{"slug":"khazarzar-john-chrysostom-interpretatio-in-danielem-prophetam","id":"greek:khazarzar:khazarzar-john-chrysostom-interpretatio-in-danielem-prophetam","title":"Interpretatio in Danielem prophetam","title_source":"Interpretatio in Danielem prophetam","author":"John Chrysostom","genre":"other","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T17:45:12Z","cost_usd":0.01129},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-interpretatio-in-danielem-prophetam","work_id":"khazarzar-john-chrysostom-interpretatio-in-danielem-prophetam","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":92,"english_words":27250,"coptic_letters":0,"source_letters":102084,"commentary_units":0,"commentary_kinds":0,"derived_notes":12,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-john-chrysostom-interpretatio-in-danielem-prophetam","status":"pass","blocking":[],"warnings":[],"stats":{"passages":92,"translated":92,"commentary_passages":0,"commentary_units":0,"english_words":27250,"source_letters":102072,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 92 narrative."},{"kind":"caution","severity":"caution","text":"12 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":92},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΚΕΦΑΛΑΙΟΝ Α.\n\nΚαὶ εἶπεν ὁ βασιλεὺς Ἀσφανὲς τῷ ἀρχιευνούχῳ αὐτοῦ εἰσαγαγεῖν ἀπὸ τῶν υἱῶν τῆς αἰχμαλωσίας τῶν υἱῶν Ἰσραὴλ, καὶ ἀπὸ τοῦ σπέρματος τῆς βα σιλείας, καὶ ἀπὸ τῶν Φορθονμίν. Φορθονμὶν ἢ ἔθνος φησὶ, ἢ γένος· μᾶλλον δὲ ἔθνος, βάρβαρον ἴσως. Συγχωρεῖται δὲ τοῦτο, ἵνα ἀπὸ συγκρίσεως ἡ τοῦ Θεοῦ φανῇ δύναμις· καὶ ὅπερ ἐπὶ τῶν πολλῶν ἐγένετο, καὶ ἐπὶ τῆς σοφίας. Ἵνα γὰρ μή τις τὴν Περσικὴν σοφίαν αἰτιᾶται τῶν γινομένων, καὶ ἄλλοι μανθά νουσι μετ' αὐτῶν εἰς ἔλεγχον. Ἀπὸ γὰρ συγκρίσεως μάλιστα παρὰ τοῖς ἀνοήτοις τὰ πράγματα κρίνεται. Διὸ ἀπὸ συγκρίσεως πανταχοῦ ποιεῖ ὁ Θεός· καὶ ὅταν περὶ ἑαυτοῦ λέγῃ, οὐκ ἀπαξιοῖ τοῖς θεοῖς ἑαυτὸν παραβάλλειν, καὶ συγκρίνειν· καὶ αὐτοὶ λέγουσιν· Οὐκ ἔστιν ὅμοιός σοι ἐν θεοῖς, Κύριε. Ἐν οἷς οὐκ ἔστιν ἐν αὐτοῖς μῶμος, καὶ καλοὺς τῇ ὄψει, καὶ συνιέντας ἐν πάσῃ σοφίᾳ. Καὶ τοῦτο κώλυμα πρὸς σωφροσύνην καὶ φιλοσοφίαν. Τίνος δὲ ἕνεκεν καὶ τοιούτους ζητεῖ, ὥστε καὶ τῇ τῶν μελῶν εὐεξίᾳ, καὶ τῇ τῆς ὄψεως εὐμορφίᾳ πάντας τοὺς ἄλλους νι κᾷν; Ἀκούσωμεν. Εἰ βασιλεὺς τοιούτους ζητεῖ, βασιλεὺς βάρβαρος, πόσῳ μᾶλλον ὁ Θεὸς ὁ τοῦ ψυχι κοῦ κάλλους ἐραστής; Εἰ παρεστάναι ἐκείνῳ οὐκ ἂν εἶεν ἄξιοι οἱ μῶμον ἔχοντες ἐν σώματι (Ἐν οἷς γὰρ, φησὶν, οὐκ ἔστιν ἐν αὐτοῖς μῶμος), πολλῷ μᾶλλον τῷ Θεῷ οὐ προσήκει παρεστάναι τοὺς μῶμον ἔχον τας ἐν τῇ ψυχῇ. Εἰκότως δὲ καὶ ἰσχυροὺς ζητεῖ, πρὸς τὰς ἔνδον διακονίας φησὶ, ἢ ἰσχὺν καὶ τὴν τῆς ψυχῆς λέγει, τουτέστι, δυναμένους ἑστάναι ἐνώπιον τοῦ βασιλέως. Καλοὺς δὲ τὴν ὄψιν τίνος ἕνεκεν ἐπι ζητεῖ;","english":"CHAPTER ONE.\n\nAnd the king said to Ashpenaz his chief eunuch to bring in from the sons of the captivity of the sons of Israel, and from the seed of the kingdom, and from the Phorthonmin. Phorthonmin he calls either a nation or a race; but rather a nation, perhaps barbarian. And this is permitted, so that by comparison the power of God may be shown; and what happened in the case of many, also in the case of wisdom. For lest anyone blame the Persian wisdom for what happens, others also learn with them for refutation. For it is especially by comparison that matters are judged among the foolish. Therefore God everywhere acts by comparison; and when he speaks concerning himself, he does not disdain to compare and contrast himself with the gods; and they themselves say: There is none like you among the gods, O Lord. In whom there is no blemish, and handsome in appearance, and understanding in all wisdom. And this is a hindrance to chastity and philosophy. But for what reason does he seek even such as these, so that both by the good condition of their limbs and by the beauty of their appearance they surpass all others? Let us hear. If a king seeks such as these, a barbarian king, how much more does God, the lover of spiritual beauty? If those who have a blemish in the body would not be worthy to stand before him (for in whom, he says, there is no blemish in them), much more is it unfitting for those who have a blemish in the soul to stand before God. And reasonably he seeks also the strong, he says, for the services within, or he means strength also of the soul, that is, those able to stand before the king. But for what reason does he also require those handsome in appearance?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Ἐκεῖνα μὲν γὰρ πρὸς χρείαν, ἡ σοφία λέγω, καὶ ἡ σύνεσις τῆς διανοίας· τοῦτο δὲ τίνος ἕνεκεν; Ἅτε ὡς βάρβαρος, καὶ βιωτικὸς ἀνὴρ, ἀπὸ φιλο τιμίας πολλῆς τοῦτο ἐπιζητεῖ· τὸν γὰρ φιλόσοφον τὰ ἀπὸ ψυχῆς ἐπιζητεῖν χρὴ μόνον. Ὥσπερ γὰρ ἱμάτια ζητοῦμεν καλὰ πρὸς οὐδεμίαν χρείαν, οὕτω καὶ ὄψεις ἐπιζητεῖ καλὰς, ὥσπερ ἀγάλματα. Ὁ δὲ Θεὸς τίνος ἕνεκεν κάλλος ἐποίησεν; Ἄκουσον ἑτέρου λέ γοντος· Ἐκ γὰρ μεγέθους καὶ καλλονῆς κτισμάτων ἀναλόγως ὁ γενεσιουργὸς θεωρεῖται. Καὶ πολλὰ ἴδοι τις ἂν οὐχὶ πρὸς χρείαν μόνον, ἀλλὰ καὶ πρὸς ὥραν ἡμῖν ἐν τῷ σώματι γεγενημένα. Τὰ γὰρ χρώ ματα, καὶ αἱ εὔχροιαι, τούτου χάριν, οὐ χρείας μόνης. Δυνατὸν γὰρ ἢ καὶ μέλανας εἶναι, καὶ μηδὲν εἰς τὴν χρείαν παραβλέπεσθαι. Καὶ τρίχες δὲ ἡμῖν διὰ τοῦτο· οὕτω καὶ Παῦλός φησι· Ἀνὴρ μὲν γὰρ ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστι. Καὶ αὐχὴν δὲ ὄρθιος, καὶ σύμμετρον ἔχων διάστημα· καὶ εἰς τοῦτο εὐπρεπείας ἅπαντα ἡμῖν ἐξενήνεκται, ὡς, ἂν μικρὸν ἐκκόψῃς τῷ παντὶ, λυμήνασθαι κάλλει, τῆς χρείας μενούσης. Ὅθεν δὲ μάλιστα καὶ πρὸς κάλλος ὁ Δημιουργὸς ἡμῖν τὸ ζῶον κατεσκεύασε τοῦτο· καὶ οὐχὶ τοῦτο μόνον, ἀλλὰ καὶ τὰ ἄλλα πάντα. Ἀλλὰ τοῦ κάλλους τούτου τοῖς μὲν πλέον, τοῖς δὲ ἔλαττον ἔδωκεν. Πολ λοὺς δὲ μετὰ τὸ γενέσθαι, οὐκ ἔχοντας οἴκοθεν, χάριν ἐνέδυσεν. Καὶ ἀπὸ τῆς θέσεως δὲ αὐτῆς ὄψει τὸ κάλ λος, οἷον τὸ ἐν ὑψηλῷ κεῖσθαι τοὺς ὀφθαλμοὺς, καθά περ τὴν ἴριν, καὶ ἔχειν ἔνδον τὸ στρογγύλον ἀπο τετορνευμένον, τὴν μίξιν τῶν χρωμάτων, τὴν ἀκρί βειαν, τὴν γνησιότητα, τὸ λευκὸν εἶναι. Ἀλλὰ πρόσ κομμα γέγονε τὸ κάλλος, φησί.","english":"For those things are for use—I mean wisdom and understanding of mind; but this, for what purpose? As a barbarian and a man of worldly life, he seeks this out of great love of honor; for the philosopher ought to seek only the things of the soul. For just as we seek fine garments for no need, so too he seeks fine eyes, as it were statues. But why did God make beauty? Hear another saying: For from the greatness and beauty of created things the Creator is proportionately contemplated. And one may see many things in the body made for us not only for use but also for beauty. For the colors and the fair complexions are for this sake, not for use alone. For it was possible both to be black and for nothing to be overlooked for use. And hair too is for this reason in us; thus also Paul says: For if a man has long hair, it is a dishonor to him. And the neck is upright and has a proportionate interval; and for this all things have been brought forth in us for comeliness, so that if you cut off a little, you would damage the whole beauty, while use remains. And from this especially the Creator fashioned this living being for us also toward beauty; and not this only, but also all other things. But of this beauty he gave to some more, to others less. And many, after being born, not having it from themselves, he clothed with grace. And from its very position you will see the beauty, such as the eyes being placed on high, like the iris, and having within the round part smoothly turned, the mixture of colors, the precision, the genuineness, the being white. But beauty has become a stumbling block, he says.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Οὐχὶ παρὰ τὴν οἰκείαν φύσιν, ἀλλὰ παρὰ τὴν ῥᾳθυμίαν τῶν ἁλισκομένων. Μὴ καταμάνθανε γὰρ, φησὶ, κάλλος ἀλλότριον. Οὐχ ἁπλῶς εἶπε, Μὴ καταμάνθανε κάλλος, ἀλλὰ προσέθηκεν, Ἀλλότριον, ὡς τό γε οἰκείου ἀπολαύειν αἰνεῖ. Διὰ τί γὰρ οὐκ ἐξετραχήλισε τὸν Ἰωσὴφ, οὐδὲ βλᾶκα εἰργάσατο, οὐδὲ ἐνέπλησεν ἀπονοίας καὶ τύφου; Ἔλαφος, φησὶ, φιλίας, καὶ πῶλος σῶν χαρίτων ὁμιλείτω σοι. Σύνδεσμός ἐστι καὶ τοῦτο τοῦ γάμου, ὥστε πρὸς τὰ σώματα ἐπτόηντο οἱ ἄνθρωποι. Ἐπειδὴ γὰρ ἐπίπονόν τινα καὶ μοχθηρὸν ἡμῖν\n\nκατεσκεύασε τὸν βίον, ἐχαρίσατό τινα καὶ παραμυθίαν. Ἐντεῦθεν ἡμῖν ἀγάπης ἐστὶν ὑπέκκαυμα τῆς τὰ πάντα συνεχούσης. Πολλὰ γὰρ ἐσπούδασεν ὁ Θεὸς καὶ ἐπραγματεύσατο, ὥστε τὸν τοῦ γάμου σύνδεσμον ἀῤῥαγῆ μένειν. Καὶ μὴν τοῦτο, φησὶ, γέγονε πρόσκομμα παρὰ τὴν ἀρχήν. Ἰδόντες γὰρ οἱ υἱοὶ τοῦ Θεοῦ τὰς θυγατέρας τῶν Ἑβραίων [ ἀνθρώπων], ὅτι καλαί εἰσιν, ἔλαβον ἑαυτοῖς. Οὐχὶ τοῦτο γέγονε πρόσκομμα, ἀλλ' ἡ ἀκρασία ἐκείνων. Καλὰς αὐτὰς ἐποίησεν, οὐχ ἵνα ἀναιδεῖς αἱ θυγατέρες γένωνται, ἀλλ' ἵνα ἕκαστος στέργῃ τὴν ἑαυτοῦ. Καὶ συνιέντας, φησὶν, ἐν πάσῃ σοφίᾳ· τουτέστι, σπουδαίους, δεκτι κοὺς πρὸς πᾶσαν σοφίαν· τοῦ διδάξαι αὐτοὺς γράμ ματα καὶ γλῶσσαν Χαλδαίων. Ὁ μὲν οὖν Μωϋσῆς ἰδιώτης ὢν, ὡς βασιλεὺς ἐτράφη· οὗτοι δὲ ἐκ γένους ὄντες βασιλικοῦ, ἐν τάξει δούλων δεσποτικῶν ἀνετρέ φοντο. Καλῶς προοικονομεῖται αὐτοὺς μαθεῖν γράμ ματα καὶ γλῶσσαν Χαλδαίων, ἵν' ὅταν μέλλῃ τῷ βα σιλεῖ διαλέγεσθαι Δανιὴλ περὶ τῶν μεγάλων ἐκείνων, μηδεὶς μεταξὺ παρεμπεσὼν κακουργῇ τι τῶν λεγομέ νων. Τίνος δὲ ἕνεκεν καὶ τοῦτο γίνεται;","english":"Not by their own nature, but by the negligence of those who are caught. For he says, Do not closely observe another's beauty. He did not say simply, Do not closely observe beauty, but added, Another's, since he praises enjoying one's own. For why did it not lead Joseph by the neck, nor make him slack, nor fill him with recklessness and arrogance? A deer, he says, of friendship, and a colt of your graces let it converse with you. This too is a bond of marriage, so that men were enamored of bodies. For since he prepared for us a life full of toil and hardship, he also granted us a certain consolation. From this is the kindling of love for us, of the love that holds all things together. For God took much care and effort that the bond of marriage remain unbroken. And yet, he says, this became a stumbling block from the beginning. For the sons of God, seeing the daughters of the Hebrews [of men], that they were beautiful, took them for themselves. This was not the stumbling block, but their lack of self-control. He made them beautiful, not so that the daughters might become shameless, but so that each man might love his own. And understanding, he says, in all wisdom—that is, diligent, acceptable for all wisdom—to teach them letters and the language of the Chaldeans. Moses, then, being a private man, was raised as a king; but these, being of royal lineage, were brought up in the rank of household slaves. It is well arranged in advance that they learn letters and the language of the Chaldeans, so that when Daniel is about to converse with the king concerning those great matters, no one intervening in between might corrupt any of the things said. And for what reason does this also happen?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":4,"ref":"p4","source":"Ἵνα μάθῃς αὐτοῦ τὴν φιλοσοφίαν, καὶ ἴδῃς εὐθέως ἐξ ἀρχῆς πῶς κρείττων ἐστὶ γαστρός. Καὶ μὴν ἕτερος εἶπεν ἂν, Αἰχμάλωτός εἰμι, οὐδαμόθεν ἔχω τὴν ἀναγκαίαν τρο φὴν, συγγνώσεται πάντως ὁ Θεός. Ἀλλ' οὐχ οὕτως οὗτος· οὐ γὰρ μισθῷ τινι καὶ φόβῳ μόνον, ἀλλὰ καὶ ἀγάπῃ ἐδούλευε τῷ Θεῷ, πολλῆς ἀπολαύων ἐπιμε λείας, καὶ ὁ χρόνος οὐ βραχύς. Ἔτη τρία ἐφιλοσόφουν, τὰ τρία ἔτη ἐνήστευον. Ὁρᾷς σύνεσιν; Ἔνθα μὲν ἐχρῆν φυλάξασθαι, σφόδρα ἀκριβὴς, καὶ προνοητικὸς, καὶ οὐχ ἁπλῶς ἐπιῤῥίπτων ἑαυτὸν, ἀλλ' ἱκε τεύων καὶ δεόμενος· ἔνθα δὲ οὐδὲν ἔβλαπτεν, οὐ παρῃτήσατο μαθεῖν γλῶτταν βαρβαρικὴν καὶ σοφίαν τοιαύτην. Οὐ γὰρ δὴ τὸ μαθεῖν ἔγκλημα ἦν, ἀλλὰ τὸ χρήσασθαι. Οὕτω μάλιστα ἔμαθεν ἂν τὴν σοφίαν τὴν παρ' ἑαυτῷ· ἀπὸ συγκρίσεως πάλιν, ἵνα μάθῃ ὅτι οὐκ ἔστι σοφία ἑτέρα οἵα ἡ Ἑβραίων, ἵνα ἰσχυρότερος εἴη. Καὶ μὴν εἰ καὶ παράνομον ἦν, καὶ ἐνταῦθα ἔστη ἂν καὶ ἠγωνίσατο. Εἶδες ὅτι τούτου αἱ ἀρεταὶ, ὅθεν οἱ γαστρίμαργοι, ὅθεν οἱ σκόρδα προτιμῶντες τοῦ μάννα; Ἐντεῦθεν ὁ Δανιὴλ ὢν φιλόσοφος ἐφάνη. Καὶ ἐγένοντο ἐν αὐτοῖς ἐκ τῶν υἱῶν Ἰούδα, Δα νιὴλ, καὶ Ἀνανίας, καὶ Ἀζαρίας, καὶ Μισαή Καὶ ἐπέθηκεν αὐτοῖς ὁ ἀρχιευνοῦχος ὀνόματα, τῷ μὲν Δανιὴλ Βαλτάσαρ, καὶ τῷ Ἀνανίᾳ Σεδρὰχ, καὶ τῷ Ἀζαρίᾳ Ἀβδεναγὼν [σξρ. Ἀβδεναγὼ], καὶτῷ Μισαὴλ Μισάχ. Τῷ Δανιὴλ, φησὶ, Βαλτάσαρ ἐπέθηκεν ὄνομα. Καὶ ὁ θεὸς αὐτῶν οὕτως ἐλέγετο, μᾶλλον δὲ ὁ υἱὸς τοῦ βασιλέως οὕτως ἐλέγετο. Ἐτόλ μησε κἂν οὖν τὸν αἰχμάλωτον οὕτω καλέσαι; Μάλιστα μὲν οὖν ἐτόλμησεν ἄν·","english":"So that you may learn his philosophy, and see at once from the beginning how he was superior to the belly. And yet another man might have said, I am a captive, I have no means of necessary food from anywhere, God will surely forgive me. But this man was not so; for he served God not only for some reward and from fear, but also out of love, enjoying great care, and the time was not short. For three years they philosophized, for three years they fasted. Do you see his understanding? Where it was necessary to be on guard, he was exceedingly precise and provident, and did not simply throw himself into danger, but supplicated and pleaded; but where there was no harm, he did not refuse to learn a barbarian tongue and such wisdom. For indeed the learning was not a reproach, but the use of it. Thus especially would he have learned the wisdom that was among his own people; again by comparison, so that he might learn that there is no other wisdom like that of the Hebrews, so that he might be stronger. And yet even if it had been unlawful, he would have stood firm here too and contended. You saw that his virtues came from this source, whence come the gluttons, whence those who prefer garlic to the manna? From this source Daniel, being such, appeared as a philosopher. And there were among them from the sons of Judah, Daniel, and Hananiah, and Azariah, and Mishael. And the chief eunuch gave them names: to Daniel, Belteshazzar; and to Hananiah, Shadrach; and to Azariah, Abednego; and to Mishael, Meshach. To Daniel, he says, he gave the name Belteshazzar. And their god was thus called, or rather the king's son was thus called. Did he then dare to call the captive by this name? Most certainly he would have dared.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":5,"ref":"p5","source":"πλὴν οὐκ ἔστι τὸ αὐτὸ ὄνομα, ἀλλὰ πολλὴ ἡ διαφορὰ, ὥσπερ ἐπὶ τοῦ Ἰωσὴφ, προσεκύνησεν αὐτὸν ὁ πατὴρ αὐτοῦ. Καὶ τί μέγα τὸ ὄνομα τοῦτο κληθῆναι αὐτόν; οὐχ ὁρῶμεν καὶ νῦν τοῖς τῶν βασιλέων ὀνόμασιν ἰδιώτας καλουμένους πολλούς; Ἀλλ' οὐκ ἐν τοῖς βασιλείοις, φησί. Τίνος δὲ ἕνεκεν ἡ τῶν ὀνομάτων μεταβολὴ γίνεται; Ὅρα πάντοθεν οἰκονομούμενα τὰ πράγματα. Οὐ πρῶτον ὁρᾷ τὸ ἐνύπνιον, ἕως τοῦ πληρωθῆναι τὰ τρία ἔτη. Ὁρᾷς ὅτι Θεὸς οἰκονομεῖ; Τίνος οὖν ἕνεκεν; Ἵνα πλείονος παῤῥησίας ἀπολαύσῃ. Καὶ μὴν σαφέστερον ἐθαυμάσθη ἂν, καὶ ἐφάνη, εἴποι τις ἂν, εἰ πρὸ τῶν τριῶν ἐτῶν εἶδε τὸ ἐνύπνιον. Ἀλλ' οὐκ ἂν ἦλθε καὶ κατ' αὐτῶν τὸ δόγμα, ἄλλως δὲ οὐδ' ἐπιστεύθη ὁ Δανιή Διὰ τοῦτο ἐν τοῖς μικροῖς καὶ ἐλάττοσι λαμ βάνει πεῖραν τῆς εὐνοίας τοῦ Θεοῦ τῆς περὶ αὐτοὺς ὁ εὐνοῦχος, ἵν' ὅταν ὑπὲρ τῶν μειζόνων ἀξιῶσιν αὐ τὸν, μὴ διαπιστήσας διαπτύῃ, καὶ ἵνα μάθωσι καλῶς διαλέγεσθαι, ἵνα πλείονες παῤῥησίας ἀπολαύσωσιν. Οὐχ ὁρᾷς ἀπὸ τοῦ Δαυῒδ τοῦτο γενόμενον; πῶς διηπίστησεν αὐτῷ ὁ βασιλεὺς ἐπαγγελλομένῳ ἀλλό φυλον αἱρήσειν, ἀπὸ τῆς ἡλικίας κρίνων τὰ πράγματα; Ὅρα λοιπὸν τῆς ὁδοῦ τὴν αἰτίαν τοῦτον μα θόντα. Τῶν βαρβάρων ἔμαθον ἀκριβῶς Μωϋσῆς καὶ Δανιή Ἵνα γὰρ μὴ ἀγνοίᾳ δοκῶσι προτιμᾷν τὰ οἰκεῖα τῶν ἀλλοτρίων, τούτου χάριν ἀφίησιν αὐτοὺς μετέχειν κἀκείνων, ἵν' ὅταν ἴδῃς, μᾶλλον δ' ἀκούσῃς Μωϋσέως λέγοντος, ὅτι Οὐκ ἔστι σοφία","english":"Nevertheless, the name is not the same, but there is a great difference, just as in the case of Joseph, his father bowed down to him. And what is so great about being called by this name? Do we not see even now many private individuals called by the names of kings? But not in the palace, he says. And for what reason does the change of names take place? Observe how matters are ordered from every side. He does not first see the dream, until the three years were fulfilled. Do you see that God is ordering things? For what reason, then? So that he might enjoy greater boldness. And yet, one might say, he would have been admired more clearly and would have appeared greater if he had seen the dream before the three years. But the decree would not have come against them either, and in another way Daniel would not have been believed. For this reason the eunuch makes trial of God's goodwill toward them in small and lesser matters, so that when they ask him for greater things, he might not disbelieve and spit it out, and so that they might learn to converse well, so that they might enjoy greater boldness. Do you not see this happening from David? How the king disbelieved him when he promised to destroy a foreign people, judging matters from his age? Observe from now on the reason of the way, having learned this. Moses and Daniel learned the barbarians' ways accurately. For so that they might not seem, out of ignorance, to prefer their own things to foreign things, for this reason he allows them to partake of those as well, so that when you see—or rather hear—Moses saying, that There is no wisdom","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"οἵα ἡ ἡμε τέρα, μήτε φίλτρου, μήτε ἀγάπης εἶναι νομίσῃς τὴν ἀπόφασιν, ἀλλὰ κρίσεως ὀρθῆς. Οὐδὲ γὰρ ἔστιν εἰπεῖν ὅτι διὰ τὸ πρὸς τοὺς διδάξαντας ἄχθος ἀπεπήδησε τῆς ἐκείνων παιδεύσεως. Ἀμφότεροι γὰρ πολλῆς ἀπολαύουσι τῆς τιμῆς, καὶ προτιμῶσι τὰ οἰκεῖα. Ὅπερ οὖν καὶ Παῦλος θαυμάζων ἔλεγεν· Οὐχ εἵλετο πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν, μείζονα πλοῦτον ἡγησάμενος τῶν ἐν Αἰγύπτῳ θησαυρῶν τὸν ὀνειδισμὸν τοῦ Χριστοῦ. Καὶ ἔθετο Δανιὴλ ἐν τῇ καρδίᾳ αὐτοῦ μὴ ἀλισγηθῆναι ἐν τῇ τρα πέζῃ τοῦ βασιλέως, καὶ ἐν τῷ οἴνῳ τοῦ πότου αὐτοῦ, καὶ ἠξίωσε τὸν ἀρχιευνοῦχον, ὅπως μὴ ἀλισγηθῇ. Καὶ ἔδωκεν ὁ Θεὸς τὸν Δανιὴλ εἰς ἔλεον καὶ εἰς οἰκτιρμὸν ἐνώπιον τοῦ ἀρχιευνούχου. Ὅρα τοῦτον ἄρχοντα τῶν ἀγαθῶν. Οὕτως αὐ τόθεν ἐνέφαινεν, ὅτι μέγας τις ἦν καὶ θαυμαστός. Τοῦτον γὰρ τῷ βελτίονι, καλεῖ ὀνόματι. Ἐν οἷς δὲ δυνατὸν ἦν, τὸν νόμον ἐφύλαττεν. Τίς ἂν ἕτερος, εἰπέ μοι, μίασμα εἶναι ἐνόμισε τὴν τράπεζαν τὴν βασιλικήν; Ὅρα αὐτὸν ἐκ προοιμίων εὐθέως ἐνδεικνύμενον τὴν φιλοσοφίαν. Καὶ ἠξίωσε, φησὶ, τὸν ἀρχιευνοῦχον, ὅπως μὴ ἀλισγηθῇ. Ὅρα πῶς ἐστιν ἀφιλότιμος. Οὐκ εἶπεν, ὅτι Τὴν ψυχήν μου δώσω, ἀλλ' ἠξίωσεν, εἰ δυνατὸν, λαθεῖν. Τίνος ἕνεκεν φιλοτιμοῦμαι; φησί. Ἀλλ' οὐχ ὁ Ἰωσὴφ οὕτως, οὐδὲ Μωϋσῆς. Τί οὖν; ἐκείνων καταγνωσόμεθα; Μὴ γέ νοιτο· οὐ γὰρ ᾔδεσαν ὅ τί ποτε ἦν. Οὔπω γὰρ ἦν κατὰ τὸν νόμον παραίτησις τῶν βρωμάτων. Ὅρα αὐτὸν καὶ ἐλέγχοντα καὶ φιλοσοφοῦντα, καὶ ἐν τοῖς σμικροῖς ἐνδεικνύμενον τὴν φιλοσοφίαν. Καὶ ὅπερ ἔλεγον οἱ ἀπόστολοι, Ταῦτα ἔδει πρόσω ποιῆσαι, κἀκεῖνα μὴ ἀφεῖναι.","english":"Do not think that the decision came from partiality or love, but from right judgment. For it cannot be said that he broke away from their instruction because of any burden toward those who taught him. For both enjoy great honor, and they prefer their own things. This is what Paul also marveled at when he said: He did not choose to have the temporary enjoyment of sin, considering the reproach of Christ greater wealth than the treasures in Egypt. And Daniel resolved in his heart not to be defiled at the king's table or with the wine of his drink, and he asked the chief eunuch that he might not be defiled. And God gave Daniel favor and compassion before the chief eunuch. See this man, a ruler of good things. Thus from the very outset he showed that he was someone great and wonderful. For he calls him by the better name. And in those matters where it was possible, he kept the law. Who else, tell me, would have considered the king's table a defilement? See him from the very beginning immediately displaying his philosophy. And he asked, it says, the chief eunuch that he might not be defiled. See how free from ambition he is. He did not say, \"I will give my life,\" but he asked, if possible, to escape notice. For what reason am I ambitious? he says. But Joseph was not like this, nor Moses. What then? Shall we condemn them? By no means; for they did not know what it was. For there was not yet under the law a setting aside of foods. See him both reproving and philosophizing, and displaying his philosophy even in small matters. And what the apostles said: These things you ought to have done, and not to have left the others undone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Ταῦτα δὲ ἔπραττεν, οὐκ ἐπειδὴ εἰδωλόθυτα ἦν, ἀλλ' ἐπειδὴ κεκωλυμένα ὑπὸ τοῦ νό μου ἦν. Πῶς οὖν ἔπεισεν; Ὅρα πῶς εὐθέως ἔλυσέ σοι τὴν ἀπορίαν. Ἔδωκε, φησὶ, ὁ Θεὸς τὸν Δανιὴλ εἰς ἔλεον καὶ εἰς οἰκτιρμὸν ἐνώπιον τοῦ ἀρχιευνούχου. Τοῦτο καὶ ἐπὶ τοῦ Ἰωσὴφ γέγονεν· κἀκεῖ ἠλεήθη Ἰωσὴφ καὶ χάριν εὗρεν ἐπὶ τοῦ ἀρχιμαγείρου· πλὴν ἀμφότεροι δοῦλοι, καὶ ἐν οἰκείαις [ οἰ κίαις] βαρβαρικαῖς. Καὶ γὰρ ἦν ὄντως ἱκανὰ ἐκλῦσαι τὸν θυμὸν τοῦ βασιλέως τὰ εἰρημένα. Τί λέ γεις; ἐναγῆ τὴν τράπεζαν ὀνομάζεις εἶναι τὴν δεσποτικήν; καθαρώτερος ἡμῖν αὐτὸς ἀνεφάνης; οὐκ οἶδας, ὅτι διὰ τοῦτο καὶ γλῶτταν καὶ γράμματα μεμαθήκατε Χαλδαϊκὰ, ἵνα πρὸς τὴν ἡμετέραν μετα στῆτε τάξιν; Πόθεν δ' ὅλως αὐτὸν ᾐδέσθη ὁ εὐνοῦχος; Τὸ παιδίον εὐκαταφρόνητον ἦν, αἰχμάλωτον. Εἰ γὰρ καὶ αἰδέσιμος ἦν, ἀλλ' ὁ κίνδυνος οὐκ εἴα αἰδέσιμον αὐτὸν φανῆναι. Διὰ γὰρ τοῦτο εἰπὼν, ὅτι Ἔδωκεν αὐτὸν εἰς ἔλεον, λέγει τὰ ῥήματα τοῦ εὐνούχου καὶ τὸν πάλιν φόβον. Πῶς; Οὐκ ἦν δυνατὸν, ἀλλὰ κεκωλυμένον, εἰ μὴ ἄνωθεν χάρις πάντα ᾠκονόμει. Καὶ εἶπε Δανιὴλ πρὸς Ἀμελασὰρ, ὃν κατέστησεν ὁ ἀρχιευνοῦχος ἐπὶ Δανιὴλ, Ἀνανίαν, Ἀζαρίαν, καὶ Μισαήλ· Πείρασον δὴ τοὺς δούλους σου ἡμέρας δέκα, καὶ δότωσαν ἡμῖν ἀπὸ τῶν σπερ μάτων τῆς γῆς, καὶ φαγόμεθα, καὶ ὕδωρ πιό μεθα· καὶ ὀφθήτωσαν ἐνώπιόν σου αἱ ἰδέαι ἡμῶν, καὶ αἱ ἰδέαι τῶν παιδαρίων τῶν ἐσθιόντων τὴν τράπεζαν τοῦ βασιλέως· καὶ ὡς ἐὰν ἴδῃς, ποίησον μετὰ τῶν παίδων σου. Καὶ εἰσήκουσεν αὐτὸν, καὶ ἐπείρασεν αὐτοὺς ἡμέρας δέκα.","english":"He did these things, not because they were idol sacrifices, but because they were forbidden by the law. How then did he persuade him? See how he immediately resolved your difficulty. God, he says, gave Daniel mercy and compassion before the chief eunuch. This also happened in the case of Joseph: there too Joseph was shown mercy and found favor with the chief cook; yet both were slaves, and in barbarian households. For indeed what was said was sufficient to assuage the king's anger. What are you saying? Do you call the master's table defiled? Have you yourself appeared purer to us? Do you not know that it was for this reason that you learned the Chaldean tongue and letters, so that you might transfer to our order? And from where did the eunuch altogether respect him? The child was contemptible, a captive. For even if he was worthy of respect, the danger did not allow him to appear worthy of respect. For this reason, having said that God gave him mercy, he reports the words of the eunuch and again the fear. How? It was not possible, but forbidden, unless grace from above ordered all things. And Daniel said to Melzar, whom the chief eunuch had appointed over Daniel, Hananiah, Azariah, and Mishael: Test your servants for ten days, and let them give us from the seeds of the earth, and we will eat, and we will drink water; and let our appearances be seen before you, and the appearances of the youths who eat the king's table; and as you see, do with your servants. And he listened to him, and tested them for ten days.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":8,"ref":"p8","source":"Καὶ μετὰ τὸ τέλος τῶν δέκα ἡμερῶν ὡράθησαν αἱ ἰδέαι αὐτῶν ἀγαθαὶ, καὶ αὐτοὶ ἰσχυροὶ ταῖς σαρξὶν ὑπὲρ τὰ παιδάρια τὰ ἐσθίοντα τὴν τράπεζαν τοῦ βασιλέως. Πολλὴ ἡ παῤῥησία, μεγί στη ἡ προθυμία, πολλὴ ἡ σύνεσις, μεγάλη ἡ πίστις. Πείρασον τοὺς παῖδας σου ἡμέρας δέκα. Εἶτα ἵνα μὴ νομίσῃς τῆς φύσεως τῶν σπερμάτων εἶναι τὸ φαιδρὸν τοῦ προσώπου, ὅρα δὴ ὕδωρ τὸ μὴ τρέφον. Καὶ οὐχ ἁπλῶς εὐπαθεῖς ἐφάνησαν, ἀλλὰ καὶ τῶν ἀπολαυόντων τῆς τραπέζης τῆς βασιλικῆς εὐπαθέστε ροι. Ὅτι δὲ κρέα καὶ οἶνος πάντων μᾶλλον τρέφειν εἴωθε, παντὶ δῆλόν ἐστι. Ὅρα ἐκ προοιμίων εὐθέως τὴν ἐπανθοῦσαν χάριν ἐκ τῆς προαιρέσεως τῶν παίδων, [καὶ] ἐκ τῆς χάριτος τοῦ Θεοῦ. Ἡ μὲν γὰρ προαίρεσις ἐκ τοῦ μὴ θελῆσαι, ἡ δὲ χάρις ἐκ τοῦ δυνηθῆναι. Καὶ ὀφθήτωσαν, φησὶ, ἐνώπιόν σου. Σοὶ τὴν κρίσιν ἐπιτρέπομεν. Κούφη δὲ καὶ εὐμαρὴς ἡ χάρις· διὰ τῶν πραγμάτων πιστώθητι. Ἐγὼ μὲν γὰρ οἶδα σαφῶς·\n\nκαὶ πρὸ τοῦ τέλους οὐκ ἀποφαίνομαι, διὰ σέ. Ὅρα πῶς καὶ τοὺς οἰκέτας ἐπαίδευσεν εὐθέως, καὶ ἐδίδαξεν, ὅτι φιλόθεός τίς ἐστιν. Καὶ οὐχ ἁπλῶς, Μεθ' ἡμῶν, φησὶ, ποίησον, ἀλλὰ, Μετὰ τῶν παίδων σου· καὶ ἀρχόμενος οὕτως ἔλεγε· Πείρασον τοὺς παῖδάς σου. Οὐ παρῃτοῦντο τὰς ἀνθρωπίνας τιμὰς, ἔνθα τὴν εὐσέβειαν οὐδὲν ἔβλαπτεν, ἐπιδεί ξασθαι· ἐπεὶ καὶ Παῦλος αὐτὸ ποιεῖ. Ἀπολογίας ἀρχό μενος, ἐξ ἐγκωμίων τοῦ δικάζοντος ἄρχεται οὕτω λέγων· Πολλῆς εἰρήνης τυγχάνοντες διὰ σοῦ· καὶ πολιτικοῖς κέχρηται πράγμασι. Καὶ προφητεύων δὲ ὁ Νάθαν προσκυνεῖ τὸν Δαυῒδ, καὶ ὁ Ἰακὼβ τὸν Φαραὼ, καὶ ὁ Ἀβραὰμ τοὺς συνοίκους. Καὶ οὗτος αὐτὸς, Εἰς τὸν αἰῶνα, φησὶ, ζῆθι.","english":"And after the end of the ten days their appearances were seen to be good, and they themselves were stronger in their flesh than the youths who were eating at the king's table. Great was their boldness, very great their zeal, great their understanding, great their faith. Test your servants for ten days. Then, so that you may not think that the brightness of the face comes from the nature of the seeds, observe indeed the water that does not nourish. And they appeared not merely well-conditioned, but even better-conditioned than those who enjoyed the king's table. And that meat and wine are accustomed to nourish more than all things is clear to everyone. Observe from the very beginning the grace flourishing forth from the purpose of the youths, and from the grace of God. For the purpose came from their not willing, but the grace from their being able. And let them be seen, he says, before you. We entrust the judgment to you. And the grace is light and easy; be assured through the facts. For I know clearly—\n\nand before the end I do not pronounce judgment, for your sake. Observe how he immediately instructed the servants and taught that he is a God-lover. And not simply, he says, Do it with us, but, With your servants; and beginning he spoke thus: Test your servants. They did not decline to display human honors where nothing harmed piety; since Paul also does this. Beginning his defense, he begins with praises of the judge, saying thus: Having obtained much peace through you; and he makes use of civic matters. And Nathan, prophesying, bows before David, and Jacob before Pharaoh, and Abraham before his neighbors. And this same man says, Live forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":9,"ref":"p9","source":"Ὅρα ῥῆμα κολα κείας γέμον. Ἀλλ' οὐκ ἂν εἴποιμι τοῦτο κολακείαν, ἀλλὰ σύνεσιν καὶ σοφίαν. Οὕτω καὶ Παῦλός φησι· Ἐν σοφίᾳ περιπατεῖτε πρὸς τοὺς ἔξω, τὸν καιρὸν ἐξαγοραζόμενοι. Οὕτω καὶ ὁ Χριστὸς ἐδίδασκεν· Ἀπόδοτε τὰ Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ. Τί οὖν; τὰ σπέρματα μιαρὰ οὐκ ἦν; Οὐ δαμῶς, οὐδὲ τὸ ὕδωρ. Καὶ τοῦτο διετέλεσαν ἔτη τρία ποιοῦντες. Καὶ μετὰ τὸ τέλος, φησὶ, τῶν ἡμερῶν, ὧν εἶπεν ὁ βασιλεὺς, εἰσαγαγεῖν αὐτοὺς, εἰσ ήγαγεν αὐτοὺς ὁ ἀρχιευνοῦχος πρὸς Ναβουχοδονόσορ. Καὶ οὐχ εὑρέθησαν ἐκ πάντων αὐτῶν ὅμοιοι Δανιὴλ, καὶ Ἀνανίᾳ, καὶ Μισαὴλ, καὶ Ἀζαρίᾳ. Καὶ ἔστησαν ἐνώπιον τοῦ βασιλέως· καὶ ἐν παντὶ ῥήματι σοφίας καὶ ἐπιστήμης, ἐν οἷς ἐζήτησε παρ' αὐτῶν ὁ βασιλεὺς, εὗρεν αὐτοὺς δεκαπλασίονας ὑπὲρ πάντας τοὺς ἐπαοιδοὺς, καὶ τοὺς μάγους, τοὺς ὄντας ἐν πάσῃ τῇ βασι λείᾳ αὐτοῦ. Καὶ μετὰ τὸ τέλος τῶν ἡμερῶν, φησὶ, ὡράθησαν αἱ ἰδέαι αὐτῶν ἀγαθαὶ, καὶ εἰς κάλλος καὶ εὐεξίαν ἐπέδωκαν. Ὅρα παρὰ φύσιν τὰ πράγματα· ὅρα παρανοίγοντα τὸν Δημιουργὸν τὴν ἐνέργειαν τὴν αὑτοῦ. Καθάπερ γὰρ πλαστογράφος ἐκεῖνος ἂν μάλιστα φανείη, ὁ μὴ μόνον ἀναχωνεῦσαι τὸν χαλκὸν δυνάμενος καὶ διαπλάσαι, ἀλλὰ καὶ τού του οὐχ ἧττον ὁ γενόμενον ἤδη τὸν ἀνδριάντα διορ θῶσαι δυνάμενος· οὕτω καὶ ἐπὶ τοῦ Θεοῦ καὶ τῶν παίδων ἐκείνων ἴδοι τις ἄν. Τοῦ γὰρ ἀπὸ γῆς ἄνθρωπον ποιῆσαι τὸ μετὰ τοιαύτης τροφῆς εὐπαθῆ δεῖξαι τὰ σώματα οὐχ ἧττον εἰς δημιουργίας λόγον τεκμή ριον ἦν. Πόθεν ἡ εὔχροια; πόθεν τὸ ἄνθος ἀποστίλβον; πόθεν ἡ ἰσχύς; Ἴστε δὲ ὅτι καὶ καθαιρεῖ ἰσχὺν ἡ ὑδροποσία, καὶ φάγησις σπερμάτων.","english":"See a word full of flattery. But I would not call this flattery, but understanding and wisdom. So also Paul says: \"Walk in wisdom toward those outside, redeeming the time.\" So also Christ taught: \"Render to Caesar the things that are Caesar's, and to God the things that are God's.\" What then? Were the seeds unclean? By no means, nor the water. And they continued doing this for three years. And after the end, he says, of the days which the king had spoken, that they should be brought in, the chief eunuch brought them in to Nebuchadnezzar. And there were not found from among all of them any like Daniel, and Hananiah, and Mishael, and Azariah. And they stood before the king; and in every matter of wisdom and understanding in which the king sought from them, he found them ten times better than all the enchanters and the magi who were in all his kingdom. And after the end of the days, he says, their appearances were seen to be good, and they advanced in beauty and good condition. See the things beyond nature; see the Creator opening up his own working. For just as that one would especially appear a forger who is able not only to re-melt the bronze and mold it, but also, no less than this, to correct the statue that has already been made—so also in the case of God and those children one might see. For to make a man from earth and to show bodies well-nourished on such food was no less a proof in terms of creation. Whence the good color? Whence the bloom shining forth? Whence the strength? And you know that drinking water also brings down strength, and the eating of seeds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Οὐδὲ γὰρ ἄρτον ἠνείχετο φαγεῖν. Οὐκ ὀλίγον δὲ τὸ μέσον τοῦ κατειργασμένου σίτου καὶ ἀνεργάστου. Οὐ γὰρ ἐκ τοῦ φα γεῖν μόνον γίνεται ἡ ἰσχὺς, ἀλλὰ καὶ ἐκ τοῦ πεφθῆναι τὰ διδόμενα· ταῦτα δὲ πεφθῆναι οὐκ ἦν κατὰ τὴν φύσιν. Ὅρα τὰ σημεῖα ταῦτα οὐκ ἐκ φιλοτιμίας τῶν αἰτούντων λαμβάνοντα τὴν ἀρχὴν, ἀλλὰ ἀπὸ χρείας ἀναγκαίας ἔχοντα τὴν ὑπόθεσιν. Οὐ γὰρ ἁπλῶς οὐδενὸς προκειμένου ἐπεπήδησε τῇ πείρᾳ, ἀλλὰ ἀνάγκης αὐτὸν ἐπὶ τοῦτο καλούσης. Οὕτω καὶ πόῤῥω φιλοτι μίας ἦν τῶν παίδων ἡ ψυχή. Καίτοι γε τίς τοσαύτην ἔχων πίστιν, καὶ ἐν μέσοις βαρβάροις ὢν, οὐκ ἂν ἠθέλησεν ἐπιδείξασθαι τοῖς κρατοῦσι τὴν εὔνοιαν, ἣν ὁ Θεὸς ἔχει περὶ αὐτούς; Ἀλλ' οὐχ οὗτοι. Ὅρα καὶ ἐπὶ τῶν ἐλεγχόντων πρεσβυτέρων πάλιν, πῶς ἐξ ἀνάγκης ἔρχεται.\n\nΚΕΦΑ Βʹ.\n\nἘν τῷ ἔτει δευτέρῳ τῆς βασιλείας Ναβουχοδονόσορ, ἐνυπνιάσθη Ναβουχοδονόσορ ἐνύπνιον, καὶ ἐξέστη τὸ πνεῦμα αὐτοῦ, καὶ ὁ ὕπνος αὐτοῦ ἐγένετο ἐξ αὐτοῦ. Καὶ μὴν δωδέκατον τοῦτό ἐστιν ἔτος. Εἰ γὰρ τρία ἔτη μετὰ τὸ ἁλῶναι τὴν πόλιν ἦν, ἐκείνη δὲ ἐννάτῳ ἑάλω, δωδέκατον τοῦτό ἐστιν ἔτος. Τινές φασιν ὅτι τῷ αὐτῷ σημείῳ παρ' Ἑβραίοις καὶ οὗτος κἀκεῖνος ὁ ἀριθμὸς γίνεται. Ἡ καὶ σφάλμα γραφικόν ἐστιν, ἢ δευτέρῳ ἔτει παραστῆναι τοὺς παῖδας. Ἀλλ' οὐκ ἂν ἔχοι λόγον. Πρᾶγμα δὲ συμβαί νει ἀπορώτερον. Ποῖον δὲ τοῦτο; Τὸ μὴ εἰδέναι τί ποτέ ἐστι τὸ ἐνύπνιον. Καὶ σαφῶς τοῦτο γίνεται. Εἰ γὰρ μὴ τοῦτο ἐγένετο, οὐκ ἂν ἐφάνη ἡ σοφία τοῦ Δανιή Ὁρῶμεν γὰρ ὅτι καὶ ἐκλήθη ἂν, καὶ εἶπε τὸ μέλλον· ἔλεγον","english":"For he could not even endure to eat bread. And the difference between processed grain and unprocessed is no small matter. For strength comes not from eating alone, but also from the digestion of what is given; but these things could not be digested according to nature. Observe that these signs did not take their beginning from the ambition of those who asked, but had their occasion from necessary need. For he did not rush to the test with nothing set before him, but with necessity calling him to it. So also the soul of the children was far from ambition. And yet who, having such faith and being in the midst of barbarians, would not have wished to display to the rulers the goodwill that God has toward them? But not these. Observe also in the case of the elders who brought accusations, again, how he comes of necessity.\n\nCHAPTER 2.