Nabuchodonosor set up a golden statue; which he commands all to adore: the three children for refusing to do it are cast into the fiery furnace; but are not hurt by the flames. Their prayer and canticle of praise.
Nabuchodonosor setteh vp a statua, commanding al vnder paine of death to adore it: 8. which Sidrach, Misach, and Abdenago refusing to doe, 14. are cast into a burning fornace, 24. wherin they walke, defended by an Angel from burning: praying, and praysing God, 51. with an hymne, 57. inuiting al creatures to praise him. 91. which the king admiring confesseth, and proclameth, that their God is the only true God.
1King Nabuchodonosor made a statue of gold, of sixty cubits high, and six cubits broad, and he set it up in the plain of Dura, of the province of Babylon.Il re Nabuchodonosor fece una statua d'oro alta sessanta cubiti, larga sei cubiti, e la fece alzare nella campagna di Dura della provincia di Babilonia.NABVCHODONOSOR the king made a statua of gold in height of sixtie cubites, in bredth of six cubits, and he set it in the fild of Dura of the prouince of Babylon.Nabuchodonosor rex fecit statuam auream, altitudine cubitorum sexaginta, latitudine cubitorum sex, et statuit eam in campo Dura, provinciæ Babylonis. 2Then Nabuchodonosor, the king, sent to call together the nobles, the magistrates, and the judges, the captains, the rulers, and governors, and all the chief men of the provinces, to come to the dedication of the statue which king Nabuchodonosor had set up.Il re Nabuchodonosor mandò a radunare i satrapi, e i magistrati, e i giudici, e i capitani, e i dinasti, e i prefetti, e tutti i governatori delle provincie, affinchè tutti insieme andassero alla dedicazione della statua alzata dal re Nabuchodonosor.Therfor Nabuchodonosor the king sent to cal to gether the nobles, the magistrates, and iudges, dukes, and tyrants, and rulers, and al the princes of the countries, that they should come together to the dedication of the statua, which Nabuchodonosor the king had erected.Itaque Nabuchodonosor rex misit ad congregandos satrapas, magistratus, et judices, duces, et tyrannos, et præfectos, omnesque principes regionum, ut convenirent ad dedicationem statuæ quam erexerat Nabuchodonosor rex. 3Then the nobles, the magistrates, and the judges, the captains, and rulers, and the great men that were placed in authority, and all the princes of the provinces, were gathered together to come to the dedication of the statue, which king Nabuchodonosor had set up. And they stood before the statue which king Nabuchodonosor had set up.Allora si ratinarono i satrapi, i magistrati, e i giudici, i capitani, e i dinasti, e i grandi, che eran costituiti in dignità, e tutti i governatori delle provincie, per andare tutti insieme alla dedicazione della statua eretta dal re Nabuchodonosor: e stavano in faccia alla statua alzata dal re Nabuchodonosor,Then were the nobles gathered together, the magistrates, and iudges, the dukes, and tyrants, & the great men that were placed in regiments, and al the princes of the countries, to come together to the dedication of the statua, which Nabuchodonosor the king had erected. And they stood in the sight of the statua, which Nabuchodonosor the king had set vp.Tunc congregati sunt satrapæ, magistratus, et judices, duces, et tyranni, et optimates, qui erant in potestatibus constituti, et universi principes regionum, ut convenirent ad dedicationem statuæ, quam erexerat Nabuchodonosor rex. Stabant autem in conspectu statuæ, quam posuerat Nabuchodonosor rex: 4Then a herald cried with a strong voice: To you it is commanded, O nations, tribes and languages:E il banditore gridava ad alta voce: Si ordina a voi, popoli, tribù, e lingue,And the cryer cried mightely: To you peoples, and tribes, and tongues it is said:et præco clamabat valenter: Vobis dicitur populis, tribubus, et linguis:
5That in the hour that you shall hear the sound of the trumpet, and of the flute, and of the harp, of the sackbut, and of the psaltery, and of the symphony, and of all kind of music, ye fall down and adore the golden statue which king Nabuchodonosor hath set up.Che nel punto stesso, in cui udirete il suono della tromba, del flauto, della cetra, della sampogna, del saltero, del timpano, e degli strumenti musicali di ogni genere, prostrati adoriate la statua d'oro eretta dal re Nabuchodonosor;In the houre that you shal heare the sound of the trumpet, & pipe, and harpe, of the doulcimer, and psalter, and symphonie, & al kind of musical instruments: falling adore ye the golden statua, which Nabuchodonosor the king hath set vp.in hora qua audieritis sonitum tubæ, et fistulæ, et citharæ, sambucæ, et psalterii, et symphoniæ, et universi generis musicorum, cadentes adorate statuam auream, quam constituit Nabuchodonosor rex. 6But if any man shall not fall down and adore, he shall the same hour be cast into a furnace of burning fire.Che se alcuno non si prostra, e adora, nello stesso punto sarà gettato in una fornace di fuoco ardente.But if any man shal not adore prostrate, he shal the self same houre be cast into a fornace of burning fyre.Si quis autem non prostratus adoraverit, eadem hora mittetur in fornacem ignis ardentis. 7Upon this, therefore, at the time when all the people heard the sound of the trumpet, the flute, and the harp, of the sackbut, and the psaltery, of the symphony, and of all kind of music, all the nations, tribes, and languages fell down and adored the golden statue which king Nabuchodonosor had set up.Dopo di ciò adunque tosto che i popoli tutti udirono il suono della tromba, del flauto, e della cetra, e della sampogna, e del saltero, e del timpano, e degli strumenti musicali di ogni genere, prostrati tutti i popoli, le tribù, e le lingue, adorarono la statua d'oro alzata dal re Nabuchodonosor,After this therfore forthwith as al the peoples heard the sound of the trumpet, the pipe, & harpe, of the doulcimer, and psalter, of the symphonie, and of al kind of musical instruments: al the peoples, tribes, and tongues falling adored the golden statua, which Nabuchodonosor the king had set vp.Post hæc igitur, statim ut audierunt omnes populi sonitum tubæ, fistulæ, et citharæ, sambucæ, et psalterii, et symphoniæ, et omnis generis musicorum, cadentes omnes populi, tribus, et linguæ adoraverunt statuam auream, quam constituerat Nabuchodonosor rex. 8And presently at that very time some Chaldeans came and accused the Jews,E subito nel punto istesso alcuni uomini Caldei andarono ad accusar i Giudei:And forthwith in the very same time men of Chaldee coming accused the Iewes,Statimque in ipso tempore accedentes viri Chaldæi accusaverunt Judæos: 9And said to king Nabuchodonosor: O king, live for ever:E dissero al re Nabuchodonosor: Vivi, o re, in eterno:and sayd to Nabuchodonosor the king: King for euer liue:dixeruntque Nabuchodonosor regi: Rex, in æternum vive !
