεγόναμεν. Β Ἱερουσαλήμ. ἘΔ Ἐρ᾿ ἧς ἐπιχ, τὸ ὄν. σου ἐπ᾽ αὐτῆς. 3 ἐν. Α ἐπί. Ρ᾿ Α ΠΡ ες 1.9. Β πλήρωσον καὶ αὖθις. " Β πλέον, ἃ δϑὰ. ποίησον. 5 Β χρονιεῖς. 7 Θεός. Α ργαη). Κύριε. δυο αἰ ζοηιογ διιοηάδ, διἱ ἰδία, αι ἀϊσυπίιν : Ἀ Β ἱκετηρίαν. 5 Β δόσιν. 5 Β σῆς ἡμᾶς ἐπιφανείας, 5 φησ. 05. Ἰπ Β. 3 μου. Δ 8464. περὶ τοῦ ὄρους τοῦ ἁγίου αὐτοῦ. τ Β ρύδιν. αὐτόν. 55 ὅτι. ὑκ Α Οἱ αὶ διιρρ!. ἃ → .
Topics: Prayer
Cite (SBL): Theodoret, Comm. Dan. 9.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-18
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.20PG 81
χ'. ε« Ἔτι γάρ μου, φησὶ, λαλοῦντος, καὶ προῦεὐχομένου, καὶ ἐξαγορεύοντος τὰς ἀνομίας μου, καὶ τὰς ἁμαρτίας 3 τοῦ λαοῦ Ἰσραὴλ, καὶ ῥιπτοῦντος τὸν ἔλεόν του ἐναντίον Κυρίου ν᾽ τοῦ Θεοῦ μου "", Καὶ ἔτι μου λαλοῦντος ἐν τῇ προσευχῇ, καὶ ἰδοὺ ἀνὴρ Γαθριλ, ὃν εἶδον ἐν τῇ ὁράσει μου ἐν ἀρχῇ, πετόμενος.» Ταύτην, φησὶ, τὴν ἱκετείαν προσφέρων, καὶ τῆς χοιγῆς ἡμῶν παρανομίας κατηγορῶν, μηδέπω δ᾽ πέρα; ἐπιθεὶς τῇ προσευχῇ, ὁρῶ τὸν Γαδρ:ὴλ πετόμενον, καὶ πρὸς ἐμὲ θέοντα " ἔγνων ὃὲ τίς ἐστιν, ἤδη πρότερον ὄναρ αὑτὸν θεασάμενος " καὶ τὴν δὲ αὐτοῦ ἔμαθον, ἀκούσας τηνικαῦτα τοῦ Δεσπύτον καλέσαντος, καὶ προστάξαντος " Γαδριὴλ, ἐκεῖνον τὴν. ὅρασιν. ΓΛγδρα δὲ αὐτὸν χέχληχιν ἀπὸ τῆς θέας τὴν προσηγορίαν τεθεικώς. Καὶ γὰρ ἐν ἐκείνῳ τῷ ἐνυπνίῳ φησίν" « Ἰδοὺ ἔστη ἐνώπιόν μου ὡς ὅρασις ἀνδρός. » Οὗ χάριν καὶ ἐν’ ταῦθά φησιν" «ε Ἰδοὺ ὁ ἀνὴρ Γαδριΐ)., ὃν εἶδον ἐν τῇ ὁράσει μου ἐν ἀρχῇ, πετόμενος.» Πετᾶσθαι δὲ καὶ" αὐτὸν ἔφη͵ ὀξέως διατέμνοντα 37 τὸν ἀέρα, καὶ παρ αὑτὸν θέοντα θεασάμενος. « Καὶ ἤψατό μου ὡτὴ ὥραν θυτίας ἐσπεριΐτς. γ) 'Αντὶ τοῦ, κατὰ τὸν καιρὸν τῆς ἑσπερινῆς λατρείας, ἣ τοσοῦτον χαιρὴν, ὅσον ἡ ἑσπερινὴ κατέχει λατρεία. χϑ', κγ'. ε Καὶ ἐλάλησς μετ᾽ ἐμοῦ, καὶ εἶπε" Δανιὴλ, νῦν ἐξῆλθον συμδιθάσαι σε σύνεσιν. Ἐν ἀρχὴ τῆς δεέσεώς σου ἐξῆλθεν ὁ λόγος, καὶ ἐγὼ ἦλθον τοῦ Ρ ἀναγγεῖλα! σοι, ὅτι 3 ἀνὴρ ἐπιθυμιῶν σὺ εἶ " καὶ ἐννοΐθητι ἐν τῷ ῥήματι, καὶ σύνες ἐν τῇ ὁπτασί.) Εὐθὺς, φησὶν, ἡνίχα ἤρξω προσεύχεσθαι, δεξάμενος ὁ κοινὸς Δεσπότης τὴν ἱκετείαν, καὶ θεασάμενός τὴν ἀγαθὴν ἐπιθυμίαν, ἀπέστειλέ με διδάξα!: σὲ τὰ ἐσόμενα. Σὺ δὲ ἀχριθῶς πρόσεχε ᾿᾽ τοῖς λεγομένοις" βαθύτερα γὰρ ἣ κατὰ ἄνθρωπον τὰ λεχθησόμενα. Τοῦτο γἀρλέγει" Σύνες ἐν τῇ ὀπτασίᾳ" τουτέστιν» αἰνιγματωδῶς ταῦτα λεχθήσεται, καὶ δεῖ σοι κατανοήσεως ἀχριδοῦς εἰς" τὸ νοῆσαι ταῦτα. Αἰνιγματωδῶς δέ ἐστιν ὅτε τὰ θεΐχ λέγετα: καὶ γράφεται, ἵνα μὴ πᾶσιν ἣ δῆλα τὰ τοῖς ἁγίοις ἀποχαλυπτόμενα " οὕτω γὰρ ἂν εὐκαταφρόνητα ἐγεγόνει ὁμοίως ὑπὸ πάντων γνωριζόμενα. ᾿Αγδρα δὲ αὐτὸν ἐπι-. θυμιῶν καλεῖ, ἣ ὡς νηστείᾳ καὶ κακουχίᾳ ἑαυτὸν ἐχδεδωχότα, καὶ ἀνδρείως κατὰ τῶν τοῦ σώματος ἐπιθυμιῶν ἀγωνιζόμενον, ἣ ὡς ἐπιθυμοῦντα γνῶναι, καὶ μαθεῖν ἐφιέμενον τὰ τῷ λαῷ συμθησόμενα, ἣ ὅτι ἐράσμιός ἔστι καὶ λίαν ἐπέραστος, τὰς τῆς ἀρετῆς μαρμαρυγὰς ἀφιείς. Οὕτω διεγείρας τὸν προφῆτὴν ὁ θεῖος ἀρχάγγελος εἰς τὴν τῶν ῥηθησομένων κατανόησιν, τὴν διδασκαλίαν προτφέρει.