\n\nIn the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed a dream, and his spirit was troubled, and his sleep departed from him. And indeed this is the twelfth year. For if it was three years after the capture of the city, and that was captured in the ninth, this is the twelfth year. Some say that among the Hebrews this number and that are the same sign. Either it is a scribal error, or the children were presented in the second year. But this would not make sense. And a rather puzzling matter occurs. What is this? That it is not known what the dream actually was. And this happens clearly. For if this had not happened, the wisdom of Daniel would not have appeared. For we see that he would also have been called, and he spoke the future; they said","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"κἀκεῖνοι. Τῆς ἐκβάσεως οὐκ οὔσης τίς ἀληθὴς καὶ ὁ ψευδής; Καὶ τοῦτο ἐφ' ἑτέρων γυμνάζειν χρή. Αὐτὸ δὲ τοῦτο τὸ ἐνύπνιον παραγέσθω εἰς μέσον· λεγέτω ἅπερ ὁ Δανιὴλ εἶπε, λεγέτωσαν τἀναντία κἀκεῖνοι. Πόθεν δῆλον ὅτι ψεύδεται, ἢ ἀλη θεύει; Ἤδη οὖν δίδωσι τὴν δοκιμήν. Ἐπὶ δὲ τοῦ Ἰωσὴφ οὐχ οὕτω γέγονεν, ἀλλὰ λέγει τὸ ὄναρ ἐκεῖ νος· ἐγγὺς γὰρ ἦν ὁ καιρός. Ἄξιον δὲ θαυμάσαι, πῶς ἐν Αἰγύπτῳ οὐκ ἠθέλησάν τι πλάσαι οἱ σοφοὶ Αἰγυπτίων ἐκ τοῦ ἀκινδύνου, ἀλλ' ἔφασαν ἀπορεῖν. Εἰ δὲ ὀνείρους οὐκ ἴσασι διακρῖναι, ποῦ ἀλλαχοῦ πιστευτέον αὐτοῖς; Ἄλλως δὲ οὐκ ἔδει ἐκεῖ τοῦτο γε νέσθαι· ἐπὶ δὲ τῆς προφητείας τοῦ Ἰωσὴφ φανερῶς ἐγένετο, καὶ μάλιστα ἐπὶ τῶν εὐνούχων. Ὅρα δὲ τούτους μὴ καλοῦντας τὸν Δανιὴλ, ἀλλ' αἱρουμένους ἀποθανεῖν μᾶλλον, ἢ ἐκεῖνον ἰδεῖν εὐδοκιμοῦντα. Ἆρα διὰ τοῦτο μόνον ἐφάνη τὸ ὄναρ, ἵνα ὁ Δανιὴλ θαυμασθῇ; Οὐκ ἔγωγε εἴποιμι ἄν. Ἐπεὶ καὶ εἰ τοῦτο ἦν μόνον, μέγα ἦν τὸ κατόρθωμα καὶ θαυμαστὸν, θεογνωσίαν γενέσθαι τοσαύτην. Πλὴν οὐ τοῦτο μόνον ἐστίν. Ἀλλὰ τί; Ὥστε καὶ τοῦτον σωφρονισθῆναι μανθάνοντα, ὅτι οὐ διὰ παντὸς τὸ γένος αὐτοῦ κρα τήσει (εἰ γὰρ καὶ τούτων εἰρημένων τῆς ἀλαζονείας οὐ καθυφῆκε, πολλῷ μᾶλλον εἰ μὴ ταῦτα εἴρητο)· ὥστε τὸν Θεὸν ἐπιγνῶναι Κύριον ὄντα τοῦ παντός. Ἐπειδὴ γὰρ περὶ ὀνείρους μᾶλλον εἶχον, διὰ τοῦτο ταῦτα γεγένηται. Ἐντεῦθεν αὐτοὺς πείθει περὶ τῶν μελλόντων, καὶ ἐπειδὴ τούτῳ μάλιστα τοὺς θεοὺς ἐτίμων, τῷ προορᾷν τὰ μέλλοντα. Καὶ γὰρ πᾶσα ἡ μαγγανεία αὐτοῖς περὶ τοῦτο ἦν. Καὶ τὸ δόγμα ἐξῆλθε, καὶ οἱ σοφοὶ ἀπεκτείνοντο·","english":"And those men. Since the outcome is not yet known, who is true and who is false? This too must be tested in other cases. Let this very dream be brought into the middle: let him say what Daniel said, and let those men say the opposite. From what is it clear that he lies, or that he speaks truth? So then he already gives the proof. But in the case of Joseph it did not happen this way; rather, that man there told the dream, for the time was near. And it is worth marveling at how in Egypt the wise men of the Egyptians did not wish to fabricate something from the safe course, but said they were at a loss. But if they do not know how to discern dreams, where else are they to be trusted? Moreover, it was not necessary for this to happen there; but in the prophecy of Joseph it happened openly, and especially in the case of the eunuchs. And observe that these men do not call Daniel, but choose rather to die than to see that man prospering. Was it for this reason alone that the dream appeared, so that Daniel might be admired? I would not say so. For even if this were the only thing, it was a great and wonderful achievement that such great knowledge of God should come about. Nevertheless, this is not the only thing. But what? So that this man too might be brought to his senses, learning that his race would not rule forever (for if, even when these things had been said, he did not let go of his arrogance, how much more would he not have done so if these things had not been said); so that he might recognize that God is Lord of all. For since they were more occupied with dreams, for this reason these things happened. From this he persuades them concerning the future, and because they honored the gods most of all by this—foreknowing the future. For all their sorcery was concerned with this. And the decree went out, and the wise men were being killed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"καὶ ἐζήτη σαν τὸν Δανιὴλ καὶ τοὺς φίλους αὐτοῦ ἀποκτεῖ ναι. Καὶ τότε Δανιὴλ ἀπεκρίθη βουλὴν καὶ γνώ μην τῷ Ἀριὼχ τῷ ἀρχιμαγείρῳ τοῦ βασιλέως, ὃς ἐξῆλθε ἀνελεῖν τοὺς σοφοὺς Βαβυλῶνος. Καὶ ἐπυνθάνετο αὐτοῦ λέγων· Ἄρχων τοῦ βασιλέως, περὶ τίνος ἐξῆλθεν ἡ γνώμη ἡ ἀναιδὴς αὕτη ἐκ προσώπου τοῦ βασιλέως; Εἶδες παῤῥησίαν; εἶδες ἀνδρείαν; πρὸς τὸν ἀνελεῖν κύριον οἷά φησι; Καὶ ὑπὲρ τῶν ἄλλων ἀλγεῖ. Οὐκ ἔχει λόγον, φησὶ, οὐδὲ πρόφασιν, οὐδὲ χρῶμα ἐπίκειται τῷ προστάγματι· ἀναιδεῖς γὰρ τούτους καλοῦμεν. Ἐγνώρισε δὲ ὁ Ἀριὼχ τῷ Δανιὴλ τὸ ῥῆμα. Καὶ Δανιὴλ ἐξῆλθε, καὶ ἠξίωσε τὸν βασιλέα ὅπως χρόνον αὐτῷ δῷ, καὶ τὴν σύγκρισιν τοῦ ἐνυπνίου ἀπαγγείλῃ τῷ βασιλεῖ. Θαύμασον πῶς ἐπέτρεψεν ἐκεῖνος. Ὅρα πανταχοῦ πάντας πειθομένους αὐτῷ. Ὅθεν πῶς ὑπώπτευσεν ἀληθῆ λέγειν αὐτόν; πῶς οὐκ εἶπεν, πάντες ἠλέγχθησαν, ὡμολόγησαν μὴ εἶναι ἀνθρω πίνης φύσεως τοῦτο· καὶ σὺ βάρβαρος ὢν πόθεν οἴει περιγενέσθαι; Ἀλλ' ὅταν ὁ Θεὸς οἰκονομῇ καὶ προκατασκευάζῃ τὰ πράγματα, μηδὲν ἀπόρει. Ἄλλως δὲ καὶ ἀκίνδυνον ἦν ἐπ' αὐτὸν ὕστερον ἐλθεῖν. Τίνος ἕνεκεν οὐκ εὐθέως αὐτῷ ὁ Θεὸς ἀπεκάλυψε; Πρῶτον μὲν ὥστε κατάδηλον γενέσθαι τὸ πρᾶγμα, ὥστε αὐτοὺς ἐν χρείᾳ καταστῆναι πολλῇ. Εἰ γὰρ καὶ προφήτης ἦν, ὅμως ἠγνόησε. Πάλιν σοι διὰ δικαίων ἀπολογεῖται, δεικνὺς ὅτι ἐκείνοις οὐκ ἔδωκε μέλ λουσι κινδυνεύειν χωρὶς εὐχῆς καρτερικῆς, πολλῷ μᾶλλον σοὶ οὐ δώσει. Διὰ τοῦτο πανταχοῦ τὰς εὐχὰς αἰτεῖ ὁ Παῦλος, Τῇ προσευχῇ προσκαρτεροῦντες, γράφων. Οὐ γὰρ ἀρκεῖ βίος καθαρὸς, ἐὰν [μὴ] καὶ εὐχὴ προσῇ. Ὅρα πάλιν τὴν πίστιν αὐτοῦ τὴν πολλήν.","english":"And they sought to kill Daniel and his friends. And then Daniel answered with counsel and opinion to Arioch the chief cook of the king, who had gone out to destroy the wise men of Babylon. And he inquired of him, saying: Ruler of the king, concerning what has this shameless opinion gone out from the presence of the king? Did you see the boldness? Did you see the courage? To the lord who came to destroy, what does he say? And he grieves on behalf of the others. It has no reason, he says, nor pretext, nor color attached to the command; for we call these things shameless. And Arioch made the matter known to Daniel. And Daniel went out and asked the king to give him time, and to declare the interpretation of the dream to the king. Marvel how that man permitted it. Observe everywhere all obeying him. From where did he suspect that he spoke the truth? Why did he not say, All were convicted, they confessed that this is not of human nature; and you, being a barbarian, from where do you think you will prevail? But when God manages and prepares matters beforehand, do not be at a loss at anything. Besides, it was also without danger to come to him afterward. For what reason did God not reveal it to him immediately? First, so that the matter might become manifest, so that they might be placed in great need. For even if he was a prophet, nevertheless he did not know. Again he defends himself to you through righteous men, showing that he did not give to those who were about to be in danger without persistent prayer, much more will he not give to you. For this reason Paul everywhere asks for prayers, writing, Devoted to prayer. For a pure life is not sufficient unless prayer is also present. Observe again his great faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":13,"ref":"p13","source":"Δεύτερος οὗτος ἄθλος· καὶ πάλιν ὁ Δανιὴλ ἡγεῖται τοῦ πράγματος, καὶ χρόνον αἰτεῖ παρεσκευασμένον πρὸς πολλὴν καρτερίαν καὶ εὐχήν. Ὥστε οὐκ ἠξίου εὐθέως ἀκούεσθαι· ἔδωκεν ἐκεῖνος τὴν χάριν, ἀνεκοινώσατο τοῖς φίλοις. Τότε τῷ Δανιὴλ μυστήριον ἀπεκαλύφθη ἐν ὁράματι νυκτός. Καὶ εὐλόγησε τὸν Θεὸν τοῦ οὐρανοῦ Δανιὴλ, καὶ εἶπεν· Εἴη τὸ ὄνομα τοῦ Θεοῦ εὐλογημένον ἀπὸ τοῦ αἰῶνος, καὶ ἕως τοῦ αἰῶνος, ὅτι ἡ σοφία καὶ ἡ σύνεσις καὶ ἡ ἰσχὺς αὐτοῦ ἐστι. Καὶ αὐτὸς ἀλλοιοῖ χρό νους καὶ καιροὺς, καθιστᾷ βασιλεῖς καὶ μεθιστᾷ, διδοὺς σοφίαν τοῖς σοφοῖς, καὶ φρόνησιν τοῖς αἰτοῦσι σύνεσιν. Αὐτὸς ἀποκαλύπτει βαθέα καὶ ἀπόκρυφα, γινώσκων τὰ ἐν τῷ σκότει· καὶ τὸ φῶς μετ' αὐτοῦ ἐστι. Σοὶ, ὁ Θεὸς τῶν πατέρων μου, ἐξομολογοῦμαι, καὶ αἰνῶ, ὅτι σοφίαν καὶ σύν εσιν ἔδωκάς μοι, καὶ νῦν ἐγνώρισάς μοι ἃ ἠξιώσαμεν παρὰ σοῦ. Οὐδέπω φανερῶς\n\nαὐτῷ ἀπεκαλύφθη, ἀλλ' ἔτι ἐν ὁράματι· προγυμνάζεται γὰρ ὁ προφήτης. Ὅρα δὲ αὐτοῦ τὴν παῤῥησίαν. Τίς ἡ γνώ μη, φησὶ, ἡ ἀναιδὴς αὕτη; Ἔμοιγε δοκεῖ καὶ πρὸ τῆς εὑρήσεως κεκωλυκέναι τὸν ἀρχιμάγειρον τῆς σφαγῆς, τῷ τε κατηγορῆσαι τῆς ἐγχειρήσεως, τῷ τε ὑποσχέσθαι λύσιν εὑρεῖν τοῦ δεινοῦ. Τί οὖν ἀπεκαλύφθη τῷ Δανιήλ; Ἔστι γὰρ καὶ ἐν ἁγίοις ὑπεροχή· διὸ καὶ αὐτὸς προτιμᾶται. Καὶ πῶς εἶδεν; Ἐν ὁρά ματι, φησὶ, οὐ κατὰ ἀνθρωπίνην σοφίαν. Καὶ καλῶς μυστήριον αὐτὸ καλεῖ, ὃ πᾶσιν ἠγνόητο. Καὶ εὐλό γησε τὸν Θεὸν τοῦ οὐρανοῦ. Τὸν παντοκράτορά φησι· τουτέστι, τὸν καὶ ἐκεῖ ἐν τῇ βαρβάρων χώρᾳ δυνά μενον. Οὐδαμοῦ θυσία, καὶ ναὸς, καὶ θυσιαστήριον, ἀλλὰ προαίρεσις ἀγαθή· καὶ πάντα ἠνύετο.","english":"This is the second contest; and again Daniel takes the lead in the matter, and asks for a set time, prepared for much endurance and prayer. So he did not think it right to be heard immediately; that one gave the favor, he communicated it to his friends. Then the mystery was revealed to Daniel in a vision of the night. And Daniel blessed the God of heaven, and said: May the name of God be blessed from eternity and to eternity, for wisdom and understanding and strength are his. And he changes times and seasons, he sets up kings and removes them, giving wisdom to the wise, and prudence to those who ask for understanding. He reveals deep and hidden things, knowing what is in the darkness; and the light is with him. To you, O God of my fathers, I give thanks and praise, because you have given me wisdom and understanding, and now you have made known to me what we asked of you. Not yet openly\n\nwas it revealed to him, but still in a vision; for the prophet is being trained beforehand. But observe his boldness. What is this shameless thought, he says? It seems to me that even before the discovery he had restrained the chief cook from the slaughter, both by accusing the undertaking and by promising to find a release from the danger. What then was revealed to Daniel? For there is also a preeminence among the saints; therefore he too is preferred. And how did he see? In a vision, he says, not according to human wisdom. And well does he call it a mystery, which was unknown to all. And he blessed the God of heaven. He means the Almighty; that is, the one who is able even there in the land of the barbarians. Nowhere a sacrifice, nor a temple, nor an altar, but a good disposition; and all things were accomplished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Ὅρα, μετὰ τὸ λαβεῖν τὴν αἴτησιν, οὐ πρότερον ἔδραμεν ἐπὶ τὴν αὐλὴν τοῦ βασιλέως, ἕως οὗ τῷ δεδωκότι χάριν ὡμολόγησε τὴν μεγίστην· οὐ καθάπερ ἡμεῖς πολλάκις ὑπὸ τῆς χαρᾶς τῶν κατορθουμένων καὶ ἐπιλανθανόμεθα τῆς εὐγνωμοσύνης. Ἀλλ' οὗτος οὐχ οὕτως· ἀλλὰ εὐλόγησε τὸν Θεὸν, καὶ εἶπεν· Εἴη τὸ ὄνομα τοῦ Θεοῦ εὐλογημένον ἀπὸ τοῦ αἰῶνος, καὶ ἕως τοῦ αἰῶνος. Ἡμεῖς μὲν γὰρ, φησὶ, πρόσκαιροι καὶ ὀλιγοχρόνιοι, οὐ μὴ ὑπὲρ τοῦ χρόνου τούτου τὴν εὐλογίαν ἀναπέμπομεν, ἀλλ' ὑπὲρ παντός· οὐχ ὑπὲρ οὗ ζῶμεν, ἀλλὰ καὶ ὑπὲρ τούτου μὲν, καὶ ὑπὲρ τοῦ πρὸ τούτου, καὶ ὑπὲρ τοῦ μέλλοντος. Ἀεὶ αὐτὸν εὐλογεῖσθαι χρὴ, καὶ φαίνοντα καὶ μὴ φαίνοντα. Διὰ παντὸς γὰρ ἡ πρόνοια αὐτοῦ τέταται. Ὅρα πῶς διὰ τῆς εὐχαριστίας ἐμφαίνει καὶ τὴν γνῶσιν τῶν ὀνειράτων. Ὅτι ἡ σοφία, καὶ ἡ σύνεσις, καὶ ἡ ἰσχὺς αὐτοῦ ἐστι· τουτέστι, τὸ εἰδέναι τὰ πάντα, καὶ προγινώσκειν. Ἐνταῦθα γὰρ τοῦτό φησι· αὐτὸς οἶδε τὰ πάντα, οὐδὲν ἀγνοεῖ. Τί οὖν; Τοῦτο μόνον; πρόγνωσιν ἔχει μόνον; Καὶ οὐκ εἶπεν, ἔχει, ἀλλ', Αὐτοῦ ἐστι, τὸ φυσικὸν ἡμῖν ἀγαθὸν παραστῆσαι βουλόμενος, ὅτι ἐκ φύσεως ταῦτα αὐτῷ πρόσεστιν. Τί οὖν; πρόοιδε μόνον, οὐχὶ δὲ καὶ ποιεῖ; Ναὶ, καὶ ποιεῖ. Ἀλλοιοῖ και ροὺς καὶ χρόνους. Οὐχὶ τὰς τροπὰς λέγων, ἀλλὰ τὰς τῶν πραγμάτων μεταβολάς. Καθιστᾷ βασιλεῖς, καὶ μεθιστᾷ. Ὅτι μεταβολὰς ἐργάζεται. Ἆρ' οὖν τοῦτο μόνον, ὅτι πρόοιδε καὶ ποιεῖ; οὐχὶ καὶ ἄλλο μέγιστον, ὅτι καὶ ἑτέροις μεταδίδωσι τούτου τοῦ εἰδέναι; Διδοὺς σοφίαν τοῖς σοφοῖς· οὐχὶ πρὸ τούτου οὖσι σοφοῖς, ἀλλὰ τοῖς λαβεῖν.","english":"See, after receiving the petition, he did not first run to the court of the king, until he had acknowledged the greatest favor to the one who had given it; not as we often, from joy over successes, even forget gratitude. But this man did not do so; rather he blessed God and said: May the name of God be blessed from age to age, and forever. For we, he says, are transient and short-lived, and we do not send up blessing for this time only, but for all time; not only for the time in which we live, but both for this and for the time before this and for the time to come. He must always be blessed, both when he appears and when he does not appear. For his providence is extended through all things. See how through thanksgiving he also makes clear the knowledge of dreams. That wisdom and understanding and strength are his; that is, to know all things and to foreknow. For here he says this: he himself knows all things, he is ignorant of nothing. What then? Only this? Does he have foreknowledge only? And he did not say, he has, but, they are his, wishing to set before us the natural good, that these belong to him by nature. What then? Does he only foreknow, and not also act? Yes, and he acts. He changes seasons and times. Not speaking of the solstices, but of the changes of affairs. He establishes kings and removes them. Because he works changes. Is this then only, that he foreknows and acts? Is there not also another greatest thing, that he also imparts to others this knowing? Giving wisdom to the wise; not to those who were wise before this, but to those who are to receive it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Εἴ τις σοφὸς μὴ παρ' ἐκείνου τὴν σοφίαν ἔχει, οὐ σοφός. Μὴ νομίσατε τέχνην εἶναι τῆς Χαλδαϊκῆς. Καὶ φρόνησιν, φησὶ, τοῖς αἰτοῦσι σύν εσιν. Εἶτα ἴδωμεν πότερον ἐξ ἐπιστήμης αὐτῷ προσ γέγονεν, ἢ κατὰ φύσιν. Καὶ γὰρ καὶ τοῦτο λέγει· Αὐτὸς ἀποκαλύπτει βαθέα καὶ ἀπόκρυφα· οὐκ εἶπεν, εὑρίσκει, ἀλλὰ, Ἀποκαλύπτει ἑτέροις βαθέα ἡμῖν ὄντα καὶ ἀπόκρυφα, τὰ ἐκ μακροῦ τοῦ χρόνου ἀφεστῶτα καὶ κεκρυμμένα. Γινώσκων τὰ ἐν τῷ σκότει· καὶ τὸ φῶς μετ' αὐτοῦ ἐστιν. Ὅρα τί φησι. Ὥσπερ ὁ Δαυῒδ λέγει· Ὡς τὸ σκότος αὐτῆς, οὕτω καὶ τὸ φῶς αὐτῆς. Τὸ πολὺ τῆς γνώσεως λέγει, ἤτοι κἂν ἄδηλα ᾖ, αὐτῷ σκότος οὐκ ἔστιν, ἢ ὅτι φῶς αὐτῶν ἐστι. Πῶς γινώσκει τὰ ἐν τῷ σκότει; Ὡσανεὶ φῶς ἔχων μεθ' ἑαυτοῦ. Μετ' αὐτοῦ ἐστιν ἀεί. Ἀνθρωπίνως λέγει. Ὥσπερ οὐδέν ἐστιν ἐν σκότει τῷ λύχνον ἅπτοντι, οὕτως οὐδὲ τῷ Θεῷ· μᾶλλον δὲ, εἴ τι πλέον, ὥσπερ τῷ τὸ φῶς ἔχοντι ἐν ὀφθαλμοῖς, τῷ ἀεὶ περιφέροντι αὐτὸ φῶς ἐστι. Σοὶ, ὁ Θεὸς πατέρων μου, φησὶ, ἐξομολογοῦμαι, καὶ αἰνῶ, ὅτι σοφίαν καὶ σύνεσιν ἔδωκάς μοι. Εὐκαίρως τῶν πατέρων ἐμνή σθη νῦν, δι' ἐκείνων αὐτὸν δυσωπῆσαι βουλόμενος, καθάπερ εἴ τίς τινα ἐραστὴν σφοδρὸν τῶν ἐρω μένων ἀναμνήσειεν. Ἐξομολογοῦμαι, φησὶ, εὐχαριστῶ, καὶ αἰνῶ, ὅτι σοφίαν καὶ σύνεσιν ἔδω κάς μοι. Τὴν προτέραν φησί. Καὶ νῦν ἐγνώρισάς μοι ἃ ἠξιώσαμεν παρὰ σοῦ. Ἴσως εἰκὸς αὐτὸν καὶ ἄλλα ἀξιῶσαι, ὥστε καὶ τὴν σύγκρισιν αὐτῷ γνωρίσαι. Ὅτι τὸ ὅραμα τοῦ βασιλέως, φησὶ, ἐγνώρισάς μοι. Καὶ εὐθέως ἦλθε Δανιὴλ πρὸς Ἀριὼχ, ὃν κατέστησε, φησὶ, ὁ βασιλεὺς ἀπολέ σαι τοὺς σοφοὺς Βαβυλῶνος, καὶ εἶπεν αὐτῷ·","english":"If anyone is wise but does not have his wisdom from him, he is not wise. Do not suppose that it was a skill of the Chaldeans. And understanding, he says, he gives to those who ask, together with knowledge. Then let us see whether this came to him from learning or by nature. For he says this too: He reveals deep and hidden things; he did not say, \"he finds,\" but, \"he reveals to others\" deep things that are hidden from us, things that stand far off from a long time ago and have been concealed. Knowing what is in the darkness, and the light is with him. See what he says. As David says: As its darkness, so also its light. He speaks of the abundance of knowledge, either that even if things are unclear, darkness is not for him, or that he is their light. How does he know the things in the darkness? As one having light with himself. It is with him always. He speaks in a human way. Just as nothing is in darkness for one who lights a lamp, so neither for God; or rather, if anything more, just as for one who has the light in his eyes, for one who always carries it about, it is light. To you, O God of my fathers, he says, I give thanks and I praise, because you gave me wisdom and understanding. He mentioned the fathers at an opportune moment now, wishing through them to win him over, just as if someone should remind a passionate lover of the things he loves. I give thanks, he says, I thank you, and I praise, because you gave me wisdom and understanding. He means the former. And now you have made known to me what we asked of you. Perhaps it is reasonable that he also asked for other things, so as to make the comparison known to him as well. Because, he says, you made known to me the vision of the king. And immediately Daniel went to Arioch, whom, it says, the king had appointed to destroy the wise men of Babylon, and he said to him:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Τοὺς σοφοὺς Βαβυλῶνος μὴ ἀπολέσῃς· εἰσάγαγε δέ με ἐνώπιον τοῦ βασιλέως, καὶ ἀπαγγελῶ τῷ βασιλεῖ τὴν σύγκρισιν τοῦ ὁράματος. Ἔδραμε πρὸς αὐτὸν καί φησι· Τοὺς σοφοὺς Βαβυλῶνος μὴ ἀπολέσῃς. Τίς ἂν ἐφρόντισεν ἐκείνων;\n\nὍρα τὸ φιλάνθρωπον καὶ ἥμερον τοῦ προφήτου. Ἀλλ' οὐκ ἂν ἠκούσθη, εἰ μὴ κἀκεῖνο προσέθηκεν· Εἰσάγαγέ με, φησὶ, καὶ ἀπαγγελῶ τῷ βασιλεῖ τὴν σύγκρισιν τοῦ ὁράματος. Τότε Ἀριὼχ, φησὶν, εἰσήγαγε τὸν Δανιὴλ ἐν σπουδῇ ἐνώπιον τοῦ βασιλέως, καὶ εἶπεν αὐτῷ· Εὕρηκα ἄνδρα ἐκ τῶν υἱῶν τῆς αἰχμαλωσίας τῆς Ἰουδαίας, ὅστις τὸ σύγκριμα ἀναγγελεῖ τῷ βασιλεῖ. Ἀπὸ τῶν υἱῶν τῆς αἰχμαλωσίας, φησὶν, εὕρηκα ἄνδρα. Οὐκ ᾐσχύνθη τὸ γένος. Ὅταν γὰρ ἀνάγκη ἐπίκειται μείζων, οὐδὲν τούτων ζητεῖται, ἀλλ' ὁ τῦφος ὁ ἐν ταῖς εὐημερίαις ἅπας καταστέλλεται. Καὶ γὰρ ὁ νοσῶν οὐκ ἄν ποτε τοῦ ἰατροῦ τὴν εὐγένειαν περιεργάσαιτο, καὶ ἄλλως κινδυνεύων ἄνθρωπος οὐκ ἂν πολυπραγμονήσειεν, εἴτε εὐπατρίδης, εἴτε ὁ τυχὼν εἴη ὁ μέλλων αὐτὸν ἐξαρ πάζειν τῶν κινδύνων, ἀλλ' ἓν μόνον ζητεῖ, τὴν ἀπαλλαγήν. Τίς οὐκ ἂν αἰσχυνθῇ, τίς οὐκ ἂν ἐρυθριάσῃ, ὁρῶν τοὺς μὲν ἐν τῇ πατρίδι πάντας ἀναιρουμένους, τοὺς δὲ αἰχμαλώτους φυσωμένους, καὶ μέγα φρονοῦν τας; Οὐδὲν τούτων, οὐδὲν αὐτὸς ἐνενόησεν, ἀλλ' ἐν σπουδῇ κἀκεῖνος ἐκάλεσε, καὶ οὗτος ἠρώτησεν, οὐκέτι μετὰ τῆς αὐτῆς ἀπονοίας. Ἐπειδὴ γὰρ ἠλέγχθη διὰ τῆς πείρας ἀνόητα [ ἀνόνητα] ὁ βασιλεὺς ἐπιζητῶν, τί φησι; Καὶ ἀπεκρίθη ὁ βασιλεὺς, καὶ εἶπεν τῷ Δανιὴλ, οὗ τὸ ὄνομα Βαλτάσαρ· Εἰ δύνασαί μοι ἀναγγεῖλαι τὸ ἐνύπνιον, ὃ εἶδον, καὶ τὴν σύγκρισιν αὐτοῦ;","english":"Do not destroy the wise men of Babylon; bring me in before the king, and I will declare to the king the interpretation of the dream. He ran to him and says: Do not destroy the wise men of Babylon. Who would have had regard for them?\n\nObserve the prophet's love of humanity and gentleness. But he would not have been heard unless he had also added this: Bring me in, he says, and I will declare to the king the interpretation of the dream. Then Arioch, it says, brought Daniel in with haste before the king, and said to him: I have found a man from among the sons of the captivity of Judea, who will declare the interpretation to the king. From among the sons of the captivity, he says, I have found a man. He was not ashamed of his race. For when a greater necessity presses, none of these things is sought, but all the vanity that comes with prosperity is subdued. For the sick man would never pry into the physician's noble birth, and a man in danger, in any case, would not busy himself with whether the one who is going to snatch him from his dangers is of noble birth or some chance person, but he seeks only one thing, his deliverance. Who would not be ashamed, who would not blush, seeing that all in the homeland are being put to death, while the captives are puffed up and think great things of themselves? None of these things, none of them did he himself consider, but that one too called him with haste, and this one questioned him, no longer with the same senselessness. For since the king was convicted by experience of seeking foolish things, what does he say? And the king answered and said to Daniel, whose name was Baltasar: If you are able to declare to me the dream which I saw, and its interpretation?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":17,"ref":"p17","source":"Μετὰ πλείονος τῆς ἐπιεικείας διαλέγεται. Οὐκ εἶπεν· Ἂν μὴ δυνηθῇς, τὰ αὐτὰ πείσῃ. Τί οὖν ὁ Δανιήλ; Καὶ ἀπεκρίθη Δανιὴλ ἐνώπιον τοῦ βασιλέως, καὶ εἶπε· Τὸ μυστήριον, ὃ ὁ βασιλεὺς ἐπιζητεῖ, οὐκ ἔστι σοφῶν, μάγων, ἐπαοιδῶν, Γαζαρηνῶν δύναμις ἀναγγεῖλαι τῷ βασιλεῖ· ἀλλ' ἔστι Θεὸς ἐν οὐρανῷ ἀποκαλύπτων μυστήρια, καὶ ἐγνώρισε τῷ βασιλεῖ Ναβουχοδονόσορ ἃ δεῖ γενέσθαι ἐπ' ἐσχάτων τῶν ἡμερῶν. Ὅρα σύνεσιν τοῦ προφήτου. Οὐκ εἶπεν εὐθέως· Δύναμαι ἀπαγγεῖλαί σοι· ἀλλ' ὃ πρὸ πάντων ἔδει μαθεῖν τὸν βασιλέα, τοῦτο λέγει. Τὸ μυστήριον, φησὶ, ὃ ὁ βασιλεὺς ἐπερωτᾷ, οὐκ ἔστι σοφῶν, μάγων, ἐπαοιδῶν, Γαζαρηνῶν δύναμις ἀναγγεῖλαι τῷ βασιλεῖ· ἔστι Θεὸς ἐν οὐρανῷ ἀποκαλύπτων μυστήρια. Ἀπολογεῖται ὑπὲρ τῶν κακῶς ἀναιρε θέντων, δεικνὺς οὐκ αὐτὸν ὄντα τὸν λέγοντα. Οὐ διὰ τοῦτο, φησὶ, εἶπον, ὅτι οὐκ ἔστι μάγων τοῦτο, ἵνα ἐμαυτὸν ἐκείνων λαμπρότερον δείξω, ἀλλ' ἵνα μάθῃς, ὅτι οὐδὲ ἐγὼ κατὰ ἀνθρωπίνην λέγω φύσιν. Ἀλλ' ἔστι Θεὸς ἐν οὐρανῷ. Οὐκ ἐκεῖ συγκλείων αὐτὸν, ἀλλ' ὡς πρὸς βάρβαρον τέως διαλεγόμενος, καὶ τῆς γῆς ἀπάγων, οὐχ ὡς οἱ ὑμέτεροι οἱ περὶ γῆν στρεφόμενοι. Καὶ ἐγνώρισε τῷ βασιλεῖ Ναβουχοδονόσορ ἃ δεῖ γενέσθαι ἐπ' ἐσχάτων τῶν χρόνων. Ὅρα, δι' αἰνιγμάτων λέγει, καὶ τὸ πᾶν κεφάλαιον τῆς ὄψεως περιλαμβάνει ἐν τοῖς προοιμίοις, καὶ ἀνίησιν αὐτοῦ τὴν διάνοιαν, οὐδὲν φορτικὸν, οὐδὲ ἐπαχθὲς λέγων. Τὸ ἐνύπνιόν σου, φησὶ, καὶ αἱ ὁράσεις τῆς κεφαλῆς σου ἐπὶ τῆς κοίτης σου· τουτέστιν, οἱ δια λογισμοί σου ἐπὶ τῆς κοίτης σου ἀνέβησαν, τί δεῖ γενέσθαι μετὰ ταῦτα.","english":"He speaks with greater gentleness. He did not say: If you are unable, you will suffer the same things. What then does Daniel say? And Daniel answered before the king and said: The mystery which the king seeks is not in the power of the wise men, magicians, enchanters, or Gazarenes to declare to the king; but there is a God in heaven who reveals mysteries, and he has made known to King Nebuchadnezzar what must come to pass in the last days. Observe the prophet's understanding. He did not say at once: I am able to announce it to you; but what the king needed to learn before all things, this he says. The mystery, he says, which the king inquires about, it is not in the power of the wise men, magicians, enchanters, or Gazarenes to declare to the king; there is a God in heaven who reveals mysteries. He makes a defense for those who were wrongly put to death, showing that he is not the one who speaks it. It was not for this reason, he says, that I said this is not in the power of the magicians—so that I might show myself more brilliant than they—but so that you might learn that I too do not speak according to human nature. But there is a God in heaven. He does not confine him there, but speaks for now as to a barbarian, and leads him away from the earth, not like your gods who turn about the earth. And he made known to King Nebuchadnezzar what must come to pass in the last times. Observe, he speaks through riddles, and he encompasses the whole sum of the vision in the prefaces, and he relaxes his mind, saying nothing burdensome or offensive. Your dream, he says, and the visions of your head upon your bed—that is, your thoughts upon your bed rose up, what must come to pass after these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Καὶ ὁ ἀποκαλύπτων μυστήρια, ἐγνώρισέ σοι ἃ δεῖ γενέσθαι. Κατὰ τὴν τῶν πολλῶν ὑπόνοιαν διαλέγεται, ὡς ὑπὲρ κεφαλῆς τῶν ὀνείρων ἱσταμένων, ἢ ὡς ἐκεῖ τοῦ λογιστικοῦ ὄντος, ἢ τῆς κεφαλῆς, τῶν ὀφθαλμῶν, ἵνα εἴπῃ· Σὺ παρέσχες αἰτίαν. Οὐδὲ ἁπλῶς εἶπεν, ὅτι Ὁ Θεός σοι ἔφηνεν, ἀλλὰ, Διελογίζου τί δεῖ γενέσθαι μετὰ ταῦτα. Ἐπειδὴ γὰρ τῆς οἰκουμένης ἐκράτησεν, ἐλογίζετο ἄρα εἰ εἰς πάντας αὐτὸς παραπέμψει τὴν βασιλείαν, ἢ τελευτήσει. Εἴωθε γάρ πως τὸ μέγεθος τῆς ἀρχῆς καὶ τῆς φύσεως ἡμᾶς εἰς λήθην ἄγειν, ὅτι θνητός ἐστι. Εἰκὸς οὖν αὐτὸν εἰς τὸ πέλαγος ἐμπεσόντα τῶν οἰ κείων κατορθωμάτων, μὴ σφόδρα πιστεύειν ὅτι ἀποθα νεῖται. Τοῦτο γοῦν καὶ ἕτερος ἔπαθε βασιλεύς. Διὸ καί τις ἔλεγε πρὸς αὐτὸν, Σὺ δὲ ἄνθρωπος εἶ, οὐ Θεὸς, πρὸς τὸν Τύριον λέγων. Καὶ ὅρα πῶς χωρὶς πληγῆς αὐτὸν ἐλέγχει. Οὐ γὰρ εἶπεν, ὅτι Τοῦτο ὑπώπτευσας, ἀλλὰ, Τί δεῖ γενέσθαι μετὰ ταῦτα. Ταῦτα ἐνενόεις καὶ ἐλογίζου τί ἄρα ἔσται. Ἐπὶ τῆς κοίτης σου. Ὅτε οὐδεὶς ὁ παρενοχλῶν, ἀλλ' ἐν ἡσυχίᾳ ἦν ἡ ψυχή· ὅτε μάλιστα τῶν λογισμῶν ὁ ὄχλος ἡμῖν ἐπεισέρχεται, τῇ τε ἡσυχίᾳ καὶ τῇ ἀργίᾳ ἀποχρώμενος. Διὰ τοῦτο τοῖς πολλοῖς ἔθος","english":"And he who reveals mysteries has made known to you what must come to pass. He speaks in accordance with the common opinion, as though the dreams stood over the head, or as though the reasoning faculty were there, or the head, the eyes, so as to say: You furnished the occasion. Nor did he say simply, that God revealed it to you, but, You were reasoning what must come to pass after these things. For since he had gained mastery of the inhabited world, he was reasoning whether he would transmit the kingdom to all, or would die. For somehow the magnitude of rule and of nature is accustomed to lead us into forgetfulness, that he is mortal. It is likely, then, that he, having fallen into the sea of his own successes, did not strongly believe that he would die. This at any rate another king also suffered. Therefore someone also said to him, But you are a man, not God, speaking to the Tyrian. And see how he reproves him without a blow. For he did not say, You suspected this, but, What must come to pass after these things. You were considering these things and reasoning what then will be. Upon your bed. When no one was troubling, but your soul was in quiet; when especially the crowd of thoughts enters upon us, taking its fill of quiet and leisure. For this reason it is customary for many","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"τὸν καιρὸν ἐκεῖνον εἰς εὐχὴν ἀναλίσκειν, ἅτε καὶ σχολαζούσης τῆς ψυχῆς, καὶ μεγάλης οὔσης τῆς βλάβης ἐὰν ῥᾳθυμήσωμεν. Καὶ ὁ ἀποκα λύπτων μυστήρια, ἐγνώρισέ σοι ἃ δεῖ γενέσθαι. Ὅρα, δεύτερον ἤδη τοῦ Θεοῦ μέμνηται, καὶ οὐχ ὡς ἔτυχεν, ἀλλ' ἐκεῖ μέν φησι· Ὁ ὢν ἐν τῷ οὐρανῷ· ἐνταῦθα δὲ, Ὁ ἀποκαλύπτων μυστήρια. Καὶ ἐμοὶ δὲ οὐκ ἐν σοφίᾳ τῇ οὔσῃ ἐν ἐμοὶ παρὰ πάντας τοὺς ζῶντας τὸ μυστήριον τοῦτο ἀπεκαλύφθη, ἀλλ' ἕνεκεν τοῦ τὴν σύγκρισιν τῷ βασιλεῖ γνω ρίσαι, καὶ ἵνα γνῷς τοὺς διαλογισμοὺς τῆς καρδίας σου. Μονονουχὶ λέγων· Ἡ ἀρχὴ τῆς εὑρέσεως οὐ παρ' ἐμοῦ, ἀλλ' οὐδὲ αὐτὸ τοῦτο παρ' ἑτέρου μαθεῖν πλέον ἔχων τῶν ἄλλων. Οὐδὲ γὰρ ἐπειδὴ σοφὸν εἶδεν, τοῦτο ἐποίησεν. Εἰ γὰρ καὶ τούτων εἰρημένων παρ' αὐτοῦ, ὡς Θεὸν αὐτὸν προσεκύνησε· τί, εἰ μὴ τοῦτο ἦν; Ἀλλὰ διὰ σὲ, φησίν. Οὐ σύ μοι χάριν ἔχειν ὀφείλεις, ἀλλ' ἐγὼ σοί· ἵνα γὰρ σὺ μάθῃς, ἔμαθον ἐγώ. Ὅρα πῶς αὐτὸν οἰκειοῖ πρὸς τὸν Θεὸν, καὶ τὸ μέλλον θαῦμα περὶ αὐτὸν ἔσεσθαι, καὶ τὸ φίλτρον προλαβὼν ἀνατίθησι τῷ Θεῷ. Ὁ γὰρ μαθὼν ὅτι τιμῶν αὐτὸν ὁ Θεὸς τοῦτο ἐποίησεν, εὔδηλον ὅτι ᾠκειώθη ἂν αὐτῷ. Σὲ μᾶλλον ἐτίμησε, φησὶ, ἢ ἐμέ. Εἶδες πῶς ἀφιλότιμος ὁ νέος, πῶς οὐ πρότερον ἅπτε ται τῶν ῥημάτων, ἕως ἂν ἀποστήσῃ αὐτὸν τοῦ μεγάλην περὶ αὐτοῦ δόξαν ἔχειν; Πῶς οὖν οὗτος ἐθύρα δόξαν, ὁ καὶ διδομένην αὐτὴν ἀποκρουόμενος; Καὶ οὐκ εἶπεν, Ἐπειδὴ σέβω τὸν Θεὸν, ἐπειδὴ θεραπεύω αὐτὸν μᾶλλον τῶν ἄλλων, ἀπεκαλύφθη ἐμοὶ, ἀλλ', Ὑπὲρ τοῦ σὲ μαθεῖν ὃ χρησιμώτατον ἦν. Ἐκεῖνο γὰρ καὶ μὴ εἰπόντος, ἠκολούθει τῇ διανοίᾳ ἀκουόντων.","english":"to devote that time to prayer, especially since the soul is then at leisure, and the harm is great if we are slack. And he who reveals mysteries has made known to you what must come to pass. Observe, this is already the second time he mentions God, and not casually, but there he says, \"He who is in heaven,\" while here, \"He who reveals mysteries.\" And to me this mystery was revealed, not by the wisdom that is in me above all the living, but for the sake of making the comparison known to the king, and that you may know the thoughts of your heart. He is almost saying: The beginning of the discovery was not from me, nor did I have any advantage over others in learning this very thing from another. For he did not do this because he saw him to be wise. For if, even after these words were spoken by him, he worshipped him as God—what if this had not been the case? But for your sake, he says. You do not owe me thanks, but I owe you; for in order that you might learn, I learned. See how he brings him into kinship with God, and how the coming wonder concerning him, and his affection, he attributes beforehand to God. For one who has learned that God did this in honoring him, it is evident, would have been brought into kinship with him. He honored you more, he says, than me. Do you see how unambitious the young man is, how he does not touch upon the words before he has turned him away from holding a great opinion of himself? How then did this man seek glory, who even rejects it when given? And he did not say, \"Because I worship God, because I serve him more than others, it was revealed to me,\" but, \"For the sake of your learning what was most useful.\" For that followed in the minds of the hearers even without his saying it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Σὺ βασιλεὺς ἐθεώρεις, καὶ ἰδοὺ εἰκὼν μία, ἡ εἰκὼν ἐκείνη μεγάλη, καὶ ἡ πρόσοψις αὐτῆς ὑπερφερὴς ἑστῶσα πρὸ προσώπου σου, καὶ ἡ ὅρασις αὐτῆς φοβερά. Εἰκὼν ἧς ἡ κεφαλὴ χρυσίου καθαροῦ· αἱ χεῖρες αὐτῆς καὶ τὸ στῆθος καὶ οἱ βραχίονες αὐτῆς ἀργυροῖ· ἡ κοιλία αὐτῆς καὶ οἱ μηροὶ χαλκοῖ· αἱ κνῆμαι σιδηραῖ· οἱ πόδες μέρος μέν τι σιδηροῦν, μέρος δέ τι ὀστράκινον. Ὅρα ποίας ὄψεως ἠξιώθη Ναβουχοδονόσορ. Ἐπειδὴ γὰρ ἔμελλεν εἰς ἔθνη τὸ κήρυγμα διαδίδοσθαι, προανα κρούεται τοῦτο ἄνωθεν τὴν ἐθνικὴν παράδοσιν· καὶ ἐν ἐθνικῇ τοῦτο ὁρᾶται, τοῦ ναοῦ καταλυθέντος, τῶν νομικῶν ἀνῃρημένων. Πλὴν διὰ Ἑβραίων ἑρμηνεύε ται. Εἰ γὰρ καὶ εἰς ἐθνικοὺς ἔμελλε διαδίδοσθαι, ἀλλὰ διὰ Ἑβραίων ἀνδρῶν, τῶν ἀποστόλων. Τοῦτο καὶ ἐπὶ τοῦ Κορνηλίου γέγονε. Προλαμβάνει τὰ ἔθνη, καὶ οὐκ ἀκολουθεῖ. Οὕτω καὶ ἐνταῦθα τὴν εἰκόνα πρῶτος εἶδεν ὁ Ναβουχοδονόσορ, τὴν δὲ γνῶσιν πρῶτος εἶδε Δανιή Καὶ ἵν' εἰδῇς ὅτι καὶ πρῶτοι καὶ ὕστεροι οἱ Ἰουδαῖοι· πρῶτοι τὰ ἀγαθὰ ἔλαβον, ἀλλὰ οὐκ ᾔδεισαν ὅπερ ἔλαβον, ἵνα ἴσον γένηται. Οὕτω κἀκεῖ πρὸ τοῦ βαπτίσματος κατηξιώθησαν Πνεύματος. Οὕτω καὶ ἐπὶ Ἀβραὰμ πρώτη ἡ πληθὺς ἐκείνη τῶν ἐθνῶν, ὑστέρα δὲ ἡ περιτομή· ἀλλὰ διὰ περιτομῆς ἡ σωτη ρία. Εἶπον ταῦτα μυριάκις οἱ προφῆται τοῖς Ἰου δαίοις, καὶ εἰ μὴ πολλὴ παρ' ὑμῖν ἡ νωθεία, κἂν ἐξεκάλυψα, ποῦ καὶ πότε. Ἐπειδὴ δὲ οὐ προσεῖχον, μεταβαίνει εἰς τὰ ἔθνη λοιπόν. Ἀκούοντες ἐκεῖνοι τούτων τῶν ῥημάτων, κατέπτυον· ὁ ἐθνικὸς ἀκούσας προσεκύνησεν. Ὅρα καὶ τὰ ἐπὶ Χριστοῦ διατυπούμενα. Ἡ Χανανῖτις προσκυνεῖ· οὗτοι οὐ ποιοῦσι τοῦτο, ἀλλ' ἐλαύνουσιν.","english":"You, O king, were watching, and behold, a single image, that image was great, and its appearance was exceedingly lofty, standing before your face, and its appearance was terrifying. An image whose head was of pure gold; its hands and its breast and its arms were of silver; its belly and its thighs were of bronze; its legs were of iron; its feet were partly of iron and partly of clay. See of what a vision Nabuchodonosor was deemed worthy. For since the proclamation was going to be spread among the nations, this foretells from above the Gentile tradition; and this is seen in a Gentile setting, when the temple had been destroyed and the things of the law had been done away with. Nevertheless, it is interpreted through Hebrews. For even if it was going to be spread among the Gentiles, it was still through Hebrew men, the apostles. This also happened in the case of Cornelius. He takes the Gentiles first, and does not follow after. So also here Nabuchodonosor was the first to see the image, but Daniel was the first to see the knowledge. And so that you may know that the Jews are both first and last: they received the good things first, but they did not know what they had received, so that it might be equal. So also there, before baptism, they were deemed worthy of the Spirit. So also in the case of Abraham, that multitude of the nations was first, and circumcision was later; but salvation came through circumcision. The prophets said these things ten thousand times to the Jews, and if there had not been great dullness among you, I would have at least uncovered where and when. But since they did not pay attention, he passes over to the Gentiles from then on. Those who heard these words spat; the Gentile who heard them worshiped. Observe also the things prefigured in the case of Christ. The Canaanite woman worships; these do not do this, but drive her away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Οὕτω καὶ ἐνταῦθα ἐκεῖνοι ἔδησαν τὸν Ἱερεμίαν, οὗτος προσεκύνησε τὸν Δανιή Πάλιν Ἰουδαῖοι τοὺς ἀποστόλους ἀπελαύνουσιν, οἱ Ἕλληνες λέγουσιν, ὅτι Οἱ θεοὶ κατέβησαν πρὸς ἡμᾶς. Ὅταν γὰρ ἡ κρίσις χωρὶς πάθους γίνηται, ἀδέκαστός ἐστι καὶ καθαρά. Ὁρᾷς τοὺς τύπους λάμποντας; Ἐν Βαβυλῶνι τὰ περὶ Χριστοῦ ἀκούεται, καὶ ἀκροατὴς ὁ βάρβαρος γίνεται, ἵνα μάθῃς ὅτι οὐ μόνον ἐθνικοὶ, ἀλλὰ καὶ βάρβαροι ταῦτα ἀκούσονται, ὥσπερ ὁ Παῦλός φησι· Ὀφειλέτης εἰμὶ εὐαγγελίσασθαι Ἕλλησί τε καὶ βαρβάροις. Καὶ ἵνα μὴ ἀπογνῷς, τὰς ἐλπίδας ὑποτυποῦται. Τί γὰρ οὐκ ἦν κώ λυμα; Ὁ τῦφος ὁ βασιλικὸς, ἡ φύσις αὐτὴ ἡ βαρβαρικὴ, τὸ εὐτελὲς τοῦ λέγοντος· αἰχμάλωτος γὰρ ἦν· ἡ ἡλικία· νέος γάρ· τὸ τῆς θρησκείας ἀλλότριον. Οὐκ εἶπεν, Ἔδεισε προϊδεῖν τὰ σὰ, τὴν αἰχμαλωσίαν τῆς πόλεως· ἐκεῖνα ἠγνόησας, καὶ ταῦτα προλέγεις; Ἅπερ\n\nλέγουσιν οἱ ἀγνώμονες· ἔδει τὸν Χριστὸν ἀναστῆσαι ἑαυτόν. Αὐτὸ τὸ λεγόμενον κατάλυσις τῆς βασιλείας αὐτοῦ ἦν, καὶ τῆς οἰκουμένης ἁπάσης συντέλεια. Καὶ ἐπίστευσε Ναβουχοδονόσορ. Οὐ γὰρ ἂν, εἰ μὴ ἐπίστευσεν, ἔθυσε τῷ Δανιή Πιστεύει Ναβουχοδονόσορ, τινὲς δὲ ἀπιστοῦσι τοῦτο. Διὰ τοῦτο πολλαὶ προῤῥήσεις ἐγίνοντο. Εἰ μὴ ἐγένοντο ἐκεῖναι, μηδὲ ταύταις πίστευε. Ἵνα δὲ μὴ ἐπὶ πλέον ἀσαφῆ ποιῶ τὸν λόγον, φέρε τοῦτον ὑμῖν ἑρμηνεύσωμεν. Πέντε εἶδεν ὕλας, χρυσὸν, ἄργυρον, χαλκὸν, σίδηρον, ὄστρακον. Εἶτα εἰκὼν πᾶσα ὁ χρόνος ἐστὶ, καὶ ἡ ἀκο λουθία τοῦ χρόνου. Καὶ καλῶς εἶπεν, Εἰκών. Εἰκόνι γὰρ ἔοικε τὰ ἡμέτερα, εἰκόνι ἀψύχῳ. Καὶ καλῶς εἰκὼν ἀπὸ χρυσοῦ.","english":"Thus also here those men bound Jeremiah, but this one worshipped Daniel. Again, the Jews drove away the apostles; the Greeks say, \"The gods have come down to us.\" For when judgment is made without passion, it is impartial and pure. Do you see the types shining? In Babylon the things concerning Christ are heard, and the barbarian becomes a hearer, so that you may learn that not only the Gentiles but also the barbarians will hear these things, as Paul says: \"I am a debtor to preach the gospel to both Greeks and barbarians.\" And so that you may not despair, he sketches out the hopes. For what was not an obstacle? The royal pomp, the barbarian nature itself, the lowliness of the speaker—for he was a captive; his age—for he was young; the strangeness of his religion. He did not say, \"You ought to have foreseen your own affairs, the captivity of the city; those things you did not know, and these you foretell?\" The very things which the ignorant say: \"Christ ought to have raised himself.\" That very statement was the destruction of his kingdom, and the consummation of the whole world. And Nebuchadnezzar believed. For if he had not believed, he would not have sacrificed to Daniel. Nebuchadnezzar believes, but some disbelieve this. For this reason many prophecies came to be. If those had not come to be, neither believe these. But so that I may not make the discourse more obscure, come, let us interpret this for you. He saw five materials: gold, silver, bronze, iron, clay. Then the whole image is time, and the sequence of time. And well did he say, \"image.\" For our affairs resemble an image, a lifeless image. And well is the image of gold.