Daniel and his companions are taken into the palace of the king of Babylon: they abstain from his meat and wine, and succeed better with pulse and water. Their excellence and wisdom.
The king of Babylon by force entring into Ierusalem, spoyleth the temple: 6. amongst others carieth captiue Daniel, Ananias, Misael, and Azarias: S. who abstayning from the kings meates, 15. are fayrer then other children. 17. and wiser (Daniel also vnderstanding dreames) then al the magicians of Chaldee.
1In the third year of the reign of Joakim, king of Juda, Nabuchodonosor, king of Babylon, came to Jerusalem, and besieged it.L'anno terzo del regno di Joachim re di Giuda, venne Nabuchodonosor re di Babilonia sopra Gerusalemme, e la assediò;IN THE third yeare of the kingdom of Ioakim king of Iuda, came Nabuchodonosor king of Babylon into Ierusalem, and besieged it.Anno tertio regni Joakim regis Juda, venit Nabuchodonosor, rex Babylonis, in Jerusalem, et obsedit eam: 2And the Lord delivered into his hands Joakim, the king of Juda, and part of the vessels of the house of God: and he carried them away into the land of Sennaar, to the house of his god, and the vessels he brought into the treasure house of his god.E il Signore diede nelle sue mani di Joachim re di Giuda, e una parte de' vasi della casa di Dio, e li trasportò nella terra di Sennaar nella casa del suo dio, e i vasi ripose nella casa del tesoro del suo dio.And our Lord deliuered into his hand Ioakim the king of Iuda, and part of the vessels of the house of God: and he caried them away into the land of Sennaar, into the house of his god, & the vessels he brought into the house of the treasure of his god.et tradidit Dominus in manu ejus Joakim, regem Juda, et partem vasorum domus Dei: et asportavit ea in terram Sennaar in domum dei sui, et vasa intulit in domum thesauri dei sui. 3And the king spoke to Asphenez, the master of the eunuchs, that he should bring in some of the children of Israel, and of the king’s seed, and of the princes,E il re disse ad Asphenez capo degli eunuchi, che gli conducesse davanti alcuni de' figliuoli d'Israele, e di stirpe dei regi, e dei magnati,And the king spake to Asphenez the gouernour of the Eunuches, that he should bring in of the children of Israel, and of the kings, & the tyrants seede,Et ait rex Asphenez præposito eunuchorum ut introduceret de filiis Israël, et de semine regio et tyrannorum, 4Children in whom there was no blemish, well favoured, and skilful in all wisdom, acute in knowledge, and instructed in science, and such as might stand in the king’s palace, that he might teach them the learning, and tongue of the Chaldeans.Giovinetti senza difetto, di bell'aspetto, e istruiti in ogni maniera di saggezza, ornati di scienza, e ben educati, e che fosser degni di stare nel palazzo del re, affinchè insegnasse loro le lettere, e la lingua de' Caldei.children in whom was no spot, beautiful of forme, and instructed in al wisedom, cunning in knowlege, and taught in discipline, and that might stand in the kings palace, that he might teach them the learning, and the tongue of the Chaldees.pueros in quibus nulla esset macula, decoros forma, et eruditos omni sapientia, cautos scientia, et doctos disciplina, et qui possent stare in palatio regis, ut doceret eos litteras et linguam Chaldæorum.
5And the king appointed them a daily provision, of his own meat, and of the wine of which he drank himself, that being nourished three years, afterwards they might stand before the king.E il re stabilì, che fosse loro dato ogni dì da mangiare di quel, ch'egli stesso mangiava, e del vino, ch'egli stesso bevea, affinchè dopo tre anni di questa scuola fosser abilitati a stare davanti al re.And the king appoynted them a certaine prouision for euerie day, of his meates, & of the wine wherof he dranke himself, that being nourished three yeares, afterward they might stand in the kings sight.Et constituit eis rex annonam per singulos dies de cibis suis, et de vino unde bibebat ipse, ut enutriti tribus annis, postea starent in conspectu regis. 6Now there were among them of the children of Juda, Daniel, Ananias, Misael, and Azarias.Tra questi adunque vi furono de' figliuoli di Giuda, Daniele, Anania, Misael, e Azaria.There were therfore among them of the children of Iuda, Daniel, Ananias, Misael, and Azarias.Fuerunt ergo inter eos de filiis Juda, Daniel, Ananias, Misaël, et Azarias. 7And the master of the eunuchs gave them names: to Daniel, Baltassar: to Ananias, Sidrach: to Misael, Misach: and to Azarias, Abdenago.E il capo degli eunuchi pose loro i nomi, a Daniele, di Balthasar, ad Anania, di Sidrac, a Misael, di Misach, e ad Azaria, di Abdenago.And the gouernour of the enuches gaue them names: to Daniel, Baltassar: to Ananias, Sidrach, to Misael, Misach: & to Azarias, Abdenago.Et imposuit eis præpositus eunuchorum nomina: Danieli, Baltassar; Ananiæ, Sidrach; Misaëli, Misach; et Azariæ, Abdenago. 8But Daniel purposed in his heart that he would not be defiled with the king’s table, nor with the wine which he drank: and he requested the master of the eunuchs that he might not be defiled.Or Daniele determinò in cuor suo di non volersi contaminare col cibarsi di quello, che il re mangiava, né col bere del vino, che quegli bevea, e pregò il capo degli eunuchi, che gli permettesse di non contaminarsi.But Daniel purposed in his hart, that he would not be polluted of the kings table, nor of the wine of his drinke: & he requested the gouernour of the eunuches, that he might not be contaminated.Proposuit autem Daniel in corde suo ne pollueretur de mensa regis, neque de vino potus ejus: et rogavit eunuchorum præpositum ne contaminaretur. 9And God gave to Daniel grace and mercy in the sight of the prince of the eunuchs.Or Dio fe' sì, che Daniele trovò grazia, e misericordia presso il capo degli eunuchi.And God gaue vnto Daniel grace and mercie in the sight of the prince of the eunuches.Dedit autem Deus Danieli gratiam et misericordiam in conspectu principis eunuchorum.