ch'. e« Eti gar mou, phēsi, lalountos, kai proueuchomenou, kai exagoreuontos tas anomias mou, kai tas hamartias 3 tou laou Israēl, kai rhiptountos ton eleon tou enantion Kyriou n᾽ tou Theou mou "", Kai eti mou lalountos en tę̄ proseuchę̄, kai idou anēr Gathril, hon eidon en tę̄ horasei mou en archę̄, petomenos.» Tautēn, phēsi, tēn hiketeian prospherōn, kai tēs choigēs hēmōn paranomias katēgorōn, mēdepō d᾽ pera? epitheis tę̄ proseuchę̄, horō ton Gadr:ēl petomenon, kai pros eme theonta " egnōn hoe tis estin, ēdē proteron onar hauton theasamenos " kai tēn de autou emathon, akousas tēnikauta tou Despyton kalesantos, kai prostaxantos " Gadriēl, ekeinon tēn. horasin. GLgdra de auton chechlēchin apo tēs theas tēn prosēgorian tetheikōs. Kai gar en ekeinǭ tǭ enypniǭ phēsin" « Idou estē enōpion mou hōs horasis andros. » Hou charin kai en’ tautha phēsin" «e Idou ho anēr Gadriï)., hon eidon en tę̄ horasei mou en archę̄, petomenos.» Petasthai de kai" auton ephē͵ oxeōs diatemnonta 37 ton aera, kai par hauton theonta theasamenos. « Kai ēpsato mou hōtē hōran thytias esperiïts. g) 'Anti tou, kata ton kairon tēs hesperinēs latreias, hē tosouton chairēn, hoson hē hesperinē katechei latreia. chϑ', kg'. e Kai elalēss met᾽ emou, kai eipe" Daniēl, nyn exēlthon symdithasai se synesin. En archē tēs deeseōs sou exēlthen ho logos, kai egō ēlthon tou R anangeila! soi, hoti 3 anēr epithymiōn sy ei " kai ennoïthēti en tǭ rhēmati, kai synes en tę̄ hoptasi.) Euthys, phēsin, hēnicha ērxō proseuchesthai, dexamenos ho koinos Despotēs tēn hiketeian, kai theasamenos tēn agathēn epithymian, apesteile me didaxa!: se ta esomena. Sy de achrithōs proseche ᾿᾽ tois legomenois" bathytera gar hē kata anthrōpon ta lechthēsomena. Touto garlegei" Synes en tę̄ optasią" toutestin» ainigmatōdōs tauta lechthēsetai, kai dei soi katanoēseōs achridous eis" to noēsai tauta. Ainigmatōdōs de estin hote ta theïch legeta: kai graphetai, hina mē pasin hē dēla ta tois hagiois apochalyptomena " houtō gar an eukataphronēta egegonei homoiōs hypo pantōn gnōrizomena. ᾿Agdra de auton epi-. thymiōn kalei, hē hōs nēsteią kai kakouchią heauton echdedōchota, kai andreiōs kata tōn tou sōmatos epithymiōn agōnizomenon, hē hōs epithymounta gnōnai, kai mathein ephiemenon ta tǭ laǭ symthēsomena, hē hoti erasmios esti kai lian eperastos, tas tēs aretēs marmarygas aphieis. Houtō diegeiras ton prophētēn ho theios archangelos eis tēn tōn rhēthēsomenōn katanoēsin, tēn didaskalian protpherei.
