The history of Bel, and of the great serpent worshipped by the Babylonians.
Daniel detecteth the fraud of Bels priestes: who pretend that Bel eateth much meate: 21. for which they are slaine, and the idol destroyed. 22. Likewise he destroyeth a dragon, which the Babylonians held for a god. 27. He is cast into the lake of seuen lions. 32. whithet Habacuc miraculously bringeth him meate: 39. the lions hurt him not: & his accusers are deuoured.
1And Daniel was the king’s guest, and was honoured above all his friends.E Daniele era un di que', che mangiavano alla tavola del re, e onorato sopra tutti gli amici di lui.AND Daniel was the kings ghest, and honoured aboue al his freindes.Erat autem Daniel conviva regis, et honoratus super omnes amicos ejus. 2Now the Babylonians had an idol called Bel: and there was spent upon him every day twelve great measures of fine flour, and forty sheep, and six vessels of wine.E i Babilonesi aveano un idolo chi amato Bel, e si consumavan per lui ogni dì dodici artabe di fior di farina, e quaranta pecore, e sei anfore di vino.There was also an idol among the Babylonians named Bel: and there were bestowed on him euerie day of floure twelue a•ctabaes, and fourtie sheepe, and of wine six great pottes.Erat quoque idolum apud Babylonios nomine Bel: et impendebantur in eo per dies singulos similæ artabæ duodecim, et oves quadraginta, vinique amphoræ sex. 3The king also worshipped him, and went every day to adore him: but Daniel adored his God. And the king said to him: Why dost thou not adore Bel?Il re stesso gli rendeva culto, e andava ogni di ad adorarlo. Ma Daniele adorava il suo Dio. E il re gli disse: perchè non adori tu Bel?The king also did worshipe him, and went euery day to adore him: But Daniel adored his God. & the king sayd to him: Why dost thou not adore Bel.Rex quoque colebat eum, et ibat per singulos dies adorare eum: porro Daniel adorabat Deum suum. Dixitque ei rex: Quare non adoras Bel ? 4And he answered, and said to him: Because I do not worship idols made with hands, but the living God, that created heaven and earth, and hath power over all flesh.Ed egli rispose a lui: perché io non rendo onore agli idoli manofatti, ma a Dio vivo, che creò il cielo, e la terra, ed è Signore di tutti gli animali.Who answering, sayd to him: Because I worshipe not idols made with hand, but the liuing God, that created heauen, and earth, and hath powre ouer al flesh.Qui respondens ait ei: Quia non colo idola manufacta, sed viventem Deum, qui creavit cælum, et terram, et habet potestatem omnis carnis. 5And the king said to him: Doth not Bel seem to thee to be a living god? Seest thou not how much he eateth and drinketh every day?E il re disse a lui: Non sembra a te, che Bel sia un Dio vivo? Non vedi tu quanto egli mangia, e beve ogni giorno?And the king sayd to him: Doeth not Bel some vnto thee to be a liuing God? Seest thou not how much he eateth and drinketh euerie day?Et dixit rex ad eum: Non videtur tibi esse Bel vivens deus ? an non vides quanta comedat et bibat quotidie ?
6Then Daniel smiled, and said: O king, be not deceived: for this is but clay within, and brass without, neither hath he eaten at any time.E disse sorridendo Daniele: Non ingannarti, o re, imperocché egli al di dentro è di fango, e al di fuora è di bronzo, e non mangia mai.And Daniel smiling sayd: Be not deceiued ô king. For this same is within of clay, and without of brasse, neither hath he eaten at any time.Et ait Daniel arridens: Ne erres, rex: iste enim intrinsecus luteus est, et forinsecus æreus, neque comedit aliquando. 7And the king being angry, called for his priests, and said to them: If you tell me not who it is that eateth up these expenses, you shall die.E il re montò in collera, e chiamò i sacerdoti di Bel, e disse loro: Se voi non mi dite chi mangi tutto quello, ch'io spendo, voi morrete.And the king being wrath called his priests, & sayd to them: Vnlesse you tel me, who it is that eateth these expenses, you shal dye.Et iratus rex vocavit sacerdotes ejus, et ait eis: Nisi dixeritis mihi quis est qui comedat impensas has, moriemini. 8But if you can shew that Bel eateth these things, Daniel shall die, because he hath blasphemed against Bel. And Daniel said to the king: Be it done according to thy word.Se poi farete vedere, che queste cose se le mangi Bel, morrà Daniele per aver bestemmiato contro Bel. E Daniele disse al re: Sia fatto secondo la tua parola.But if you shew, that Bel eateth these things Daniel shal dye, because he hath blasphemed against Bel. And Daniel sayd to the king: Be it done according to thy woord.Si autem ostenderitis quoniam Bel comedat hæc, morietur Daniel, quia blasphemavit in Bel. Et dixit Daniel regi: Fiat juxta verbum tuum. 9Now the priests of Bel were seventy, besides their wives, and little ones, and children. And the king went with Daniel into the temple of Bel.Or i sacerdoti di Bel erano settanta senza le mogli, e i figliuoli. E il re si portò con Daniele al tempio di Bel.And the priests of Bel were seuentie, beside their wiues, and litle ones, & children. And the king came with Daniel into the temple of Bel.Erant autem sacerdotes Bel septuaginta, exceptis uxoribus, et parvulis, et filiis. Et venit rex cum Daniele in templum Bel. 10And the priests of Bel said: Behold, we go out: and do thou, O king, set on the meats, and make ready the wine, and shut the door fast, and seal it with thy own ring:E dissero i sacerdoti di Bel: Ecco che noi andiam via: e tu, o re, poni le vivande, e mesci il vino: e chiudi la porta, e ponvi sigillo col tuo anello:And the priestes of Bel sayd: Behold we goe forth: & thou ô king set the meates, & mingle the wine, & shut the doore, & seale it with thy ring:Et dixerunt sacerdotes Bel: Ecce nos egredimur foras: et tu, rex, pone escas, et vinum misce, et claude ostium, et signa annulo tuo:
11And when thou comest in the morning, if thou findest not that Bel hath eaten up all, we will suffer death, or else Daniel, that hath lied against us.E quando tu entrerai domattina, se non vedrai, che Bel abbia mangiate ogni cosa, noi morremo; altrimenti morrà Daniele, che ha detto il falso contro di noi.and when thou shalt come in the morning, vnles thou finde al eaten of Bel, dying we wil dye, or Daniel that hath lyed against vs.et cum ingressus fueris mane, nisi inveneris omnia comesta a Bel, morte moriemur, vel Daniel qui mentitus est adversum nos. 12And they little regarded it, because they had made under the table a secret entrance, and they always came in by it, and consumed those things.Or ei si burlavano, perché aveano fatto sotto la mensa un apertura segreta, e per questa entravano sempre e mangiavano quella roba.And they contemned, because they had made vnder the table a secrete entrance, & by it they came in alwayes, and deuoured those thinges.Contemnebant autem, quia fecerant sub mensa absconditum introitum, et per illum ingrediebantur semper, et devorabant ea. 13So it came to pass after