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Καθάπερ γὰρ ὁ χρυσὸς, κἂν λαμπρὸς ᾖ, ἀπὸ γῆς ἐστιν, οὕτω καὶ ἡ φύσις ἡ ἡμετέρα, καὶ τὰ πράγματα. Καὶ ὅρα ὅτι κόνις γίνε ται, ὅπερ ἦν πρὸ τούτου. Καίτοι τοῦτο λίθος οὐκ ἂν ἐργάσαιτο. Συντρίψαι μὲν δύναται λίθος, οὐσίαν δὲ μεταβαλεῖν οὐ δύναται. Ἀλλὰ τοῦτο γέγονεν. Εἶδες τὸ μυστήριον τῆς ἀναστάσεως. Καὶ γὰρ τῶν σωμάτων ἡμῖν πρότερον στοιχειωθέντων, καὶ πρὸς τὴν ἀρχαίαν ἐπανελθόντων φύσιν, τὴν γῆν λέγω, τότε ἡ φθορὰ ἐπεισέρχεται. Ταῦτα δὲ πάντα ὁ λίθος ποιεῖ. Ὥστε ὅταν ἴδῃς τὴν εἰκόνα ἐκ διαφόρων συγκειμένην ὑλῶν, καὶ τὴν μὲν κεφαλὴν αὐτῆς λαμπρὰν, τὸ δὲ στῆθος φαυλότερον, καὶ τὴν γαστέρα ἀτιμοτέραν, καὶ τὰς κνήμας εὐτελεστέρας, τὴν διαφορὰν ταύτην περὶ τὴν ὄψιν νόμιζε. Μιᾶς γὰρ οὐσίας τὰ πάντα· καὶ μαρτυ ρεῖ τὸ τέλος, εἰς κόνιν ἅπαντα διαλύον. Οὐ μικρὰ αὕτη φιλοσοφία. Ἐννόησον γὰρ τὴν φιλοσοφίαν ταύ την καὶ ἀπὸ τῶν παρόντων πραγμάτων, ἀπὸ τοῦ κρατοῦντος καταγαγὼν τὸν βασιλεύοντα, τὸν ὕπαρχον, τὸν μετ' ἐκεῖνον, τὸν χαλκὸν, τοὺς μετὰ ταῦτα ὀστρακίνους, σιδηροῦς. Ἀλλ' ἐὰν εἰς τὴν σορὸν ἔλθῃς, κἂν μυριάκις κἀκεῖ βιάζωνται λάρνακα χρυσῆν κατασκευά ζοντες, ὄψει τὴν φύσιν αὐτήν. Πάλιν νόει μοι τὸν πλούσιον, τὸν δέσμιον, ἐκεῖνον τὸν πλούσιον, τὸν πέ νητα μέχρι τοῦ ὀστράκου, καὶ ὄψει πάντα κόνιν. Ἀλλ' ὅρα. Οὐ πρότερον ἐφάνη πάντα κόνις ὄντα, ἕως ὁ λίθος κατέπεσεν. Ἐθεώρεις ἕως ἀπετμήθη λίθος ἀπὸ τοῦ ὄρους ἄνευ χειρῶν, καὶ ἐπάταξε τὴν εἰκόνα, καὶ τοὺς πόδας τοὺς σιδηροῦς καὶ ὀστρακίνους, καὶ ἐλέπτυνεν αὐτοὺς εἰς τέλος.","english":"For just as gold, even if it is bright, is from the earth, so also is our nature, and so are our affairs. And observe that it becomes dust, which it was before this. And yet a stone could not accomplish this. A stone can crush, but it cannot change substance. But this has happened. You have seen the mystery of the resurrection. For when our bodies were first reduced to their elements and returned to their ancient nature—I mean the earth—then corruption enters in. But the stone does all these things. So when you see the image composed of various materials, with its head bright, its breast more base, its belly more dishonorable, and its legs more worthless, consider this difference to pertain to appearance. For all are of one substance, and the end bears witness, dissolving all things into dust. This is no small philosophy. For consider this philosophy also from present circumstances, having brought down the reigning king from the one who rules, the prefect, the one after him, the bronze, the earthenware and iron ones after these. But if you go to the coffin, even if ten thousand times there they strive to construct a golden casket, you will see nature itself. Again, consider for me the rich man, the prisoner—that rich man, the poor man down to the potsherd—and you will see all things dust. But observe. It did not first appear that all things were dust until the stone fell. You were watching until a stone was cut from the mountain without hands, and it struck the image, and the iron and earthenware feet, and ground them to the end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Τότε ἐλεπτύνθη εἰς ἅπαξ τὸ ὄστρακον, ὁ σίδηρος, ὁ χαλκὸς, καὶ ἐγένοντο ὡσεὶ κονιορτὸς ἀπὸ ἅλωνος θερινῆς· καὶ ἐξῆρεν αὐτὰ τὸ πλῆθος τοῦ πνεύματος, καὶ τόπος οὐχ εὑρέθη αὐτοῖς. Οὐ γὰρ πρότερον ἐφάνη τῶν πραγμάτων ἡ φύσις, ἕως ὁ ἥλιος τῆς δικαιοσύνης ἀνέτειλεν, ὅτι ὁ χρυσὸς οὐ χρυσός. Ὅρα δὲ καὶ ἐν αὐτῷ τούτῳ οὐ μετὰ τὴν συντριβὴν, ἀλλ' ἔτι ἑστώτων αὐτῶν, οὐδὲν δὲ τοῦτο ἐκείνου τιμιώτερον ὄν. Ὅρα καὶ τῇ ὄψει, καὶ τῷ χρόνῳ, καὶ τῇ ποιότητι ταῦτα ἐκείνων βελτίω. Διὰ γὰρ τοῦτο καὶ χρυσίον ἀπὸ γῆς ἐποίησεν ὁ Θεὸς, ἵνα μηδὲν μέγα περὶ αὐτοῦ φαντασθῇς Τίνος δὲ ἕνεκεν τὴν αὐτοῦ βασιλείαν καλεῖ χρυσῆν, τὴν δὲ τῶν Περσῶν ἀργυρᾶν, καὶ τὴν τῶν Μακεδόνων χαλκῆν, καὶ τὴν τῶν Ῥωμαίων σιδηρᾶν καὶ ὀστρακίνην; Ὅρα καταλλήλους τὰς ὕλας. Ὁ γὰρ χρυσὸς πλούτου μέν ἐστι ἐμφαντικὸν, ἀσθενὲς δὲ, καὶ πρὸς ἀπάτην καὶ πρὸς κόσμον μᾶλλον καὶ φιλοτιμίαν ἐπιτήδειος. Οὕτω καὶ ἐκείνη ἡ βασιλεία ἡ τοῦ βαρβάρου. Πολὺ παρ' αὐτῷ τὸ χρυσίον ἦν καὶ τοῖς βαρβάροις, ἐπειδὴ καὶ ἐκεῖ λέγονται εἶναι ὕλαι μεταλλικαί. Καὶ γὰρ παρὰ τῶν Σήρων πολὺς ὁ πλοῦτος, ἀλλ' ἄχρηστος. Κεφαλὴν δὲ ἐπέχει, ἐπειδὴ πρώτη ἐφάνη. Ἡ δὲ Περσῶν οὐχ οὕτως εὔπορος, ὥσπερ οὖν οὐδὲ Μακεδόνων· ἡ δὲ Ῥωμαίων χρησιμωτέρα τε καὶ ἰσχυροτέρα, ὑστέρα μὲν τοῖς χρόνοις, διὸ καὶ ποδῶν τάξιν ἐπέχει. Ἔστι δὲ αὐτῆς τὰ μὲν ἀσθενῆ, τὰ δὲ ἰσχυρότερα. Τοιοῦτο τὸ ἀλλόκοτον τῶν ἀνθρώπων. Καὶ ὅταν πληθυνθῇ, φησὶν, ἡ ἀνομία, ψυγήσεται ἡ ἀγάπη τῶν πολλῶν. Ἀγάπης δὲ ψυγομένης, ἀνάγκη ἔχθρας εἶναι καὶ πολέμους·","english":"Then at once the clay, the iron, and the bronze were ground fine, and they became like dust from a summer threshing floor; and the abundance of the wind carried them away, and no place was found for them. For the nature of things did not appear before, until the sun of righteousness rose, because the gold is not gold. And observe in this very thing: not after the crushing, but while they were still standing, and this is nothing more precious than that. Observe also in appearance, and in time, and in quality these are better than those. For this reason God also made gold from the earth, so that you might not imagine anything great concerning it. And for what reason does he call his kingdom golden, and that of the Persians silver, and that of the Macedonians bronze, and that of the Romans iron and clay? Observe the materials are corresponding. For gold is indicative of wealth, but it is weak, and suited rather for deception and for ornament and vainglory. So also was that kingdom of the barbarian. Much gold was with him and among the barbarians, since even there they are said to be metallic materials. For from the Seres too there is much wealth, but it is useless. And it holds the head, since it appeared first. But that of the Persians is not so well-supplied, just as neither is that of the Macedonians; but that of the Romans is more useful and stronger, later in time, and therefore it also holds the position of the feet. And some parts of it are weak, but others stronger. Such is the strange nature of men. And when iniquity, he says, is multiplied, the love of many will grow cold. And when love grows cold, of necessity there are enmities and wars.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"τῶν ἐπιβουλευόντων ὄντων καὶ τῶν ἐχθρῶν, ἀνάγκη συνεῖναι τοὺς ἀνθρώπους ἀλλήλοις, ὥσπερ τῷ σιδήρῳ τὸν ὄστρακον. Καθάπερ μὲν ἐκεῖνα τῇ φύσει διέστηκεν, καὶ οὐκ ἂν ἀλλήλοις ὁμιλήσειεν· οὕτω καὶ ταῦτα. Τοῦτο καὶ οἱ προφῆται καὶ οἱ ἀπό στολοι λέγουσι. Διὸ καὶ συντέλεια\n\nλοιπόν. Ὥσπερ γὰρ ἐπὶ τοῦ Νῶε, τῆς κακίας ἐπιταθείσης, γέγονεν ὁ κατακλυσμός· οὕτω καὶ νῦν. Καὶ καθάπερ σῶμα κάμνον, ὅταν πρὸς τρυφὴν ἔλθῃ, τότε ἀπόλλυται· οὕτω καὶ ὁ κόσμος. Εἰ γὰρ ὅταν ὦσι πέντε δίκαιοι ἐν πόλει, φείδεται τῆς πόλεως, πολλῷ μᾶλλον καὶ ἐπὶ τοῦ κόσμου, ὅταν ὦσι καὶ κατὰ ἀναλογίαν. Καὶ ὁ λίθος ὁ πατάξας τὴν εἰκόνα ἐγενήθη εἰς ὄρος μέγα, καὶ ἐπλήρωσεν πᾶσαν τὴν γῆν. Λίθος, φησὶν, ἔπεσεν ἐξ ὄρους. Ὅρα πότε. Οὐχ ἡνίκα ἡ χρυσῆ, οὐδὲ ἡ ἀργυρᾶ, οὐδὲ ἡ χαλκῆ, ἀλλὰ ἡνίκα ὁ σίδηρος ἐφάνη, Ἔπεσεν ἀπὸ ὄρους, φησί· τὸ ὑψηλὸν ἐμφαίνων, Ἀπὸ ὄρους, εἶπεν. Ἀλλ' ἔμπροσθεν τοῦ βασιλέως ἔδειξεν, ὅτι περὶ τῶν ἀνθρωπίνων πραγμάτων ἐστίν. Ὁ δὲ λίθος ἀπὸ ὄρους ἔπεσε, φησί. Τὸ ἑκούσιον δείκνυσι, καὶ ὡς οὐκ ἀναγκασθείς· οὐ γὰρ εἶπεν, ἐῤῥίφη, ἀλλ', Ἔπεσεν ἀπὸ τοῦ ὄρους· καὶ τὸ ἀπροσδόκητον, καὶ μηδενὸς εἰδότος. Καὶ ἐτμήθη ἄνευ χειρῶν. Τὴν κατὰ σάρκα γέννησιν αἰνίττεται. Εἶδεν ὄρος λέγειν καὶ γυναῖκας, ὡς ὅταν λέγῃ· Ἐκ τοῦ βοθύνου οὗ ὠρύχθητε. Καὶ πολλαχοῦ δὲ λίθος λέγεται διὰ τὸ ἑδραῖον. Ἐφ' ὃ δ' ἂν πέσῃ, λικμήσει αὐτὸν, φησὶ, ὥσπερ κονιορτὸν ἀπὸ ἅλωνος θερινῆς· τὸ ἀνυπόστατον ἐνταῦθα δη λῶν. Καὶ ἐξῆρεν αὐτὰ πλῆθος τοῦ πνεύματος, καὶ τόπος οὐχ εὑρέθη αὐτοῖς. Οὕτω γὰρ λύονται αἱ βασιλεῖαι ὡς μηδὲ γενόμεναι.","english":"Since there are plotters and enemies, it is necessary for people to be together with one another, just as the potsherd is with the iron. For just as those things are separated by nature, and would not associate with one another, so also these. The prophets and the apostles say this. Therefore the consummation\n\nremains. For just as in the time of Noah, when wickedness had increased, the flood came, so also now. And just as a sick body, when it comes to luxury, then perishes, so also the world. For if when there are five righteous men in a city, he spares the city, much more also in the case of the world, when there are also proportionately. And the stone that struck the image became a great mountain, and filled all the earth. A stone, he says, fell from a mountain. Observe when. Not when the golden, nor the silver, nor the bronze, but when the iron appeared. It fell from a mountain, he says, indicating the height. From a mountain, he said. But before the king he showed that it concerns human affairs. And the stone fell from a mountain, he says. It shows the voluntary nature, and that it was not compelled; for he did not say, it was thrown, but, it fell from the mountain; and the unexpectedness, and with no one knowing. And it was cut without hands. He hints at the birth according to the flesh. He saw fit to call mountains also women, as when he says: From the pit that you dug. And in many places a stone is spoken of because of its firmness. And on whomever it falls, it will scatter him, he says, like dust from a summer threshing floor; here declaring the irresistible nature. And a multitude of the wind carried them away, and no place was found for them. For thus the kingdoms are dissolved as though they had never been.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Καὶ ἐγένετο ὁ λίθος εἰς ὅρος μέγα. Τὰ ἀποστολικὰ ῥήματα τὴν οἰκουμένην ἐπλήρωσεν ἅπασαν. Ποτὲ μὲν οὖν ὄρος ὁ λίθος, ποτὲ δὲ ἀκρογωνιαῖος, ποτὲ δὲ θεμέλιος, ἵνα μάθῃς ὅτι τὰ πάντα πληροῖ. Διὰ τοῦτο ὄρος, ὅτι τὰ πάντα συνέχει· διὰ τοῦτο ἀκρογωνιαῖος, ὅτι τὰ πάντα ἐν αὐτῷ συν έστηκε. Διὰ τοῦτο θεμέλιος, καὶ ῥίζα ἀμπέλου. Ἐγὼ γάρ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήματα. Τοῦτό ἐστι τὸ ἐνύπνιον, φησὶ, καὶ τὴν σύγκρισιν αὐτοῦ ἐροῦ μεν ἐνώπιον τοῦ βασιλέως. Σὺ βασιλεὺς βασι λέων. Σοὶ ὁ Θεὸς τοῦ οὐρανοῦ βασιλείαν ἰσχυρὰν καὶ κραταιὰν καὶ ἔντιμον ἔδωκεν ἐν παντὶ τόπῳ, ὅπου κατοικοῦσιν οἱ υἱοὶ τῶν ἀνθρώπων· θηρία τε ἀγροῦ, καὶ πετεινὰ οὐρανοῦ ἔδωκεν ἐν τῇ χειρί σου, καὶ κατέστησέν σε κύριον πάντων. Ὅτε ἐπεδείξατο τοῦ Θεοῦ τὴν ἰσχὺν, τότε μετὰ παῤῥησίας αὐτῷ καὶ τὸ κήρυγμα κηρύττει. Καὶ ὅρα μετὰ κολα κείας ὅσης ἐνίησι τὸν λόγον, καὶ μετὰ τιμῆς. Σὺ βασιλεὺς, φησὶ, βασιλέων. Σοὶ ὁ Θεὸς τοῦ οὐρανοῦ βασιλείαν ἰσχυρὰν καὶ κραταιὰν καὶ ἔντιμον ἔδω κεν ἐν παντὶ τόπῳ, ὅπου κατοικοῦσιν οἱ υἱοὶ τῶν ἀνθρώπων· θηρία τε ἀγροῦ, καὶ πετεινὰ τοῦ οὐ ρανοῦ ἔδωκεν ἐν τῇ χειρί σου. Οὐ τῶν συγγενῶν ἀνθρώπων μόνον, ἀλλὰ καὶ τῆς ἐρήμου, καὶ τῶν ὑπὲρ κεφαλῆς ἄρχεις. Ὅρα πῶς ἐνεδείξατο τοῦ Θεοῦ τὴν δωρεὰν ἐκείνην τὴν ἐν ἀρχῇ γενομένην· Καὶ ἄρχετε τῶν ἰχθύων τῆς θαλάσσης, καὶ τῶν πετεινῶν τοῦ οὐρανοῦ· ἵνα μάθῃς ὅτι καὶ τῆς ἐρήμου δημιουργὸς αὐτὸς, ὅτι καὶ θηρίων ποιητὴς, οὐχὶ τῶν ἡμέρων μόνον. Καὶ ἐν παντὶ τόπῳ, ὅπου κατοικοῦσιν οἱ υἱοὶ τῶν ἀνθρώπων, σοὶ ἔδωκε τὴν βασιλείαν ὁ Θεὸς τοῦ οὐρανοῦ. Οὐκέτι φησί·","english":"And the stone became a great mountain. The apostolic words filled the whole inhabited world. So then, sometimes the stone is a mountain, sometimes a cornerstone, sometimes a foundation, so that you may learn that it fills all things. For this reason it is a mountain, because it holds all things together; for this reason it is a cornerstone, because all things are established in it. For this reason it is a foundation, and a root of a vine. For I am the vine, you are the branches. This is the dream, he says, and we will tell its interpretation before the king. You are a king of kings. To you the God of heaven has given a kingdom strong and mighty and honored in every place where the sons of men dwell; both the beasts of the field and the birds of heaven he has given into your hand, and he has established you as lord of all. When he had shown the power of God, then with boldness he also proclaims the proclamation to him. And see with how much flattery he inserts the word, and with honor. You are a king, he says, of kings. To you the God of heaven has given a kingdom strong and mighty and honored in every place where the sons of men dwell; both the beasts of the field and the birds of heaven he has given into your hand. Not only of kindred men, but also of the desert, and of the things above your head you are ruler. See how he showed that gift of God which came to be in the beginning: And rule over the fish of the sea, and the birds of heaven; so that you may learn that he himself is the creator also of the desert, that he is also the maker of beasts, not only of the tame. And in every place where the sons of men dwell, the God of heaven has given you the kingdom. No longer, he says,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Ἔστι Θεὸς ἐν οὐρανῷ. Ὅρα πῶς κατὰ μικρὸν εἰσάγει τὸ δόγμα. Πρῶτον εἶπεν, ὅτι ἐκεῖ οἰκεῖ, ἵνα μὴ περὶ τὴν γῆν αὐτὸν φαντασθῇ. Ἐπειδὴ δὲ ἐδέξατο τὸ δόγμα ἐκεῖνο, πάλιν αὐτὸν ἀφίστησι, καὶ τοῦτο δεικνὺς, ὅτι δημιουργός ἐστιν αὐτοῦ τοῦ οὐρανοῦ, καὶ Δεσπότης καὶ Κύριος, οὐχὶ τόπον αὐτὸν ἔχων, ἀλλ' ἔργον αὐτοῦ τοῦτο. Εἰ γὰρ τοῦ οὐρανοῦ Κύριος, δύναται δοῦναί σοι τὴν γῆν. Αὐτὸς ἔλαβε τὸν οὐρανὸν, καὶ σοὶ τὴν γῆν ἔδω κεν. Ὅπερ γάρ ἐστιν ἐκεῖνος ἐκεῖ, τοῦτο σὺ ἐπὶ τῆς γῆς, πάντων ἀνώτερος, πάντων ἄρχων, πάντων κεφαλή. Καὶ τῶν ἐπὶ τῆς γῆς σοι πλέον ἔδωκεν, κεφα λήν σε ποιήσας, καὶ χρυσῆν δείξας σου τὴν βασιλείαν, χρυσίου καθαροῦ. Σὺ εἶ ἡ κεφαλὴ ἡ χρυσῆ. Καὶ ὀπίσω σου ἀναστήσεται βασιλεία ἑτέρα ἥττων σου, ἥ ἐστιν ἄργυρος· καὶ βασιλεία τρίτη, ἥ ἐστιν ὁ χαλκὸς, ἣ κυριεύει ( κυριεύσει) πάσης τῆς γῆς. Τοιαύτη γὰρ ἡ Μακεδόνων ἐγένετο. Καὶ βασιλεία τετάρτη, ἥτις ἐστὶν ἰσχυρὰ ὡς ὁ σίδηρος. Ὃν τρόπον γὰρ λεπτύνει ὁ σίδηρος καὶ δαμάζει πάντα, οὕτω πάντα λεπτυνεῖ καὶ δαμάσει. Καὶ τετάρτη, φησὶν, ἡ Ῥωμαίων. Οὐ λέγει δὲ τὰ ὀνόματα. Τίνος ἕνεκεν; ἢ ( μή) γὰρ ἂν σαφέστερον τὸν λόγον ἐποίησεν, ὥστε μὴ πολλοὺς ἀφανίσαι τὰ βιβλία.","english":"There is a God in heaven. Observe how little by little he introduces the doctrine. First he said that he dwells there, so that he should not be imagined as being upon the earth. But when he had received that doctrine, again he sets him apart, showing this too, that he is the creator of heaven itself, and Master and Lord, not having it as a place, but this being his work. For if he is Lord of heaven, he is able to give you the earth. He took heaven for himself, and gave the earth to you. For what that one is there, you are upon the earth—higher than all, ruler of all, head of all. And of the things upon the earth he gave you more, making you the head, and showing your kingdom to be golden, of pure gold. You are the head of gold. And after you shall arise another kingdom inferior to you, which is silver; and a third kingdom, which is bronze, which shall rule over all the earth. For such was the kingdom of the Macedonians. And a fourth kingdom, which is strong as iron. For in the way that iron thins and subdues all things, so shall it thin and subdue all things. And the fourth, he says, is that of the Romans. But he does not state the names. For what reason? Or else he would have made the account clearer, so as not to destroy many books.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Καὶ ὅτι εἶδες τοὺς πόδας, καὶ τοὺς δακτύλους, μέρος μέν τι ὀστράκινον, μέρος δέ τι σιδηροῦν, βασιλεία διῃρημένη ἔσται, καὶ ἀπὸ τῆς ῥίζης τῆς σιδηρᾶς ἔσται ἐν αὐτῇ, ὃν τρόπον εἶδες τὸν σίδηρον ἀναμεμιγμένον τῷ ὀστράκῳ τῷ πηλίνῳ. Καὶ οἱ δάκτυλοι τῶν ποδῶν μέρος μέν τι σιδη ροῦν, μέρος δέ τι ὀστράκινον, μέρος τῆς βασι λείας ἔσται ἰσχυρὸν, καὶ ἀπ' αὐτῆς ἔσται συντριβόμενον. Καὶ ὅτι εἶδες τὸν σίδηρον ἀναμεμιγμένον τῷ ὀστράκῳ τῷ πηλίνῳ, συμμιγεῖς ἔσονται ἐν σπέρματι τῶν ἀνθρώπων, καὶ οὐκ ἔσονται προσ κολλώμενοι, καθὼς ὁ σίδηρος οὐκ ἀναμίγνυται μετὰ τοῦ ὀστράκου. Πότε τοῦτο ἐπὶ Ῥωμαίων γέ γονεν; Ὁρᾷς καὶ βασιλείας γενομένας τοιαύτας; Οὐχὶ ἀπὸ βασιλικοῦ γένους ἅπαντας, ἄλλως δὲ καὶ ἀπίστους ( ἀπίστως) πολλοὺς διακειμένους. Καὶ ἐν ταῖς ἡμέραις τῶν βασιλέων ἐκείνων ἀναστήσει ὁ Θεὸς τοῦ οὐρανοῦ βασιλείαν, ἥτις εἰς τοὺς αἰῶνας οὐ διαφθαρήσεται· καὶ ἡ βασιλεία αὐτοῦ λαῷ ἑτέρῳ οὐχ ὑπολειφθήσεται· λεπτυνεῖ καὶ λικμήσει πάσας τὰς βασιλείας· καὶ αὐτὴ ἀναστήσεται εἰς τοὺς αἰῶνας. Ἄγε μοι τοὺς Ἰουδαίους ἐνταῦθα. Τί ἂν εἴποιεν περὶ τῆς προφητείας ταύτης; Οὐ γὰρ δή που περὶ ἀνθρωπίνης ταῦτα θέμις εἰπεῖν, ὅτι ἄπειρος ἔσται ἡ βασιλεία, ἀλλ' εἰκὸς εἶναί τινα, περὶ οὗ ταῦτα λέλεκται. Εἰ δὲ λέγοις, περὶ τοῦ Πατρὸς εἰρῆσθαι, ἀλλ' ἄκουε τί φησι· Ἐν ταῖς ἡμέραις τῶν βασιλέων ἐκείνων, τῶν Ῥωμαίων δηλονότι. Ἄλλως δὲ εἰ λέγοιεν, Καὶ πῶς τὸν χρυσὸν συνέτριψε, τὴν Βαβυλωνίων βασιλείαν πάλαι κατασκευασθεῖσαν; πῶς δὲ τὸν ἄργυρον, τὴν Περσῶν; πῶς δὲ τὸν χαλκὸν, τὴν Μακεδόνων;","english":"And that you saw the feet and the toes, part indeed of clay, part indeed of iron, the kingdom shall be divided, and from the root of the iron shall be in it, in the manner you saw the iron mixed with the clay pottery. And the toes of the feet, part indeed of iron, part indeed of clay, part of the kingdom shall be strong, and from it shall be crushed. And that you saw the iron mixed with the clay pottery, they shall be mingled in the seed of men, and they shall not be joined together, just as the iron does not mix with the clay. When has this happened among the Romans? Do you see that such kingdoms have come to be? Were they not all from a royal race, but otherwise also unbelieving—many being disposed in unbelief. And in the days of those kings the God of heaven shall raise up a kingdom, which shall not be corrupted into the ages; and his kingdom shall not be left to another people; it shall thin and winnow all the kingdoms; and it shall itself rise up into the ages. Come now, bring me the Jews here. What would they say about this prophecy? For surely it is not lawful to say these things about a human kingdom, that the kingdom shall be without end, but it is likely that there is someone about whom these things have been spoken. But if you say that it was spoken about the Father, hear what he says: In the days of those kings, clearly of the Romans. Otherwise, if they should say, And how did he crush the gold, the kingdom of the Babylonians, established long ago? How the silver, that of the Persians? How the bronze, that of the Macedonians?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"ταῦτα γὰρ πάλαι ἐγένετο, καὶ τέλος ἔλαβεν. Ἀλλὰ μὴ θαυμάσῃς, ἀγαπητέ. Εἰ γὰρ ὁ Παῦλος οὐκ ἐτόλμησε φανερῶς εἰπεῖν, ἀλλ', Ἕως οὗ ὁ κατ έχων, φησὶ, ἐκ μέσου γένηται· πολλῷ μᾶλλον ὁ προφήτης. Τί γὰρ ὄφελος, εἰπέ μοι, ἀπὸ τοῦ φανερῶς εἰπεῖν ἐγίνετο; Εἰ δὲ λέγοιεν, Πῶς συνέτριψε τὸν χαλκὸν, τὸν σίδηρον; τοῦτο κοινὸν ἔσται τὸ ζήτημα; καὶ γὰρ ἐπ' αὐτῶν ὁμοίως διαπορήσεται, πῶς τὰς ἤδη σβεσθείσας βασιλείας καθαιρεῖ; Ἀλλὰ τὸ καθαι ρεῖν ἑτέρας, ἐν αἷς αἱ τοιαῦταί εἰσιν, εἰκότως ἐμποιεῖ. Ἄλλως δὲ λανθανόντως τοῦτο εἰργάζετο, καὶ πρὸ τούτου Θεὸς ὢν, καὶ οὐ τότε φανεὶς, ὥστε εἰκότως ἀμφισβητοῖτε. Εἰ δὲ βούλοιτό τις καὶ ἐν τῷ παρόντι καιρῷ λαμβάνειν τὴν προφητείαν, οὐκ ἂν ἁμαρτήσεται. Καὶ γὰρ καὶ νῦν συνέτριψε τὰς βασιλείας, τὸν τῦφον Μακεδόνων τὸ κῦρος. Ὅταν γὰρ ἴδῃς μάρτυρας, ἵνα τὸ πρόσταγμα ἐκείνου πληρωθῇ, τοῦτο ποιοῦντας, καὶ πολλῷ μᾶλλον τὸν θάνατον ὑπομένον τας, ὄψει αὐτοῦ τὴν βασιλείαν, καὶ πῶς τὴν γῆν ἐνέπλησεν. Εἶδες προφητείας. Εἰ μὴ ἐξέβη τὰ ἐπ' ἐκεί νων, μηδὲ τῇ συντελείᾳ πίστευε. Εἶτα ἐπάγει· Ὃν τρόπον εἶδες, ὅτι ἀπὸ ὄρους ἐτμήθη λίθος ἄνευ χειρῶν, καὶ ἐλέπτυνε τὸ ὄστρακον, τὸν σίδηρον, τὸν χαλκὸν, τὸν ἄργυρον, τὸν χρυσὸν, ὁ Θεὸς ἐγνώρισε τῷ βασιλεῖ ἃ δεῖ γενέσθαι μετὰ ταῦτα. Καὶ ἀληθινὸν τὸ ἐνύπνιον, καὶ πιστὴ ἡ σύγκρισις αὐτοῦ. Ὅρα πῶς πιστοῦται τὰ λεχθέντα, ἀπὸ τῶν φανερῶν τὰ ἀφανῆ, τὸ μονονουχὶ λέγων, εἰπὼν τὸ ἐνύπνιον, ἐπίστευσε ( πίστευε) τῇ συγκρίσει. Τί οὖν ὁ βασιλεύς;","english":"For these things happened long ago and have reached their end. But do not marvel, beloved. For if Paul did not dare to say it openly, but says, \"Until the one who restrains comes to be out of the midst,\" much more the prophet. For what profit, tell me, would there have been from saying it openly? But if they should say, \"How did he shatter the bronze and the iron?\" will this question be common? For concerning them it will likewise be asked, how does he overthrow kingdoms already extinguished? But the overthrowing of others, in which such things are, reasonably produces this. Otherwise he was accomplishing this secretly, and before this being God, and not appearing then, so that you might reasonably dispute. But if someone should wish to receive the prophecy even in the present time, he will not err. For even now he has shattered kingdoms, the pride of the Macedonians' power. For when you see martyrs, in order that that command be fulfilled, doing this, and much more enduring death, you will see his kingdom, and how he filled the earth. You have seen prophecies. If the things concerning them did not come to pass, do not believe even the consummation. Then he adds: In the manner you saw that a stone was cut from a mountain without hands, and it crushed the potsherd, the iron, the bronze, the silver, the gold, God has made known to the king what must happen after these things. And true is the dream, and faithful its interpretation. See how what was said is confirmed, the unseen from the visible, almost saying, having spoken the dream, believe the interpretation. What then did the king do?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Τότε, φησὶν, ὁ βασιλεὺς Ναβουχοδονόσορ ἔπεσεν ἐπὶ πρόσωπόν σου ( αὐτοῦ), καὶ τῷ Δανιὴλ προσεκύνησεν, καὶ μάννα καὶ εὐωδίαν εἶπεν σπεῖσαι αὐτῷ. Εὐθέως οὕτως ἐπιστεύθη. Καὶ εἰκότως εἶπε, μάννα καὶ εὐωδίαν σπεῖσαι αὐτῷ. Εἶδες θαῦμα μέγιστον. Εἶδες πῶς ἔθος τοῖς Ἕλλησιν ἀπὸ ἀνθρώπων θεοὺς ποιεῖν. Ὥστε ὅταν λέγωσι, Πόθεν ἡ εἰδωλολατρεία; μάνθανε τὴν ἀρχήν. Οὕτω καὶ τοὺς ἀποστόλους ἐξ ἀνθρώπων ἐποίουν θεούς. Οὕτω καὶ ὁ διάβολος ἐφιλονείκησε παρὰ τὴν ἀρχὴν τὴν ἀσέβειαν εἰσαγαγεῖν, λέγων· Ἔσεσθε ὡς θεοί. Καὶ ἐπειδὴ τότε οὐκ ἴσχυσεν, ὕστερον ἐπιχειρεῖ, πανταχοῦ φιλονεικῶν τὴν πολυθεΐαν εἰσαγαγεῖν. Καὶ ἀποκριθεὶς ὁ βασιλεὺς εἶπεν τῷ Δανιήλ· Ἐπ' ἀληθείας οἶδα ὅτι ὁ Θεὸς ὑμῶν αὐτός ἐστι Θεὸς ζῶν, καὶ Κύριος τῶν βασιλέων. Ἀπὸ τούτου μόνου οὕτως εὐθέως ἐπίστευσεν, οἱ δὲ Ἰουδαῖοι μυρία τοιαῦτα ἀκούοντες οὐ προσεῖχον. Ὁρᾷς πῶς σοι δείκνυσι τῶν ἐθνῶν εὐγνωμοσύνην; Ἐπειδὴ γὰρ ὁ καιρὸς παρεγένετο λοιπὸν, καθ' ὃν ἔδει τὸ κήρυγμα εἰς ἐκείνους","english":"Then, he says, King Nebuchadnezzar fell on his face and worshipped Daniel, and said to offer him manna and a sweet savor. Immediately he was thus believed. And with reason he said to offer him manna and a sweet savor. You have seen a very great wonder. You have seen how it is the custom among the Greeks to make gods out of men. So that when they say, \"From where did idolatry come?\" learn its beginning. In this way they also made the apostles gods out of men. In this way too the devil strove from the beginning to introduce impiety, saying, \"You shall be as gods.\" And since he did not prevail then, he attempts it afterward, striving everywhere to introduce polytheism. And the king answered and said to Daniel, \"Of a truth I know that your God is himself a living God, and Lord of kings.\" From this alone he believed so immediately, while the Jews, hearing countless such things, did not attend. Do you see how he shows you the gratitude of the nations? For since the time had now come at which the preaching ought to reach those","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"ἐξενεχθῆναι, προλαμβάνων ἀπολογεῖται διὰ τῶν προγόνων αὐτῶν, ὅτι οὐ μάτην, οὐδὲ ἁπλῶς ἐκείνους τούτων προτιμᾷ.\n\nΚΕΦΑ Γʹ.\n\nἜτους ὀκτωκαιδεκάτου Ναβουχοδονόσορ ὁ βασιλεὺς ἐποίησεν εἰκόνα χρυσῆν. Ὕψος αὐτῆς πηχέων ἑξήκοντα, καὶ εὖρος αὐτῆς πηχέων ἕξ· ἔστησεν αὐτὴν ἐν πεδίῳ Δεηρᾷ ἐν χώρᾳ Βαβυλῶ νος. Καὶ Ναβουχοδονόσορ ἀπέστειλε εἰσαγαγεῖν πάντας τοὺς ὑπάτους, καὶ στρατηγοὺς, καὶ τοπάρχας, ἡγουμένους καὶ τυράννους, καὶ τοὺς ἐπ' ἐξουσιῶν, καὶ πάντας τοὺς ἄρχοντας τῶν χωρῶν ἐλθεῖν εἰς τὰ ἐγκαίνια τῆς εἰκόνος, ἧς ἔστησε Ναβουχοδονόσορ ὁ βασιλεύς. Ὅρα τὴν ἀλήθειαν τῶν πραγμάτων λάμπουσαν· καίτοι τίς οὐκ ἂν αἰσχυνθῇ τοῦτο ἀποκαλύψαι; Τί λέγεις; ὁ προσκυνή σας, ὁ μάννα σπείσας, ὁ τὸν Θεὸν οὕτω τιμῶν, καὶ θαυμάσας καὶ ὑπερεκπλαγεὶς, οὗτος, οὐδὲ μακροῦ παρελθόντος χρόνου, εὐθέως ἐπὶ τὴν προτέραν ἐπαν έρχεται πλάνην; Καλῶς γε. Οὐ γὰρ αὐτὸν κατεπλή ξατε τοῖς σημείοις· ἀλλ' οὐδὲν τούτων ἐνενόησαν, ἀλλ' ἓν μόνον ὁρῶσιν, ὅπως γυμνὴν τὴν ἀλήθειαν παρακατάθωνται. Ἐπειδὴ γὰρ τὴν πόλιν εἷλε (τότε γὰρ αὐτὴν εἷλε, καὶ αὐτῆς ἐκράτει), ἔστησε τὴν εἰ κόνα, ἴσως εἰς τῦφον ἀρθείς. Τινές φασιν, ὅτι τῆς εἰκόνος ἐκείνης μεμνημένος τῆς ἐν τοῖς ὀνείροις αὐτῷ δειχθείσης· ἄλλοι δὲ λέγουσιν, ὅτι εἰς θεοὺς ἑαυτὸν ἀναγαγεῖν βουλόμενος. Καὶ γὰρ ταύτην εἶχον ἐπιθυ μίαν οἱ παλαιοὶ, ὥστε νομίζεσθαι θεοὶ, καθάπερ ὁ διάβολος. Καὶ ὅρα τὴν ἔκβασιν.","english":"to be brought out, he defends himself beforehand through their ancestors, saying that it was not in vain, nor without reason, that he preferred those men to these.\n\nCHAPTER 3.\n\nIn the eighteenth year, King Nebuchadnezzar made a golden image. Its height was sixty cubits, and its breadth six cubits; he set it up in the plain of Dura, in the country of Babylon. And Nebuchadnezzar sent to bring together all the consuls, and generals, and governors, leaders and tyrants, and those in authority, and all the rulers of the countries, to come to the dedication of the image which King Nebuchadnezzar had set up. See the truth of matters shining forth; and yet who would not be ashamed to reveal this? What are you saying? The man who worshipped, who poured out manna, who honored God in this way, and marveled and was exceedingly astonished—does he, without even a long time having passed, immediately return to his former error? Well indeed. For you did not strike him with awe by the signs; but they understood none of these things, but see only one thing: how they may entrust the naked truth. For since he had taken the city (for then he took it, and held power over it), he set up the image, perhaps lifted up into vanity. Some say that he was mindful of that image which had been shown to him in dreams; but others say that he wished to raise himself up to be a god. For the ancients had this desire, to be considered gods, just as the devil did. And observe the outcome.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Ἀφεὶς ποιῆσαι ἑαυ τὸν προσκυνεῖσθαι, τὴν εἰκόνα ἐποίησε προσκυνεῖσθαι, ἐκ πολλοῦ τοῦ περιόντος τοῦτο κατασκευάσαι βουλό μενος, καὶ τῷ μεγέθει, καὶ τῷ τοῦ σώματος ὄγκῳ καταπλῆξαι θέλων, καὶ ἀπὸ τοῦ τόπου πάλιν. Ἐν τόπῳ Δεηρᾷ, φησί. Ὕπιον [ ὕπτιον] ἴσως ἦν τὸ πε δίον. Εἰσὶν ἄνδρες Ἰουδαῖοι, οὓς κατέστησας ἐπὶ τὰ ἔργα Βαβυλῶνος, Σεδρὰχ, Μισὰχ, Ἀβδεναγώ. Οἱ ἄνδρες ἐκεῖνοι οὐχ ὑπήκουσαν, βασιλεῦ, τῷ δόγματί σου, καὶ τοῖς θεοῖς σου οὐ λατρεύουσιν, καὶ τῇ εἰκόνι τῇ χρυσῇ ᾗ ἔστησας οὐ προσκυ νοῦσι. Τότε Ναβουχοδονόσορ ἐν θυμῷ καὶ ὀργῇ εἶπεν ἀγαγεῖν τὸν Σεδρὰχ, Μισὰχ καὶ Ἀβδεναγώ. Πῶς ὁ Δανιὴλ ἐνταῦθα οὐ φαίνεται; Ἐμοὶ δοκεῖ, φοβούμενος ἐκείνους μὴ καταγγεῖλαι αὐτὸν, ἢ τὸν βασιλέα αἰδούμενον μὴ ἀναγκάσαι, ὥστε μὴ ἔχειν κατήγορον φανερόν. Τινὲς δέ φασιν, ἐπειδὴ Βαλτάσαρ ἐκαλεῖτο· τὸ δὲ ὄνομα τοῦτο τοῦ εἰδώλου τοῦ παρ' αὐτοῖς ἦν. Ὁ Θεὸς οὖν ᾠκονόμησε μὴ ἐμβληθῆναι εἰς τὴν κάμινον, ὥστε μὴ τῇ προσηγορίᾳ τὴν ἰσχὺν ἐπιγράψαι, καὶ διαφυγεῖν. Τί οὖν οἱ τρεῖς παῖδες; Μάλιστα μὲν γὰρ ἔμελλον καὶ αὐτοὶ διελέγχειν τὸ πρᾶγμα. Πλὴν ἐπὶ τῆς προῤῥήσεως πῶς οὐκ ᾠκονό μησε τοῦτο ὁ Θεός; Διέβαλλον αὐτοὺς οἱ Χαλδαῖοι· πολλὰ γὰρ ἡ βασκανία ποιεῖ. Οὐκ ἔφερον τοὺς αἰχμα λώτους κρατοῦντας αὐτῶν ὁρῶντες. Ἀλλ' ὅρα. Καθ άπερ ἐπὶ τοῦ Δανιὴλ, πρότερον ἔμαθον αὐτοῦ τοὺς τρόπους καὶ τὴν ἐπιείκειαν, καὶ τότε τὰ σημεῖα ἑώ ρων· οὕτω καὶ ἐνταῦθα ἄγονται εἰς μέσον, καὶ πρῶτον αὐτῶν τὴν προαίρεσιν ἀπεγύμνωσεν ὁ Θεός· κἀκεῖνοί τε οὕτω παρεσκευασμένοι οὐκ ἐπεπήδησαν εἰς τὸ μέ σον.","english":"Having given up making himself worshipped, he made the image to be worshipped, wishing to contrive this from great abundance, and desiring to strike them with amazement both by its size and by the bulk of its body, and again by the place. \"In the place Deera,\" it says. Perhaps the plain was lying flat. \"There are Jewish men whom you appointed over the works of Babylon, Shadrach, Meshach, Abednego. Those men did not obey your decree, O king, and they do not serve your gods, and they do not worship the golden image which you set up.\" Then Nebuchadnezzar in fury and anger said to bring Shadrach, Meshach, and Abednego. How is Daniel not seen here? It seems to me, either they feared to denounce him, or the king was ashamed to compel him, so as not to have a manifest accuser. But some say that he was called Beltashar; and this name was of the idol among them. God therefore arranged that he not be cast into the furnace, so that he might not inscribe the power upon the appellation, and escape. What then of the three children? For they were especially going to expose the matter themselves. However, in the case of the foretelling, how did God not arrange this? The Chaldeans were slandering them; for envy does many things. They could not bear to see the captives prevailing over them. But observe. Just as in the case of Daniel, they first learned his ways and his gentleness, and then they saw the signs; so also here they are brought into the middle, and first God laid bare their purpose; and they, thus prepared, did not leap into the middle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":32,"ref":"p32","source":"Ἴστε δὲ ὅτι ἄνθρωπος τῆς παρούσης ζωῆς ἀπεγνωκὼς, καὶ ῥᾳδίως φέρων τὴν τελευτὴν, οὐδὲν παραιτήσαιτο τολμῆσαι, καὶ τῶν σφόδρα δοκούντων τολμηρῶν εἶναι. Ἀλλ' ὅμως καὶ οὗτοι θανάτου ὑπερορῶντες ἐπιεικεῖς ἦσαν, οὐδὲν ἀπὸ τῆς ἀνδρείας εἰς θρασύτητα παραβλαβέντες, οὐδὲ φιλοτιμίᾳ τοῦτο ποιοῦντες. Καὶ οἱ ἄνδρες ἐκεῖνοι οἱ τρεῖς, Σεδρὰχ, Μισὰχ, Ἀβδεναγὼ, ἔπεσον εἰς μέσον τῆς καμίνου τοῦ πυρὸς τῆς καιομένης, πεπεδημένοι. Καὶ περιεπάτουν ἐν μέσῳ τῆς φλογὸς, ὑμνοῦντες τὸν Θεὸν, καὶ εὐλογοῦντες τὸν Κύριον. Ὅρα, οὐ θαυμαστὸν τοῦτο καὶ παράδοξον, τὸ καὶ περιπατεῖν καὶ ὑμνεῖν, καθάπερ ἐν κολυμβήθρᾳ ὑδάτων; Καίτοι οὐδὲν κωλύον ἦν ἐκεῖ, ἐπείπερ Θεὸς ἠβουλήθη. Τοιοῦτον εἶναι ἐμοὶ δοκεῖ κἀκεῖνο\n\nτὸ πῦρ, τὸ τοὺς ἔξω κατακαῦσαν· καὶ τοῦτο πῦρ, κἀκεῖνο τὸ πῦρ· καὶ ταῦτα σώματα, κἀκεῖνα τὰ σώματα· καὶ τῶν μὲν ἥψατο, τῶν δὲ ἀπέσχετο. Εἶδες ὅσον ἀγαθὸν προαίρεσις καλλίστη; ἐθαύμασας αὐτῶν τὴν προαίρεσιν; Θαύμασον τοῦ Δεσπότου τὴν εὔνοιαν, καὶ τὴν τιμὴν, ἣν εἰς αὐτοὺς ἐπεδείξατο. Τοὺς δοξάζοντάς με δοξάσω, φησί. Εἱστήκει τὸ θέατρον ἅπαν. Ὑπὲρ τὴν φύσιν ἐφθέγξαντο, ὑπὲρ τὴν φύσιν αὐτοὺς τιμᾷ. Ὅρα τὰ τοῦ Δεσπότου δυναμένους τοὺς οἰκέτας. Τί θαυμάζεις, εἰ βασιλέως καταγελῶσιν, ὅταν αὐτοὺς τὰ στοιχεῖα αἰδῆται καὶ θαυμάζῃ; Ἐκκλησία γέ γονεν ἡ κάμινος. αὐτῷ ἐῴκει τῷ οὐρανῷ. Ἐνταῦθα ἤδη τῆς ἀφθαρσίας πεῖραν ἔλαβον. Ἐπεὶ καὶ παρὰ τὴν ἀρχὴν παθητὰ τὰ σώματα ἡμῶν ἡ ἁμαρτία πε ποίηκεν· ὅταν γοῦν τὰ δίκαια πράττῃ, πάλιν ἀπαθῆ γίνεται. Καὶ περιεπάτουν, φησί. Ἀλλ' ἴδωμεν τί φθέγγονται·","english":"Know that a man who has despaired of the present life, and who bears death easily, would shrink from daring nothing, not even the things that seem exceedingly daring. But nevertheless even these, despising death, were gentle, in nothing harmed by their courage into recklessness, nor doing this out of vainglory. And those three men, Sedrach, Misach, and Abdenago, fell into the midst of the furnace of burning fire, bound. And they walked in the midst of the flame, singing hymns to God and blessing the Lord. See, is this not wonderful and paradoxical, that they both walked and sang hymns, as if in a pool of water? And yet nothing was hindering there, since God willed it. Such, it seems to me, was that fire also, the one that burned up those outside; and this was fire, and that was fire; and these were bodies, and those were bodies; and it touched the one, but kept away from the other. Do you see how great a good a most noble disposition is? Have you marveled at their disposition? Marvel at the Master's goodwill, and the honor that he showed toward them. \"Those who glorify me I will glorify,\" he says. The whole theater stood by. They spoke beyond nature; he honors them beyond nature. See what the Master's servants are able to do. Why do you marvel if they laugh at a king, when the elements themselves revere and marvel at them? The furnace became a church. It resembled heaven itself. There they already received a taste of incorruptibility. Since even from the beginning sin made our bodies passible; whenever, then, one does what is right, they become impassible again. And they walked, it says. But let us see what they say.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"τῆς μυστικῆς ἀκούσωμεν φωνῆς μεθ' ἡσυ χίας πολλῆς. Εἶδες ἄτακτον φωνὴν καὶ συγκεχυμένην τῆς σαμβύκης, καὶ τοῦ ψαλτηρίου, καὶ τῆς μουσικῆς; Ἄκουσον φωνῆς ἀπὸ πυρός. Οὐ θαυμαστὸν ἐδόκει σοι τὸ φωνὴν ἀπὸ πυρὸς φέρεσθαι Θεοῦ; Ἰδοὺ καὶ τοῖς δούλοις αὐτοῦ τοῦτο ἐχαρίσατο. Ποῖος ἀὴρ πληττόμενος τὴν φωνὴν ἀπετέλει; Οὐχὶ τοῦτο ἀεὶ τοῖς μέλ λουσι κατακαίεσθαι παραινοῦσι, διανοίγειν τὰ στό ματα, ὡς οὐδὲ μικρὸν δυναμένης τῆς δυνάμεως ἐναπομεῖναι τῷ σώματι λοιπόν; Ὅρα συμφωνίαν μουσι κὴν, ὥσπερ ἐξ ἑνὸς στόματος πάντας ὑμνοῦντας. Καὶ συστὰς Ἀζαρίας προσηύξατο οὕτως· καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐν μέσῳ τοῦ πυρὸς εἶπεν. Ἵνα μὴ νομίσῃς, ὅτι ὑπὲρ τῶν παρόντων εὐχαριστοῦσι μόνον, ὑπὲρ τῆς αἰχμαλωσίας, καὶ τῶν δεινῶν ἐκείνων τῶν συμβεβηκότων αὐτοῖς παρακαλοῦσι τὸν Θεόν. Ὅρα πῶς ἄρχονται. Εὐλογητὸς εἶ, Κύριε ὁ Θεὸς τῶν πα τέρων ἡμῶν, καὶ αἰνετὸν καὶ δεδοξασμένον τὸ ὄνομά σου εἰς τοὺς αἰῶνας. Ὁ δὲ ἄγγελος Κυρίου συγκατέβη τοῖς περὶ τὸν Ἀζαρίαν εἰς τὴν κάμινον, καὶ ἐξετίναξε τὴν φλόγα τοῦ πυρὸς ἐκ τῆς καμίνου, καὶ ἐποίησε τὸ μέσον τῆς καμίνου ὡς πνεῦμα δρόσου διασυρίζον· καὶ οὐχ ἥψατο αὐτῶν τὸ καθ όλου τὸ πῦρ, καὶ οὐκ ἐλύπησεν αὐτοὺς, καὶ οὐ παρηνώχλησεν. Οὕτως οὐκ αὐτομάτως ταῦτα ἐγένετο. Καὶ οὐ μόνον οὐ κατεκαύθησαν, ἀλλ' οὐδὲ παρηνώχλησεν αὐτοὺς τὸ πῦρ, οὐδὲ ἐλύπησεν, οὐδὲ τὸ τυχὸν οἷον, οὐδὲ θέρμην ᾔσθοντο. Διὰ τοῦτο δὲ καὶ ἐπὶ τοσοῦτον ἡ φλὸξ ἀνῆλθεν, ὥστε καὶ τοῖς ἔξωθεν φαίνεσθαι.","english":"Let us listen to the mystical voice with great stillness. Did you see the disordered and confused voice of the sambuke, and of the psaltery, and of the music? Hear a voice from the fire. Did it not seem wondrous to you that a voice should be borne from the fire of God? Behold, he granted this even to his servants. What air, being struck, produced the voice? Is this not always the case for those who advise those about to be burned, to open their mouths, since no small amount of strength could remain in the body thereafter? Observe the musical harmony, as all hymn together as from one mouth. And Azariah stood and prayed thus; and opening his mouth in the midst of the fire, he said. So that you may not think that they give thanks only for the present circumstances—for the captivity and those terrible things that had befallen them—they entreat God. Observe how they begin. Blessed are you, Lord, God of our fathers, and praised and glorified is your name forever. And the angel of the Lord descended with those around Azariah into the furnace, and shook out the flame of the fire from the furnace, and made the midst of the furnace like a spirit of dew whistling through; and the fire did not touch them at all, and did not grieve them, and did not trouble them. Thus these things did not happen of their own accord. And not only were they not burned, but the fire did not even trouble them, nor grieve them, nor did they feel even the slightest warmth. And for this reason the flame rose to such an extent that it was visible even to those outside.