"For while I was still speaking," he says, "and praying, and confessing my sins and the sins of the people Israel, and casting my plea for mercy before the Lord my God, while I was still speaking in prayer, behold, the man Gabriel, whom I had seen in my vision at the beginning, came flying." While I was offering this supplication, he says, and accusing our common lawlessness, before I had yet brought the prayer to an end, I see Gabriel flying and running to me. I knew who he was, having already seen him before in a dream; and I learned his [name] when I heard the Master call him then and command, "Gabriel, [make] this man [understand] the vision." He has called him a man, taking the name from his appearance; for in that dream he says, "Behold, there stood before me as the appearance of a man." That is why here too he says, "Behold, the man Gabriel, whom I had seen in my vision at the beginning, came flying." He said he flew, having seen him cut swiftly through the air and run to him. "And he touched me about the hour of the evening sacrifice," that is, at the time of the evening worship, or for as long a time as the evening worship occupies. "And he spoke with me and said, 'Daniel, I have now come out to give you understanding. At the beginning of your supplication the word went out, and I have come to tell you, for you are a man of desires; consider the word and understand the vision.'" At once, he says, when you began to pray, the common Master received the supplication, saw your good desire, and sent me to teach you what will be. Attend carefully to what is said; for what will be said is deeper than human understanding. For this is what "understand the vision" means: these things will be said in riddles, and you need careful consideration to grasp them. Divine things are sometimes spoken and written in riddles so that what is revealed to the saints may not be plain to all; for otherwise, being known alike to all, it would have become easily despised. He calls him a man of desires either because he had given himself up to fasting and hardship and fought bravely against the desires of the body, or because he desired to know and was eager to learn what would happen to the people, or because he is lovable and very attractive, giving off the gleams of virtue. Having thus roused the prophet to grasp what was to be said, the divine archangel offers his teaching.
Textual problem in this passage: see the notes.
Dan 9:20–23 (quotation, high confidence) · Dan 8:15–16 (quotation, high confidence)
Notes and citation
Summary: Gabriel, recognized from the earlier vision, flies to Daniel at the evening sacrifice; the prophecy is given in riddles so that it is not cheapened, and Daniel is called "a man of desires" for his self-denial, longing to learn, or loveliness.
