Daniel
Prophetia DanielisIntroductions
Enciclopedia Cattolica
It contains the narration of six events (chaps. 1-6), more or less miraculous, and four prophetic visions (chaps. 7-12). Narrations stylistically similar to those of chaps. 1-6 contain the stories of Susanna and of Bel and the dragon, numbered in the Vulgate as chaps. 13 and 14.
Chaps. 1-12 are written partly in Hebrew (1, 1-2, 4a; 8, 1-12, 13) and partly in Aramaic (2, 4b-7, 28) and constitute the "protocanonical" book; chaps. 13 and 14 and a complex of narrative and lyric-religious elements, connected with the account of chap. 3 (inserted there as vv. 24-90), are handed down only in Greek and are called "deuterocanonical" parts.
Haydock
Daniel, whose name signifies "the judgment of God," was of the royal blood of the kings of Juda, and one of those that were first of all carried away into captivity. He was so renowned for his wisdom and knowledge, that it became a proverb among the Babylonians, "as wise as Daniel;" (Ezechiel xxviii. 3.) and his holiness was so great from his very childhood, that at the time when he was as yet but a young man, he is joined by the Spirit of God with Noe[Noah] and Job, as three persons most eminent for virtue and sanctity, Ezechiel xiv. He is not commonly numbered by the Hebrews among the prophets, because he lived at court, and in high station in the world: but if we consider his many clear predictions of things to come, we shall find that no one better deserves the name and title of a prophet; which also has been given him by the Son of God himself, Matthew xxiv.; Mark xiii.; Luke xxi. (Challoner) --- The ancient Jews ranked him among the greatest prophets. (Josephus, Antiquities 10:12.; 1 Machabees 2:59.) Those who came after Christ began to make frivolous exceptions, because he so clearly pointed out the coming of our Saviour, (Theodoret) that Porphyrius has no other method of evading this authority except by saying, that the book was written under Epiphanes after the event of many of the predictions. (St. Jerome) --- But this assertion is contrary to all antiquity. Some parts have indeed been questioned, which are found only in Greek. They must, however, have sometime existed in Hebrew or Chaldean, else how should we have the version of Theodotion, which the Church has substituted instead of the Septuagint, as that copy was become very incorrect, and is now lost? (Calmet) Some hopes of its recovery are nevertheless entertained; and its publication, at Rome, has been announced. (Kennicott) --- In a title, it seems to make the Daniel visited by Habacuc, a priest; but it is abandoned. (Calmet) --- This version of course proves that the original was formerly known; and the loss of it, at present, is no more decisive against the authenticity of these pieces, than that of St. Matthew's Hebrew original, and of the Chaldean of Judith, etc., will evince that their works are spurious. (Haydock) --- Extracts of (Calmet) Aquila and Symmachus seen by St. Jerome, (Worthington) are also given in the Hexapla. Origen has answered the objections of Africanus, respecting the history of Susanna; and his arguments are equally cogent, when applied to the other contested works. The Jews and Christians were formerly both divided in their sentiments about these pieces. (Calmet) See St. Jerome in Jeremias xxix. 12. and xxxii. 44. --- But now as the Church (the pillar of truth) has spoken, all farther controversy ought to cease; (Haydock) and we should follow the precept, Remove not the landmarks which thy fathers have placed, Deuteronomy xix. 14. See N. Alex.[Noel Alexander,?] t. ii. St. Jerome, who sometimes calls these pieces "fables," explains himself, by observing, that he had delivered "not his own sentiments," but those of the Jews: quid illi contra nos dicere soleant. (Calmet) --- If he really denied their authority, his opinion ought not to outweigh that of so many other (Haydock) Fathers and Councils who receive them. They admit all the parts, as the Council of Trent expressly requires us to do. See St. Cyprian, etc. also the observations prefixed to Tobias, (Worthington) and p. 597. (Haydock) --- [Thomas?] Paine remarks that Daniel and Ezechiel only pretended to have visions, and carried on an enigmatical correspondence relative to the recovery of their country. But this deserves no refutation. By allowing that their works are genuine, he cuts up the very root of his performance. (Watson) --- Daniel, according to Sir Isaac Newton, resembles the Apocalypse (as both bring us to the fall of the Roman empire) and is "the most distinct in order of time, and easiest to be understood; and therefore, in things that relate to the last times, he must be made a key to the rest." (Bp. Newton) --- Yet there are many difficulties which require a knowledge of history; (St. Jerome; Worthington) and we must reflect on the words of Christ, He that readeth, let him understand, Matthew xxiv. 15. Daniel (Haydock) is supposed to have died at court, (Calmet) aged 110, having written many things of Christ. (Worthington) --- His name is not prefixed to his book, yet, as Prideaux observes, he sufficiently shews himself in the sequel to be the author. (Haydock)
Douay 1582/1609
THE ARGVMENT OF DANIELS PROPHECIE. 5 paragraphs
DANIEL of the tribe ch. 1. v. 6. of Iuda, & ch. 1. v. 3 & 4. Reg. 20. v. 18. royal bloud, about the age of Daniel of the royal bloud. tenne yeares, was caried into Babylon with other children for hostage, when Nabuchodonosor inuaded the kingdom of Iuda, in ch. 1. v. 1. the third yeare of king Ioakim. His whole life (in al about an hundred and tenne yeares) He vvas most holie: was most pious, with such zele of Gods honour, and common good of his countrie, that he was called by an Angel, ch. 9. v 23. vir desideriorū, the man of (godlie) desires: Ezech. 14. & 28. f ch. 6. v. 5. whom also Ezechiel, elder in yeares, prophecying part of the same time, ioyned with Noe and Iob for example of holie men; recounting most wise: and most loyal. him also the most renowmed of his time for wisdom. VVhose loyal fidelitie towards the king of Babylon, was so clere, that his malignant enimies said expresly of him: f We shal not find against this Daniel, anie occasion, vnles perhaps in the law of his God. His booke as wel in respect His booke is excellent: but hard to be vnderstood. of various important narrations of thinges done: as of most hiegh diuine Mysteries is very excellent: but withal very obscure, for that manie thinges here inserted, seme hardly to agree with other authentical histories; some thinges also are intricate in themselues; nor placed in order of time as they happened: and manie thinges so briesly related, that they can not be vnderstood, without the knowledge of prophane histories. As S. Ierom affirmeth Epist. 103. But as for an other difficultie which some make, denying the ch. 3. v. 24. ch. 13. ch. 14. Certaine partes of this booke are denied by the Ievves, and some others. It is probable that these partes were some times in the Hebrew, or the Chaldee. Prayer of Azarias, with the Hymne folowing, & the histories of Susanna, Bel, and the Dragon, to be Canonical Scripture, it is partly solued already, in the Annotations before the Booke of Tobie: where is shewed, that it is no iust exception against these, and other partes of holie Scripture of the old Testament, because they are not in the Hebrew Edition, being otherwise accepted for Canonical by the Catholique Church. And further it is very probable that these parcels were sometimes either in the Hebrew or Chaldee tongue, in which two languages (part in one, part in the other) the rest of this booke was written. For from whence els could the Septuagint Interpreters, Theodotion, Symmachus, and Aquila translate them? In whose Editions S. Ierom found the same. But S. Ierom, some wil say, calleth these Obiection out of S. Ierom. histories fables, and so did not account them Canonical Scripture. First we answer, that he reporting the Iewes opinion vseth their termes, not explicating his owne iudgement, intending only to deliuer sincerely that which he First solution. found in the Hebrew: Yet would he not omite to insert the rest, aduertising withal that he had it in Theodotions translation. Which answer is clerly iustified by his owne testimonie (li. 2. c. 9. aduersus Ruffinum) in these wordes: Wheras I relate (sayth he) what the Hebrewes say against the historie of Susanna, and the Hymne of the three children, he that for this reputeth me a foole, proueth himself a sycophant. For I did not explicate what myself iudged, but what they are wont to say against me. Secondly we Second solution. answer, that if S. Ierom did not thinke these partes to be Canonical, yet seing so manie other ancient Fathers, and now the whole Church hold them for Canonical, we so beleue them to be. For albeit the ancient Councels, and They are proued to be Canonical by the Councels, and other Fathers. others that recite catalogues of holie Scriptures, do not expresly say, as the councel of Trent lastly doth (Sess. 4.) that al the partes of bookes by them recited, are Canonical; yet they do not except anie partes of this Booke: and therfore speaking indefinitly, do in dede include al, and not exclude anie parcels vsually read in the Church as these are. Moreouer very manie ancient Fathers do expresly alleage these partes as Diuine Canonical Scriptures. Of manie we shal cite some.
The prayer of Azarias is alleaged as diuine Scripture by S. Cyprian, The prayer of Azarias. Ser. de lapsis. by holie Ephrem, li. de humilitate comparanda. ca. 9. by S. Chrysostom, ho. de tribus pueris. Leontius Cyprius, apud Eutym. par. 1. Panopliae, tit. 8. Patianus, Parenesi in Poenitentiam. S. Augustin, Epist. 122. & li. de natura boni. c. 16. S. Fulgentius, ad Venatiam de poenitentia. c. 16. Likewise the Hymne of the three children is alleaged The Hymne of the three children. by most of the same, and by diuers others. As by S. Ierom himself, in c. 3. ad Galatas, & Epist. 49. de muliere septiesicta: S. Ambrose, Praefatan Psalmos; & li. 6. in Lucanum, c. 2. Concilium Toletanum, c. 13.
In like maner the historie of Susanna is cited as holie Scripture by S. Ignatius, The histore of Susanna. Epist. ad Magnesianos. Tertullian, li. de corona militis. S. Cyprian li. 1. Epist. ep. 8. & 40. S. Chrysostom. Ho. 1. in fine, hath a whole sermon of Susanna, as vpon holie Scripture. S. Ambrose, li. 1. de Officijs, c. 18. li. 3. c. 14. & li. 3. de Spiritu Sancto. c. 7. S. Augustin, Trast. 36. in Ioan. & Ser. 118. & 242.
Finally the histories of Bel, and of the Dragon are iudged Diuine Scripture The histories of Bel, and the Dragon. by S. Cyprian, li. 1. Ep. ep. 4. & li. 3. ep. 1. & li. 4. ep. 6. S. Basil, ho. in diuites auaros. S. Athanasius, in Synopsi briefly explicating the argument of this whole booke, maketh expresse mention of the Hymne of the three children; and of the histories of Susanna, and of Bel, and the Dragon.
To conclude therfore with whom we begane, S. Ierom speaking of this The contents in general. whole Booke, saith: Daniel temporum conscius, & totius mundi philoistor, Epist. ad Paulm. lapidem praecisum de monte sine manibus, & regna omnia subuertentem, claro sermone pronuntiat. Daniel skilful of times, a studious historiographer, in cleare speach sheweth the stone cut out of the mountaine without handes, which ouerthroweth al kingdomes. Signifying the principal contents of this booke to be, that al other kingdomes (namely for example sake, the foure great Monarchies, the fist of the Chaldees, the second of the Medes and Persians, the third of the Grecians, and the fourth of the Romanes) should be ouerthrowne, one after an other; and only the kingdom of Christ our Sauiour, borne of a perpetual virgin, shal In particular. be permanent for euer. More particularly this Booke may be diuided into three partes. In the first six chapters especially are declared (for most part Diuided into three partes. in maner of historie) certaine actes of Daniel, with the other three Hebrew children, and of the kinges of Babylon. In other six chapters is more directly prophecied of Christ; and of Antichrist; of the perpetual glorie of Christs kingdom, and vtter destruction of the others; with the end of world, and general iudgement. In the two last chapters are conteyned the histories of holie Susanna; and of the idols Bel, and the Dragon.
Cornely
CAPUT V 24 paragraphs
283. — Ultimum inter prophetas maiores locum in canone lIudaeorum alexandrinorum et Christianorum occupat Daniel, cuius librum, utpote viri, qui munere prophetico non sit functus, Palaestinenses inter 'hagiographa recensent. De eius vita praeter ea, quae ex eius libro colligimus, certi nihil nobis est traditum.