10Thou, O king, hast made a decree, that every man that shall hear the sound of the trumpet, the flute, and the harp, of the sackbut, and the psaltery, of the symphony, and of all kind of music, shall prostrate himself, and adore the golden statue:Tu, o re, formasti decreto, che qualunque uomo, che avesse udito il suono della tromba, e del flauto, e della cetra, della sampogna, e del saltero, e del timpano, e de' musicali strumenti di ogni sorta, si prostrasse, e adorasse la statua d'oro;thou, ô king hast made a decree, that euerie man which shal heare the sound of the trumpet, of the pipe, and harpe, of the doulcimer, and psalter, of the symphonie, and of al kind of musical instrumentes, prostrate himself, and adore the golden statua:tu, rex, posuisti decretum, ut omnis homo, qui audierit sonitum tubæ, fistulæ, et citharæ, sambucæ, et psalterii, et symphoniæ, et universi generis musicorum, prosternat se, et adoret statuam auream: 11And that if any man shall not fall down and adore, he should be cast into a furnace of burning fire.Che se alcuno non si prostrasse, e adorasse, fosse gettato in una fornace di fuoco ardente.and if any man do not prostrate on the grond adore, that he be cast into a fornace of burning fyre.si quis autem non procidens adoraverit, mittatur in fornacem ignis ardentis. 12Now there are certain Jews, whom thou hast set over the works of the province of Babylon, Sidrach, Misach, and Abdenago: these men, O king, have slighted thy decree: they worship not thy gods, nor do they adore the golden statue which thou hast set up.Vi sono adunque tre uomini Giudei, i quali tu deputasti sopra gli affari della provincia di Babilonia, Sidrach, Misach, e Abdenago: questi uomini, o re, han dispregiato il tuo decreto, non rendon culto a' tuoi dei, e non adorano la statua d'oro alzata da te.There are therfore men of Iewrie, whom thou didst appoynte ouer the workes of the countrie of babylon, Sidrach, Misach, and Abdenago: these men, ô king, haue contemned thy decree: thy goddes they worshipe not, and the golden statua, which thou hast erected, they adore not.Sunt ergo viri Judæi, quos constituisti super opera regionis Babylonis, Sidrach, Misach, et Abdenago: viri isti contempserunt, rex, decretum tuum: deos tuos non colunt, et statuam auream, quam erexisti, non adorant. 13Then Nabuchodonosor in fury, and in wrath, commanded that Sidrach, Misach, and Abdenago should be brought: who immediately were brought before the king.Allora Nabuchodonosor pien di furore, e d'ira, ordinò, che gli conducessero Sidrach, Misach, e Abdenago: i quali tosto furon menati al cospetto dei re.Then Nabuchodonosor in furie, and in wrath commanded, that Sidrach, Misach, & Abdenago should be brought: who immediatly were brought before the king.Tunc Nabuchodonosor, in furore et in ira, præcepit ut adducerentur Sidrach, Misach, et Abdenago: qui confestim adducti sunt in conspectu regis.
14And Nabuchodonosor, the king, spoke to them, and said: Is it true, O Sidrach, Misach, and Abdenago, that you do not worship my gods, nor adore the golden statue that I have set up?E Nabuchodonosor re parlò, e disse loro: È egli vero, o Sidrach, Misach, e Abdenago, che voi non rendete culto a' miei dei, e non adorate la statua d'oro eretta da me?And Nabuchodonosor the king pronouncing, sayd to them: In dede Sidrach, Misach, and Abdenago, doe not you worshipe my goddes, & the golden statua that I haue set vp doe not you adore?Pronuntiansque Nabuchodonosor rex, ait eis: Verene Sidrach, Misach, et Abdenago, deos meos non colitis, et statuam auream, quam constitui, non adoratis ? 15Now, therefore, if you be ready, at what hour soever, you shall hear the sound of the trumpet, flute, harp, sackbut, and psaltery, and symphony, and of all kind of music, prostrate yourselves, and adore the statue which I have made: but if you do not adore, you shall be cast the same hour into the furnace of burning fire: and who is the God that shall deliver you out of my hand?Or adunque, se voi siete a ciò disposti, in quel punto, in cui udirete i suon della tromba del flauto, della cetra, della sampogna, e del saltero, e del timpano, e de' musicali strumenti di ogni genere, prostratevi, e adorate la statua, che io ho fatta: che se non la adorerete, nello stesso punto sarete gettati in una fornace di fuoco ardente; e qual è il Dio, che vi sottrarrà al mio potere?Now therfore if you be readie, in what houre soeuer you shal heare the sound of the trumpet, the pipe, the harpe, of the doulcimer, and psalter, and Symphonie, and of al kind of musical instruments, prostrate your selues, & adore the statua which I haue made: but if you adore not, the selfe same houre you shal be cast into the fornace of burning fyre: and what God is there, that shal deliuer you out of my hand?nunc ergo si estis parati, quacumque hora audieritis sonitum tubæ, fistulæ, citharæ, sambucæ, et psalterii, et symphoniæ, omnisque generis musicorum, prosternite vos, et adorate statuam, quam feci: quod si non adoraveritis, eadem hora mittemini in fornacem ignis ardentis: et quis est Deus, qui eripiet vos de manu mea ? 16Sidrach, Misach, and Abdenago, answered, and said to king Nabuchodonosor: We have no occasion to answer thee concerning this matter.Risposero Sidrach, Misach, e Abdenago, e dissero al re Nabuchodonosor: Non è necessario, che sopra di ciò noi ti diamo risposta:Sidrach, Misach, and Abdenago answering said to king Nabuchodonosor; We must not answer thee concerning this thing.Respondentes Sidrach, Misach, et Abdenago, dixerunt regi Nabuchodonosor: Non oportet nos de hac re respondere tibi. 17For behold our God, whom we worship, is able to save us from the furnace of burning fire, and to deliver us out of thy hands, O king.Imperocché certamente il nostro Dio, che noi adoriamo, può liberarci dalla fornace di fuoco ardente, e sottrarci al poter tuo, o re.For behold our God, whom we worshipe, can saue vs from the fornace of burning fyre, and out of thy handes, ô king, deliuer vs.Ecce enim Deus noster, quem colimus, potest eripere nos de camino ignis ardentis, et de manibus tuis, o rex, liberare.
18But if he will not, be it known to thee, O king, that we will not worship thy gods, nor adore the golden statue which thou hast set up.Che s'ei non vorrà, sappi tu, o re, che noi non rendiam culto a' tuoi dei, e non adoriamo la statua d'oro eretta da te.But if he wil not, be it knowen to thee, ô king, that we worshipe not thy goddes, & the golden statua, which thou hast erected, we adore not.Quod si noluerit, notum sit tibi, rex, quia deos tuos non colimus, et statuam auream, quam erexisti, non adoramus. 19Then was Nabuchodonosor filled with fury: and the countenance of his face was changed against Sidrach, Misach, and Abdenago, and he commanded that the furnace should be heated seven times more than it had been accustomed to be heated.Allora Nabuchodonosor entrò in furore, e la sua faccia si cangiò di colore verso Sidrach, Misach, e Abdenago, e comandò, che si facesse fuoco alla fornace sette volte più di quel, che solea farsi.Then was Nabuchodonosor replenished with furie: and the looke of his face was altered vpon Sidrach, Misach, and Abdenago, and he commanded that the fornace should be heated seuen times more, then it had bene accustomed to be heated.Tunc Nabuchodonosor repletus est furore, et aspectus faciei illius immutatus est super Sidrach, Misach, et Abdenago: et præcepit ut succenderetur fornax septuplum quam succendi consueverat. 20And he commanded the strongest men that were in his army, to bind the feet of Sidrach, Misach, and Abdenago, and to cast them into the furnace of burning fire.E ad uomini fortissimi del suo esercito diede ordine, che, legati i piedi a Sidrach, Misach, e Abdenago, li gettassero nella fornace di fuoco ardente.And commanded the strongest men of his host, to binde the feete of Sidrach, Misach, and Abdenago, and to cast them into the fornace of burning fyre.Et viris fortissimis de exercitu suo jussit ut ligatis pedibus Sidrach, Misach, et Abdenago, mitterent eos in fornacem ignis ardentis. 21And immediately these men were bound, and were cast into the furnace of burning fire, with their coats, and their caps, and their shoes, and their garments.E tosto questi tre uomini legati pe' piedi, avendo le loro brache, e le tiare, e i borzacchini, e le loro vesti, furon gettati in mezzo alla fornace di fuoco ardente;And forth with those men being bound with their breeches, and head attire, and shoes, and garments were cast into the fornace of burning fyre.Et confestim viri illi vincti, cum braccis suis, et tiaris, et calceamentis, et vestibus, missi sunt in medium fornacis ignis ardentis:
22For the king’s commandment was urgent, and the furnace was heated exceedingly. And the flame of the fire slew those men that had cast in Sidrach, Misach, and Abdenago.Imperocché il comandamento del re era pressante: e la fornace era straordinariamente accesa. Or la fiamma repente uccise coloro, che vi avean gettato Sidrach, Misach, e Abdenago.For the commandent of the king did vrge, and the fornace was heated excedingly. Moreouer the flame of the fyre slew those men, that had cast in Sidrach, Misach, and Abdenago.nam jussio regis urgebat. Fornax autem succensa erat nimis: porro viros illos, qui miserant Sidrach, Misach, et Abdenago, interfecit flamma ignis. 23But these three men, that is, Sidrach, Misach, and Abdenago, fell down bound in the midst of the furnace of burning fire.Ma questi tre, cioè Sidrach, Misach, e Abdenago cadder nel mezzo della fornace ardente legati.But these three men, that is, Sidrach Misach, and Abdenago fel in the middes of the fornace of burning fire, bound together. That vvhich folovveth I found not in the Hebrevve volumes.Viri autem hi tres, id est, Sidrach, Misach, et Abdenago, ceciderunt in medio camino ignis ardentis, colligati. 24And they walked in the midst of the flame, praising God, and blessing the Lord.E camminavano per mezzo alle fiamme laudando Dio, e benedicendo il Signore.And they walked in the middes of the flame praysing God, and blessing our Lord.Et ambulabant in medio flammæ, laudantes Deum, et benedicentes Domino. 25Then Azarias standing up, prayed in this manner, and opening his mouth in the midst of the fire, he said:E Azaria stando in piedi orò in questo modo, e aprendo la sua bocca in mezzo al fuoco, disse:And Azarias standing prayed thus, and opening his mouth in the middes of the fire, he sayd:Stans autem Azarias oravit sic, aperiensque os suum in medio ignis, ait: 26Blessed art thou, O Lord, the God of our fathers, and thy name is worthy of praise, and glorious for ever:Benedetto se' tu, Dio de' padri nostri, e laudabile, e glorioso è il tuo nome pe' secoli;Blessed art thou ô Lord the God of our fathers, and laudable, and glorious is thy name for euer:Benedictus es, Domine Deus patrum nostrorum, / et laudabile, et gloriosum nomen tuum in sæcula: 27For thou art just in all that thou hast done to us, and all thy works are true, and thy ways right, and all thy judgments true.Perocché giusto se' tu in tutto quello, che hai fatto a noi, e tutte le opere tue sono veraci, e rette le vie tue, e tutti i giudizj tuoi sono giusti.because thou art iust in al thinges, which thou hast done to vs, and al thy workes are true, and thy wayes right, and al thy iudgements true.quia justus es in omnibus, quæ fecisti nobis, / et universa opera tua vera, et viæ tuæ rectæ, / et omnia judicia tua vera.
28For thou hast executed true judgments in all the things that thou hast brought upon us, and upon Jerusalem, the holy city of our fathers: for according to truth and judgment, thou hast brought all these things upon us for our sins.Imperocché giusto fu il giudizio tuo, secondo il quale tutte queste cose cader facesti sopra di noi, e sopra la città santa de' padri nostri, Gerusalemme: perocché con verità, e con giustizia tutte queste cose venir facesti pe' peccati nostri.For thou hast done true iudgements according to al thinges, that thou hast brought in vpon vs, and vpon the holie citie of our fathers Ierusalem: because in truth, & in iudgement thou hast brought in al these thinges for our sinnes.Judicia enim vera fecisti / juxta omnia, quæ induxisti super nos, / et super civitatem sanctam patrum nostrorum Jerusalem: / quia in veritate et in judicio induxisti omnia hæc / propter peccata nostra. 29For we have sinned, and committed iniquity, departing from thee: and we have trespassed in all things:Imperocché noi peccammo, e cosa iniqua facemmo, allontanandoci da te, e in ogni cosa mancammo;For we haue sinned, and done vniustly reuolting from thee: and we haue offended in al thinges;Peccavimus enim, et inique egimus recedentes a te, / et deliquimus in omnibus: 30And we have not hearkened to thy commandments, nor have we observed nor done as thou hadst commanded us, that it might go well with us.E non porgemmo le orecchie a' tuoi precetti, nè gli osservammo, nè facemmo secondo quelli, che tu ci avevi ordinato, perché noi fossim felici:and thy precepts we haue not heard, nor obserued, nor done as thou hadst commanded vs, that it might be wel with vs.et præcepta tua non audivimus, / nec observavimus, / nec fecimus sicut præceperas nobis / ut bene nobis esset. 31Wherefore, all that thou hast brought upon us, and every thing that thou hast done to us, thou hast done in true judgment:Tutto quello adunque, che hai mandato sopra di noi, e tutte quante le cose, che hai fatte a noi, con vero giudizio tu le hai fatte;Al thinges therfore that thou hast brought in vpon vs, and al thinges that thou hast done to vs, thou hast done with true iudgement:Omnia ergo, quæ induxisti super nos, / et universa quæ fecisti nobis, / in vero judicio fecisti; 32And thou hast delivered us into the hands of our enemies that are unjust, and most wicked, and prevaricators, and to a king unjust, and most wicked beyond all that are upon the earth.E ci hai dati in balìa de' nostri nemici ingiusti, e pessimi, e prevaricatori, e di un re ingiusto, e il peggiore, che sia su tutta la terra.and thou hast deliuered vs into the handes of our enemies vniust, and most wicked, and preuaricatours, & to an vniust king and most wicked aboue al the earth.et tradidisti nos in manibus inimicorum nostrorum iniquorum, / et pessimorum, prævaricatorumque, / et regi injusto, et pessimo ultra omnem terram.
33And now we cannot open our mouths: we are become a shame, and a reproach to thy servants, and to them that worship thee.Ed ora noi non possiamo aprir bocca: siam divenuti argomento di confusione, e di obbrobrio pe' servi tuoi, e per quei, che ti adorano.And now we can not open the mouth: we are become a confusion, and reproch to thy seruants, & to them that worshipe thee.Et nunc non possumus aperire os: / confusio, et opprobrium facti sumus servis tuis, / et his qui colunt te. 34Deliver us not up for ever, we beseech thee, for thy name’s sake, and abolish not thy covenant.Non abbandonarci, di grazia, in perpetuo per amor del tuo nome, e non dissipare il tuo testamento:Deliuer vs not for euer, we besech thee, for thy name sake, and dissipate not thy testament:Ne, quæsumus, tradas nos in perpetuum propter nomen tuum, / et ne dissipes testamentum tuum: 35And take not away thy mercy from us, for the sake of Abraham, thy beloved, and Isaac, thy servant, and Israel, thy holy one:E non ritrarre da noi la tua misericordia per amore di Abramo diletto tuo, e di Isacco tuo servo, e di Israele tuo santo,neither take thou away thy mercie from vs for Abraham thy beloued, and Isaac thy seruant, and Israel thy holie one:neque auferas misericordiam tuam a nobis, / propter Abraham, dilectum tuum, / et Isaac, servum tuum, / et Israël, sanctum tuum, 36To whom thou hast spoken, promising that thou wouldst multiply their seed as the stars of heaven, and as the sand that is on the sea shore.A' quali parlasti, facendo loro promessa di moltiplicare la loro stirpe, come le stelle del cielo, e come l'arena, che è sul lido del mare.to whom thou hast spoken, promising that thou wouldest multiplie their seede as the starres of heauen, and as the sand that is in the sea shore.quibus locutus es pollicens quod multiplicares semen eorum / sicut stellas cæli, / et sicut arenam quæ est in littore maris; 37For we, O Lord, are diminished more than any nation, and are brought low in all the earth this day for our sins.Perocché noi, o Signore, siam divenuti più piccoli di qualunque altra nazione, e adesso siamo umiliati per tutta la terra pe' nostri falli.Because ô Lord we are diminished more then al nations, and are abased in al the earth this day for our sinnes.quia, Domine, imminuti sumus plus quam omnes gentes, / sumusque humiles in universa terra hodie / propter peccata nostra. 38Neither is there at this time prince, or leader, or prophet, or holocaust, or sacrifice, or oblation, or incense, or place of first fruits before thee,E non è in questo tempo nè principe, nè condottiere, nè profeta, nè olocausto, nè sagrifizio, nè obblazione, nè incenso, nè luogo, ove presentare a te le primizie,And there is not at this time prince, & duke, and prophet, nor holocaust, nor sacrifice, nor oblation, nor incense, nor place of first fruits before thee,Et non est in tempore hoc princeps, et dux, et propheta, / neque holocaustum, neque sacrificium, / neque oblatio, neque incensum, / neque locus primitiarum coram te, 39That we may find thy mercy: nevertheless, in a contrite heart and humble spirit let us be accepted.Affin di poter trovare misericordia presso di te: ma ci ricevi tu contriti di anima, e umiliati di spirito,that we may finde thy mercie: but in contrite minde, & spirit of humilitie let vs be receiued.ut possimus invenire misericordiam tuam, / sed in animo contrito, et spiritu humilitatis suscipiamur.