- The lemma is Dan 9:20–23 (Theodotion; verses 21–23 are marked inside the section). Gabriel's earlier appearance is Dan 8:15–16. Bracketed words supply sense where words are lost in the scan. Migne's apparatus is removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's apparatus read as Greek letters; Migne's apparatus read as Greek letters (the hyphenated word κατα-νοήσεως rejoined)): δ λαου. Β αὐΔ, μου, “ ἴ 39 Π πρόσχες. → ; - Α Ἁ}» → .
Topics: Prayer
Cite (SBL): Theodoret, Comm. Dan. 9.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-20
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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.
9.24PG 81
κδ΄. ε« 'Εὐδομήχοντα ἑδδομάδες συνετμήθησαν ἐπὶ τὸν λαόν σον, καὶ ἐπὶ τὴν πόλιν τὴν ἁγίαν σου "", ἕως "5 τοῦ παλαιωθῆναι τὸ παράπτωμα, καὶ τοῦ τελεσθῆναι "" ἁμαρτίαν, καὶ τοῦ σφραγίσαι ἁμαρτίαν "", καὶ ἀπαλεῖψαι τὰς ἀνομίας, καὶ "δ τοῦ ἐξιλάσασθαι ἀδ'χίαν "5, καὶ τοῦ ἀγαγεῖν δικαιοσύνην αἰώ.νιον, καὶ τοῦ σφραγίται ὄραςιν καὶ προφήτην, καὶ «οὗ χρῖσαι ΓἌγιον ἁγίων. » Πρὸ τῶν ἄλλων ἁπάντων ἐπισημήνασθαι δεῖ, ὅτ! τοῦ προφήτου ἐν τῇ προσεὐχῇ τῷ Θεῷ λέγοντος περί τε τοῦ λαοῦ "7 καὶ τῆς Ἱερουσαλήμ" « Ὁ λαός σου, καὶ ἡ πόλις σου, καὶ τὸ. ἅγιόν σου.» ᾿Αντιστρέφων ὁ Θεὸς λέγει τῷ Δανιήλ" λαόν σου, καὶ ἐπὶ τὴν πόλιν τὴν ἁγίαν σου» ὥσπερ, οὖκ ἀξιῶν τὰν «ἰαὸγ ἑαυτοῦ καλεῖν τὸν πάλαι αὑτοῦ ἡ ὠνομασμένον λαὸν, οὔτε μὴν τὴν πόλιν τὴν ὡσαύτως αὐτοῦ πάλαι προσαγορευομένην. Τοῦτο δὲ καὶ ἐπὶ «οὔ μεγάλου πεποίηκε Μωσέως. Ἡνίχα γὰρ τὸν μόσχον τεχτηνάμενοι τὸ θεῖον αὐτῷ προσήνεγκαν σέθας, ἔφη πρὸς τὸν προφήτην ὁ Θεὸς " ε Σπεῦσον, χατάὄηθι τὸ τάχος ἐντεῦθεν “ ἠνόμησε γὰρ ὁ λαός σου, οὗς ἐξήγαγες ἐξ Αἰγύπτου. γ» Φησὶ τοίνυν ὁ Θεὸς αὖτὸν διὰ τοῦ ἀρχαγγέλου, ὅτι τὴν δέησίν σὸν δεξάμε.νος, καὶ οἰκοδομηθῆναι τὴν Ἱερουσαλὴμ συγχωρήσω, καὶ τὸν λαόν σου τῆς ἐπανόδου. τυχεῖν χελεύσω. Μετὰ δὲ τὴν τῆς Ἱερουσαλὴμ οἰκοδομίαν, σουσιν ἐπὶ τετρακόσια καὶ ἐννενήκοντα ἔτη κατὰ νόμον πολιτευόμενο: " τοσοῦτον γὰρ αἱ ἑύδομήχοντα ἑδδομάδες ποιοῦσι χρόνον, ἡμέρας ἑκάστης εἰ; ἐνιαυχρόνῳ τὴν αἰχμαλωσίαν αὑτῶν περιώρισεν, ἑπτάκις εἰς ἑαυτὸν τοῦτον ἀνελίξας τὸν χρόνον τὴν κατὰ νόμον πολιτείαν περιορίζει. ε« ᾿Εὐδομήχοντα ἐκρίθησαν οὕτω γάρ τινε; τῶν ἑρμηνευτῶν ἐκδεδώκασιν" « ἐπὶ τὸν λαόν σ)υ, καὶ ἐπὶ τὴν πόλιν καὶ τοῦ τελεσθῆναι ἀυμαρτίαν "ν ἀντὶ τοῦ, ἕως ἂν αὖξηθῇ αὐτῶν τὸ δυσσεδὲς τόλμημα, καὶ τέλος λάθῃ ἡ ἁμαρτία. Λέγει δὲ ἁμαρτίαν τει.λειουμέγην, καὶ παράπτωμα παλλαιούμενον,, εἴτ᾽ οὖν αὐξανόμενον, καὶ εἰς ἔσχατον ἀφιχνούμενον, τὸν κατὰ τοῦ Κυρίου τολμηθέντα σταυρόν. Πρὸ μὲν γὰρ τούτου μυρία τετολμηκότες κακὰ ἔδοσαν μὲν δίκας, καὶ ἔτισαν τιμωρίας ὑπὲρ ὧν ἐπλημμέλησαν, ἀλλὰ πάλιν συγγνώμης ἀπολαύσαντες φιλανθρωπίας ἠξιώθησαν “ μετὰ δὲ τὴν κατὰ τοῦ Δεσπότου μανίαν, καὶ τὸν τολμτηθέντα σταυρὸν, οὐδεμιᾶς ἔτυχον "" ἀναχλήσεως, ὡ: αὐτὰ βοᾷ τὰ πράγματα " ἀλλὰ πλειόνων ἣ τεσσαράχοντα μεμενήχασι, καὶ τῆς οἰκουμένης μέτοιχοι. Διὰ τοῦτό φησι τῷ μακαρίῳ Δανιὴλ ὁ ἅγιος ἀρχάγγελος ' λαόν σον, καὶ ἐπὶ τὴν πόλιν τὴν ἁγίαν σου, ἕως τοῦ παλαιωθῆναι τὸ παράπτωμα, καὶ τοῦ τελεσθῆναι ἁμαρτίαν.» Καὶ ἐπειδὴ ἔμελλεν ὁ Δεσπότης Χριστὸς «οἷς εἰς αὐτὸν πιστεύουσι τῶν ἁμαρτημάτων ξωρεῖσθαι