they were gone out, the king set the meats before Bel: and Daniel commanded his servants, and they brought ashes, and he sifted them all over the temple before the king: and going forth, they shut the door, and having sealed it with the king’s ring, they departed.Usciti adunque coloro, il re pose dinanzi a Bel le vivande. Ma Daniele diede ordine a' suoi servi, che gli portassero della cenere, e la sparse col vaglio per tutto il tempio alla presenza del re: e se n'andarono, e chiuser la porta, sigillandola coll'anello del re.It came to passe therfore after they were gone out, the king set the meates before Bel: & Daniel commanded his seruants, and they brought ashes, and he sifted them ouer al the temple before the king: and going forth they shut the doore, and sealing it with the kings ring, they departed.Factum est igitur postquam egressi sunt illi, rex posuit cibos ante Bel: præcepit Daniel pueris suis, et attulerunt cinerem, et cribravit per totum templum coram rege: et egressi clauserunt ostium, et signantes annulo regis abierunt. 14But the priests went in by night, according to their custom, with their wives, and their children: and they ate and drank up all.Or i sacerdoti andarono di notte tempo secondo il loro costume eglino, e le mogli, e i loro figliuoli, e mangiaron tutto, e bevvero.But the priestes went in by night, according to their custome, and their wiues, and their children: and they did eate, and drinke al.Sacerdotes autem ingressi sunt nocte juxta consuetudinem suam, et uxores et filii eorum, et comederunt omnia, et biberunt.
15And the king arose early in the morning, and Daniel with him.E si levò il re al primo albore, e Daniele con esso.And the king arose in the first breake of day, and Daniel with him.Surrexit autem rex primo diluculo, et Daniel cum eo. 16And the king said: Are the seals whole, Daniel? And he answered: They are whole, O king.E il re disse: Son eglino intatti o Daniele? Ed ei rispose: intatti, o re.And the king sayd: Are the seales safe, Daniel? Who answered: Safe ô king.Et ait rex: Salvane sunt signacula, Daniel ? Qui respondit: Salva, rex. 17And as soon as he had opened the door, the king looked upon the table, and cried out with a loud voice: Great art thou, O Bel, and there is not any deceit with thee.E subitamente aperta la porta, il re veduta la mensa, con voce grande esclamò: Tu se' grande, o Bel, e in casa tua non è frode alcuna.And forth with when he had opened the doore, the king looking on the table, cried out with a lowd voice: Great art thou ô Bel, and there is not any deceite with thee.Statimque cum aperuisset ostium, intuitus rex mensam, exclamavit voce magna: Magnus es, Bel, et non est apud te dolus quisquam. 18And Daniel laughed: and he held the king, that he should not go in: and he said: Behold the pavement, mark whose footsteps these are.E Daniele sorrise, e trattenne il re, che non entrasse dentro, e disse: Ecco il pavimento, osserva di chi siano queste pedate.And Daniel laughed: and he held the king that he should not goe in: and he sayd: Behold the pauement, marke whose steppes these are.Et risit Daniel, et tenuit regem ne ingrederetur intro: et dixit: Ecce pavimentum: animadverte cujus vestigia sint hæc. 19And the king said: I see the footsteps of men, and women, and children. And the king was angry.E il re disse: Veggo pedate di uomini, di donne, di ragazzi. E il re si adirò.And the king sayd: I see the steppes of men, & wemen, and of infantes. And the king was angrie.Et dixit rex: Video vestigia virorum, et mulierum, et infantium. Et iratus est rex. 20Then he took the priests, and their wives, and their children: and they shewed him the private doors by which they came in, and consumed the things that were on the table.Allora fece pigliare i sacerdoti, e le mogli, e i figliuoli loro: ed eglino fecero vedere a lui le piccole porte, per le quali entravano, e consumavan quel, che si trovava sulla mensa.Then apprehended he the priests, & their wiues, & their children: and they shewed him secrete litle doores by which they came in, & consumed the thinges that were on the table.Tunc apprehendit sacerdotes, et uxores, et filios eorum: et ostenderunt ei abscondita ostiola, per quæ ingrediebantur, et consumebant quæ erant super mensam.
21The king, therefore, put them to death, and delivered Bel into the power of Daniel: who destroyed him and his temple.E il re li fece morire, e diede Bel in poter di Daniele, il quale lo distrusse in un col suo tempio.The king therfore them, & he deliuered Bel into the powre of Daniel: who ouerthrewe him, & his temple.Occidit ergo illos rex, et tradidit Bel in potestatem Danielis: qui subvertit eum, et templum ejus. 22And there was a great dragon in that place, and the Babylonians worshipped him.Ed era in quel luogo un dragone grande e i Babilonesi lo adoravano.And there was a great dragon in that place, & the Babylonians worshipped him.Et erat draco magnus in loco illo, et colebant eum Babylonii. 23And the king said to Daniel: Behold, thou canst not say now, that this is not a living god: adore him, therefore.E disse il re a Daniele: Ecco tu non puoi dire, che questo non sia un dio vivo: tu adunque adoralo.And the king sayd to Daniel: Loe now thou canst not say, that this same is not a liuing god: adore him therfore.Et dixit rex Danieli: Ecce nunc non potes dicere quia iste non sit deus vivens: adora ergo eum. 24And Daniel said: I adore the Lord, my God: for he is the living God: but that is no living god.E Daniele disse: Io adoro il Signore Dio mio, perché egli è il Dio vivo, ma questo non è il Dio vivo.And Daniel sayd: The Lord my God I doe adore: because he is the liuing God:Dixitque Daniel: Dominum Deum meum adoro, quia ipse est Deus vivens: iste autem non est deus vivens. 25But give me leave, O king, and I will kill this dragon without sword or club. And the king said, I give thee leave.Ma tu o re, dammene la permissione, ed io senza spada, e bastone ammazzerò il dragone: o il re disse: Te la do.but thou ô king geue me licence, and I wil kil the Dragon without sword and clubbe. And the king sayd: I geue thee licence.Tu autem, rex, da mihi potestatem, et interficiam draconem absque gladio et fuste. Et ait rex: Do tibi. 26Then Daniel took pitch, and fat, and hair, and boiled them together: and he made lumps, and put them into the dragon’s mouth, and the dragon burst asunder. And he said: Behold him whom you worship.Prese adunque Daniele della pece, e del grassume, e de' peli, e cosse ogni cosa insieme, e ne fece bocconi, e li gettò in bocca al dragone, e il dragone crepò: e disse: ecco quello, che voi adoravate.Daniel therfore tooke pitch, & fatte, and heares, and sod them together: & he made lumpes, and gaue into the Dragons mouth, & the Dragon burst in sunder. And he sayd: Loe whom you worshipped.Tulit ergo Daniel picem, et adipem, et pilos, et coxit pariter: fecitque massas, et dedit in os draconis, et diruptus est draco. Et dixit: Ecce quem colebatis.