10And the prince of the eunuchs said to Daniel: I fear my lord, the king, who hath appointed you meat and drink: who if he should see your faces leaner than those of the other youths, your equals, you shall endanger my head to the king.E disse il principe degli eunuchi a Daniele: Io ho paura del re mio signore, il quale ha assegnato a voi cibo, e bevanda, e s'ei viene a vedere i vostri volti più macilenti, che que' degli altri giovinetti vostri coetanei, voi mi farete reo di morte dinanzi al re.And the prince of the enuches said to Daniel: I feare my Lord the king, who hath appoynted for you meate and drinke: who if he shal see your faces leaner then the other youthes your equals, you shal condemne my head to the king.Et ait princeps eunuchorum ad Danielem: Timeo ego dominum meum regem, qui constituit vobis cibum et potum: qui si viderit vultus vestros macilentiores præ ceteris adolescentibus coævis vestris, condemnabitis caput meum regi. 11And Daniel said to Malasar, whom the prince of the eunuchs had appointed over Daniel, Ananias, Misael, and Azarias:E Daniele disse a Malasar, a cui il capo degli eunuchi avea commessa la cura di Daniele, di Anania, di Misaele, e di Azaria:And Daniel sayd to Malasar whom the prince of the eunuches appoynted ouer Daniel, Ananias, Misael, and Azarias:Et dixit Daniel ad Malasar, quem constituerat princeps eunuchorum super Danielem, Ananiam, Misaëlem, et Azariam: 12Try, I beseech thee, thy servants for ten days, and let pulse be given us to eat, and water to drink:Di grazia fa questa prova sopra di noi tuoi servi per dieci giorni, e ci sia dato da mangiare de' legumi, e da bere dell'acqua:Proue I besech thee, thy seruants for tenne dayes, & let pulse be geuen vs to eate, & water to drinke:Tenta nos, obsecro, servos tuos, diebus decem, et dentur nobis legumina ad vescendum, et aqua ad bibendum: 13And look upon our faces, and the faces of the children that eat of the king’s meat: and as thou shalt see, deal with thy servants.E osserva i nostri volti, e i volti de' giovinetti, che si cibano delle vivande del re, e secondo quel, che vedrai, ti regolerai co' tuoi servi.and looke vpon our faces, and the faces of the children that eate of the kings meate: and as thou shalt see, thou shalt doe with thy sernants.et contemplare vultus nostros, et vultus puerorum, qui vescuntur cibo regio: et sicut videris, facies cum servis tuis. 14And when he had heard these words, he tried them for ten days.Quegli, ciò udito, fece sopra di essi la prova per dieci giorni.Who hearing that maner of speach, proued them for tenne dayes.Qui, audito sermone hujuscemodi, tentavit eos diebus decem. 15And after ten days, their faces appeared fairer and fatter than all the children that ate of the king’s meat.E dopo i dieci giorni le loro facce comparvero di miglior colore, e più piene, che quelle di tutti i giovinetti, che si nutrivano co' cibi del re.And after tenne daies their faces appeared better & more corpulent then al the children, that did eate of the kings meate.Post dies autem decem, apparuerunt vultus eorum meliores, et corpulentiores præ omnibus pueris, qui vescebantur cibo regio.
16So Malasar took their portions, and the wine that they should drink: and he gave them pulse.E Malasar prendeva i cibi, e il vino, ch'ei dovean bere, e dava lor de' legumi.Moreouer Malasar tooke away the meates, and the wine of their drinke: and he gaue them pulse.Porro Malasar tollebat cibaria, et vinum potus eorum: dabatque eis legumina. 17And to these children God gave knowledge, and understanding in every book, and wisdom: but to Daniel the understanding also of all visions and dreams.E diede Dio a questi giovinetti scienza, e perizia di tutti i libri, e di ogni sapienza: a Daniele poi l'intelligenza ai tutte le visioni, e de' sogni.And to these children God gaue knowlege, and discipline in euerie booke, and wisedom: but to Daniel the vnderstanding of al visions and dreames.Pueris autem his dedit Deus scientiam et disciplinam, in omni libro et sapientia: Danieli autem intelligentiam omnium visionum et somniorum. 18And when the days were ended, after which the king had ordered they should be brought in: the prince of the eunuchs brought them in before Nabuchodonosor.Passato adunque il tempo, dopo del quale aveva ordinato il re, che gli fosser condotti davanti, il capo degli eunuchi li presentò a Nabuchodonosor.The dayes therfore being accomplished, after which the king had sayd, that they should be brought in; the gouernour of the eunuches brought them in the sight of Nabuchodonosor.Completis itaque diebus, post quos dixerat rex ut introducerentur, introduxit eos præpositus eunuchorum in conspectu Nabuchodonosor. 19And when the king had spoken to them, there were not found among them all such as Daniel, Ananias, Misael, and Azarias: and they stood in the king’s presence.E avendo il re discorso con essi, non si trovò tra tutti chi uguagliasse Daniele, Anania, Misael, e Azaria.And when the king had spoken to them, there were not fond such of them al, as Daniel, Ananias, Misael, and Azarias: and they stood in the kings sight.Cumque eis locutus fuisset rex, non sunt inventi tales de universis, ut Daniel, Ananias, Misaël, et Azarias: et steterunt in conspectu regis. 20And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the diviners, and wise men, that were in all his kingdom.E in qualunque parte d'intelligenza, e di sapienza, che il re li disaminasse, trovò, che ei superavano dieci volte tutti gl'indovini, e i maghi, che eran in tutto il suo regno.And euerie word of wisedom and vnderstanding, that the king demanded of them, he found in them more by ten fold aboue al the southsayers, & magicians, that were in al his kingdom.Et omne verbum sapientiæ et intellectus, quod sciscitatus est ab eis rex, invenit in eis decuplum super cunctos ariolos et magos qui erant in universo regno ejus.
21And Daniel continued even to the first year of king Cyrus.E Daniele stette a' servigi del re fino all'anno primo del re Ciro.And Daniel was euen to the first yeare of Cyrus the king.Fuit autem Daniel usque ad annum primum Cyri regis.
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Year of the World 3398, Year before Christ 606.
Cornelius a Lapide
Third, at the conclusion, so that it is called the fourth, Jeremias 25:1. (Cornelius a Lapide; Menochius)
Usher
Nabuchodonosor began his expedition into Syria a year before he was king; (Salien, the year of the world 3428.; Josephus, etc.) or he had the title before his father Nabopolassar's death. (Usher, the year of the world 3397.)
Calmet
The following year he took Joakim, with a design to convey him to Babylon; but he left him on hard terms, and seized many of the sacred vessels, Daniel, etc. (Calmet)
Worthington
Joakim reigned other eight years, 2 Paralipomenon 36:5. (Worthington)
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Challoner
His god; Bel, or Belas, the principal idol of the Chaldeans. (Challoner)
Arrian
The king pretended to derive his pedigree from Belus, (Abyd. Eus. praep. 1.) and greatly enriched his temple, (Calmet) which Xerxes demolished. (Arrian.)
God. Some part might be kept in the palace, Daniel 5:10., and 2 Paralipomenon 36:7.
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Calmet
Eunuchs, or chief officers. The Jews assert that Daniel was made an eunuch, Isaias 39:7. But he might be so styled on account of his dignity. (Calmet)
Haydock
Princes. Literally, "tyrants." (Haydock)
Calmet
This name was afterwards only rendered odious by the misconduct of several kings. (Calmet)
Drusius
Hebrew parthemim, (Haydock) seems to be of Greek derivation, alluding to protimoi, or protoi, "the first or most honoured." (Drusius)
Calmet
We find here other Greek words. (Calmet)
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Blemish. Deformed people were excluded the throne, or the king's presence. (Procop. 1.)
Calmet
Science; well educated, or apt to learn. They were first to be taught the Chaldean letters, which then differed from the Hebrew. (Calmet)
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De Dieu
Meat: more exquisite. (De Dieu.)
All was first served on the king's table. (Athen. 6:14.)
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Calmet
Juda. It is thought all four were of royal blood. (Calmet)
Menochius
Others were also kept at court. (Menochius)
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Menochius
Baltassar, or as Chaldeans (Calmet) or Masorets (Haydock) pronounce, Beltesasar, "the treasurer of Baal." The names were changed to testify their subjection, (Calmet) and that they might embrace the manners of the Chaldeans. (Menochius)
Calmet
The new names alluded to the sun. (Calmet)
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Worthington
Daniel, as head and nearer the throne, gave good example to the rest. (Worthington)
Challoner
Defiled, either by eating meat forbidden by the law, or which had before been offered to idols. (Challoner)
Theod
It was customary among the pagans to make an offering of some parts to their gods, or throw it into the fire. (Theod.; Calmet)
Theod
These reasons determined the pious youths, (Haydock) who desired also to keep free from gluttony and other vices. (Theod.; Worthington)
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Haydock
Malassar, another inferior officer. It means also one appointed over the mouth or provisions, (Calmet) and might be Asphenez, ver. 3, 9. (Haydock)
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Challoner
Pulse. That is, pease, beans, and such like. (Challoner)
Haydock
St. Basil hence shews the advantages of fasting; and Catholics, who imitate Daniel, may expect the like reward in heaven: and hope that such a pattern would not displease their dissenting brethren, but rather screen them from their profane sarcasms. (Haydock)
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St. Jerome
They studied these things, in order to refute what was erroneous: discunt....ut judicent. (St. Jerome)
Haydock
The Chaldeans paid great attention to dreams. Daniel acquired the knowledge of such as were sent from heaven by the gift of God, as Joseph had done. To pay any regard to common dreams would be childish (Calmet) and sinful, if the person depend on them for the knowledge of futurity. (Haydock)
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Year of the World 3401.