τὴν ἄφεσιν, ὡς καὶ ὁ μακάριος Ἰωάννης ἐδό:, λέγων "« Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, » εἰκότως ἐπήγαγε “ ε Καὶ τοῦ σφραγίσαι ἁμαρτίας, καὶ τοῦ ἀπαλεῖψαι ἀνομίας, καὶ τοῦ ἐξιλάσασθαι ἀδικίας. » ᾿Απήλειψε μὲν γὰρ τὰς ἄνομίας τῶν εἰς αὐτὸν πεπιστευκότων,, ἐξαλείψας τὸ καθ᾽ ἡμῶν χειρόγραφον, ἦ φησιν ὁ μακάριος Παῦλος. Ἐσφράγισε δὲ τὰς ἁμαρτίας, παύσας μὲν τὴν κατὰ ( νόμον πολιτείαν, τὴν δὲ τοῦ Πνεύματος δωρησάμενος χάριν, ὑφ᾽ ἧς βοηθούμενοι περιγίνονται τῶν παθῶν οἱ πνευματικῶς πολιτευόμενοι. Οἷς προστέθεικε ' « Καὶ τοῦ ἀγαγεῖν δικαιοσύνην αἰώνιον. » Δικαιοσύνη δὲ αἰώνιος κυρίως "' ἐστὶν αὐτὸς ὁ Δεσπότης Χριστός. Περὶ γὰρ αὐτοῦ φησιν ὁ μακάριος Παῦλος" « Ἐδόθη ἡμῖν σοφία ἀπὸ Θεοῦ, δικαιοσύνη τὸ καὶ ἁγιασμὸς, καὶ ἀπολύτρωσις. » Καὶ περὶ τοῦ Εὐαγγελίου δὲ Ρωμαίοις ἐπιστέλλων ἔφη, ὅτι « Δικαιοσύνη Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται. » Ἐπειδὴ δὲ φιλοτιμίᾳ χρησάμενος, καὶ τὴν πρόξενον τῆς αἰωνίου ζωῆς" δικαιοσύνην τοῖς εἰς αὐτὸν πεπιστευκόσιν δ᾽ ἐχαρίσατο, ἣν καὶ αἰτεῖν προσευχομένοις « Αἰτεῖτε ὅδ, λέγων, τὴν βασιλείαν τοῦ θεοῦ, καὶ τὴν δικαιοσύνην αὐτοῦ" » ἀναγκαίως εἶπεν ὁ ἅγιος Γαδριὴλ᾽ ε Καὶ τοῦ ἀγαγεῖν δικαιοσύνην αἰώνιον.» Προῦτέθειχε δέ" « Καὶ τοῦ σφραγίσαι ὅρασιν καὶ προφὴτὴν" ν τουτέστι, τοῦ δοῦναι μὲν τέλος ἁπάσαις ταῖς προφητείαις " « Τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι "» παῦσαι δὲ λοιπὸν τὴν προφητικὴν χάριν ἀπὸ τοῦ Ἰουδαίων ἔθνους. Εἰ γὰρ μὴ ἐπιφανεὶς ὁ Δεσπότης Χριστὸς πεποίηκέ τε καὶ πέπονθεν, ἅπερ οἱ προφῆται “προεῖπον, οὐκ ἂν ἐδεί" χθη τῶν προφητῶν ἡ ἀλήθεια. Πληροῖ τοίνυν, καὶ οἷονεὶ σφραγίζει καὶ βεθδαῖοι τὰ ὑπὸ τῶν προφητῶν προῤῥηθέντα, ποιῶν ἅπαντα καὶ πάσχων τὰ ὑπ᾽ ἐχείνων χρησμῳδηθέντα. Τούτοις πάλιν προστέθεικε" « Καὶ τοῦ χρίσαι Ἅγιον ἁγίων. » Τίς δὲ οὗτός ἐστιν "ὁ ὦ τῶν ἁγίων “Αγιος; εἰπάτωσαν Ἰουξαῖοι "7 “ εἰ δὲ ἀγνοοῦσι, παρ᾽ ἡμῶν μαθέτωσαν, ὡς αὐτός ἐστιν ὁ Δεσπότης Χριστὸς, διὰ μὲν Ἡσαῖου προλέγων " « Πνεῦμα Κυρίου ἐπ᾽ ἐμὲ, οὗ εἵνεκεν ἔχρισέ με Κύριος δ, » Ὑπὸ δὲ τοῦ Δαδὶδ μαρτυρούμενος, ὅτι ς« Ἠγάπησε δ᾽ δικαιοσύνην, καὶ ἐμίσησεν ἀνομίαν, καὶ διὰ τοῦτο ἐχρίσθη ἐλαίῳ ἀγαλλιάσεως παρὰ τοὺς μετόχους αὑτοῦ. » Μαρτυρεῖ δὲ καὶ ὁ μακάριος Πέπρος, τῶν ἀποστόλων “" ὁ κορυφαῖος, λέγων « Ἴησοῦν τὸν ἀπὸ Ναζαρὲτ, ὡς ἔχρισεν αὐτὸν ὁ Θεὸς Πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν, καὶ ἰώμενος πάντας τοὺς χαταδυναστευομένους ὑπὸ «τοῦ διαδόλου, ὅτι ὁ Θεὸς ἦν μετ᾽ αὐτοῦ. ν Διδάσκεται τοίνυν ὁ μακάριος Δανιὴλ ὃ προφήτης, ὅτι τετρακοσίων καὶ ἐννενήκοντα ἑτῶν χρόνον ἔδοξε παρασχεθῆναι τῇ Ἱερουσαλὴμ εἰς τὸ τῶν θείων συνήθως δωρεῶν ἀπολαύειν, ἕως ἂν ἐκεῖνο τὸ ἀνόσιον καὶ φρικῶδες τολμήσῃ τόλμημα, τὸν κατὰ τοῦ Σωτῆρός φημι δ' σταυρὸν, ὃς ἽΛγιος ἁγίων ὀνομαζόμενος, ἅτε δὴ ἁγιωσύνης ὑπάρχων πηγὴ, χρίεται μὲν κατὰ τὸ ἀνθρώπειον “2 τῷ ἁγίῳ Πνεύματι, σφραγίζει δὲ καὶ βεθδαιοῖ τὰς παλαιὰς προφητείας, πληρῶν ἅπαντα τὰ ὑπ ἐχείνων προηγορευμένα “5, ἄφεσιν δὲ ἁμαρτημάτων τοῖς εἰς αὐτὸν πεπιστευκόσι χαρίζεται. τοῦ 4 τῶν ἑδδομήχοντα ἑδδομάδων ἀριθμοῦ.