Oriundus ex nobili familia tribus Iuda natus est versus finem regni losiae; si Fl. Iosepho fides est, ex stirpe regia descendit, Ps. Epiphanius eum in Bethabara superiore natum dicit patrisque nomen Sabaan fuisse refert!. Admodum iuvenis a. 4. loakim, quum Nabuchodonosor Aegypti rege Nechao prope Charcamis devicto totam Asiam citeriorem occupasset et Ierosolyma prima vice expugnasset, cum aliis nobilibus Iudaeis in Babyloniam abductus est?. Captivorum sors satis fuit mitis; leste enim Beroso Nabuchodonosor vix regno potitus eis colonias in Babyloniae locis maxime opportunis assignavit, in quibus, uti ex prophetarum libris satis constat, suis legibus utebantur?. Ex iuvenibus autem nobilioribus decoros forma ingenioque praeditos eligi iussit, qui in aula regia lingua et literis Chaldaeorum instituerentur, ut aulicis postea ministeriis adhibeventur*. Inter electos fuit Danzel, cuius nomen in Baltassaris est commutatum?. Licet iuvenis, patriae tamen Legi erat addictissimus; quapropter cum tribus amicis eadem indole conspicuis, Anania (Sidrach), Misael (Misach), Azaria (Abdenago), rogavit, ut mensae regiae dapibus abstinere ac solis leguminibus vesci sibi liceret, ne vetitorum ciborum usu contaminarentur. Periculo facto praepositus eunuchorum petitioni eorum annuit; iuvenes autem fidelitate et abstinentia sua tantam sibi meruerunt gratiam divinam, ut scientia quoque et sapientia condiscipulos suos longe superantes studiorum triennio expleto a rege ad aulica ministeria sint admissi. Prae omnibus autem eminebat Daniel, cui Deus etiam visionum et somniorum intelligentiam praebuerat (Dan. 1,1-21).
Neque ei sapientiae suae manifestandae occasiones defuerunt. Atque coram contribulibus quidem eam prima vice manifestavit, quum Su- 466 sanna, divitis cuiusdam Iudaei uxor pia, a duobus populi senioribus adulterii falso accusata et innocens mortis condemnata esset. Novo enim iudicio obtento seniores illos falsi testimonii coarguit atque convicit innocentemque mulierem liberavit (13,1 -65). Hinc « magnus factus est in conspectu populi a die illa et deinceps », atque ad tantam pietatis et sapientiae famam apud suos pervenit, ut alter propheta, qui paucis annis post Danielem captivus in Babyloniam adductus erat, eum pietate quidem cum Noe et Iob compararet, sapientia autem omnibus anteponeret (Ezech. 15,14.90;28,3). Neque minore gloria apud ethnicos est potitus. Etenim Nabuchodonosor, quum a. 2. (vel probabilius &. 19.) regni sui somnium vidisset, quo quam maxime erat perterritus sed cuius non amplius recordabatur, frustra a suis sapientibus eius explicationem postulavit; Danieli autem precanti Deus somnium istud una cum eius explicationerevelavit. Quofactum est, utNabuchodonosor Deum Danielis velut summum deum agnoscens non tantum prophetam secum in aula retineret, sed omnibus sapientibus chaldaicis praeficeret; provinciam quoque Babyloniam administrandam ei tradidit atque tres amicos eius socios et vicarios administrationis concessit (Dan. 29,1-49). Quibus in muneribus toto regno Nabuchodonosoris per quadraginta (triginta) circiter annos permanserunt. Magno quidem periculo expositi sunt Danielis amici, quum auream statuam a rege erectam adorare renuissent ; insigni autem miraculo in camino ignis illaesi sunt servati, ita utrex potentiam quoque Dei ludaeorum agnoscere sit coactus(3, 1-97). Daniel vero ipse altero Nabuchodonosoris explicato somnio praedictoque gravissimo morbo, quo septem annis incapax regni factus est rex, eum adduxit, ut ad mentis sanitatem reversus Dei iustitiam et magnitudinem palam profiteretur (3,98-5,34).
sed proficiscendi vel eundi sensu usurpatur; (cfr Ion. 1,3 « invenit navem DN2 euntem in Tharsis et descendit in eam QA N25 ut proficisceretur cum eis in Tharsis »;
Gen. 37,10; Exod. 6,11; Num. 32,6 etc.). Ante mortem igilur patris sui Nabopalasaris Nabuchodonosor a. 3. Ioakim castra movit contra Nechao, eumque a. 4. devicit atque Asiam citeriorem et Ierosolyma expugnavit. De morte autem patris certior factus in Babyloniam reversus thronum ascendit a. 5. Ioakim (a. 603. a. Chr.); pro
Babyloniorum autem more, «qui annum, quo rex thronum accipit, non numerant, Danieli annus 1. Nabuchodonosor est a. 6. loakim ; nam secundum Dan. 2,1 anno 2. Nabuchodonosoris iam effluxerant tres anni ab expugnatione Ierusalem et transmigratione Danielis (cír 1,5). Nisi cum aliis 2,1 legere malis « anno duodecimo Nabuchodonosor », quam sententiam longe probabiliorem esse censeo.
$. Daniel UL (vel EL Esech. 14,14 etc.) secundum alios : Iudez Dei vel Iuder divinus (cfr Dan. 13.), secundum alios « Index meus est Deus », vel si Gen. 30,6 comparatur : « Vindex meus est Deus » (Idem nomen gessit unus ex filiis David 1 Paral. 3,1, sacerdos quidam post exsilium 1 Esdr. 8,2; 2 Esdr. 10,7). — Nomen Baltassar vel potius Beltschazzar (nyNv053) ab aliis hodie explicatur Balat-su-uxur |. e. vítam eius protegat sc. Bel, ab aliis Belit-sar-usur i. e. Deliis protegat regem. Prior etymologia non plane convenit cum Dan. 4,8, ubi Nabuchodonosor : « cui, inquit, nomen Beltschazzar secundum nomen dei mei »; altera minore dilfficultato laborat, quum nomen Bilat (Beltis) per T et non per 'O esset transcribendum. Danielis autem nomen Baltassar non est confundendum cum regis Baltassar (5,1 etc.) nomine, licet Alex. et Vulg. utrumque eadem ratione reddant. Rex vocatur ILL Bilsarusur — Bel, protege regem. De his aliisque nominibus babylonicis ac pernicis libri efr Fuller The Speaker's Comm. VI. p. 242 sqq. et Knabenbauer Comment. in Danielem prophetam. Parisiis 1891. p. 70 sq. et passim. 6. Ex nomine hoc « praepositi eunuchorum » Q'O'?D 23 Iudaei antiqui concluserunt, Danielem eiusque amicos factos esse eunuchos (cfr Fl. Ioseph. Antiqu. X. 10,1), "quam sententiam aliqui Patres ita commemorant, ut non salis appareat, num eam approbaverint (Oríg. In Ezech. hom. 4,5.8: in Matth. t. XV. 5. M. 13,700. 703. 1265; — S. Hieron. Adv. Iovin I. 25; in Dan. 1,3. M. 23,25; 25,518 elc.), alii de eximia eius castitate explicant (Ps. Epiph. De vit. proph. 10. M. 43,404 : « Adeo continens [ooopwv] fuit, ut Iudaeis spado esse videretur »). Alteram hancsententiam amplexi suut plerique iuniores interpretes, quos enumerat Sanct. Comm. in Dan. Proleg. 2. scite addens, vocem DY?D, licet proxime spadonem significet, frequenter laliore sensu usurpari de ministris aulicis regum, ita ut D'O'1D 2" sit « praepositus ministrorum aulicorum ». Alexandrini Ier. 34,19 vocabulum vertunt ouvástze, Thargumistae plerumque N2* (princeps). Ceterum recte monet Vigourouz (La Bible et les découvertes modernes. II. p. 24) : « Dans tous les temps et dans tous les pays, il y & eu des noms de dignité qu'il ne faut pas entendre selon leur sens:-étymologique. Les grands connétables (comites stabuli) étaient chez nous de grands dignitaires du royaume, ^quoiqu'ils ne s'occupassent plus des écuries royales ». Cír etiam Gesenius Hebr. Handworterb. Ed. 9. 1883. p. 585; Fürst Hebr. Handworterb. Ed. 3. 1876. II. p. 97.
9284. — Nabuchodonosorem in regno secutus est filius Evilmerodach, qui Danieli amicisque eius munera a patre collata procul dubio continuavit; Iudaeis enim tantopere favebat, ut lechoniam regem e carcere eductum prae omnibus regibus, qui Babylone degebant, honoraret (& Reg. 25,91 sqq.; lerem. 52,31 sqq.); neque improbabile est, Danielis auctoritate regem Babyloniae, qui eo tempore, quo pater morbo illo à propheta praedicto laborabat, regnum administravit, ad tantam gratiam permotum esse. At duobus post annis iam occisus est Evilmerodach! successoremque habuit Neriglissor, cognatum suum, forte eundem, qui tamquam dux exercitus Nabuchodonosor Ierosolyma destruxit?. Qua occasione Daniel ex aula regia videtur esse remotus ; de Nabuchodonosoris enim proximis successoribus non loquitur. Neriglis- . Sor regnavit quatuor annis thronumque reliquit filio suo parvulo Labosordacho, qui post novem menses iam occisus est. Thronum occupavit unus ex coniuratis Nabonidus, qui ultimus fuit rex Babyloniae. Ut regnum suum confirmaret, filiam Nabuchodonosoris uxorem videtur duxisse, ex qua genuit primogenitum suum Baltassar. Septemdecim. annis thronum tenuit, sibique ultimis annis filium socium regni adiunxit?. Eo autem tempore Cyrus devictis Medis Lydiisque regnum Chaldaeorum aggressus est; Nabonidus in proelio fugatus Borsippam se recipiens filio Baltassari civitatem Babylonem defendendam reliquit. Dum Cyrus exercitu suo urbem obsidebat, Baltassar grande convivium fecit optimatibus suis atque temulentus vasa sacra e templo ierosolymitano ablata afferri iussit, ut in eis biberet cum uxoribus et concubinis suis. At eadem hora apparuit manus arcanas voces in pariete aulae conscribens; perterritus rex, quum nemo ex sapientibus eius scripturam legere posset, monitus a matre Danielem, qui e Susiana Babyloniam reversus erat (8,9. 27), advocari iussit, qui instantem regni interitum regisque mortem praedixit; eadem nocte Cyrus urbem expugnavit regnoque chaldaico finem fecit.
Babyloniae autem throno et imperio potitus, quum bello nondum confecto distineretur multis occupationibus, regni socium (vel fortasse melius : viceregem) constituit Medum quendam, qui urbem terramque subiectam administrare. Quodnamilli fuerit nomen, haudcerto constat. DariumMedum quidem Baltassari successisse Daniel tradit (5,31; cfr 9,11; 11,1); verum illonomine, quod ex solo libro nostro habemus, designari Cyaxarem I[., « Cyri avunculum, qui post Astyagem patrem regnavit in Medis », iam tradiderunt S. Hieronymus et Fl. Iosephus et admittunt hodie multi interpretes$. Apud novum regem Daniel non minore in gratia fuit, quam apud Nabuchodonosor fuerat ; inter tres enim summos magistratus est constitutus, quibus integri imperii satrapae omnes rationem reddere tenebantur. Quod quum aegre ferrent ethnici, regi persuaserunt, ut lege lata alium praeter se ipsum velut deum adorari vetaret; Danielem autem, quoniam impiam stultamque legem non observasset, legis violatae aceusarunt invitumque regem coegerunt, ut prophetam in lacum leonum mitteret. Quo in discrimine Dominus servum suum fidelem magno miraculo conservavit, quo agnito Darius publico decreto potentiam Dei Danielis professus est (6,1-28). Sed iam ad finem vergebant septuaginta exsilii anni a Ieremia praedicti ; secundum eiusdem prophetae praedictionem Iudaei aliaeque gentes Nabuchodonosori eiusque filio et nepoti (Evilmerodach et Baltassari) iam servierant (Jerem. 25,11; 2,7) ; mirum ergo non est, quod eo tempore Daniel ieiuniis ardentibusque precibus Deum magis quam antea obsecraret, ut populi sui misereretur (9,1 sqq.). Deus autem populi sui non erat oblitus; Darius, qui sexaginta duos annos natus regnum Babyloniae susceperat, post duos annos iam mortuus est atque Cyrus Babyloniam regno suo adiunxit regemque Babyloniae sese vocare coepit. Illo autem anno finitum erat tempus a Ieremia praedictum, atque unum ex primis Cyri negotiis fuit, ut non tantum Iudaeis sed aliis quoque gentibus a Nabuchodonosor transportatis permissionem in patrias suas sedes revertendi concederet; id quod ipse in inscriptione superstite testatur?. Daniel vero cum reducibus in patriam non est reversus; iuvenis 8. &. Ioakim transportatus finitis septuaginta exsilii annis fere nonagenarius fuit; quare in Babylonia remanere maluit, ut in aula Cyri reducum negotia ageret et idolorum vanitatem ethnico regi manifestaret. Fraudes sacerdotum Bel patefecit, Bel templumque eius destruxit, draconem, quem velut deum venerabantur Babylonii, interfecit; quum vero postulantibus Babyloniis, quia idola destruxerat, iterum leonibus esset obiectus, iterum a Domino conservatus est, ita ut Cyrus eadem ratione, qua Nabuchodonosor, Baltassar et Darius, potentiam Dei Danielis agnoscere sit coactus (15,1-42). Quamdiu supervixerit et quo mortis genere vitam finierit, ignoramus: 3. anno Cyri ultima, quam refert, visio adscribitur (10,1 sqq.)?.