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Καὶ ἡ ἐμβαλλομένη δὲ ὕλη ἱκανὴ ἦ αὐτοὺς πιστώσασθαι, καὶ τὸ μὴ δια λείπειν, καὶ τὸ ἐπὶ πολὺ φαίνεσθαι καιομένην, καὶ πάντων ἔμπροσθεν τοῦτο γενέσθαι. Καὶ Ναβουχοδονόσορ ἤκουσεν ὑμνούντων αὐτῶν, καὶ ἐθαύμασε, καὶ ἐξανέστη ἐν σπουδῇ, καὶ εἶπε τοῖς μεγιστᾶσιν αὐτοῦ. Αὐτὸ δὲ τοῦτο ἐπῆλθε πόθεν τῷ Ναβουχοδονόσορ ἀκοῦσαι; Ἄρα πάντα τὸν χρόνον παρεκάθητο. Διὰ γὰρ τοῦτο εὐθέως οὐκ εἴασεν αὐτὸν ἀκοῦσαι, ἵνα καὶ ὁ χρόνος αὐτὸς μαρτυρήσῃ τῷ γενομένῳ, ὅτι καὶ πολὺν διατρίψαντες χρόνον, οὐδὲν ἔπαθον δεινόν. Οὐχὶ ἄνδρας τρεῖς ἐνεβάλομεν εἰς μέσον τοῦ πυρὸς πεπεδημένους; Καὶ ἀποκριθέντες λέγουσι τῷ βασι λεῖ· Ἀληθῶς, βασιλεῦ. Καὶ εἶπεν ὁ βασιλεύς· Ὧδε ἐγὼ ὁρῶ ἄνδρας τέσσαρας λελυμένους, καὶ περιπατοῦντας ἐν μέσῳ τοῦ πυρός· καὶ διαφθορὰ οὐκ ἔστιν ἐν αὐτοῖς· καὶ ἡ ὅρασις τοῦ τετάρτου ὁμοία υἱῷ τοῦ Θεοῦ. Ἀπὸ τῆς θύρας εἶδεν τὰς ὄψεις. Τότε προσῆλθε Ναβουχοδονόσορ πρὸς τὴν θύραν τῆς καμίνου τοῦ πυρὸς τῆς καιομένης, καὶ εἶπεν· Σεδρὰχ, Μισὰχ, Ἀβδεναγὼ, οἱ δοῦλοι τοῦ Θεοῦ τοῦ ὑψίστου, ἐξέλθετε, καὶ δεῦτε ὧδε. Καὶ ἐξῆλ θον Σεδρὰχ, Μισὰχ, Ἀβδεναγὼ ἐκ μέσου τοῦ πυρός. Διὰ τί δ' οὐ πρότερον ἐξῆλθον ἕως ἐκάλεσεν αὐ τούς; Καὶ καλῶς πρότερον ἐρωτᾷ τοὺς ἄρχοντας, ἵνα τῇ ἀποκρίσει προκατασχεθέντες μηδὲν ἐναντίον ἀπο κρίνωνται, μηδὲ ὑπὸ τοῦ καιροῦ συναρπαγῶσιν. Ὥσπερ τῷ Μωϋσεῖ ἔλεγεν ὁ Θεός· Τί τοῦτο ἐν τῇ χειρί σου; οὕτω καὶ τούτους Ναβουχοδονόσορ προκατα λαμβάνει τῇ ἐρωτήσει. Ἰδοὺ, φησὶν, ὁρῶ ἄνδρας τέσσαρας λελυμένους, καὶ περιπατοῦντας ἐν μέσῳ τοῦ πυρός· καὶ διαφθορὰ οὐκ ἔστιν ἐν αὐτοῖς·","english":"And the fuel that was thrown in was sufficient to convince them, both by not failing and by appearing to burn for a long time, and by this happening before everyone. And Nebuchadnezzar heard them singing hymns, and marveled, and rose up in haste, and spoke to his nobles. But how did this very thing come upon Nebuchadnezzar, to hear it? Was he sitting by the whole time? For this reason he did not immediately allow him to hear, so that the time itself might bear witness to what happened, that even after spending a long time, they suffered nothing terrible. Did we not throw three men bound into the midst of the fire? And they answered and said to the king: Truly, O king. And the king said: Here I see four men loosed, and walking in the midst of the fire; and there is no corruption in them; and the appearance of the fourth is like a son of God. From the door he saw the faces. Then Nebuchadnezzar approached the door of the burning furnace of fire, and said: Shadrach, Meshach, Abednego, servants of the most high God, come out, and come here. And Shadrach, Meshach, Abednego came out from the midst of the fire. But why did they not come out earlier until he called them? And rightly he first questions the officials, so that, being preoccupied by the answer, they might not contradict anything, nor be carried away by the moment. Just as God said to Moses: What is this in your hand? so also Nebuchadnezzar preempts them with the question. Behold, he says, I see four men loosed, and walking in the midst of the fire; and there is no corruption in them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"καὶ ἡ ὅρασις τοῦ τετάρτου ὁμοία υἱῷ Θεοῦ. Πολὺ κάλλος ἴσως ἐνέφαινε. Πόθεν οἶδας, ὦ\n\nΝαβουχοδονόσορ, υἱὸν Θεοῦ; Ὅρα τοῦτον προφητεύοντα τὸν βάρβαρον ἀπὸ τῆς ὄψεως μόνης. Καὶ προσῆλθε, καὶ ἐκάλεσεν αὐτούς· Σεδρὰχ, Μισὰχ, Ἀβδεναγὼ, οἱ δοῦλοι τοῦ Θεοῦ τοῦ ὑψίστου, ἐξέλθετε, καὶ δεῦτε. Ὅρα. Οὐκ ἐκέλευσε σβεσθῆναι τὴν κάμινον, ἀλλὰ τί; Ἐκάλεσεν αὐτοὺς ἐξελθεῖν. Εἶδες θαῦμα μέγα καὶ παρά δοξον. Ὃ μάλιστα ᾔδει θεραπεῦσον, τοῦτο ἐκάλεσεν. Οὐδὲν ταύτης τῆς εὐγενείας ἴσον. Ἄκουε γὰρ τοῦ Θεοῦ λέγοντος· Μωϋσῆς ὁ θεράπων μου τετελεύτηκε. Καὶ Ἰσαὰκ, φησὶ, ὁ δοῦλός σου. Ταύτῃ οἱ ἄγγελοι τῇ προσηγορίᾳ ἀγάλλονται, καὶ τὰ Χερουβὶμ, καὶ τὰ Σεραφίμ. Καὶ οὐχ ὡς ἄν τις φιλόνεικος ποιή σειεν, ἀναπέμειναν (ι. ἐναπέμειναν), ἀλλ' εὐθέως ὑπήκουσαν· καὶ συνῆλθον ἅπαντες ἰδεῖν τὸ θαῦμα.\n\nΚΕΦΑ Δʹ.\n\nἘγὼ Ναβουχοδονόσορ εὐθηνῶν ἤμην ἐν τῷ οἴκῳ μου, καὶ εὐθαλῶν ἐπὶ τοῦ θρόνου μου, καὶ πίων ἐν τῷ λαῷ μου. Τίνος ἕνεκεν οὕτω τοῦτο ἔγραψεν, καὶ οὐχὶ ἔγραψεν· Ναβουχοδονόσορ ἦν εὐθη νῶν, ἀλλ' ὡς ἐκ προσώπου ἐκείνου; Ἐμοὶ δοκεῖ ταῦτα τὰ ῥήματα αὐτοῦ εἶναι τοῦ Ναβουχοδονόσορ. Ἐπειδὴ γὰρ ἀνήνεγκεν ἀπ' ἐκείνης τῆς πλάνης, ἐν δημοσίοις αὐτὰ κατέθετο γράμματα ἴσως. Αὐτὸ οὖν σύνταγμα, ὥστε ἀξιόπιστον γενέσθαι, παράγει ὁ Δανιή Τῇ γὰρ τῶν ἀνθρώπων φύσει αὐτὸς ὁ πεπονθὼς διαλέγεται. Καὶ θέα μοι πόση παίδευσις γίνεται κατὰ τῶν ὑπερηφάνων. Ἀπὸ γὰρ ὑπερηφανίας πέπονθεν ἅπερ ἔπαθεν, καὶ δείκνυσι τὴν αἰτίαν τῆς ὑπερηφα νίας ἀπό τε τοῦ τέλους καὶ τῆς ἀρχῆς· ἐν μὲν τῷ τέλει λέγων, Ὅτι πάντας τοὺς ὑπερηφάνους δύναται ταπεινῶσαι·","english":"And the appearance of the fourth was like a son of God. Perhaps it displayed great beauty. From where do you know, O Nebuchadnezzar, a son of God? See this barbarian prophesying from the appearance alone. And he came near and called them: Shadrach, Meshach, Abednego, servants of the most high God, come out and come here. See. He did not command the furnace to be quenched, but what? He called them to come out. You saw a great and unexpected wonder. That which he especially knew would serve him, this he called. Nothing is equal to this nobility. For hear God saying: Moses my servant is dead. And Isaac, he says, your servant. In this appellation the angels rejoice, and the Cherubim, and the Seraphim. And they did not, as one might act contentiously, remain (variant: remain within), but immediately obeyed; and all came together to see the wonder.\n\nCHAPTER 4.\n\nI, Nebuchadnezzar, was prospering in my house, and flourishing on my throne, and rich among my people. For what reason did he write this thus, and did not write: Nebuchadnezzar was prospering, but as from that man's person? It seems to me that these words are Nebuchadnezzar's own. For since he had recovered from that error, perhaps he deposited them in public records. This composition itself, therefore, Daniel produces so that it may become trustworthy. For he who suffered speaks to human nature itself. And observe how great a lesson is given against the proud. For from pride he suffered what he suffered, and he shows the cause of pride both from the end and from the beginning: at the end saying, That he is able to humble all the proud;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"ἐν ἀρχῇ δὲ καὶ ἐκ προοιμίων τὴν αἰτίαν τῆς ὑπερηφανίας διδάσκων. Ἐκεῖ μὲν γὰρ, ὅτι διὰ τοῦτο ἐταπεινώθη, ἐδήλωσεν· ἐνταῦθα δὲ πόθεν τοι οῦτο ἐγένετο, ἐκ τοῦ πολλῆς ἀπολαῦσαι εὐπραγίας· ὥσπερ καὶ ὁ Δαυῒδ λέγει· Διὰ τοῦτο ἐκράτησεν αὐ τῶν ἡ ὑπερηφανία· οὕτω δὴ καὶ ἐνταῦθα πολλὰς τίθησιν εὐπραγίας. Ἐν τῇ ἀρχῇ φησιν· Εὐθηνῶν ἤμην ἐν τῷ οἴκῳ μου, καὶ εὐθαλῶν ἐπὶ τοῦ θρό νου μου, καὶ πίων ἐν τῷ λαῷ μου. Οὐ γὰρ ἔστι πάντα ὁμοῦ συνδραμεῖν. Ἔνεστι κατὰ μὲν τὴν ἀρχὴν εὐπραγεῖν, κατὰ δὲ τὴν οἰκίαν δυσπραγεῖν, καθάπερ ὁ Ἡρώδης· καθάπερ ὁ Δαυΐδ· ἔνεστι πάλιν τοὐναντίον ἐν μὲν τῷ λαῷ δυσπραγεῖν, ἀπὸ δὲ τῆς οἰκίας μηδὲν πάσχειν δεινόν· ἔνεστιν ἐν μὲν τῇ πόλει εἰρηνεύειν, τὴν δὲ ἀρχὴν ταράττεσθαι. Ἀλλ' οὗτος πάντοθεν εὐπραγεῖν εἶχεν· οὐδὲν ἦν αὐτὸν λυ ποῦν. Ὁρᾷς πόσον κακὸν ἄδεια; Καθάπερ γὰρ ἐπὶ τῶν σωμάτων, ὅταν μὴ γίνωνται οἱ κατὰ ἀνάγκην μόχθοι καὶ ἀσχολίαι, ἐπιτηδευτούς τινας ἐπιχειροῦσι ποιεῖν, πρὸς γυμνασίαν τοῦ σώματος· οὕτω καὶ ὁ Θεὸς ποιεῖν εἴωθε, ὥστε τὸ εὔτονον περιελεῖν. Ἐνύπνιον εἶδον, καὶ ἐφοβέρισέν με, καὶ ἐταράχθην ἐπὶ τῆς κοίτης μου, καὶ αἱ ὁράσεις τῆς κεφαλῆς μου συνετάραξάν με. Καὶ παρ' ἐμοῦ ἐξετέθη δόγμα, ὥστε εἰσαγαγεῖν ἐνώπιον ἐμοῦ πάντας τοὺς σοφοὺς Βαβυλῶνος, ὅπως τὴν σύγκρισιν τοῦ ἐνυπνίου γνωρίσωσί μοι. Ὅρα πῶς αὐτὸν καταστεῖλαι βούλεται, οὐχὶ τῇ πείρᾳ τῶν πραγμά των, ἀλλὰ τῇ προῤῥήσει τῶν συμβαινομένων· καὶ ὅπως ἦν φοβερὸν τὸ ἐνύπνιον; Τίνος οὖν ἕνεκεν οὐχὶ καὶ νῦν ἀπέστη αὐτοῦ τὸ πνεῦμα, οὐδὲ ἠγνόησε τὸ ἐνύπνιον, καθάπερ καὶ πρότερον;","english":"But at the beginning and from the outset he teaches the cause of the arrogance. For there he showed that for this reason he was humbled; but here, from where this came to be—from enjoying great prosperity—just as David also says: For this reason arrogance took hold of them; so indeed here too he sets forth many prosperities. In the beginning, he says: I was thriving in my house, and flourishing on my throne, and rich among my people. For it is not possible for all things to run together. It is possible to prosper in rule but to fare badly in one's household, as Herod did, as David did; again, the opposite is possible—to fare badly among the people but to suffer nothing terrible from one's household; it is possible to be at peace in the city but for one's rule to be disturbed. But this man was able to prosper from every side; nothing was distressing him. Do you see how great an evil is freedom from care? For just as in the case of bodies, when the necessary toils and occupations do not occur, they undertake certain contrived activities for the exercise of the body, so God also is accustomed to do, in order to remove slackness. I saw a dream, and it frightened me, and I was troubled on my bed, and the visions of my head disturbed me. And a decree was issued by me to bring in before me all the wise men of Babylon, so that they might make known to me the interpretation of the dream. See how he wishes to subdue him, not by the experience of events but by the foretelling of what would happen; and how fearful the dream was. For what reason, then, did the Spirit not depart from him even now, nor was he ignorant of the dream, as also before?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Ὅτι ἱκανὴν πεῖραν δεδωκότος τοῦ Δανιὴλ πρότερον, ἤγουν ἐν τῷ πρὸ τούτου ἐνυπνίῳ, οὐδεμία λοιπὸν χρεία ἦν δευτέραν προσενεχθῆναι δοκιμασίαν. Πάντα γὰρ χρείας ἕνεκεν, οὐ φιλοτιμίας, ὁ Θεὸς πραγματεύεται. Ἄλλως δὲ καὶ πρὸς ἔλεγχον γίνεται τῶν μάγων. Ἵνα γὰρ μὴ λέγωσι πάλιν· Εἰπάτω ὁ βασιλεὺς τὸ ἐνύπνιον, καὶ τὴν σύγκρισιν αὐτοῦ ἀναγγελοῦμεν ἡμεῖς· ἐλέγχον ται μηδὲ τοῦτο αὐτὸ δυνάμενοι, οὐ μόνον ἐκεῖνο. Οὐκ\n\nεἶχον λέγειν πάλιν· Τὸ ῥῆμα, ὃ ὁ βασιλεὺς ἐπερωτᾷ, βαρύ· καὶ οὐκ ἔστιν ἄνθρωπος, ὃς δυνήσεται διακρῖναι αὐτὸ, ἀλλ' ἢ θεοὶ, ὧν οὐκ ἔστιν ἡ κατοικία μετὰ πάσης σαρκός. Ἐμάνθανεν ἐκ τού των, ὅτι οὐδὲ τὰ πρότερα ἐκ τῆς σοφίας ταύτης εἶπεν ὁ Δανιή Ἔμαθεν ὅτι οὐδὲ ἐν τοῖς ἔμπροσθεν χρόνοις ἔλεγόν τι ὑγιὲς, καθάπερ αὐτός φησιν, ἀλλ' ἢ πάν των ἐν ἐρημίᾳ τῶν ἐλεγχόντων ὄντες. Ὅτε δὲ ἦλθεν αὐτοῖς ἀπόδειξις ἐξ Ἰουδαίας, ὁ Δανιὴλ, οὐκέτι τολμῶσιν οὐδὲ πλάττεσθαι. Ὥστε οἰκονομικῶς πάλιν καλοῦνται οὗτοι. Καὶ γὰρ ἄξιον θαυμάσαι. τίνος ἕνεκεν λαβὼν πεῖραν τῆς τοῦ Δανιὴλ δυνάμεως ἐν τοσούτοις, οὐ πρῶτον αὐτὸν ἐκάλεσεν. Ὁ Θεὸς αὐτὸς γὰρ τοῦτο κατεσκεύασεν, ὥστε μετὰ τὴν ἐκείνων ἧτταν φανῆναι τὴν νίκην. Ἐφοβέρισέν με, φησί· καὶ οὐδὲ οὕτως ἐγένετο βελτίων, ἀλλ' ἐπ' αὐτὴν ἠθέλησε τὴν πεῖραν ἐλθεῖν. Οὕτως ἀναίτιος ὁ Θεὸς πανταχοῦ. Καὶ εἰσεπορεύοντο οἱ ἐπαοιδοὶ, μάγοι, Γαζαρηνοὶ, Χαλ δαῖοι· καὶ τὸ ἐνύπνιον εἶπον ἐνώπιον αὐτῶν· καὶ τὴν σύγκρισιν αὐτοῦ οὐκ ἐγνώρισάν μοι, ἕως οὗ ἕτερος εἰσῆλθε, Δανιὴλ, ἐνώπιόν μου, οὗ τὸ ὄνομα Βαλτάσαρ κατὰ τὸ ὄνομα τοῦ θεοῦ μου, ὃς πνεῦμα Θεοῦ ἔχει ἐν ἑαυτῷ·","english":"Because Daniel had previously given sufficient proof—that is, in the dream before this—there was no further need for a second test to be brought forward. For God does everything for the sake of need, not for vainglory. But in another way it also happens for the refutation of the magicians. For lest they say again, \"Let the king tell the dream, and we will declare its interpretation,\" they are refuted as being unable to do even this very thing, not only that. They could not say again, \"The word that the king asks is heavy, and there is no man who can discern it, except the gods, whose dwelling is not with any flesh.\" From these things he learned that not even the earlier things did Daniel speak from this wisdom. He learned that not even in former times did they say anything sound, as he himself says, but were altogether in the wilderness of those who refute them. But when proof came to them from Judea—Daniel—they no longer dare even to fabricate. So again they are called by economy. For it is worth marveling at: for what reason, having received proof of Daniel's power in so many things, did he not call him first? For God himself arranged this, so that after their defeat the victory might appear. He terrified me, he says; and not even so did he become better, but he wished to come to the test itself. Thus God is blameless everywhere. And the enchanters, magicians, Gazarenes, Chaldeans came in, and they spoke the dream before them; and they did not make known its interpretation to me, until another came in before me, Daniel, whose name was Belteshazzar according to the name of my god, who has the Spirit of God in himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"καὶ τὸ ἐνύπνιον ἐνώπιον αὐτοῦ εἶπον. Ἕως οὗ ἕτερος, φησὶ, εἰσῆλθεν ἐνώπιόν μου. Ὡς ἐπιλαθόμενος οὕτω φησί. Καὶ γὰρ πολλὰ ἔτη παρεληλύθει, καὶ ταχέως τὴν μνήμην ἀπέβαλεν, ἅτε ἐν τοσαύταις φροντίσιν ὢν, καὶ τοσαύτῃ συζῶν τροφῇ ( τρυφῇ). Τὸ εἰπεῖν ἕτερον, σημεῖόν ἐστι τοῦ σφόδρα αὐτὸν ἀγνοεῖν. Κατὰ τὸ ὄνομα, φησὶ, τοῦ θεοῦ μου. Ἦ τοῦτο βούλεται εἰπεῖν, ὅτι οὕτως ἐτίμησα ὡς καὶ ἀπὸ τοῦ θεοῦ τοῦτο εἶπεν ( εἰπεῖν); Καὶ γὰρ ἔθος αὐτοῖς ἐπ' ὀνόματι τῶν θεῶν τοὺς παῖδας ὀνομάζειν· ἐπειδὴ καὶ ἐξ ἀνθρώπων ἐποίουν θεούς. Οὕτως ὁ ὄβελος, οὕτω καὶ ὁ Βήλαιος ἐκλήθη τις παρ' ἡμῖν. Ἐπειδὴ γὰρ εἶδον οἱ δαίμονες ταύτῃ τιμωμένους τοὺς ἀνθρώπους, καὶ θεοὺς καλου μένους, καὶ αὐτοὶ τοῦτο ἐζήλωσαν. Τίνος ἕνεκέν φησι, Δανιὴλ, οὗ τὸ ὄνομα Βαλτάσαρ; Ὅτι Θεοῦ δύναμιν εἶχε. Τοῦτο γὰρ παρ' ἐκείνοις μεγίστη τιμή. Καὶ ἠνείχετο Δανιὴλ δι' ἐκείνους τοῦτο καλεῖσθαι· οὐδα μοῦ δὲ ἐνταῦθα, αὑτοῦ μνημονεύων, Βαλτάσαρ αὑτὸν καλεῖ· ἀλλὰ τί; Ἐγὼ Δανιή Ὅσης ἠξιώθη τιμῆς ὁ τοῦ βασιλέως υἱὸς, τοσαύτης καὶ οὗτος, καὶ πρὸ τῆς πείρας ἔδοξεν εἶναι θαυμαστὸς ἀπ' αὐτῆς τῆς ὄψεως. Οὐ μὴν τῇ ἐκείνου δυνάμει, φησὶ, ἔλεγεν, ἀλλὰ πνεῦμα Θεοῦ ἅγιον εἶχεν ἐν ἑαυτῷ. Πνεῦμα οὐχὶ τοῦτο, ὃ λέγομεν ἡμεῖς τὸν Παράκλητον, ἀλλ' ὡς ἂν εἴποι τις ἐπίπνοιαν, ἔνθους ἦν. Βαλτάσαρ, φησὶν, ὁ ἄρχων τῶν ἐπαοιδῶν. Πρῶτος αὐτῶν ἦν, φησί. Ὅρα πόσα τεκμήρια τοῦ βελτίονα αὐτὸν εἶναι. Βαλτάσαρ ὁ ἄρχων τῶν ἐπαοιδῶν, ὃν ἔγνων, ὅτι πνεῦμα Θεοῦ ἅγιον ἐν σοί. Ὁ βελτίων, ὁ πάν των κρείττων, ὃν ἐγὼ ἔγνωκα. Ἵνα γὰρ μὴ πάλιν εἰς ἀνάγκην καταστήσῃ τοῦ εἰπεῖν·","english":"And I told the dream before him. Until, he says, another entered before me. He speaks thus as if he had forgotten. For many years had passed, and he quickly cast off the memory, being in so many cares and living with such luxury. The saying \"another\" is a sign that he was thoroughly ignorant of him. By the name, he says, of my god. Does he wish to say this, that I honored him so greatly that he even spoke this from my god? For it was their custom to name children after the names of the gods, since they also made gods from men. Thus Obelus, and thus also Belios was someone called among us. For since the demons saw that men were honored in this way and called gods, they themselves also emulated this. For what reason, he says, Daniel, whose name is Belshazzar? Because he had the power of God. For this was the greatest honor among them. And Daniel endured being called this for their sake; but nowhere here, when mentioning himself, does he call himself Belshazzar; but what? I Daniel. The king's son was deemed worthy of honor, and this man of as much, and before the test he seemed to be wonderful from the very vision. Not indeed by that man's power, he says, did he speak, but he had a holy Spirit of God in himself. Not this Spirit which we call the Paraclete, but, as one might say, an inspiration—he was inspired. Belshazzar, he says, the chief of the enchanters. He was first among them, he says. See how many proofs that he was better. Belshazzar the chief of the enchanters, whom I knew, that a holy Spirit of God is in you. The better one, the one superior to all, whom I have known. For lest he again bring him into necessity of saying—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Καὶ ἐγὼ δὲ οὐκ ἐν σοφίᾳ τῇ οὔσῃ ἐν ἐμοί· τούτῳ μάλιστα ἐπισπά σασθαι αὐτὸν προσεδόκησεν, καὶ τοῦτο πρὸ τῶν ἄλλων εἶπεν. Μὴ γὰρ, ἐπειδὴ ἄρχοντα εἶπον ἐπαοιδῶν, νομίσῃς διὰ τοῦτό με εἰρηκέναι ὡς μαρτυροῦντα ἀν θρωπίνῃ σοφίᾳ ταῦτα λέγεσθαι· ἄρχων μὲν εἶ τῶν ἐπαοιδῶν· οἶδα δὲ ὅτι ὑπὸ θείας δυνάμεως κινούμενος ἅπαντα λέγεις· ἔγνων διὰ τῆς πείρας τῶν πραγμάτων. Καὶ πᾶν μυστήριον, φησὶ, οὐκ ἀδυνατεῖ σοι. Τοιαῦτα μὲν τὰ θεῖα. Τὰ μὲν γὰρ ἀνθρώπινα ἀτελῆ· τὰ δὲ τοῦ Θεοῦ οὐκέτι. Ἄκουσον οὖν τὴν ὅρασιν τοῦ ἐνυπνίου μου, οὗ εἶδον, καὶ τὴν σύγκρισιν αὐτοῦ εἰπέ μοι, καὶ τὰς ὁράσεις τῆς κεφαλῆς μου ἐπὶ τῆς κοίτης μου. Τί οὖν φησιν; Ἐθεώρουν, καὶ ἰδοὺ δένδρον ἐν μέσῳ τῆς γῆς, καὶ τὸ ὕψος αὐτοῦ πολύ. Ἐμεγαλύνθη τὸ δένδρον καὶ ἴσχυσε, καὶ τὸ ὕψος αὐτοῦ ἔφθασεν ἕως τοῦ οὐρανοῦ, καὶ τὸ κύτος αὐτοῦ εἰς τὰ πέρατα πάσης τῆς γῆς, καὶ τὰ φύλλα αὐτοῦ ὡραῖα, καὶ ὁ καρπὸς αὐτοῦ πολὺς, καὶ τροφὴ πάντων ἐν αὐτῷ, καὶ ὑποκάτω αὐτοῦ κατεσκήνουν τὰ θηρία τὰ ἄγρια, καὶ ἐν τοῖς κλάδοις αὐτοῦ κατῴκουν τὰ ὄρνεα τοῦ οὐ ρανοῦ· ἐξ αὐτοῦ ἐτρέφετο πᾶσα σάρξ. Τί βούλεται ἡ ὄψις; Πάλιν τὸ πρόσκαιρον δείκνυται τῶν πραγμά των τῶν ἀνθρωπίνων. Τὰ πετεινὰ, φησὶ, καὶ τὰ θη ρία ἐν αὐτῷ σκιᾶς ἀπέλαυον, καὶ ᾤκουν· καὶ τροφὴ αὐτοῖς ἐκεῖθεν ἦν. Τὴν ἀρχὴν αὐτοῦ","english":"And I, not in the wisdom that is in me—by this especially he expected to draw him over, and this he said before the other things. For do not suppose that, because I called you a ruler of the enchanters, I said this as though bearing witness that these things are spoken by human wisdom. You are indeed a ruler of the enchanters, but I know that you speak all things moved by divine power; I learned it through the experience of events. And every mystery, he says, is not impossible for you. Such are the things of God. For human things are incomplete, but the things of God are no longer so. Hear now the vision of my dream, which I saw, and tell me its interpretation, and the visions of my head upon my bed. What then does he say? I was watching, and behold, a tree in the midst of the earth, and its height was great. The tree was magnified and grew strong, and its height reached to heaven, and its breadth to the ends of all the earth, and its leaves were beautiful, and its fruit abundant, and in it was food for all, and beneath it the wild beasts dwelt, and in its branches the birds of heaven lodged; from it all flesh was fed. What does the sight mean? Again the transitory nature of human affairs is shown. The birds, he says, and the beasts enjoyed shade in it and dwelt there, and food for them came from there. His rule","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"λέγει, πᾶσαν ἐπισχοῦσαν τὴν οἰκουμένην. Πρότερον μὲν οὖν δι' εἰκόνος, νῦν δὲ διὰ δένδρου δείκνυται αὐτῷ τὰ πράγματα. Διὰ τί γὰρ μὴ ἔπεμψε τὸν Δανιὴλ ἐροῦντα ταῦτα; Ὅτι οὕτως ἀξιοπιστότερος ὁ λόγος ἔμελλεν ἔσεσθαι, καὶ φοβερώτερος, ὑπ' ὄψιν τῶν πραγμάτων ἀγομένων, ἵνα μάθῃς ὅτι ὁ αὔξων τὰ φυτὰ, οὗτος καὶ τὴν βασιλείαν λανθανόντως, καὶ οὐκ εἰδότων ἡμῶν. Ἐθεώρουν ἐν ὁράματι τῆς νυκτὸς ἐπὶ τῆς κοίτης μου, καὶ ἰδοὺ εἲρ, καὶ ἅγιος ἀπ' οὐρανοῦ κατέβη ἐν ἰσχύϊ, καὶ οὕτως εἶπεν· Ἐκκόψατε τὸ δένδρον, ἐκτίλατε τοὺς κλάδους αὐτοῦ, καὶ ἐκτινάξατε τὰ φύλλα αὐτοῦ, καὶ διασκορπίσατε τὸν καρπὸν αὐτοῦ. Σαλευθήτωσαν τὰ θηρία ὑποκάτωθεν αὐ τοῦ, καὶ τὰ ὄρνεα ἀπὸ τῶν κλάδων αὐτοῦ. Πλὴν τὴν φυὴν τῶν ῥιζῶν αὐτοῦ ἐν τῇ γῇ ἐάσατε· καὶ ἐν δεσμῷ σιδηρῷ καὶ χαλκῷ, καὶ ἐν τῇ χλόῃ τῇ ἔξω, καὶ ἐν τῇ δρόσῳ τοῦ οὐρανοῦ αὐλισθήσεται, καὶ μετὰ τῶν θηρίων ἡ μερὶς αὐτοῦ ἐν τῷ χόρτῳ τῆς γῆς· ἡ καρδία αὐτοῦ ἀπὸ τῶν ἀνθρώπων ἀλλοιωθήσεται, καὶ καρδία θηρίου δοθήσεται αὐτῷ, καὶ ἑπτὰ καιροὶ ἀλλαγήσονται ἐπ' αὐτόν. Διὰ συγκρίματος εἲρ ὁ λόγος, καὶ ῥῆμα ἁγίων τὸ ἐπερώτημα, ἵνα γνῶσιν οἱ ζῶντες, ὅτι Κύριός ἐστιν ὁ ὕψιστος τῆς βασιλείας, καὶ ᾧ ἐὰν δόξῃ, δώσει αὐτὴν, καὶ ἐξουθένημα ἀνθρώπων ἀνα στήσει ἐπ' αὐτήν. Ὅρα· φησὶν Εἲρ φῶς μέγα, καὶ λαμπηδόνα. Καὶ ἅγιος ἀπ' οὐρανοῦ κατέβη, καὶ ἐφώνησεν ἐν ἰσχύϊ, ὥστε τοῦτον ἐκπλῆξαι. Καὶ οὕτως εἶπεν· Ἐκκόψατε τὸ δένδρον, πλὴν τὴν φυὴν τῶν ῥιζῶν αὐτοῦ ἐν τῇ γῇ ἐάσατε. Ἀλλ' ἐπειδὴ φθείρεσθαι εἴωθεν ἡ φυὴ πολλάκις, οὕτως Ἐάσατε, φησὶ, ὡς ἐν δεσμῷ σιδηρῷ καὶ χαλκῷ.","english":"He says, \"all that overshadows the inhabited world.\" Previously, then, the matter was shown to him through an image, but now through a tree. For why did he not send Daniel to say these things? Because in this way the word was going to be more credible and more fearful, with the matters brought before the eyes, so that you may learn that he who makes plants grow is the same who also grows the kingdom secretly, and while we do not know it. I was watching in a vision of the night upon my bed, and behold, a watcher, and a holy one came down from heaven in strength, and thus he said: Cut down the tree, pluck out its branches, shake off its leaves, and scatter its fruit. Let the beasts be shaken from beneath it, and the birds from its branches. Nevertheless leave the growth of its roots in the earth; and in a bond of iron and bronze, and in the grass outside, and in the dew of heaven it shall lodge, and with the beasts its portion shall be in the grass of the earth; its heart shall be changed from men, and a beast's heart shall be given to it, and seven times shall be changed upon it. Through a comparison the word is \"watcher,\" and the question is a word of holy ones, so that the living may know that the Most High is Lord of the kingdom, and to whomsoever it may seem good, he will give it, and he will raise up the contempt of men upon it. Observe: he says, \"Watcher,\" a great light, and a brightness. And a holy one came down from heaven, and cried out in strength, so as to strike this one with amazement. And thus he said: Cut down the tree, nevertheless leave the growth of its roots in the earth. But since the growth is often wont to perish, thus, he says, \"Leave it,\" as in a bond of iron and bronze.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Καὶ ἑπτὰ καιροὶ, φησὶ, ἐπ' αὐτὸν ἀλλαγήσονται, καὶ μετὰ τῶν θηρίων ἡ κατοίκησις αὐτοῦ. Ὅτι γὰρ περὶ ἀνθρώπου ταῦτα ἦν, τὰ ὕστερα ἐδήλωσεν Καὶ καρ δία, φησὶ, θηρίου δοθήσεται αὐτῷ. Ὅτι Διὰ συγκρί ματος εἲρ ὁ λόγος· αὐτόθεν οὐ δυνατὸς φωτισθῆναι, φησὶ, ἀλλὰ δεῖ τοῦ ἑρμηνεύοντος. Καὶ ῥῆμα, φησὶ, ἁγίων τὸ ἐπερώτημα· καὶ ἅγιοι δυνήσονται τοῦτο εἰπεῖν. Ἢ τοῦτο λέγει, ἢ ἐκεῖνο, ὅτι τὴν ἐρώ τησιν δοῦναι, καὶ τὴν αἰτίαν, δι' ἣν ταῦτα γίνεται, καὶ διὰ ἀποκρίσεως ἐφωτίσθη. Ἵνα γνῶσι, φησὶ, οἱ ζῶντες, ὅτι Κύριός ἐστιν ὁ ὕψιστος τῆς βασι λείας τῶν ἀνθρώπων. Αὕτη ἡ αἰτία. Ὁρᾷς πῶς προ νοεῖ τῶν ἀνθρώπων ὁ Θεός; πῶς οὐκ εἰς Ἰουδαίους συγκέκλειστο αὐτοῦ ἡ ἀρχή; Τοῦτο τὸ ἐνύπνιον εἶδον ἐγὼ ὁ βασιλεὺς Ναβουχοδονόσορ, καὶ σὺ Βαλτάσαρ σύγκριμα εἰπὲ, ὅτι πάντες οἱ σοφοὶ τῆς βασιλείας μου οὐ δύνανται τὸ σύγκριμα αὐτοῦ δηλῶσαί μοι. Σὺ δὲ δύνασαι, ὅτι πνεῦμα Θεοῦ ἅγιον ἐν σοί. Ὅτι πάντες οἱ σοφοὶ τῆς βασιλείας μου οὐ δύνανται. Ἤδει τοῦτο πάλιν εὐφραῖνον τὸν Δανιὴλ, τὸ πάντας ὁμολογῆσαι ἡττῆσθαι, οὐ διὰ τὴν αὐτοῦ δόξαν, ἀλλὰ διὰ τὸ τὴν τοῦ Θεοῦ δύναμιν κηρύττεσθαι πάλιν. Σὺ δὲ δύνασαι, φησὶ, εἰπέ. Διὰ τί; Ὅτι πνεῦμα Θεοῦ ἐν σοί. Ὅρα ἐντεῦθεν ἀρχόμενον, καὶ ἐντεῦθεν λήξαντα. Τὸ δέν δρον, ὃ εἶδες, τὸ μεγαλυνθὲν καὶ τὸ ἰσχυκὸς, οὗ τὸ ὕψος ἔφθασεν εἰς τὸν οὐρανὸν, καὶ τὸ κύτος αὐτοῦ εἰς πᾶσαν τὴν γῆν, καὶ τὰ φύλλα αὐτοῦ εὐθαλῆ, καὶ ὁ καρπὸς αὐτοῦ πολὺς, καὶ τροφὴ πᾶσιν ἐν αὐτῷ·","english":"And seven times, he says, shall be changed upon him, and his dwelling shall be with the beasts. For that these things were about a man, the sequel made clear: And a heart, he says, of a beast shall be given to him. Because the word is through a comparison; of itself, he says, it cannot be illuminated, but it needs the interpreter. And a word, he says, of holy ones is the inquiry; and holy ones shall be able to say this. Either he says this, or that: to give the question, and the reason for which these things happen, and through an answer he was illuminated. That they may know, he says, the living, that the Lord is the Most High over the kingdom of men. This is the reason. Do you see how God foreknows men? How his rule was not confined to the Jews? This dream I saw, I the king Nabuchodonosor, and you, Baltasar, tell the comparison, because all the wise men of my kingdom cannot declare to me its comparison. But you are able, because a holy spirit of God is in you. Because all the wise men of my kingdom cannot. He knew this again rejoicing Daniel, that all confessed to have been defeated, not for his own glory, but for the power of God to be proclaimed again. But you are able, he says, tell. Why? Because the spirit of God is in you. Observe from here beginning, and from here ending. The tree, which you saw, the one magnified and the one made strong, whose height reached to heaven, and its bulk to all the earth, and its leaves flourishing, and its fruit abundant, and food for all in it;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"ὑποκάτω αὐτοῦ κατῴκει τὰ θηρία τὰ ἄγρια, καὶ ἐν τοῖς κλάδοις αὐτοῦ κατεσκήνουν τὰ πετεινὰ τοῦ οὐρανοῦ, σὺ εἶ, βασιλεῦ, ὅτι ἐμεγαλύνθης καὶ ἴσχυσας, καὶ ἡ μεγαλωσύνη σου ἐμεγαλύνθη, καὶ ἔφθασεν εἰς τὸν οὐρανὸν, καὶ ἡ κυρία σου εἰς τὰ πέρατα τῆς γῆς. Καὶ ὅτι εἶδεν ὁ βασιλεὺς εἲρ, καὶ ἅγιον καταβαίνοντα ἐκ τοῦ οὐρανοῦ, καὶ εἶπεν· Ἐκτίλατε τὸ δένδρον καὶ διαφθείρατε αὐτὸ, πλὴν τὴν φυὴν τῶν ῥιζῶν αὐτοῦ ἐν τῇ γῇ ἐάσατε, καὶ ἐν δεσμῷ σιδηρῷ καὶ χαλκῷ, καὶ ἐν χλόῃ τῇ ἔξω, καὶ ἐν τῇ δρόσῳ τοῦ οὐρα νοῦ αὐλισθήσεται, καὶ μετὰ θηρίων ἀγρίων ἡ μερὶς αὐτοῦ, ἕως ἑπτὰ καιροὶ ἀλλαγῶσιν ἐπ' αὐ τόν· τοῦτο ἡ σύγκρισις αὐτοῦ, βασιλεῦ, καὶ σύγκριμα Ὑψίστου ἐστὶν ὃ ἔφθασεν ἐπὶ τὸν κύριόν μου τὸν βασιλέα· καί σε ἐκδιώξουσιν ἀπὸ τῶν ἀνθρώπων, καὶ μετὰ θηρίων ἔσται ἡ κατοικία σου, καὶ χόρτον ὡς βοῦν ψωμιοῦσί σε, καὶ ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ βαφήσεται τὸ σῶμά σου, καὶ ἑπτὰ καιροὶ ἀλλαγήσονται ἐπὶ σοὶ, ἕως οὗ γνῷς ὅτι κυριεύει ὁ Ὕψιστος τῆς βασιλείας τῶν ἀνθρώπων, καὶ ᾧ ἐὰν δόξῃ","english":"Under him dwelt the wild beasts, and in his branches the birds of heaven made their nests—you are he, O king, for you have become great and strong, and your greatness has increased and reached to heaven, and your dominion to the ends of the earth. And that the king saw a watcher, even a holy one, coming down from heaven, and said: Tear up the tree and destroy it; yet leave the stump of its roots in the earth, and in a bond of iron and bronze, and in the grass that is outside, and in the dew of heaven shall he lodge, and with the wild beasts shall be his portion, until seven times be changed upon him—this is its interpretation, O king, and it is the decree of the Most High which has come upon my lord the king: and they shall drive you out from among men, and with the beasts shall be your dwelling, and they shall feed you grass as an ox, and from the dew of heaven your body shall be wet, and seven times shall be changed upon you, until you know that the Most High rules the kingdom of men, and to whomsoever he wills","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"δώσει αὐτήν. Καὶ ὅτι εἶπεν· Ἐάσατε τὴν φυὴν τῶν ῥιζῶν τοῦ δένδρου· ἡ βασιλεία σου σοὶ μενεῖ, ἀφ' ἧς ἂν γνῷς τὴν ἐξουσίαν τὴν οὐράνιον. Τί οὖν φησι; πῶς ἔσται ἡ λύσις τοῦ δεινοῦ; Διὰ τοῦτο, βασιλεῦ, ἡ βουλή μου ἀρεσάτω σοι, καὶ τὰς ἁμαρτίας σου ἐν ἐλεημοσύναις λύτρωσαι, καὶ τὰς ἀδικίας σου ἐν οἰκτιρμοῖς πενήτων. Ἴσως ἔσται μακροθυμία τοῖς παραπτώμασί σου. Τί λέγεις, Ἴσως ἔσται; καὶ τοῦ φαρμάκου τὴν ἰσχὺν ὑπό τινα ἀμφιβολίαν καθιστᾷς; Οὐ διὰ τοῦτο εἶπον, Ἴσως, οὐκ ἀμφιβάλ λων, μὴ γένοιτο, ἀλλ' ἐκείνῳ τὸν φόβον ἐπιτεῖναι βουλόμενος, ὡς πάσης θεραπείας καὶ πάσης συγγνώ μης ἀνώτερα αὐτοῦ ἡμαρτηκότος. Εἰ γὰρ καὶ μετὰ τὸ οὕτω λεχθῆναι ἐπέμεινε τῇ μανίᾳ, πολλῷ μᾶλλον εἰ μὴ μετὰ ἀμφιβολίας ἐῤῥέθη. Καὶ γὰρ καὶ ἀλλαχοῦ τοῦτο βούλεται, διὰ τοῦ προφήτου λέγων· Ἐὰν ἀποπλύνῃς ἐν νίτρῳ, κεκηλίδωσαι ἐναντίον μου, λέγει Κύριος. Καὶ πάλιν· Εἰ ἀλλάξει Αἰθίοψ τὸ δέρμα, καὶ πάρδαλις τὰ ποικίλματα αὐτῆς. Ὥσπερ οὖν ἐκεῖ ἀποκλείει τὴν μετάνοιαν, οὐχ ἵνα ἀποκλείσῃ, ἀλλ' ἵνα μᾶλλον φοβήσῃ· οὕτω καὶ ἐνταῦθα βουλόμε νος δεῖξαι τὸ μέγεθος τῶν ἡμαρτημένων, εἶπεν, Ἴσως. Τίνος δὲ ἕνεκεν οὐκ εἶπε· Ταπεινοφρόνησον, ἐπίγνωθι τὸν Θεόν; Εἰ γὰρ διὰ τοῦτο ταῦτα πάσχει, καθὼς καὶ αὐτός φησι, τίνος ἕνεκεν ἕτερα παραινεῖς; Εἶπεν, Ἵνα γνῶσιν ὅτι κυριεύει ὁ Ὕψιστος τῆςβασιλείας τῶν ἀνθρώπων. Τί οὖν; ἵνα ἕτεροι σωφρονισθῶσιν, ἐγὼ κολάζομαι; Οὐχὶ, ἀλλ' ἐν μὲν τῷ ὀνείρῳ, ἅτε μὴ βουλόμενος ἐμφῆναι τὸ σαφὲς, εἶπεν, Ἵνα γνῶσιν οἱ ζῶντες·","english":"He will give it. And because he said, \"Leave the stump of the roots of the tree; your kingdom will remain yours, from the time you acknowledge the heavenly power.\" What then does he say? How will the remedy for the terrible thing come about? Therefore, O king, let my counsel be pleasing to you, and redeem your sins with almsgiving, and your iniquities with compassion for the poor. Perhaps there will be forbearance for your transgressions. What are you saying, \"Perhaps there will be\"? And do you place the strength of the medicine under some doubt? It was not for this reason that I said \"Perhaps,\" not doubting—may it not be—but wishing to increase his fear, as though he had sinned beyond all healing and all forgiveness. For if even after this was said he persisted in his madness, much more so if it had been spoken without doubt. For elsewhere too he intends this, saying through the prophet: \"If you wash yourself with natron, you are stained before me, says the Lord.\" And again: \"If the Ethiopian changes his skin, and the leopard its spots.\" Just as therefore there he shuts out repentance, not to shut it out, but to frighten him the more; so also here, wishing to show the magnitude of the sins, he said \"Perhaps.\" For what reason did he not say, \"Be humble-minded, acknowledge God\"? For if it is for this reason that he suffers these things, as he himself says, for what reason do you advise other things? He said, \"That they may know that the Most High rules the kingdom of men.\" What then? So that others may be disciplined, am I punished? No, but in the dream, since he did not wish to reveal the matter clearly, he said, \"That the living may know.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"ὁ δὲ Δανιήλ φησι, Ἕως οὗ σὺ γνῷς, ὅτι κυριεύει ὁ Ὕψιστος τῆς βασιλείας τῶν ἀνθρώπων, καὶ ᾧ ἐὰν δόξῃ δώσει αὐτήν. Εἶδες πῶς ἐνταῦθα περὶ ταπεινοφροσύνης διελέχθη; Ἀλλ' ἐν μὲν τῷ ὀνείρῳ, φησὶ, τοῦτο τὸ φάρμακον· ἐγὼ δὲ καὶ ἕτερον λέγω. Καθάπερ ἐπὶ ἄρχοντος ὀργιζομένου, αὐτὸς μὲν οὐδὲν ἂν εἴποι, τῶν δὲ οἰκείων τις τῶν ἐκείνου προσελθὼν τῷ ὑπευθύνῳ λέγοι· Τὸ ποίησον, καὶ τό· δὸς χρήματα, καὶ πολλά κις, δυνάμεθα ἐξαρπάσαι σε τῶν ἐπικειμένων κακῶν. Ἔτι τοῦ λόγου ἐν στόματι βασιλέως ὄντος, φωνὴ ἀπὸ τοῦ οὐρανοῦ ἐγένετο· Σοὶ λέγεται, Ναβουχοδονόσορ βασιλεῦ· ἡ βασιλεία σου παρῆλθεν ἀπὸ σοῦ, καὶ ἀπὸ τῶν ἀνθρώπων ἐκδιώξουσί σε, καὶ μετὰ θηρίων ἀγρίων ἡ κατοικία σου, καὶ χόρ τον ὡς βοῦν ψωμιοῦσί σε· καὶ ἑπτὰ καιροὶ ἀλλαγήσονται ἐπὶ σοὶ, ἕως οὗ γνῷς ὅτι κυριεύει ὁ Ὕψιστος τῆς βασιλείας τῶν ἀνθρώπων, καὶ ᾧ ἂν δόξῃ δώσει αὐτήν. Αὐτῇ τῇ ὥρᾳ συνετελέσθη ὁ λόγος ἐπὶ Ναβουχοδονόσορ, καὶ ἀπὸ τῶν ἀνθρώπων ἐξεδιώχθη, καὶ χόρτον ὡς βοῦς ἤσθιεν, καὶ ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ τὸ σῶμα αὐτοῦ ἐβάφη, ἕως οὗ αἱ τρίχες αὐτοῦ ὡς λεόντων ἐμεγαλύνθησαν, καὶ οἱ ὄνυχες αὐτοῦ ὡς ὀρνέου. Ὅρα τὴν ἀπόφασιν ἄνωθεν φερομένην πρὸς αὐτὸν τὸν Ναβουχοδονόσορ. Καὶ εἰς τέλος ἐξέβη τὰ πράγμα τα. Ἠγνόησας, φησὶ, τὴν ἀνθρωπίνην εὐγένειαν, κατέπεσας πρὸς θηρίων ἀτιμίαν. Οὐδὲν ἀτιμότερον γένοιτ' ἂν τούτου, οὔτε εἰ πένητα, οὔτε εἰ δεσπότην, οὔτε εἰ ἄλλο τι τοιοῦτον εἰργάσατο αὐτόν.","english":"But Daniel says, \"Until you know that the Most High rules over the kingdom of men, and gives it to whomever he wishes.\" Do you see how here he spoke about humility? But in the dream, he says, this was the remedy; but I also mention another. Just as when a ruler is angry, he himself would say nothing, but one of his own household, approaching the one who is liable, would say, \"Do this,\" and \"Give money,\" and often, \"We can snatch you from the evils that lie upon you.\" While the word was still in the king's mouth, a voice came from heaven: \"It is said to you, King Nebuchadnezzar: your kingdom has passed from you, and they will drive you from among men, and your dwelling will be with wild beasts, and they will feed you grass like an ox; and seven times will be changed upon you, until you know that the Most High rules over the kingdom of men, and gives it to whomever he wishes.\" In that very hour the word was fulfilled upon Nebuchadnezzar, and he was driven from among men, and he ate grass like an ox, and his body was wet with the dew of heaven, until his hairs were magnified like lions', and his nails like a bird's. See the sentence borne from above to Nebuchadnezzar himself. And the matters came to their end. You did not know, he says, the human nobility; you fell to the dishonor of beasts. Nothing would be more dishonorable than this, neither if he had made him a poor man, nor a slave, nor anything else of that sort.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Οὐδαμῶς ἂν αὐτὸν τῆς κατὰ τὴν φύσιν εὐγενείας ἐξέβαλεν, οὐ τὸ σῶμα πρὸς θηρίου φύσιν μεταβαλὼν, ἀλλ' ὃ τῶν ἀλόγων διέστηκε, τοῦτο πρὸς θηριωδίαν μεταστήσας. Πῶς οὖν; Ἵνα καὶ οἱ λοιποὶ μάθωσιν ἀπὸ τῆς τροφῆς, ἀπὸ τῆς ὄψεως. Τί δὲ παιδευόμεθα ἐκ τούτων; Ὅτι τούτων οὐδὲν ἄμεινον διακείμεθα, κἂν μὴ τὰ αὐτὰ γένηται ἐφ' ἡμῶν, ὅταν εἰς ὑπερηφανίαν ἢ τὸ θηριῶδες ἐξολισθήσωμεν πάθος. Πόσοι νῦν κατὰ τὸν Ναβουχοδονόσορ ἐκεῖνον θηρίου διάνοιαν ἔχουσι; Ἄκουσον γοῦν τοῦ Ἰωάννου λέγοντος· Ὄφεις, γεννήματα ἐχιδνῶν· καὶ πάλιν ἑτέρου προφήτου λέγοντος· Ἵπποι θηλυμανεῖς ἐγένοντο· ἕκαστος ἐπὶ τὴν γυναῖκα τοῦ πλησίον ἐχρεμέτιζον· καὶ ἑτέρου πάλιν· Κύνες ἐνεοὶ οὐ δυνάμενοι ὑλακτεῖν· καὶ ἀλλαχοῦ πάλιν ἀλώπεκας καλοῦντος, καὶ ἄλλου δράκοντας καὶ βασιλίσκους. Πολλῷ δὲ χεῖρον ἐν ταύτῃ ὄντας τῇ ζωῇ ἐκθηριοῦσθαι, ἢ τὰ τοῦ Ναβουχοδονόσορ παθεῖν. Ἐκεῖνος μὲν γὰρ οὐδὲν ἔπασχε δεινὸν εἰς ψυχήν· ἡμεῖς δὲ οὕτω μυρία ἁμαρτήματα συλλέ γοντες, πόσῳ χείρους ἐσμὲν ἤδη, καθὰ λέλεκται. Μετέβαλον δὲ οἱ τῶν ἔξωθεν ἀνθρώπους","english":"In no way would he have cast him out from the nobility according to nature, nor changed his body to the nature of a beast, but that which distinguishes him from the irrational animals—this he changed over to beastliness. How then? So that the rest also might learn from his food, from his appearance. And what are we taught from these things? That we are in no better a condition than these, even if the same things do not happen to us, whenever we slip into arrogance or the beastly passion. How many now, like that Nebuchadnezzar, have the mind of a beast? Listen, then, to John saying: \"Serpents, offspring of vipers\"; and again another prophet saying: \"They have become horses mad after females; each neighed after his neighbor's wife\"; and again another: \"Dumb dogs, unable to bark\"; and elsewhere again calling them foxes, and another dragons and basilisks. But it is far worse to become beastly while living this life than to suffer the things of Nebuchadnezzar. For he suffered nothing terrible in his soul; but we, gathering countless sins in this way, are by how much worse already, as has been said. But the men of those outside changed men","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"εἰς θηρία. Ἀλλ' ἴδωμεν πῶς; Ἐκεῖνα μὲν μῦθος, ταῦτα δὲ ἀλήθεια. Τίνος γὰρ ἕνεκεν ἐκείνους μετέβαλον; Δι' οὐδέν· ἡ δὲ Γραφὴ καὶ τὴν αἰτίαν φησί· Ἵνα γνῶσι πάντες, ὅτι κυριεύει ὁ Ὕψιστος τῆς βασι λείας τῶν ἀνθρώπων. Ὁρᾷς πῶς πάντα τῷ Θεῷ δυνατά; καὶ ἐξ ἀνθρώπων θηρία ποιῆσαι, καὶ διάνοιαν μεταβαλεῖν; Ἐννόει ὅσον ἦν ὁρᾷν τὸν ἐν τοσαύτῃ πρὸ τούτου λαμπρότητι μετὰ τῶν θηρίων διαιτώμενον, γυμνόν. Οὐ γὰρ δὴ τὴν μορφὴν μετέβαλεν, ἐπεὶ οὐδὲν ἦν φρικτόν. Τὸ δὲ θηρίου καρδίαν λαβεῖν οὐ τοῦτό φησι, ὅτι ἐξεστήκει τῆς διανοίας, ἀλλ' ὅτι ἀνθρωπίνην ἔχων ψυχὴν ᾐσθάνετο τῶν πραγμάτων. Οὐκ ἂν, εἰ μετεβλήθη εἰς θηρίον, ἔγνω τὰ συμβαί νοντα. Τί οὖν ἐστι, Καρδία θηρίου ἐδόθη αὐτῷ; Ἐξηγριώθη τουτέστιν, οὐδὲ ἐβούλετο μετὰ ἀνθρώπων εἶναι, ἢ καὶ ἐδεδοίκει μετὰ ἀνθρώπων εἶναι, ἢ τοὺς ἀνθρώπους καθάπερ τὰ θηρία. Τί γένοιτ' ἂν ὑψηλό τερον ἐκείνου; τί ταπεινότερον αὐτοῦ; Καὶ ἐξεδιώχθη ἀπὸ ἀνθρώπων. Οὐδαμοῦ ἡ δύναμις αὐτοῦ προέστη. Οὐκ ἦν σαρκοφάγον θηρίον, ἀλλὰ χόρτον ἤσθιεν, καὶ ἦν εἰκὼν τοῦ ἀλόγου. Ἵνα πιστεύσῃς, φησίν· ὡς ἐπὶ συνήθη τροφὴν ἕξεις τὸν χόρτον. Πῶς αὐτὸν οὐ κατέφαγε τὰ θηρία; πῶς ἴσχυσε τὸ σῶμα πέψαι; πῶς οὐ διεφθάρη; Οὐ γὰρ ὀλίγος ὁ χρόνος ἦν· περιῄει, πᾶσιν ὑπόδειγμα ταπεινοφροσύνης, ἐν ἑαυτῷ τὰ γνωρίσματα φέρων τῆς κολάσεως, καθάπερ στιγματίας. Καὶ μὴν βέλτιον ἦν, ἴσως εἴποι τις ἂν, μετὰ ἀνθρώπων αὐτὸν εἶναι, καὶ τοῦτο παθεῖν· ἀλλ' ὥστε ἐπιταθῆναι τὰ τῆς τιμωρίας αὐτῷ, τοῦτο γέγονεν. Ὁ γὰρ σωφρονισμὸς ὁμοίως ἔμενε πάντων ἀπαγγελ λόντων τὰ κατ' αὐτὸν, καὶ ἴσως αὐτῶν θεωμένων ἔξω·","english":"into beasts. But let us see how. Those things are myth, but these are truth. For for what reason did they change those men? For no reason; but the Scripture also states the cause: So that all may know that the Most High rules over the kingdom of men. Do you see how all things are possible to God? Both to make beasts out of men, and to change the mind? Consider how great a thing it was to see the man who before this was in such great splendor living among the beasts, naked. For indeed he did not change his form, since there was nothing frightful about it. But to receive the heart of a beast—this does not mean, he says, that he had gone out of his mind, but that, having a human soul, he perceived things. If he had been changed into a beast, he would not have known what was happening. What then is, A beast's heart was given to him? He was made savage, that is, he did not even wish to be with men, or he also feared to be with men, or he treated men like beasts. What could be higher than that man? What lower than him? And he was driven out from men. Nowhere did his power stand forth. He was not a flesh-eating beast, but he ate grass, and he was an image of the irrational creature. So that you may believe, he says: you will have grass as your customary food. How did the beasts not devour him? How did his body have strength to digest it? How was he not destroyed? For the time was not short; he went about, a model of humility to all, bearing in himself the marks of his punishment, like a branded man. And yet it would have been better, someone might say, for him to be with men and to suffer this; but this happened so that the things of his punishment might be intensified. For the correction remained the same, with all reporting the things concerning him, and perhaps beholding them from outside.