kd΄. e« 'Eudomēchonta heddomades synetmēthēsan epi ton laon son, kai epi tēn polin tēn hagian sou "", heōs "5 tou palaiōthēnai to paraptōma, kai tou telesthēnai "" hamartian, kai tou sphragisai hamartian "", kai apaleipsai tas anomias, kai "d tou exilasasthai ad'chian "5, kai tou agagein dikaiosynēn aiō.nion, kai tou sphragitai orasin kai prophētēn, kai «hou chrisai GAgion hagiōn. » Pro tōn allōn hapantōn episēmēnasthai dei, hot! tou prophētou en tę̄ proseuchę̄ tǭ Theǭ legontos peri te tou laou "7 kai tēs Hierousalēm" « Ho laos sou, kai hē polis sou, kai to. hagion sou.» ᾿Antistrephōn ho Theos legei tǭ Daniēl" laon sou, kai epi tēn polin tēn hagian sou» hōsper, ouk axiōn tan «iaog heautou kalein ton palai hautou hē ōnomasmenon laon, oute mēn tēn polin tēn hōsautōs autou palai prosagoreuomenēn. Touto de kai epi «ou megalou pepoiēke Mōseōs. Hēnicha gar ton moschon techtēnamenoi to theion autǭ prosēnenkan sethas, ephē pros ton prophētēn ho Theos " e Speuson, chataoēthi to tachos enteuthen “ ēnomēse gar ho laos sou, hous exēgages ex Aigyptou. g» Phēsi toinyn ho Theos auton dia tou archangelou, hoti tēn deēsin son dexame.nos, kai oikodomēthēnai tēn Hierousalēm synchōrēsō, kai ton laon sou tēs epanodou. tychein cheleusō. Meta de tēn tēs Hierousalēm oikodomian, sousin epi tetrakosia kai ennenēkonta etē kata nomon politeuomeno: " tosouton gar hai heudomēchonta heddomades poiousi chronon, hēmeras hekastēs ei? eniauchronǭ tēn aichmalōsian hautōn periōrisen, heptakis eis heauton touton anelixas ton chronon tēn kata nomon politeian periorizei. e« ᾿Eudomēchonta ekrithēsan houtō gar tine? tōn hermēneutōn ekdedōkasin" « epi ton laon s)y, kai epi tēn polin kai tou telesthēnai aumartian "n anti tou, heōs an auxēthę̄ autōn to dyssedes tolmēma, kai telos lathę̄ hē hamartia. Legei de hamartian tei.leioumegēn, kai paraptōma pallaioumenon,, eit᾽ oun auxanomenon, kai eis eschaton aphichnoumenon, ton kata tou Kyriou tolmēthenta stauron. Pro men gar toutou myria tetolmēkotes kaka edosan men dikas, kai etisan timōrias hyper hōn eplēmmelēsan, alla palin syngnōmēs apolausantes philanthrōpias ēxiōthēsan “ meta de tēn kata tou Despotou manian, kai ton tolmtēthenta stauron, oudemias etychon "" anachlēseōs, hō: auta boą ta pragmata " alla pleionōn hē tessarachonta memenēchasi, kai tēs oikoumenēs metoichoi. Dia touto phēsi tǭ makariǭ Daniēl ho hagios archangelos ' laon son, kai epi tēn polin tēn hagian sou, heōs tou palaiōthēnai to paraptōma, kai tou telesthēnai hamartian.» Kai epeidē emellen ho Despotēs Christos «hois eis auton pisteuousi tōn hamartēmatōn xōreisthai tēn aphesin, hōs kai ho makarios Iōannēs edo:, legōn "« Ide ho amnos tou Theou ho airōn tēn hamartian tou kosmou, » eikotōs epēgage “ e Kai tou sphragisai hamartias, kai tou apaleipsai anomias, kai tou exilasasthai adikias. » ᾿Apēleipse men gar tas anomias tōn eis auton pepisteukotōn,, exaleipsas to kath᾽ hēmōn cheirographon, ē phēsin ho makarios Paulos. Esphragise de tas hamartias, pausas men tēn kata ( nomon politeian, tēn de tou Pneumatos dōrēsamenos charin, hyph᾽ hēs boēthoumenoi periginontai tōn pathōn hoi pneumatikōs politeuomenoi. Hois prostetheike ' « Kai tou agagein dikaiosynēn aiōnion. » Dikaiosynē de aiōnios kyriōs "' estin autos ho Despotēs Christos. Peri gar autou phēsin ho makarios Paulos" « Edothē hēmin sophia apo Theou, dikaiosynē to kai hagiasmos, kai apolytrōsis. » Kai peri tou Euangeliou de Rōmaiois epistellōn ephē, hoti « Dikaiosynē Theou en autǭ apokalyptetai. » Epeidē de philotimią chrēsamenos, kai tēn proxenon tēs aiōniou zōēs" dikaiosynēn tois eis auton pepisteukosin d᾽ echarisato, hēn kai aitein proseuchomenois « Aiteite hod, legōn, tēn basileian tou theou, kai tēn dikaiosynēn autou" » anankaiōs eipen ho hagios Gadriēl᾽ e Kai tou agagein dikaiosynēn aiōnion.» Proutetheiche de" « Kai tou sphragisai horasin kai prophētēn" n toutesti, tou dounai men telos hapasais tais prophēteiais " « Telos gar nomou Christos eis dikaiosynēn panti tǭ pisteuonti "» pausai de loipon tēn prophētikēn charin apo tou Ioudaiōn ethnous. Ei gar mē epiphaneis ho Despotēs Christos pepoiēke te kai peponthen, haper hoi prophētai “proeipon, ouk an edei" chthē tōn prophētōn hē alētheia. Plēroi toinyn, kai hoionei sphragizei kai bethdaioi ta hypo tōn prophētōn prorrhēthenta, poiōn hapanta kai paschōn ta hyp᾽ echeinōn chrēsmǭdēthenta. Toutois palin prostetheike" « Kai tou chrisai Hagion hagiōn. » Tis de houtos estin "ho ō tōn hagiōn “Agios? eipatōsan Iouxaioi "7 “ ei de agnoousi, par᾽ hēmōn mathetōsan, hōs autos estin ho Despotēs