27And when the Babylonians had heard this, they took great indignation: and being gathered together against the king, they said: The king is become a Jew. He hath destroyed Bel, he hath killed the dragon, and he hath put the priests to death.La qual cosa udita avendo i Babilonesi, ne presero grandissimo sdegno, e adunatisi contro del re dissero: il re è diventato Giudeo: ha distrutto Bel, ha ucciso il dragone, e messi a morte i sacerdoti.Which when the Babylonians had heard, they were wrath excedingly: and being gathered together against the king, they said: The king is become a Iewe. Bel he hath destroyed, the Dragon he hath killed, & he hath slaine the priests.Quod cum audissent Babylonii, indignati sunt vehementer: et congregati adversum regem, dixerunt: Judæus factus est rex: Bel destruxit, draconem interfecit, et sacerdotes occidit. 28And they came to the king, and said: Deliver us Daniel, or else we will destroy thee and thy house.E andati a trovar il re, dissero: Da nelle nostre mani Daniele, altrimenti uccideremo te, e la tua famiglia.And they sayd when they were come to the king: Deliuer vs Daniel, otherwise we wil kil thee, & thy house.Et dixerunt cum venissent ad regem: Trade nobis Danielem, alioquin interficiemus te, et domum tuam. 29And the king saw that they pressed upon him violently: and being constrained by necessity: he delivered Daniel to them.Vide adunque il re, che lo assalivano con impeto, e forzato dalla necessità, diede loro Daniele.The king therfore saw that they pressed vpon him vehemently: and compelled by necessity he deliuered Daniel to them.Vidit ergo rex quod irruerent in eum vehementer: et necessitate compulsus, tradidit eis Danielem. 30And they cast him into the den of lions, and he was there six days.Ed ei lo gettarono nella fossa dei leoni, e vi stette sei giorni.Who cast him into the lake of lions, and he was there six dayes.Qui miserunt eum in lacum leonum, et erat ibi diebus sex. 31And in the den there were seven lions, and they had given to them two carcasses every day, and two sheep: but then they were not given unto them, that they might devour Daniel.Ed erano nella fossa sette leoni, e davansi ad essi ogni dì due cadaveri, e due pecore: ed allora non furono date loro, affinchè divorasser Daniele.Moreouer in the lake were seuen lions, & there were geuen to them two bodies euerie day, & two sheepe: and they were not geuen vnto them, that they might deuoure Daniel.Porro in lacu erant leones septem, et dabantur eis duo corpora quotidie, et duæ oves: et tunc non data sunt eis, ut devorarent Danielem.
32Now there was in Judea a prophet called Habacuc, and he had boiled pottage, and had broken bread in a bowl: and was going into the field, to carry it to the reapers.Or il profeta Habacuc stava nella Giudea, ed egli avea cotta una polenta, e fatte delle schiacciate in una teglia, e andava al campo per portarle ai mietitori.And there was d Habacuc a prophete in Iewrie, & he had boyled broth, & had broken bread in a bowle: and he went into the field, to carie it to the reapers.Erat autem Habacuc propheta in Judæa, et ipse coxerat pulmentum, et intriverat panes in alveolo: et ibat in campum ut ferret messoribus. 33And the angel of the Lord said to Habacuc: Carry the dinner which thou hast into Babylon, to Daniel, who is in the lions’ den.E l'Angelo del Signore disse ad Habacuc: Porta il desinare, che hai, in Babilonia a Daniele, che è nella fossa de' leoni.And the Angel of our Lord sayd to Habacuc: Carie the dinner which thou hast, into Babylon to Daniel, who is in the lake of lions.Dixitque angelus Domini ad Habacuc: Fer prandium quod habes in Babylonem Danieli, qui est in lacu leonum. 34And Habacuc said: Lord, I never saw Babylon, nor do I know the den.E Habacuc disse: Signore, non ho veduta Babilonia, e non ho notizia della fossa.And Habacuc sayd: Lord, Babylon I haue not sene, and the lake I know not.Et dixit Habacuc: Domine, Babylonem non vidi, et lacum nescio. 35And the angel of the Lord took him by the top of his head, and carried him by the hair of his head, and set him in Babylon, over the den, in the force of his spirit.E l'Angelo del Signore lo prese alla cima del suo capo, e pe' capelli della sua testa, e portollo colla celerità del suo spirito, e posollo in Babilonia sopra la fossa.And the Angel of our Lord tooke him by the toppe of his head, and caried him by the heare of his head, & put him into Babylon ouer the lake in the force of his spirit.Et apprehendit eum angelus Domini in vertice ejus, et portavit eum capillo capitis sui, posuitque eum in Babylone supra lacum in impetu spiritus sui. 36And Habacuc cried, saying: O Daniel, thou servant of God, take the dinner that God hath sent thee.E Habacuc alzò la voce, e disse: Daniele servo di Dio, prendi il desinare, che Dio ti ha mandato.And Habacuc cried, saying: Daniel, take the dinner that God hath sent to thee.Et clamavit Habacuc, dicens: Daniel serve Dei, tolle prandium quod misit tibi Deus. 37And Daniel said, Thou hast remembered me, O God, and thou hast not forsaken them that love thee.E Daniele disse: tu ti se' ricordato di me, o Signore, e non hai abbandonato color, che ti amano.And Daniel sayd: Thou hast remembred me ô God, and hast not forsaken them that loue thee.Et ait Daniel: Recordatus es mei, Deus, et non dereliquisti diligentes te.