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"τοῦτο δὲ ἰδεῖν πολλῷ φοβερώτερον ἦν. Καὶ οὐδὲ ὁ χρόνος ὀλίγος ἦν, ἀλλὰ καὶ αὐτὸς σαββατικός. Ἑπτὰ γὰρ καιροὶ, φησὶ, ἀλλαγήσονται· τρία ἥμισυ ἔτη. Καὶ μετὰ τὸ τέλος τῶν ἡμερῶν, ἐγὼ, φησὶ, Ναβουχοδονόσορ τοὺς ὀφθαλμούς μου εἰς τὸν οὐρανὸν ἀνέλαβον, καὶ αἱ φρένες μου ἐπ' ἐμὲ ἐπεστράφησαν, καὶ τὸν Ὕψιστον ηὐλόγησα, καὶ τὸν ζῶντα εἰς τοὺς αἰῶνας ᾔνεσα καὶ ἐδόξασα, ὅτι ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος, καὶ ἡ βασιλεία αὐτοῦ εἰς γενεὰν καὶ γενεάν. Καὶ πάντες οἱ κατοικοῦντες τὴν γῆν, ὡς οὐδὲν ἐλογίσθησαν. Καὶ κατὰ τὸ θέλημα αὐτοῦ ποιεῖ ἐν τῇ δυνάμει τοῦ οὐρανοῦ, καὶ ἐν τῇ κατοικίᾳ τῆς γῆς· καὶ οὐκ ἔστιν ὃς ἀντιστήσεται τῇ χειρὶ αὐτοῦ, καὶ ἐρεῖ αὐτῷ· Τί ἐποίησας; Τοὺς ὀφθαλμούς μου, φησὶ, εἰς τὸν οὐρανὸν ἀνέλαβον. Τουτέστι, προσῆλθε καὶ ηὔξατο τῷ Θεῷ, καὶ ἐκεῖθεν τὴν βοήθειαν ἐζήτησε. Καί τοι τοῦ χρόνου πληρωθέντος, οὐκ ἐθάῤῥει. Καθάπερ γὰρ κύριος ἦν μηδὲ ἀφεῖναι εἰς πεῖραν τὰ πράγματα ἐλθεῖν, οὕτως εἰ καὶ τοῦ χρόνου τοῦ ὁρισθέντος πληρωθέντος ἔμελλεν ἀδιόρθωτος μένειν, οὐδὲν αὐτὸν ὠφελῆσαι ὁ ὁρισμὸς εἶχεν. Οὐ γὰρ κατὰ ἀνάγκην ἡ ἀπόφασις τοῦ Θεοῦ, ἀλλὰ πρὸς τὰ ἡμέτερα πράγματα τυποῦται. Οὕτω καὶ ὁ Δανιὴλ, εἰ καὶ ἐπληρώθη ὁ χρόνος, εἰκότως εὔχεται, μήποτε κακίας προσγινομένης, προστεθῇ πάλιν. Ὥσπερ γὰρ ἐπὶ φιλανθρωπίας γίνεται τοῦτο, οἷον ἐπὶ τοῦ Ἐζεκίου· οὕτω καὶ ἐπὶ τιμωρίας εἰκὸς γίνεσθαι, καθάπερ καὶ ἐπὶ τῶν Ἰουδαίων, ἐβούλετο αὐτοὺς εὐθέως εἰς Παλαιστίνην ἀπελθεῖν· ἐκεῖνοι τεσσαράκοντα ἔτη προστεθῆναι αὐ τοῖς ἐποίησαν διὰ τῆς παρανομίας. Ὅρα δὲ αὐτὸν πρὸς τὸν Θεὸν φεύγοντα.","english":"But to see this was far more fearful. And the time was not short, but was itself sabbatical. For seven times, he says, shall be changed: three and a half years. And after the end of the days, I, says Nebuchadnezzar, lifted up my eyes to heaven, and my senses were restored to me, and I blessed the Most High, and I praised and glorified him who lives forever, because his authority is an everlasting authority, and his kingdom is to generation and generation. And all who dwell on the earth were counted as nothing. And according to his will he does in the host of heaven and in the dwelling of the earth; and there is none who shall withstand his hand, and say to him: What have you done? My eyes, he says, I lifted up to heaven. That is, he drew near and prayed to God, and from there sought help. And yet, when the time was fulfilled, he did not take courage. For just as he was lord so as not even to allow matters to come to trial, so if, even when the appointed time was fulfilled, he was going to remain uncorrected, the appointment would have benefited him nothing. For the decree of God is not by necessity, but is shaped according to our affairs. Thus also Daniel, even if the time was fulfilled, prays reasonably, lest wickedness being added, it be added again. For just as this happens in the case of kindness, as in the case of Hezekiah; so it is likely also to happen in the case of punishment, just as also in the case of the Jews: he wished them to depart immediately to Palestine; they caused forty years to be added to them through their transgression. Observe him fleeing to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Ἀνέβλεψα, φησὶ, εἰς τὸν οὐρανὸν, καὶ γέγονα πάλιν ἄνθρωπος. Καὶ ἡ μορφή μου ἐπέστρεψεν ἐπ' ἐμέ. Ὥσπερ ἡ μορφὴ αὐτοῦ ἐξήλλακτο μὲν τῆς ἀνθρωπείας, οὐ μὴν εἰς θηρίον μετεβέβλητο· οὕτω καὶ ἡ διάνοια. Καὶ τί; Ἤνεσα καὶ ἐδόξασα. Τί τεκμήριον· Τὸν Ὕψιστον, φησὶ, ηὐλόγησα, καὶ τὸν ζῶντα εἰς τοὺς αἰῶνας ᾔνεσα, καὶ ἐδό ξασα. Οὐδὲν γὰρ οὕτω νομίζουσι Θεοῦ εἶναι ἄξιον, ὡς τὸ διὰ παντὸς εἶναι. Ὅτι ἡ ἐξουσία αὐτοῦ, φησὶ, ἐξουσία αἰώνιος, καὶ ἡ βασιλεία αὐτοῦ εἰς γενεὰν καὶ γενεάν. Ἐπειδὴ τούτῳ μάλιστα ἄνθρωπος αὐ τοῦ διέστηκεν, καὶ τοῦτο ἦν παρὰ ἀνθρώποις τὸ μακαριστόν. Ὅτι ἡ ἐξουσία αὐτοῦ, φησὶ, ἐξουσία αἰώνιος, παρὰ πάντα τὸν χρόνον ἐστί. Χωρὶς τροφῆς, φησὶ, ἔθρεψε· χωρὶς τῶν ἐνδυμάτων, χωρὶς τῶν ἄλλων ἁπάντων οὐ διεφθάρη μοι τὸ σῶμα. Ἐννόη σον οἷος ἦν ἐπανιὼν ἀπὸ τῆς ἐρήμου πρὸς τὴν βασι λείαν. Αὐτῷ γὰρ,\n\nφησὶ, τῷ καιρῷ αἱ φρένες μου ἐπεστράφησαν, καὶ εἰς τὴν τιμὴν τῆς βασιλείας μου ἦλθον· καὶ ἡ μορφή μου ἐπέστρεψεν ἐπ' ἐμέ· καὶ οἱ τύραννοί μου, καὶ οἱ μεγιστᾶνές μου ἐζήτησάν με· καὶ ἐπὶ τὴν βασιλείαν μου ἐκραταιώθην, καὶ μεγαλωσύνη περισσοτέρα προσετέ θη μοι. Καὶ ἐζήτησάν με, φησὶ, οἱ μεγιστᾶνές μου, οἱ κρατοῦντα καὶ βασιλεύοντα διώξαντες. Ἀλλὰ διὰ τὸ πρόσταγμα τοῦ Θεοῦ. Διὰ γὰρ τοῦτο χρόνος ὁρίζεται, ἵνα μὴ αὐτομάτως νομίσῃς τι γενέσθαι. Καὶ ἡ βασιλεία αὐτοῦ εἰς γενεὰν καὶ γενεάν· καὶ πάντες οἱ κατοικοῦντες τὴν γῆν ὡς οὐδὲν ἐλογίσθησαν. Εἰ γὰρ ὁ πάντων κρατῶν ἐγὼ ὡς οὐδὲν ἐλογίσθην, πολλῷ μᾶλλον οἱ πάντες.","english":"I looked up, he says, to heaven, and I became a man again. And my form returned to me. Just as his form had indeed been changed from the human, yet was not transformed into a beast, so also his mind. And what? I praised and glorified. What is the proof? The Most High, he says, I blessed, and I praised and glorified the one who lives forever. For they think nothing so worthy of God as to exist through all things. Because his authority, he says, is an eternal authority, and his kingdom is to generation and generation. Since in this especially man differs from him, and this was among men the blessed thing. Because his authority, he says, is an eternal authority, it exists through all time. Without food, he says, he nourished me; without clothing, without all other things, my body was not destroyed. Consider what sort he was returning from the wilderness to the kingdom. For to him, he says, at that very time my senses were restored, and I came to the honor of my kingdom; and my form returned to me; and my tyrants and my nobles sought me; and I was strengthened over my kingdom, and greater majesty was added to me. And my nobles sought me, he says, those who had driven me out, the ruling and reigning ones. But through the command of God. For on this account a time is defined, so that you may not think anything happened automatically. And his kingdom is to generation and generation; and all the inhabitants of the earth were reckoned as nothing. For if I, who rule over all, was reckoned as nothing, much more all others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Ὁ γὰρ τὸν οὕτως ἰσχυρὸν ἀποστήσας τῆς βασιλείας, πολλῷ μᾶλλον τοὺς ἀρχομένους. Καὶ κατὰ τὸ θέλημα αὐ τοῦ ποιεῖ ἐν τῇ δυνάμει τοῦ οὐρανοῦ, καὶ ἐν τῇ κατοικίᾳ τῆς γῆς. Τὸ, Ὡς οὐδὲν ἐλογίσθησαν, οὐχ ὅτι καταφρονεῖ αὐτῶν, μὴ γένοιτο, ἀλλ' ὅτι ἰσχυρός ἐστι, καὶ ὡς βούλεται, αὐτοὺς ἄγει. Τοῦτο γοῦν καὶ τὸ ἐφ' ἑξῆς δηλοῖ· Καὶ κατὰ τὸ θέλημα αὐτοῦ ποιεῖ ἐν τῇ δυνάμει τοῦ οὐρανοῦ, καὶ ἐν τῇ κατοικίᾳ τῆς γῆς. Ἔστω μὲν γὰρ, περὶ τῆς γῆς οἶδας· περὶ τοῦ οὐρανοῦ, πόθεν ἐπίστασαι; Ἀπὸ τοῦ ὀνείρατος. Ἐπέταξε. Πῶς ὑπήκουσαν; Ἀπὸ τοῦ πυρὸς τῆς καμίνου. Καὶ οὐκ ἔστιν ὃς ἀντι στήσεται τῇ χειρὶ αὐτοῦ, καὶ ἐρεῖ αὐτῷ· Τί ἐποίη σας; Οὐ μόνον, φησὶ, οὐκ ἐναντιώσεται, ἀλλ' οὐδὲ μέχρι ῥημάτων ἐρεῖ. Πάντων αὐτὸς κρατεῖ, πάντα αὐτός ἐστιν. Αὐτῷ, φησὶ, τῷ καιρῷ αἱ φρένες μου ἐπεστράφησαν ἐπ' ἐμέ. Αὐτῷ· ποίῳ; Τῷ λεχθέντι παρὰ τοῦ Θεοῦ. Πόθεν αὐτὸν καὶ εἰς τὴν βασιλείαν ἐπανήγαγον; οἱ γὰρ οὕτως ἰσχυρὸν καταβαλόντες, πῶς ἀσθενῆ γενόμενον ἐπανήγαγον; Καὶ εἰς τὴν τιμὴν τῆς βασιλείας μου ἦλθον, καὶ ἡ μορφή μου ἐπέστρεψεν ἐπ' ἐμέ· καὶ οἱ τύραννοί μου καὶ οἱ μεγιστᾶνές μου ἐζήτουν με· καὶ ἐπὶ τὴν βασι λείαν μου ἐκραταιώθην, καὶ μεγαλωσύνη περισσοτέρα προσετέθη μοι. Ὁρᾷς πῶς καὶ στῆσαι καὶ καθελεῖν δύναται βασιλείαν; Ἔδει μὲν γὰρ διὰ τῶν προτέρων ταῦτα πεισθῆναι· ἐπειδὴ δὲ ἀγνοεῖς, καθεῖλεν αὐτὴν, καὶ πάλιν ἔστησεν.","english":"For the one who removed so strong a man from the kingdom, much more those who are ruled. And according to his will he does it in the power of heaven, and in the dwelling of the earth. The phrase, They were counted as nothing, is not because he despises them—may it not be—but because he is strong, and as he wills, he leads them. This, then, the following also makes clear: And according to his will he does it in the power of heaven, and in the dwelling of the earth. For let it be granted that you know about the earth; about heaven, from where do you know it? From the dream. He commanded. How did they obey? From the fire of the furnace. And there is no one who will stand against his hand, and say to him: What have you done? Not only, he says, will he not oppose, but he will not even speak so much as words. He rules over all, he is all things. At that very time, he says, my senses were turned back upon me. At what time? The one spoken of by God. From where did they bring him back even to the kingdom? For those who cast down so strong a man, how did they bring him back when he had become weak? And I came to the honor of my kingdom, and my form returned upon me; and my tyrants and my nobles were seeking me; and I was strengthened upon my kingdom, and greater majesty was added to me. Do you see how he is able both to establish and to cast down a kingdom? For it was necessary to be persuaded of these things through the former; but since you do not know, he cast it down, and again he established it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Νῦν οὖν ἐγὼ Να βουχοδονόσορ αἰνῶ καὶ ὑψῶ καὶ δοξάζω τὸν Βασιλέα τοῦ οὐρανοῦ, ὅτι πάντα τὰ ἔργα αὐτοῦ ἀληθινὰ, καὶ αἱ τρίβοι αὐτοῦ κρίσεις, καὶ πάντας τοὺς πορευομένους ἐν ὑπερηφανίᾳ δύναται ταπεινῶσαι. Οὐκ ἔστιν εἰπεῖν, ὅτι δύναμιν μὲν ἔχει, ἄδικον δέ· ἀλλὰ καὶ ἡ δικαιοσύνη μεγάλη. Καὶ πάντας τοὺς πορευομένους ἐν ὑπερηφανίᾳ δύναται τα πεινῶσαι. Οὐκ εἶπε, ταπεινοῖ, ἵνα σοι καὶ τὴν μακροθυμίαν ἐνδείξηται, καὶ ἵνα μάθῃς, ὅτι οὐ παρὰ ἀσθένειαν, ἀλλὰ δι' ἑνὸς τοὺς ἄλλους σωφρονίζει. Εἶδες δύναμιν; εἶδες δικαιοσύνην; εἶδες φιλανθρωπίαν; εἶδες ἀπὸ στόματος βαρβαρικοῦ ταῦτα λεγόμενα; Τίς ἂν οὕτως ἐφιλοσόφησεν; Οἱ προφήταις ἐντρεφόμενοι οὐδὲν τούτων οὕτως ἐφθέγγοντο, ἀλλὰ τἀναντία. Οὐ μὴ ἀγαθοποιήσῃ Κύριος, φησὶ, οὐδὲ οὐ μὴ κακοποιήσῃ. Καὶ πάλιν, Οὐκ ἐν τῇ ἰσχύϊ ἡμῶν ἔσχομεν κέρατα· Καὶ, Πᾶς ποιῶν πονηρὸν, καλὸν ἐνώπιον Κυρίου, καὶ ἐν αὐτοῖς αὐτὸς ηὐδόκησε. Καὶ, Τί ὄφελος ὅτι ἐδουλεύσαμεν αὐτῷ, Εἶδες ἐν Παλαιστίνῃ δόγματα σατανικά; εἶδες ἐπὶ τῆς βαρβάρου φιλοσοφίαν προφητικήν; Ταῦτα τύποι τῶν ἐθνῶν τῆς μελλούσης ἔσεσθαι χάριτος, ὅτι προ πηδῆσαι εἶχον οὗτοι ἐκείνων. Εἶτα ὁ Βαλτάσαρ ἐν μέθῃ συμποσίου γενομένου κελεύει τὰ σκεύη ἐξ ενεχθῆναι, ὥσπερ φιλοτιμούμενος ἐπὶ τῇ νίκῃ τοῦ πατρὸς, μᾶλλον δὲ ἐμπαροινῶν· ἢ ἐπειδὴ θεαταὶ τῶν γενομένων ἦσαν ἐκεῖνοι, ὥστε καθελεῖν αὐτῶν τὸ θαῦμα, ὃ περὶ τὸν Θεὸν εἶχον. Καὶ τοῦτο ἐξ ὑπερηφα νίας εἶχον, ἤγουν ἐγίνετο καὶ μέθης. Φυλαττώμεθα μέθην, ἀγαπητοί. Πολλὰ γὰρ ἄτοπα γίνεται ὑπὸ ταύ της.","english":"Now therefore I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, because all his works are true, and his paths are judgments, and he is able to humble all who walk in pride. It cannot be said that he has power but is unjust; rather, his righteousness also is great. And all who walk in pride he is able to humble. He did not say, \"he humbles,\" so that he might show you his long-suffering also, and so that you might learn that it is not from weakness, but through one he disciplines the others. Did you see the power? Did you see the righteousness? Did you see the love of humanity? Did you see these things spoken from a barbarian's mouth? Who would have philosophized in this way? Those nurtured on the prophets did not speak any of these things in this way, but the opposite. \"The Lord will not do good,\" it says, \"nor will he do evil.\" And again, \"Not in our strength did we have horns.\" And, \"Everyone who does evil is good before the Lord, and in them he himself was well pleased.\" And, \"What profit is it that we served him?\" Did you see satanic doctrines in Palestine? Did you see prophetic philosophy in the barbarian land? These things are types of the nations of the grace that was to come, because they were going to leap ahead of those. Then Belshazzar, when a banquet of drinking had taken place, orders the vessels to be brought in, as if taking pride in his father's victory, or rather acting insolently; or since those men were spectators of what had happened, so as to overthrow their wonder, which they had concerning God. And this they had from pride, that is, it also came from drunkenness. Let us guard against drunkenness, beloved. For many absurd things happen because of it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Ἀλλὰ καὶ μεγάλων περιγίνεται ἀνδρῶν ἡ μέθη ἐν γὰρ τῷ γεύσασθαι τοῦ οἴνου ἐκέλευσε τοῦτο. Ἅπερ ὁ πατὴρ ἐκβαλὼν ἐφείσατο, καὶ αὐτὸς τὴν πόλιν ἑλὼν οὐκ ἐτόλμησεν εἰς ἀνθρωπίνην ἐνεγκεῖν διακονίαν ταῦτα, οὗτος οὐχὶ αὐτὸς μόνος, ἀλλὰ καὶ μεγιστᾶσι καὶ παλλακίσι καὶ παρακοίτοις εἰς χρῆσιν ἐξέδωκεν.\n\nΚΕΦΑ Εʹ.\n\nΒαλτάσαρ ὁ βασιλεὺς ἐποίησε δεῖπνον μέγα τοῖς μεγιστᾶσιν αὐτοῦ χιλίοις, καὶ κατέναντι τῶν χιλίων ὁ οἶνος. Πίνων Βαλτάσαρ ὁ βασιλεὺς εἶ πεν ἐν τῇ γεύσει τοῦ οἴνου, τοῦ ἐνεγκεῖν τὰ σκεύη τὰ χρυσᾶ, καὶ τὰ ἀργυρᾶ, ἃ ἐξήνεγκε Να βουχοδονόσορ ὁ πατὴρ αὐτοῦ ἐκ τοῦ ναοῦ τοῦ ἐν Ἱερουσαλὴμ, καὶ πιέτωσαν ἐν αὐτοῖς ὁ βασιλεὺς, καὶ οἱ μεγιστᾶνες αὐτοῦ, καὶ οἱ παράκοιτοι, καὶ αἱ παλλακαὶ αὐτοῦ. Καὶ ἠνέχθησαν τὰ σκεύη τὰ ἀργυρᾶ καὶ τὰ χρυσᾶ, ἃ ἐξήνεγκε Ναβουχοδονόσορ ἐκ τοῦ ναοῦ τοῦ Θεοῦ ἐν Ἱερουσαλήμ· καὶ ἔπινον ἐν αὐτοῖς ὁ βασιλεὺς, καὶ οἱ μεγιστᾶνες αὐτοῦ, καὶ οἱ παράκοιτοι αὐτοῦ, καὶ αἱ παλλακαὶ αὐτοῦ. Καὶ ἔπινον οἶνον, καὶ ᾔνεσαν τοὺς θεοὺς τοὺς χρυσοῦς, καὶ ἀργυροῦς, καὶ χαλκοῦς, καὶ σιδη ροῦς, καὶ ξυλίνους, καὶ λιθίνους. Εἶδες αὐτὰ λαμβανόμενα; Ἀλλ' ὅρα αὐτῶν τὴν ἰσχὺν, καὶ μετὰ τὸ ἁλῶναι, καὶ τεθῆναι ἐν τῷ εἰδωλείῳ. Ἔστω κατὰ γνώμην ἐκεῖνος αὐτοῦ. Διὰ τί καὶ τούτῳ; Διὰ τὰς ἁμαρτίας ἐλήφθη ταῦτα· ἔδωκαν δίκην. Τί τὸ πέρας καὶ μετὰ τὰ σημεῖα; πῶς οὐδὲν ἔπαθον ἐκεῖνοι, ἀλλ' ὁ βασιλεὺς μόνος; Οὗτος γὰρ εἶπεν, αὐτὸς αἴτιος ἦν Ἤνεσαν, φησὶ, τοὺς θεοὺς τοὺς χρυσοῦς καὶ ἀργυροῦς. Τίνος ἕνεκεν ἡ διαφορὰ αὕτη τῶν θεῶν παρ' αὐτοῖς ἦν;","english":"But drunkenness gets the better even of great men; for it was when he had tasted the wine that he gave this order. The things which his father, when he had cast them out, spared, and which he himself, when he had taken the city, did not dare to bring to human service—these he handed over for use not to himself alone, but to his nobles and concubines and consorts.\n\nCHAPTER 5.\n\nBelshazzar the king made a great feast for his thousand nobles, and wine before the thousand. Belshazzar the king, drinking wine at the tasting of the wine, gave orders to bring the gold and silver vessels which Nebuchadnezzar his father had brought out of the temple in Jerusalem, and let the king drink from them, and his nobles, and his consorts, and his concubines. And the silver and gold vessels were brought, which Nebuchadnezzar had brought out of the temple of God in Jerusalem; and the king drank from them, and his nobles, and his consorts, and his concubines. And they drank wine, and praised the gods of gold and silver, and bronze and iron, and wood and stone. Did you see them being taken? But observe their strength, even after they were captured and placed in the idol's shrine. Let that man be according to his own mind. Why also for this one? Because of sins these things were taken; they paid the penalty. What is the outcome even after the signs? How was it that those men suffered nothing, but only the king? For this man said it; he himself was the cause. They praised, he says, the gods of gold and silver. For what reason was this distinction of gods among them?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Ὁ διάβολος βουλόμενος αὐτοὺς πάσης ἀποστερῆσαι συγγνώμης, πολλάκις ἐκέλευσε ξυλίνους γενέσθαι, ἵνα μηδὲ ἀπὸ τῆς ὕλης πολυτέλειαν ἔχωσιν εἰς ἀπολογίαν. Ὕμνουν εἰς αὐτούς. Ὅρα οὐδαμοῦ τὸν Θεὸν ἄρχοντα, ἀλλ' ἑπόμενον. Τίνος ἕνεκεν ἐπηκολούθησεν ἡ δίκη ταχέως, καὶ αὐτῇ τῇ ὥρᾳ; Ἵνα μὴ τὰ γενόμενα ἐκ τῶν προτέρων θαυμάτων κατα λυθῇ ὑβριζομένου τοῦ Θεοῦ διὰ τῶν σκευῶν, ἐβου λήθη ἄνδρας ἐνυβρίσαι. Καὶ ὅρα τί γίνεται. Ἐβουλήθη σκεύη· καὶ αὐτῇ τῇ ὥρᾳ ἡ τιμωρία. Τίνος ἕνεκεν οὐκ ἀποστέλλεται ὁ προφήτης ἐγκαλέσων, ἀλλὰ ἀστράγαλος χειρός; Ὥστε μείζω γενέσθαι τὴν ἔκπληξιν. Ἐν αὐτῇ τῇ ὥρᾳ ἐξῆλθον δάκτυλοι χειρὸς ἀν θρώπου, καὶ ἔγραφον κατέναντι τῆς λαμπάδος ἐπὶ τὸ κονίαμα τοῦ τοίχου τοῦ οἴκου τοῦ βασι λέως· καὶ ὁ βασιλεὺς ἐθεώρει τοὺς ἀστραγάλους τῆς χειρὸς τῆς γραφούσης. Πρόσθες καὶ ἑσπέραν οὖσαν. Ἔδει τὴν οἴδησιν τὴν ἀπὸ τῆς μέθης κατα σταλῆναι. Εἶτα ἔδει μαθεῖν τοὺς παρόντας ἅπαντας, ὅτι δίκην δίδωσιν. Διὰ τί μὴ σκηπτὸν ἀφῆκεν εὐθέως ἐκ τοῦ οὐρανοῦ; Ὥστε πάλιν καὶ τὸν οἰκέτην δοξα σθῆναι τὸν αὐτοῦ· ὥστε αὐτὸν ἀκοῦσαι διὰ τί ταῦτα πάσχει. Ὁ γὰρ Δανιὴλ εἰσελθὼν οὐχὶ τὴν γραφὴν ἑρμηνεύει μόνον, ἀλλὰ καὶ μακροὺς ἀποτείνει λόγους, καὶ συμβουλευτικοὺς, οὐχ ὡς ὠφελήσων αὐτὸν, ἀλλ' ὡς τοὺς ἄλλους βελτίους ποιήσων. Τότε Δανιὴλ εἰσ ῆλθεν ἐνώπιον τοῦ βασιλέως. Καὶ εἶπεν ὁ βασι λεὺς τῷ Δανιήλ· Σὺ εἶ Δανιὴλ, ὁ ἀπὸ τῶν υἱῶν τῆς αἰχμαλωσίας τῆς Ἰουδαίας, ἧς κατήγαγεν ὁ βασι λεὺς ὁ πατήρ μου ἀπὸ τῆς Ἰουδαίας; Ὡς καταπληττόμενος αὐτὸν καὶ εἰς ἀνάγκην καθιστῶν, ταῦτά φησιν.","english":"The devil, wishing to deprive them of all excuse, often ordered that they be made of wood, so that they might not even have the costliness of the material as a defense. They were singing to them. Observe that nowhere is God the initiator, but rather the follower. For what reason did the judgment follow quickly, and in that very hour? So that the things that had come to be from the earlier wonders might not be undone, when God was being insulted through the vessels; he wished men to insult him. And see what happens. He wished for vessels; and in that very hour came the punishment. For what reason is the prophet not sent to bring the charge, but rather the finger of a hand? So that the astonishment might be greater. In that very hour fingers of a man's hand came out and were writing opposite the lamp on the plaster of the wall of the king's house; and the king was watching the fingers of the hand that was writing. Add also that it was evening. It was necessary that the swelling from the drunkenness be checked. Then it was necessary that all those present learn that he was paying the penalty. Why did he not send lightning straight from heaven? So that again his servant also might be glorified; so that he himself might hear why he was suffering these things. For Daniel, when he came in, does not only interpret the writing, but also extends long speeches, and advisory ones, not as one who would benefit him, but as one who would make the others better. Then Daniel came in before the king. And the king said to Daniel: Are you Daniel, one of the sons of the captivity of Judea, which the king my father brought down from Judea? As one who is striking him with amazement and bringing him under compulsion, he says these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Εἰπὼν δὲ, Ὃν ἤγαγεν ὁ βασιλεὺς ὁ πατήρ μου ἀπὸ τῆς αἰχμαλωσίας τῆς Ἰουδαίας, ταῦτα κατ' αὐ τοῦ τὰ ῥήματα ἔλεγεν, εἰ τῶν αἰχμαλώτων δέεται παν ταχοῦ. Ἤκουσα περὶ σοῦ, ὅτι πνεῦμα Θεοῦ ἅγιον ἐν σοὶ, καὶ γρήγορσις καὶ σύνεσις καὶ σοφία περισσὴ εὑρέθη ἐν σοί. Καὶ νῦν εἰσῆλθον ἐνώπιόν μου οἱ σοφοὶ, μάγοι, Γαζαρηνοὶ, Χαλδαῖοι, ἵνα τὴν γραφὴν ταύτην ἀναγνῶσι, καὶ τὴν σύγκρισιν αὐτῆς γνωρίσωσί μοι· καὶ οὐκ ἠδυνήθησαν τὴν σύγκρισιν τοῦ λόγου τούτου ἀναγγεῖλαί μοι. Καὶ ἐγὼ ἤκουσα περὶ σοῦ, ὅτι δύνασαι συγκρίματα συγκρῖναι, καὶ λύειν συνδέσμους. Καὶ νῦν ἐὰν δυνηθῇς ἀναγνῶναι τὴν γραφὴν, καὶ τὴν σύγκρισιν αὐτῆς γνωρίσαι μοι, πορφύραν ἐνδύσῃ, καὶ ὁ μανιάκης ὁ χρυσοῦς ἔσται ἐπὶ τὸν τράχηλόν σου, καὶ τρίτος ἐν τῇ βασιλείᾳ μου ἄρξεις. Ὁμολογεῖ καὶ τὴν τῶν οἰκείων ἧτταν, καί φησιν· εἰπὲ, καὶ λαβὲ τάδε. Ἀλλ' ὅρα τὸν προφήτην, ἐπὶ μὲν τοῦ πα τρὸς αὐτοῦ πῶς ἠθύμησεν, ἐνταῦθα δὲ οὐδὲν τοιοῦτον· ἀλλὰ τί φησι; Τότε ἀπεκρίθη Δανιὴλ, καὶ εἶπεν ἐνώπιον τοῦ βασιλέως· Τὸ δόμα σου σοὶ ἔστω, καὶ τὴν δωρεὰν τῆς οἰκίας σου ἑτέρῳ δός· ἐγὼ","english":"But when he said, \"Whom the king my father brought from the captivity of Judea,\" he spoke these words against him, [asking] whether he needed captives everywhere. \"I have heard concerning you that the holy Spirit of God is in you, and vigilance and understanding and exceeding wisdom have been found in you. And now the wise men, magicians, Gazarenes, Chaldeans, have come in before me, that they might read this writing and make known to me its interpretation; and they were not able to declare to me the interpretation of this word. And I have heard concerning you that you are able to interpret interpretations and to loose bonds. And now, if you are able to read the writing and make known to me its interpretation, you shall be clothed in purple, and the golden chain shall be upon your neck, and you shall rule as third in my kingdom.\" He acknowledges also the defeat of his own men, and says: \"Speak, and take these things.\" But observe the prophet: in the case of his father, how he was disheartened; but here nothing of the sort—but what does he say? \"Then Daniel answered and said before the king: Let your gift be yours, and give the gift of your house to another; I—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"δὲ τὴν γραφὴν ἀναγνώσομαι τῷ βασιλεῖ, καὶ τὴν σύγκρισιν αὐτῆς γνωρίσω σοι, βασιλεῦ. Τίνος ἕνεκεν παραιτεῖται; Ἵνα μάθῃς, ὅτι οὐ δι' ἐκεῖνα λέγει. Ὅτι γὰρ οὐκ ὀργιζόμενος ἁπλῶς ταῦτα εἶπεν, Ἐγὼ δὲ, φησὶ, τὴν γραφὴν ἀναγνώσομαι, καὶ τὴν σύγκρισιν αὐτῆς ἀναγγελῶ τῷ βασιλεῖ. Ὁρᾷς αὐτὸν χρημάτων κρείττω; τιμῆς ἀνώτερον; οὐδενὸς δεόμενον τῶν βασιλικῶν; Οὕτω δεῖ τοὺς τὰ Θεοῦ λέ γοντας εἶναι. Ἵνα μὴ νομίσῃ ὅτι ταύτῃ αὐτὸν ἐπεσπάσατο, ἢ ἀνθρώπινόν τι τῶν λεγομένων ἐστί. Τί οὖν φησι; Ἀφεὶς εἰπεῖν τὴν γραφὴν, συμβουλὴν ἀπο τείνει, ἐξ αὐτῶν τῶν προοιμίων αὐτὸν ἀναμιμνήσκων τῶν τῷ πατρὶ συμβεβηκότων. Ὁ Θεὸς ὁ ὕψιστος τὴν βασιλείαν, καὶ τὴν μεγαλωσύνην, καὶ τὴν τιμὴν, καὶ τὴν δόξαν ἔδωκε Ναβουχοδονόσορ τῷ πατρί σου. Καὶ ἀπὸ τῆς μεγαλωσύνης, ἧς ἔδωκεν αὐτῷ, πάντες οἱ λαοὶ, φυλαὶ, γλῶσσαι ἦσαν τρέμοντες, καὶ φοβούμενοι ἀπὸ προσώπου αὐτοῦ. Οὓς ἐβούλετο αὐτὸς ἀνῄρει, καὶ οὓς ἐβούλετο αὐτὸς ἔτυπτεν, καὶ οὓς ἐβούλετο αὐτὸς ἐταπείνου. Καὶ ὅτε ὑψώθη ἡ καρδία αὐτοῦ, καὶ τὸ πνεῦμα αὐτοῦ ἐκραταιώθη τοῦ ὑπερηφανεύσασθαι, κατηνέχθη ἀπὸ τοῦ θρόνου τῆς βασιλείας αὐτοῦ, καὶ ἡ τιμὴ αὐτοῦ ἀφῃρέθη ἀπ' αὐτοῦ, καὶ ἀπὸ τῶν ἀνθρώπων ἐξεδιώχθη, καὶ ἡ καρδία αὐτοῦ μετὰ τῶν θηρίων ἐδόθη, καὶ μετὰ ὄνων ἀγρίων ἡ κατοικία αὐτοῦ, καὶ χόρτον ὡς βοῦν ἐψώμιζον αὐτὸν, καὶ ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ τὸ σῶμα αὐτοῦ ἐβάφη, ἕως οὗ ἔγνω ὅτι κυριεύει ὁ Θεὸς ὁ ὕψιστος τῆς βασιλείας τῶν ἀνθρώπων, καὶ ᾧ ἐὰν δόξῃ δώσει αὐτήν. Εἰ γὰρ ἐκεῖνος, φησὶ, ἀσύγγνωστος, σὺ ὁ μετὰ παράδειγμα τοιοῦτον μὴ σωφρονισθεὶς, τίνος ἄξιος, εἰπέ μοι;","english":"But I will read the writing to the king, and I will make its interpretation known to you, O king. Why does he decline? So that you may learn that he does not speak for those reasons. For that he did not say these things simply out of anger, he says, \"But I will read the writing, and I will declare its interpretation to the king.\" Do you see him superior to money? Higher than honor? In need of nothing from the king's possessions? Such must those be who speak the things of God. So that he might not think that by this he had drawn him in, or that there was anything human in what was said. What then does he say? Setting aside mention of the writing, he offers counsel, reminding him from the very preambles of what had happened to his father. The Most High God gave the kingdom, and the greatness, and the honor, and the glory to Nebuchadnezzar your father. And from the greatness which he gave him, all peoples, tribes, and tongues were trembling and fearing before his face. Whom he wished, he himself slew, and whom he wished, he himself struck, and whom he wished, he himself humbled. And when his heart was lifted up, and his spirit was strengthened to be proud, he was brought down from the throne of his kingdom, and his honor was taken from him, and he was driven out from among men, and his heart was given with the beasts, and his dwelling was with the wild asses, and they fed him grass like an ox, and his body was wet with the dew of heaven, until he knew that the Most High God rules the kingdom of men, and gives it to whomever he wishes. For if that man, he says, was unforgiven, you who were not brought to your senses after such an example—of what are you worthy, tell me?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Οὐδὲ γὰρ εἰς ἄγνοιαν ἔχεις καταφυγεῖν. Οὐδὲ πάντα ταῦτα ᾔδεις; Τίνα τίνος προτιμᾷς; τοὺς οὐκ ἀκούοντας, οὐδὲ βλέποντας; Καὶ σὺ ὁ υἱὸς αὐτοῦ, Βαλτάσαρ, οὐκ ἐταπείνωσας τὴν καρδίαν σου κατ' ἐνώπιον τοῦ Θεοῦ. Οὐ πάντα ταῦτα ἔγνως; Καὶ ἐπὶ τὸν Κύριον τὸν Θεὸν τοῦ οὐρανοῦ ὑψώθης, καὶ τὰ σκεύη τοῦ οἴκου αὐτοῦ ἤνεγκας ἐνώπιόν σου· καὶ σὺ, καὶ οἱ μεγιστᾶνές σου, καὶ οἱ παράκοιτοί σου, καὶ αἱ παλλακαί σου ἐπίνετε οἶνον ἐν αὐτοῖς· καὶ τοὺς θεοὺς τοὺς χρυ σοῦς, καὶ ἀργυροῦς, καὶ χαλκοῦς, καὶ σιδηροῦς, καὶ ξυλίνους, καὶ λιθίνους, οἳ οὐ βλέπουσι, καὶ οὐκ ἀκούουσι, καὶ οὐ γινώσκουσιν, ᾔνεσας, καὶ τὸν Θεὸν, οὗ ἡ πνοή σου ἐν χειρὶ αὐτοῦ, καὶ πᾶσαι αἱ ὁδοί σου, αὐτὸν οὐκ ἐδόξασας. Διὰ τοῦτο ἐκ προσώπου αὐτοῦ ἀπεστάλη ἀστράγαλος χειρὸς, καὶ τὴν γραφὴν ταύτην ἐνέταξε. Καὶ αὕτη ἡ γραφὴ ἡ ἐντεταγμένη· Μανὴ, Θεκὲλ, Φαρές· καὶ τοῦτο τὸ σύγκριμα τοῦ ὁράματος. Μανή· ἐμέτρησεν ὁ Θεὸς τὴν βασιλείαν σου, καὶ ἐπλήρωσεν αὐτήν. Θεκέλ· ἐστάθη ἐν ζυγῷ, καὶ εὑρέθη ὑστε ροῦσα. Φαρές· διῃρέθη ἡ βασιλεία σου, καὶ ἐδόθη Μήδοις καὶ Πέρσαις. Διὰ τοῦτο, φησὶ, ἐμέτρησεν ὁ Θεὸς τὴν βασιλείαν σου, καὶ διῃρέθη. Καὶ τοῦτο εἰς τιμωρίαν, τὸ διαιρεθῆναι, καὶ μὴ μένειν αὐτὴν ὁλόκληρον. Ὅπερ οὖν καὶ ἐπὶ Σολομῶντος γέγονεν. Οὐ μόνον τὸ μὴ λαβεῖν τὸν υἱὸν, ἀλλὰ καὶ τὸ διαιρε θῆναι. Ὅρα ἀπολογούμενον αὐτῷ τὸν Θεόν· ὅρα αὐτὸν αἴτιον ὄντα· Οὖ ἡ πνοή σου, φησὶ, ἐν χειρὶ αὐτοῦ. Μὴ γὰρ οὐκ ἠδύνατο εὐθέως σε ἀνελεῖν; Ἀλλ' ἐμακροθύμησεν. Τίνα οὐκ ἂν ἐφόβησεν ἡ τιμωρία, καὶ ταῦτα ἐγγὺς οὖσα; Εἶδες τὴν ἐφ' ἑκάτερα δύναμιν;","english":"For you cannot take refuge in ignorance. Did you not know all these things? Whom do you prefer to whom? Those who do not hear, nor see? And you, his son, Belshazzar, did not humble your heart before God. Did you not know all these things? And you were lifted up against the Lord, the God of heaven, and you brought the vessels of his house before you; and you, and your nobles, and your concubines, and your concubines drank wine in them; and you praised the gods of gold, and of silver, and of bronze, and of iron, and of wood, and of stone, which do not see, and do not hear, and do not know; and the God whose breath is in his hand, and all your ways, him you did not glorify. Therefore from his presence was sent the knuckle of a hand, and it inscribed this writing. And this is the writing that was inscribed: Mene, Thekel, Phares; and this is the interpretation of the vision. Mene: God has measured your kingdom, and has completed it. Thekel: it was weighed in the balance, and was found wanting. Phares: your kingdom has been divided, and has been given to the Medes and Persians. Therefore, he says, God has measured your kingdom, and it has been divided. And this too is for punishment, that it was divided, and does not remain whole. Which indeed also happened in the case of Solomon. Not only that his son did not receive it, but also that it was divided. Observe God defending himself to him; observe him being the cause: \"Whose breath,\" he says, \"is in his hand.\" For was he not able to destroy you immediately? But he was long-suffering. Whom would the punishment not have frightened, and that too when it was near? Did you see the power on both sides?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"πόθεν ἄξιος εἶ, εἰπέ μοι, συγγνώμης; καὶ σὺ ὁ υἱὸς αὐτοῦ, οὐκ ἔχω εἰπεῖν, ὁ ἔκγονος, οὐ πάντα ταῦτα ἔγνως; Καθάπερ ἐπὶ δικαστηρίου ἡ ἀπόφασις γράφεται, οὗ τος ἑρμηνεύει τὰ λεγόμενα. Πόθεν ἐπῆλθεν αὐτῷ τιμῆσαι τὸν Δανιήλ; Ὡς ἐμοὶ δοκεῖ, ὥστε μὴ κατα γνωσθῆναι παρὰ τῶν παρόντων, προσδοκῶν ἴσως εὑ ρεῖν λύσιν διὰ ταῦτα.\n\nΚΕΦΑ ΣΤʹ.\n\nΚαὶ ὁ βασιλεὺς κατέστησεν αὐτὸν ἐφ' ὅλης τῆς βασιλείας αὐτοῦ. Καὶ οἱ τακτικοὶ καὶ οἱ σατράπαι ἐζήτουν πρόφασιν εὑρεῖν κατὰ Δανιὴλ ἐκ τῆς βασιλείας. Καὶ πᾶσαν πρόφασιν καὶ παρά πτωμα οὐχ εὗρον κατ' αὐτοῦ, ὅτι πιστὸς ἦν· τουτέστι\n\nκαὶ εὔνους τῷ βασιλεῖ ἦν. Ἢ, Ὅτι πιστὸς ἦν· τουτέστι, ἐθάῤῥει τῷ Θεῷ, κἀκεῖνος πάντα ἐκυβέρνα· Θεοῦ δὲ κυβερνῶντος, τίς ἂν γένοιτο βλάβη; Τί οὖν φησι; Εἶπον οἱ τακτικοὶ ἐκεῖνοι, Οὐχ εὑρή σομεν κατὰ Δανιὴλ πρόφασιν, εἰ μὴ ἐν νομίμοις Θεοῦ αὐτοῦ. Οὐδὲν, φησὶ, δυνατὸν εὑρεῖν. Διὰ τί; Μὴ οὐκ ἄνθρωπός ἐστιν; ἐν πᾶσιν ἄπταιστος γέγονεν; Τὸ μέλλον ἄδηλον, καὶ ὑπὲρ τῶν μελλόντων πῶς ἀπο φαίνεσθε; Καί φησι, Πεῖραν ἐλάβομεν ἀπὸ τῶν πραγμάτων. Εἰ μὴ ἐν νομίμοις, φησὶ, Θεοῦ αὐτοῦ, οὐχ εὑρήσομεν πρόφασιν. Καὶ μὴν ἐκεῖ ἄληπτος πολλῷ πλέον. Συγχωρεῖ τὸν πειρασμὸν ὁ Θεὸς πρὸς δοκιμήν. Μὴ γὰρ οὐκ ἠδύνατο κωλῦσαι τὴν κακίαν ἐκείνων; Ἀλλ' ἵνα διὰ τούτου μάθῃς, καὶ τοῦτον θαυμάσῃς, οὐ φθονεῖ τοῦ στεφάνου τοῖς οἰκέτοις αὐτοῦ. Τότε οἱ τακτικοὶ καὶ οἱ σατράπαι παρέστη σαν τῷ βασιλεῖ, καὶ εἶπον αὐτῷ· Δαρεῖε βασιλεῦ, εἰς τοὺς αἰῶνας ζῆθι.","english":"Tell me, how do you deserve forgiveness? And you, his son—I cannot say—his offspring, did you not know all these things? Just as in a court of law the verdict is written down, so this man interprets what is said. From what source did it occur to him to honor Daniel? As it seems to me, so that he might not be condemned by those present, perhaps expecting to find a solution through this.\n\nCHAPTER 6.\n\nAnd the king set him over his whole kingdom. And the governors and the satraps sought to find an occasion against Daniel from the kingdom. And they found no occasion nor fault against him, because he was faithful—that is,\n\nhe was also well-disposed to the king. Or, Because he was faithful—that is, he trusted in God, and He governed all things; and when God governs, what harm could arise? What then does he say? Those governors said, We shall not find an occasion against Daniel, except in the laws of his God. Nothing, he says, can be found. Why? Is he not a man? Has he become blameless in all things? The future is unclear, and how do you pronounce verdicts about things to come? And he says, We have gained experience from events. Except, he says, in the laws of his God, we shall not find an occasion. And yet there he is far more beyond reproach. God permits the trial for the sake of testing. For was He not able to prevent their wickedness? But so that through this you might learn, and marvel at this man, He does not begrudge the crown to His servants. Then the governors and the satraps stood before the king, and said to him: Darius the king, live forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Συνεβουλεύσαντο πάντες οἱ ἐπὶ τῆς βασιλείας σου στρατηγοὶ καὶ σατράπαι, ὕπατοι καὶ τοπάρχαι, τοῦ στῆσαι στάσει βασιλικῇ, καὶ ἐνισχῦσαι ὁρισμὸν, ὅπως ὃς ἂν αἰτήσῃ παρὰ παντὸς θεοῦ ἢ ἀνθρώπου αἴτημα ἕως ἡμερῶν τριάκοντα, ἀλλ' ἢ παρὰ σοῦ, βασι λεῦ, ἐμβληθήσεται εἰς τὸν λάκκον τῶν λεόντων. Νῦν οὖν, βασιλεῦ, στῆσον τὸν ὁρισμὸν, καὶ ἔκθες γραφὴν, ὅπως μὴ ἀλλοιωθῇ τὸ δόγμα Μή δων καὶ Περσῶν, ὅπως ἂν μὴ παραγραφῇ κατ έναντι τούτου. Τότε ὁ βασιλεὺς Δαρεῖος ἐπέταξε γραφῆναι τὸ δόγμα. Ὅρα τί ποιοῦσι, πῶς ἀλόγιστον δόγμα ἐσπούδαζον στῆσαι. Καὶ κατὰ σπουδὴν τοῦτο αἰτοῦσι. Τὸ μὲν γὰρ λέγειν, Ὃς ἂν αἰτήσῃ παρὰ ἀν θρώπου, λόγον εἶχεν; Ἀλλ' ἐδόκουν σοφίζεσθαι τὸν λόγον τῆς αἰτήσεως τῷ βραχεῖ χρόνῳ. Ποία ὑπόθεσις αὕτη; διὰ τί τοῦτο εἶπες; Ἔδοξε, φησί· πάντες συν ελθόντες τοῦτο ἐκυρώσαμεν, ὥστε ἐν τριάκοντα ἡμέ ραις παρὰ σοῦ μόνου αἰτεῖν. Ὦ βαρβαρικὸν αἴτημα· ὦ πολλῆς ἀλογίας γέμουσα χάρις, αὐτὸν τὸν δοκοῦντα τιμᾶσθαι καταισχύνουσα! Εἰ μὲν γὰρ τοῦτο καλὸν, ἔδει διηνεκὲς τοῦτο εἶναι· εἰ δὲ φαῦλον, οὐδὲ τὰς τριάκοντα ἡμέρας. Πάλιν εἰ καλὸν, τί τὸ πλῆθος προβάλλεσθε; Καὶ γὰρ χωρὶς τούτου ἐπινεῦσαι δεῖ· εἰ δὲ φαῦλον, οὐδὲ πάσης τῆς οἰκουμένης κελευούσης ὑπείκειν ἐχρῆν. Οὐ προεῖδε τὸν δόλον ὁ βασιλεύς· καὶ δῆλον ἐκ τῶν μετὰ ταῦτα. Ὥρισε γὰρ, καὶ γράμμασιν αὐτὸν [ αὐτὸ] ἠσφαλίσαντο, ὥστε μηδὲ βουλομένῳ μετὰ ταῦτα γενέσθαι καιρὸν τοῦ ἀνανεῦσαι. Τί οὖν ἀκούσας φησὶν ὁ Δανιήλ; Οὐκ ἐταράχθη, οὐ προσέθηκεν, οὐκ ἀφεῖλεν.","english":"All the generals and satraps of your kingdom, the consuls and governors, have taken counsel together to establish a royal statute and to confirm a decree, that whoever asks a petition of any god or man for thirty days, except of you, O king, shall be cast into the lions' den. Now therefore, O king, establish the decree and put it in writing, so that the ordinance of the Medes and Persians may not be altered, and so that it may not be set aside contrary to this. Then King Darius commanded the decree to be written. See what they do, how they were eager to establish an irrational decree. And they ask this with haste. For to say, \"Whoever asks of man,\" had some reason? But they seemed to make clever the matter of the petition by the short time. What is this pretext? Why did you say this? It seemed good, he says; all of us coming together ratified this, that for thirty days one should ask of you alone. O barbarous petition! O favor full of great irrationality, putting to shame the very one who seems to be honored! For if this were good, it ought to be perpetual; but if base, not even for the thirty days. Again, if it is good, why do you put forward the multitude? For even without this one ought to consent; but if base, one ought not to yield even if the whole inhabited world commanded it. The king did not foresee the treachery; and this is clear from what followed. For he established it, and they secured it with letters, so that not even for one willing afterward should there be an occasion to refuse. What then does Daniel say when he hears? He was not troubled, he did not add, he did not take away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":58,"ref":"p58","source":"Ὅρα τὸν ἐνάρετον ὁμαλῶς ἀεὶ ζῶντα, ὥσπερ τινὰ ἄνθη παρατρέχοντα πάν τα, ὥσπερ ἐν σκιαῖς καὶ τὰ χρηστὰ καὶ τὰ λυπηρὰ θεώμενον. Εἰ γὰρ ἐν ἀρχῇ οὕτως ἀκατάπληκτος ἔμενε, πολλῷ μᾶλλον νῦν μετὰ τὴν πεῖραν τῶν ἀγώνων τοσούτους ἀναδησάμενος στεφάνους. Τίνος ἕνεκεν οὐ προσῆλθε; τίνος ἕνεκεν οὐκ ἐμέμψατο, τοσαύτην παρὰ τῷ βασιλεῖ παῤῥησίαν ἔχων; Οὐκ ἐβούλετο ῥήμασιν, ἀλλὰ πράγμασι τοῦτο ποιῆσαι. Ἄλλως δὲ πανταχοῦ αὐτὸν εὑρίσκομεν, τῆς χρείας καλούσης, ἐπιπηδῶντα, καὶ παραγινόμενον. Καὶ Δανιὴλ ἡνίκα ἔγνω ὅτι ἐνετάγη τὸ δόγμα, εἰσῆλθεν εἰς τὸν οἶκον αὐτοῦ· καὶ αἱ θυρίδες ἀνεῳγμέναι ἐν τοῖς ὑπερῴοις αὐ τοῦ κατέναντι Ἱερουσαλήμ· καὶ καιροὺς τρεῖς τῆς ἡμέρας ἦν κάμπτων ἐπὶ τὰ γόνατα αὐτοῦ, καὶ προσευχόμενος, καὶ ἐξομολογούμενος ἐναντίον τοῦ Θεοῦ αὐτοῦ, καθὼς ἦν ποιῶν ἔμπροσθεν. Τίνος ἕνεκεν τῶν θυρίδων ἡμᾶς ἀνέμνησεν, ὅτι ἀνεῳγμέναι ἦσαν πρὸς Ἱερουσαλήμ; Σφοδρὸν τῆς θέας εἶχον πόθον. Καθάπερ οὖν τις ποθουμένην ἔχων ἀποῦσαν, καὶ τὰς ὁδοὺς τὰς ἐκεῖ φερούσας φιλεῖ· οὕτω δὴ καὶ οὗτος. Ἐπεθύμουν δὲ αὐτῆς ἄλλοι τῶν σωματικῶν ἕνεκεν, οὗτος δὲ οὐχὶ, ἀλλὰ διὰ τὴν δόξαν τοῦ Θεοῦ. Ἐπεὶ ὅτι τοῦτό ἐστι, δῆλον ἐκεῖθεν· οὐ γὰρ εἵλετο ἀνελθεῖν, τοῦ σπουδαζομένου πέρας εἰληφότος αὐτῷ. Διὰ τοῦτο καὶ ἡμεῖς, καθὼς οἱ πατέρες ἡμῖν παρέδωκαν, πρὸς ἀνατολὰς ὁρῶντες εὐχόμεθα, πόλιν καὶ ἡμεῖς καὶ πατρίδα ἀρχαίαν ζητοῦμεν· καὶ γὰρ ὄντως ἄξιον ζητῆσαι. Πῶς, πανταχοῦ τοῦ Θεοῦ ὄντος, καὶ λέγοντος τοῦ προφήτου· Τῷ ἐπιβεβηκότι ἐπὶ δυ σμῶν, Κύριος ὄνομα αὐτῷ· πρὸς ἀνατολάς ἐσμεν τετραμμένοι;","english":"Observe the virtuous man, always living evenly, passing by all things as if they were flowers, beholding both good and painful things as if in shadows. For if at the beginning he remained so undaunted, much more now after the trial of his contests, having bound upon himself so many crowns. For what reason did he not approach? For what reason did he not complain, having such great boldness with the king? He did not wish to do this by words, but by deeds. And besides, everywhere we find him, when need calls, leaping forward and present. And Daniel, when he knew that the decree had been issued, went into his house; and the windows were open in his upper rooms toward Jerusalem; and three times a day he was bending his knees, and praying, and confessing before his God, as he had been doing before. For what reason did he remind us of the windows, that they were open toward Jerusalem? They had a vehement longing for the sight. Just as therefore someone who has a beloved one absent, and kisses the roads that lead there; so indeed also this man. But others longed for it for the sake of bodily things, but he did not, but for the glory of God. Since that this is so, is clear from there: for he did not choose to go up, since the end of what he eagerly desired had been received by him. For this reason also we, just as the fathers handed down to us, praying while looking toward the east, we too seek a city and an ancient homeland; for indeed it is truly worthy to seek. How, when God is everywhere, and the prophet says: To him who rides upon the west, the Lord is his name; are we turned toward the east?