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Diviners, or fortune-tellers.
Calmet
Wise men. Septuagint, "philosophers." (Calmet)
Grotius
Hebrew Ashaphim, may come from the Greek sophoi. (Grotius)
Haydock
They had been educated three years, ver. 5. (Haydock)
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Worthington
Cyrus; and also to the third, (Chap. 10) and of course during the whole of the captivity. (Worthington)
Calmet
He was maintained in power by the conqueror of Babylon, Daniel 6:18., and 14:1. He first displayed his sagacity in the cause of Susanna, (Chap. 13.) (Calmet) whose history was placed at the head of the book, in Theodotion, (St. Jerome in Isaias 3:1.) as in its natural order. (Calmet)
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His god.... Bel or Belus, the principal idol of the Chaldeans.
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Be defiled, etc.... Viz., either by eating meat forbidden by the law, or which had before been offered to idols.
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Pulse.... That is, pease, beans, and such like.
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Concordance 4. Reg. 24. v. 1.
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Part of the holie vessels & some especial persons vvere caried away, but the king was released at this time: for he reigned in Ierusalem eight yeares more, eleuen in al. 2 Par. 36. v 5.
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Daniel as chief vvas an example to the other three children in their maner of life, vvherby is also probable that they being al of the tribe of Iuda, v. 6. he was nerer of the royal bloud: of which some vvere taken into the kings court. v. 3.
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Three causes moued them to abstayne frō the kings meates: left they might eate any thing offered to i dols, or forbid by the lavv of Moyses, & because such delicare diet might prouok to gl•tonie; or in time when they should be elder, to other sinnes. Theod.
leanes p〈…〉, &c.
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By mention of the first yeare of Cyrus is sufficiently signified that Daniel liued al the time of the captiuitie. And ••. 10. it is farther clere that he liued in the third yeare: & very like, longer.
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St Hippolytus † AD 235 On Daniel 3
Chap. i. 1 “In the third year of the reign of Jehoiakim.” The Scripture narrates these things, with the purpose of intimating the second captivity of the people, when Jehoiakim and the three youths with him, together with Daniel, were taken captive and carried off.
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St Jerome † AD 420 Against Jovinianus 1.25
… “And of thy sons that shall issue from thee, which thou shalt beget, shall they take away: and they shall be eunuchs in the palace of the King of Babylon.” And again in Daniel we read:
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Tertullian † AD 220 A Treatise on the Soul 48
… while we find an instance of the opinion when the disciples of Pythagoras, in order to attain the same end, reject the bean as an aliment which would load the stomach, and produce indigestion. But the three brethren, who were the companions of Daniel, being content with pulse alone, to escape the contamination of the royal dishes,
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.46
46. Daniel, whose meat was the scanty portion of a prophet
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
28. Lastly, Elijah, whom the Lord was training to the perfection of virtue, found at his head a cake and a cruse of water; and then fasted in the strength of that food forty days and forty nights. Our fathers, when they passed across the sea on foot, drank water not wine. Daniel and the Hebrew children, fed with their peculiar food,
St Jerome † AD 420 The Letters of St. Jerome 22.9
… “Set bread and water,” he said, “before them, that they may eat and drink and go to their master.” And Daniel, who might have had rich food from the king’s table,
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St John Chrysostom † AD 407 A Treatise to Prove that No One Can Harm the Man Who Does Not Injure Himself 15
… For when they saw him fearful and trembling, and in an agony of alarm concerning his own safety, and the dread of death which agitated his soul was intolerable: “for I fear” said he “my lord the king, lest he should see your countenances sadder than the children which are of your sort and so shall ye endanger my head to the king,”
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St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 30.2
2. Besides, you have in your Book of Daniel the account of the three youths, which you will find it difficult to reconcile with the opinion that to abstain from meats is the doctrine of devils. For we are told that they abstained not only from what the law forbade, but even from what it allowed;
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 31.1
… Gone for ever, too, is the boast of Daniel, and of the three youths, who, till now that we are told that nothing is unclean, have been regarded among the Jews as persons of great purity and excellence of character, because, in observance of hereditary customs, they carefully avoided defiling themselves with Gentile food, especially that of sacrifices.
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Origen † AD 254 Origen Against Celsus 7.7
… to that of Jeremiah, as it is given in the book which bears his name; to that of Isaiah, who with unexampled austerity walked naked and barefooted for the space of three years. Read and consider the severe life of those children, Daniel and his companions, how they abstained from flesh, and lived on water and pulse.
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
67. From such a rule sprang those great men, Elijah, Elisha, John the son of Elizabeth, who clothed in sheepskins, poor and needy, and afflicted with pain, wandered in deserts, in hollows and thickets of mountains, amongst pathless rocks, rough caves, pitfalls and marshes, of whom the world was not worthy. From the same, Daniel, Ananias, Azarias, and Misael,
St Jerome † AD 420 The Letters of St. Jerome 54.10
… Everything provocative or indigestible is to be refused. Be assured that nothing is so good for young Christians as the eating of herbs. Accordingly in another place he says: “another who is weak eateth herbs.” Thus the heat of the body must be tempered with cold food. Daniel and the three children lived on pulse.
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1. IN THE THIRD YEAR OF THE REIGN OF JOAKIM. — You will say: In Jeremiah XXV, 1 and following, it is said that this happened in the 4th year of Joakim, therefore not the third. I answer: The first year of the reign of Nebuchadnezzar began in the 3rd year of Joakim, and ended in the 4th year of Joakim. Whence those things which Nebuchadnezzar did in the 1st year of his reign are said to have been done now in the 3rd, now in the 4th year of Joakim: for he began to prepare an expedition against the Jews in the 3rd year, and completed it in the 4th. Note: Nebuchadnezzar took and laid waste Jerusalem three times, namely first in this 3rd year of Joakim, when he took it, and then Daniel was likewise taken captive and led away; but when Joakim submitted himself to Nebuchadnezzar and promised him tribute, he himself restored him to his kingdom, having received hostages, namely Daniel and others of the royal seed. Thus the Scholastic History, cap. XXXIX in lib. IV of Kings. But when after 8 years Joakim refused the tribute and rebelled, Nebuchadnezzar came a second time in the 11th year of the reign of Joakim, and took him by deceit, killed him, and ordered him to be cast outside the city unburied to be devoured by birds and beasts. For this is the burial of an ass, which Jeremiah had threatened him with in cap. XXII, 19. Then Nebuchadnezzar made king in place of Joakim his son Joachin, or Jeconiah; but when he likewise after three months wished to shake off the yoke, he took him and led him away, and in his place substituted his uncle Zedekiah, who when he had reigned 11 years, rebelled. Whence then Nebuchadnezzar returned a third time, in the 18th year of his reign, and took the city, burned the temple, blinded Zedekiah, and led away all the Jews, and overthrew the entire kingdom of the Jews. Otherwise R. Saadias, Lyra, Dionysius the Carthusian and Maldonatus answer, namely that this 3rd year should be reckoned from the 8th year of Joakim, and is the 11th, and the last year of his reign: for Joakim in the first eight years was tributary to Nebuchadnezzar, and therefore was not so much a king as a vassal: but in the 8th year he rebelled, and constituted himself an absolute king; from that point therefore Daniel here numbers his years. It is supported by the fact that Ezekiel and Jeremiah never mention any captivity under Joakim, but only under Joachin or Jeconiah, and from that point number and record their prophecies: indeed, Jeremiah, cap. LII, 28, asserts that the first captives from Judea were brought to Babylon in the 7th year of Nebuchadnezzar, which coincides with the 11th and last year of Joakim. Therefore Nebuchadnezzar led away no one in the first year of his reign, which was the 3rd or 4th of Joakim, since he himself was tributary to him. This opinion seems probable; nevertheless commonly Eusebius and other ancients record the first captivity in the 1st year of Nebuchadnezzar, which was the 3rd of Joakim; for the words of Daniel here signify this simply: whence then there seems to have been some captivity, but of few, namely that Daniel and a few others were then led away.