40As in holocausts of rams, and bullocks, and as in thousands of fat lambs: so let our sacrifice be made in thy sight this day, that it may please thee: for there is no confusion to them that trust in thee.Come in virtù dell'olocausto degli arieti, e de' tori, e come pel sagrifizio di migliaia di grassi agnelli. In tal guisa il sagrifizio nostro si adempia oggi nel tuo cospetto, che a te piaccia, da poiché confusi non restano quei, che confidano in te.As in holocaust of rammes, and bulles, and as in thousands of fat lambes: so let our sacrifice be made in thy sight this day, that it may please thee: because there is no confusion to them that trust in thee.Sicut in holocausto arietum, et taurorum, / et sicut in millibus agnorum pinguium, / sic fiat sacrificium nostrum in conspectu tuo hodie, ut placeat tibi, / quoniam non est confusio confidentibus in te. 41And now we follow thee with all our heart, and we fear thee, and seek thy face.E ora con tutto il cuore te seguitiamo, e temiam te, e cerchiam la tua faccia;And now we folow thee in al our hart, and feare thee, and seeke thy face.Et nunc sequimur te in toto corde; / et timemus te, et quærimus faciem tuam. 42Put us not to confusion, but deal with us according to thy meekness, and according to the multitude of thy mercies.Non volerci confondere: ma fa con noi secondo la tua mansuetudine, e secondo la molta tua misericordia.Confound vs not, but doe with vs according to thy meekenes, and according to the multitude of thy mercie.Nec confundas nos, / sed fac nobiscum juxta mansuetudinem tuam, / et secundum multitudinem misericordiæ tuæ. 43And deliver us, according to thy wonderful works, and give glory to thy name, O Lord:E facci salvi co' tuoi prodigj, a glorifica il nome tuo, o Signore,And deliuer vs in thy meruels, and geue glorie to thy name ô Lord:Et erue nos in mirabilibus tuis, / et da gloriam nomini tuo, Domine; 44And let all them be confounded that shew evils to thy servants, let them be confounded in all thy might, and let their strength be broken:E siano confusi tutti coloro, che sciagure minacciano a' servi tuoi; sian confusi da tutta la tua possanza, e sia annichilata la loro fortezza;and let al be confounded that shew euils to thy seruants, let them be confunded in al thy might, and let their strength be broken:et confundantur omnes qui ostendunt servis tuis mala: / confundantur in omni potentia tua, / et robur eorum conteratur: 45And let them know that thou art the Lord, the only God, and glorious over all the world.E conoscano, che tu se' il Signore Dio solo, e glorioso sopra la terra.and let them know that thou art the Lord, the onlie God, and glorious ouer the round world.et sciant quia tu es Dominus Deus solus, / et gloriosus super orbem terrarum.
46Now the king’s servants that had cast them in, ceased not to heat the furnace with brimstone and tow, and pitch, and dry sticks,E i ministri del re, che ve gli avean gettati, non filmavano di accrescer fuoco alla fornace con bitume, stoppa, pece, e sarmenti,And the kings seruants that had cast them in, ceased not to heate the fornace, with Naphtha, & tow, and pitch, and drie stickes,Et non cessabant qui miserant eos ministri regis succendere fornacem, naphtha, et stuppa, et pice, et malleolis, 47And the flame mounted up above the furnace nine and forty cubits:E la fiamma si alzava sopra la fornace quarantanove cubiti;and the flame mounted out aboue the fornace nine and fourtie cubits:et effundebatur flamma super fornacem cubitis quadraginta novem: 48And it broke forth, and burnt such of the Chaldeans as it found near the furnace.E si dilatò, e abbruciò que' Caldei, che trovò vicini alla fornace.and it brake forth, and burnt them whom it found by the fornace, of the Chaldees.et erupit, et incendit quos reperit juxta fornacem de Chaldæis. 49But the angel of the Lord went down with Azarias and his companions into the furnace: and he drove the flame of the fire out of the furnace,E l'Angelo del Signore era sceso con Azaria, e co' suoi compagni nella fornace, e allontanava da essi la fiamma del fuoco nella fornace,But the Angel of our Lord descended with Azarias, and his felowes into the fornace: and he shooke the flame of the fire out of the fornace,Angelus autem Domini descendit cum Azaria, et sociis ejus in fornacem: et excussit flammam ignis de fornace, 50And made the midst of the furnace like the blowing of a wind bringing dew, and the fire touched them not at all, nor troubled them, nor did them any harm.E fece si, che nel mezzo della fornace soffiasse come un umido vento; e il fuoco non toccogli in verun modo, ne gli afflisse, nè diede loro molestia alcuna.and made the middes of the fornace as a winde of dew blowing, and the fire touched them not at al, nor payned them, nor did them anie greuance.et fecit medium fornacis quasi ventum roris flantem, et non tetigit eos omnino ignis, neque contristavit, nec quidquam molestiæ intulit. 51Then these three, as with one mouth, praised and glorified and blessed God, in the furnace, saying:Allora questi tre quasi con una sol bocca laudavano, e glorificavano, e benedicevano Dio nella fornace dicendo:Then these three as out of one mouth praysed, and glorified, and blessed God in the fornace, saying:Tunc hi tres quasi ex uno ore laudabant, et glorificabant, et benedicebant Deum in fornace, dicentes:
52Blessed art thou, O Lord, the God of our fathers; and worthy to be praised, and glorified, and exalted above all for ever: and blessed is the holy name of thy glory: and worthy to be praised and exalted above all, in all ages.Benedetto se' tu. Signore Dio de' padri nostri, e laudabile, e glorioso, ed elevato sopra tutte le cose pe' secoli: ed è benedetto il nome della tua gloria santo, e laudabile, ed esaltato sopra tutte le cose per tutti i secoli.Blessed art thou ô Lord the God of our fathers: and laudable, and glorious, and superexalted for euer: and blessed is the holie name of thy glorie: and laudable, and superexalted in al ages.Benedictus es, Domine Deus patrum nostrorum: / et laudabilis, et gloriosus, et superexaltatus in sæcula. / Et benedictum nomen gloriæ tuæ sanctum: / et laudabile, et superexaltatum in omnibus sæculis. 53Blessed art thou in the holy temple of thy glory: and exceedingly to be praised and exalted above all for ever.Benedetto se' tu nel tempio santo della tua gloria, e sopra ogni lode, e sopra ogni altezza pe' secoli.Blessed art thou in the holie temple of thy glorie: & passing laudable, and passing glorious for euer.Benedictus es in templo sancto gloriæ tuæ: / et superlaudabilis, et supergloriosus in sæcula. 54Blessed art thou on the throne of thy kingdom, and exceedingly to be praised and exalted above all for ever.Benedetto se' tu nel trono del tuo regno, e sopra ogni lode, e sopra ogni altezza pe' secoli.Blessed art thou in the throne of thy kingdom, and passing laudable, and superexalted for euer.Benedictus es in throno regni tui: / et superlaudabilis, et superexaltatus in sæcula. 55Blessed art thou that beholdest the depths, and sittest upon the cherubims: and worthy to be praised and exalted above all for ever.Benedetto se' tu, che penetri col tuo sguardo gli abissi, e siedi sopra de' Cherubini, e se' laudabile, ed altissimo pe' secoli.Blessed art thou, that beholdest the depths, and sittest vpon the Cherubs: and laudable, and superexalted for euer.Benedictus es, qui intueris abyssos, et sedes super cherubim: / et laudabilis, et superexaltatus in sæcula. 56Blessed art thou in the firmament of heaven: and worthy of praise, and glorious for ever.Benedetto se' tu nel firmamento del ciclo, e laudabile, e glorioso pe' secoli.Blessed art thou in the firmament of heauen: and laudable and glorious for euer.Benedictus es in firmamento cæli: / et laudabilis et gloriosus in sæcula.