bus adhibitis eorum historiam accurate narrant. De rege Baltassare autem, qui antiquioribus interpretibus non parvam creavit difficultatem cfr Vigourouz p. 463 sqq.» Brunengo 1. c. p. 370 sqq. Inscriptionibus repertis hodie constat,.eum filium Nabonidi fuisse ct patre in Borsippam fugiente urbem Babylonem defendisse. Duos autem reges, quando Babylon capta est, .thronum occupasse (Nabonidum eiusque filium Baltassarem) hic ipse innuit, quum Danieli promittat, se eum facturum esse tertium in regno suo, sc. post patrem suum seque ipsum (5,16. 29). Ita recte moderni. — Ceterum multi quoque assyriologi, solis monumentis cuneiformibus innixi, probabile habent, Ballassarem & patre in regni consortium esse admissum, cfr Lenormant Man. d'hist. des peuples de l'Orient. II. p. 27; Maspero Hist. des peuples de l'Orient. p. 519; Oppert Le peuple et la langue des Médes. p. 168; G. Rawlinson The five great monarchies. III. p. 10 etc.; atque ipse Schrader (Keilinschr. u. das A. T. p. 433 sqq.) nihil miri in co invenit, quod Baltassar, similiter ac Nabuchodonosor (lerem. 416,2), tam ante patris mortem velut primus belli dux titulo regis sit ornatus.
8. Secundum Ps. Epiph. De vitis proph. 10. « Daniel Babylone pacifice mortuus est et in regia spelunca splendide sepultus, atque ad hunc usque diem sepulcrum illius notissimum omnibus ibidem conspicitur ». Sed etiam in Susiana sepulchrum eius monstratur, atque 3. Cyri anno eum non amplius Babylone fuisse constat ex 10,4. Corn. a Lap. refert in vetusto quodam codice Basilii Porphyrogeniti Daniclem cum tribus eius amicis sub Atlalo capite plexum depingi, addit autem : « Cuius rei fides sit penes ipsum; nam nullus veterum Patrum vel historicorum, quod sciam, hoc memoriae prodidit ». In Martyrologio Rom. festum eius annuntiatur die 21. Iulii : « Babylone S. Danielis Prophetae ». Cfr de eius vita I. Pinius S. I. in Act. S. S. Iulii V. p. 117-031.
285. — Paucis his, quae de Danielis vita nobis sunt tradita, satis apparet quodnam Muxus difficillimis illis temporibus divina providentia ei imposuerit. Ezechiel et Daniel aequales fuerunt et ambo cum exsulibus transportati sunt in Babyloniam ; at Ezechiel inter contribules suos vixit, ut eos vaticiniis et concionibus consolaretur et exhortaretur, Danielis autem plane diversa fuit conditio. Quemadmodum Deus olim, quum filios Israel in Aegyptum ducere vellet, eis viam praeparaverat praemisso loseph, filio lacobi, in quo protectorem invenirent, ita etiam illo tempore, quo populi sui peccata exsilio punire cogebatur, exsulibus non defuit, sed eis quoque in Daniele amicisque eius protectores praeparaverat. Sapientissimo enim suo consilio ita res disposuerat, ut Daniel iam a. 4. Ioakim transportatus cum amicis suis in ipsa aula regia educaretur, gratiam regis divina sua sapientia sibi conciliaret, illoque tempore, quo Iechonias cum nobiliore populi parte in Babyloniam advenit, tanta apud regem et inter ethnicos auctoritate valeret, qua exsulibus maximo esset auxilio et praesidio. Quoniam in aula degebat publicisque negotiis erat implicatus, eadem quidem ratione, qua reliqui prophetae, concionibus suis populum erudire , ab idololatria avertere, in Legis observantia retinere non potuit; at efficacissima concio erat tota eius vita atque exemplo suo docuit, qua cum fidelitate et fortitudine Lex inter medios idololatras esset observanda solusque Dominus colendus. Profecto exsules, quum Danielem amicosque eius nec minis nec periculis a patria religione absterreri viderent magnaque miracula spectarent , quibus fideles Domini adoratores in caminum ignis aut in lacum leonum iniecti incolumes servabantur, quasi manu apprehenderunt, Dominum populum suum non dereliquisse nec promissionum suarum esse immemorem. Non minus igitur Daniel, quam Ezechiel, licet alia ratione, contribules suos in patria religione retinuit et confirmavit; sed visionibus quoque suis, quas procul dubio cum eis communicavit, eos est consolatus spe messianica ad novam vitam excitata certoque regni messianigi triumpho annuntiato.
At non in solis ludaeis exsulibus docendis et consolandis versabatur
Daniel, siquidem ad ethnicos quoque se eius munus extendebat, ut vix minus ethnicorum quam Iudaeorum propheta sit appellandus. In semine Abrahae enim benedicendae erant omnes gentes et salus, quae ex Iudaeis est (Ioan. 4,22), omnibus hominibus erat destinata. ludaeorum inter gentes dispersione, quae ab exsilio babylonico initium sumsit, Apostolis iam via praeparari coepta est, qua omni creaturae Evangelium annuntiare possent!; praeparandi autem animi quoque erant, ut bonum nuntium acciperent, removendaque praeiudicia , quibus a vero Deo et Domino suo agnoscendo et adorando arcebantur. Tam profundas radices in omnium antiquorum populorum animos egerat polytheismus, ut non nisi lento et continuo multorum saeculorum labore evelli et destrui posset; Danielis autem munus erat, ut hunc laborem illo in tempore et illo in loco susciperet, in quo difficilior erat. Destructo enim regno Iudaeorum verique Dei unico templo deleto Iahve ipse, quem velut Iudaeorum deum quendam nationalem ethnici habebant?, à Chaldaeorum diis videbatur esse devictus; sicut aliarum gentium idola, ita templi ierosolymitani sacra vasa in domum dei sui intulerat Nabuchodonosor (1,2) tamquam spolia, quae idola sua devicto Iudaeorum deo eripuissent. Ut hunc errorem praecaveret et destrueret, in ipsa aula regia constitutus est propheta noster cum amicis suis, qui potentiam , sapientiam , magnitudinem Domini potentissimis regibus eorumque regnis manifestarent. Revera Danielis vaticiniis et miraculo, quo amici eius in camino ignis servati sunt, adductus est Nabuchodonosor ut Deum Danielis esse « deum deorum et dominum regum » (2,47) profiteretur, cuius « omnia opera sint veritas et omnes viae iustitia » (4,34), publicoque decreto omnibus suis subditis interdiceret, « ne quis blasphemiam loqueretur contra Deum Sidrach, Misach et Abdenago, quoniam alius non esset deus, qui posset ita salvare » (3,96 [29]). Eadem ratione Darius Medus et Cyrus, quum Danielem ex leonum lacu incolumem egredi et idola Chaldaeorum impune destruere viderent, publico decreto potentiam et magnitudinem veri Dei proclamarunt (6,95 sqq. ; 14,42). Procul dubio magnis illis miraculis nec Nabuchodonosor nec Darius aut Cyrus ad monotheismum sunt conversi, neque is fuit decretorum istorum sensus, ut solum Deum Iudaeorum omnibus adorandum praescriberent ; nihilominus decretis suis ad veri Dei cognitionem in vastissimis suis imperiis propagandam non parum contulerunt. Luce enim clarius patuit omnibus, Deum Danielis , licet templum non amplius possideret, semper esse « Deum viventem et aeternum ; regnum eius non esse dissipatum sed in aeternum esse duraturum; eum esse salvatorem et liberatorem , qui faciat mirabilia in coelo etin terra » (6,97. 28). Iure merito igitur Danielem gentium quoque prophetam fuisse dicimus, cuius ministerio ad destruendam idololatriam usus sit Deus. Atque visiones eius, quum cunctae victoriam. quam veri Dei Messiaeque regnum de potentissimis regnis mundanis sit reportaturum, annuntient et describant, hancsententiam confirmant. Toto igitur libro suo Daniel magnitudinem excelsitatemque Domini celebrat, ideoque eum eadem ratione prophetam maiestatis divinae vocamus, qua [saiam misericordiae, Ieremiam iustitiae, Ezechielem fidelitatis divinae praecones fuisse diximus.
8 17. — De libri Danielis argumento, partitione , indole.
:. 986. — Liber Danielis, quem velut canonicum Ecclesia semper agnovit, hodierno hebraico libro, quem solum recipiunt Iudaei et Protestantes , multo est copiosior; protocanonico enim illi libro noster tamquam partes deuterocanonicas inserit vel addit orationem Azariae et hymnum trium Danielis amicorum (3,295 -90), historiam Susannae (13, . 1-65), narrationem de Bel et dracone per Danielem destructis (15,1- 42). Num additamenta haec ad primitivum librum iam pertinuerint, an eidem recentiore tempore sint adiecta, non est, cur hoc iam loco inquiramus; infra (291 sqq.) de eorum origine et auctoritate dissercmus atque in libri nostri argumento describendo et partitione indicanda ea velut appendices considerabimus.
Argumento suo a plerisque propheticis satis differt Danielis liber. Licet enim alii quoque historica nonnulla addere soleant, quibus vaticiniorum aut explicent originem aut impletionem confirment, protocanonicus tamen noster liber duabus fere aequalibus partibus constat, quarum prior (1, -6.) tantum non integra est historica , altera (7.-19.) prophetica; deuterocanonica vero additamenta ipsa quoque sunt historica, ut in integro opere narratio praevaleat. Historica autem pars facta illa, quae supra (283. 287.) retulimus, ex vita privata et publica prophetae amicorumque eius narrat et poenas, quibus Nabuchodonosoris et Baltassaris superbia est castigata. Prophetica quatuor continet praeclaras visiones de magnis imperiis sibi succedentibus eorumque ad populum Dei et regnum Messiae relatione. Quoniam in libro Danielis non tam arcto nexu, quam in reliquis propheticis , historia cum vaticiniis coniuncta, sed ab iis quasi separata esse videtur, non desunt, qui duo diversa opuscula in eo quodammodo coagmentata esse putent. Atque alii quidem iuniorem scriptorem vaticiniis Danielis historicam narrationem de prophetae vita et rebus gestis velut introductionem praemisisse suspicati sunt!; alii, quum maiorem narrationum partem chaldaice, maiorem vero visionum partem hebraice scriptam esse viderent?, Danielem ipsum coniecerunt narrationibus chaldaicis, quas statim literis consignasset, post destructum regnum chaldaicum hebraicam introductionem et hebraicas visiones addidisse?. Altera autem haec sententia vel ideo iam videtur esse reiicienda, quia eadem in narratione eodemque in versu (2,5) pro lingua hebraica subito chaldaica adhibetur atque narratio ipsa (2,13), si praemissa hebraica introductio (1,19 sq.) omittitur, prorsus non intelligitur. Prioris vero sententiae patroni non animadverterunt a.) prima capita non mere esse historica, sed etiam vaticinia quaedam Danielis exhibere atque somnium Nabuchodonosor eiusque explicationem (2,31-45) somnio Danielis de quatuor bestiis eiusque explicationi (7,1-28) omnino respondere; b.) eadem ratione in utraque parte adhiberi duas linguas nec satis explicari, cur sola prima visio (7,1 sqq.) a Daniele chaldaice sit conscripta, si praecedens pars chaldaica ei abiudicatur; c.) utramque quoque partem simili modo secundum ordinem chronologicum esse dispositam*; d.) utramque demum ad eundem finem conspirare, quum priores narrationes non tantum sequentibus vaticiniis fidem concilient, sed per se ipsae Israelitas consolentur et exhortentur, ethnicos autem confundant. Revera tam clare splendet totius libri protocanonici unitas, uta longe maiorum interpretum numero illisque ipsis, qui eius authentiam impugnant, velut res non dubia asseratur.