38And Daniel arose, and ate. And the angel of the Lord presently set Habacuc again in his own place.E si alzò Daniele, e mangiò: e l'Angelo del Signore restituì tosto Habacuc al suo luogo.And Daniel rysing vp did eate. Moreouer the Angel of our Lord restored Habacuc forth with in his place.Surgensque Daniel comedit. Porro angelus Domini restituit Habacuc confestim in loco suo. 39And upon the seventh day the king came to bewail Daniel: and he came to the den, and looked in, and behold Daniel was sitting in the midst of the lions.Venne adunque nel settimo giorno il re per piangere Daniele, e arrivò alla fossa, e gettò dentro gli occhi: e vide Daniele a sedere in mezzo ai leoni.The king therfore came the seuenth day to lament Daniel: and he came to the lake, and looked in, and behold Daniel sitting in the middes of the lions.Venit ergo rex die septimo ut lugeret Danielem: et venit ad lacum, et introspexit, et ecce Daniel sedens in medio leonum. 40And the king cried out with a loud voice, saying: Great art thou, O Lord, the God of Daniel. And he drew him out of the lions’ den.E gridò ad alta voce il re dicendo: Grande se' tu, o Signore Dio di Daniele. E lo trasse fuori della fossa de' leoni.And the king cried out with a lowd voice, saying: Great art thou ô Lord the God of Daniel. And he drew him out of the lake of lions.Et exclamavit voce magna rex, dicens: Magnus es, Domine Deus Danielis. Et extraxit eum de lacu leonum. 41But those that had been the cause of his destruction, he cast into the den, and they were devoured in a moment before him.E quelli, che erano stati causa di sua perdizione, li fece gettar nella fossa, in un momento furono divorati alla sua presenza.But those that had bene the cause of his perdition, he cast into the lake, and they were deuoured in a moment before him.Porro illos, qui perditionis ejus causa fuerant, intromisit in lacum, et devorati sunt in momento coram eo. 42Then the king said: Let all the inhabitants of the whole earth fear the God of Daniel: for he is the Saviour, working signs, and wonders in the earth: who hath delivered Daniel out of the lions’ den.Allora il re disse: Tutti gli abitanti di tutta quanta la terra temano il Dio di Daniele: perocché egli è Salvatore, e fa segni, e prodigi sulla terra, ha liberato Daniele dalla fossa de' leoni.Then the king sayd: Let al inhabitants in the whole earth feare the God of Daniel: because he is the Sauiour, doing signes, & meruels in the earth: who hath deliuered Daniel out of the lions denne.Tunc rex ait: Paveant omnes habitantes in universa terra Deum Danielis: quia ipse est salvator, faciens signa et mirabilia in terra: qui liberavit Danielem de lacu leonum.
14:1
Calmet
Guest. It seems most probable that the king here spoken of was Evilmerodac, the son and successor of Nabuchodonosor, and great favourer of the Jews; (Challoner; Worthington) or it might be Darius, (Houbigant.) or Cyrus, under whose reign St. Irenaeus (IV. 11.) and others place this history. (Calmet)
Menochius
The more correct Greek editions begin with the preceding verse. (Menochius)
Haydock
Septuagint read, "Prophecy of Abaum, son of Juda, of the tribe of Levi. There was a priest, Daniel, son of Abda, who was a guest of the king of Babylon," etc. See Pref. (Haydock)
14:19
Houbigant
Angry. Cappel thinks the priests would not be so easily caught, or that such an imposture would not be so long concealed. But it was their interest to keep the secret, particularly if the king furnished the provisions; and in the night time they would not perceive the small ashes. (Houbigant.)
Aristophanes
The pagans stupidly believed (Calmet) that the idols eat. (Aristophanes, Plutus. 3:2.)
Houbigant
All the objections against this history are refuted by Jeremias 51:5. (Houbigant.)
Haydock
It is wonderful that so learned a man as Cappel should urge so many. (Haydock)
14:22
Calmet
Dragon. The devil had seduced our first parents in the form of a serpent, and caused most nations to adore it. (Calmet)
They expected benefit, or to be preserved from harm. (Valer. 1:8.; St. Augustine, de Civ. Dei. 14:11.; Worthington)
14:26
Menochius
Asunder, being choked, and not poisoned. (Vales. 81.) (Menochius)
The throat is narrow. (Solin. 43.)
14:27
Grotius
Jew, or "a Jew is king;" Daniel governs all. (Grotius)
14:28
Houbigant
House. Religion is daring. Darius was weak, and only a sort of viceroy, left by Cyrus. (Houbigant.)
14:30
Challoner
The den of lions. Daniel was twice cast into the den of lions: once under Darius, the Mede, because he had transgressed the king's edict, by praying three times a day; and another time under Evilmerodac, by a sedition of the people. This time he remained six days in the lions' den; the other time only one night. (Challoner)
14:31
Houbigant
Carcasses: people condemned, (Calmet) or dead. (Houbigant.)
14:32
Challoner
Habacuc. The same, as some think, whose prophecy is found among the lesser prophets: but others believe him to be different. (Challoner)
Worthington
About twenty years before there was no prophet in Judea, Daniel 3:38. Habacuc, the eighth of the minor prophets, lived before the Babylonian monarchy was formed, Daniel 1:6. (Worthington)
Haydock
Yet he might still survive. If this had not been a true history, such an extraordinary mode of conveyance would not have been mentioned. Cappel imagines it was an allusion to Philip, the deacon, and fabricated by some Christian. But Theodotion found it in Hebrew (Houbigant.) and he was no friend to Christianity when he wrote; though he had once followed Tatian, and the Marcionites. (Haydock)
14:39
Houbigant
Seventh. He had not come before, supposing he was dead, till at last a rumour got to his ears, notwithstanding the precautions of the Babylonians, who hoped that Daniel would be starved to death. (Houbigant, Proleg. p. 2. p. 425 which end here.)
14:40
Haydock
Daniel. Greek adds, "besides thee there is no other." (Haydock)
14:41
Menochius
Den, by the law of retaliation, Daniel 6:24. (Menochius)
14:42
Calmet
Then, etc. is not in Greek nor in the ancient manuscripts of St. Jerome. The verse may be taken from Daniel 2:26. (Calmet)
14:1
The king’s guest.... It seems most probable, that the king here spoken of was Evilmerodach, the son and successor of Nabuchodonosor, and a great favourer of the Jews.