57All ye works of the Lord, bless the Lord: praise and exalt him above all for ever.Opere del Signore benedite tutte quante il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Al workes of our Lord blesse ye our Lord, prayse and superexalt him for euer.Benedicite, omnia opera Domini, Domino: / laudate et superexaltate eum in sæcula. 58O ye angels of the Lord, bless the Lord: praise and exalt him above all for ever.Angeli del Signore, benedite il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Blesse our Lord ye Angels of our Lord: prayse & superexalt him for euer.Benedicite, angeli Domini, Domino: / laudate et superexaltate eum in sæcula. 59O ye heavens, bless the Lord: praise and exalt him above all for ever.Benedite, o cieli, il Signore, laudatelo, ed esaltatelo sopra le cose tutte pe' secoli.Ye heauens blesse our Lord: prayse and superexalt him for euer.Benedicite, cæli, Domino: / laudate et superexaltate eum in sæcula. 60O all ye waters that are above the heavens, bless the Lord: praise and exalt him above all for ever.Acque tutte, che siete sopra de' cieli, benedite il Signore, laudatelo, ed esaltatelo sopra le cose tutte pe' secoli.Al waters that are aboue the heauens, blesse ye our Lord: prayse and superexalt him for euer.Benedicite, aquæ omnes, quæ super cælos sunt, Domino: / laudate et superexaltate eum in sæcula. 61O all ye powers of the Lord, bless the Lord: praise and exalt him above all for ever.Potenze del Signore, benedite voi tutte il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Blesse our Lord al ye powers of our Lord: prayse and superexalt him for euer.Benedicite, omnes virtutes Domini, Domino: / laudate et superexaltate eum in sæcula. 62O ye sun and moon, bless the Lord: praise and exalt him above all for ever.Benedite voi, Sole, e Luna, il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Sunne and moone blesse ye our Lord: prayse and superexalt him for euer.Benedicite, sol et luna, Domino: / laudate et superexaltate eum in sæcula. 63O ye stars of heaven, bless the Lord: praise and exalt him above all for ever.Stelle del cielo, benedite il Signora, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Starres of heauens blesse ye our Lord: prayse and superexalt him for euer.Benedicite, stellæ cæli, Domino: / laudate et superexaltate eum in sæcula. 64O every shower and dew, bless ye the Lord: praise and exalt him above all for ever.Piogge, e rugiade, benedite voi il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Euerie shower, & dew blesse ye our Lord: prayse and superexalt him for euer.Benedicite, omnis imber et ros, Domino: / laudate et superexaltate eum in sæcula.
65O all ye spirits of God, bless the Lord: praise and exalt him above all for ever.Venti di Dio, benedite tutti voi il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Al spirits of God blesse ye our Lord: prayse and superexalt him for euer.Benedicite, omnes spiritus Dei, Domino: / laudate et superexaltate eum in sæcula. 66O ye fire and heat, bless the Lord: praise and exalt him above all for ever.Fuochi, e calori, benedite voi il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Fire and heate blesse ye our Lord: prayse and superexalt him for euer.Benedicite, ignis et æstus, Domino: / laudate et superexaltate eum in sæcula. 67O ye cold and heat, bless the Lord, praise and exalt him above all for ever.Freddo, e caldura benedite il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Colde and heate blesse ye our Lord: prayse and superexalt him for euer.Benedicite, frigus et æstus, Domino: / laudate et superexaltate eum in sæcula. 68O ye dews and hoar frost, bless the Lord: praise and exalt him above all for ever.Rugiade, e brine benedite il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Dewes and hore frost blesse ye our Lord: prayse and superexalt him for euer.Benedicite, rores et pruina, Domino: / laudate et superexaltate eum in sæcula. 69O ye frost and cold, bless the Lord: praise and exalt him above all for ever.Gelo, e freddura benedite il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Frost and cold blesse ye our Lord: prayse and superexalt him for euer.Benedicite, gelu et frigus, Domino: / laudate et superexaltate eum in sæcula. 70O ye ice and snow, bless the Lord: praise and exalt him above all for ever.Ghiacci, e nevi, benedite il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Yse and snowes blesse ye our Lord: prayse and superexalt him for euer.Benedicite, glacies et nives, Domino: / laudate et superexaltate eum in sæcula. 71O ye nights and days, bless the Lord: praise and exalt him above all for ever.Notti, e giorni benedite il Signore, andatelo, ed esaltatelo sopra tutte le cose pe' secoli.Nightes and dayes blesse ye our Lord: prayse and superexalt him for euer.Benedicite, noctes et dies, Domino / laudate et superexaltate eum in sæcula. 72O ye light and darkness, bless the Lord: praise and exalt him above all for ever.Luce, e tenebre benedite il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Light and darknes blesse ye our Lord: prayse and superexalt him for euer.Benedicite, lux et tenebræ, Domino: / laudate et superexaltate eum in sæcula. 73O ye lightnings and clouds, bless the Lord: praise and exalt him above all for ever.Folgora, e nuvole benedite il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Lightenings and cloudes blesse ye our Lord: prayse and superexalt him for euer.Benedicite, fulgura et nubes, Domino: / laudate et superexaltate eum in sæcula.
74O let the earth bless the Lord: let it praise and exalt him above all for ever.Benedica il Signore la terra, lo laudi, e lo esalti sopra tutte le cose pe' secoli.Let the earth blesse our Lord: prayse and superexalt him for euer.Benedicat terra Dominum: / laudet et superexaltet eum in sæcula. 75O ye mountains and hills, bless the Lord: praise and exalt him above all for ever.Monti, e colline benedite il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Mountaines and litle hilles blesse ye our Lord: prayse and superexalt him for euer.Benedicite, montes et colles, Domino: / laudate et superexaltate eum in sæcula. 76O all ye things that spring up in the earth, bless the Lord: praise and exalt him above all for ever.Cenni, che dalla terra spuntate, benedite tutti quanti il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Al things that spring in the earth blesse ye our Lord: prayse and superexalt him for euer.Benedicite, universa germinantia in terra, Domino: / laudate et superexaltate eum in sæcula. 77O ye fountains, bless the Lord: praise and exalt him above all for ever.Fontane, benedite il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Blesse our Lord ye fountaines: prayse and superexalt him for euer.Benedicite, fontes, Domino: / laudate et superexaltate eum in sæcula. 78O ye seas and rivers, bless the Lord: praise and exalt him above all for ever.Mari, e fiumi benedite il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Seas and riuers blesse ye our Lord: prayse and superexalt him for euer.Benedicite, maria et flumina, Domino: / laudate et superexaltate eum in sæcula. 79O ye whales, and all that move in the waters, bless the Lord: praise and exalt him above all for ever.Balene, e pesci tutti, che guizzate pelle acque, benedite il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Whales, and al things that moue in the waters, blesse ye our Lord: prayse and superexalt him for euer.Benedicite, cete, et omnia quæ moventur in aquis, Domino: / laudate et superexaltate eum in sæcula. 80O all ye fowls of the air, bless the Lord: praise and exalt him above all for ever.Uccelli dell'aria, benedite tutti il Signore, laudatelo, ed esaltatelo sopra tutte le cose po' secoli.Blesse our Lord al ye foules of heauen: prayse and superexalt him for euer.Benedicite, omnes volucres cæli, Domino: / laudate et superexaltate eum in sæcula. 81O all ye beasts and cattle, bless the Lord: praise and exalt him above all for ever.Bestie tutte, e selvagge, e domestiche, benedite il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Al beasts and cattel blesse ye our Lord: prayse and superexalt him for euer.Benedicite, omnes bestiæ et pecora, Domino: / laudate et superexaltate eum in sæcula.