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2. INTO THE LAND OF SHINAR, — into Babylon. See what is said at Genesis XI, 2. OF THE ROYAL SEED. — From this it is clear that Daniel and the three youths were descended from David, Solomon and other kings of Judah. Josephus asserts that Daniel was of the kinship of Zedekiah. Therefore Dionysius the Carthusian wrongly asserts that Daniel on his father's side was of the tribe of Levi, on his mother's side of the tribe of Judah: for Scripture is accustomed to record the paternal lineage, not the maternal. Since therefore here it traces Daniel's lineage to the kings of Judah, it follows that this lineage of his was paternal. AND OF THE TYRANTS. — Tyrants here and elsewhere are called princes: for these were called tyrants not from tyranny, but from strength and power in former times. For, as Trogus Pompeius says in Justin at the beginning of the History, at first each city and nation had the government of the republic in the hands of kings, whom not popular ambition, but proven moderation among the good, raised to such a height of majesty; and they were called tyrants on account of their strength: whence Virgil, VII Aeneid: "Part of my peace will be to have touched the hand of tyrants." And Horace, lib. III, ode XVII: "Tyrant far and wide," that is, ruling far and wide, having a wide kingdom. But afterwards "the name of tyrant, as wickedness grew, when kings began to reign proudly, was transferred only to those who ruled not by right and by fair laws, but by force and by a certain lust of the mind," says Cicero, lib. IV On Ends. That this is so is clear from the Hebrew, or rather Chaldean parthemim, which signifies princes, prefects, provincial governors.
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3. AND THE KING SAID TO ASPHENEZ, THE MASTER OF THE EUNUCHS. — Hence Josephus, Origen, homily 4 on Ezekiel, Zonaras, volume I of the Annals, and St. Jerome, book I Against Jovinian, think that Daniel and his three companions were castrated and made eunuchs. For God had threatened this to Hezekiah, Isaiah XXXIX, 7: "Of thy sons, saith he, that shall issue from thee, whom thou shalt beget, they shall take away, and they shall be eunuchs in the palace of the king of Babylon." For the ancient pagan kings would take to themselves the sons of princes as administrators, and intimate ones; and so that they might provide for the integrity of their wives and concubines, lest they should attempt anything concerning them, they would castrate them, as even now the kings of China, the Turks and other infidels do. Wherefore their prefect was called the prefect of the eunuchs. Eunuchs therefore were familiar to kings, and princes not only of the gyneceum, but also of the court, and governors of provinces, and commanders of armies among the Gentiles; indeed even under Constantius, Justinian (whose army commander was the eunuch Narses, celebrated for so many victories) and certain other Christian emperors. Wherefore at that time to be a eunuch was not a disgrace, but an honor and dignity, and a step to the first dignities of the court. Such therefore Daniel and his three companions appear to have been: whence we read nowhere of their wives and children. And this was the origin of their plain chastity, both of body and of mind, on account of which in the Babylonian furnace they remained unharmed by the fire, as I shall say in chapter III. For this reason also Daniel, although he was advanced in age, is nevertheless depicted in the most ancient images, such as that of the Vatican, which I have reproduced at the beginning of the book, as beardless, as if a youth: for such are eunuchs. An ancient Greek anonymous author of the book which is inscribed: The Christian's Book, an exposition of the Octateuch, which is extant in the Vatican Library and is cited by Photius in the Library, assigns this reason for his depiction, who asserts that it was written under the emperor Justin. Furthermore, from this frequency and power of eunuchs in courts it came to pass afterwards that any courtiers were called eunuchs. And thus Lyra, Maldonatus and others think that Daniel is here placed among the eunuchs, that is, courtiers; but was not truly a eunuch, that is, castrated. The same is asserted by St. Epiphanius and Dorotheus in the Life of Daniel, who also add that he was not a eunuch, but was thought to be one on account of his virginal modesty and chastity: whence it is not surprising that he is depicted beardless as if a eunuch. This opinion seems truer and more worthy of the prophet Daniel; for eunuchs among the Jews were infamous, and were excluded from the Church, and this by decree of God, Deuteronomy XXIII, 1. Wherefore Scripture never calls Daniel a eunuch, nor asserts that he presided over the gyneceum, but only that he was educated in the royal manner so that he might attend upon the king. This also commends the chastity of Daniel more, inasmuch as it was not forced and violent, but plainly voluntary, and from free choice. R. Joseph, and from him Pagninus and others, think that they were called by the Chaldeans parthemim from פרת perat, that is, Euphrates, as if Perathæans, that is, Euphrateans, that is, those who presided over places and provinces adjacent to the Euphrates, as we call the Counts Palatine of the Rhine. Wherefore Theodotion in his Greek version retained the Hebrew name Parthemim, translating Phorthommin. Hear St. Jerome: "For meglequir, which Theodotion put, the Septuagint and Aquila translated Chosen, Symmachus Parthians, understanding the word as the name of a nation: which we, according to the Hebrew edition which is read κατ' ακρίβειαν (thus he writes elsewhere that it was accustomed to be called by the Hebrews the second edition of Aquila), have translated as Tyrants." Theodoretus errs when he thinks it is parthenos, that is, virgins.