14:30
The den of lions.... Daniel was twice cast into the den of lions; one under Darius the Mede, because he had transgressed the king’s edict, by praying three times a day: and another time under Evilmerodach by a sedition of the people. This time he remained six days in the lions’ den; the other time only one night.
14:32
Habacuc.... The same, as some think whose prophecy is found among the lesser prophets but others believe him to be different.
14:42
THE PROPHECY OF OSEE
OSEE, or Hosea, whose name signifies A saviour, was the first in the order of time among those who are commonly called lesser prophets, because their prophecies are short. He prophesied in the kingdom of Israel, that is, of the ten tribes, about the same time that Isaias prophesied in the kingdom of Juda.
14:1
It semeth most probable that this king vvas Euilmerodach, who fauoured the Ievves, & deliuered Iechonias (otherwise called Ioachin) out of prison. 4. Reg. 25. v. 17.
14:2
Concordance Gen. 10. v 10.
amphore.
14:3
VVhich supposed, Daniel vvas novv about the age of 55. yeares. For being caried into Babylon at the age of tenne yeares, vvas there 8. yeares before Ioachin, who was there 37. yeares before he vvas deliuered from prison, vvhich make in al. 55.
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Not only the Babylonians as is manifest in manie places, but also the Romanes and most nations worshipped Bel for a great god: But it is more wonderful that both the Chaldees and the Romans otherwise most wise worshiped a serpent, or dragon, a beast naturally most hating men, & most abhorred by al men, The cause of this blindnes can be no other but Gods iust punishment suffering them for their abominable pride, and other sinnes to fal into so sotish conceites as to thinke, that serpentes could either greatly benefite them, or by such vvorshippe be appeased, and cease from annoying them, As Valerius vvriteth. li. 1. c. 8. •. Augustin also li. 14 c 11. ••it. & manie others testifie the same.
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d Although about 20 yeares before, there vvas no prophet in Iurie (ch. 3. v. 38.) yet novv this Habacuc vvas indued vvith the spirit of prophecie. As for Habacuc, the eight in order of the lesse prophetes, he prophecied before the captiuitie: yea before the Chaldees became a Monarchie. As appeareth, Hab. 1. v 6.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 18.30
… How did God sustain her? Not by raining down manna, as for Israel of old or opening the rock, in order to give drink to His thirsting people, or feasting her by means of ravens, as Elijah, or feeding her by a prophet carried through the air, as He did to Daniel when a-hungered in the den.
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and his temple. 22. And there was a great dragon in that place, and the Babylonians worshipped him. 23. And the king said to Daniel: Behold, now thou canst not say that this is not a living God: adore him therefore. 24. And Daniel said: I adore the Lord my God; for he is a living God; but this is not a living God. 25. But thou, O king, give me power, and I will kill the dragon without sword and staff. And the king said: I give it thee. 26. Then Daniel took pitch, and fat, and hair, and cooked them together: and made lumps, and put them into the dragon's mouth, and the dragon burst asunder. And he said: Behold whom you worshipped. 27. Which when the Babylonians heard, they were exceeding angry: and gathering together against the king, they said: The king is become a Jew: he hath destroyed Bel, killed the dragon, and put the priests to death. 28. And they came to the king and said: Deliver us Daniel, otherwise we will kill thee and thy house. 29. The king therefore saw that they pressed hard upon him: and being compelled by necessity he delivered Daniel to them. 30. And they cast him into the lion's den, and he was there six days. 31. And there were seven lions in the den, and they gave them two carcasses daily, and two sheep: and then they were not given to them, that they might devour Daniel. 32. Now Habacuc the prophet was in Judaea, and he had cooked a pottage, and had broken bread into a bowl: and he was going into the field to carry it to the reapers. 33. And the angel of the Lord said to Habacuc: Carry the dinner which thou hast into Babylon to Daniel, who is in the lion's den. 34. And Habacuc said: Lord, I never saw Babylon, and I know not the den. 35. And the angel of the Lord took him by the crown of his head, and carried him by the hair of his head, and set him in Babylon over the den in the force of his spirit. 36. And Habacuc cried out, saying: Daniel, servant of God, take the dinner which God hath sent thee. 37. And Daniel said: Thou hast remembered me, O God, and hast not forsaken them that love thee. 38. And Daniel arose and ate. And the angel of the Lord presently set Habacuc again in his own place. 39. And the king came on the seventh day to mourn for Daniel: and he came to the den, and looked in, and behold Daniel was sitting in the midst of the lions. 40. And the king cried out with a loud voice, saying: Great art thou, O Lord God of Daniel. And he drew him out of the lion's den. 41. But those who had been the cause of his destruction he cast into the den, and they were devoured in a moment before him. 42. Then the king said: Let all the inhabitants of the whole earth fear the God of Daniel: for he is the saviour, doing signs and wonders in the earth: who delivered Daniel out of the lion's den. 1. NOW DANIEL WAS OF THE KING'S TABLE. — This king was not Cyrus, as Theodoret and Irenaeus wish, lib. IV, cap. XI, nor Astyages, as St. Athanasius seems to wish, serm. 4 Against the Arians; but Evil-merodach, or Belshazzar. This is proved first, because this man was king of Babylon while it still stood and flourished. Second, because he, being a Babylonian, worshipped Bel; but Cyrus and the Persians did not worship Bel, but the sun: indeed Xerxes destroyed the tomb of Bel, as Strabo testifies, lib. XVI. Third, because the Babylonians wished to kill this king, verse 28, unless he would deliver Daniel to them: but they would not have dared to threaten this to Cyrus, as being already subdued by him; nor even to Nebuchadnezzar, as being mighty and terrible. Thus Torniellus, Pererius and others. Hence it is clear that Daniel, when he overthrew Bel and when he was cast into the lion's den, was not twelve years old, as St. Chrysostom wishes, hom. 1 in Psal. XXX; for he was then at least 72 years old. This is clear first, from the fact that this history occurred under Belshazzar, who began to reign in the 45th year of the reign of Nebuchadnezzar; for in that year Belshazzar succeeded his dying father; but Daniel was 20 years old before Nebuchadnezzar began to reign. Second, because this history occurred after the reign of Astyages, when Cyrus was already reigning, as is clear from the title, or from the last words of the preceding chapter; but Astyages, as I said there, began to reign in the sixth year of the Babylonian captivity, when Daniel was 34 years old, and he reigned for 38 years: now add 34 and 38, and you will have 72 years of Daniel's life. Therefore Daniel was 72 years old when Astyages died and Cyrus began to reign, under whom this history occurred. 2. BEL. — Bel, or Beel, Baal, Bal, and Belus was Nimrod, the founder and first king of Babylon, father of Ninus, as I said on Genesis X, 10. Concerning the temple and idol of this Bel, Herodotus writes marvellous things, lib. I, who was scarcely 100 years after Daniel; Diodorus, lib. II, cap. IV; Strabo, lib. XVI, where among other things they teach that the statue of Jupiter Bel was golden, forty feet long, weighing a thousand Babylonian talents: to which was dedicated a crater of gold weighing 1200 talents. This statue appears to have been of bronze, but covered with gold; or certainly of orichalcum, that is, golden bronze: for Daniel calls it brazen.