In analysi nostra PARTITIONEM indicatam ita retinebimus, ut cap. 1., quo praeparatio prophetae ad munus eius narratur, tamquam introductionem quum ad historicam (2.-6.), tum ad propheticam (7.-12.) libri partem consideremus?. Altera recenter est proposita divisio, quae praeter introductionem (1,1 -21) duas partes ita distinguit, ut « in priore chaldaica (2.-7.) propheta tractet de monarchia mundi eiusque evolutione ac relatione ad regnum Dei ac finali eius interitu, et in altera hebraica (8.-12.) de regno Dei eiusque evolutione ac relatione ad monarchiam mundi atque de illius victoria superatis tribulationibus »$. Quae, etsi « cum variante lingua » apte cohaereat, parum tamen nobis. probatur, quoniam neque partium argumentis indicatis respondet (cfr in priore parte cpp. 3.-6. et in altera cpp. 10. 11.), neque ad chronologicam narrationum et visionum dispositionem attendit.
exstiterunt, solis graecis versionibus Alex. et Theodotionis, a quibus reliquae dependent, nobis sunt conservata.
INTrRoDucrio (1,1-21) narrat, quomodo Daniel ad munus suum sit praeparatus. |
1. Ierosolymis prima vice a Nabuchodonosor occupatis una cum aliis nobilibus Iudaeis Daniel et tres amici eius in Babyloniam transportati eliguntur, ut literis Chaldaeorum ad aulica ministeria praeparentur (4,4 - 7).
9. Ne Legem suam violent, a cibis regiis abstinent solis leguminibus et aqua contenti (1,8-16);
3. quae fidelitas et abstinentia tantopere Deo placuit, ut iuvenibus singularem daret sapientiam atque Danieli somniorum quoque et visionum omnium intelligentiam ; quapropter in Buncorum ministrorum numerum sunt recepti (4,17 -21).
Pans Pnion uisTORICA (2,1 - 6,28) quinque illustribus exemplis docet , quomodo
LJBRI DANIELIS ANALYSIS. ATI 58 paragraphs
Deus exsilii babylonici tempore magnitudinem suam inter ethnicos manifestaverit.
I. Nabuchodonosoris somnium de statua a Daniele manifestatum et explicatum
1. Daniel somnii cognitionem et explicationem a Deo impetrat (2,1-23).
8.) A. 2. (vel 12.) regni sui Nabuchodonosor somnio, cuius non amplius recordabatur, perterritus convocatos magos sibi illud manifestare et explicare iussit (2,1-6); quod quum non possent, omnes sapientes Babyloniae, ex quorum numero Daniel quoque amicique eius erant, mortis condemnavit (2,7 - 13).
b.) Daniel autem tempore, quo responsum a rege quaesitum inveniret,
. obtento cum amicis suis ad precandum Deum conversus in visione somnium eiusque explicationem vidit; quo de beneficio Domino gratias egit (2,14-23).
2. Daniel regi somnium manifestat et explicat (2,94- 45).
.8.) Daniel, quum ad regem arcessitus esset, praefatus a solo Deo vero mysterium illud revelari potuisse (2,24-98) b.) somnium manifestat de statua a rege visa, cuius caput aureum, pectus argenteum , femora aerea, tibiae ferreae, pedes autem partim ferreae partim fictiles, quaeque destructa sit a parvo lapide postea in montem praegrandem excrescente (2,29-33), c.) illudque ita explicat, ut caput aureum repraesentet regnum Nabuchodonosor (2,36 - 38), aliae statuae partes tria regna sibi succedentia (3,39-43), quae destruenda sint exorituro novo eoque aeterno regno (2,44. 45).
3. Stupefactus rex Deum Damielis proclamat deum deorum et dominum regum , Danielem constituit praefectum omnium sapientium Babylonis eique et amicis eius provinciae Babyloniae administrationem confert (2,46-49).
II. Amici Danielis in camino ignis conservali (3,1 -9'7 [30)).
1. Tres amici Danielis, quia statuam adorare noluerunl , ad fornacem ignis a.) Nabuchodonosor (secundum textum graecum a. 18. regni sui) statuam magnam erexerat, quam ab omnibus populis suis per eorum magistratus sub poena ignis adorari iussit (3,1 - 6); b.) omnibus obedientibus (3,7) soli abnuerunt amici Danielis nec minis regis ad idololatriam seduci potuerunt (3,8 - 18); c.) quare iubente rege in fornacem ignis iniecti sunt (3,19-23).
9, Azarias sociique eius in fornace Deum celebrant (3,24-90) [Additamentum deuterocanonicum].
a.) Atque primum quidem omnium nomine Azarias iustitia divinorum iudiciorum erga populum agnita (3,23-33) et propositis promissionibus Abrahae factis, quibus infelix populi status non respondet (3,34-40), Dei misericordiam implorat (3,41 - 43).
b.) Deinde angeli apparitione confortati et recreali (3,16-50) Deum laudant hymno, in quo eius maiestatem describunt (3,31- 30; et omnes creaturas invitant, ut secum Deum celebrent (3,57 - 90". 3. Nabuchodonosor vero, quum una cum amicis angelum vidisset atque miraculosam eorum conservationem cognovisset, Deum eorum celebravit et decreto prohibuit, ne quis eum blasphemare auderet (3,91-97 [(24-30]). Ill. Epistola Nabuchodonosoris de morbo suo per Danielem praedicto (3, 98 (31] -4,34). 1. flegis somnium a Daniele explicatur (3,91- 4,94).
a.) In inscriptione epistolae rex testatur, se mirabilia Dei omnibus regni sui populis velle manifestare (3,97-100).
b.) Somnium deinde, quod explicare non potuerant sapientes eius, proponit Danieli (4,1-6). Viderat enim arborem excelsam, quae iubente Deo ita erat praecidenda, ut sola eius radix per septem tempora medias inter feras relinqueretur (4,71- 45).
c.) Quod somnium Daniel explicat de rege ipso, qui septem tempora regno privatus medias inter feras sicut una ex illis sit victurus, demum vero in thronum reversurus (4,16-93), quare monet regem, ut eleemosynis divinam iram placare studeat (4,24).
à.) Anno post rex, quum superbiens civitatem suam contemplaretur, voce coelesti de impletione somnii admonitus est (4,25-29); b.) atque (subita vesania correptus) inter feras degere coepit, donec tempore expleto coram Altissimo se humiliaret et in regno suo restitueretur (4,30 - 33).
c.) Epistolam autem terminat Deo gratias agens, cuius omnes viae sint iustae (4,34). ) |V. Regis Ballassar interitus (5,4 - 31). 1. Baltassari per Danielem interitus praedicitur (3,1 -29).
a.) Regi magnum convivium celebranti, in quo vasis sacris templi ierosolymitani abutebatur, apparuit scriptura arcana, quam advocati magi legere non poterant (3,1 - 8).
b.) Admonitus igitur a matre arcessivit Danielem (5,9-12), qui ab eo rogatus (5,13-16) prius quidem ob superbiam, qua patrem suum Nabuchodonosor imitatus esset, regem vituperavit (5,17-24) ac dein scripturam de instanti regni et regis interitu explicavit (3,235-29).
2. Eadem nocte impleta est praedictio occiso Baltassare et regno tradito Medis (5,30. 31).
V. Daniel a Dario Medo in lacum leonum missus sed a Deo servatus (6,1 - 98).
1. Daniel leonibus discerpendus obiicitur (6,4 - 171).
a.) Apud Darium Medum Daniel tanta in gratia fuit, ut reliquorum satraparum invidiam sibi attraheret; quare, ut eum perderent, regi persuaserunt, ut lege prohiberet, ne quis per triginta dies deum aliquem praeter ipsum regem invocaret (6,1 - 9).
b.) Daniel vero, quum pro more suo quotidie Deum adoraret, ab invi-
LIBRI DANIELIS ANALYSIS. 4'i9 dis apud regem accusatus et secundum legem latam leonibus discerpendus proiectus est (6,10 - 17). 2, Miracu/o tnter medios leones incolumis servatur (6,171 -98).
a.) Rex, qui. invitus Danielem condemnaverat, summo cum gaudio eum postridie invenit illaesum; itaque eum ex fovea extraxit accusatoresque eius leonibus obiici iussit (6,17-924); b.) publico autem decreto sanxit, ut omnes sui subditi Deum Danielis limerent (6,95- 28).
PARS ALTERA PROPHETICA (7,1-12,13) qualuor visionibus docet, quomodo Deus magnitudinem suam in ethnicis regnis sit manifeslaturus.
I. Visio de quatuor bestiis repraesentantibus quatuor regna, quorum in locum succedel regnum filii hominis ("1,1 - 98).
8.) Anno 1. Balthassar videt propheta e mari tumultuante (populorum) progredi quatuor bestias, leonem alatum, ursum voracem, pardum quatuor alis quatuorque capitibus praeditum, et quartam terribiliorem, quae decem cornua habuit, in quorum medio surrexit et crevit aliud cornu, quod oculis et ore praeditum tria ex prioribus cornibus destruxit (7,1 -8).
b.) Tum apparebat senex venerandus cum innumeris ministris, quorum sententia quarta bestia destructa est, sicut alia animalia perierant. Apparenti autem filio hominis a sene potestas tradita est, ut omnes populi ei servirent (7,9- 14).
a.) Daniel visione perterritus ab uno ex assistentibus explicationem eius exquirit edoceturque, quatuor bestias significare quatuor regna, quibus successurum sit aeternum sanctorum regnum (7, 15-48).
b.) Accuratius deinde de quarta bestia inquirens (7,19- 22) edocetur, regnum quartum potentissimum fore ex eoque exoritura decem regna (cornua) et undecimum (parvum cornu) multo fortius et superbius (regnum antichristi); quo destructo regnum universale et sempiternum sanctorum esse exoriturum (7,23 -28).
Il. Visio de ariete et hirco, quibus secundum et tertium regnum repraesenlantur (8,4 - 27). 1. Visionis descriptio (8,4 -14).
a.) A. 3. Baltassar Daniel Susis videt arietem bicornigerum, cuius unum cornu altero altius, quique versus occidentem, septemtrionem et meridiem omnia conculcabat. Sed contra eum ab occidente venit hircus unicornis, a quo superatus est (8,1 - 7).
b.) Quum autem potens factus esset hircus, fractum est cornu eius et eius in loco quatuor cornua prodierunt; in quorum uno parvum
' crevit cornu, quod magnum factum contra terram sanctam insurrexit et contra sanctuarium (8,8-12).
c.) Audivit autem propheta, desolationem duraturam esse bis mille a.) Danieli apparet Gabriel, qui se visionem explicaturum promittit (8,15 - 19).
b.) Aries est regnum medico-persicum, bircus regnum graecum, ex quo prodibunt quatuor regna diadochorum (8,20-22). Parvum vero cornu est rex impius (Antiochus Epiphanes, typus antichristi), qui populum sanctum vexabit et contra principem principum consurget, sed sine manu conteretur (8,23-25).
c.) Hanc visionem signare iubetur Daniel, quia post multos dies implenda sit (8,26. 27).
8.) A. 1. Darii Medi Daniel, quum vaticinium Ieremiae de septuaginta exsilii annis consideraret, Dei misericordiam implorare coepit (9,1-3); b.) atque ante omnia humiliter profitetur, iustam esse poenam propter populi peccata (9,4-14), c.) dein vero instanter precatur, ut Deus magna populi calamitate permotus propter honorem nominis sui civitatem sanctam et templum restituat (9,15-19).
2. Precanti Danieli apparet angelus Gabriel (9,20-22) , eumque edocet de tempore, quod a permissione reacdificandae urbis usque ad adventum Messiae sit futurum (9,23-27) IV. Recelatio de regnis Graecorum et de persecutore populi electi (10,1-12,13). 1. Descriptio apparitionis , qua revelatio traditur (40,4-11,1).
a.) Anno 3. Cyri Danieli per tres hebdomades lugenuti et ieiunanti apparet ad ripam Tigris angelus (Gabriel) tam splendida specie, ut terrore perculsus sit propheta (10,1 -9).
b.) Angelus vero eum confortat monens, precationem eius esse exauditam, moram interiecisse angelum Persarum, donec auxiliante Michaele sit devictus (10,140-13); nunc se venisse, ut ei annuntiaret, quae essent futura in novissimis diebus; se enim una cum Michaele semper dimicare pro populo (10,14-11,1).
a.) Pro introductione primis fatis regni persici regnique Alexandri M. brevissime indicatis (11,2- 4) b.) fusius et accuratius tradit ea, quae futura sint de duobus praecipuis regnis ex regno macedonico exorituris, sc. de regnis Austri (Aegypto) et Aquilonis (Syriae) inter se de hegemonia et de terra sancta colluctantibus usque ad initium regni Antiochi Epiphanis (11,5 -20).
c.) Deinde agit de Epiphanis bellis contra Aegyptum (11,21-30) atque maxime de eius sacrilegiis contra templum et crudelitate contra pios Legis observatores (11,31 -35); d.) a quibus transit ad Epiphanis antitypum, antichristum, persecutionemque gravissimam. ab eo excitatam (11,36-43), in qua Michael dimicabit pro populo electo (12,1 - 3). 3. Altera apparitio, qua revelatio terminatur (19,4- 13).
a.) Daniel hanc revelationem claudere iussus videt duos alios angelos in oppositis fluminis ripis stantes, qui primum angelum de duratione mirabilium praedictorum interrogant (19,477) ; b.) cuius responsum quum non intellexisset, Daniel ipse interrogat atque aliud responsum, quo ad prioris intelligentiam pervenire possit (12,8-12), promissionemque futurae salutis accipit (19,13).