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4. BOYS, etc., INSTRUCTED IN ALL WISDOM. — For instructed, in Hebrew it is משכילים maskilim, which Pintus translates as instructible: for they were still boys, and therefore inexperienced, but capable of wisdom. Thus also Vatablus. These boys, he says, were of keen and sagacious mind. Thus also Our Pineda, On the Affairs of Solomon, book III, chapter XIII, where he explains this passage in two ways: first, by antecedent position: And instructed in all wisdom, etc., so that they might teach them the letters and the language of the Chaldeans, that is, he says, so that they might teach them the letters of the Chaldeans, so that thus they might become instructed in all wisdom. Second, as if to say: The king required in these boys a prior keenness and perspicacity of mind; then also eloquence and instruction in the rational sciences, so that thus they might be more apt for the highest studies of other sublime and mysterious things, proper to the Chaldeans. For the Chaldeans were once celebrated for astrology and wisdom. Second, "instructed," that is eloquent and speaking skillfully, and discoursing appropriately on any matter: for this is almost the wisdom of courtiers. Third and more genuinely, the same Pintus, Maldonatus and others hold that these boys were polished and instructed in all disciplines. For this is what the Hebrew maskilim properly signifies, and the Greek συνετούς, and the Latin "instructed in all wisdom, cautious in knowledge, and learned in discipline." For it is one thing to be learned, another to be learnable: another thing to be instructed, another to be instructible. Nor is this surprising: for these were royal youths of excellent talent, and at the same time most diligent. Hence it is clear that these boys were not infants, as Epiphanius and Isidorus call Daniel, nor Daniel of three years, as a learned man wishes; or of ten, as Pererius wishes; but easily of twenty years of age, as Maldonatus teaches. Whence the Septuagint calls them νεανίσκους, that is, youths. For who ever saw boys of three or ten years old, instructed in all wisdom, knowledge and discipline? CAUTIOUS IN KNOWLEDGE. — Pintus by wisdom understands rational philosophy, that is grammar, rhetoric, dialectic: by knowledge he takes physics, metaphysics, mathematics: by discipline he takes ethics, politics, economics. But better you would understand by wisdom, knowledge of sublime and divine things (for thus Holy Scripture, St. Augustine and the Doctors everywhere are accustomed to take the name of wisdom); by knowledge, knowledge of natural things; by discipline, prudence. Whence from the Hebrew the Septuagint clearly translate, συνιέντας ἐν πάσῃ σοφίᾳ, καὶ γινώσκοντας γνῶσιν, καὶ διανοουμένους φρόνησιν, that is, understanding wisdom, knowing knowledge, cognizant of prudence. For cautious in Hebrew is יודעי iodee, that is knowing. Cautious therefore is the same as diligent and sagacious in searching out the hidden secrets of nature and the causes of things, such as physicists and philosophers are. Moreover discipline in Proverbs and the wisdom books, which contain sacred ethics, everywhere signifies prudence in matters to be done, which is properly called in Hebrew בינה bina, which Our author translates in verse 20 and elsewhere frequently as understanding. These boys were therefore, that is adolescents, theologians, philosophers and politicians. Our Pineda, book III On the Affairs of Solomon, chapter XIV, thinks τὸ cautious in knowledge is placed for cautious and captious dialectic, of which Seneca, epistle 82: "You compose for me," he says, "captious words, and weave together little questions: you catch a lion with a needle." Let our courtiers learn here from a pagan king to polish themselves in all these disciplines. For true nobility consists not in lineage, not in servants, not in torques, not in pomp, but in learning and virtue, and these are the ornaments and adornments of the noble. Hence Philip of Macedon, father of Alexander the Great, entrusted him to Aristotle to be instructed, and wrote to him in these words: "I give thanks to the gods, not because a son has been born to me, but because he was born in the time of your life. For I hope that, instructed by you, he will be worthy both of us and of so great a kingdom." Trajan was a disciple of Plutarch, and from this became so great an emperor that he is proposed to later emperors as an example with Augustus, to whom that acclamation is usually made: May he be happier than Augustus, better than Trajan. Scipio listened to the philosopher Panaetius so attentively that he even took him with him to the camp. Augustus Caesar used Athenodorus as his teacher: and he took care that his grandsons from his daughter were educated in both literary and military studies, but he ordered his daughters to be instructed in wool-working and other womanly arts. The same did Charlemagne. Plato used to say that the world would be blessed if either kings learned to be wise, or wise men learned to rule: Aristotle is a witness to this in book II of the Rhetoric. Hence formerly among the Egyptians no king was chosen except a priest; no priest except a philosopher. And indeed, the knowledge of rulers is not only an ornament, but also of any persons whatsoever. Aristotle held that parents who take care to educate their children are far more honorable than those who merely beget them: for these are the authors of living, those also of living well and happily. Aristippus, cast upon Rhodes by shipwreck, and treated generously by the inhabitants on account of his geometry, ordered word to be sent to his people: Prepare for your children such resources and such provisions as will follow them even if they suffer shipwreck by swimming. St. Augustine in the Confessions praises his parents, because they nourished him in his studies at Carthage beyond the strength of their family resources: For my mother, he says, a most prudent woman, believed that the very teachings themselves would be of great help to knowing and sustaining the Catholic faith. Crates the Theban used to say: If it were permitted, I would ascend to the highest part of the city, and cry out: Whither are you rushing, O men, who devote all your effort to amassing wealth: yet you do not undertake the care of educating your sons, to whom you leave it? Apuleius concerning the God of Socrates: If, he says, you praise someone because he is noble-born, you praise his parents: if you praise someone because he is rich, this is owed to fortune: if because he is strong, he will be worn down by illness: if because he is swift, in old age it will depart: if because he is handsome, wait a little, and he will not be; but if you praise him because he is instructed in good morals and arts, then you praise the man himself: because this good is neither hereditary from a father, nor dependent on chance, nor changeable with age, nor perishable with the body.
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7. AND THE CHIEF OF THE EUNUCHS IMPOSED UPON THEM NAMES — Chaldean names; both because the Chaldeans did not wish them to retain the names of the Jews in their land; but, as if they had already become citizens of Babylon and courtiers of the king, they wished them to have Babylonian names, as St. Jerome says, and also so that the Hebrew boys, with a Chaldean name, might put on a Chaldean spirit and customs. Thus also Pharao called Joseph by an Egyptian name, Zaphenath-Paneah, that is, savior of the world, Genesis cap. XLI, 45. Thus also the Romans changed the name of a foreigner to whom they granted the city. Thus God changed the name of Sarah and Abraham, and Christ changed the name of Cephas, calling him Peter. Whence also Cardinals made Pontiffs change their name. Platina relates that the first Pontiff who changed his name was Sergius II, because his former name was unseemly, and he was called Pig's Mouth. More truly Baronius holds that the first Pontiff who changed his name was Sergius III, who was previously called Peter: and this was out of reverence for the first Pontiff, namely St. Peter: whence after him no Pontiff was called Peter. Thus Gentiles grown to adulthood in baptism put off their gentile name, and assume a Christian one, namely that of some saint, whom they may invoke and imitate. For this reason Daniel Stylites received the name of our Daniel, as I said in the Preface: and those five Egyptian martyrs under Diocletian, whose struggle and triumph are celebrated in the Life of St. Pamphilus the martyr, which is found in Eusebius book VIII of the history, cap. XXX, who, converted from paganism to Christianity, having renounced their former gentile names, assumed the names of our Prophets, and were called Isaiah, Jeremiah, Samuel, Elijah, Daniel; and at the same time put on their heavenly mind, life and death. Wherefore, captured at Caesarea and professing themselves Christians, when asked what their homeland was, the first answered for all: "The heavenly Jerusalem:" understanding that of which Paul spoke to the Galatians IV, 26: "But Jerusalem which is above is free, which is our mother." And: "You are come to mount Sion and to the city of the living God, the heavenly Jerusalem." When the governor Firmilian pressed: What and where is that city? he answered: "It is the homeland of Christians: for no others besides them are partakers of it. But it is situated to the East, and towards the very light and sun." And when the governor could not extort another word from him by the most severe torments, which the martyr bore bravely as if feeling nothing, nay as if bereft of flesh and incorporeal; him with his companions struck down by the axe, he sent crowned to that heavenly Jerusalem to Daniel and the other prophets. The Church celebrates the birthday of these on the 16th of February. Thus, to pass over others, our Daniel's name was received by Blessed Daniel of the Order of St. Francis, minister of the province of Calabria, a man of wonderful holiness, nay a martyr, who with six Brothers of his Order, having set out to the Saracens at Ceuta for the cause of the Gospel and martyrdom, was seized by them and condemned to death, exhorting his brothers to martyrdom, said: "Let us all rejoice in the Lord, celebrating a festival day. For the angels are present; the gate of heaven is open to us: and on this very day we shall together receive the crown of martyrdom in the heavenly paradise." And turning to the judge in the manner of our Daniel: "O hardened one! he said, of evil days, turn from Mahomet to Christ." Wherefore, with his companions beheaded, he died a glorious martyrdom in the year of the Lord 1221, on the 8th of October, five years before St. Francis departed from life, whom with his companions Leo X canonized, in the year of Christ 1519. Thus his Life relates. TO DANIEL BALTASSAR. From the son of Nebuchadnezzar Balsasar, Daniel seems to be called Baltassar, as if you were to say, Baal or Bel's hidden treasure, namely Bel's wisdom. Thus Maldonatus. Note here: Daniel did not have exactly the same name as the king's son: for he was called Balsasar, as is evident from the Chaldean and Latin Plantin editions (wherefore it is strange that the Septuagint and Roman Latin call him Baltassar); but Daniel was called Baltassar, or, as it is in Chaldean, Beltetsasar, with the letter tet added; concerning which matter more in cap. IV, 5. The Syriac version has, Biltsciossor, that is, the idol Bil or Bel. TO ANANIAS SIDRACH. — In Hebrew Ananias is the same as cloud, or protection of the Lord; Misael, who asks, or who is asked, or God took away; Azarias, God is helper. In Chaldean Sidrach is the same as tender breast, or delicate plunder, or your sent one; Misach, prolonging or drawing, or walling and enclosing waters; Abdenago, servant of glory, or anxious servant. More aptly and genuinely the Syriac Scholia, which exist at Rome in the Vatican and Medici Libraries, explain these names thus from the Syrochaldean language: Sidrach, that is, one sent, because he was sent hither and thither on business. Misach, that is, measurer of land, or field. Abdenago, that is, servant who enters and goes out before the king, that is, chamberlain and intimate to the king. Or, as others explain it, overseer of the manner of cooking, or of the principal foods of the king. Whence one may gather that these three offices were given or destined to them in the king's court, and distributed among them, and that from that office a name was given to each.