82O ye sons of men, bless the Lord: praise and exalt him above all for ever.Figliuoli degli uomini benedite il Signore, laudatelo, ed esaltatelo sopra tutte le cos'è pe' secoli.Sonnes of men blesse ye our Lord: prayse and superexalt him for euer.Benedicite, filii hominum, Domino: / laudate et superexaltate eum in sæcula. 83O let Israel bless the Lord: let them praise and exalt him above all for ever.Israele benedica il Signore, lo laudi, e lo esalti sopra tutte le cose pe' secoli.Let Israel blesse our Lord: prayse and superexalte him for euer.Benedicat Israël Dominum: / laudet et superexaltet eum in sæcula. 84O ye priests of the Lord, bless the Lord: praise and exalt him above all for ever.Benedite il Signore, voi sacerdoti del Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Priests of our Lord blesse ye our Lord: prayse and superexalt him for euer.Benedicite, sacerdotes Domini, Domino: / laudate et superexaltate eum in sæcula. 85O ye servants of the Lord, bless the Lord: praise and exalt him above all for ever.Servi del Signore, benedite il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Seruants of our Lord blesse ye our Lord: prayse and superexalt him for euer.Benedicite, servi Domini, Domino: / laudate et superexaltate eum in sæcula. 86O ye spirits and souls of the just, bless the Lord: praise and exalt him above all for ever.Spiriti, ed anime de' giusti, bene dite il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Spirits and soules of the iust blesse ye our Lord: prayse and superexalt him for euer.Benedicite, spiritus et animæ justorum, Domino: / laudate et superexaltate eum in sæcula. 87O ye holy and humble of heart, bless the Lord: praise and exalt him above all for ever.Voi santi, ed umili di cuore, benedite il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli.Holie and humble of hart blesse ye our Lord: prayse and superexalt him for euer.Benedicite, sancti et humiles corde, Domino: / laudate et superexaltate eum in sæcula. 88O Ananias, Azarias, and Misael, bless ye the Lord: praise and exalt him above all for ever. For he hath delivered us from hell, and saved us out of the hand of death, and delivered us out of the midst of the burning flame, and saved us out of the midst of the fire.Voi, Anania, Azaria, e Misaele, benedite il Signore, laudatelo, ed esaltatelo sopra tutte le cose pe' secoli: Perocché egli ci ha liberati dall'inferno, e ci ha salvati dalle mani di morte: e ci ha tratti di mezzo dell'ardente fiamma, e ci ha cavati di mezzo al fuoco.Ananias, Azarias, and Misael, blesse ye our Lord: prayse and superexalt him for euer. Because he hath deliuered vs from hel, and saued vs out of the hand of death, and deliuered vs out of the middes of the burning flame, and out of the middes of the fire hath he rid vs.Benedicite, Anania, Azaria, Misaël, Domino: / laudate et superexaltate eum in sæcula: / quia eruit nos de inferno, / et salvos fecit de manu mortis: / et liberavit nos de medio ardentis flammæ, / et de medio ignis eruit nos.
89O give thanks to the Lord, because he is good: because his mercy endureth for ever and ever.Rendete grazie al Signore, perché egli è buono, perché la misericordia di lui o eterna.Confesse ye to our Lord, because he is good: because his mercie is for euer.Confitemini Domino, quoniam bonus: / quoniam in sæculum misericordia ejus. 90O all ye religious, bless the Lord, the God of gods: praise him, and give him thanks, because his mercy endureth for ever and ever.Voi tutti, che onorate il Signore, benedite il Dio degli dei. laudatelo, e rendetegli grazie, perocché la misericordia di lui dura per tutti i secoli.Al religious blesse ye our Lord the God of goddes: prayse and confesse ye to him, because his mercie is vnto al worldes. Hitherto it is not in the Hebrevv: and that vvhich vve haue put, is translated out of the Edition of Theodotion.Benedicite, omnes religiosi, Domino Deo deorum: / laudate et confitemini ei, quia in omnia sæcula misericordia ejus. 91Then Nabuchodonosor, the king, was astonished, and rose up in haste, and said to his nobles: Did we not cast three men bound into the midst of the fire? They answered the king, and said: True, O king.Allora il re Nabuchodonosor rimase stordito, ed alzossi in fretta, e disse a' suoi cortigiani: Non abbiam noi fatto gettare legati in mezzo al fuoco que' tre uomini? I quali risposero, e dissero: Così è, o re.Then Nabuchodonosor the king was astonied, and he arose hastely, & said to his nobles: Did we not cast three men fettered into the middes of the fire? Who answering the king, said: It is true ô king.Tunc Nabuchodonosor rex obstupuit, et surrexit propere, et ait optimatibus suis: Nonne tres viros misimus in medium ignis compeditos ? Qui respondentes regi, dixerunt: Vere, rex. 92He answered, and said: Behold, I see four men loose, and walking in the midst of the fire, and there is no hurt in them, and the form of the fourth is like the son of God.Ed egli rispose, e disse: Ecco, che io veggo quattro uomini sciolti, che camminano pel mezzo al fuoco, e nulla hanno patito, e il quarto è a vederlo simile al figliuolo di Dio.He answered, and said: Behold I see foure men loose, and walking in the middes of the fire, and there is no corruption in them, & the forme of the fourth is like to the sonne of God.Respondit, et ait: Ecce ego video quatuor viros solutos, et ambulantes in medio ignis, et nihil corruptionis in eis est, et species quarti similis filio Dei. 93Then Nabuchodonosor came to the door of the burning fiery furnace, and said: Sidrach, Misach, and Abdenago, ye servants of the most high God, go ye forth, and come. And immediately Sidrach, Misach, and Abdenago, went out from the midst of the fire.Allora Nabuchodonosor si accostò alla porta della fornace ardente, e disse: Sidrach, Misach, e Abdenago servi dell'altissimo Dio, uscite fuori, e venite. E tosto usciron di mezzo al fuoco Sidrach, Misach, e Abdenago.Then came Nabuchodonosor to the doore of the fornace of burning fire, and said: Sidrach, Misach, & Abdenago seruants of the high God, goe ye forth, and come. And forthwith Sidrach, Misach, and Abdenago went out of the middes of the fire.Tunc accessit Nabuchodonosor ad ostium fornacis ignis ardentis, et ait: Sidrach, Misach, et Abdenago, servi Dei excelsi, egredimini, et venite. Statimque egressi sunt Sidrach, Misach, et Abdenago de medio ignis.