8.) Susanna, pia divitis Iudaei uxor, a duobus iudicibus populi ad adulterium sollicitata tentationi resistit (13,4 -93); b.) quare a sollicitatoribus iratis adulterii accusata innocens mortis condemnatur (13,24 - 41).
c.) Auxilium autem , quod a Domino petiit, invenit (13,42- 44); quum enim ad mortem duceretur, Daniel iuvenis sententiam iniustam esse proclamans populum permovit, ut novum permitteret iudicium (13,45 - 49), in quo Daniel iudices illos falsi testimonii convicit et mulierem liberavit (13,50 - 64).
a.) Initio regni Cyri Daniel a rege interrogatus, cur idolum Bel non adoraret, se solum Deum vivum adorare respondit; monenti autem regi, Bel quoque vivere, etenim eum manducare (13,65-14,5), propheta ad oculos demonstravit , cibos idolo appositos a sacerdotibus familiisque eorum clam manducari (14,6-19). Sacerdotes fraudis convicti ad mortem damnantur et Bel destruitur (14,20-21).
b.) At draconem saltem, quem adoraverunt Babylonii, velut deum vivum adorandum esse contendit rex , Daniel autem obtenta permissione sine gladio et fuste eum occidit (14,22-26).
c.) Babyloniis de idolorum destructione iratis rex Danielem leonibus proiiciendum permisit (14,27-29); propheta autem in lacu leonum septem diebus incolumis servatus et per prophetam Habacuc nutritus est (14,30-38). Quo miraculo viso rex magnitudinem Dei Danielis agnovit atque eum ab omnibus timeri iussit (14,39-42).
288. — Uti argumento suo, quod partim est historicum partim propheticum , ita tota sua iNpor liber noster a reliquis propheticis discrepat. Solus inter omnes cum 1. Esdrae id habet commune protocanonicus noster, quod hebraicus sermo et chaldaicus vel potius aramaicus! in eo ita alternent, ut dimidia pars sit hebraica, dimidia aramaica (286. n. 2. p. &À75). Cuius rei ratio apta non videtur alia dari posse, nisi liberum arbitrium auctoris, cui, quum natione esset Hebraeus sed iuvenis iis in conditionibus esset positus, in quibus aramaicam linguam quotidie adhibere cogeretur, utraque lingua aeque erat fami- ConsELY IxTrop, II. 2. — 81 liaris. Simili enim modo, quo Esdras aramaico relato documento (4 Esdr. 5,8) adducitur, ut eadem lingua narrationem continuet, noster quoque auctor media in oratione verba magorum aramaica affert (2,4) eandemque linguam adhibere pergit?. Sermo vero eius hebraicus satis impurus est, non paucis admixtis aramaismis, atque similiter aramaicus eius sermo hebraizat; id quod facile explicabit, qui auctorem duabus istis linguis inter se valde affinibus in vita quotidiana usum esse cogitaverit. Quapropter Michaelis allatis hebraismorum exemplis recte monet : « Ex his similibusque Danielis et Esdrae hebraismis, qui his libris peculiares sunt, intelliges utrumque librum eo tempore conscriptum esse, quo recens adhuc vernacula sua admiscentibus Hebraeis erat lingua chaldaica (aramaica), non seriore tempore confictum. In Thargumim enim, antiquissimis etiam, plerumque frustra hos hebraismos quaesieris,, in Daniele et Esdra ubique obvios » 3. Revera omnibus fatentibus aramaica Danielis lingua multum differt ab illa dialecto, qua aliquot saeculis post chaldaicae paraphrases sunt exaratae; hebraicus autem eius sermo ad linguam Ezechielis Esdraeque prope accedit .
At in ipsa quoque vaticiniorum ratione Danielis liber ab antiquioribus prophetiis differt. Immerito quidem visionum et symbolorum frequentiam velut differentiam a nonnullis afferri arbitramur ; visiones enim omnibus prophetis sunt communes, et symbolorum in leremia et maxime Ezechiele non minor est frequentia. Neque maiore cum iure affertur, « quod quum in antiquiorum prophetarum vaticiniis futura generalius plerumque et obscurius significentur, in danielicis ea, quae pluribus post saeculis eventura essent, tam clare aperte et singillatim descripta sint, ut librum aliquem historicum te legere crederes »?. Neque enim omnia clare et aperte et singillatim a Daniele praedicuntur, neque in aliis libris propheticis clarae et definitae praedictiones deesse dicerentur, nisi & rationalistis, quia clarae et definitae sunt, velut spuriae reiicerentur. Cur Is. 1,8 interpolatus dicitur Isaiaeque omnia vaticinia de Babylone per Cyrum destruenda, immo integra secunda libri pars abiudicatur? Nonne quia clare et aperte praedixit, quae multis post annis acciderunt? Cur Jerem. 27,1 glossatori attribuitur et EzecA. 12,8 sqq. post eventum scripta esse asseruntur? Cur iisdem alia vaticinia nonnulla negantur saltem illa forma, qua hodie ea possidemus? Nonne quia clare aperte singillatim futura praedicunt? Rationalisticum igitur commentum est differentia inter claras et definitas Danielis praedictiones et inter obscura et generalia vaticinia aliorum prophetarum.
Differentiam autem quandam deprehendemus, si ad modum atten. derimus, quo revelationes suas acceperit Daniel. Solus enim est inter prophetas, cui etiam per somnium revelatio sit facta (2,19; 7,1 sqq.) et qui alterius somnium explicans revelationem tradiderit (2,37 sqq.; 5,16 sqq.); atque primus est, cui symbola, quae ei ostensa erant, angelus explicaverit (7,16 sqq.; 8,15 sqq.) cuique per angelum revelationes sint allatae (9,20 sqq. ; 10,5 sqq.)*. Altera differentia in eo est, quod reliquorum prophetarum, quum proxime ad solos filios Israel essent missi, valicinia pleraque de solius populi electi fatis agant, atque illa ipsa, quae de exteris gentibus ediderunt, intimo in nexu sint cum fatis populi israelitici : terram sanctam, lerusalem, montem Sion, regnum davidicum semper prae oculis habent. Alio autem modo incedit Daniel, qui non tantum sicut Ezechiel in Chaldaea sed etiam inter medios Chaldaeos, quin in aula regum ethnicorum constitutus et in regnorum ethnicorum administratione occupatus non tantum Iudaeorum sed sub certo respectu etiam ethnicorum erat propheta. Coram oculis eius versantur magna imperia mundi eorumque relationes non tam ad regnum iudaicum quam ad regnum messianicum. Quod aliis quidem revelatum est tamquam regni davidici continuatio, Danieli autem simul apparet tamquam imperium, quod imperiis mundanis finem sit allaturum eorumque in locum successurum, ut totum mundum occupet (2,44 sq.; 7,15. 27). Simili ratione alii prophetae, quum solos [Iudaeos alloquantur, de lerusalem velut de centro regni messianici continuo agunt atque templum ierosolymitanum cum eius sacerdotibus levitisque et cruentis sacrificiis in novo regno permansurum videntur docere; Daniel vero vaticiniis suis nos docet, praedecessorum suorum verba non proprio, sed spirituali sensu esse intelligenda (9,95-27). Alii initium regni messianici cum reditu ex exsilio immediate coniungere interdum videntur; iterum autem erroneam vaticiniorum istorum intelligentiam praecavet Daniel non tantum tempus definiens, quod a raedificatione urbis usque ad Christum ducem sit futurum (9,25 sqq.), sed etiam imperia enumerans, quae ante regnum messianicum sint exoritura (2,37 sqq.; 7,17 sqq.) eorumque mutuas vicissitudines describens, quibus illa diu duratura apparet (8,20 sqq.; 11,2 sqq.). Alii de sola fere felicitate regni messianici loquuntur, quasi exsilium ultima sit calamitas, quam perfecta novi regni gloria secutura sit; Daniel ultimae et perfectae gloriae et felicitati longe graviorem persecutionem praecessuram esse annuntiat (11,36 sq.). Praedecessorum igitur suorum vaticinia quasi in altiore specula con- Sslitutus partim accuratius definivit, partim complevit, atque hac ratione ampliorem de novissimis temporibus revelationem praeparavit, quam per Novi T. prophetam Deus Ecclesiae suae daturus erat.
1. Distinguatur oportet inter « linguam chaldaicam », qua nonnullae V. T. pericopae sunt scriptae, et inter, « linguam Chaldaeorum », quam Daniel amicique eius in Babylonia addidicerunt (Dan. 1,4). Prius nomen a S. Hieronymo invectum designat semiticam illam dialectum, quae Chaldaeis proprie dictis quidem nunquam fuit vernacula, sed in tota Asia occidentali satis communis erat rectiusque aramaica appellatur. « Chaldaeorum lingua » autem in nostro libro designare videtur primitivorum Chaldaeae incolarum linguam, quam hodie « accadicam v appellant. Cfr Sayce Alte Denkmáler im Lichte neuer Forschungen. Leipzig (1886.) p. 155; Schrader in Riehm Handworterb. des bibl. Alterth. p. 135 sq. 223 sq.
ScuoLioN. « Illud. quoque, inquit S. Hieronymus, lectorem admoneo, Danielem non iuxta LXX interpretes, sed iuxta Theodotionem Ecclesias legere, qui utique post adventum Christi incredulus fuit »; atque iterum : « Danielem prophetam iuxta LXX interpretes Domini Salvatoris Ecclesiae non legunt, utentes Theodotionis editione. Et hoc cur acciderit, nescio. Sive enim quia sermo chaldaicus est et quibusdam proprietatibus a nostro «loquio discrepat, noluerunt septuaginta interpretes easdem linguae lineas in translatione servare; sive sub nomine eorum ab alio nescio quo non satis chaldaeam linguam sciente editus est liber; sive aliud quid causae exstiterit ignorans, hoc unum affirmare possum, quod multum a veritate discordet et recto iudicio repudiatus sit »*. Quoniam vero in Ecclesia non adhibebatur, etiam in Scripturarum codicibus omittebatur alexandrina, ut hodie in uno dumtaxat codice supersit unaque eius versio syriaca, sed textus illius, quem Origenes in Tetraplis secundum Theodotionem correxerat?. Ex quibus verum esse S. Hieronymi iudicium satis elucet. In prioris praesertim partis narrationibus interpres alexandrinus haud pauca corripit et compendiosius reddit, alia prorsus oiittit, alia ex proprio, ut videtur, penu addit, idque eum in finem, ut concinniorem reddat narrationem !*. Minus frequentes quidem sunt discrepantiae in visionibus, in quibus aliquoties vaticinia historiae accuratius accommodavisse videtur; gravissima autem est illa mutatio, qua praeclarum vaticinium de septuaginta hebdomadis plane corrupit et ad Epiphanis aetatem adhibuit '!. Ceterum medio fere saec. 2. originem suam videtur debere continetque omnes quoque deuterocanonicas pericopas (cfr infra 291 sqq.).
Cornelius a Lapide
Conclusion and Vow of the Author to the Holy Prophets 9 paragraphs
We have heard the Prophets teaching and thundering; following them step by step in investigating and explaining, we have reached the goal, God guiding us. We have beheld Isaiah consoling and exulting, Jeremiah lamenting and groaning, Ezekiel terrifying and threatening, Daniel proposing his symbols and the enigmas of monarchies and kingdoms, we have examined them, understood them (as much as the Lord granted), and expounded them. We have known the patience of the Prophets, we have seen the end of the Lord. The Prophets themselves sealed their own prophecies with their own blood, and became martyrs. For a Prophet both in life and in death must be a martyr, that is a witness, indeed a herald of truth even unto martyrdom. This is what the Prince of Prophets, Christ the Lord, asserts: "It cannot be that a prophet perish out of Jerusalem," Luke xiii, 33; and: "Woe to you, Scribes, etc., who build the sepulchres of the Prophets, etc., and say: If we had been in the days of our fathers, we would not have been partakers with them in the blood of the Prophets, etc., and you fill up the measure of your fathers," namely by killing me, Christ. "Therefore behold I send to you Prophets, and wise men, and scribes, and some of them you will kill and crucify, etc. Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee," Matt. xxiii, 29. A Prophet therefore is the same as a Martyr.