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8. HE PROPOSED (to beware) LEST HE SHOULD BE DEFILED BY THE KING'S TABLE. — Both because the heathen king ate pork and other things forbidden by the law of Moses, which would have defiled Daniel and the Jews; and because the delicacies of the royal table, and the abundance of foods and wines, entice to intemperance and gluttony and lust, and through these defile mind and body; and because the more religious Jews avoided the tables of the Gentiles; and finally, because these royal foods had often been offered beforehand to Bel and his other idols, or blessed in their name: which the Jews abhorred. Therefore Calvin blasphemes here, when he mocks the abstinence of Daniel and his fear of defilement, as if it were childish, and ascribes it to his superstition and indiscreet zeal.
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10. YOU WILL ENDANGER MY HEAD WITH THE KING. — Your petition, abstinence and leanness will be the occasion that the king seek my head, condemn it and cut it off, because I permitted you to abstain and grow lean contrary to his command. Whence the Greek Scholiast explains τὸ condemnetis by condemn to be made.
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12. LET VEGETABLES BE GIVEN US TO EAT AND WATER TO DRINK. — They ask for vegetables and water for two reasons. First, lest Malasar be able to allege the expense of purchasing new foods. Second, on account of the religion of fasting, by which the ancient saints abstained from meat and wine, and used vegetables and oil, as is evident from chapter X, 3. Daniel here shows his trust in God: for he knew that it could not naturally happen that from vegetables and water they would grow as fat as from meats and wine.
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14. HE TESTED. — The Scholiast, ἐδοκίμασεν, that is, he proved. Thus also in verse 12, for test he translates δοκίμασον, that is, prove. For this testing was a proof, or experiment.
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15. THEIR COUNTENANCES APPEARED FAIRER AND PLUMPER. — In Hebrew בריאי berie, that is, fatter; the Septuagint, λογογαλ ταῖς οὔσσις, that is, strong in flesh. Wherefore, what Epiphanius says in the Life of Daniel, that he was of the driest appearance and covered with native squalor, but very beautiful in the beauty of grace, this must be understood of his more advanced age, when he himself exhausted the moisture of his body by excessive fastings and labors, as is evident from Daniel IX, 3, and chapter X, 3. This health, fatness and beauty was not so much natural as supernatural, both because vegetables and water could indeed make one healthy, but not fat; and because this was the reward of abstinence, by the merit of which, as also of chastity, they merited to obtain such great wisdom from God, as by the merit of the same Judith obtained beauty in chapter X, 4, and Samson obtained strength in Judges XIII, 5. Yet naturally abstinence also helped toward this. Hence note that health and longevity are procured not so much by abundance of food as by temperance. For this fosters and nourishes the radical moisture equally with natural heat, which intemperance buries and suffocates: especially if moderate exercise be added first. Hence "Cyrus never dined unless he had sweated," says Xenophon. Some of the Indian princes do the same, and therefore remain so vigorous and whole to a great age, that when they are 70 years old, they appear to be only 30. Second, tranquility of mind and freedom from cares. Third, joy and cheerfulness of mind. Hear the School of Salerno: If physicians fail you, let physicians be to you A cheerful mind, easy rest (sleep), a moderate diet. See Lessius in his learned and equally pious little work on this matter. Note secondly: Temperance and abstinence are of great benefit. First, to health: for it consumes harmful humors and purifies and sharpens the vital spirits. Second, to chastity and virtue: for it withdraws excessive blood, moisture and spirits, which foster and stir up lust, anger and other passions. Third, to wisdom. On which more in verse 17.