Christos, dia men Hēsaiou prolegōn " « Pneuma Kyriou ep᾽ eme, hou heineken echrise me Kyrios d, » Hypo de tou Dadid martyroumenos, hoti s« Ēgapēse d᾽ dikaiosynēn, kai emisēsen anomian, kai dia touto echristhē elaiǭ agalliaseōs para tous metochous hautou. » Martyrei de kai ho makarios Pepros, tōn apostolōn “" ho koryphaios, legōn « Iēsoun ton apo Nazaret, hōs echrisen auton ho Theos Pneumati hagiǭ kai dynamei, hos diēlthen euergetōn, kai iōmenos pantas tous chatadynasteuomenous hypo «tou diadolou, hoti ho Theos ēn met᾽ autou. n Didasketai toinyn ho makarios Daniēl ho prophētēs, hoti tetrakosiōn kai ennenēkonta hetōn chronon edoxe paraschethēnai tę̄ Hierousalēm eis to tōn theiōn synēthōs dōreōn apolauein, heōs an ekeino to anosion kai phrikōdes tolmēsę̄ tolmēma, ton kata tou Sōtēros phēmi d' stauron, hos HiLgios hagiōn onomazomenos, hate dē hagiōsynēs hyparchōn pēgē, chrietai men kata to anthrōpeion “2 tǭ hagiǭ Pneumati, sphragizei de kai bethdaioi tas palaias prophēteias, plērōn hapanta ta hyp echeinōn proēgoreumena “5, aphesin de hamartēmatōn tois eis auton pepisteukosi charizetai. tou 4 tōn heddomēchonta heddomadōn arithmou.
"Seventy weeks have been cut off for your people and for your holy city, until the transgression grows old and sin is completed, and to seal up sin, and to wipe out iniquities, and to make atonement for wrongdoing, and to bring in everlasting righteousness, and to seal up vision and prophet, and to anoint the Holy of Holies." Before everything else we must note that, whereas the prophet in his prayer said to God about the people and Jerusalem, "your people, and your city, and your sanctuary," God turns it round and says to Daniel, "[Seventy weeks have been cut off for] your people and for your holy city," as though not deigning to call his own the people long named his, nor the city likewise long called his. He did this also in the case of the great Moses. For when they had fashioned the calf and offered it the worship due to God, God said to the prophet, "Hurry, go down quickly from here; for your people, whom you brought out of Egypt, have acted lawlessly." God, then, says to him through the archangel: Having received your petition, I will allow Jerusalem to be built and will order your people to obtain their return. After the building of Jerusalem … [they will continue] for four hundred and ninety years living according to the law; for so much time do the seventy weeks make, each day being counted as a year. … [as] he bounded their captivity by [seventy years], so, unrolling this period seven times over upon itself, he bounds their life under the law. "Seventy [weeks] were decreed," for so some of the interpreters have rendered it, "for your people and for your [holy] city …, and for sin to be completed"; that is, until their impious daring increases and sin reaches its completion. By sin completed and transgression grown old, that is, grown and reaching its extreme, he means the cross dared against the Lord. For before this, though they had dared countless evils, they paid the penalty and suffered punishment for their offenses, but again obtained pardon and were counted worthy of loving-kindness; but after their madness against the Master and the cross they dared, they obtained no recall, as the facts themselves cry out, but have remained for more than four hundred and forty [years] as wanderers through the world. That is why the holy archangel says to blessed Daniel, "[Seventy weeks have been cut off for] your people and for your holy city, until the transgression grows old and sin is completed." And since Christ the Master was going to grant forgiveness of sins to those who believe in him, as blessed John cried out, saying, "Behold the Lamb of God, who takes away the sin of the world," he rightly added, "and to seal up sins, and to wipe out iniquities, and to make atonement for wrongdoings." For he wiped out the iniquities of those who believed in him, "blotting out the handwriting against us," as blessed Paul says. And he sealed up sins, ending the life under the law and granting the grace of the Spirit, by whose help those who live spiritually overcome the passions. To these he added, "and to bring in everlasting righteousness." Everlasting righteousness is properly Christ the Master himself. For of him blessed Paul says, "He was given to us as wisdom from God, and righteousness and sanctification and redemption." And writing to the Romans about the Gospel he said, "For in it the righteousness of God is revealed." And since