You therefore, O Isaiah, O Jeremiah, O Ezekiel, O Daniel! You were Prophets of the Lord, and you were likewise martyrs; and you, O Daniel! became a martyr twice in the lion's den. O how mightily you made a good confession, kept the faith, finished the course! O how happily you received the crown laid up for you, both the crown of a doctor and of a martyr! This laurel wreath was decreed by God from eternity as fitting to your prophecies, so that through your teaching you might merit martyrdom, and through it confirm and adorn that teaching. For a purple laurel interspersed with and adorned by green verdure decorates and illuminates. The reward of your teaching and preaching was purple, not of kings, but of martyrs. Truly a very great reward, a vast and enviable prize.
You have made me a partaker of the doctrinal laurel of your prophecy: make me also, I beseech you, a partaker of martyrdom, so that I too may seal with my blood the truth which I have drawn from you, and have taught and written to others. For this teaching of mine will not be perfect and complete unless it be likewise closed and sanctified by this seal. For nearly thirty years I have been with you and for you, willingly and gladly undergoing the continuous martyrdom of religious life, the martyrdom of infirmities, the martyrdom of studies and writing; obtain for me, I beseech you, as the crowning achievement, a fourth martyrdom of blood. I have exhausted for you the vital and animal spirits, I shall exhaust also my blood. All the labor of mine through so many years expended, by which I have explained you by God's grace, illustrated you, and made you speak and prophesy in a new manner, and as it were prophesied with you—obtain for me from the Father of lights equally as of mercies your reward, I say martyrdom.
And you, O most holy Mother of God! ask the same from your blessed Son, obtain the same for me. I had it nearly in my hands at Louvain, that city often besieged on all sides by heretics, stripped of all human defense, almost on the point of being invaded and occupied; and especially at your shrine at Aspermont, illustrious with so many miracles, when dwelling there, so that I might assist the pilgrims coming in crowds for devotion's sake through confessions, sermons, and other sacred offices according to my ability, in the year 1664, on the very feast of your Nativity, when Dutch cavalry suddenly rushed into it, laying waste everything with fire and sword, I was surrounded and all but captured and slain. But by the most holy Eucharist, which I was carrying away from your shrine (lest the heretics should violate it), and by your aid, which I was imploring by a vow made to you, I was preserved by wondrous providence; you drove away and dispersed all danger from me as if by miracle. I believe you freed and deferred me for greater labors by which this laurel was to be merited.
If it be so, increase the labors, double them, extend them, even until the completion of the Biblical course, so that, when it is finished, I may obtain this crown: yet with the same which you took from me for a time, do not, I pray, defraud me, but return and restore it to me whole and increased with greater merits in its proper time. For to you, as the eternal Mother of Wis-
dom, my mother, all this labor of mine is dedicated.
O eternal Father, who before the ages predestined us to be conformed to the image of your Son; who in the appointed time called me and adopted me into his holy Society, grant, I beseech you, that I may be continually conformed and configured to him equally in the cross of passion as in the light of teaching and holy action. For he himself is the faithful witness, the Prince of Doctors, Prophets, and Martyrs. Imprint in me his likeness, which you showed me on Mount Calvary.
O Lord Jesus, our love! through the merits of thy holy Mother and the Prophets, grant unto me that very thing which I so earnestly beseech: make me a partaker of thy crowns and theirs, whose labours and office I share. Thou hast said and promised: "He that receiveth a prophet in the name of a prophet, shall receive the reward of a prophet." I have received the Prophets, not a Prophet, nay rather with them have I run and prophesied: I have received thee, the Prince of Prophets, as master and spouse of my soul: grant therefore to me also the laurel crown of martyrdom decreed by thee to prophecy, which for so many years, with so many vows I have unceasingly besought and do beseech. In a thousand ways, which thou hast hidden in the treasures of thy providence, thou canst most easily exhibit it to me, even in the midst of Christians, as thou hast exhibited it to many. Those were the times of Theodosius, when St. John Chrysostom, driven into exile and death by Eudoxia and rival Bishops, received as the reward of his golden mouth and free reproof the crown of martyrdom; and forced to succumb by slow but sharp death through constant journeys night and day, by hunger, thirst, the burning sun, fever, and other hardships, he triumphed gloriously over his enemies, and even in death itself, not once but ten times a martyr. Those were the ages of Heraclius, when St. Martin the Pontiff, excommunicating Paul of Constantinople the Patriarch, a monothelite, by the command of the Emperor Constans was treacherously seized by Calliopas the exarch in the Lateran church, and sent to Constans, to whom he most bravely resisted to his face: wherefore he was banished by him to Cherson, and worn out by hunger and hardships, he joyfully and gloriously died a noble martyrdom for Christ and the orthodox faith in the year of Christ 654, truly the constant and glorious happiness of those unhappy times.
Those were the times of Justinian, not of Nero, not of Diocletian, when Pope Sylverius in the Christian city, among Christians, by Christians received the palm of martyrdom. Similar were the times when Popes John and Felix obtained the same, thou surely granting it, thou procuring it. Behold, thou hast called me to Rome, that I might dwell in Rome among the very prophets and martyrs. I tread continually upon the ground reddened, and still almost dripping with the blood of St. Paul and three hundred thousand martyrs; these I behold daily with eyes, ears, and mind, these sharpen in me the thirst of their martyrdom, these kindle in me the flames of their ardour; so that I deem it shameful to dwell among so many domestic teachers and martyrs as an external teacher, not a martyr. Fulfil therefore this my vow, thou who fillest the desire of thy servants in good things. Give, O Lord, not an idle life, give not an idle death in bed; give rather that with Christ I may die by wood or iron, and seek a fair death through wounds. Of this writing and doctrine of mine there remains but one seal; grant it, I beseech thee, if not by my merits, certainly by thy truth which I have written down. Thou didst implant this desire in me long ago from the very entrance into this holy Religion; do thou therefore in reality bestow and perfect at the entrance of my life what thou hast made me so eagerly desire, to thy eternal praise and the honour of thy Church, that I may sanctify thy oracles by word and example, and teach even after death, and with the blood of Abel may posterity for all future ages cry out: LIVE TO GOD, LIVE TO HEAVEN, LIVE TO ETERNITY. For this is the whole of man.
Doxology of Eternal Wisdom from the Deeds and Visions of Daniel 115 paragraphs
I. In many ways and in many manners thou hast spoken, O Lord, to the Prophets: but in the last times thou hast spoken to Daniel through dreams and enigmas, the wisest among the sons of men.
Daniel with three youths in Babylon abstained from flesh and wine: therefore thou gavest them wisdom, and to Daniel prophecy.
I confess to thee, Father, Lord of heaven and earth, because thou hast hidden these things from the wise, and from those given to their belly: and thou hast revealed them to little ones and to the abstinent.
Yea, Father, because so it hath pleased thee before thee: thus it was fitting that the mother of wisdom should be humility and abstinence, that they who fast in belly may be fed in mind.
II. The king saw a statue of gold, silver, brass and iron: but a stone cut out of the mountain broke it in pieces.
Daniel here sees four kingdoms signified, and after their overthrow a fifth kingdom of kingdoms: which shall not be dissipated for ever.
Hence the king adored Daniel, and exalted him on high: and made him prince over all the provinces of Babylon.
III. The king set up a golden statue, and commanded it to be worshipped as a god: three youths abhorred the idol.
Let the simulacra of the nations perish: which are silver and gold, the work of men's hands.
Behold our God is in heaven, who made heaven and earth: he can deliver us from the burning fiery furnace.
The king in fury cast them into the furnace kindled: the martyrs pray standing in the flames.
As in a holocaust of rams and bulls, and as in thousands of fat lambs: so let our sacrifice be in thy sight this day: O Lord, let us be a living victim, and pleasing to thee.
Presently an angel came to them, and drove out the flame of fire: and made the midst of the furnace as a wind blowing dew.
The fire touched them not at all: neither grieved them, nor caused them any trouble.
Bless ye therefore all the works of the Lord, the Lord: bless ye, angels of the Lord, the Lord.
Bless ye, heavens, the Lord: bless ye, all spirit of God, the Lord.
Bless ye, fire and heat, the Lord: bless ye, frost and cold, the Lord.
Bless the Lord, ye servants of the Lord: bless the Lord, ye holy and humble of heart, the Lord.
Give praise to the Lord, for He is good: for His mercy endureth for ever.
IV. The proud king saw a lofty tree, heard: Cut it down: let his heart be changed from human, let the heart of a beast be given to him.
By the sentence of the watchers the decree is made: until the living know that the Most High ruleth in the kingdom of men.
Daniel saith: This is the interpretation: They shall cast thee out, O king! from among men, and thy dwelling shall be with the beasts and wild animals.
Thou shalt eat grass as an ox, and thou shalt be wet with the dew of heaven: seven times shall pass over thee, until thou knowest that the kingdom of the Most High ruleth.
Presently the word was fulfilled, the king was cast out and for seven years ate grass as an ox: then returning to himself he proclaimed the great works of God.
For His power is an everlasting power: and all the inhabitants of the earth are reputed as nothing before Him.
There is none that can resist His hand: He can humble those who walk in pride.
V. Belshazzar, drunk, praised the gods of gold and silver: presently he sees a hand writing on the wall: Mane, tekel, phares.
To whom Daniel saith: The God who holdeth thy kingdom in His hand, and all thy ways, thou hast not glorified: thou hast lifted thyself up against the Lord of heaven.
Therefore Mane, God hath numbered thy kingdom, and finished it.
Tekel, thou art weighed in the balance, and found wanting.
Phares, thy kingdom is divided, and given to the Medes and Persians.
VI. Daniel adoreth God: therefore by his rivals, Darius vainly remitting, he is cast into the den of lions.
God sent His angel, and shut the mouths of the lions; because justice was found in him before God.
VII. Daniel sees four monarchies, as it were beasts: a lioness, a bear, a leopard, and a monster having ten horns.
The Ancient of Days sat: His throne was a flame of fire, His wheels burning fire.
His raiment white as snow, and a river of fire swift and rapid issued forth from before Him.
Thousands of thousands ministered unto Him: and ten thousand times a hundred thousand stood before Him.
These are the myriads of Seraphim and Cherubim: judgment sat, and the books were opened.
Behold, there came with the clouds of heaven one like the Son of Man: and power, and honour, and kingdom were given to Him: all peoples, tribes and tongues shall serve Him.
The saints of the Most High God shall receive the kingdom: and shall possess the kingdom for ever, yea, for ever and ever.
The kingdom, and the power, and the greatness of the kingdom, which is under the whole heaven, shall be given to the people of the saints of the Most High: whose kingdom is everlasting, all kings and creatures shall obey Him.
VIII. Daniel under the figure of a he-goat overthrowing a ram, saw Alexander overthrowing Darius.
From Alexander descended Antiochus Epiphanes: who cast down the place of sanctification, took away the continual sacrifice.
How long, O Lord, shall the continual sacrifice, and the sanctuary and strength be trodden down?
Until evening and morning, two thousand three hundred days, and the sanctuary shall be cleansed.
IX. When, O Lord Ruler, shall the seventy years of the desolation of Jerusalem be fulfilled?
We have sinned, we have done wickedly: to Thee, O Lord, justice, but to us confusion of face.
Gabriel flieth unto Daniel: Hear, saith he, O man of desires: seventy weeks are shortened.
X. That the Holy of Holies may be anointed: that Christ may be slain, that sin may be ended, that everlasting justice may be brought in.
Behold a man clothed in linen, girded with a girdle of gold, his countenance as lightning, his eyes as a burning lamp, his arms and legs as burnished brass: understand, saith he, O man of desires.
From the first day on which thou didst set thy heart to understand, that thou mightest afflict thyself in the sight of God: thy words were heard.
In this year, the first of Darius and Cyrus, the Jews shall be freed from Babylon.
But the prince of the Persians resisted me: and behold Michael came to help me.