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17. BUT TO THESE YOUTHS GOD GAVE KNOWLEDGE, AND LEARNING IN EVERY BOOK. — Symmachus translates: God gave them the art of grammar: better is Theodotion: God gave them prudence in every matter of grammar, or in all literature, so that namely they could read, understand and explain letters and books (for these are called in Hebrew sepher, and in Greek γράμματα), not only Hebrew, but also Chaldean, and any others whatsoever. Note: Sobriety naturally conduces to knowledge, both because it preserves health and prolongs life; and because it makes the head clear, and renders the animal spirits free and pure, and apt for contemplation and meditation; and because the soul (which is one in man, and is at the same time vegetative, sensitive and rational) is of limited power and activity, and therefore the less it is occupied with food, and with the digestion, assimilation and evacuation of food, the more it can and is wont to apply itself to study and contemplation, and to exert all its force therein. Hence Solomon, Ecclesiastes II, 3: "I thought, said he, in my heart to withdraw my flesh from wine, that I might transfer my mind to wisdom, and avoid foolishness;" and Isaiah cap. XXVIII: "Whom shall he teach knowledge, and whom shall he make to understand the hearing? them that are weaned from the milk, them that are drawn away from the breasts." Thus men before the flood, abstaining from flesh and wine, and living on herbs and fruits, were long-lived and wise; for they lived to 900 years. Thus the Nazarites and Rechabites are commended for wisdom, as much as for abstinence. Thus Moses and Elias by a fast of 40 days merited wisdom and the vision of God. Thus Judith, Esther, and the Maccabees obtained that wisdom and fortitude by which they overthrew Holofernes, Haman and Antiochus, through fasting. Thus John the Baptist by abstinence became as it were an Angel. Thus Paul the first hermit, Antony, Hilarion, and so many bands of anchorites and monks, led a life, as it were of certain earthly angels, in abstinence, contemplation and wisdom for a long life, and lived a hundred and more years. Thus the cenobites of old, as St. Jerome testifies, fasted perpetually, drinking water, and eating only bread with legumes and vegetables. Most excellently St. Augustine, lib. X of the Confessions, cap. XXXI: "This, said he, thou hast taught me, O Lord, that as with medicines, so with food I should approach." St. Ambrose fixes this law for Marcellina his sister, and her companions the virgins, lib. III On Virgins: "Let the drink be from the fountain, weeping in prayer, sleep in the codex." St. Bernard, in serm. 66 on the Canticles: "I abstain, said he, from wine, because in wine is luxury: or if I am weak, I use it sparingly, according to the counsel of Paul. I abstain from flesh, lest while they nourish the flesh too much, they nourish also the vices of the flesh. Bread itself I will endeavor to take with measure, lest with a burdened belly it should be tedious to stand for prayer; and lest the Prophet also reproach me, because I have eaten my bread in fullness; but neither will I accustom myself to drink even plain water greedily, lest the distension of the belly reach even to the tickling of lust." The same to Robert his nephew: "To one living prudently and soberly, salt with hunger suffices for every seasoning." The same in the Formula of Honest Life: "As thou approachest the cross, so approach food; that is, never feed thyself with pleasure, but with necessity; and let hunger, not taste, provoke appetite." The same On the Mode of Living Well, cap. XXIV: "Nourish not thy flesh with worms; so eat, that thou art always hungry." St. Catherine of Siena approached food as it were to torment, and when called to table would say: "Let us go and take vengeance on the sinner;" for with great pain she took food, which she was soon forced to reject. St. Charles Borromaeus said that not only delights and pleasures were to be fled, but also to be pursued and destroyed as capital enemies of the soul. Wherefore he was of wonderful abstinence, so that at length he lived on bread and water alone. For ascending gradually from small things to great, he arrived at them; and he taught that in this way one easily attains to the highest degree of any virtue, namely by practicing these two principles: first, that beginning from small things, and always increasing them gradually, thou mayest always make progress and grow; second, that thou languish not therein, but constantly retain what thou hast once obtained, and persevere in it. Thus he himself, first abstaining from flesh, then from eggs, afterwards from milk, was at length content with bread and water alone. He did the same in other virtues. Finally, that Saint mentioned in Socrates, lib. IV of the History, cap. XVIII: "A drier and more meager diet, said he, and one always observed with equal regularity, provided it be joined with charity, will in a short time lead Christians to the harbor of ἀνεξίας, that is, freedom from all perturbations of mind." St. Jerome adds, writing against Jovinian, that on account of fasting's fellowship Moses and Elijah appeared with Christ on the mount of transfiguration, and on account of fasting the three youths remained unharmed in the Babylonian furnace, and mysteries were revealed to Daniel, and he remained untouched in the lake of lions. Hear also, O Gentiles and Jews. Xenophon relates that the ancient Persians were accustomed to add nothing to bread except nasturtium: hence among them it was considered shameful to spit, as a mark of gluttony. For mucus and saliva are indeed indices and signs of repletion: for repletion is that which produces discharges, as Hippocrates says in book III of On Diet. Wherefore the Persians wished the matter of spitting to be consumed by exercise and an abstemious frugal life. Hence also Plato, in book III of the Republic, teaches that in Homer's time catarrh was not known, but first became known in his own age, when men began to eat not once, as formerly, but twice a day, indeed to feast. Moreover, then the Persians, being so frugal, flourished in wisdom and military virtue, and held the empire of the world for two hundred years, namely from Cyrus to Darius, who through luxuries and wines lost his empire along with his life. There is extant in Xenophon, book I, the opinion of Cyrus. For when Astyages, king of the Medes, Cyrus's grandfather through his daughter Mandane, preparing a sumptuous and royal banquet, said to him: "Does not this dinner seem better to you than the Persian?" Cyrus replied: "Not at all, sir, but there is a much simpler and more direct way among us to the satisfaction of hunger than among you. For bread and meat lead us to this. But you indeed tend toward the same goal as we do; yet wandering through many roundabout ways up and down, you scarcely arrive where we arrived long ago." Chæredemus the Stoic relates, and from him Pererius, that the ancient Egyptian priests always abstained from meat, wine, eggs and milk: and this so that they might attend to divine matters more purely, intently and keenly, and might extinguish the heat of lust: and these Egyptians were wise men and astrologers. The Essenes forbade themselves wine and meat, and devoted themselves entirely to prayer and the study of sacred Scripture, concerning whom Josephus, Philo and Pliny relate marvels: indeed Porphyry, in his book On Abstinence from the eating of animals, asserts that very many of them were prophets afflated by the divine spirit. Dubulus relates that among the Persians there were three kinds of Magi, of which the first (who were considered most wise and eloquent) ate nothing except flour and vegetables. Bardesanes the Babylonian relates that the Indian gymnosophists live on the fruits of trees alone, rice and flour. Euripides, the Cretan prophet of Jupiter, abstained from meat and all cooked foods. Socrates exhorted those devoted to virtue to cultivate abstinence, and to reject luxuries as if they were Sirens. When asked the same man by what he differed from other men, he said: "Others live in order to eat; I, however, eat in order to live." This opinion of his is found in Xenophon, book I of the Sayings and Deeds of Socrates: "You seem, O Antiphon, to measure happiness by luxuries and riches; I, however, consider it divine to need nothing, and to belong to those who are nearest to the gods: and divine things are best for all; but those who approach the gods, I consider to be nearest to the best." Isreus the Assyrian, as Philostratus testifies, when asked what were the most pleasant feasts, replied: "I ceased to care about such things." Xenocrates said that three precepts alone remained in the temple of Eleusis, namely, first, that the gods are to be revered; second, that parents are to be honored; third, that one is to abstain from meats. Similar to this is the threefold precept of Plutarch, in his book On the Manner of Living: Three things, he says, are most healthful: first, to eat without satiety; second, not to avoid labor; third, to preserve nature's seed: namely sobriety, exercise, and chastity. This is a golden precept for maintaining health. Pliny says, "wine is hemlock for man;" and Seneca says, "drunkenness is voluntary madness." Epicurus, although a patron of pleasure, asserts that for living pleasantly and agreeably, meagerness of diet contributes very much; and in his letters he testifies that he was accustomed to live on water and bread alone. Seneca, in epistle 109, writes that he abstains from animals and eating meat, on account of the reasons and example of Sextius and Pythagoras. The reasons of Sextius were, first, "that man has sufficient food without blood; and the habit of cruelty is formed, when the tearing of flesh is turned to pleasure." Second, "that the matter of luxury must be restrained." Third, "that various foods are contrary to health, and foreign to our bodies." Fourth, "that meats are the food of lions and vultures." Fifth, that of Pythagoras was, that he believed the souls of men to transmigrate into other and other bodies, even of animals. "And so he made men fear parricide, since they might unknowingly incur the soul of a parent, and violate it with steel and bite, in which some kindred spirit might dwell." Whence Pythagoras held this opinion concerning the transmigration of his own soul: I was Æthalides, who first in ancient time; After the Trojan war, then Panthoides' son; Next Hermotimus; then Pyrrhus; finally great Pythagoras, great glory of Samos alone. Following Pythagoras, Empedocles thus sings of himself: For once I was turf, and boy, and girl, And a bird of the sky, and a fish dwelling in the high sea. Concerning the abstinence of Pythagoras, Antisthenes, Diogenes, and Apollonius of Tyana, Laertius, Plutarch and Philostratus have wonderful accounts. See more in St. Jerome, book II Against Jovinian, and Plutarch in two orations on Eating Meat. AND TO DANIEL GOD GAVE UNDERSTANDING OF ALL VISIONS. — Hence it is clear that this wisdom of Daniel and his companions was rather supernatural than natural; both because God is said to have given it to them as a special reward of temperance; and because there was given to them knowledge in every book, that is, all knowledge, as is said here; and so in chapter II, 30, it is said that there was in Daniel wisdom greater than in any mortal, and he obtained it by a three-year period not so much by study as by abstinence, piety and prayer, as is gathered from verse 5; and because to Daniel there was given by God prophecy and knowledge of interpreting dreams: but this is supernatural, and is not a permanent habit, but an illumination in act from God, sent to him at certain times when Daniel prophesied, or explained dreams. Note: This reward is fitting; for it is proper, as St. Gregory testifies, book XXX of the Morals, XVIII, that those who reject carnal things should understand spiritual things, and that those who fast in belly should be fed in mind. Do you wish therefore to draw mental and heavenly delights? Despise earthly and brutal ones, and you will perceive that saying of St. Bernard to be most true: "When the spirit is tasted, all flesh becomes insipid." Thus does the gentile prophet celebrate the pagan seer as almost omniscient and all-knowing, but superstitiously: Trojans' interpreter of gods, who the divine powers of Phoebus, Who the tripods, Clarian laurels, who the stars perceive, And the tongues of birds, and the omens of swift wing. AND OF DREAMS, — sent from God, concerning dreams and divination see what is said at Genesis XLI and XLII, and Pererius here.