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Tropologically, Bel and idols imitate, first, those who adorn themselves outwardly with silken and golden garments, but inwardly have an earthen heart or mind, or conscience, namely those who wallow in mud and filth of gluttony, lust, etc. Secondly, hypocrites, who appear golden outwardly, but are muddy within. Hear Billius in the Anthology: Bel was externally most beautiful, covered all around with bronze; but within was nothing but vile mud. He who simulates Curius, when he is most wicked, why should I not justly call him Bel? Bel will be he who, outwardly white like a tomb, has within only vile corpse. ARTABES. — An artaba contains 72 sextarii, says Epiphanius, in the book On Weights and Measures, and Isidore, book XVI of the Etymologies; therefore a great quantity of fine flour was expended daily for this idol of Bel. The artaba was threefold, namely Persian, holding a medimnus and three choenices; Median, holding a medimnus; Egyptian, holding five modii. Thus Pererius. AMPHORAE. — An amphora contained 48 sextarii, or larger cups, each of which contained twenty ounces of water or wine, as I said in the appendix to the Pentateuch. 12. THEY DESPISED. — Correct to: they were confident; for in Greek it is κατεφρόνουν, that is, they despised, namely the danger of their fraud and death.
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13. AND HE SIFTED, — that is, by sifting he scattered throughout the whole temple, lest, if small stones mixed with ash were scattered, the priests coming by night and striking their feet upon them should perceive the fraud and overturn the ash. By sifting therefore he made it so that only pure and fine ash passed through the sieve onto the pavement, which they could not perceive by their feet. Hence the Septuagint translates it κατέσαρον, that is, they strewed the pavement with ash. Thus the Complutensian edition. The Caraffae edition therefore reads obscurely, they shook out the temple, as if to say: By sifting from the sieve they shook out dust throughout the whole temple, so that the sieve alone transmitted the dust; but coals, small stones, and other coarser things it retained, which Pliny, book XVIII, chapter XI, and Columella, book V, chapter VI, call sifting with a sieve, or strewing with a sieve, that is, sifting. And so in this ash the priests unknowingly impressed the footprints of their feet by night, and from these they were discovered, namely that they themselves ate the foods offered to the idol, not Bel: and therefore the king killed them, and the idol of Bel was overturned by Daniel.
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22. THERE WAS A DRAGON. — Thus the Romans in a plague brought a serpent to Rome from Epidaurus and worshipped it, as if it were the Aesculapius of the city, concerning which see Valerius Maximus, book I, chapter VIII. St. Augustine notes, book XI of Genesis according to the Letter, chapter XXVIII, that the devil is accustomed to use the form of serpents to deceive men, with God permitting it, "to commend the memory of the first deed, that there is a certain familiarity with him in this kind," namely because in the serpent he deceived Adam and Eve, and there he saw this fraud succeed well for him. Hence Pherecydes the Syrian said that demons were hurled down from heaven by Jupiter, whose prince was said to be Ophioneus, that is, serpentine. Add that the dragon by nature is both monstrous and horrible, and strong and robust, and ever-watchful and of keenest sight of eyes (whence dragon is called ἀπὸ τοῦ δέρκειν, from seeing); wherefore it bears something divine. For this reason the ancients assigned to the dragon the guardianship of buildings, inner sanctuaries, oracles, treasures, the infancy of heroes, as of Hercules; indeed they even fabled this of Nero. Hence also the dragon was to the ancients a symbol of prudence, wisdom, indeed even of prophecy, as Charles Paschalius teaches, book IX On Crowns, chapter XV, near the end. Wherefore by Ovid, book IX of the Metamorphoses, the dragon is called "sleepless," and book VII, "unsleeping": and by Valerius, book II of the Argonautica, "watchful": such was that Colchian dragon guarding the golden fleece, which nevertheless the Argonauts seized. Hence also Cicero in the Thirteenth Philippic: "Does he not," he says, "repay, who, embracing his master's patronage, like a dragon guarding treasure?" Finally, some dragons are so immense that they are accustomed to swallow oxen, whence they are also called boas; such was that one which drew herds and shepherds to itself by the force of its breath and swallowed them, which St. Hilarion, as St. Jerome testifies in his Life, ordered to ascend a pyre and burned.