XI. Hear of wars between the kings of the North and the South, between the Seleucids and the Ptolemies.
From the Seleucids shall come forth Antiochus: who shall give the abomination unto desolation.
But the people that know their God shall prevail, and shall do: and the learned among the people shall teach many.
Many of them shall fall by the sword, and by flame, and by captivity, and by spoil for days: that they may be refined, and chosen, and made white.
Antiochus, and his antitype Antichrist, shall be exalted on high: he shall speak great things against the God of gods.
He shall be in the lusts of women: the God Maozim in his place shall he worship.
He shall rule over the treasures of gold and silver, and over all the precious things of Egypt: he shall pass through Libya also and Ethiopia.
He shall pitch his tabernacle in Apadno between the seas, upon the glorious and holy mountain: there shall he be struck down, and none shall help him.
XII. At that time Michael shall stand up, who standeth for the children of thy people.
Then shall be saved every one that shall be found written in the book of life.
And many of those that sleep in the dust of the earth shall awake, some unto life everlasting, and others unto reproach everlasting.
But they that are learned shall shine as the brightness of the firmament; and they that instruct many unto justice, as stars for all eternity.
Hear these things, O teachers; hear, O martyrs, seek this glory, these crowns, by teaching the world by word and example.
Daniel marvelleth and prayeth: How long, O Lord, shall the end of these wonders be?
The angel lifted up his hands to heaven, and swore by Him that liveth for ever: that in time and times, and half a time.
Blessed is he that waiteth, and cometh to the thousand three hundred thirty-five days.
But thou go to the end: and thou shalt rest, and shalt stand in thy lot unto the end of the days.
XIII. Susanna, caught in a strait by the adulterous elders, groaned: I am straitened on every side.
For if I do this thing, it is death to me: but if I do it not, I shall not escape your hands.
But it is better for me to fall into your hands without doing this thing, than to sin in the sight of the Lord.
Weeping she looked up to heaven: O eternal God, who knowest the things that are hid, thou knowest that they have borne false witness against me: and behold I die, whereas I have done none of these things.
God heard the voice of the innocent, and raised up the spirit of Daniel the boy, who judged them.
O thou that art grown old in wicked days, now thy sins are come to light: the angel of God shall cut thee in two.
Seed of Chanaan and not of Juda, thy beauty deceived thee
the angel of the Lord standeth ready to cut thee in two and to slay thee.
One under the mastic tree, the other under the holm oak, he falsely said he had seen her sinning.
The people therefore stoned them, and delivered Susanna innocent.
XIV. Daniel overthrew Bel, and slew the dragon; wherefore the Chaldeans cast him into the lion's den.
He played with the lions as with lambs: they gave confession to the holy one.
The angel carried Habacuc with his basket from Judaea into Babylon: Daniel, saith he, servant of God, take the dinner which God hath sent thee.
Let them confess to the Lord his mercies: and his wonderful works to the children of men.
Who hath power over all flesh, who killeth and maketh alive; who bringeth down to the gates of death, and bringeth back.
Hope in him all ye that fear him: he is the protector of all that hope in him.
He keepeth them as the apple of his eye, he shall lead them unharmed through fire and water.
To the Most Holy Trinity: The Triple Jubilation and Vow of the Prophets
The Lord is the portion of my inheritance, my part in the land of the living.
Glory be to the Father, and to the Son, and to the Holy Ghost: As it was in the beginning, is now, and ever shall be, world without end, Amen.
I. Behold to thee, O Holy Trinity, a new and numerous ternion of fourfold Cherubim, a threefold choir, that is, of fourfold voices celebrating thee, and with harmonious discord of diverse tongues acclaiming thee together with the Seraphim continually: "Holy, holy, holy Lord God of Sabaoth." These are the twelve Prophets, thy heralds and musicians, namely the twelve Apostles, Evangelists, and singers of the Old Testament, who distributed into three quaternions, as it were three choirs of heavenly music, surround thee, and standing in thy service encompass thee, and borne in the tripled chariot of the Cherubim, carrying about thy name and glory throughout the whole world, singing together. To these, I, commenting upon them, join my voice in response with the alternating choir of Seraphim: "Holy God, holy and strong, holy and immortal: all the earth is full of thy glory." Receive these my labors upon thy Prophets: receive my works, though they be exiles, the praises of thy Majesty. "For thou art my God from the womb of my mother: in thee I was cast from the womb." Thus "St. Ignatius," the third Bishop of Antioch from St. Peter, "saw a vision of angels praising the holy Trinity through responsive hymns, and transmitted the manner of the Antiochene vision to the Church of Antioch; whence this tradition flowed forth to all the Churches, and this is the reason for responsive hymns," saith Socrates, lib. VI Hist. cap. viii, namely: "The blessed leisure of happy minds is the continual business of pious doxology; and whatsoever mind hath once immersed itself in divinity, is nourished by nothing save its delights and praises:" in the recitation and exposition of which, therefore, let all honor be to the Holy Trinity, ornament to the Church, savor to readers, labor to me.
Let this therefore, O Most Holy Trinity, and triune Unity, and sole Divinity, be a new jubilation, whereby to thee with the twelve melodies of the Prophets, as it were musicians, I jubilate with voices in this new jubilee of the holy year, which the third in this life thou hast granted me to behold and to perform unto the full remission of sins, grace and sanctity: whereby likewise we behold thy three, the enemies of the Prophets and the Church, overcome or subdued through three kings under thy auspices in battles and triumphs almost unheard of for an age, and we rejoice and jubilate. The innumerable multitudes of the Turks and their formidable strength thou hast worn down through the Most Serene King of Poland Sigismund III Jagellonian, and great-nephew of St. Casimir, the avenger of the Muscovites and Tartars, with so many disasters; that, if the other princes had brought him aid, it would have been all over with the Ottoman empire. Moreover he gladly departed from his native and ancestral kingdom of Sweden, lest he should lose faith and God: this small loss of dominion for thy sake thou hast compensated to him a hundredfold with ample triumphs and empires in Muscovy, Poland, Livonia, Walachia, Russia, and Asia.
II. Moreover, you have bound together the principal kings in a close bond of matrimony among themselves, and at the same time you have inspired them all with the same zeal for extirpating seditious and rebellious heresy. For you have given them this wisdom, that they might clearly perceive that a kingdom is weak and unwarlike in which citizens contend with one another over religion, where heretics fight unto death for their perfidy, and perfidiously betray and destroy not only citizens but also their princes; for dissension in faith and religion necessarily begets dissension in the Church and the commonwealth, and that a deadly one, so that an orthodox king is not master and king of his realm, so long as such heresy and heretics flourish in it, who are accustomed both to stir up seditions, and to open a way to the Turks, and to incite neighboring princes to war. For in what manner could they be
faithful to their king, who are injurious to God, blasphemous, unfaithful? In what manner could they keep faith with their prince, who have violated and continually and obstinately violate the faith given to Christ and the Church, and who arm and defend this perfidy of theirs with rebellion? This is not the fault of them, not of nature, not of disposition, but of madness, of seditious and unfaithful heresy, I say. You have opened the eyes of kings, that they might perceive this clearly, and therefore each one has risen up against Calvinism as the plague of his realm. Thus you have given to the most Christian King of France, Louis XIII, heir and rival of St. Louis, strength and courage beyond his years, so that with armed hand he might wrest from the Huguenots many cities and fortresses which they held, and compel almost all the rest to surrender, which none of his predecessors had dared even to think of, much less to attempt; so that now he himself is king of all France, whereas three years ago he seemed to be king only of half of it and precariously. Thus you have adorned the invincible Emperor Ferdinand, the hope and mainstay of Germany, with so many and such great victories, and those continuous, that with you manifestly fighting for him, he can say that word of Julius Caesar, or rather by right of his great-uncle Charles V the Emperor: "Christ came, saw, and conquered." And that word of Deborah, Judges v: "The Lord chose new battles, he himself overthrew the gates of the enemies, etc. The battle was fought against them from heaven: the stars remaining in their order and course fought against Sisara."
For like a thunderbolt his victorious army, under the Bavarian commander, as if a revived Judas Maccabeus, swept through and subdued Austria, Bohemia, Moravia, Silesia, Hungary, both Palatinates, and from these expelled and routed the patriarchs of heretics, the Hussites, and the firebrands of rebellion, the Calvinists: in which matter distinguished commanders from Italy and the Low Countries also performed their parts excellently, sent with strong forces by the most excellent Catholic king opportunely to aid; so that now Germany, with its putrid and pestilent members cut away, may be free, restored, recover strength, and gather its former vigor and robustness: which, collected into one, strengthened, may not only resist the Turks, but also dare to make war upon them and invade them, and may be able to recover and regain Hungary, lost through the dissension of heresy, with the united arms of the Germans and neighbors. This shall be their eternal glory, these their immortal triumphs, these trophies which shall endure forever. Come, generous princes, proceed with great courage, complete the work begun under such happy auspices, with equal zeal eradicate everywhere the rebellious heresy of Calvin, now almost torn up by the roots.
III. Wherefore let it be far from the breast of a Christian faithful one to attempt to aid or favor heretics rebelling against their orthodox prince. For whoever aids heretics, aids and defends heresy, and opposes the faith of Christ and the Church itself. Whoever aids rebels, aids and defends rebellion. Wherefore by just judgment of God it shall be rendered to him in kind, that in that wherein he sinned, in the same he shall be punished, and shall be harassed by heretics through war, by subjects through rebellion; so that what he unjustly did to others, he may justly suffer from his own. Thucydides wisely said, lib. I: "No prince, he says, should be prevented from justly punishing his own subjects: and whoever does this, establishes an equal law against himself, lest he also punish his own delinquents." Thus King Josaphat of Judah, pious otherwise, underwent not only a grave censure but also God's vengeance, when chastised by the oracle of Jehu he heard: "Thou givest help to the ungodly, and thou art joined in friendship with them that hate the Lord: and therefore thou didst deserve the wrath of the Lord, but good works are found in thee, because thou hast taken away the groves out of the land of Juda, and hast prepared thy heart to seek the Lord," II Paralipomenon xix, 2. But he underwent a graver punishment from the prophet Eliezer, thundering against him: "Because thou hast made a league with Ochozias, the Lord hath smitten thy works, and thy ships are broken, and they were not able to go to Tharsis," II Paralipomenon xx, 37. And yet Josaphat had aided Ochozias, not in impiety, but in a political matter only, namely in sailing to Tharsis.
Moreover, this is most true, though paradoxical to some: "Victory gained by Christians over Christians falls defeated," as the most learned Christopher Varsevicius evidently demonstrates in his Paradoxes in the Politics. For this reason, wise counselors instill this principle into their princes: "That you may strengthen and enlarge your kingdom, cultivate peace and alliance with neighboring Christian princes with all diligence. For their friendship will be to you a wall and a bulwark." For, as the wisest king says: "A brother who is helped by his brother is like a strong city," Prov. xviii, 19. Indeed, even Atticus the Orator: "The chief work of a good prince," he says, "is to make friends. For there is no greater instrument of good empire than good friends," Pliny in the Panegyric. Let Christians hear the most salutary counsel of Anchises in Virgil, dissuading the Romans from civil wars:
I beseech you, do not accustom your minds to such great wars, nor turn the strong forces of your country into its own bowels.
These therefore are the magnificent works of God, who alone works great wonders for princes faithful to him; wherefore all Germany, all Gaul, all Poland, indeed the whole Christian world ought to sing a new canticle with thanksgiving on account of such and so recent victories, and with this whole jubilee to jubilate with Moses and the Hebrews: "Let us sing to the Lord; for he is gloriously magnified, the horse and the rider he hath thrown into the sea," Exod. xv. Come then, O Holy Trinity, with thy three lances of virtue, that is, thy power, wisdom and grace, wound and pierce the minds and hearts of thy three enemies, likewise of the Prophets, namely the Saracens, the Heretics and the Schismatics, that all may submit themselves to thee, acknowledge thee, believe in thee, love thee, glorify thee: "Glory be to the Father, and to the Son, and to the Holy Ghost: as it was in the beginning, is now, and ever shall be, world without end. Amen."
Then to thy Majesty and clemency truly and exultantly with the jubilation of all nations, we shall jubilate that oracle of the royal prophet: "O clap your hands, all ye nations, shout unto God with the voice of exultation. Sing psalms to our God, sing ye: sing psalms to our king, sing ye: for God is the king of all the earth, sing ye wisely," Psalm xlvii. "Shout with joy to God, all the earth, sing a psalm to his name, give glory to his praise," Psalm lxv. "Bring to the Lord, ye kindreds of the Gentiles, bring to the Lord glory and honour: bring to the Lord glory to his name," Psalm xcv.