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Ἐκεῖ ὥσπερ ἰατρεῖον ἦν τὸ ἀρχαῖον. Ἀλλ' οὐκ ἔλαβες\n\nαὐτοῦ πεῖραν; Ἀλλὰ ζήτει. Ἐν αἰχμαλωσίᾳ καὶ ἡμεῖς ᾠκοῦμεν, ἀλλὰ πρὶν ἐλθεῖν τὸν Χρι στόν. Τίνος δ' ἕνεκεν τρεῖς μόνους καιροὺς τῆς ἡμέρας ἦν κάμπτων ἐπὶ τὰ γόνατα αὐτοῦ; Τί γάρ; τοῦτο οὐ θαυμαστόν; Ἄνθρωπος τοσαύταις κυκλούμενος φρον τίσι, καὶ οὐδὲ μικρὸν ἀναπνεῦσαι ἔχων. Ὅρα δὲ καὶ τὸ ἀποστολικὸν ἐκεῖνο πληρούμενον· Ἐν παντὶ τό πῳ, φησὶ, ἐπαίροντες ὁσίους χεῖρας. Καὶ ὅπερ ὁ Χριστὸς ἐκέλευσε, τοῦτο ἐπλήρουν. Καὶ κλείσας, φησὶ, τὴν θύραν σου, πρόσευξαι τῷ Πατρί σου. Τότε ἀπεκρίθησαν, καὶ λέγουσιν ἐνώπιον τοῦ βασιλέως· Δανιὴλ, ὁ ἀπὸ τῶν υἱῶν τῆς αἰχμαλωσίας τῆς Ἰουδαίας, οὐχ ὑπετάγη τῷ δόγματί σου, καὶ περὶ τοῦ ὁρισμοῦ, οὗ ἔταξας· καὶ καιροὺς τρεῖς ἡμέρας αἰτεῖ παρὰ τοῦ Θεοῦ αὐτοῦ τὰ αἰτή ματα. Τότε ὁ βασιλεὺς, ὡς τὸ ῥῆμα ἤκουσε, πολὺ ἐλυπήθη ἐπ' αὐτῷ, καὶ περὶ τοῦ Δανιὴλ ἠγωνίσατο τοῦ ἐξελέσθαι αὐτόν· καὶ ἕως πρὸς δυσμὰς ἡλίου ἠγωνίσατο τοῦ ἐξελέσθαι αὐτὸν, καὶ ἦν ἀγω νιζόμενος περὶ αὐτοῦ. Τότε οἱ ἄνδρες ἐκεῖνοι παρ ετηρήσαντο ἐπὶ τὸν βασιλέα, καὶ λέγουσι τῷ βασιλεῖ· Γνῶθι, βασιλεῦ, ὅτι τὸ δόγμα τοῖς Μή δοις καὶ Πέρσαις, τοῦ πάντα ὁρισμὸν καὶ στάσιν, ἣν ἂν ὁ βασιλεὺς στήσῃ, οὐ δεῖ παραγράψαι. Τότε ὁ βασιλεὺς εἶπε, καὶ ἤγαγον τὸν Δανιὴλ, καὶ ἐνέβαλον αὐτὸν εἰς τὸν λάκκον τῶν λεόντων. Τάχα τινὲς ὑμῶν λέγουσιν, ὅτι Οὐκ ἴσχυσεν αὐτὸν ἐξελέσθαι; Μάλιστα μὲν ἠδύνατο ὁ Θεὸς ποιῆσαι τὸν βασιλέα δυνατώτερον, ἀλλὰ ἐπὶ τὸ κάμμα ἄγει τὸν ἀθλητήν. Ἤδει τὸ τέλος, οὐκ ἠγνόει τὸ πέρας.","english":"There, as it were, was the ancient healing-place. But did you not gain experience of it? But seek it. We too lived in captivity, but before Christ came. And for what reason was he bending his knees three times a day only? For what then? Is this not wonderful? A man surrounded by so many cares, and not having even a little room to breathe. But observe also that apostolic precept being fulfilled: In every place, he says, lifting up holy hands. And what Christ commanded, this they were fulfilling. And having shut, he says, your door, pray to your Father. Then they answered, and they say before the king: Daniel, who is of the sons of the captivity of Judea, has not been subject to your decree, and concerning the ordinance which you established; and three times a day he asks from his God his petitions. Then the king, when he heard the word, was greatly grieved over him, and he struggled concerning Daniel to deliver him; and until the setting of the sun he struggled to deliver him, and was struggling concerning him. Then those men watched the king, and they say to the king: Know, O king, that it is a decree of the Medes and Persians, that every ordinance and statute which the king establishes must not be transgressed. Then the king spoke, and they brought Daniel, and cast him into the den of lions. Perhaps some of you say, that he was not able to deliver him? Most certainly God was able to make the king more powerful, but he leads the athlete to the contest. He knew the end, he did not fail to know the outcome.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Οὐδὲ ὁ βασιλεὺς εἰ τοῦτο ᾔδει τὸ τέλος ἐκβησόμενον, ἠγωνίσατο ἄν· ἀλλ' οὐκ ἴσχυσεν. Ἀπόδεκτος τῆς προθυ μίας, συγγνωστὸς τῆς ἀγωνίας. Οὕτω ποθεινὸς ἦν ὁ Δανιήλ· ἀλλ' ὁ φθόνος οὐδὲ τὰ καλὰ ἀφίησι βλέπειν, μᾶλλον δὲ βλέπειν μὲν αὐτὰ, οὐ τοῖς αὐτοῖς δὲ ὀφθαλ μοῖς. Οὐ δεῖ, φασὶν, οὕτως ἔκλυτα εἶναι τὰ πράγματα, οὐδὲ ἀβεβαίους τοὺς νόμους τοὺς παρ' ἡμῖν. Τὸ ἔθνος ὅλον ὑβρίζεται. Ἐμβάλλουσιν εἰς τὸν λάκκον· ἐπιτιθέασι λίθον. Καὶ εἶπεν ὁ βασιλεὺς τῷ Δανιήλ· Ὁ Θεὸς, ᾧ σὺ λατρεύεις ἐνδελεχῶς, αὐτὸς ἐξελεῖταί σε. Καὶ ἤνεγκαν λίθον ἕνα, καὶ ἐπέθηκαν ἐπὶ τὸ στόμα τοῦ λάκκου· καὶ ἐσφραγίσατο ὁ βασιλεὺς τῷ δακτυλίῳ αὐτοῦ, καὶ τῷ δακτυλίῳ τῶν μεγιστάνων αὐτοῦ, ὅπως μὴ ἀλλοιωθῇ πρᾶγμα ἐν τῷ Δανιή Καὶ ἀπῆλθεν ὁ βασιλεὺς εἰς τὸν οἶκον αὐτοῦ, καὶ ἐκοιμήθη ἄδειπνος, καὶ ἐδέσματα οὐκ εἰσήνεγκαν αὐτῷ, καὶ ὁ ὕπνος ἀπέστη ἀπ' αὐτοῦ. Ἀναμνήσθητί μοι τοῦ μνημείου τοῦ Χριστοῦ, ἔνθα τὰ σήμαντρα ἐπέθηκαν οἱ Ἰουδαῖοι. Εἰ γὰρ μὴ τοῦτο ἦν, εἶπαν ἂν, ὅτι κατὰ γοητείαν τὸ πρᾶγμα γέγονεν. Ἀλλὰ πανταχοῦ τὰ παρὰ τῶν ἐχθρῶν γινόμενα, ὑπὲρ ἡμῶν ἐστιν. Ἵνα γὰρ πᾶσαν αὐτοῖς ἀνέλῃ πρόφα σιν, τοῦτο γίνεται· καὶ ὁ βασιλεὺς τίθησι σημεῖα, ἵνα ἐκείνοις μὴ ἐκγένηταί τι ποιῆσαι, ἢ ἐξελεῖν, καὶ τοὺς λέοντας αἰτιάσασθαι· κἀκεῖνοι δὲ τιθέασιν, ἵνα μὴ ἐξῇ τῷ βασιλεῖ ῥύσασθαι αὐτὸν, ἀλλ' οὕτως ἀδέκαστον γενέσθαι τὴν ψῆφον. Καὶ οὐκ ἐδείπνησε, φησὶ, ὁ βασι λεὺς, οὐδὲ ἐκαθεύδησεν. Ὅρα πόσον ποιεῖ φίλτρον. Καὶ τί; Πρῶτον μὲν παρεθάρσυνεν αὐτὸν λέγων· Ὁ Θεὸς ᾧ σὺ λατρεύεις ἐνδελεχῶς.","english":"Not even the king, had he known that this end would come about, would have striven; but he could not prevail. He is acceptable for his eagerness, pardonable for his struggle. So desirable was Daniel; but envy does not allow even good things to be seen—or rather, it sees them, but not with the same eyes. It must not be, they say, that our affairs should be so slack, nor our laws so unstable. The whole nation is insulted. They cast him into the pit; they set a stone upon it. And the king said to Daniel: The God whom you serve continually, he himself will deliver you. And they brought one stone and laid it upon the mouth of the pit; and the king sealed it with his own ring and with the ring of his nobles, so that nothing might be changed in the matter of Daniel. And the king went away to his house and slept without supper, and they brought him no food, and sleep departed from him. Recall to me the tomb of Christ, where the Jews set their seals. For if this had not been, they would have said that the thing happened by sorcery. But everywhere the things done by our enemies are for our sake. For this is done so that he might take away every pretext from them; and the king sets seals, so that it might not be possible for them to do something, or to take him out, and to blame the lions; and those men also set seals, so that it might not be permitted to the king to rescue him, but that the verdict might thus become impartial. And the king, he says, neither dined nor slept. See how great a love he shows. And what then? First he encouraged him, saying: The God whom you serve continually.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Πάλιν αἰτίαν τί θησι δικαίαν, δυναμένην αὐτοῦ ἀναστῆσαι τὴν ψυχήν. Καὶ γὰρ ἦν ἴσως ἀκηκοώς. Εἶτα παραγίνεται ὕμνον ἀναφέρων. Τότε ὁ βασιλεὺς πολὺ ἠγαθύνθη ἐπ' αὐτῷ· καὶ τὸν Δανιὴλ εἶπεν ἀνενεγκεῖν ἐκ τοῦ λάκκου. Καὶ ἀνηνέχθη Δανιὴλ ἐκ τοῦ λάκ κου, καὶ πᾶσα διαφθορὰ οὐχ εὑρέθη ἐν αὐτῷ, ὅτι ἐπίστευσε τῷ Θεῷ αὐτοῦ. Καὶ εἶπεν ὁ βασιλεὺς, καὶ ἤγαγον τοὺς ἄνδρας τοὺς διαβάλλοντας τὸν Δανιήλ· καὶ εἰς τὸν λάκκον τῶν λεόντων ἐνεβλήθησαν αὐτοὶ, καὶ οἱ υἱοὶ αὐτῶν, καὶ αἱ γυναῖκες αὐτῶν· καὶ οὐκ ἔφθασαν εἰς τὸ ἔδαφος τοῦ λάκκου, ἕως οὗ ἐκυρίευσαν αὐτῶν οἱ λέοντες, καὶ πάντα τὰ ὀστᾶ αὐτῶν ἐλέπτυναν. Τίνος ἕνεκεν παῖδες καὶ γυναῖκες ἀπόλλυνται; τί ἥμαρτον οὗτοι; Ἴσως καὶ αὐτοὶ τοῖς αὐτοῖς ἐκοινώνουν. Εἶδες τῶν πονηρῶν τὴν τιμωρίαν; εἶδες τῶν δικαίων τὰ ἔπαθλα; Πάντοθεν παιδεύου, πάντοθεν οἰκοδομοῦ. Εἶδες ὅτι κἂν καταλίπῃ Θεὸς, ἐπὶ χρησίμῳ τοῦτο ποιεῖ. Περι εγένετο πυρός· περιεγένετο θηρίων. Μηκέτι λοιπὸν ἐξετάσῃς, διὰ τί λέοντες, καὶ παρδάλεις, καὶ τὰ λοιπὰ θηρία; Καθάπερ γὰρ δήμιοί τινες παρὰ τὰς","english":"Again, why does he offer a just cause, one able to rouse his soul? For perhaps he had heard. Then he comes bringing a hymn. Then the king was greatly pleased at him; and he said that Daniel be brought up out of the pit. And Daniel was brought up out of the pit, and no corruption at all was found in him, because he believed in his God. And the king spoke, and they brought the men who had slandered Daniel; and they were cast into the pit of lions, they themselves, and their sons, and their wives; and they did not reach the floor of the pit before the lions had mastered them, and crushed all their bones. For what reason are children and wives destroyed? How did these sin? Perhaps they too shared in the same things. Did you see the punishment of the wicked? Did you see the rewards of the righteous? From every side instruct, from every side build up. Did you see that even if God abandons, he does this for a useful purpose? He prevailed over fire; he prevailed over beasts. No longer, then, inquire why lions, and leopards, and the rest of the beasts? For just as certain executioners at the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"πλευρὰς ἑστῶτες τοῦ Δανιὴλ, ὥσπερ ἐν θείῳ τινὶ καὶ φρικτῷ δικαστηρίῳ τοῦτο ποιοῦντες· οὕτως οὐκ ἐτόλμησαν διορύξαι τὰς πλευρὰς τοῦ δικαίου. Οὐ γὰρ ἤκουσαν ἐπιτάγματος δικαστοῦ. Ἐπειδὴ δὲ τοὺς ἄλλους ἔβα λον, ἐπιτάξαντος τοῦ Θεοῦ, διέφθειραν, Καὶ τὰ ὀστᾶ αὐτῶν, φησὶ, ἐλέπτυναν. Τίς ἐχαλίνου αὐτῶν τὰ στόματα; τίς τροφῆς παρακειμένης ἀποσχέσθαι ἐκέλευσεν; ποῖος οὕτω φιλόσοφος ἐγκρατὴς, ὡς λιμοῦ κελεύοντος, καὶ τῆς λύσεως τοῦ λιμοῦ παρούσης, μὴ ἂν θελῆσαι λῦσαι τὸ δεινόν; Πάλιν διαγράμματα, πάλιν κήρυγμα θεῖον, πάλιν ἡ διὰ τῶν ἔργων μαρ τυρία.\n\nΚΕΦΑ Ζʹ.\n\nἘν τῷ πρώτῳ ἔτει Βαλτάσαρ, βασιλέως Χαλ δαίων, Δανιὴλ ἐνύπνιον εἶδεν· καὶ αἱ ὁράσεις τῆς κεφαλῆς αὐτοῦ ἐπὶ τῆς κοίτης αὐτοῦ, καὶ τὸ ἐνύπνιον ἔγραψεν. Ἀρχὴ λόγων αὐτοῦ. Καὶ ἀπο κριθεὶς εἶπεν· Ἐγὼ Δανιὴλ ἐθεώρουν ἐν τῇ ὁράσει μου τῆς νυκτός· καὶ ἰδοὺ οἱ τέσσαρες ἄνεμοι τοῦ οὐρανοῦ προσέβαλλον εἰς τὴν θάλασσαν τὴν με γάλην. Καὶ τέσσαρα θηρία μεγάλα ἀνέβαινεν ἐκ τῆς θαλάσσης, διαφέροντα ἀλλήλων. Τὸ πρῶτον, ὡσεὶ λέαινα, καὶ πτερὰ αὐτῆς ὡσεὶ ἀετοῦ. Ἐθεώρουν ἕως οὗ ἐξετίλαντο τὰ πτερὰ αὐτῆς, καὶ ἐξήρθη ἀπὸ τῆς γῆς, καὶ ἐπὶ ποδῶν ἀνθρώπου ἐστάθη, καὶ καρδία ἀνθρώπου ἐδόθη αὐτῇ. Καὶ ἰδοὺ θηρίον ἕτερον ὅμοιον ἄρκῳ, καὶ εἰς μέρος ἓν ἐστάθη· καὶ τρία πλευρὰ ἐν τῷ στόματι αὐτῆς, ἀνὰ μέσον τῶν ὀδόντων αὐτῆς. Καὶ οὕτως ἔλεγον αὐτῇ· Ἀνάστα, φάγε σάρκας πολλάς. Ὀπίσω τούτου ἐθεώρουν, καὶ ἰδοὺ ἕτερον θηρίον ὡσεὶ πάρδαλις· καὶ αὐτῇ πτερὰ τέσσαρα πετεινοῦ ὑπεράνω αὐτῆς, καὶ τέσσαρες κεφαλαὶ τῷ θηρίῳ, καὶ ἐξουσία ἐδόθη αὐτῷ.","english":"Standing at Daniel's sides, doing this as if in some divine and awe-inspiring court of justice—so they did not dare to break through the sides of the righteous man. For they had not heard a judge's command. But when they struck the others, at God's command, they destroyed them, and their bones, it says, they crushed fine. Who bridled their mouths? Who commanded them to abstain when food was set before them? What philosopher was so self-controlled that, when hunger commanded and the relief of hunger was present, he would not wish to end the distress? Again decrees, again a divine proclamation, again testimony through deeds.\n\nCHAPTER 7.\n\nIn the first year of Belshazzar, king of the Chaldeans, Daniel saw a dream, and the visions of his head upon his bed, and he wrote down the dream. The beginning of his words. And answering, he said: I, Daniel, was watching in my vision of the night: and behold, the four winds of heaven were beating upon the great sea. And four great beasts were coming up from the sea, differing from one another. The first was like a lioness, and her wings like an eagle's. I watched until her wings were plucked out, and she was lifted up from the earth, and stood upon human feet, and a human heart was given to her. And behold, another beast like a bear, and it stood on one side; and three ribs were in its mouth, between its teeth. And thus they said to it: Arise, devour much flesh. After this I was watching, and behold, another beast like a leopard; and it had four wings of a bird above it, and four heads to the beast, and authority was given to it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Ὀπίσω τούτου ἐθεώρουν ἐν ὁράματι τῆς νυκτὸς, καὶ ἰδοὺ θηρίον τέταρτον, φοβερὸν, καὶ ἔκθαμβον, καὶ ἰσχυρὸν περισσῶς· καὶ οἱ ὀδόντες αὐτοῦ σιδηροῖ καὶ μεγάλοι· ἐσθίον, καὶ λεπτῦνον· καὶ τὰ ἐπίλοιπα τοῖς ποσὶ συνεπάτει· καὶ αὐτὸ διαφέρον περισσῶς παρὰ πάντα τὰ θηρία τὰ ἔμπροσθεν αὐτοῦ· καὶ κέρατα αὐτοῦ δέκα. Προσενόουν τοῖς κέρασιν αὐτοῦ· καὶ ἰδοὺ κέρας ἕτερον μικρὸν ἀνέβαινεν ἐν τῷ μέσῳ αὐ τοῦ, καὶ τρία κέρατα τῶν ἔμπροσθεν αὐτοῦ ἐξ εῤῥιζώθη ἀπὸ προσώπου αὐτοῦ. Καὶ ἰδοὺ ὀφθαλ μοὶ, ὡσεὶ ὀφθαλμοὶ ἀνθρώπου ἐν τῷ κέρατι τούτῳ, καὶ στόμα λαλοῦν μεγάλα. Τίνος ἕνεκεν οὐχὶ γυναῖκας εἶπεν ὅτι εἶδεν; Ἀλλ' ὅτε μὲν δίκην καὶ ἀρὰν ἔδει παραστῆσαι, γυναῖκας παρήγαγεν· ὅτε δὲ βασιλείας, θηρία. Πρᾶγμά ἐστιν ἡ βασιλεία, σωματοποιεῖ οὖν αὐτό. Οὐκ οὖν ἐχρῆν; Καὶ καλῶς. Ἀλλ' ἐπειδὴ αἱ ποιότητες αὐτῶν μάλιστα ἐν τοῖς θη ρίοις εἰσὶ, διὰ τοῦτο αὐτῶν ἐδεήθη. Ἐβουλήθη δεῖξαι τὸ ἐν ἀγριότητι ἁβρὸν, καὶ λέαιναν παρήγαγεν. Ἐβουλήθη δεῖξαι τὸ νωθὲς, καὶ ἄρκον παρήγαγεν. Ἐβουλήθη δεῖξαι τὸ ταχὺ καὶ κοῦφον, καὶ ἐπειδὴ πολέμοις κατέλυσαν ἅπαντες τὰς ἀρχάς· καὶ πάρδαλιν παρήγαγε. Καὶ ὅρα ὅπως καλῶς ἐθεώρησε τὴν θάλασσαν πρῶτον, πᾶσαν τὴν οἰκουμένην. Τοσαύτης γὰρ γέμει ταραχῆς, καὶ οὕτω φέρεται, ὡς ἰχθύων, οὐχὶ ἀνθρώπων πεπληρωμένη. Τοῦτο καὶ ὁ Χριστὸς δηλοῖ, ὅτι θάλασσα ὁ παρὼν βίος ἐστὶν, ἐν τῷ λέγειν· Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν σαγήνῃ βλη θείσῃ εἰς τὴν θάλασσαν, καὶ ἐκ παντὸς γένους συναγούσῃ. Καὶ ἰδοὺ, φησὶ, οἱ τέσσαρες ἄνεμοι τοῦ οὐρανοῦ προσέβαλλον εἰς τὴν θάλασσαν τὴν μεγάλην.","english":"After this I was watching in a vision of the night, and behold, a fourth beast, terrible and dreadful and exceedingly strong; and its teeth were of iron and great; it was devouring and crushing, and the rest it trampled with its feet; and it differed exceedingly from all the beasts before it, and it had ten horns. I was considering its horns, and behold, another small horn came up in the midst of it, and three of the horns before it were uprooted from before it. And behold, eyes like the eyes of a man were in this horn, and a mouth speaking great things. For what reason did he not say that he saw women? But when it was necessary to present judgment and a curse, he brought in women; but when kingdoms, beasts. A kingdom is a thing, so he gives it bodily form. Was it not necessary, then? Yes, and well. But since their qualities are especially found in beasts, for this reason he had need of them. He wished to show the gentle in its fierceness, and he brought in a lioness. He wished to show the sluggish, and he brought in a bear. He wished to show the swift and light, and since all had destroyed their dominions by wars, he also brought in a leopard. And see how well he first contemplated the sea, the whole inhabited world. For it is full of so much confusion, and is borne along in such a way as to be filled with fish, not with men. Christ also makes this clear, that the present life is a sea, when he says: The kingdom of heaven is like a net cast into the sea, and gathering from every kind. And behold, he says, the four winds of heaven were beating upon the great sea.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Δηλοῖ ὅτι ἐκεῖθεν τὰ θηρία, [καὶ] τὸ ταχὺ τῆς τοῦ Θεοῦ προνοίας. Καὶ γὰρ ἡμεῖς ἐπὶ τῆς ταχυτῆτος τοὺς ἀνέμους παράγομεν εἰς μέσον. Ἐνέπεσαν εἰς τὴν θάλασσαν· καὶ ἀνέδυ, φησὶ, τὰ θηρία ἀπὸ τῆς θαλάσσης. Καὶ γὰρ ἀπὸ τῆς φύσεως τῆς ἡμετέρας οἱ ἄρχοντες ἡμῶν. Οὕτω καὶ τὸν βασιλέα λέοντα καλεῖ πολλάκις, τὸ βασιλικὸν ὁμοῦ καὶ θηριῶδες δεῖξαι βουλόμενος. Ἢ ἐπειδὴ ὁ μὲν ἀνατολι κώτερος, ὁ δὲ ἐξ ἄρκτου, ὁ δὲ ἀπὸ νότου. Ὡς ἂν εἴποι τις, Ἀνέτρεψε τὴν θάλασσαν, ἀνετάραξαν ἐκ τοῦ οὐ ρανοῦ Διαφέροντα ἀλλήλων. Τὸ πρῶτον ὡσεὶ λέαινα. Καθάπερ ἐν ὀνείρῳ· οὐ γὰρ αὕτη τῶν πραγμάτων ἡ φύσις ἦν. Διὰ δύο\n\nσυμβόλων τὸ βασιλικὸν ἐνδείκνυται. Τινὲς δέ φασιν, ὅτι τὸν Ἀσσύριον ἐκρά τησε, διὰ τοῦτο δύο. Καὶ ἐθεώρουν ἕως οὗ ἐξετί λαντο τὰ πτερὰ αὐτῆς, τουτέστι ἡ ἀρχὴ, καὶ ἤρθη ἀπὸ τῆς γῆς, καὶ ἐπὶ ποδῶν ἀνθρώπου ἐστάθη· καὶ καρδία ἀνθρώπου ἐδόθη αὐτῇ. Γοργὸν τὸ ζῶον. Ἑκατέρωθεν εἶχε τὴν ἰσχὺν ταχυτῆτος, ἄνωθεν μὲν ἀπὸ τῶν πτερῶν, κάτωθεν δὲ ἀπὸ τῶν ποδῶν· ἀλλ' ἑκατέρα ἡ ταχυτὴς ἀνῃρέθη, ἐκείνων μὲν ἐκταλέντων ( ἐκτι ), καὶ μηδὲ φανέντων λοιπὸν, τούτων δὲ μεταπεσόντων ἐπὶ τοὺς ἀσθενεστέρους, τοὺς ἀνθρώ πους. Καὶ καρδία ἀνθρώπου ἐδόθη αὐτῇ. Τοῦτο γὰρ ἐν ἐκείνῳ τῷ ζώῳ, τὸ γαῦρον. Ταπεινὸς, φησὶ, ἥμερος, χειροήθης ἐγένετο ὁ βασιλεύς. Καὶ ἰδοὺ θη ρίον ἕτερον ὅμοιον ἄρκῳ, καὶ εἰς μέρος ἓν ἐστάθη, καὶ τρία πλευρὰ ἐν τῷ στόματι αὐτῆς ἀνὰ μέσον τῶν ὀδόντων αὐτῆς. Καὶ οὕτως ἔλεγον αὐτῇ· Ἀνάστηθι, φάγε σάρκας πολλάς. Ἐπὶ τῶν Περσῶν ἐγένετο τὸ βραδὺ τῶν ἀνθρώπων.","english":"He shows that the beasts are from there, and the swiftness of God's providence. For we too, in the matter of swiftness, bring the winds into the middle. They fell into the sea; and the beasts, he says, came up from the sea. For our rulers are also from our nature. Thus he often calls the king a lion, wishing to show both the royal and the beastly. Or since one is more eastern, another from the north, another from the south. As one might say, He overturned the sea, they disturbed from heaven things differing from one another. The first was like a lioness. As in a dream; for this was not the nature of the things. Through two symbols the royal is indicated. Some say that he conquered the Assyrian, and for this reason two. And I was watching until its wings were plucked out, that is, the rule, and it was lifted up from the earth, and it stood on human feet; and a human heart was given to it. The creature was fierce. It had strength of swiftness on both sides, above from the wings, and below from the feet; but either swiftness was taken away, those being plucked out and no longer appearing, and these falling to the weaker, the humans. And a human heart was given to it. For this was in that creature, the pride. He became, he says, humble, gentle, tame, the king. And behold another beast like a bear, and it stood on one side, and three ribs were in its mouth between its teeth. And thus they said to it: Arise, devour many fleshes. In the case of the Persians there was the slowness of humans.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":65,"ref":"p65","source":"Ἐπὶ Μήδων καὶ Περσῶν τρία πλευρὰ, ἤτοι τόπους, ἢ τὰς βασι λείας, ἃς συνεῖλεν. Ἔλεγον αὐτῷ· Ἀνάστηθι, φάγε σάρκας πολλάς. Οὗτοι γὰρ εἷλον καὶ Βαβυ λῶνα, καὶ τὰς πολλὰς εἰργάσαντο συμφοράς. Ὀπίσω τούτου ἐθεώρουν· καὶ ἰδοὺ ἕτερον θηρίον, ὡσεὶ πάρδαλις· καὶ αὐτῇ πτερὰ τέσσαρα πετεινοῦ ὑπεράνω αὐτῆς, καὶ τέσσαρες κεφαλαὶ τῷ θηρίῳ· καὶ ἐξουσία ἐδόθη αὐτῷ. Εἶτα, φησὶ, πάρδαλις· Ἀλέξανδρος ὁ τῶν Μακεδόνων βασιλεὺς, πᾶσαν δια πτὰς τὴν οἰκουμένην. Οὐδὲν γὰρ τούτου γοργότερον, οὐδὲ ὀξύτερον γέγονεν, ἀλλὰ σφοδρός τις ἦν καὶ ὀξὺς, καθάπερ τοῦτο τὸ θηρίον. Τέσσαρα, φησὶ, πτερὰ πετεινοῦ ὑπεράνω αὐτῆς. Τουτέστιν, ἅπασαν προσ έλαβε τὴν ἰσχύν. Πέρσας γὰρ εἰς δέκα τρεῖς βασι λείας διελὼν, ἅπαντας ἐχειρώσατο. Εἶδες αὐτοῦ τὴν ταχυτῆτα; Καὶ ἀπὸ τῆς φύσεως τοῦ θηρίου, καὶ ἀπὸ τῶν πτερῶν. Πᾶσαν διέδραμε τὴν οἰκουμένην. Καὶ κεφαλαὶ, φησὶ, τέσσαρες τῷ θηρίῳ. Καὶ ἡ βασι λεία καὶ ἡ ἐξουσία ἐδόθη αὐτῷ. Εἶτα λέγει ταύ της τὴν παρουσίαν, τὴν ποικίλην καὶ παντοδαπῆ, καὶ οὐκ ἔχει εἰκόνα εἰπεῖν· οὕτως ἐξαλλάττον τι τὸ θηρίον ἦν. Πάσας γὰρ ἐκείνας ἐνίκησε. Ταῖς μὲν ἄλ λαις, ἀπὸ τοῦ τάχους ἦν ἡ ἰσχύς· τούτου δὲ ἀπὸ τῶν ὀδόντων· σιδηροῖ ἦσαν. Καὶ τὰ ἐπίλοιπα τοῖς πο σὶν αὐτοῦ συνεπάτει. Τοὺς πολλοὺς λέγει πολέμους. Τίνες οἱ δέκα βασιλεῖς; τί τὸ μικρὸν κέρας; Ἐγὼ τὸν Ἀντίχριστόν φημι μεταξύ τινων φαίνεσθαι βασι λέων. Καὶ ὀφθαλμοὶ, ὡς ὀφθαλμοὶ ἀνθρώπου ἐν τῷ κέρατι τούτῳ, καὶ στόμα λαλοῦν μεγάλα.","english":"For the Medes and Persians there were three sides, that is, places, or the kingdoms which he brought together. They said to him, \"Arise, eat much flesh.\" For these men captured Babylon too, and wrought many calamities. After this I was watching, and behold, another beast, like a leopard; and it had four wings of a bird above it, and four heads to the beast; and authority was given to it. Then, he says, a leopard: Alexander the king of the Macedonians, who flew across the whole inhabited world. For nothing has come to be more swift or sharper than this man, but he was vehement and sharp, just like this beast. Four, he says, wings of a bird above it. That is, he received all his strength. For having divided the Persians into thirteen kingdoms, he subdued them all. Did you see his speed? Both from the nature of the beast, and from the wings. He ran through the whole inhabited world. And heads, he says, four to the beast. And the kingdom and the authority were given to it. Then he speaks of its coming, the varied and manifold kind, and he has no image to express it; so strange a thing was the beast. For it conquered all those kingdoms. For in the others, the strength was from their speed; but in this one, from the teeth: they were of iron. And the rest it trampled with its feet. He means the many wars. Who are the ten kings? What is the little horn? I say that the Antichrist appears among certain kings. And eyes, like the eyes of a man, in this horn, and a mouth speaking great things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Τί γὰρ ἐκείνου τοῦ στόματος μεῖζον γένοιτ' ἂν τοῦ λέγον τος, Ἐπὶ πάντα λεγόμενον θεὸν ἢ σέβασμα, ὥστε αὐτὸν εἰς τὸν ναὸν τοῦ Θεοῦ καθίσαι; Εἰ δὲ ὀφθαλμοὶ ἀνθρώπου, μὴ θαυμάσῃς· καὶ γὰρ τοιαῦτα φθέγγεται. Ἄνθρωπός ἐστι, φησί. Διὰ τί δὲ μικρὸν, καὶ οὐκ ἐξ ἀρχῆς μέγα φαίνεται; Ἀλλ' ὕστερον αὐξηθήσεται, καὶ κρατήσει τινῶν βασιλέων. Τί οὖν; Οὐκέτι βασιλεία διαδέχεται τοῦτον, ἀλλ' αὐτὸς ὁ Θεὸς καταλύει. Ἐθεώρουν, ἕως οὗ θρόνοι ἐτέθησαν, καὶ Παλαιὸς ἡμερῶν ἐκάθητο· καὶ τὸ ἔνδυμα αὐ τοῦ λευκὸν ὡσεὶ χιών· καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡσεὶ ἔριον καθαρόν· ὁ θρόνος αὐτοῦ φλὸξ πυρός· οἱ τροχοὶ αὐτοῦ πῦρ φλέγον. Ποταμὸς πυρὸς εἷλκεν ἐκπορευόμενος ἔμπροσθεν αὐτοῦ. Χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν ἔμπροσθεν αὐτοῦ. Κρι τήριον ἐκάθισε, καὶ βίβλοι ἀνεῴχθησαν. Συντείνωμεν τὴν διάνοιαν, ἀγαπητοί. Οὐ γὰρ περὶ μικρῶν ὁ λόγος ἐστί. Θρόνοι, φησὶν, ἐτέθησαν, καὶ ὁ Παλαιὸς ἡμερῶν ἐκάθητο. Τίς ἐστιν οὗτος; Ὥσπερ ἀκούσας ἄρκον, οὐκ ἄρκον ἐνόησας, καὶ λέαιναν, οὐ τοῦτο ὑπώπτευες, ἀλλὰ βασιλείας· καὶ θάλασσαν, οὐ θάλασσαν, ἀλλὰ τὴν οἰκουμένην, δι' ἑτέρων ἕτερα· οὕτω καὶ νῦν. Παλαιὸς ἡμερῶν τί ἐστιν; Γεγηρακότι τινὶ ἐῴκει. Πρὸς γὰρ τὰς χρείας τῶν πραγμά των, δι' ἃς φαίνεται, τυποῖ ἑαυτὸν, δεικνὺς ὅτι τοῖς τοιούτοις πιστεύεσθαι τὰ κριτήρια χρή. Ὥσπερ γὰρ θρόνον ἀκούων οὐχὶ καθέδραν νοεῖς· ἀλλὰ πῶς τὸν χυδαῖόν τις ἐπισπάσαιτο, ἐπεὶ καὶ ἀλλαχοῦ ὡπλισμένος φαίνεται, καὶ ἑτέρωθεν ᾑμαγμέ νος; Τοῦτο οὖν βούλεται δεῖξαι, ὅτι κρίσεως καιρός. Τὸ ἔνδυμα αὐτοῦ, ὡσεὶ χιὼν, λευκόν.","english":"For what could be greater than that mouth which says, \"Against every god that is spoken of, or object of worship,\" so that he even sits in the temple of God? But if he has the eyes of a man, do not marvel; for he utters such things. \"He is a man,\" it says. But why does he appear small, and not great from the beginning? But later he will be increased, and will prevail over certain kings. What then? No longer does a kingdom succeed him, but God himself destroys him. \"I was watching until thrones were set, and the Ancient of Days sat; and his garment was white as snow, and the hair of his head was like pure wool; his throne was a flame of fire; his wheels were burning fire. A river of fire flowed forth before him. A thousand thousands ministered to him, and ten thousand times ten thousand stood before him. The court sat, and the books were opened.\" Let us concentrate our mind, beloved. For the word is not about small matters. \"Thrones,\" it says, \"were set, and the Ancient of Days sat.\" Who is this? Just as when you heard \"bear,\" you did not understand a bear, and \"lioness,\" you did not suspect this, but kingdoms; and \"sea,\" not the sea, but the inhabited world, through different things different meanings; so also now. What is \"the Ancient of Days\"? He resembled one who has grown old. For with regard to the needs of the matters for which he appears, he forms himself, showing that such things are to be believed concerning the judgments. For just as when you hear \"throne\" you do not understand a seat; but how would one attract the common man, since elsewhere he appears armed, and from another place bloodied? This, then, he wishes to show, that it is the time of judgment. \"His garment was white as snow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Τίνος ἕνεκεν; Ὅτι οὐχὶ κρίσεως καιρὸς μόνον, ἀλλὰ καὶ\n\nἀνταποδόσεως· ὅτι πάντας δεῖ αὐτῷ παραστῆναι· ὅτι Τὸ κρῖμα αὐτοῦ, φησὶ, ὡς φῶς ἐξελεύσεται. Εἶτα Θρόνοι ἐτέθησαν. Οὐ θρόνοι, ἐν οἷς Καθή σεσθε, φησὶ, ἐπὶ δώδεκα θρόνους; Καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡσεὶ ἔριον καθαρόν. Τὸ πῦρ οὐδὲν ἀνήλισκεν, ἐπειδὴ γὰρ ἥμερον. Εἶδες ὄψιν καὶ σχῆμα πολιτικὸν καὶ δημαγωγικόν; Ὁ θρόνος ἐφόβει, τῷ πολύπυρος εἶναι· πῦρ οὐχ ἁπλῶς, ἀλλὰ φλέγον. Ἵνα γὰρ μὴ νομίσῃς διὰ τὴν εἰκόνα παραβεβλῆσθαι, προσέθηκεν αὐτοῦ τὴν ἐνέργειαν, εἰπὼν οὐχ ἁπλῶς πῦρ, ἀλλὰ, Πῦρ φλέγον. Ποταμὸς πυρὸς εἷλκεν ἔμπροσθεν αὐτοῦ. Χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν ἔμπροσθεν αὐτοῦ. Κριτήριον ἐκάθισεν. Τουτέστι, διὰ τοῦτο παρεγένετο, ὥστε κριτήριον καθίσαι. Καὶ βίβλοι ἀνεῴχθησαν. Τί λέγεις; βιβλίων ὁ Θεὸς δεῖται, Ὁ τὰ πάντα εἰδὼς πρὶν γενέσεως αὐτῶν; Ὁ πλάσας κατὰ μόνας τὰς καρδίας αὐτῶν; Ἀλλὰ κατὰ τὸν νόμον τῶν ἀρχόντων τούτων λέγει, ὥσπερ τὰ ὑπομνήματα πράττεται παρ' ἡμῖν. Καθάπερ γὰρ ἐν ταῦθα οὐ διὰ τοῦτο ἀναγινώσκεται, ὥστε μαθεῖν τὸν ἄρχοντα μόνον, ἀλλ' ὥστε φανῆναι δικαίαν οὖσαν τὴν κρίσιν· οὕτω καὶ τότε, εἰ καὶ οἶδε δικαίως δικάζων, ἀλλ' ὅμως ἀνοίγει τὰς βίβλους. Τίνος ἕνεκεν; Τί λέ γεις, καὶ τί θέλεις εἰπεῖν; Τίνος ἕνεκεν οὐ λέγει καὶ τὰς τιμάς; Εἶπεν· Θρόνοι ἐτέθησαν, ἐπεὶ καὶ ὁ Θεὸς ταύτας ὥρισεν· ἐπειδὴ δὲ καὶ οὐκ ἠκούσαμεν, τότε τὴν τιμωρίαν καὶ τὴν κόλασιν. Καὶ οὐχ ἡμῖν πρώτην ταύτην ἀφῆκε φωνήν; Ἀπὸ τότε ἤρξατο, φησὶ, κηρύσσειν τὴν βασιλείαν τῶν οὐρανῶν.","english":"For what reason? Because it is not only a time of judgment, but also of recompense; because all must stand before him; because \"His judgment,\" he says, \"shall go forth as light.\" Then \"thrones were set.\" Are they not thrones on which, he says, \"you shall sit upon twelve thrones\"? And \"the hair of his head was like pure wool.\" The fire consumed nothing, since it was gentle. Did you see a vision and form that is civic and demagogic? The throne frightened, by being full of fire; fire not simply, but flaming. For lest you think that he was merely compared through the image, he added its activity, saying not simply fire, but \"flaming fire.\" \"A river of fire drew near before him. A thousand thousands ministered to him, and ten thousand times ten thousand stood before him. The court sat.\" That is, for this reason he came, so as to sit in judgment. \"And books were opened.\" What do you say? Does God need books, he who knows all things before their generation? He who formed their hearts individually? But he speaks according to the law of these rulers, just as records are kept among us. For just as here it is not read for this reason, that the ruler alone may learn, but that the judgment may appear to be just; so also then, even if he knows how to judge justly, nevertheless he opens the books. For what reason? What do you say, and what do you wish to say? For what reason does he not also mention the honors? He said, \"Thrones were set,\" since God also ordained these; but since we did not hear it, then punishment and chastisement. And did he not send forth this voice first to us? From that time, he says, he began to proclaim the kingdom of heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Μηδὲν σωμα τικὸν ὑπολάβῃς, ἀγαπητὲ, μηδὲ ἐμπεριειλῆφθαι θρόνῳ τὸν ἄπειρον Θεὸν νομίσῃς. Εἰ γὰρ Ἐν τῇ χειρὶ αὐτοῦ τὰ πέρατα τῆς γῆς· εἰ Τὰ ὄρη ἔστησε ζυγῷ· εἰ Πάντα τὰ ἔθνη ὡς σίελος ἐνώπιον αὐτοῦ ἐλογί σθη, καὶ ὡς κονιορτὸς ἐνώπιον αὐτοῦ τὰ πάντα, ὡς αὐτός φησι· ποῖος τόπος ὅλον ὁμοῦ περιβαλεῖν δυνήσεται; Ἀλλὰ τί; Οὐκ ἔστι τοῦτο, οὐκ ἐναπείλη πται θρόνῳ. Εἰ δὲ ἔνδυμα εἶχε, πῶς οὐκ ἀνήλωσεν αὐτὸ τὸ πῦρ; πῶς εἶ δὲ ( εἴη) Παλαιὸς ἡμερῶν, ὁ [ ὃς] πρὸ πάντων τῶν αἰώνων ὑπῆρχε; πῶς δὲ καὶ παλαιός; Σὺ γὰρ, φησὶ, ὁ αὐτὸς εἶ. Πῶς οὖν παλαιός; Καὶ τὰ ἔτη σου γὰρ, φησὶ, οὐκ ἐκλείψουσιν. Πῶς δὲ καὶ ἔνδυμα γένοιτ' ἂν περὶ τὸν ἄπειρον καὶ ἀσώματον; Οὐδὲ γὰρ τῆς μεγαλωσύνης αὐτοῦ, φησὶ, ἔστι πέ ρας. Καὶ πάλιν· Ἐὰν ἀναβῶ εἰς τὸν οὐρανὸν, σὺ ἐκεῖ εἶ· ἐὰν καταβῶ εἰς τὸν ᾅδην, πάρει. Πῶς οὖν ἱματίῳ περιεγράφετο ἀνθρωπίνῳ, καὶ οὔτε τοῦτο ἀνήλισκεν; Ἀλλὰ μὴν καὶ ἕτερα πολλὰ ἠδύνατο ἰδεῖν ὁ προφήτης. Πῶς δὲ τρίχες ἐν πυρὶ οὐκ ἀνηλίσκοντο; Διὰ γὰρ τοῦτο ἐπήγαγεν· Ὁ θρόνος αὐτοῦ πῦρ φλέγον. Καὶ βίβλοι ἀνεῴχθησαν. Ὥστε αὐτοκατάκριτον γενέσθαι τὸν κρινόμενον. Ἐθεώρουν τότε ἀπὸ φωνῆς τῶν λόγων τῶν μεγάλων, ὧν τὸ κέρας ἐκεῖνο ἐλάλει. Θεωρῶν ἤμην, ἕως ἀνῃρέθη τὸ θη ρίον, καὶ ἀπώλετο, ἀπὸ τῆς μεγαληγορίας. Καίτοι Ἀλέξανδρος προσεκύνησε τὸν Θεόν. Καὶ τὸ σῶμα αὐτοῦ ἐδόθη εἰς καῦσιν πυρός. Καὶ τῶν λοιπῶν θηρίων μετεστάθη ἡ ἀρχή· καὶ μακρότης ζωῆς ἐδόθη αὐτοῖς ἕως καιρῶν καὶ καιροῦ. Εἰ καὶ τέλος ἔσχον, ἀλλ' ὅμως τοῦτο ἐγένετο. Καὶ κετεκαύθη τὸ θηρίον, καὶ τὸ σῶμα αὐτοῦ ἐκαύθη. Τὸ παντελῶς ἀνῃρῆσθαι δηλοῖ.","english":"Do not suppose anything bodily, beloved, nor think that the infinite God is enclosed in a throne. For if \"in his hand are the ends of the earth\"; if \"he set the mountains in a balance\"; if \"all the nations were reckoned as a drop before him, and all things as dust before him,\" as he himself says, what place will be able to encompass him all at once? But what then? This is not the case; he is not confined to a throne. And if he had a garment, how did the fire not consume it? How could he be \"Ancient of Days,\" who existed before all the ages? And how is he ancient? For \"you,\" he says, \"are the same.\" How then is he ancient? For \"your years,\" he says, \"shall not fail.\" And how could a garment be around the infinite and incorporeal one? For \"of his majesty,\" he says, \"there is no end.\" And again: \"If I ascend into heaven, you are there; if I descend into Hades, you are present.\" How then was he circumscribed by a human garment, and did that not consume it? But indeed the prophet could see many other things too. How were hairs not consumed in fire? For this reason he added: \"His throne was flaming fire. And books were opened.\" So that the one being judged becomes self-condemned. \"I was beholding then because of the voice of the great words which that horn was speaking. I was beholding until the beast was slain and destroyed because of the great boast.\" And yet Alexander worshipped God. And his body was given to the burning of fire. And from the remaining beasts their dominion was taken away; and length of life was given to them until times and a time. Even if they had an end, nevertheless this happened. And the beast was burned up, and his body was burned. This signifies being utterly destroyed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":69,"ref":"p69","source":"Ἐθεώρουν ἐν ὁράματι τῆς νυκτός· καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς Υἱὸς ἀνθρώπου ἐρχόμενος ἦν. Τίς ταῦτα ἀγνοεῖ; τίς διαβλέψαι δυνήσεται; μὴ γὰρ Πέτρος ταῦτα λέγει, ὦ Ἰουδαῖε; μὴ γὰρ Παῦλος; Καὶ ἰδοὺ, φησὶ, ὡς Υἱὸς ἀνθρώπου ἐρχόμενος ἦν, καὶ ἕως τοῦ Παλαιοῦ τῶν ἡμερῶν ἔφθασεν. Ἰδοὺ καὶ τὸ ὁμότιμον. Ἐνώπιον αὐτοῦ προσηνέχθη αὐτῷ. Ἵνα ὅταν ἴδῃς διδομένην αὐτῷ τὴν βασιλείαν, μὴ ἀνθρωπίνως νομίσῃς εἶναι τὸ δεδόσθαι. Ἀπὸ γὰρ τῶν νεφελῶν τοῦ οὐρανοῦ, φησί· τὰς δὲ νεφέλας ἀντὶ τοῦ οὐρανοῦ παραλαμβάνειν εἴωθεν ἡ Γραφή. Καὶ αὐτῷ ἐδόθη ἡ ἀρχὴ, καὶ ἡ τιμὴ, καὶ ἡ βασιλεία· καὶ πάντες οἱ λαοὶ, φυλαὶ, γλῶσσαι αὐτῷ δουλεύσουσιν. Ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος, ἥτις οὐ παρελεύσεται· καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται. Τί τούτου σαφέστερον; εἰπέ μοι. Καὶ πάντες λαοὶ, φησὶ, φυλαὶ, γλῶσσαι αὐτῷ δουλεύσουσιν. Ὅρα πῶς ἅπαν τὸ ἔθνος τῆς οἰκουμένης περιέγραψεν. Ὅρα καὶ τὸ\n\nκριτήριον αὐ τὸν λαβόντα. Ἵνα γὰρ μὴ χρόνου νομίσῃς εἶναι τοῦτο, φησί· Ἥτις οὐ παρελεύσεται· καὶ ἡ βασιλεία αὐ τοῦ οὐ διαφθαρήσεται· ἀλλ' ἕστηκε καὶ μένει. Εἰ δὲ ἀπιστεῖς, ἀπὸ πραγμάτων πείθου. Εἶδες ὁμοτιμίαν αὐτοῦ πρὸς τὸν Πατέρα; Ἐπειδὴ γὰρ ὕστερος ἐφάνη τοῦ Πατρὸς, διὰ τοῦτό φησι, ὅτι ἦλθε μετὰ τῶν νεφε λῶν. Ὅτι δὲ ἦν καὶ πρώην, δῆλον ἐκ τῶν νεφελῶν· ἐπὶ τῶν νεφελῶν γὰρ ἔρχεται. Καὶ αὐτῷ προσηνέχθη ἡ τιμή. Ἣν εἶχε, τουτέστι. Καὶ λαοὶ, φυλαὶ, γλῶσ σαι αὐτῷ δουλεύσουσι. Τὴν μὲν γὰρ ἀρχὴν εἶχεν ἄνω, τότε δὲ ἔλαβεν αὐτὴν ἣν εἶχεν. Ὥσπερ γὰρ ἐπὶ τοῦ Πατρὸς νοεῖς τὰς τρίχας, καὶ τὰ λοιπά· οὕτω καὶ τοῦτο.","english":"I was watching in the vision of the night: and behold, one coming with the clouds of heaven as a Son of Man. Who does not know these things? Who will be able to see clearly? For is it Peter who says these things, O Jew? Is it Paul? And behold, he says, one coming as a Son of Man was coming, and he reached as far as the Ancient of Days. Behold also the equality of honor. He was brought near before him. So that when you see the kingdom given to him, you should not think in a human way that it was given. For from the clouds of heaven, he says; but Scripture is accustomed to take the clouds in place of heaven. And to him was given the rule, and the honor, and the kingdom; and all peoples, tribes, and tongues shall serve him. His authority is an everlasting authority, which shall not pass away; and his kingdom shall not be corrupted. What is clearer than this? Tell me. And all peoples, he says, tribes, and tongues shall serve him. See how he has encompassed the whole race of the inhabited world. See also the one who received the judgment. For so that you should not think this is a matter of time, he says: Which shall not pass away; and his kingdom shall not be corrupted; but it stands and remains. And if you do not believe, be persuaded by the facts. Did you see his equality of honor with the Father? For since he appeared later than the Father, for this reason he says that he came with the clouds. But that he also existed before is clear from the clouds; for he comes upon the clouds. And the honor was brought near to him—that is, which he had. And peoples, tribes, and tongues shall serve him. For he had the rule above, but then he received it, which he had. For just as in the case of the Father you understand the hairs, and the rest, so also this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Τὸ δὲ Ἐδόθη, καὶ ὅσα τοιαῦτα ἀκούων, μηδὲν ἀνθρώπινον ὑποπτεύσῃς, μηδὲ ταπεινὸν περὶ τοῦ Υἱοῦ. Ὥσπερ γὰρ γεγηρακότα ὁρῶν, οὐχὶ γέροντα ὑποπτεύεις, οὕτω καὶ τὰ λοιπά. Μὴ γὰρ ζήτει τὴν σαφήνειαν ἐν ταῖς προφητείαις, ἔνθα σκιαὶ καὶ αἰνίγ ματα· ὥσπερ ἐπὶ τῆς ἀστραπῆς οὐ ζητεῖς διηνεκὲς φῶς, ἀλλὰ ἀρκεῖ φανῆναι μόνον. Ἔφριξε τὸ πνεῦμα μου, ἐγὼ Δανιὴλ ἐν τῇ ἔξει μου· καὶ αἱ ὁράσεις τῆς κεφαλῆς μου ἐτάρασσόν με. Εἰκότως ὑπὸ τῆς ὄψεως τῶν ὁρωμένων. Πατέρα καὶ Υἱὸν οὗτος καὶ πρῶ τος καὶ μόνος ὁρᾷ, ὡς ἐν ὄψει. Τί ἂν ἔχοιεν Ἰουδαῖοι πρὸς τοῦτο εἰπεῖν; Μελλούσης γὰρ τῆς παρουσίας αὐτοῦ λοιπὸν ἐγγυτέρω εἶναι, εἰκότως καὶ αἱ ὄψεις θαυμασταὶ φαίνονται. Καὶ προσῆλθον ἑνὶ τῶν ἑστηκότων, καὶ τὴν ἀκρίβειαν ἐζήτουν παρ' αὐ τοῦ μαθεῖν περὶ τούτων πάντων. Καὶ εἶπέ μοι τὴν ἀλήθειαν, καὶ τῶν λόγων τὴν σύγκρισιν ἐγνώρισέ μοι. Ἐρωτᾷ τί ποτέ ἐστι τὰ φαινόμενα· καὶ μανθάνει περὶ τοῦ Ἀντιχρίστου, καὶ μανθάνει βασιλείαν τέλος οὐκ ἔχουσαν. Ταῦτα, φησὶ, τὰ θηρία τὰ μεγάλα, τέσσαρες βασιλεῖαι ἀναστήσονται. Καὶ παραλήψονται τὴν βασιλείαν ἅγιοι Ὑψίστου, καὶ καθέξουσιν αὐτὴν ἕως αἰῶνος, καὶ ἕως αἰῶνος αἰώνων. Καὶ ἐζήτουν ἀκριβῶς περὶ τοῦ θηρίου τοῦ τετάρτου, ὅτι ἦν διαφέρον παρὰ πᾶν θηρίον, καὶ φοβερὸν περισσῶς· οἱ ὀδόντες αὐτοῦ σιδηροῖ, οἱ ὄνυχες αὐτοῦ χαλκοῖ· ἐσθίον καὶ λεπτῦνον, καὶ τὰ ἐπίλοιπα τοῖς ποσὶν αὐτοῦ συνεπάτει. Καὶ περὶ τῶν κεράτων αὐτοῦ τῶν δέκα, τῶν ἐν τῇ κεφαλῇ αὐτοῦ, καὶ τοῦ ἑτέρου τοῦ ἀναβάντος, καὶ ἐκτινάξαντος τῶν προτέρων τρία·","english":"But when you hear \"It was given,\" and all such things, suspect nothing human, nor anything lowly concerning the Son. For just as when you see one grown old, you do not suspect him to be merely an old man, so too with the rest. For do not seek clarity in the prophecies, where there are shadows and riddles; just as in the case of lightning you do not seek continuous light, but it is enough that it merely appear. My spirit shuddered, I Daniel, in my condition, and the visions of my head troubled me. Reasonably so, by the sight of the things seen. This man first and alone sees Father and Son, as in a vision. What could the Jews say to this? For since His coming was now near at hand, reasonably the visions too appear wondrous. And I approached one of those standing by, and I sought to learn the exactness from him concerning all these things. And he told me the truth, and made known to me the comparison of the words. He asks what the things appearing are; and he learns about the Antichrist, and he learns of a kingdom that has no end. These, he says, the great beasts, are four kingdoms that shall arise. And the saints of the Most High shall receive the kingdom, and shall hold it forever, and forever and ever. And I sought exactly concerning the fourth beast, that it was different from every beast, and exceedingly fearful; its teeth of iron, its claws of bronze; devouring and crushing, and trampling the remainder with its feet. And concerning its ten horns that were on its head, and the other that came up, and cast down three of the former.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"καὶ τὸ κέ ρας ἐκεῖνο, ᾧ ὀφθαλμοὶ αὐτῷ, καὶ στόμα λαλοῦν μεγάλα, καὶ ἡ ὅρασις αὐτοῦ μείζων τῶν λοιπῶν. Ἐθεώρουν, καὶ τὸ κέρας ἐκεῖνο ἐποίει πόλεμον μετὰ τῶν ἁγίων, καὶ ἴσχυσε πρὸς αὐτοὺς, ἕως οὗ ἦλθεν ὁ Παλαιὸς τῶν ἡμερῶν, καὶ τὸ κρῖμα ἔδω κεν ἁγίοις Ὑψίστου· καὶ ὁ καιρὸς ἔφθασε, καὶ τὴν βασιλείαν κατέσχον οἱ ἅγιοι. Καὶ εἶπεν οὕτως· Τὸ θηρίον τὸ τέταρτον βασιλεία τετάρτη ἔσται ἐν τῇ γῇ, ἥτις ὑπερέξει πάσας τὰς βασι λείας, καὶ καταφάγεται πᾶσαν τὴν γῆν, καὶ συμ πατήσει αὐτὴν, καὶ κατακόψει αὐτήν. Καὶ τὰ δέκα κέρατα αὐτοῦ δέκα βασιλεῖς ἀναστήσονται· καὶ ὀπίσω αὐτῶν ἀναστήσεται ἕτερος, ὃς ὑπερ οίσει κακοῖς πάντας τοὺς ἔμπροσθεν, καὶ τρεῖς βασιλεῖς ταπεινώσει. Καὶ λόγους πρὸς τὸν Ὕψι στον λαλήσει, καὶ τοὺς ἁγίους Ὑψίστου παλαιώσει, καὶ ὑπονοήσει τοῦ ἀλλοιῶσαι καιροὺς καὶ νόμον· καὶ δοθήσεται ἐν χειρὶ αὐτοῦ ἕως καιροῦ. Καὶ τὸ κριτήριον ἐκάθισε· καὶ τὴν ἀρχὴν αὐτοῦ μεταστήσουσι, τοῦ ἀφανίσαι καὶ ἀπολέσαι ἕως τέλους. Καὶ ἡ βασιλεία, καὶ ἡ ἐξουσία, καὶ ἡ μεγαλωσύνη τῶν βασιλέων τῶν ὑποκάτω παντὸς τοῦ οὐρανοῦ ἐδόθη ἁγίοις Ὑψίστου· καὶ ἡ βασι λεία αὐτοῦ, βασιλεία αἰώνιος· καὶ πᾶσαι αἱ ἀρ χαὶ αὐτῷ δουλεύσουσι καὶ ὑπακούσονται. Ἕως ὧδε τὸ πέρας τοῦ λόγου. Ἐγὼ Δανιήλ· οἱ διαλογισμοί μου ἐπὶ πλεῖον συνετάρασσόν με, καὶ ἡ μορφή μου ἠλλοιώθη, καὶ τὸ ῥῆμα ἐν τῇ καρδίᾳ μου συνετήρησα. Καὶ τίνος ἕνεκεν οὐκ εἶπες, ἄν θρωπε; Ὅτι οὐδὲν πρὸς Ἰουδαίους ἦν· ἀλλὰ τοὐναντίον ἐν μὲν τοῖς ῥήμασι διὰ τῆς ἀσαφείας αὐτὰ συνεκάλυπτεν, ἐν δὲ τῷ προφήτῃ συνετήρησεν ἐν τῇ καρ δίᾳ. Καὶ γὰρ πρὸς τῷ τέλει φησίν·","english":"And that horn, which had eyes and a mouth speaking great things, and its appearance was greater than the rest. I was watching, and that horn made war with the saints, and prevailed against them, until the Ancient of Days came, and gave judgment to the saints of the Most High; and the time came, and the saints obtained the kingdom. And he said thus: The fourth beast shall be a fourth kingdom upon the earth, which shall surpass all the kingdoms, and shall devour all the earth, and shall trample it down, and shall cut it in pieces. And its ten horns are ten kings that shall arise; and after them another shall arise, who shall surpass all those before him in evils, and shall humble three kings. And he shall speak words against the Most High, and shall wear out the saints of the Most High, and shall think to change times and law; and it shall be given into his hand until a time. And the judgment sat; and they shall remove his dominion, to abolish and to destroy it unto the end. And the kingdom, and the power, and the majesty of the kings under the whole heaven was given to the saints of the Most High; and his kingdom is an everlasting kingdom; and all dominions shall serve and obey him. Up to this point is the end of the word. I, Daniel: my thoughts greatly troubled me, and my countenance was changed, and I kept the word in my heart. And for what reason did you not say, O man? Because it was nothing to the Jews; but on the contrary, in the words he concealed them through their obscurity, but in the prophet he kept them in his heart. For indeed at the end he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Ἰδοὺ οἱ λόγοι ἐσφραγισμένοι· καὶ βούλεται αὐτοὺς ἀσαφεῖς εἶναι. Τοῦτο ποιεῖ καὶ αὐτὸς διὰ παραβολῶν λέγων. Ὅρα πανταχοῦ πῶς τὴν βασιλείαν ἐπαίρει, ἵνα μηδὲν ἀνθρώπινον ὑποπτεύσῃς. Εἰ γὰρ καὶ πᾶσαν τὴν γῆν κατέσχον οἱ ἄνθρωποι, ἀλλ' οὐκ\n\nἀεὶ, οὐδὲ εἰς ἄπειρον αἰῶνα. Καὶ μή μοι λεγέτω τις, ὅτι βραχὺν χρόνον λέγει. Τὸ γὰρ, Οὐ παρελεύσεται, τί ἐστιν; οὐδὲ ἔθνει ἑτέρῳ δοθήσεται; Καὶ ὅρα τὰ κατὰ Δα ρεῖον καὶ Μακεδόνας. Τίνος ἕνεκεν ταῦτα; Διὰ τοὺς Ἰουδαίους. Διὰ τοῦτο καὶ Ἀλέξανδρος προσεκύνησε τὸν ναὸν, ὥς φασι, τὸ βιβλίον τοῦτο ἰδών· καὶ Ἕλληνες ἐθαύμασαν αὐτοῦ τὴν ἰσχὺν τῆς προῤῥήσεως. Περὶ τούτων οὐδεὶς εἶπεν, ἀλλ' ἢ οὗτος μόνος.\n\nΚΕΦΑ Ηʹ.\n\nἘν ἔτει τρίτῳ τῆς βασιλείας Βαλτάσαρ ὅρασις ὤφθη πρός με, ἐγὼ Δανιὴλ, μετὰ τὴν ὀφθεῖσάν μοι ἐν τῇ ἀρχῇ. Καὶ εἶδον ἐν τῇ ὁράσει· καὶ ἐγένετο ἐν τῷ ἰδεῖν με, καὶ ἤμην ἐν Σούσοις τῇ βά ρει, ἥ ἐστιν ἐν χώρᾳ Ἐλάμ. Καὶ εἶδον ἐν ὁράματι, καὶ ἤμην ἐπὶ τοῦ Οὐβά Καὶ ἦρα τοὺς ὀφθαλμούς μου, καὶ εἶδον· καὶ ἰδοὺ κριὸς εἷς ἑστηκὼς πρὸ τοῦ Οὐβάλ· καὶ αὐτῷ κέρατα, καὶ τὰ κέρατα ὑψη λά· καὶ τὸ ἓν ὑψηλότερον τοῦ ἑτέρου, καὶ τὸ ὑψηλότερον ἀνέβαινεν ἐπ' ἐσχάτων. Καὶ εἶδον τὸν κριὸν κερατίζοντα κατὰ θάλασσαν, καὶ βοῤῥᾶν, καὶ νότον, καὶ λίβα· καὶ πάντα τὰ θηρία οὐ στήσονται ἐνώπιον αὐτοῦ, καὶ οὐκ ἦν ὁ ἐξαιρού μενος ἐκ χειρὸς αὐτοῦ· καὶ ἐποίησε κατὰ θέλημα αὐτοῦ, καὶ ἐμεγαλύνθη. Καὶ ἐγὼ ἤμην συνιών· καὶ ἰδοὺ τράγος αἰγῶν ἤρχετο ἀπὸ λιβὸς ἐπὶ πρόσωπον πάσης τῆς γῆς· καὶ οὐκ ἦν ἁπτόμενος τῆς γῆς· καὶ τῷ τράγῳ ἐκείνῳ κέρας θεωρητὸν ἀνὰ μέσον τῶν ὀφθαλμῶν αὐτοῦ.","english":"Behold, the words are sealed, and he intends them to be unclear. This he also does himself, speaking through parables. Observe everywhere how he exalts the kingdom, so that you may suspect nothing merely human. For even if men have held the whole earth, yet not\n\nforever, nor for an endless age. And let no one say to me that he speaks of a short time. For what is this, \"It shall not pass away,\" nor \"shall it be given to another nation\"? And observe the events concerning Darius and the Macedonians. For whose sake are these things? For the sake of the Jews. For this reason also Alexander, as they say, bowed down before the temple when he saw this book; and the Greeks marveled at the strength of his prophecy. Concerning these things no one spoke, but he alone.\n\nCHAPTER 8.\n\nIn the third year of the reign of Belshazzar a vision appeared to me, I, Daniel, after that which appeared to me at the beginning. And I saw in the vision; and it came to pass when I saw, that I was in Susa the citadel, which is in the region of Elam. And I saw in the vision, and I was by the Ubal. And I lifted up my eyes and saw: and behold, a single ram standing before the Ubal; and it had horns, and the horns were high; and the one was higher than the other, and the higher one came up at the last. And I saw the ram butting toward the sea, and the north, and the south, and the west; and all the beasts shall not stand before it, and there was none who could deliver out of its hand; and it did according to its will, and it became great. And I was understanding; and behold, a he-goat of goats came from the west over the face of all the earth; and it was not touching the ground; and that he-goat had a conspicuous horn between its eyes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"Καὶ ἦλθεν ὁ τράγος ἕως τοῦ κριοῦ τοῦ τὰ κέρατα ἔχοντος, ὃν εἶδον ἑστῶτα ἐνώπιον τοῦ Οὐβάλ· καὶ ἔδραμε πρὸς αὐτὸν ἐν ὀργῇ τῆς ἰσχύος αὐτοῦ. Καὶ εἶ δον αὐτὸν φθάσαντα ἕως τοῦ κριοῦ, καὶ ἐξηγριώθη πρὸς αὐτὸν, καὶ ἔπαισε τὸν κριὸν, καὶ συνέτριψεν ἀμφότερα τὰ κέρατα αὐτοῦ· καὶ οὐκ ἦν ἰσχὺς τῷ κριῷ τοῦ στῆναι ἐνώπιον αὐτοῦ. Καὶ ἔῤῥιψεν αὐ τὸν ἐπὶ τὴν γῆν, καὶ συνεπάτησεν αὐτὸν, καὶ οὐκ ἦν ὁ ἐξαιρούμενος τὸν κριὸν ἐκ χειρὸς αὐτοῦ. Καὶ ὁ τράγος τῶν αἰγῶν ἐμεγαλύνθη ἕως σφόδρα. Καὶ ἐν τῷ ἰσχῦσαι αὐτὸν, συνετρίβη τὸ κέρας αὐτοῦ τὸ μέγα· καὶ ἀνέβη τέσσαρα κέρατα ὑπο κάτωθεν αὐτοῦ εἰς τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῦ. Καὶ ἐκ τοῦ ἑνὸς αὐτῶν ἐξῆλθε κέρας ἓν ἰσχυρὸν, καὶ ἐμεγαλύνθη περισσῶς πρὸς τὸν νό τον, καὶ πρὸς ἀνατολὴν, καὶ πρὸς τὴν δύ σιν. Καὶ ἐμεγαλύνθη ἕως τῆς δυνάμεως τοῦ οὐ ρανοῦ· καὶ ἔπεσεν ἐπὶ τὴν γῆν ἀπὸ τῆς δυνάμεως τοῦ οὐρανοῦ, καὶ ἀπὸ τῶν ἀστέρων, καὶ συνεπάτησεν αὐτούς. Καὶ ἕως ἄρχοντος τῆς δυνάμεως ἡδρύνθη· καὶ δι' αὐτὸν θυσία ἐταράχθη, καὶ ἐγενήθη, καὶ κατευωδώθη αὐτῷ. Καὶ τὸ ἅγιον ἐρημωθήσεται· καὶ ἐδόθη ἐπὶ τὴν θυσίαν ἁμαρ τία, καὶ ἐῤῥίφη χαμαὶ ἡ δικαιοσύνη. Καὶ ἐποίησε, καὶ εὐωδώθη. Καὶ ἤκουσα ἑνὸς ἁγίου λαλοῦντος, καὶ εἶπεν εἷς ἅγιος τῷ φελμουνὶ τῷ λαλοῦντι· Ἕως πότε ἡ ὅρασις στήσεται, καὶ ἡ θυσία ἡ ἀρ θεῖσα, καὶ ἡ ἁμαρτία τῆς ἐρημώσεως ἡ δοθεῖσα, καὶ τὸ ἅγιον, καὶ ἡ δύναμις συμπατηθήσεται; Καὶ εἶπεν αὐτῷ· Ἕως ἑσπέρας καὶ πρωῒ ἡμέραι δισχίλιαι καὶ τριακόσιαι, καὶ καθαρισθήσεται τὸ ἅγιον.","english":"And the goat came as far as the ram that had the horns, which I saw standing before Ubal; and it ran at him in the anger of its strength. And I saw it reach the ram, and it grew fierce against him, and it struck the ram, and shattered both its horns; and there was no strength in the ram to stand before it. And it cast it to the ground, and trampled it, and there was no one to rescue the ram from its hand. And the goat of the goats was magnified exceedingly. And when it had grown strong, its great horn was shattered; and four horns came up from beneath it toward the four winds of heaven. And from one of them came forth one strong horn, and it was magnified exceedingly toward the south, and toward the east, and toward the west. And it was magnified as far as the power of heaven; and it fell upon the earth from the power of heaven, and from the stars, and trampled them. And it was established even to the prince of the power; and because of it the sacrifice was disturbed, and it came to be, and it prospered for it. And the holy place shall be made desolate; and sin was given upon the sacrifice, and righteousness was cast to the ground. And it acted, and prospered. And I heard one holy one speaking, and one holy one said to Phalmouni who was speaking: Until when shall the vision stand, and the sacrifice that has been taken away, and the sin of desolation that has been given, and the holy place, and the power be trampled? And he said to him: Until evening and morning, two thousand and three hundred days, and the holy place shall be cleansed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Καὶ ἐγένετο ἐν τῷ ἰδεῖν με, ἐγὼ Δανιὴλ, τὴν ὅρασιν, ζητῶν ( καὶ ἐζήτουν) σύνεσιν. Καὶ ἰδοὺ ἔστη ἐνώπιόν μου. Καὶ ὅρασις ( μου, ὡς ὅρ.) ἀνδρὸς ἀνὰ μέσον τοῦ Οὐβά Καὶ ἐκάλεσε, καὶ εἶπεν· Γαβριὴλ, συνέτισον ἐκεῖνον τὴν ὅρασιν. Καὶ ἦλθε, καὶ ἔστη ἐχόμενα τὸν ( ἐχόμενος τῆς) στάσεώς μου. Καὶ ἐν τῷ ἐλθεῖν αὐτὸν, ἐθαμβήθην, καὶ πίπτω ἐπὶ πρόσωπόν μου. Καὶ εἶπε πρός με· Σύνες, υἱὲ ἀνθρώπου· ἔτι γὰρ εἰς και ροῦ πέρας ἡ ὅρασις. Καὶ ἐν τῷ λαλεῖν αὐτὸν μετ' ἐμοῦ, πίπτω ἐπὶ πρόσωπόν μου ἐπὶ τὴν γῆν· καὶ ἥψατό μου, καὶ ἔστησέ με ἐπὶ τοὺς πόδας μου. Καὶ εἶπεν· Ἰδοὺ ἐγὼ γνωρίζω σοι τὰ ἐσόμενα ἐπ' ἐσχάτων τῆς ὀργῆς· ἔτι γὰρ εἰς καιροῦ πέρας. Ὁ κριὸς ὃν εἶδες, ὁ ἔχων τὰ κέρατα, βασιλεὺς Μή δων καὶ Περσῶν. Καὶ ὁ τράγος τῶν αἰγῶν, βασι λεὺς Ἑλλήνων. Καὶ τὸ κέρας τὸ μέγα, ὃ ἦν ἀνὰ μέσον τῶν ὀφθαλμῶν αὐτοῦ, αὐτός ἐστιν ὁ βασιλεὺς ὁ πρῶτος. Καὶ ὅτι συνετρίβη, καὶ ἀνέστη τέσσαρα κέρατα ὑποκάτωθεν αὐτοῦ, τέσσαρες βασιλεῖς ἀναστήσονται ἀπὸ τοῦ ἔθνους αὐτοῦ, καὶ οὐκ ἐν τῇ ἰσχύϊ","english":"And it came to pass, when I, Daniel, saw the vision, I sought understanding. And behold, it stood before me. And a vision of a man was in the midst of Ubal. And he called and said: Gabriel, make that one understand the vision. And he came and stood near my station. And when he came, I was astonished, and I fall upon my face. And he said to me: Understand, son of man, for the vision is yet for the end of time. And while he was speaking with me, I fall upon my face to the ground; and he touched me and set me upon my feet. And he said: Behold, I make known to you the things that shall be at the last of the wrath; for it is yet for the end of time. The ram which you saw, the one having the horns, is the king of the Medes and Persians. And the goat of the goats is the king of the Greeks. And the great horn, which was in the midst of his eyes, he is the first king. And that it was broken, and four horns rose up beneath it, four kings shall rise up from his nation, and not in the strength","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"αὐτοῦ. Καὶ ἐπ' ἐσχάτων τῆς βασιλείας αὐτῶν, πληρουμένων τῶν ἁμαρτιῶν αὐτῶν, ἀναστήσεται βασιλεὺς ἀναιδὴς προσώπῳ, καὶ συνιὼν προβλήματα. Καὶ κραταιὰ ἡ ἰσχὺς αὐτοῦ, καὶ οὐκ ἐν τῇ ἰσχύϊ αὐτοῦ· καὶ θαυμαστὰ διαφθερεῖ, καὶ ποιήσει, καὶ διαφθερεῖ ἰσχυροὺς, καὶ λαὸν ἅγιον. Καὶ ὁ ζυγὸς τοῦ κλοιοῦ αὐτοῦ κατευθυνεῖ. Δόλος ἐν τῇ χειρὶ αὐτοῦ, καὶ ἐν καρ δίᾳ αὐτοῦ μεγαλυνθήσεται, καὶ δόλῳ διαφθερεῖ πολλοὺς, καὶ ἐπὶ ἀπωλείᾳ πολλῶν στήσεται, καὶ ὡς ὠὰ ἐν χειρὶ συντρίψει αὐτούς. Καὶ ἡ ὅρασις τῆς ἑσπέρας, καὶ τῆς πρωΐας τῆς ῥηθείσης, ἀλη θής ἐστιν. Καὶ σὺ σφράγισαι τὴν ὅρασιν, ὅτι εἰς ἡμέρας πολλὰς ἔσται. Καὶ εἶπε, φησὶ, Γνώρισον ἐκείνῳ τὴν ὅρασιν, Γαβριή Ὅρα ἐπιτάγματα ἀγγέλων καὶ ἀρχαγγέλων. Μείζων ἴσως δύναμις ἑτέρα; Καὶ ἦλθε, φησὶ, καὶ ἐθαμβήθην. Καὶ ἔστη ἐχό μενα τῆς στάσεώς μου. Καὶ ἐν τῷ ἐλθεῖν αὐτὸν, ἐθαμβήθην. Τοῦ ( ποῦ) τοίνυν οἱ τοὺς ἀγγέλους κα κῶς λέγοντες; Οὐκ ἀφ' ἑαυτοῦ τι ἐποίησεν. Ὁρᾷς καὶ αὐτοὺς εἰς τάξεις πολλὰς καὶ διατυπώσεις τετα γμένους; Ἐν τῇ πρώτῃ, Προσῆλθε, φησὶ, καὶ ἠρώτησα. Ἐνταῦθα οὐκέτι. Καὶ ἤκουσα ἑνὸς ἁγίου λαλοῦντος. Καὶ ἕτερος ἠρώτησεν, ἤτοι ἀγνοῶν, ἵνα οὗτος μάθῃ. Καὶ ἀπεκρίνατο, φησί. Καὶ ἐπ' ἐσχάτων τῆς βασιλείας, πληρουμένων τῶν ἁμαρτιῶν αὐτῶν, ἀναστήσεται βασιλεὺς ἀναιδὴς προσώπῳ. Ὅρα πῶς δείκνυσιν αὐτοῖς, ὅτι αὐτοὶ αἴτιοι. Διὰ τοῦτο οὐ φανεροῖ τοὺς λόγους, ἵνα μὴ ἐθελοκακήσαντες μένωσιν· εἰ γὰρ, μηδενὸς τούτων εἰρημένων, ἔμενον, πολλῷ μᾶλλον, φανερωθέντων·","english":"of him. And at the last of their kingdom, when their sins are fulfilled, there shall arise a king shameless in countenance, and understanding riddles. And his strength shall be mighty, and not by his own strength; and he shall destroy wondrous things, and shall prosper, and shall destroy the strong, and the holy people. And the yoke of his collar shall direct. Deceit is in his hand, and in his heart he shall be magnified, and by deceit he shall destroy many, and he shall stand up for the destruction of many, and as eggs in a hand he shall crush them. And the vision of the evening and of the morning that was spoken is true. And do thou seal the vision, for it shall be for many days. And he said, it says, Make known to that one the vision, Gabriel. See the commands of angels and archangels. Is there perhaps another, greater power? And he came, it says, and I was amazed. And he stood next to where I was standing. And when he came, I was amazed. Where, then, are those who speak ill of the angels? He did nothing of himself. Do you see that even they are ordered into many ranks and arrangements? In the first, he says, I drew near and asked. Here no longer. And I heard one holy one speaking. And another asked, either not knowing, so that this one might learn. And he answered, it says. And at the last of the kingdom, when their sins are fulfilled, there shall arise a king shameless in countenance. See how he shows them that they themselves are the cause. Therefore he does not make the words clear, so that they might not remain willfully wicked; for if, when none of these things had been spoken, they remained, much more when they have been made clear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"καὶ ἵνα μάθῃς ὅτι πανταχοῦ τὸ Πνεῦμα ἰσχὺν ἔχει, καὶ ὅτι πάντα πρόοιδεν ὁ Θεὸς, καὶ ὅτι εἰδὼς ἁμαρτή σοντας ἀνήγαγε. Καὶ ὅρα, ἐπειδὴ εἶπεν ἐνιαυτοὺς, ὀλίγος χρόνος ἐφαίνετο, εἰς ἡμερῶν ἀναλύει ἀριθμὸν, ἵνα τῷ πλήθει φοβήσῃ, οὐχ ἡμέρας, ἀλλὰ καὶ νύκτας ἀριθμῶν. Καὶ ἐνδιατρίβει τῇ τραγῳδίᾳ τῇ κατὰ Ἀντίοχον, ἵνα κἂν οὕτω φοβήσῃ. Καὶ οὐκ ἐν τῇ ἰσχύϊ αὐτοῦ. Τουτέστιν, ὅτι ἠδύνατο ὁ Θεὸς κωλῦσαι αὐ τὸν, ἀλλ' ἐπέτρεψε διὰ τὰς ἁμαρτίας, καὶ οὐχ ἁπλῶς ἁμαρτόντων, ἀλλ' ἡνίκα ἐπληρώθησαν. Ἆρα μέτρον τί ἐστιν; Οὔπω γὰρ ἂν ἐπεπλήρωντο, φησὶ, αἱ ἁμαρτίαι τῶν Ἀμοῤῥαίων. Καὶ ὅρα, οὔπω λοιπὸν ἐμπρησμὸς, ἀλλὰ σφαγῶν ἀναιρέσεις. Ἐπειδὴ γὰρ ἔμελλόν τινες εἶναι οἱ καλοὶ, καὶ προϊστάμενοι τῶν πατέρων, καὶ τὰ τῆς τιμωρίας ἐλάττω γέγονε. Ταῦτα δὲ λέγεται, ἵνα μὴ ταῖς νίκαις ταῖς ἐπὶ Ζορωβάβελ ἐπαρθέντες, ῥᾴθυμοι γίνωνται. Καὶ ὅρα πῶς οὐ τίθησι λαμπρά τινα ἐνταῦθα μετὰ τὰ κατὰ Ἀντίοχον, ἀλλὰ μόνον λύσιν τῶν δεινῶν λέγει, καὶ τὸν κατασχόντα καιρόν. Τί οὖν; ταύτην οὐ προεῖπε τὴν αἰχμαλωσίαν; Ναὶ, σφόδρα αἰνιγματωδῶς· διὸ καὶ ὁ Χριστὸς εἶπεν· Ὅταν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως, ὁ ἀναγινώσκων νοείτω. Ἐλεύσονται, φησὶ, οὐχ ὡς προειπόντος. Καί τινες μὲν λέγουσιν, ὅτι εἰκότως ταῦτα οὐ προεῤῥήθη· οὐ γὰρ εἶχε χρόνον ἡ αἰχμα λωσία αὕτη λαβεῖν. Δώσω γὰρ, φησὶ, καὶ τοὺς πονηροὺς ἀντὶ τῆς ταφῆς αὐτοῦ, καὶ τοὺς πλου σίους ἀντὶ τοῦ θανάτου αὐτοῦ. Καὶ σὺ σφράγισαι τὴν ὅρασιν ταύτην, ὅτι εἰς ἡμέρας πολλὰς ἔσται. Τουτέστι, φύλαξον, διατήρησον, ἵνα μὴ τῷ μακρῷ χρόνῳ διαφθαρῇ. Ὅρα πανταχοῦ τὸν Θεὸν φειδόμενον αὐτῶν.","english":"And so that you may learn that the Spirit has power everywhere, and that God foreknows all things, and that knowing they would sin he brought them up. And observe, since he spoke of years, the time seemed short, so he resolves it into a number of days, so that by the multitude you might be terrified, counting not days only but also nights. And he lingers over the tragedy concerning Antiochus, so that even thus he might terrify. And not in his own strength. That is, that God was able to hinder him, but permitted it because of their sins, and not of those who had sinned simply, but when they were fulfilled. Is there then a certain measure? For the sins of the Amorites, he says, were not yet fulfilled. And observe, no longer is it burning, but slaughters and destructions. For since there were to be some who were good, and stood forth as leaders of their fathers, the things of punishment were made less. And these things are said, so that those elated by the victories under Zerubbabel might not become slack. And observe how he does not set down here any glorious things after the events concerning Antiochus, but speaks only of the release from terrors, and the time that prevailed. What then? Did he not foretell this captivity? Yes, very enigmatically; therefore also Christ said: When you see the abomination of desolation, let the reader understand. They shall come, he says, not as if he had foretold it. And some say that these things were reasonably not foretold; for this captivity did not have time to take place. For I will give, he says, the wicked in exchange for his burial, and the rich in exchange for his death. And you, seal up this vision, because it shall be for many days. That is, guard it, preserve it, so that it may not be corrupted by the long time. Observe everywhere God sparing them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Κατῆλθον εἰς Αἴγυπτον, ἐγένοντο φαῦλοι· οὐκ ἀπέστη, ἤγαγεν εἰς τὴν ἔρημον. Ἐπέμειναν τῇ κακίᾳ· οὐκ ἀπέστη, εἰσήγαγεν αὐτοὺς εἰς τὴν γῆν τῆς ἐπαγγελίας. Ἀνήγαγε πάλιν αὐτοὺς ἐπὶ Ἀντιόχου· πάλιν οἱ αὐτοὶ ἔμενον. Ἐπὶ τοῦ Χριστοῦ πάλιν οἱ αὐτοί· καὶ οὐδὲ οὕτως ἀπέστη, ἀλλ' ἀεὶ κήδεται. Καὶ καθάπερ τὰ φυσικὰ οὐκ ἂν ἀποσταίη, τὰ φύσεως προσόντα ἡμῖν, ὅπερ ἂν γένηται· οὕτως οὐδὲ Θεός· μᾶλλον δὲ ἐκεῖνα δυνατὸν ἀποστῆναι, αὐτὸν δὲ οὐδαμῶς προ νοοῦντα, καὶ κηδόμενον. Εἰ γὰρ καὶ ἐπιλάθοιτο, φησὶ, γυνὴ τοῦ ἐλεῆσαι τὰ ἔκγονα τῆς κοιλίας αὐτῆς, ἀλλ' ἐγὼ οὐκ ἐπιλήσομαί σου. Καθάπερ γὰρ ἐκείνη οὐ πρὸς τὴν ἀρετὴν ὁρᾷ τῶν παίδων, ἀλλὰ φύσεως νόμον πληροῖ· οὕτω, καὶ πολλῷ μᾶλλον, ὁ Θεὸς ἀεὶ κήδεται, οὐδέποτε ἀφίσταται, ἀεὶ τὸ αὐτὸ μέτρον ἐπιδείκνυται. Καὶ ἐγὼ Δανιὴλ ἐκοιμήθην, καὶ ἐμαλακίσθην ἡμέρας· καὶ ἀνέστην, καὶ ἐποίουν τὰ ἔργα τοῦ βασιλέως· καὶ\n\nἐθαύμαζον τὴν ὅρασιν· καὶ οὐκ ἦν ὁ συνιών. Πόθεν ἐμαλακίσθη; Ὑπὸ τῆς ἀθυμίας ἴσως τῶν ἐσομένων δεινῶν, λογι σάμενος πρὸς ἑαυτὸν, ὅτι οὐδέπω τὰ παρόντα τέλος ἔχει. Καὶ τοσαῦτα, φησὶ, πάλιν δεινά. Ἢ πάλιν οὔπω κατήλλαξα αὐτοῖς τὸν Θεὸν, καὶ αὐτοὶ ἐκπολεμοῦσιν αὐτόν. Καὶ ἀνέστην, καὶ ἐποίουν τὰ ἔργα τοῦ βα σιλέως. Τουτέστιν, ὑπηρέτουν. Καὶ ἐθαύμαζον τὴν ὅρασιν· καὶ οὐκ ἦν ὁ συνιών. Μάλιστα τοῦτο φέρει τινὰ ὀδύνην, ὅταν μηδὲ ἐξενεγκεῖν ἐξῇ εἴς τινα τὰ λυπηρά· ἢ ὅτι πονηροὶ ἦσαν. Καὶ ἐποίουν, φησὶ, τὰ ἔργα τοῦ βασιλέως. Τουτέστιν, οὐδὲν παρελίμπανον, ἀλλ' ἐποίουν τὰ ἔργα.","english":"They went down into Egypt and became wicked; he did not withdraw, but led them into the wilderness. They persisted in evil; he did not withdraw, but brought them into the land of promise. He brought them up again in the time of Antiochus; again they remained the same. In the time of Christ they were again the same; and not even so did he withdraw, but he always cares for them. And just as natural qualities that belong to us by nature would not withdraw, whatever happens; so neither would God—or rather, those things could withdraw, but he in no way, foreknowing and caring. For if a woman, he says, should forget to have compassion on the offspring of her womb, yet I will not forget you. For just as she does not look to the virtue of her children, but fulfills the law of nature; so also, and much more, God always cares, never withdraws, always shows the same measure. And I, Daniel, slept and was faint for days; and I rose and did the works of the king; and I marveled at the vision, and there was no one who understood. From what cause was he faint? From despondency, perhaps, over the terrible things to come, reckoning within himself that the present troubles had not yet reached their end. And so many things, he says, are again terrible. Or again, I had not yet reconciled God to them, and they themselves make war on him. And I rose and did the works of the king. That is, I served. And I marveled at the vision, and there was no one who understood. Especially this brings a certain pain, when one cannot even give voice to one's griefs to anyone; or because they were wicked. And I did, he says, the works of the king. That is, I omitted nothing, but did the works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"ΚΕΦΑ Θʹ.\n\nἘν τῷ πρώτῳ ἔτει Δαρείου, τοῦ υἱοῦ Ἀσσουήρου, ἀπὸ τοῦ σπέρματος Μήδων, ὃς ἐβασίλευσεν ἐπὶ τὴν βασιλείαν Χαλδαίων, ἐν ἔτει ἑνὶ τῆς βα σιλείας αὐτοῦ, ἐγὼ Δανιὴλ συνῆκα ἐν ταῖς βίβλοις τὸν ἀριθμὸν τῶν ἐτῶν, περὶ οὗ ἐγενήθη λόγος Κυρίου πρὸς Ἱερεμίαν τὸν προφήτην, εἰς συμπλήρωσιν ἐρημώσεως τῆς Ἱερουσαλὴμ ἑβδομήκοντα ἔτη. Καὶ ἔδωκα τὸ πρόσωπόν μου πρὸς Κύριον τὸν Θεὸν, τοῦ ἐκζητῆσαι προσευχὴν καὶ δέησιν ἐν νηστείαις καὶ σάκκῳ καὶ σποδῷ. Οὗτος ὁ Μῆδος Δαρεῖος. Πρῶτον δὲ ἔτος οὐχὶ τῆς βασιλείας αὐτοῦ φησι· οὐ γὰρ εἶπεν, ἐν τῷ πρώτῳ τῆς βασι λείας αὐτοῦ, ἀλλ', Ἐν τῷ πρώτῳ ἔτει Δαρείου, ἐν ἑνὶ ἔτει τῆς βασιλείας αὐτοῦ, ὥστε δυνατὸν λέγε σθαι καὶ πρῶτον ἔτος, βασιλεύοντος μὲν αὐτοῦ, τότε δὲ ἀνελόντος ἴσως τοὺς περὶ Βαλτάσαρ. Ἐγὼ Δανιὴλ συνῆκα ἐν ταῖς βίβλοις τὸν ἀριθμὸν τῶν ἐτῶν. Τουτέστι, τὴν σφαγήν. Καὶ ἀνελογισάμην. Ὅρα αὐτὸν πρὸ τῆς προθεσμίας οὐ τολμῶντα προσελθεῖν τῷ Δεσπότῃ. Ἀλλ' οἱ μὲν τρεῖς παῖδες ποιοῦσιν αὐτὸ ἐν τῇ καμίνῳ· οὗτος δὲ ἐν τῷ λάκκῳ οὐδὲν ἐποίησε. Τί οὖν; ἢ ἐκεῖνοι κακῶς, ἢ οὗτος; Οὐδέτεροι. Ἐκεῖνοι μὲν γὰρ τὴν φιλοστοργίαν, οὗτος δὲ τὴν σύνεσιν τοῦ καιροῦ παραγενομένου ἐδείκνυ. Ἆρ' οὖν συνετῶς ἀνεγίνωσκε τὰ προφητικά; Οἶμαι δ' αὐτὸν οὐκ ἐκ τῆς ἁλώσεως ἀριθμεῖν, ἀλλ' ἐκ τῆς αἰχμαλωσίας ἴσως τοῦ Ἰσραή Ἐρήμωσιν γὰρ εἰκότως ἄν τις εἴποι Ἱερουσαλὴμ καὶ τοὺς πολέμους. Ὅρα καὶ τὸν ἀριθμὸν σαββατικόν. Ὥσπερ γὰρ τότε τετρακόσια τριάκοντα καὶ διακόσια δεκαπέντε ἐποίησεν, οὕτως οἶμαι καὶ νῦν ἐλάττω εἶναι.","english":"CHAPTER 9.\n\nIn the first year of Darius, the 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 from the books the number of the years, concerning which the word of the Lord came to Jeremiah the prophet, for the completion of the desolation of Jerusalem: seventy years. And I set my face toward the Lord God, to seek prayer and supplication with fastings and sackcloth and ashes. This is Darius the Mede. But he does not call it the first year of his reign; for he did not say, \"In the first year of his reign,\" but, \"In the first year of Darius, in the first year of his reign,\" so that it can be called even the first year, while he was reigning, but at that time perhaps had killed those around Belshazzar. I, Daniel, understood from the books the number of the years. That is, the slaughter. And I calculated. Observe that he does not dare to approach the Master before the appointed time. But the three youths did this in the furnace; this man did nothing in the pit. What then? Were those wrong, or this man? Neither. For those displayed affection, but this man displayed understanding when the time had come. Did he then read the prophetic writings intelligently? I think he does not count from the capture, but perhaps from the captivity of Israel. For one might reasonably call both the wars and the desolation of Jerusalem. Observe also the sabbatical number. For just as then he made four hundred thirty and two hundred fifteen, so I think now there are fewer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Περὶ οὗ ἐγενήθη, φησὶ, λόγος πρὸς Ἱερεμίαν τὸν προφήτην, εἰς συμπλήρωσιν ἐρημώσεως Ἱερουσαλὴμ ἑβδομή κοντα ἔτη. Καὶ ἔδωκα τὸ πρόσωπόν μου πρὸς Κύριον τὸν Θεὸν, τοῦ ἐκζητῆσαι προσευχὴν καὶ δέησιν ἐν νηστείαις καὶ σάκκῳ καὶ σποδῷ. Ὅρα εὐλάβειαν. Καὶ ἔδωκα, φησὶ, τὸ πρόσωπόν μου. Τουτέστι, κατ ησχυμμένος ἤμην πρὸ τούτου, πρὸ τῆς ταπεινώσεως· νῦν δὲ Ἔδωκα, ἀντὶ τοῦ ἐτόλμησα. Εἰ δὲ ὀφειλόμενον ἀπῄτει, οὐκ ἂν ἔλεγε, Ἔδωκα τὸ πρόσωπόν μου, ὡς ἐπὶ παρακεκινδυνευμένῳ πράγματι. Εἰ ὑπὲρ ἄλλων τοσαύτῃ χρῆται σπουδῇ, εἰ τοσαύταις ἀπολαύων καὶ παρὰ τοῦ Θεοῦ καὶ παρὰ τοῦ βασιλέως εὐνοίαις, οὐκ ἔχει τινὰ αἴσθησιν τῶν πραγμάτων, ἀλλ' ὡς αὐτὸς ὢν ἐν τοῖς δεινοῖς, αὐτῶν τῶν ὄντων μᾶλλον ἐδάκνετο· πῶς ἄν τις αὐτὸν κατ' ἀξίαν θαυμάσειεν· Ὅρα δὲ καὶ μετὰ τὰς θλίψεις ἐκείνας οὐ θαῤῥοῦντα προσελ θεῖν, ἕως εἶδε τὸν χρόνον πληρωθέντα. Ποῦ τοίνυν κεισόμεθα λοιπὸν ἡμεῖς οἱ ἄθλιοι; Τί λέγεις, ὦ Δα νιήλ; ἐν ἀγαθοῖς εἶ σὺ, τιμῆς ἀπολαύεις παρὰ Θεοῦ, παρὰ ἀνθρώπων· τί σοι μέλλει ( μέλει) περὶ τῶν ἄλλων; Οὕτω καὶ Μωϋσῆς ἐποίει. Καὶ τί φησι; Ἐν νηστείαις καὶ σάκκῳ καὶ σποδῷ τὰ ὀφειλόμενα ἀπαιτῶν. Τί γὰρ, εἰ ὠφείλετο; Μήποτε καὶ τούτου ἀναξίους ἑαυτοὺς ἐποίησαν. Οὐ γάρ ἐστιν ἀνάγκη παρὰ Θεῷ· ἀνώτερος νόμων ἐστί. Τοῦ ζητῆσαι, φησὶ, προσευχὴν καὶ δέησιν. Πρῶτον τοῦτο ἐπιζητεῖ. Εἰ ἐπιτρέπει μοι, φησὶ, εὔξασθαι ὑπὲρ αὐτῶν· ἐπειδὴ ἤκουσεν Ἱερεμίου τοῦτο ἀκούοντος, ὅτι Μὴ προσεύ χου ὑπὲρ τοῦ λαοῦ τούτου, καὶ μὴ ἀξίου ὑπὲρ αὐτῶν. Ἔχων ( τὴν) ἀπὸ τῆς αἰχμαλωσίας, τὴν ἀπὸ τῶν χρόνων συμμαχίαν,","english":"Concerning which, he says, a word came to Jeremiah the prophet, for the completion of the desolation of Jerusalem, seventy years. And I set my face toward the Lord God, to seek by prayer and supplication with fastings and sackcloth and ashes. Observe his reverence. And I set, he says, my face. That is, I had been ashamed before this, before the humiliation; but now I set, instead of I dared. But if he were demanding what was owed, he would not have said, I set my face, as though in a matter of great risk. If he shows such zeal on behalf of others, if enjoying so many favors both from God and from the king, he has no perception of his own circumstances, but as though he himself were in the midst of the dangers, he was more stung by their actual condition—how could anyone worthily marvel at him? Observe also that even after those afflictions he did not have the confidence to approach, until he saw the time fulfilled. Where then shall we miserable ones lie hereafter? What do you say, O Daniel? You are in good things, you enjoy honor from God, from men; why does it concern you about others? So also Moses did. And what does he say? With fastings and sackcloth and ashes demanding what was owed. For what if it was owed? Perhaps they had made themselves unworthy of this too. For there is no necessity with God; he is above laws. To seek, he says, prayer and supplication. This is the first thing he seeks. If he permits me, he says, to pray for them; since he heard Jeremiah hearing this, that Do not pray for this people, and do not entreat for them. Having the alliance from the captivity, the alliance from the times,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"τὴν ἀπὸ τῆς οἰκείας ἀρετῆς, καὶ τοῦ μυρία παθεῖν, οὐδέπω θαῤῥεῖ, ἀλλὰ τέφραν ὑποστρωσάμενος καὶ σάκκον, οὕτως ἐδεῖτο. Τί ποιήσομεν ἡμεῖς οἱ ἀνάλγητοι; Τοῦτον ἡμᾶς ἐχρῆν μιμεῖσθαι. Ἵνα γὰρ μή τις λέγῃ, ὅτι διὰ πενίαν οἱ λοιποὶ προφῆται ταῦτα ἐποίουν· ὁ μάλιστα πάντων πρὸς ἀξιωμάτων μέγεθος ἀναχθεὶς, οὗτος μάλιστα πάντων ταπεινοῦται. Καὶ ἀπὸ τοῦ σπέρματος τῆς βα σιλείας ἦν, καὶ τοσούτων ἀπέλαυσεν. Οὕτω δεῖ πενθεῖν τὰ οἰκεῖα δεινὰ, οὕτω τῶν μελῶν φείδεσθαι τῶν οἰκείων. Τοῦτο συμπάθεια τῶν προφητῶν. Ὅρα ταύτῃ μάλιστα θαυμασιώτερον ὄντα. Μωϋσῆς ἔλεγεν· Εἰ μὲν ἀφῇς αὐτοῖς, ἐπεὶ κἀμὲ ἐξάλειψον ἐκ τῆς βίβλου. Οὗτος ἐν νηστείαις ἦν καὶ δάκρυσι διηνεκῶς. Παῦλος διηνε κῶς ἐν δάκρυσι, καὶ γεέννης αὐτῆς κατετόλμησεν. Οὐδεὶς αὐτῶν ἔχει τῶν οἰκείων ἀγαθῶν αἴσθησιν· ἀλλ' ὥσπερ ἐν σώματι, τοῦ ὀφθαλμοῦ καλοῦ τυγχάνοντος, οὐκ ἂν λάβοι τοῦ κάλλους αἴσθησιν, σεσηπότων τῶν ποδῶν καὶ διεφθαρμένων· οὕτω καὶ τότε ἦν. Τίνος ἕνεκεν ἡ σποδός; Ἀνεμίμνησκεν αὐτὸν τῆς οἰκείας φύσεως. Τίνος ἕνεκεν ὁ σάκκος; Τῇ τραχύτητι ταπει νοῖ. Τίνος ἕνεκεν ἡ νηστεία; Καὶ αὕτη τῶν ἐν παρα δείσῳ ἀνεμίμνησκεν. Τοῦτο αὐτοῖς ἔθος ἐστὶ, τὰ βασανίζοντα διώκειν. Οὐδὲ τῆς γῆς ἄξιός εἰμι, φησὶν, οὐδὲ τῶν ἱματίων, οὐδὲ τῶν κατὰ φύσιν πραγμάτων, ἀλλὰ χαλεπωτέρας τιμωρίας, ὁ τὰ Περσικὰ περιβεβλημένος ὑφάσματα, ὁ τιάραν ἔχων Περσικήν. Καὶ τί φησι; Ἴδωμεν τὴν ἐξομολόγησιν. Καὶ προσηυξάμην πρὸς Κύριον τὸν Θεόν μου. Ὅρα τὸ φίλτρον τὸ περὶ τὸν Δεσπότην. Τὸν Θεόν μου, φησί· ὃν οὐκ ἐτόλμα ἱκετεύειν, τοῦτον Θεὸν αὐτοῦ καλεῖ.","english":"...from his own virtue, and from suffering countless things, he does not yet have confidence, but spreading ashes and sackcloth beneath him, thus he pleaded. What shall we do, we who are insensible? We ought to imitate this man. For lest anyone say that the other prophets did these things because of poverty—he who was raised most of all to the greatness of dignities, this man humbles himself most of all. And he was from the seed of the kingdom, and he enjoyed so many things. Thus one ought to mourn one's own calamities, thus to spare one's own members. This is the sympathy of the prophets. Observe that he is especially more wonderful in this. Moses said: If indeed you forgive them, then blot me also out of the book. This man was in fastings and tears continually. Paul was continually in tears, and he even dared hell itself. None of them has perception of their own goods; but just as in a body, when the eye is beautiful, one would not perceive its beauty if the feet are rotten and corrupted—so it was then. For what reason the ashes? They reminded him of his own nature. For what reason the sackcloth? By its roughness it humbles. For what reason the fasting? This too reminded of the things in paradise. This is their custom, to pursue the things that torment. I am not worthy, he says, not of the earth, nor of garments, nor of things according to nature, but of harsher punishments—I who am clothed in Persian fabrics, I who have a Persian tiara. And what does he say? Let us see the confession. And I prayed to the Lord my God. Observe the affection toward the Master. My God, he says; whom he did not dare to supplicate, this one he calls his God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Ἔτι ἐμοῦ λαλοῦντος, καὶ προσευχομένου, καὶ ἐξαγορεύοντος τὰς ἁμαρτίας μου, καὶ τὰς ἁμαρτίας τοῦ λαοῦ μου Ἰσραὴλ, καὶ ῥίπτοντος τὸν ἔλεόν μου ἔναντι Κυρίου τοῦ Θεοῦ μου, ἐπὶ τοῦ ὄρους τοῦ ἁγίου τοῦ Θεοῦ μου· καὶ ἔτι ἐμοῦ λαλοῦντος ἐν τῇ προσευχῇ, καὶ ἰδοὺ ἀνὴρ Γαβριὴλ, ὃν εἶδον ἐν τῇ ὁράσει ἐν τῇ ἀρχῇ, πετώμενος· καὶ ἥψατό μου ὡσεὶ ὥραν θυσίας ἑσπερινῆς. Καὶ συνέτισέ με, καὶ ἐλάλησε μετ' ἐμοῦ, καὶ εἶπεν· Δανιὴλ, νῦν ἐξῆλθον, συμβιβάσαι σε σύνεσιν. Ἐν ἀρχῇ τῆς δεήσεώς σου ἐξῆλθεν ὁ λόγος· καὶ ἐγὼ ἦλθον τοῦ ἀναγγεῖλαί σοι, ὅτι ἀνὴρ ἐπιθυμιῶν εἶ σύ. Καὶ ἐννοήθητι ἐν τῷ ῥήματι, καὶ σύνες ἐν τῇ ὀπτασίᾳ. Ὥστε καὶ ὅταν λέγωσιν ἡμῖν οἱ Ἰουδαῖοι· Διὰ τί ἐν τῷ Ἡσαΐᾳ, τοῦ Ὀζίου περὶ τοῦ πολέμου δεδιότος, καὶ τῆς ἐφόδου τῶν δύο βασιλέων, ὁ προφήτης ἐξελθὼν ἔδωκεν αὐτοῖς σημεῖον, μετὰ μυρία ἔτη συμβαῖνον; ἐροῦμεν καὶ αὐτοὶ πρὸς αὐτούς· Τίνος ἕνεκεν τοῦ Δανιὴλ ἀξιώ σαντος ὑπὲρ τῆς ἀνόδου, καὶ ἐπιθυμοῦντος ἀκοῦσαί τι περὶ τούτων, ἐξελθὼν ἄγγελος περὶ μὲν τούτων οὐδὲν ἀπήγγειλε, πράγματα δὲ μακροῖς ὕστερον χρόνοις ἐδίδαξεν; Ἀλλ' ὥσπερ ἐνταῦθα ἐκ περιουσίας τὸ ζητούμενον λύει· οὕτω κἀκεῖ. Πίστις γὰρ μεγίστη τοῦ τὴν πόλιν ἀναστήσεσθαι, τὸ καὶ πάλιν αὐτὴν ἁλώσεσθαι. Τί οὖν; λυπῆσαι τὸν προφήτην βουλόμενος, τοῦτο ποιεῖ; Οὐδαμῶς, ἀλλ' αὐτοὺς φοβερωτέρους ἐργάσασθαι. Καὶ οὐχ ἅπαξ, οὐδὲ δὶς, ἀλλὰ πολλάκις.","english":"While I was still speaking and praying and confessing my sins and the sins of my people Israel, and casting my mercy before the Lord my God, on the holy mountain of my God—and while I was still speaking in prayer, behold, the man Gabriel, whom I had seen in the vision at the beginning, came flying, and he touched me about the hour of the evening sacrifice. And he gave me understanding, and spoke with me, and said: Daniel, now I have come out to make you understand understanding. At the beginning of your supplication the word went forth, and I have come to announce it to you, because you are a man of desires. And consider the matter, and understand in the vision. So that even when the Jews say to us: Why is it that in Isaiah, when Uzziah was afraid concerning the war and the approach of the two kings, the prophet came out and gave them a sign that was to happen after ten thousand years? we too shall say to them: For what reason, when Daniel asked concerning the ascent and desired to hear something about these things, did an angel come out and announce nothing about these things, but teach matters that were to be long ages later? But just as here he resolves the question out of abundance, so also there. For it is the greatest proof of faith that the city will be raised up—that it will also be captured again. What then? Does he do this wishing to grieve the prophet? By no means, but to make them more fearful. And not once, nor twice, but many times.