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Maximus of Tyre, and from him Pierius, in Hieroglyphics 16, relate that in the time of Alexander, there was a dragon of the magnitude of five jugera. Hence also a dragon seen in dreams by the mother of Alexander the Great portended to him, as also to Scipio, Augustus, Aurelian, Severus, and others, a vast and illustrious empire: as Pierius reports, Hieroglyphics 15. Again Pliny asserts that among the Indians and Ethiopians there are dragons of twenty cubits. Hear him, book VIII, chapter XI: "Africa bears elephants, etc., but India the greatest, and with them perpetual discord with dragons of such magnitude that they easily encircle even them with their coils, and bind them with the knot of a noose. That combat ends in death; and the vanquished one falling, breaks free from the embrace by its weight." He adds the cause of the fight in chapter XII: "The elephant has the coldest blood, on account of which it is sought especially by dragons in the burning heat. Wherefore they lie in wait for those submerged in a river drinking, and with their hand tightened they drive a bite fixed in the ear." It is no wonder therefore if the Gentiles and Babylonians thought that a Numen dwelt in the dragon beyond other animals. More wonderful are the things which Pliny writes about dragons, book XXIX, chapter IV, namely: "The dragon has no venom. Its head placed beneath the threshold of doors, with propitious adoration to the gods, they promise to make a fortunate house. With its eyes aged and ground with honey, anointed, they do not fear nocturnal phantoms even for the fearful. The fat of its heart in the skin of a gazelle bound with sinews of a deer, contributes to the victory of judgments. The first vertebra of the entrance of powers soothes. Its teeth bound in the skins of gazelles with sinews of a deer, render masters mild and powers exorable." But these seem fabulous, or rather magical than physical. Whence Pliny soon adds: "But above all is the composition by which the lies of magicians make invincible," etc. For these reasons the devil wished to appear, be painted and be worshipped in the form of a dragon or serpent. Dio writes in his account of Hadrian that the same Emperor in the temple of Jupiter Olympius, which he had erected most sumptuously at Athens, placed as a deity a dragon brought from India. Alexander the impostor, a disciple of Apollonius of Tyana, exposed a serpent openly to be adored, and feigned that it gave oracles; and therefore Ionians, Galatians, Cilicians, and even Romans flocked to this new vocal oracle, as Rutilianus, who presided over a Roman army, is narrated by Lucian in the Pseudomantis. The dragon is painted at the feet of St. Sylvester, because he himself, having converted Constantine, took away from the demon, as from a dragon, worship in idols, and conquered and trampled it with the cross of Christ. Indeed, in the acts of St. Sylvester wonderful things are narrated concerning an immense dragon constrained and shut up by him, whose memory exists at Rome at the foot of the Capitol, in the temple which is called St. Mary, deliver us from the pains of hell, concerning which Baronius writes much, tome III, in the year of Christ 324, page 238. Nor only by the heathen, but also by heretics did the demon wish to be worshipped in the form of a dragon or serpent. The Ophites took their name from this, because they nourished and worshipped a serpent as Christ, which licked their Eucharist, and thus sanctified it, as Epiphanius reports, Heresy 37, Theodoret, book I On Heresies Fables, St. Augustine, On Heresies, where he also adds that the Ophites said that Christ was that serpent who deceived Eve. Furthermore Holy Scripture calls and depicts the devil as a dragon, on account of his malice and savagery, Apocalypse XII, 3, 9, 13; Isaiah XXVII, 1; Job XL, 20; Psalm XC, 13; Psalm CIII, 26. Thus St. Gregory reports, homily 19 on the Gospel, that in his monastery a demon appeared in the form of a dragon to a certain young secular man dying, who had lived too licentiously, but was put to flight by the prayers of the monks. And in book IV of the Dialogues, chapter XXXVII, relating the same thing, he says the young man was called Theodore, who by this vision was wholly converted to God; and after the purgation of a long illness and penance, he departed from this life. Finally, for the reasons already stated, the ancients held that serpents were of an immortal and divine nature, as Philo Byblius says. Hence Taautus, god of the Egyptians, says: This "is the most spiritual of all animals; and especially fiery, moreover long-lived, and putting off old age with its skin it grows green again, and is scarcely finished by natural death." Hence also Lampridius writes thus about Heliogabalus: "He had Egyptian little dragons at Rome, which they call Agathodaemons." The Phoenicians also called the "serpent fortunate," as Eusebius says, book I of the Preparation for the Gospel VII. Indeed, paganism paid such honor to serpents that it named temples draconian, as Strabo testifies, book XIV, because the first seeds of idolatry were about serpents, and because the devil had this form in his delights. Hence Horus Apollo, Hieroglyphics 1: "The Egyptians," he says, "place a basilisk made of gold around the gods." 23. BEHOLD NOW YOU CANNOT SAY. — The Greek texts have: Can you also say that this one is bronze? behold it lives and drinks.
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26. THE DRAGON BURST ASUNDER. — Not because the pitch or poisoned hairs have venom or possess a natural force of bursting; but because the balls made from that mass adhered firmly to the very narrow passage of the throat and belly, and that passage being completely blocked, and no exit given, neither to what was swallowed nor to gas, the dragon burst asunder.
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For pitch and fat, being glutinous and of the nature of plasters, block the passage of food, and when entangled in hair they adhere much more tenaciously: thus therefore, with breathing and respiration obstructed, the dragon being filled with this food, burst. Thus Valesius in his book On Sacred Philosophy, cap. LXXXI. For Solinus writes, cap. XLIII, that true dragons have small mouths, and do not open for biting, but have narrow tubes through which they draw breath and put out their tongue: easily therefore that mass of pitch could be blocked by Daniel into those tubes, and thus the dragon was suffocated and burst. In a similar manner the Mamaeum was overthrown and burned, that is, that famous temple and idol of Mamae in the year of the Lord 401, under the emperor Arcadius, by St. Porphyrius bishop of Gaza by the command of God, who through the mouth of a seven-year-old Syrian boy speaking in the Greek language, which he had never learned, commanded: "Burn the temple that is within down to the ground; for many grave things have been done in it and especially human sacrifices. But burn it in this manner: Bring wet pitch, and sulphur, and swine's fat, mix these three things, and anoint the bronze gates, and set fire to them, and thus the temple will be burned: for otherwise it cannot be done; and after it has been burned, having purified the place, set up there a holy church. I testify before God that it cannot be done otherwise: for it is not I who speak, but Christ who is in me." Obeying this command of Christ, St. Porphyrius burned that most famous temple. Thus from the Acts of St. Porphyrius, which Marcus the Deacon of Gaza wrote, Baronius relates in the year of Christ 401. Allegorically St. Chrysostom, homily 38 on I Corinthians: Just as, he says, when the dragon tasted this food of Daniel, it burst; so, when the body of Christ was consumed, hell was split open, this body breaking its belly, and from there returning gloriously with so many thousands of Saints. BEHOLD WHAT YOU WORSHIPPED. — Behold your gods, namely Bel and the dragon which you worshipped, how weak, how deceptive they are! 30. THEY CAST HIM INTO THE LIONS' DEN. — From this it is clear that Daniel was cast into the lions' den twice, namely, first, under Evil-merodach for six days, here; secondly, under Darius the Mede for one night, because he had invoked his God against his command, as was said in cap. VI, 16. Although some
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formerly, as St. Jerome testifies in the preface to Daniel, thought that a different Daniel was he who freed Susanna and destroyed Bel, from him of whom the first twelve chapters treat: for this one was of the tribe of Judah, as is clear from cap. I, 3; but that destroyer of Bel seems to have been of the tribe of Levi. For this is indicated by the Septuagint in whose version formerly at the beginning of cap. XIV, it was read thus: There was a certain priest named Daniel son of Abda, a companion of the king, as St. Jerome testifies in the preface to Daniel. But to this the answer is, first, Dionysius the Carthusian from Isidore, that Daniel was born of Levi as to his paternal line, of Judah as to his maternal line. Secondly, and better, Pererius answers that Greek edition was corrupted: for now that is not found in it. Whence the Church recognizes only one Daniel, and him sprung from the seed of the kings of Judah. Truly Cyprian, sermon On the Lapsed: "What is more glorious than Daniel? What more robust than he in the firmness of faith for enduring martyrdoms? What more blessed in the favor of God? who as often as he fought, conquered, and as often as he conquered, survived." And Ambrose, book I of Duties, cap. XXXV: "How, he says, unconquerable is Daniel, who did not fear the roaring lions around his sides! The beasts raged, and he feasted." And St. Basil, homily On the Praises of Fasting: "Daniel, he says, a man of desires, when he had not eaten for three weeks, nor drunk wine, being cast into the den, even taught the lions to fast. For the lions did not wish to thrust their teeth into him, just as if he had been made of stone or iron. So just as tincture hardens iron, so fasting had hardened the body of the man, and made it unconquerable to the lions." Again in Daniel that saying of St. Augustine was true, Sentences 249: "No misfortune breaks him whom no prosperity corrupts." 31. TWO CARCASSES AND TWO SHEEP, — two whole carcasses of two sheep. It is a hendiadys; or and is put for that is. Secondly, more simply and plainly: "two carcasses," namely either of slain animals or of men condemned to death, or otherwise killed: "and two sheep," living. For the lion seeks living prey for food, that he may tear it with his claws. For two sheep daily would not have sufficed for seven lions, so fierce and voracious. Besides the two sheep therefore other two carcasses were given to them, or corpses. Whence the Syriac translates: Two carcasses daily and two rams; and the Arabic of Antioch: And their food was each day two bulls from the cattle, and from the sheep, two rams. Thus also the Arabic of Alexandria.