IV. Thou king of ages immortal, invisible, glorious, who dwellest in light inaccessible, through the Word incarnate didst deign to unfold, appear and be seen by the world, and to speak, dwell, and eat with us: through him thou reconcilest and unitest us to thyself: in him thou showest us the riches of thy glory, "that, while we know God visibly, through him we may be rapt into the love of invisible things." For Christ, when he assumed our flesh, and deigned to become our kinsman and relative, indeed our brother, united us to God in one body, and made us kin to the Holy Trinity. He himself therefore is our salvation, our honor, our love, our delight. Truly this "great is the mystery of godliness, which was manifested in the flesh, was justified in the spirit, appeared to angels, hath been preached to the Gentiles, is believed in the world, is taken up in glory," I Tim. iii. This secret of thy divine counsel, unknown to former generations and silent through eternal ages, thou didst reveal to the Prophets, as to heavenly eagles, that they might sing it beforehand to us in the harmony of discordant voices.
This is the Word an infant, a wise child, God nursing, Christ crucified, who was made to us wisdom, justice and redemption. This is the axis of our faith, the foundation of wisdom, the apex of holiness, the allurement of charity, the center of happiness. Micah thunders of him in cap. v: "And thou Bethlehem Ephrata, art a little one among the thousands of Juda: out of thee shall he come forth unto me that is to be the ruler in Israel: and his going forth is from the beginning, from the days of eternity." Haggai sounds forth in cap. ii: "Yet one little while, and I will move the heaven and the earth, and the sea, and the dry land; and I will move all nations. And the desired of all nations shall come." Malachi harmonizes in cap. iii: "Behold the Lord whom you seek, and the messenger of the covenant whom you desire, shall come to his temple. And he shall come, saith the Lord of hosts. And who shall be able to think the day of his coming? And who shall stand to see him?" Zechariah joins in cap. iii: "I will bring my servant the Orient." And in cap. ix: "Thou also by the blood of thy covenant hast sent forth thy prisoners out of the pit."
In Christ therefore, O uncreated Holy Trinity, thou hast expressed thy living image, and hast formed a created triad: which admiring, St. John in his first epistle, cap. v, says: "There are three that give testimony (to the Word incarnate, Christ Jesus) in heaven: the Father, the Word, and the Holy Ghost. And there are three that give testimony on earth: the Spirit, and the water, and the blood; and these three are one."
Blessed Bethlehem, blessed Judaea, blessed Jerusalem, which were deemed worthy not only to bring forth the Prophets, but also the very Word incarnate himself, to see and hear him; which, trodden by his divine feet, watered by his discourses, labors, tears, sighs, and indeed by his precious blood, merited to have him as a guest, nay as a citizen and son, as redeemer and savior; namely, "His place is made in peace, and his abode in Sion. We have heard of it in Ephrata, we have found it in the fields of the wood. We will go into his tabernacle: we will adore in the place where his feet have stood," Psalm cxxxi.
tice Sanir and Hermon (namely mountains of Judaea), from the dens of lions, from the mountains of leopards," Cant. iv. The same was foretold by Zacharias cap. xiii: "In that day there shall be a fountain open (of grace and baptism) to the house of David, and to the inhabitants of Jerusalem, for the washing of the sinner and of the menstruous woman. And it shall come to pass in that day, saith the Lord of hosts, that I will take away the names of idols out of the land, and they shall be remembered no more." And cap. xiv: "His feet shall stand in that day upon the mount of Olives, which is over against Jerusalem on the east. And it shall come to pass in that day, that living waters shall go out from Jerusalem, etc. And the Lord shall be king over all the earth; in that day the Lord shall be one, and his name shall be one." But Micheas in cap. iv: "From Sion, saith he, shall go forth the law, and the word of the Lord from Jerusalem."
There he himself founded his Church, there shone forth the dawn of the new law in the splendors of the Saints, of the Virgin Mother of God, of the Apostles, Evangelists, and of the first faithful burning with faith and charity. Wherefore Christ the bridegroom, loving this bridal chamber for himself, and thence alluring the bride the Church: "Come, saith he, from Libanus (from Jerusalem and Judaea) my spouse: come from Libanus, come: thou shalt be crowned from the top of Amana, from the top of Sanir and Hermon..."
Unhappy therefore and miserable are those Christians, who from their very cradle are exiles, who see and tolerate that the holy city, purpled with the blood of Christ, which was the dawn of the Church, and its first kingdom, is possessed by Turks and Saracens, profaned and sacrilegiously defiled. The Emperor Constantine did not tolerate this, who restored the holy places to Christians: at whose command and expense his mother St. Helena journeyed to Jerusalem, and reverently venerated the holy places in Bethlehem, on Mount Calvary and the Mount of Olives, and elsewhere built temples and basilicas with royal magnificence. Wherefore pilgrimage began then to be frequented by the faithful, flocking from the whole world for the sake of Christian devotion. St. Jerome himself, leaving Rome, betook himself to Bethlehem, that he might live and die at the cradle of Christ; whom St. Paula followed, drawing after her a great throng of Roman nobility, and there built four monasteries, in which she herself with her daughter Eustochium, imitating the poverty, humility and holiness of Christ, lived a religious and heavenly life.
"Having entered Bethlehem, saith St. Jerome in the Epitaph of Paula, and entering into the cave of the Savior, she swore in my hearing that she saw with the eyes of faith the infant wrapped in swaddling clothes, the Lord crying in the manger, the Magi adoring, the star shining above, the Virgin Mother, the shepherds coming by night to see the Word that was made, and then dedicating the beginning of John the Evangelist: In the beginning was the Word, and the Word was made flesh; and mixing tears with joy she spoke: Hail, Bethlehem, house of bread, in which was born that bread which came down from heaven. Hail, Ephrata, most fertile region, whose fertility is God."
Following Constantine, the Emperor Heraclius in the year of the Lord 628, having obtained heavenly victories over Chosroes king of the Persians, brought back the cross of Christ taken from him, victorious to Jerusalem, and laying aside his royal attire, removing his shoes, and clothed in common garb, bore it on his own shoulders to that mountain to which the Savior had borne it; and in the same place of Calvary he set it, from which it had been carried away by the Persians. Thus Heraclius, avenging the injuries of the Holy Trinity and of Christ, gave these vengeances upon the Persians, nay restored them to Jerusalem. For Jerusalem is the city of God chosen, holy and glorious, founded upon the holy mountains, the center and navel of the world, a city of perfect beauty, the joy of all the earth, the paradise of the world, which as a royal city among all cities, as the head in the body, as the sun among the stars shines forth; as it were the Capitol of the Church militant, the type and prelude of the triumphant.
V. After Constantine and Heraclius, Pope Urban II obtained for himself eternal honor and glory (wherefore they inscribed this eulogy on his monument: "Urban II, author of the expedition against the infidels"), when, holding a Council at Clermont in the year of the Lord 1095, he so stirred up the princes of France to recover Jerusalem from the Saracens, who had long occupied it, that they did not hesitate to die for that city, in which Christ died for us. Wherefore he brought it about that three hundred thousand men gave their names to the militia of Christ and received the sign of the cross, and among them many princes, dukes and counts: among whom shone forth Godfrey of Bouillon, duke, a man of excellent spirit, piety and fortitude: who showed how easily the Holy Land could be recovered by Christians, when with small remaining forces he took Jerusalem by storm in the year of the Lord 1099, on Friday, at the hour when Christ died, and he himself, being the first to scale the walls, entered the city, and then became the first Christian king of Jerusalem, as it were a new David created, and propagated the kingdom to his successors through six kings, for eighty years, and this by merit of his virtue, piety and modesty, by which, to pass over other things, when Christian princes strove to crown him after the manner of kings with a golden diadem, he resisted through love of humility, saying: "He did not wish to be adorned with gold in the holy city, in which Christ the Lord had borne a crown of thorns for our salvation: wherefore, content with this, and showing reverence to it, he rejected the royal crown, the best of kings, the light and mirror of others," says William, Archbishop of Tyre, book IX of the Sacred War, chapter ix. Live, Godfrey, live, Urban, your virtue and glory shall live, as long as all the ages shall live ETERNITY.
Moreover, the speech of Urban, by which he inflamed all to the sacred war in the Council of Clermont, is recounted by the same William, in which among other things he says: "These therefore, the cradle of our salvation, the Lord's homeland, the mother of religion, a people without God, the son of a handmaid of Egypt, possesses violently, and imposes on the free children of captivity the extreme conditions of servitude, which in turn it merits to serve: the impious race of Saracens, for many ages past, presses with violent tyranny the holy places in which the feet of the Lord stood, having subdued the faithful and condemned them to servitude. Dogs have entered into the holy places, the sanctuary has been profaned, the people of God has been humiliated, the chosen race suffers unworthy burdens, the royal priesthood serves in mud and brick, the city of God, made the chief of provinces, has become subject to tribute. The Temple of the Lord, from which the Lord, zealous, cast out those who sold, lest the house of His Father become a den of thieves, has become the seat of demons. The Temple of the Lord, I say, as Mattathias says, as though it were an ignoble man, its vessels of glory have been carried away captive. The city of the King of kings, which gave to others the rules of undefiled faith, is forced unwillingly to serve the superstitions of the gentiles; the holy church of the Resurrection, the resting place of the sleeping Lord, is defiled by their filth. The venerable places, which received the Lord in the flesh as a guest, saw signs, felt benefits, have become the mangers of flocks, the stables of beasts. Gird yourselves therefore, and be, O sons, mighty, that you may fight against the infidels; for it is better for us to die in battle, than to see the evils of our nation and of the saints."
Hear these things, O princes, hear, O Christians, the laments of your supreme Pastor, the Vicar of Christ, nay rather his oracles.
VI. The undertakings of Urban were steadfastly pursued by the succeeding Pontiffs in order, Pascal II, Gelasius II, Callistus II, Lucius II, but especially by Eugenius III, who in the year of the Lord 1143, at the urging of Louis, king of the French, and of St. Bernard, undertook an expedition to the Holy Land, and authorized St. Bernard to stir up all the peoples of France and Germany (who received him as a Prophet or an Apostle) to this end; wherefore in the following year, by the consent of all, St. Bernard was elected the leader and prince of the whole war. But it seemed sufficient to Eugenius if he should proclaim the war with the trumpet of the priesthood, and stir up Christians to it both by words and by letters: which he accomplished most happily, as is testified by the Acts of his life and the Letters written by him, as well as by Otto of Freising; but more by the very success of events, when not only did King Louis, having held a gathering at Vézelay, receive the cross, as the standard of the sacred war, from the same St. Bernard, together with many princes and nobles of his kingdom, whom so great a multitude of people followed that cities and castles were emptied; but also at his exhortation Conrad, king of the Romans, having proclaimed a general gathering at Speyer, likewise received the cross together with his brother Henry, duke of Bavaria, and many other princes and nobles (even Poles, and indeed Henry, brother of King Boleslas, as Otto of Freising testifies in book VI of the Polish history): with whom also some Bishops were signed with the cross, and among others Otto of Freising himself, illustrious in virtues and merits.
He further adds that not only from the Roman Empire, but also from neighboring kingdoms, namely France, England, Hungary, innumerable peoples and nations were stirred by the fame of this expedition to take up the cross, and suddenly almost the entire West became so silent that not only was it unlawful to wage wars, but even to carry arms in public. Would that now again St. Bernard, or from heaven the same trumpet call to the faithful!
St. Louis emulated Louis and Conrad, the glory of the French—shall I say, or their sanctity, or rather both?—who not only sent forces to Palestine, but himself as their leader, leaving his ancestral land and kingdom, crossed over that vast expanse of lands and seas, with the greatest expenditures, labors and efforts, once and again, that he might wrest it from the Saracens and preserve it for Christians as their ancient inheritance: but since the sins of the faithful demanded it, that which he was striving to accomplish with such great effort, virtue and spirit, he could not complete; yet he did not hesitate to meet death in so glorious an expedition in the year of the Lord 1270, and trusting, he sang like a swan: "I will go into Thy house, O Lord, I will adore in Thy holy temple, and I will give glory to Thy name;" namely, "virtue tends to the stars through hardships." O how he left to his son and posterity the honor of pursuing and perfecting so Christian a work by his example, equally as by his testament. Raise up, O Lord, this zeal of St. Louis in Catholic kings and princes, especially those bordering and neighboring the Turk, that they may unite in so great a work; but also stir up the more distant, that they may come to share in so glorious a work, and
Machine translation from the Latin, not reviewed.