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"Ἐπειδὴ γὰρ ἡ μέλλουσα ἔσεσθαι εὐπραγία ἱκανὴ φυσῆσαι τὴν ἐκεί νων διάνοιαν, οὐ μόνον ἀνορθουμένης τῆς πόλεως, ἀλλὰ καὶ χερσὶ βαρβαρικαῖς οἰκοδομουμένης, βαρβαρικαῖς ἐκείναις ταῖς καθελούσαις αὐτήν. Τοῦτο γὰρ καὶ ὁ Ἡσαΐας φησὶ, δεικνὺς τὸ παντοδύναμον καὶ εὔ πορον τοῦ Θεοῦ, πῶς ἱκανὸς πάντα καὶ ποιῆσαι καὶ μεταβαλεῖν. Ἐπεὶ οὖν ἔμελλεν αὐτοῖς τὰ πάτρια ἀποδοθήσεσθαι, καὶ νῖκαι λαμπραὶ καὶ συνεχεῖς, ἃς καὶ οἱ προφῆται ἀναβοῶσιν· οἷον ὁ μὲν Ἰεζεκιὴλ, ὅτι μετὰ ἔτη τὰ ὅπλα αὐτῶν κατακαυθήσεται τῶν μελλόντων ἁλώσεσθαι· οἱ δὲ ἄλλοι τὰ αὐτὰ συνεχῶς ἔλε γον· ἵνα μὴ τούτοις ἐπαρθέντες, χείρους τῶν προτέ ρων γένωνται, τῷ φόβῳ τῆς προῤῥήσεως, καὶ τὸ πολ λάκις (φορτε τῷ πολλ.) τὰ αὐτὰ εἰπεῖν, καθάπερ αὐ τοὺς εἰς ἀνάγκην ἄφυκτον καθιστῶν τοῦ μηδὲ βου λομένους διαφθαρῆναι. Καὶ διὰ τοῦτο καὶ τὸν χρόνον ἄδηλον ἐποίει· ἐπεὶ τίς χρεία ταῦτα ἀπαγγελ θῆναι; Καὶ ὅρα πότε προφητεύεται. Παρ' αὐτὴν τὴν ἄνοδον, ἀκμαζόντων αὐτοῖς καὶ ἀνθούντων τῶν πραγμάτων. Ὥσπερ καὶ ὁ Μωϋσῆς μέλλων αὐτοὺς εἰσ άγειν εἰς τὴν γῆν","english":"For the prosperity that was going to be was sufficient to puff up their mind, not only when the city was being restored, but even when it was being built by barbarian hands—by those very barbarian hands that had destroyed it. For Isaiah also says this, showing the almighty power and resourcefulness of God, how he is able both to do all things and to change them. Since, then, their ancestral customs were going to be restored to them, and brilliant and continuous victories, which the prophets also cry out—for instance, Ezekiel, that after years their weapons will be burned up, of those who are going to be captured; and the others kept saying the same things continually—so that, being elated by these things, they might not become worse than before, by the fear of the prediction, and by saying the same things many times, as though placing them under an inescapable necessity of not being corrupted even if they did not wish it. And for this reason he also made the time unclear; since what need was there for these things to be announced? And see when it is prophesied. At the very ascent, when their affairs were at their peak and flourishing. Just as also Moses, when he was about to lead them into the land","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"τῆς ἐπαγγελίας, παρ' αὐτὴν τῶν ἀγαθῶν τὴν μετάληψιν προφητεύει αὐτοῖς παρόντα τὰ δεινὰ, λέγων· Διαμαρτύρομαι ὑμῖν τὸν οὐρανὸν καὶ τὴν γῆν· ἀντίῤῥοπον τῇ διὰ τὴν εὐπραγίαν ἀπαθείᾳ τὴν ἀπὸ τῆς ἀπειλῆς τιμωρίαν τιθείς· οὕτω καὶ οὗτος κατέχει αὐτοὺς ἐν φόβῳ. Διὰ τοῦτο καὶ Ζαχαρίας τὸ πλέον ἐν τούτοις διατρίβει, καὶ σαφέ στερον τὰ αὐτὰ λέγει. Οὐδὲν γὰρ οὕτως ὡς ἀνθρω πίνη φύσις πρὸς εὐπραγίαν καὶ ἄνεσιν ἄχρηστον. Ἔτι ἐμοῦ λαλοῦντος, φησὶ, ἐν τῇ προσευχῇ, ἦλ θεν ὁ ἄγγελος Γαβριὴλ, ὁ συνήθης αὐτῷ, πετώμε νος· καὶ κατέσχε με ὡσεὶ ὥραν θυσίας ἑσπερινῆς. Ἢ ὥστε μὴ ἔκπληκτον γενέσθαι ἀπὸ τῆς ὄψεως, ἢ ὥστε νοῆσαι τὰ λεγόμενα. Ἐπειδὴ γὰρ οὐκ ἦν αὐτὰ σαφῶς εἰπεῖν διὰ τοὺς λοιποὺς, εἰκότως ἅπτεται. Καὶ συνέτισέ με, φησὶ, καὶ ἐλάλησε μετ' ἐμοῦ, καὶ εἶ πεν· Δανιὴλ, νῦν ἐξῆλθον συμβιβάσαι σε σύν εσιν. Ἐν ἀρχῇ τῆς δεήσεώς σου ἐξῆλθεν ὁ λόγος· καὶ ἐγὼ ἦλθον τοῦ ἀναγγεῖλαί σοι, ὅτι ἀνὴρ ἐπιθυμιῶν εἶ σύ. Καὶ ἐννοήθητι ἐν τῷ ῥήματι, καὶ σύνες ἐν τῇ ὀπτασίᾳ. Νόησον, φησὶ, τὰ λεγό μενα. Ὅταν γάρ τις ὑπὲρ ἑτέρων μὲν ἀξιοῖ, ἕτερα δὲ ἀκούῃ, πολλῆς δεῖται τῆς προσευχῆς. Καὶ ἐπι τρέψει καὶ οἰκοδομηθήσεται πλατεῖα καὶ περί τειχος. Τινὲς τὸ τεῖχος, ὅπερ Ἀγρίππας ἐποίησε, φασίν. Καὶ ἐκκενωθήσονται οἱ καιροί. Καὶ μετὰ τὰς ἑβδομάδας τὰς ἑξήκοντα δύο ἐξολοθρευθήσεται χρίσμα, καὶ κρίμα οὐκ ἔστιν ἐν αὐτῷ, καὶ τὴν πόλιν καὶ τὸ ἅγιον διαφθερεῖ σὺν τῷ ἡγου μένῳ· καὶ ἐκκοπήσονται ὡς ἐν κατακλυσμῷ, καὶ ἕως τέλους πολέμου συντετμημένου ἀφανισμοῖς Καὶ δυναμώσει διαθήκην πολλοῖς ἑβδομὰς μία.","english":"Of the promise, at the very enjoyment of the good things he prophesies to them the evils that are present, saying: I call heaven and earth to witness against you; setting the punishment from the threat as a counterweight to the insensibility caused by prosperity; thus he too holds them in fear. For this reason Zechariah also spends most of his time on these matters, and states the same things more clearly. For nothing is so useless to human nature as prosperity and ease. While I was still speaking, he says, in prayer, the angel Gabriel came, the one familiar to him, flying; and he held me for about the hour of the evening sacrifice. Either so that I might not be struck with amazement at the vision, or so that I might understand what was being said. For since it was not possible to speak these things clearly because of the others, he rightly touches him. And he gave me understanding, he says, and spoke with me, and said: Daniel, now I have come out to make you understand understanding. At the beginning of your supplication the word went out; and I have come to announce it to you, that you are a man of desires. And consider the word, and understand in the vision. Understand, he says, what is being said. For whenever someone asks on behalf of others but hears other things, he needs much prayer. And it shall return and be built, a broad place and a wall. Some say the wall is what Agrippa built. And the times shall be emptied out. And after the sixty-two weeks the anointing shall be destroyed, and there is no judgment in him, and he shall corrupt the city and the holy place with the leader; and they shall be cut off as in a flood, and until the end of a war cut short by desolations. And he shall strengthen a covenant with many for one week.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"Ὅρα πῶς πληκτικῶς τὰ κακά ( διηγεῖται). Ἢ καὶ ἥμισυ τῆς ἑβδομάδος, καταπαύσει θυμίαμα. καὶ θυσία, καὶ σπονδή· καὶ ἐπὶ τὸ ἱερὸν βδέλυγμα τῆς ἐρημώσεως, καὶ ἕως συντελείας καιροῦ συν τελεσθήσεται ἐπὶ τὴν ἐρήμωσιν. Ὅρα πῶς ἐν τοῖς λυπηροῖς τὸν λόγον κατέπαυσε, καὶ τὰ μὲν χρηστὰ ἀσαφῶς εἶπεν· τοῦτο γάρ ἐστι· Δυναμώσει πολλοῖς διαθήκην ἑβδομὰς μία· τὰ δὲ λυπηρὰ, συνεχῶς καὶ πολλάκις. Καὶ τὸ βδέλυγμα τῆς ἐρημώσεως. τουτέστι, τὸ Ἀδριανοῦ. Ταῦτα σαφέστερον ὁ Ζαχα ρίας λέγει· λέγει δὲ ἐκεῖνος καὶ τὰ χρηστὰ διὰ τοὺς ἐναπομείναντας. Τάχα καὶ μετὰ Αἴγυπτον τοσαῦτα ἔτη ἐποίησε, καὶ οὐ διεφθάρησαν· νῦν δὲ οὐκ έτι προσδοκᾷς ταῦτα. Ὅρα καὶ τὰ ἄλλα. Οὐκ ἐπι βαίνει Ἰουδαίοις ( Ἰουδαῖος), καθάπερ καὶ πρό τερον τῆς πόλεως. Τίς δὲ ὅλως περὶ ἐπανόδου εἶπεν; Οὐδείς.\n\nΚΕΦΑ Ιʹ.\n\nἘν ἔτει τρίτῳ τοῦ βασιλέως Περσῶν Κύρου λόγος ἀπεκαλύφθη τῷ Δανιὴλ, οὗ τὸ ὄνομα ἐπεκλήθη Βαλτάσαρ. Καὶ ἀληθινὸς ὁ λόγος· καὶ δύναμις μεγάλη καὶ σύνεσις ἐδόθη αὐτῷ ἐν τῇ ὀπτασίᾳ. Ἐν ταῖς ἡμέραις ἐκείναις ἐγὼ Δανιὴλ ἤμην πενθῶν τρεῖς ἑβδομάδας. Ἄρτον ἐπιθυμιῶν οὐκ ἔφαγον, καὶ κρέα καὶ οἶνος οὐκ εἰσῆλθον εἰς τὸ στόμα μου, καὶ ἄλειμμα οὐκ ἠλειψάμην ἕως τριῶν ἑβδομάδων ἡμερῶν. Τίνος ἕνεκεν πάλιν πεν θεῖ; Εἰ γὰρ τὸ πρῶτον ἔτος Κύρου ἀνέβη, τίνος ἕνεκεν πενθεῖ; καὶ πάσας ἡμέρας, εἰκὸς μίαν; πάλιν οὐδὲν ἀκούει, ὑπὲρ ὧν εὔχεται. Ἐμοὶ δοκεῖ, ὅτι εὔχεται ὥστε λυθῆναι τὰ δεινὰ ταῦτα. Ἀλλ' οὐδὲν τοιοῦτον ὁ Θεός· καὶ λέγει σαφέστερον αὐτό. Μᾶλλον δὲ ὥστε πάντας ἀνελθεῖν εὔχεται. Εἰ καὶ μεγάλα τὰ δεινὰ, καὶ ἐβούλετο ἀποβαλεῖν τὴν πατρίδα.","english":"See how vividly he recounts the evils. Or also, in the midst of the week, he shall cause the sacrifice and the oblation to cease; and upon the temple the abomination of desolation, and until the consummation of time it shall be accomplished upon the desolation. See how in the sorrowful things he brought his account to a close, and the good things he spoke obscurely; for this is: He shall confirm a covenant with many for one week; but the sorrowful things he spoke continuously and often. And the abomination of desolation, that is, that of Hadrian. These things Zechariah says more clearly; and he also speaks the good things on account of those who remained. Perhaps even after Egypt he did so many years, and they were not destroyed; but now you no longer expect these things. See also the other things. He does not come against the Jews, just as also before the city. But who at all spoke about a return? No one.\n\nCHAPTER 10.\n\nIn the third year of Cyrus king of the Persians, a word was revealed to Daniel, whose name was called Belteshazzar. And the word was true, and great power and understanding were given to him in the vision. In those days I, Daniel, was mourning three weeks. I ate no desirable bread, and meat and wine did not enter my mouth, and I did not anoint myself with ointment until three weeks of days. For what reason does he mourn again? For if he went up in the first year of Cyrus, for what reason does he mourn? And all the days—is it likely one? Again he hears nothing concerning the things for which he prays. It seems to me that he prays that these terrible things be loosed. But God does nothing of the kind; and he says it more clearly. Rather, he prays that all may return. Even if the terrible things are great, he also wished to cast off his homeland.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Οὕτως δὲ σα φέστερον αὐτὸ λέγει, καὶ ἀκριβέστερον. Ὅρα δὴ παν ταχοῦ τὸν Δανιὴλ οὐχ ἁπλῶς ἐπιτυγχάνοντα τῶν ὄψεων, ἀλλὰ μετὰ νηστειῶν. Ὅτε ἔδει τὸ ὄναρ μα θεῖν, νηστεία προηγήσατο. Ὅτε Γαβριὴλ ἐφάνη, νη στεία πάλιν καὶ σποδὸς καὶ σάκκος. Ὅτε οὗτος φαί νεται, καὶ νηστεία καὶ εὐχή. Ἀλλ' ὅρα καὶ τοῦτον ἀπολογούμενον αὐτῷ σχεδόν. Καὶ ἐν ἡμέρᾳ εἰκοστῇ καὶ τετάρτῃ τοῦ μηνὸς τοῦ πρώτου, ἐγὼ ἤμην ἐχόμενος τοῦ ποταμοῦ τοῦ μεγάλου, οὗτός ἐστι Τίγρις. Καὶ ἦρα τοὺς ὀφθαλμούς μου, καὶ εἶδον· καὶ ἰδοὺ ἀνὴρ\n\nἐνδεδυμένος Βαδὶμ, καὶ ἡ ὀσφὺς αὐτοῦ περιεζωσμένη χρυσίῳ Ὀφὰζ, καὶ τὸ σῶμα αὐτοῦ ὡσεὶ Θαρσεῖς, καὶ τὸ πρόσωπον αὐτοῦ ὡσεὶ ὅρασις ἀστραπῆς, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡσεὶ λαμπάδες πυρὸς, καὶ οἱ βραχίονες αὐτοῦ καὶ τὰ σκέλη ὡς ὅρασις χαλκοῦ στίλβοντος, καὶ ἡ φωνὴ τῶν λόγων αὐτοῦ ὡς φωνὴ ὄχλου. Καὶ εἶδον ἐγὼ Δανιὴλ μόνος τὴν ὀπτασίαν, καὶ οἱ ἄνδρες οἱ μετ' ἐμοῦ οὐκ εἶδον τὴν ὀπτασίαν, ἀλλ' ἢ ἔκ στασις μεγάλη ἐπέπεσεν ἐπ' αὐτοὺς, καὶ ἔφυγον ἐν φόβῳ. Καὶ ἐγὼ ἀπελείφθην μόνος, καὶ εἶδον τὴν ὀπτασίαν τὴν μεγάλην ταύτην, καὶ οὐχ ὑπελείφθη ἐν ἐμοὶ ἰσχὺς, καὶ ἡ δόξα μου μετ εστράφη εἰς διαφθορὰν, καὶ οὐκ ἐκράτησα ἰσχύος. Καὶ ἤκουσα τὴν φωνὴν τῶν λόγων αὐτοῦ· καὶ ἐν τῷ ἀκοῦσαί με ἤμην κατανενυγμένος ἐπὶ πρόσ ωπόν μου, καὶ τὸ πρόσωπόν μου ἐπὶ τὴν γῆν. Καὶ ἰδοὺ χεὶρ ἁπτομένη μου, καὶ ἤγειρέ με ἐπὶ τὰ γόνατά μου, καὶ ἐπὶ τὰ ἴχνη τῶν ποδῶν μου. Καὶ εἶπε πρός με· Δανιὴλ, ἀνὴρ ἐπιθυμιῶν, σύνες ἐν τοῖς λόγοις, οἷς ἐγὼ λαλῶ πρὸς σὲ, καὶ στῆθι ἐν τῇ στάσει σου, ὅτι νῦν ἀπεστάλην ἐγὼ πρὸς σέ.","english":"Thus he says it more clearly and more precisely. Observe everywhere that Daniel does not attain the visions simply, but with fastings. When he was to learn the dream, fasting preceded. When Gabriel appeared, again fasting and ashes and sackcloth. When this one appears, both fasting and prayer. But see how this one too almost apologizes for himself. And on the twenty-fourth day of the first month, I was beside the great river, which is the Tigris. And I lifted up my eyes and saw: and behold, a man\n\nclothed in Badim, and his waist girded with gold of Ophaz, and his body like Tharseis, and his face like the appearance of lightning, and his eyes like lamps of fire, and his arms and his legs like the appearance of gleaming bronze, and the voice of his words like the voice of a multitude. And I, Daniel, alone saw the vision, and the men who were with me did not see the vision, but a great ecstasy fell upon them, and they fled in fear. And I was left alone, and I saw this great vision, and no strength was left in me, and my glory was turned into corruption, and I did not retain strength. And I heard the voice of his words; and when I heard, I was stupefied upon my face, and my face upon the ground. And behold, a hand touching me, and it raised me upon my knees, and upon the soles of my feet. And he said to me: Daniel, man of desires, understand in the words which I speak to you, and stand in your station, for now I have been sent to you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"Καὶ ἐν τῷ λαλῆσαι αὐτὸν πρὸς μὲ τὸν λόγον τοῦτον, ἀνέστην ἔντρομος. Καὶ εἶπε πρός με· Μὴ φοβοῦ, Δανιὴλ, ὅτι ἀπὸ τῆς ἡμέρας τῆς πρώτης, ἧς ἔδωκας τὴν καρδίαν σου τοῦ συνεῖναι καὶ κακωθῆναι ἔναντι Κυρίου τοῦ Θεοῦ σου, ἠκούσθησαν οἱ λόγοι σου, καὶ ἐγὼ ἦλθον ἐν τοῖς λόγοις σου. Ὁρᾷς ὅπερ ἔφην, καὶ τοῦτον ἀπολογούμενον αὐτῷ σχεδόν; Ἀπὸ πρώτης ἡμέρας, φησὶν, ἀπεστάλην. Τίνος οὖν ἕνεκεν ἐβράδυνας; Καὶ ὁ ἄρ χων βασιλείας Περσῶν εἱστήκει ἐξ ἐναντίας μου εἴκοσι καὶ μίαν ἡμέραν. Ἤκουσας ὅτι Ἔθηκεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων αὐτοῦ; Καὶ ἕκαστον ἔθνος ἔχει τὸν ἐφεστῶτα, καὶ βούλεται αὐτὸς εἶναι δυνατώτερος. Καὶ σύνεσις ἐδόθη αὐτῷ ἐν τῇ ὀπτασίᾳ. Οὐ γὰρ ἤρκει τὰ ῥήματα διδάξαι τὰ λεγό μενα. Ὁρᾷς ἑτέρως παιδευομένους τοὺς προφήτας; Καὶ δύναμις μεγάλη τῆς ὄψεως. Ὄντως γὰρ με γάλη, τὸ τοὺς ἠσθενηκότας ἐκείνου τοῦ τοσαῦτα περιγενομένου περιγενέσθαι Ἀντιόχου. Καὶ ἀληθινὸς ὁ λόγος. Ἐπειδή τινες ἔμελλον ἀπιστεῖν. Οὗ τὸ ὄνομα Βαλτάσαρ. Ἀναμιμνήσκει σε τῶν πρώτων, ἵνα ἀξιόπιστος φανῇ. Ἰδοὺ καὶ τὸ πάσχα ἔλυσεν. Εἰ γὰρ ἐν τῷ πρώτῳ μηνὶ τὸ πάσχα γίνεται, οὗτος δὲ μέχρι τῆς τετάρτης εἰκάδος τοῦ μηνὸς ἐνήστευσεν. Ἐμπίπτει δὲ εἰς τὴν τεσσαρεσκαιδεκάτην, ἀπὸ τῆς τεσσαρεσκαιδεκάτης ἐπὶ τὴν πρώτην εἰκάδα, καὶ ἑτέ ρας δύο ἡμέρας. Ὅρα τὰ νόμιμα ἤδη καταλυόμενα. Οὐκ ἐνέτρεψέ σε ὁ φόβος, ὦ Δανιήλ; Οὐχὶ, φησί. Ὅρα ποῦ τὴν ὀπτασίαν βλέπει· ἐπὶ τῆς ἐρήμου, καθάπερ καὶ Μωϋσῆς. Αἱ γὰρ πόλεις θορύβων γέμουσι, καὶ ταραχῆς. Οὕτω καὶ ὁ Χριστὸς ἐπὶ τοῦ ὄρους μετα μορφοῦται.","english":"And when he had spoken to me this word, I rose up trembling. And he said to me: Fear not, Daniel, for from the first day that you set your heart to understand and to afflict yourself before the Lord your God, your words were heard, and I have come because of your words. Do you see what I said, that even this one is almost apologizing to him? From the first day, he says, I was sent. Why then did you delay? And the ruler of the kingdom of the Persians stood opposite me twenty-one days. Have you heard that He set the boundaries of the nations according to the number of His angels? And each nation has the one set over it, and he wishes himself to be the stronger. And understanding was given to him in the vision. For the words were not sufficient to teach what was said. Do you see that the prophets are instructed in another way? And great was the power of the vision. For truly it is a great thing that those who had been weakened should prevail over that Antiochus who had prevailed over so many things. And the word is true. Because some were going to disbelieve. Whose name is Belshazzar. He reminds you of the first things, so that he may appear trustworthy. Behold, he also dissolved the Passover. For if the Passover takes place in the first month, this one fasted until the twenty-fourth day of the month. And it falls into the fourteenth, from the fourteenth to the twenty-first, and two other days. See the laws already being dissolved. Did fear not turn you back, O Daniel? No, he says. See where he sees the vision: in the desert, just as also Moses. For cities are full of tumults and confusion. Thus also Christ is transfigured on the mountain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Καὶ ἰδοὺ Μιχαὴλ εἷς τῶν ἀρχόν των πρώτων ἦλθε βοηθῆσαί μοι, καὶ αὐτὸν κατέλιπον ἐκεῖ μετὰ τοῦ ἄρχοντος βασιλέως Περ σῶν. Καὶ ἦλθον συνετίσαι σε ὅσα ἀπαντήσεται τῷ λαῷ σου ἐπ' ἐσχάτων τῶν ἡμερῶν, ὅτι ἰδοὺ ἡ ὅρασις εἰς ἡμέρας. Καὶ ἐν τῷ λαλῆσαι αὐτὸν μετ' ἐμοῦ πάντας τοὺς λόγους τούτους, ἔδωκα τὸ πρόσωπόν μου ἐπὶ τὴν γῆν, καὶ κατενύγην. Καὶ ἰδοὺ ὡς ὁμοίωμα υἱοῦ ἀνθρώπου ἥψατο τῶν χειλέων μου. Καὶ ἤνοιξα τὸ στόμα μου, καὶ ἐλάλησα, καὶ εἶπον πρὸς τὸν ἑστῶτα ἐναντίον μου· Κύριε, ἐν τῇ ὁράσει σου ἐστράφη τὰ ἐντός μου ἐν ἐμοὶ, καὶ ἰδοὺ οὐκ ἔχω ἰσχύν. Καὶ πῶς δυνήσεται ὁ παῖς σου, Κύριε, λαλῆσαι μετὰ τοῦ Κυρίου μου τού του; Καὶ ἐγὼ, ἀπὸ τοῦ νῦν οὐ στήσεται ἐν ἐμοὶ ἰσχὺς, καὶ πνοὴ οὐχ ὑπελείφθη ἐν ἐμοί. Καὶ προσ έθετο, καὶ ἥψατό μου ὡς ὅρασις ἀνθρώπου, καὶ ἐνίσχυσέ με, καὶ εἶπέ μοι· Μὴ φοβοῦ, ἀνὴρ ἐπι θυμιῶν, εἰρήνη σοι, ἀνδρίζου, καὶ ἴσχυε. Καὶ ἐν τῷ λαλῆσαι αὐτὸν μετ' ἐμοῦ, ἐνίσχυσα, καὶ εἶπον· Λαλήτω ὁ Κύριός μου, ὅτι ἐνίσχυσάς με. Καὶ εἶπεν, Εἰ οἶδας τί ἦλθον πρὸς σέ; Καὶ νῦν ἐπιστρέψω τοῦ πολεμῆσαι μετὰ τοῦ ἄρχοντος Περσῶν. Καὶ ἐγὼ ἐξεπορευόμην, καὶ ὁ ἄρχων τῶν Ἑλλήνων ἤρχετο. Ἀλλ' ἢ ἀναγγελῶ σοι τὸ τεταγμένον ἐν γραφῇ ἀληθείας· καὶ οὐκ ἔστιν εἷς ἀντεχόμενος μετ' ἐμοῦ περὶ τούτων, ἀλλ' ἢ Μιχαὴλ ὁ ἄρχων ὑμῶν. Καὶ ἰδοὺ ἀνὴρ ἐνδεδυμένος στολήν. Ἴσως ἱερατικήν. Ἡ ὄψις αὐτοῦ ὡς ἀστραπὴ ἦν πυρὸς ἀπὸ ὀφθαλμῶν αὐτοῦ. Πῶς ἐν ἀστραπῇ ἐκείνοις ἔφαινε; τίνος ἕνεκεν οὕτω φαίνεται","english":"And behold, Michael, one of the first princes, came to help me, and I left him there with the prince of the kingdom of the Persians. And I have come to make you understand what will befall your people in the last days, for behold, the vision is for days. And when he had spoken with me all these words, I set my face to the ground and was pricked to the heart. And behold, one like the likeness of a son of man touched my lips. And I opened my mouth and spoke, and I said to the one standing before me: Lord, in your vision my inward parts were turned within me, and behold, I have no strength. And how will your servant, Lord, be able to speak with my Lord here? And as for me, from now on strength shall not remain in me, and no breath was left in me. And he added and touched me as the vision of a man, and strengthened me, and said to me: Fear not, man of desires, peace be to you, be courageous and be strong. And when he had spoken with me, I was strengthened, and I said: Let my Lord speak, for you have strengthened me. And he said: Do you know why I have come to you? And now I will return to fight with the prince of the Persians. And I was going forth, and the prince of the Greeks was coming. But I will declare to you what is appointed in the writing of truth; and there is no one who holds with me concerning these things, except Michael your prince. And behold, a man clothed in a robe. Perhaps a priestly one. His appearance was like lightning; fire from his eyes. How did he appear to them in lightning? For what reason does he appear thus","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"ὁ ἄγγελος οὗτος; ἆρ' ἵνα ἐκπλήξῃ τὸν δῆμον; καὶ τί τὸ κέρδος; Ἵνα πείσῃ μηκέτι πενθεῖν τὸ ( τῷ) πολλάκις ταῦτα λέγεσθαι· μαρτυρῶν μαρτυρεῖ δυνάμει τῶν ἐσομένων· ἢ ἵνα πιστώσηται αὐτόν. Καὶ ἡ φωνὴ μεγάλη. Ὥστε καὶ τούτῳ καταπλήξασθαι. Ἐξίσταται, καὶ πάλιν ὁμιλοῦντος ἐξίσταται, συγχωροῦντος ἴσως, οὐκ ἀδυνατοῦντος· ἐπεὶ πρότερον εἶπεν· Ἀνδρίζου. Καὶ ἔστη. Εἶδες τί ἐστιν ὄψις ἀγγέλου; Μὴ νομίσῃς χαλκὸν εἶναι τὸ ὁρώμενον, μηδὲ χρυσίον. Τίς γὰρ οὐκ ἂν ἐνέγκοι τούτων τὴν ὄψιν; Πανταχοῦ γὰρ τὸ φῶς κεῖται. Ἐπεὶ τοίνυν ἀπεστάλην, προσημαίνω τοῦτο μόνον, φησὶ, μὴ διαφθείρῃς τὴν χάριν. Ἠκούσθησαν οἱ λόγοι σου, καὶ ἐγὼ ἦλθον ἐν τοῖς λόγοις σου. Τί γὰρ παρεκάλει, καὶ τί ἐδεῖτο; Καὶ μὴν οὐχὶ ταῦτα αὐτῷ λέγεις, οὐδὲ τοιοῦτον οὐδέν. Τάχα ἐβούλετο μαθεῖν ἀκριβῶς τὸν χρόνον, καὶ τὸ μετὰ ταῦτα. Καὶ ὁ ἄρχων τῆς βασιλείας, φησὶ, Περσῶν εἰστήκει ἐξ ἐναντίας μου. Ἆρα μὴ τὸν τῶν ἀνθρώπων λέγων ἄρχοντα; Οὐδαμῶς. Καὶ γὰρ ἀλλαχοῦ λέγει· Ὁ ἄρχων τῶν Ἑλλήνων ἐξῆλθεν. Ἐμοὶ δοκεῖ οὗτος οὐκ εἶναι τῶν ἀρχόντων, οὐδὲ τῶν ἐπιτεταγμένων ἔθνος, ἀλλὰ τῶν ἄνω δυνάμεων. Εἶτα ἐπειδὰν οὐκ ἴσχυον οἱ ἄγγελοι ἄλλοι ἀντιστῆναι αὐτῷ, τούτῳ λέγεται. Ἀπελύθησαν, φησί· τί πάλιν ζητεῖς; Καὶ ἰδοὺ Μιχαὴλ εἷς τῶν ἀρχόντων τῶν πρώτων ἦλθε βοηθῆσαί μοι· καὶ αὐτὸν κατέλιπον ἐκεῖ μετὰ τοῦ ἄρχοντος βασιλέως Περσῶν. Καὶ ἦλθον συνετίσαι σε ὅσα ἀπαντήσεται τῷ λαῷ σου ἐπ' ἐσχάτων τῶν ἡμερῶν, ὅτι ἰδοὺ ἡ ὅρασις εἰς ἡμέρας. Τίνος ἕνεκεν πρὸ τῶν εἴκοσι ἡμερῶν οὐκ ἦλθεν ὁ Μιχαήλ;","english":"This angel—was it not to astound the people? And what is the gain? That he might persuade them no longer to mourn, by these things being said many times; with might he testifies beforehand of what is to come; or that he might assure him. And the great voice—so as to astound him by this too. He is beside himself, and again, as he speaks, he is beside himself, perhaps by permission, not from inability; since earlier he said: Be strong. And he stood. Did you see what the appearance of an angel is? Do not think that what is seen is bronze, nor gold. For who could endure the sight of these things? For everywhere the light lies. Since, therefore, I was sent, I foretell this only, he says: do not destroy the grace. Your words were heard, and I came for your words. For what was he entreating, and what was he beseeching? And yet you are not saying these things to him, nor anything of the sort. Perhaps he wished to learn precisely the time, and what comes after. And the prince of the kingdom of the Persians, he says, stood opposite me. Is he speaking of the ruler of men? By no means. For elsewhere he also says: The prince of the Greeks went out. It seems to me that this one is not among the princes, nor among those set over a nation, but among the powers above. Then, when the other angels could not withstand him, it is said to this one: They were sent away, he says; why do you seek again? And behold, Michael, one of the first princes, came to help me; and I left him there with the prince of the kingdom of the Persians. And I came to make you understand what will befall your people in the last days, for behold, the vision is for days. For what reason did Michael not come before the twenty days?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Ἐμοὶ δοκεῖ, δεῖξαι βούλεται τῷ προφήτῃ, ὅτι κεκωλυμένα πράγματα αἰτεῖ καὶ παράνομα καὶ κατηναγκασμένα, μονονουχὶ καὶ τοῖς ἀγγέλοις βίαν ποιῶν. Διὰ τοῦτο οὐδὲ Μιχαὴλ εὐθέως ἐν ἀρχῇ βοηθεῖ, ἀλλ' ὕστερον, ἵνα μάθωσιν ὅτι οὐκ ἦσαν ἄξιοι ἀνελθεῖν οἱ μετὰ ταῦτα. Ἀδικοῦνται οἱ ἄγγελοι. Καὶ αὐτὸν ἀφῆκαν ἐκεῖ, ὥστε ἢ πεῖσαι, ἢ κωλῦσαι. Καὶ τίς ἄγγελος τοιοῦτος, ὡς ἀκούσας τοῦ Θεοῦ δόντος τὴν χάριν, ἀντιστῆναι; Σωματοποιεῖ, ὡς οἶμαι, τὸ πρᾶγμα, ὥσπερ ἐκεῖ [ ἐπεὶ] ἔλεγε· Τίς ἐξελεύσεται, καὶ ἀπατήσει μοι τὸν Ἀχαάβ; Καὶ πάλιν· Ἄφες με, καὶ ἐξαλείψω αὐτούς. Οὐ κωλύεται ὁ Θεὸς, οὐδὲ ἀνάγκην πάσχει, κατεχόμενος ὑπὸ τοῦ προφήτου. Οὕτω δὴ καὶ ἐνταῦθα. Καὶ πάλιν ἀλλαχοῦ φησι· Ἄφες με, ὅτι ἀνέβη ὁ ὄρθρος. Καὶ πάλιν ἐπὶ τοῦ ἀγγέλου καὶ τῆς ὄνου· Εἰ μὴ πρόσωπόν σου ἔλαβον, φησίν. Οὐκ ἄρα τοῦτο δείκνυσιν αὐτὸν ἀνθιστάμενον τῷ Θεῷ, ἀλλ' ἓν μόνον, ὅτι ἀδικοῦνται. Τοσαῦτα ἴσχυσεν ὁ Δανιή Κατῆλθον συνετίσαι σε ὅσα ἀπαντήσεται τῷ λαῷ σου. Ὅρα πῶς ἀναγκαῖον πρᾶγμα ἀφεὶς, ἀπολογεῖται τῷ προφήτῃ. Πάλιν ἐξίσταται· πάλιν αὐτὸν ἀνίστησι, καί φησι· Ἐγὼ πορεύομαι τοῦ πολεμῆσαι μετὰ τοῦ ἄρχοντος Περσῶν. Καὶ ἐγὼ ἐξεπορευόμην, καὶ ὁ ἄρχων τῶν Ἑλλήνων ἤρχετο. Ἴσως ἑνὸς τῶν ἐναντιουμένων ἐπὶ τοῖς ἐσομένοις, ὥστε τοῖς κατὰ Μακεδονίαν πολεμῆσαι. Καὶ οὔπω πείθεται. Πόλεμος ἐν ἀγγέλοις ἐστὶ, μάχη περὶ ἀνθρώπων; Ναί. Πάνυ γὰρ αὐτῶν κήδονται. Οὔπω ἐπείσθη. Ὥσπερ ἂν εἴποι τις· Ἀναγκάζομαι τῷδε φιλονεικῆσαι.","english":"It seems to me that he wishes to show the prophet that he is asking for things that are forbidden and unlawful and forced, all but doing violence even to the angels. For this reason not even Michael comes to help immediately at the beginning, but later, so that they might learn that those who came afterward were not worthy to ascend. The angels are being wronged. And they left him there, either to persuade or to prevent. And what angel is such that, having heard God granting the favor, he would oppose it? He makes the matter bodily, as I think, just as there he said: Who will go out and deceive Ahab for me? And again: Let me alone, and I will blot them out. God is not prevented, nor does he suffer compulsion, being held back by the prophet. So indeed also here. And again elsewhere he says: Let me alone, for the dawn has risen. And again concerning the angel and the donkey: Unless I had taken up your face, he says. So then this does not show him opposing God, but only one thing, that they are being wronged. So much did Daniel prevail. I have come down to make you understand what will happen to your people. See how, having set aside a matter of necessity, he defends himself to the prophet. Again he is amazed; again he rouses him, and says: I am going to fight with the prince of Persia. And I was going out, and the prince of the Greeks was coming. Perhaps one of those who oppose what is to come, so as to fight against the things in Macedonia. And he is not yet persuaded. There is war among the angels, a battle over men? Yes. For they care greatly for them. He was not yet persuaded. As one might say: I am compelled to strive with this one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":90,"ref":"p90","source":"ΚΕΦΑ ΙΑʹ.\n\nΚαὶ ἐγένετο ἐν ἔτει πρώτῳ Κύρου, ἐγὼ ἔστην εἰς κράτος καὶ ἰσχύν. Καὶ νῦν ἀναγγελῶ σοι ἀλήθειαν. Καὶ τότε, φησὶ, σώσας ἐγώ εἰμι. Ἵνα γὰρ μὴ λέγῃ τις· Τί οὖν πολεμεῖς; τί οὖν, ἂν μὴ νικήσῃς; Οὐχὶ, φησί. Καὶ τότε ἐγὼ αὐτῶν προέστην. Καὶ οὐκ ἔστι γὰρ, φησὶ, εἷς ἀντεχόμενός μοι περὶ τούτων, ἀλλ' ἢ Μιχαὴλ ὁ ἄρχων αὐτῶν. Ταῦτα λέγει ἵνα πείσῃ αὐτὸν, ὅτι οὐ πολέμιός ἐστιν αὐτῷ καὶ ἐχθρὸς, καὶ ὅτι πράγματα αἰτεῖ κεκωλυμένα. Οὐχ ὅτι βοηθῶν δεῖται. Πῶς γάρ; Δείκνυται ὅτι οὗτος οὐκ ἦν τῶν ἀρχόντων. Εἶτα λέγει πάντα μετὰ ἀκριβείας, καὶ λέγει πόθεν αἱ ἧτται. Εἶτα λέγει τὴν σωτηρίαν τοῦ λαοῦ αὐτοῦ ἐν τοῖς ἑξῆς καὶ τὸ δόκιμον.\n\nΚΕΦΑ ΙΒʹ.\n\nἘν τῷ συντελεσθῆναι διασκορπισμὸν χειρὸς λαοῦ ἡγιασμένου, γνώσονται ἅγιον, καὶ συντελεσθήσεται ταῦτα πάντα. Καὶ ἐγὼ ἤκουσα, καὶ οὐ συνῆκα, καὶ εἶπον· Κύριε, τί τὰ ἔσχατα τούτων; Καὶ εἶπε· Δεῦρο, Δανιὴλ, ὅτι καὶ ἐμπεφραγμένοι οἱ λόγοι ἕως καιροῦ πέρατος. Ἕως ἐκλεγῶσιν, καὶ ἐκλευκανθῶσιν, καὶ πυρωθῶσι πολλοὶ, καὶ ἀνομήσωσιν ἄνομοι, καὶ οὐ συνήσωσι πάντες ἀσεβεῖς, καὶ οἱ νοήμονες συνήσωσιν. Καὶ ἀπὸ καιροῦ παραλλάξεως τοῦ ἐνδελεχισμοῦ, καὶ δοθῆ-ναι βδέλυγμα ἐρημώσεως, ἡμέραι χίλιαι διακόσιαι ἐννενήκοντα. Μακάριος ὁ ὑπομένων καὶ φθάσας εἰς ἡμέρας χιλίας τριακοσίας τριακονταπέντε. Καὶ σὺ δεῦρο, καὶ ἀναπαύου· ἔτι γὰρ ἡμέραι εἰς ἀναπλήρωσιν συντελείας· καὶ ἀναπαύσεις τὸν καιρόν σου εἰς συντέλειαν ἡμερῶν. Καὶ σὺ, φησὶ, κάθισον· μετὰ γὰρ χρόνον πολὺν ταῦτά ἐστιν. Ἄρα οὐ περὶ τῆς ἀνόδου θρηνεῖ, ἀλλὰ μετὰ τὸ ἀνελθεῖν περὶ τῶν ἀνελθόντων.","english":"CHAPTER 11\n\nAnd it came to pass in the first year of Cyrus, I stood for strength and power. And now I will declare to you the truth. And then, he says, I am the one who saved. For lest anyone say: Why then do you make war? Why then, if you do not conquer? No, he says. And then I stood before them. And there is not, he says, one who holds fast with me concerning these things, except Michael their ruler. He says these things in order to persuade him that he is not hostile and an enemy to him, and that he is asking for things that are forbidden. Not that he needs help. For how could he? It is shown that this one was not among the rulers. Then he speaks all things with precision, and he says whence the defeats come. Then he speaks of the salvation of his people in what follows, and of the approved.\n\nCHAPTER 12\n\nWhen the scattering of the hand of the sanctified people is completed, they will know the holy one, and all these things will be completed. And I heard, and I did not understand, and I said: Lord, what are the last things of these? And he said: Come, Daniel, for the words are also sealed up until the time of the end. Until many are chosen out, and made white, and refined by fire, and the lawless act lawlessly, and all the impious do not understand, and those who are understanding understand. And from the time of the change of the continual sacrifice, and of the giving of the abomination of desolation, a thousand two hundred and ninety days. Blessed is the one who endures and reaches the thousand three hundred and thirty-five days. And you, come, and rest; for there are still days for the completion of the end; and you shall rest your time until the completion of days. And you, he says, sit down; for after a long time these things are. So then, does he not lament concerning the ascent, but after the ascent concerning those who have ascended.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"ΚΕΦΑ ΙΓʹ.\n\nΚαὶ ὁ βασιλεὺς Ἀστυάγης προσετέθη πρὸς τοὺς πατέρας αὐτοῦ· καὶ παρέλαβεν Κῦρος ὁ Πέρσης τὴν βασιλείαν αὐτοῦ. Καὶ ἦν Δανιὴλ συμβιώτης τοῦ βασιλέως, καὶ ἔνδοξος ὑπὲρ πάντας τοὺς φίλους αὐτοῦ. Τὰ κατὰ τὸν Βὴλ ἡμῖν ἀνέγραψεν ὁ Δανιή Οὐχ ὁρᾷς, φησὶ, πόσα ἐσθίει καὶ πίνει; Βαβαὶ, ἡλίκον τεκμήριον θεοῦ, καὶ γνώρισμα, τὸ πολλὰ ἐσθίειν καὶ πίνειν. Ὁ Δανιὴλ οὐκ εἶπε τοῦτο· Τοῦτο οὖν Θεὸς, εἰπέ μοι; ἀσθενὴς γὰρ ἦν ἐκεῖνος· ἀλλ' ἐκ περιουσίας ἐνίκησεν. Ἐγώ σοι τὸν Θεὸν [τὸν] κτίσαντα τὸν οὐρανὸν λέγω καὶ τὴν γῆν· σὺ δέ μοι γαστέρα μαινομένην παράγεις εἰς μέσον; Τοῦτο μάλιστα οὐκ ἂν εἴη Θεοῦ· Θεὸς γὰρ οὐ πεινάσει, οὐ κοπιάσει. Ἀλλ' οὐ βούλεται ἀπὸ λογισμῶν, ἀλλὰ ἀπὸ πραγμάτων νικᾷν. Καὶ τιμωρίαν ὥρισεν αὐτὸς ὁ βασιλεύς. Τίνος ἕνεκεν οὐχὶ παρόντων ἐσθίει, ἀλλ' ἐν νυκτί; Πῶς ἐκεῖνοι τοῦτο οὐ συνεῖδον, ὅτι ἤμελ λον διὰ τῆς βοηθείας ἐλέγχεσθαι; Ὅταν Θεὸς οἰκονομῇ, μηδὲν θαυμάσῃς. Καὶ ἀπέκτεινεν αὐτοὺς, φησί. Τί οὖν πάλιν ἐπὶ τοῦ δράκοντος; θηρίον τις προσκυνεῖ; Καὶ τοῦτον ἀνεῖλεν. Ὁρᾷς πῶς ἀνόητοι, πῶς ἄνανδροι οἱ βασιλεῖς τῶν Περσῶν; Ἐκδίδωσι τὸν Δανιή Τίνος ἕνεκεν, μετὰ τὴν νίκην τὴν οὕτω λαμπράν; Ὁ δὲ Ἀμβακοὺμ, φησὶ, ἄριστον ἤνεγκε τῷ Δανιή Ὅρα τὸ θαῦμα. Μὴ γὰρ οὐκ ἦν δυνατὸν αὐτῷ ἄλλοθεν ἐνεχθῆναι, ἀλλ' ἀπὸ τῆς Ἰουδαίας; Τοῦτο φίλον ἦν τῷ προφήτῃ, ἵνα μὴ τὰ αὐτὰ ποιήσῃ πάλιν, καθάπερ ἐπὶ τοῦ εὐνούχου, ἵνα μὴ νομίσας ἠλισγῆσθαι τὴν τράπεζαν, τὸν λιμὸν ἐπιτείνῃ. Πόθεν ἔγνω τὸν Ἀμβακούμ; Ἀπὸ τῆς συγγενείας τῆς κατὰ τὴν φωνήν.","english":"CHAPTER 13.\n\nAnd King Astyages was gathered to his fathers, and Cyrus the Persian received his kingdom. And Daniel lived with the king, and was more glorious than all his friends. He has recorded for us the matters concerning Bel. Do you not see, he says, how much he eats and drinks? Alas, what a great proof of a god, and a mark of identity—to eat and drink much! Daniel did not say this: Is this, then, a god, tell me? For that one was weak; but he conquered from abundance. I speak to you of the God who created heaven and earth; but do you bring before me a raving belly? This especially could not be of a god; for God will not hunger, nor will he grow weary. But he does not wish to conquer by reasonings, but by deeds. And the king himself appointed the punishment. For what reason does he eat not in the presence of others, but at night? How did those men not perceive this, that they were going to be convicted by the help? When God arranges, marvel at nothing. And he killed them, he says. What then again concerning the dragon? Does one worship a beast? And he destroyed this one too. Do you see how senseless, how cowardly the kings of the Persians are? He hands Daniel over. For what reason, after so brilliant a victory? And Habakkuk, he says, brought breakfast to Daniel. Observe the wonder. Was it not possible for it to be brought to him from elsewhere, but from Judea? This was pleasing to the prophet, so that he might not do the same things again, just as in the case of the eunuch, lest, thinking the table defiled, he intensify the famine. From where did he know Habakkuk? From the kinship according to the voice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":92,"ref":"p92","source":"Ἔμελλεν αὐτὸς κήρυξ γίνεσθαι τοῖς κατὰ τὴν Ἰουδαίαν θαύματος μεγίστου. Πῶς οὐκ ἐφοβήθη τὰ θηρία ὁ ἄνθρωπος; Οὗτος μὲν ἤσθιεν, ἐκεῖνα δὲ ἐνήστευον. Ἔστω, τοῦ σώματος ἀπείχετο τοῦ δικαίου· τίνος ἕνεκεν καὶ τῆς τροφῆς; Ὥσπερ κημός τις καὶ χαλινὸς κατεῖχεν ἐκεῖνα.","english":"He was about to become a herald to those in Judea of a very great wonder. How was the man not afraid of the beasts? He ate, but they fasted. Granted, they kept away from the righteous man's body; for what reason did they also keep away from food? Some kind of muzzle and bridle restrained them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}