94And the nobles, and the magistrates, and the judges, and the great men of the king, being gathered together, considered these men, that the fire had no power on their bodies, and that not a hair of their head had been singed, nor their garments altered, nor the smell of the fire had passed on them.E affollatisi i satrapi, e i magistrati, e i giudici, e i cortigiani del re, stavano a contemplar questi uomini, perchè ne' corpi loro nissun potere aveva avuto il fuoco, e nissun capello della lor testa era arso, e i loro borzacchini non eran cangiati, né odore di fuoco gli avea tocchi.And the nobles, and the magistrates, and iudges, and the potentates of the king being gathered together, beheld those men, that the fire had no powre on their bodies, & not a heare of their head was singed, yea their breeches were not altered, & the sent of the fire had not passed by them.Et congregati satrapæ, et magistratus, et judices, et potentes regis contemplabantur viros illos, quoniam nihil potestatis habuisset ignis in corporibus eorum, et capillus capitis eorum non esset adustus, et sarabala eorum non fuissent immutata, et odor ignis non transisset per eos. 95Then Nabuchodonosor breaking forth, said: Blessed be the God of them, to wit, of Sidrach, Misach, and Abdenago, who hath sent his angel, and delivered his servants that believed in him: and they changed the king’s word, and delivered up their bodies, that they might not serve nor adore any god except their own God.E Nabuchodonosor proruppe in queste parole: Benedetto il loro Dio, il Dio di Sidrach, di Misach, e di Abdenago, il quale ha spedito il suo Angelo, e ha liberati i servi suoi, che hanno creduto in lui, e non hanno ubbidito all'ordine del re, ed hanno sacrificati i corpi loro per non voler render culto, né adorare dio alcuno fuori del Dio loro.And Nabuchodonosor breaking forth, said: Blessed be the God of them, to witte, of Sidrach, Misach, and Abdenago, who hath sent his Angel, and hath deliuered his seruants that beleued in him: and they changed the kings word, & deliuered their bodies that they might not serue, and might not adore anie god, except their owne God.Et erumpens Nabuchodonosor, ait: Benedictus Deus eorum, Sidrach videlicet, Misach, et Abdenago: qui misit angelum suum, et eruit servos suos, qui crediderunt in eum: et verbum regis immutaverunt, et tradiderunt corpora sua ne servirent, et ne adorarent omnem deum, excepto Deo suo. 96By me, therefore, this decree is made: That every people, tribe, and tongue, which shall speak blasphemy against the God of Sidrach, Misach, and Abdenago, shall be destroyed, and their houses laid waste: for there is no other God that can save in this manner.Questo adunque è il decreto, che io ho fatto, che qualunque popolo, tribù, o lingua, che proferirà bestemmia contro il Dio di Sidrach, di Misach, e di Abdenago, perisca, e sian devastate le case loro: imperocché altro dio non è, che possa salvare in tal guisa.By me therfore this decree is made, that euerie people, tribe, and tongue, whatsoeuer shal speake blasphemie against the God of Sidrach, Misach, and Abdenago, he perish, and his house be wasted: for there is none other God, that can so saue.A me ergo positum est hoc decretum: ut omnis populus, tribus, et lingua, quæcumque locuta fuerit blasphemiam contra Deum Sidrach, Misach, et Abdenago, dispereat, et domus ejus vastetur: neque enim est alius deus, qui possit ita salvare. 97Then the king promoted Sidrach, Misach, and Abdenago, in the province of Babylon.Allora il re innalzò Sidrach, Misach, e Abdenago al governo della provincia di Babilonia.Then did the king promote Sidrach, Misach, and Abdenago in the prouince of Babylon.Tunc rex promovit Sidrach, Misach, et Abdenago in provincia Babylonis.
98Nabuchodonosor, the king, to all peoples, nations, and tongues, that dwell in all the earth, peace be multiplied unto you.Il re Nabuchodonosor, a tutti i popoli, nazioni, e lingue, che abitano in tutta quanta la terra: Sia sempre più perfetta pace a voi.Nabuchodonosor the king, to al peoples, nations, and tongues, that dwel in the whole earth, peace be multiplied vnto you.Nabuchodonosor rex, omnibus populis, gentibus, et linguis, qui habitant in universa terra, pax vobis multiplicetur. 99The most high God hath wrought signs and wonders towards me. It hath seemed good to me, therefore, to publishSegni, e prodigi ha fatti presso di me l'altissimo Iddio: a me adunque è paruto di manifestarli.The high God hath wrought signes and meruelous thinges with me. It hath pleased me therfore to publishSigna, et mirabilia fecit apud me Deus excelsus. Placuit ergo mihi prædicare 100His signs, because they are great: and his wonders, because they are mighty: and his kingdom is an everlasting kingdom, and his power to all generations.I segni, perchè sono grandi, e i prodigi, perchè sono stupendi: e il regno di lui è un regno sempiterno, e la possanza di lui per tutti i secoli.his signes, because they are great: and his meruels, because they are strong: and his kingdom an euerlasting kingdom, & his powre in generation and to genaration.signa ejus, quia magna sunt: et mirabilia ejus, quia fortia: et regnum ejus regnum sempiternum, et potestas ejus in generationem et generationem.
3:1
Year of the World 3417, Year before Christ 587.
Worthington
Statue. It was not the figure of a man, (Calmet) the dimensions 90 feet high and 9 broad (Worthington) being disproportionate; though a man might be represented on the pillar. Some take it for Nabolpolassar, (Calmet) or for the king himself. (St. Jerome) (Worthington)
Calmet
But he never complains of the injury shewn to his own person, and therefore it probably was meant for Bel, the chief god, Daniel 4:5., and 14:1. This nation adored statues, Baruch 6:3. The Persians worshipped only the elements. (Calmet)
Clem. Protr
Ochus first set up the statue of the goddess Tanais or Anais. (Clem. Protr.)
St. Jerome
Dura. Septuagint, "enclosed." (St. Jerome)
Calmet
This happened towards the end of the king's reign, (ver. 98, etc.) of course the three young men might be about fifty years old. (Calmet)
3:2
Nobles. Literally, "satraps," or, "the king's domestics." (Septuagint in 1 Esdras 8:36.)
Judges, or "governors of provinces." (ibid.; Theodot. etc.)
Captains of the soothsayers.
Calmet
Rulers; "tyrants," here denoting treasurers. (Calmet)
Haydock
Governors. Literally, "the grandees who were in power;" (Haydock) counsellors. The original adds, (Calmet) Thopthia, (Haydock) "lawyers" and orators. The head of the Turkish religion is called muphti, from the same root, (Calmet) peti, "to teach." (Haydock)
3:5
Calmet
Symphony. This and several other terms seem taken from the Greek, though the scythara and sambuca came originally from Chaldea. (Calmet)
Worthington
Down. This and offering incense were sometimes considered as marks of idolatry; so being present at the sermons and churches of Protestants was a sign of joining in their communion, being required for that purpose. (Worthington)
3:8
Jews: the three children whom they viewed with a jealous eye. Daniel was too much exalted, or was absent with other Jews.
3:15
Hand? Proof of this king's inconstancy, as he had witnessed the power of God!
3:18
Calmet
He. Chaldean, "not" (Calmet)
Haydock
By this modest yet resolute answer, they testified their faith in God's power, and their determination rather to suffer death (Worthington) than to go against their conscience. (Haydock)
They were ignorant whether God would preserve them from the flames or not, (Worthington) as he is said to have rescued Abraham from a similar danger, 2 Esdras 9:7.
3:20
Strongest. Chaldean, "mighty in strength;" (Haydock) his own guards, the usual executioners.
3:21
Calmet
Coats, or various coloured bandages for the thighs, used by men and women. Aquila and Th. retain the original term, Sarabarois. Chaldean, saraballa. (Calmet)
Haydock
Caps: "tiaras." (Haydock)
The king alone wore them upright.
3:22
Slew. They were working still at the furnace, when it burst out and destroyed them, (Calmet) while the three Jews were praising God below. (Haydock) (ver. 46, 48.)
3:24
Haydock
And, etc. "What follows I have not found in the Hebrew volumes." (St. Jerome) (Haydock)
Challoner
Here St. Jerome takes notice, that from this verse to ver. 91 was not in the Hebrew in his time. But as it was in all the Greek Bibles, (which were originally translated from the Hebrew) it is more than probable that it had been formerly in the Hebrew; or rather in the Chaldaic, in which the Book of Daniel was written. But this is certain: that it is and has been of old, received by the Church, and read as canonical Scripture in her liturgy and divine offices. (Challoner)
Worthington
See the preface. (Worthington)
3:27
Calmet
True; not fickle, and liable to change. (Calmet)
St. Augustine
Opera mutas non mutas consilium. (St. Augustine, Conf. 1:4.)
Haydock
Cappel. argues from this confession, that the piece is not divine, as they would rather have burst out into expressions of admiration, as they do in the canticle below. But they had done so already, (ver. 26) and make this confession, (Haydock) as Daniel does, Daniel 9.; reflecting, that if the nation had not transgressed, they would not thus have been exposed to the fury of the king. (Houbigant. 5:40.) (Haydock)
3:33
Thee. Pagans take occasion to vilify our religion.