1:20
20. ABOVE ALL THE MAGICIANS AND SORCERERS. — Who these were I shall say in chapter II, 2.
1:21
21. AND DANIEL WAS UNTIL THE FIRST YEAR OF CYRUS THE KING, — that is to say, Daniel was in great glory and authority with all the kings of Babylon; he lived in the court of the king, dear and familiar to Nebuchadnezzar and his successors, and to Belshazzar; and this constantly and always, until Belshazzar was deprived by Cyrus of kingdom and life. "Daniel," says St. Jerome, "was powerful in Chaldea until the first year of Cyrus, who destroyed the empire of the Chaldeans: but afterwards he was transferred by Darius into the Medes." So also Theodoret. Therefore Calvin expounds it wrongly thus: "was," that is, prophesied, Daniel until the first year of Cyrus; for even in the third year of Cyrus he prophesied, as is clear from chapter X, 4. Second, the phrase "until the first year of Cyrus" hints at something else hidden here: namely, Isaiah had foretold in chapter XLIV, 28, and chapter XLV, 1, that the Jews would be freed from Babylon by Cyrus: therefore Daniel signifies here that he saw that time foretold by Isaiah, not that he did not live longer, but that he lived until then, so that throughout the whole time of captivity he might help the Jews both by authority and comfort them by prophecies. So Maldonatus.
Machine translation from the Latin, not reviewed.
1:1
From 603 to 581 B.C. (especially in 587, when Jerusalem fell) Nebuchadnezzar II deported to Babylon many inhabitants of the kingdom of Judah along with the prophets Daniel, Ezekiel and King Jeconiah (II Kings 23:24-25:21; Dan. 1:1; Ezek. 1:1-3).
… It seems that Nebuchadnezzar, being aware of I.'s pro-Egyptian policy, at first treated him harshly, but then, having obtained a promise of loyalty, released him free and restored him to the throne (in this sense the notice of Dan. 1:1 would also agree, that in the third year of I.'s reign Nebuchadnezzar besieged Jerusalem, took the king himself and carried off the furnishings of the Temple: but the chronological …
… Thus, according to Dan. 1, 1, it is very probable that N., pursuing the Egyptians in 605, entered Jerusalem and plundered the Temple, taking some hostages. …
… The passage is therefore "deuterocanonical." In the Greek Bible the passage is generally placed at the beginning with its own title S. before the book of Daniel: the event is supposed to be earlier than Dan. 1:1. In the Latin version, however, it is added at the end, as ch. 13.
1:2
SENNAAR (Heb. Šin'ār). - A geographical term that in certain biblical passages means the land of Babylonia, e.g., Gen. 10:10 ff. (even in opposition to Assyria); ibid. 11:1-9 (Tower of Babel [v.]); Dan. 1:2; Zech. 5:11. In others, however, it would seem
1:3
Misael (Heb. Miṭṭā'ēl « Who [is] that which is God? »)
… Together with Hananiah (v.), Azariah (v.) and Daniel, M. was chosen from among the deported young Jews to be instructed in the Babylonian language and in cuneiform writing (Dan. 1:3 ff.). …
1:6
Ananias (Greek 'Ανανίας, from Hebrew Hānanyāh «Jahweh Has Shown Mercy»)
… Nebuchadnezzar, marveling at the prodigy, confirmed them in the government of the province of Babylon (Dan. 1:6-20; 3:1-97). Mattathias, as he was dying, would recall their heroic observance of the divine law (1 Macc. 2:59).
I. THE PROPHET. - D. belonged to the tribe of Judah (Dan. 1:6) and, in the deportation of 605 B.C., was led to Babylon (1:1), where he was chosen along with other young men to serve at the court of the Neo-Babylonian king, under the name Belteshazzar, …
1:7
Abednego (Hebrew 'Abedh-Nēghō, possibly a scribal error for 'Abedh-Nebhō 'servant of the god Nabu')
… und das Alte Test., Giessen 1872, p. 429), corresponds to the Babylonian name given to Azariah (v.), one of the three companions of Daniel deported to Babylon in the first plundering by Nebuchadnezzar (606 B.C.) and educated at the court of this king (Dan. 1:7). A. reappears as superintendent of the province of Babylon (Dan. 2:49) and in the well-known episode of the three young men in the furnace (Dan. 3:12-97). Enrico Galbiati
… St. Jerome (in Dan. 1:7: PL 25, 497): "non ut plerique putant boanerges, sed emendatius legitur benereem (var. benereem)," because in Hebrew "thunder" is rā'am (from rā'am "to make an uproar"). …
… are difficulties: first of all, in the documents it is never expressly stated that S. and Zerubbabel are the same person; moreover, both names are of plainly Babylonian origin: it is indeed a frequent case that Jews in Babylonia had a double name (cf. Dan. 1:7), but it is surprising that a Jew should have had two names both Babylonian. …
… Sadhrah), Septuagint Σεδράγη. - Babylonian name imposed on Ananiah (v.), companion of Daniel (Dan. 1, 7; 3, 12 ff.). …
1:20
… The magic of the Egyptians is highlighted (Ex. 7:11 ff.; Wis. 17:7) and that of the Babylonians (Is. 47:12 f.; Dan. 1:20; 2:10-12), among whom it was of great importance. …
Misael (Heb. Miṭṭā'ēl « Who [is] that which is God? »)
Having passed the preparatory period, in which he remained faithful to the Mosaic Law, M. together with the others was found "ten times" wiser than any sage or magician of Babylon (Dan. 1:20). M. implored from God the revelation of Nebuchadnezzar's dream for Daniel (Dan. 2:17) and received as a reward a high administrative office in the province of Babylon (Dan. 2:49). …
1:21
Cyrus the Great (Cuneiform Inscriptions Kuruš; Heb. Kôreš)
… Iud., XI, 1, 1-2). The prophet Daniel, who was already at the court of Babylon at the moment of the occupation, also enjoyed the favor of C. (Dan. 1, 21; 6, 28; 10, 1; 14, 1 ff.); in his book he describes several times, symbolically, the Persian empire: 2, 32.39 (breast and arms of silver); 7, 5, 17 (bear with one side higher and three …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.