in his generosity he granted to those who believed in him the righteousness that procures eternal life, which he also bade those who pray to ask for, saying, "Seek the kingdom of God and his righteousness," the holy Gabriel necessarily said, "and to bring in everlasting righteousness." He had also added, "and to seal up vision and prophet," that is, to put an end to all the prophecies—"for Christ is the end of the law for righteousness to everyone who believes"—and to make the prophetic grace cease from the Jewish nation thereafter. For if Christ the Master had not appeared and done and suffered what the prophets foretold, the truth of the prophets would not have been shown. He fulfills, then, and as it were seals and confirms what was foretold by the prophets, doing and suffering everything they had prophesied. To these again he added, "and to anoint the Holy of Holies." Who is this Holy One of the holy ones? Let the Jews say; and if they do not know, let them learn from us that he is Christ the Master, who foretells through Isaiah, "The Spirit of the Lord is upon me, because the Lord has anointed me," and to whom David bears witness that "he loved righteousness and hated iniquity, and therefore was anointed with the oil of gladness above his fellows." Blessed Peter too, the chief of the apostles, bears witness, saying, "Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him." Blessed Daniel the prophet, then, is taught that a period of four hundred and ninety years was decreed for Jerusalem to enjoy the divine gifts as usual, until it should dare that unholy and dreadful deed, I mean the cross against the Savior, who, being named Holy of Holies as the very source of holiness, is anointed with the Holy Spirit according to his humanity, seals and confirms the ancient prophecies by fulfilling all that they foretold, and grants forgiveness of sins to those who believe in him. … of the number of the seventy weeks.
Textual problem in this passage: see the notes.
Dan 9:24 (quotation, high confidence) · Exod 32:7 (quotation, high confidence) · Jer 25:11 (allusion, medium confidence) · John 1:29 (quotation, high confidence) · Col 2:14 (quotation, high confidence) · 1 Cor 1:30 (quotation, high confidence) · Rom 1:17 (quotation, high confidence) · Matt 6:33 (quotation, high confidence) · Rom 10:4 (quotation, high confidence) · Isa 61:1 (quotation, high confidence) · Ps 45:7 (44:8 LXX) (quotation, high confidence) · Acts 10:38 (quotation, high confidence)
Notes and citation
Summary: The seventy weeks are 490 years of life under the law after Jerusalem's rebuilding, ending in the crucifixion, after which Israel received no recall; the other phrases of the verse are fulfilled in Christ, who forgives sins, is everlasting righteousness, fulfills the prophets, and is the anointed Holy of Holies.
- The lemma is Dan 9:24 (Theodotion). Theodoret's statements about the Jews after the crucifixion (no recall, wanderers through the world) and his challenge "Let the Jews say" are translated as written. "More than four hundred and forty [years]" supplies a word lost in the scan, from 9.26, where he says that more than 440 years have passed beyond the 490. Quotations: Exod 32:7; John 1:29; Col 2:14; 1 Cor 1:30; Rom 1:17; Matt 6:33; Rom 10:4; Isa 61:1; Ps 45:7 (LXX 44:8); Acts 10:38. Lines are lost in the scan at several points; marked "…", with bracketed words supplied from the lemma. Migne's apparatus and Latin column are removed by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column and apparatus read as Greek letters; Migne's Latin column read as Greek letters; Migne's apparatus read as Greek letters): Υ6] υἱ οὐ πη), «οἱ 16} απ] οἱ [25 δι᾽ 5 ρ6 Ὁ Ρορυ πὶ ἰὰ πὶ, εἰ δι ρα. ὑγθοη! ἰυυ5, οἱ οἰ ν [5 τυ, οἱ βδῃοίυην ἐυυ πὶ, ») "0 εἰς --- ταῦτα. ἢ 5. 'ν Β. τὐγργοίδιϊο. ΝΑ συντελεσθῆναι. δ Α ἁμαρτίας. δ᾽ σοὺ --- παράπε. καΐί. Πες. ἰη Α. "" ἕως --- τελεσθ, :σθ τ) 15 ἀπαλεῖνα!ι τι ἀν. καί. ἔχ Α δὺρρ ]. ἵ Α ἀδικίας. ᾿π αὐ ἴῃ ρτίβεϊ πεπὶ δίϑιι πὶ Γαδ. ΘΟ γθητ., 8, ευΐ οϑία, εἰ δά ἀεϊενάπαι ἰπἰυἱϊαίεΒ, οἱ δά ἐχρί δι 1 5 7υλη. ι, 39. ἰ 0105. τι, ᾿Δ.. 1 ον. 1, → ; 16ζ. δὲ α. 1,1. ο. οἱ 4] ὀχϑίαι ἐγενήθη, [υχία τοο. Ἰεει. 5 Β ζωῆς αἰωνίου. δ᾽ Β πιστεύουσιν. → ; Α Δρραγυΐββεῖ → ; βίαπι, ροῦ βία πὶ ργααϊορηεπὴ : « ϑρί Γι 5 θοπηϊηὶ δεῖ → .
Topics: Christology, Eschatology
Cite (SBL): Theodoret, Comm. Dan. 9.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-danielem/9-24
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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.