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Question: Was this the same person as Habakkuk, one of the twelve minor Prophets? St. Jerome in his preface to Habakkuk, Epiphanius and Dorotheus in the Synopsis, Pererius and Pintus here seem to affirm it. But Torniellus and others deny it, and this seems more true. For our Habakkuk here was later than that one. For that one was before the Babylonian captivity; for he predicted it: but this one lived after it under Evilmerodach, unless you say he lived to a very great age. For if you place him at this time to have been 75 or 80 years old, he could have been one and the same, whence both this one and that one are called Prophet. Some think that this Habakkuk wrote this history, because formerly the history of Bel according to the Septuagint was prefaced with this title: The Prophecy of Habakkuk son of Jesus of the tribe of Levi, as St. Jerome testifies in his prologue to Daniel. Epiphanius and Dorotheus relate the history of Habakkuk thus in the Life of Daniel: "When Nebuchadnezzar came to Jerusalem for the last time with an army to besiege it, Habakkuk fled into the land of the Ishmaelites; but afterwards he returned to his own land. And when he had once prepared food for his reapers, he prophesied among his own, saying: I go into a distant land, and I shall return quickly; but if I delay, bring food to the reapers. But when he had been in Babylon, and had given dinner to Daniel, he stood by the reapers eating, and said nothing of the things that had happened to them. But he knew that the people would soon return from Babylon: and two years before the people returned, he died, and was buried in his own field." Let the credibility of these things rest with the authors. FOOD,—pottage. IN A BOWL,—in a pot or similar hollow vessel. The Arabic calls it a pail, that is a hollow vessel made of wood. 33. AND THE ANGEL OF THE LORD SAID TO HABAKKUK: CARRY THE DINNER WHICH YOU HAVE INTO BABYLON TO DANIEL.—
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35. And the angel took him, etc., and SET HIM IN BABYLON.—The angel suddenly, and as it were in the twinkling of an eye, was able to transfer Habakkuk from Judaea to Babylon, and with the same swiftness to bring him back: because an angel who moves the sun causes the sun to traverse in any hour as much space as someone would traverse if in one hour he ran around the entire globe of the earth fifty times. But an angel, moving the firmament, causes any star on the equinoctial to traverse in one hour 42 million miles, and more: that is, as much as if he flew around the globe of the earth twice million times, and more. See what is said at Genesis I, 14.
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36. TAKE THE DINNER WHICH GOD HAS SENT YOU.—Truly St. Cyprian, in the tract On the Lord's Prayer: "Since all things are God's," he says, "he who has God will lack nothing, if he himself does not lack God. Thus Daniel, shut up in the lion's den by the king's command, is divinely provided with dinner, and among hungry and sparing beasts the man of God is fed." "What then," says the same in the tract On Works and Almsgiving, "do you fear that he who works and merits the Lord will lack food?"
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rasti. The Greek texts add: And there is no other besides you. 37. YOU HAVE REMEMBERED ME, O GOD.—Thus the Greek and Roman; therefore Plantina reads badly: For God has remembered me.
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THOSE WHO LOVE YOU, ἐκζητοῦντάς σε, seeking you. 40. GREAT ARE YOU, O LORD GOD OF DANIEL,—whom Daniel worships, and who delivered Daniel from the lions.
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41. BUT THE WICKED.—He inflicts retaliation upon them, as Darius also did, chapter VI, 24; for the law of retaliation is most consonant with justice and natural equity. Whence not only the Jews, but also the Babylonians, Persians and other Gentiles used it.
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We have heard the Prophets teaching and thundering; following them step by step in investigating and explaining them, we have reached the goal, God guiding us; we have beheld, examined (as much as the Lord granted), understood, and expounded Isaiah consoling and exulting, Jeremiah lamenting and groaning, Ezekiel threatening and menacing, Daniel proposing his symbols and the enigmas of monarchies and kingdoms. 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 outside 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 to thee," Matthew XXIII, 29. Therefore a Prophet is the same as a Martyr.
Machine translation from the Latin, not reviewed.
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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 ribs in its mouth); …
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… water and gave the children of Israel to drink (ibid. 32, 20). This indicates that the qualifier "of gold" is to be understood in the sense that the expression has in other cases: of wood with metal plating (Is. 40, 19, 20; 44, 10-17; cf. Dan. 2, 33; 14, 6).
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ARCHAEOLOGY. - The draco magnus venerated by the Babylonians was made to burst by Daniel by means of a cake (Dan. 14:22-26). The scene, unknown in catacomb painting, is instead represented several times on Christian sarcophagi from Rome, Italy, Gaul and Africa. …
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Habacuc (Hebrew Hâbaqqûq; Septuagint: Ambakoum, confusing him with the character in Dan. 14:32)
… The inference (from 3:19) that he was a Temple singer is unfounded, since the choral indications of ch. 3 are probably late additions; legendary is his identification with the namesake of Dan. 14:32-38, who must be assigned to a different period.
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.