3:34
Calmet
Sake. This disinterested motive is often urged, Joshua 7:9., and 2 Machabees 8:15. (Calmet)
3:35
3:38
Calmet
Thee, in Jerusalem, (Haydock) or Judea. There were chiefs and judges, (Chap. 13.) as well as prophets, (Ezechiel, etc.) among the captives. Yet the republic was in disorder. (Calmet)
Worthington
Sedecias was dead, Joakim in prison, so that no Jewish king ruled over the people; nor was there any prophet in the promised land, Jeremias being either dead or in Egypt. (Worthington)
Menochius
Prophets were at least very rare. (Menochius)
3:40
Haydock
Sacrifice of ourselves. (Haydock)
Houbigant
They knew not yet whether they would escape. When they beheld the angel they had greater confidence, and broke forth into a hymn of praise. (Houbigant.)
They now offer all they can, a humble heart!
3:43
Calmet
Name, by rescuing us, that all may confess thy power. (Calmet)
3:46
Brimstone. Literally, naphtha, (Haydock) or bitumen, which was very inflammable.
Calmet
Tow, besmeared with pitch. (Calmet)
Haydock
Dry (malleolis) "bundles" of sticks, or ropes, covered with pitch. (Haydock)
Nonius
Manipuli spartoei pice contecti. (Nonius.)
3:48
Houbigant
Furnace. These might be other victims, (Haydock) or he recapitulates what had been said ver. 22, (Calmet) which is by no means unusual, though Cappel. would hence reject the piece. (Houbigant.)
3:49
Haydock
Furnace: so that it destroyed the Chaldeans, while it had no power to hurt God's servants. The operation of the laws nature was thus only restrained. (Haydock)
3:53
Temple; heaven, styled the throne, ver. 54. The temple was now in ruins.
3:55
Depths, from whom nothing is hidden.
Cherubims, as on thy chariot.
3:65
Calmet
Spirits: winds. Angels and men are mentioned elsewhere. (Calmet)
Worthington
They rejoice that the angels always praise God, and wish that all would strive to imitate them. (Worthington)
3:67
Calmet
Heat. Winter and summer. Some copies have, aestas. (Calmet)
3:72
Worthington
Darkness. The privation of light has its use, and invites men to praise. (St. Augustine, de Nat. Boni. 16.) (Worthington)
3:86
Calmet
Souls, in a separate state. Angels are invited before. (Calmet)
3:88
Haydock
Ananias, etc. They retain their Hebrew names, despising those imposed by the Chaldeans, with their impious manners, Daniel 1:7. The inanimate creation is invited to praise God in its way, (Psalm cxlviii.) as well as those endued with reason. The former never refuse obedience. (Haydock)
Calmet
Hell: the grave. (Calmet)
3:90
St. Jerome
And ever. "Hitherto does not occur in Hebrew; and what we have written, is translated from the edition of Theodotion." (St. Jerome, ver. 24.)
3:91
Then hearing these praises, and seeing people walking in the fire. Grabe's edition after ver. 24, has only, "And Nabuchodonosor heard them singing hymns, and was, " etc.
3:92
Lowth's Gram
The son, or rather (Haydock) "a son;" nio. (Lowth's Gram.)
Carthus
He supposed this was some angel or petty god, like Hercules. (Carthus.)
Tirinus
It was the same angel who descended (Worthington) with them ver. 49. Some have taken him for Jesus Christ. But St. Augustine observes, that most of these apparitions were made by angels, (Trin. 3:11.) who are often styled "sons of God," Job 1:6. (Tirinus; Calmet)
3:94
Calmet
Smell, such as is felt when people, (Haydock) or their garments, come too near the fire. Pagans have sometimes walked through fire; but they first anointed their feet with certain preservatives, as Servius (in Aen. xi.) remarks from Varro. (Calmet)
Worthington
Here the fire burnt only the bands, (ver. 23, 92.; Haydock) God making his creatures afford comfort to his servants, as was the case when the Goths attempted to burn St. Benedict. (St. Gregory, Dial. 3:18.) (Worthington)
3:95
Haydock
Changed, refusing to comply against their better knowledge. The force of reason extorts this concession from the wicked king. (Haydock)
3:96
Haydock
Destroyed. Chaldean, "torn limb from limb, (Calmet) and their houses be made a dunghill," Daniel 2:5. (Haydock)
Calmet
Manner. One would suppose that he was really converted; but his heart was not changed, Daniel 4:(Calmet)
3:97
Theod
Promoted. He granted them greater power: (Worthington) or Chaldean, "re-established" them in their former dignities. Roman Septuagint, "He elevated them in honour, and judged them worthy to rule over all the Jews in his kingdom." (Theod.)
3:98
Challoner
Nabuchodonosor, etc. These three last verses are a kind of preface to the following chapter, which is written in the style of an epistle from the king. (Challoner)
Haydock
It was probably published in consequence of this miracle. Here the chapter might properly commence, (Calmet) as it does in Hebrew and Protestant Bibles. (Haydock)
3:24
And they walked, etc.... Here St. Jerome takes notice, that from this verse, to ver. 91, was not in the Hebrew in his time. But as it was in all the Greek Bibles, (which were originally translated from the Hebrew,) it is more than probable that it had been formerly in the Hebrew or rather in the Chaldaic, in which the book of Daniel was written. But this is certain: that it is, and has been of old, received by the church, and read as canonical scripture in her liturgy, and divine offices.
3:98
Nabuchodonosor, etc.... These last three verses are a kind of preface to the following chapter, which is written in the style of an epistle from the king.
3:1
This huge statua of ninty foot in height and nine in bredth conteined a great masse of gold. VVhich the king made to shevv his riches, to terrifie his enimies & to represent himself, that he might be adored therin as a god. S. Ierem.
3:6
Practise of this idolatrie consisted in falling prostrate on the ground before the statua; some times it consisteth in offering incense to idols: and the like: Novv in England personal presence at heretical seruice or sermon is a distinctiue signe of conformitie to the protestants pretended religion; because such presence is there exacted for this purpose.
3:17
By this most modest & confident ansvver they professed their assured faith of Gods omnipotent powre, not knowing whether it was his diuine wil to deliuer them from the fire or no: resoluing to suffer vvith patience what soeuer he would permitte to fal vnto them.
3:21
or cappes.
3:23
Though these parcels were not in the Hebrew, in S. Ieroms time, yet either had bene in the Hebrevv or Chalde, or at least were Canonical scripture; as we haue proued in the argument of this booke.
3:35
In the very same maner Moyses prayed, & pacified Gods wrath. Exo. 32.
3:38
Sedecias being dead, and Ioachin kept in prison, there vvas none in state of a king amongst the Ievves: neither vvas there at this time anie prophet in al Ievvrie: for Daniel himself and Ezechiel vvere in Babylon: and Ieremie vvas either dead or in Aegypt.
3:46
chalkie clay, or lime:
3:57
Holy Angels do incessantly prayse God, & therfore nede not to be inuited therto: sensible creatures do not properly prayse God, because they haue not vnderstanding nor vvil: but the meaning of this inuitation is, to congratulate that Angels do alvvayes vvithout intermission praise God, & to exhorte al men in consideration of al Gods workes spiritual & corporal, to praise him, as most worthie to be praysed by al men.
3:72
Priuations of thinges haue also their decent course in the vinuersal state of creatures: Darknes prayseth God, that is, bringeth forth praise in the hartes of consideratiue men: S. Aug. li. de natura boni c. 16.
3:90
•. Ieroms vvordes.
3:91
The fire burned their bandes, but not their garments nor bodies: so God vseth the seruice of his creatures to geue comforte to his seruantes, and not torment. S. Greg. li. 3. c. 18. dialo. VVhere he vvriteth the like miracle, when the Gothes vvould haue burned S. Benedict.
3:92
This fourth was the Angel that auerted the force of the fire from them. v. 49. & 95.
3:97
They were not only restored to their former auctoritie, as prefectes ouer the vvorkes. ch. 2. v 49. but were also more aduanced, as this place insinuateth.
3:1
St Hippolytus † AD 235 On Daniel 3
… of gold, whose height was threescore cubits, and the breadth thereof six cubits.” For as the blessed Daniel, in interpreting the vision, had answered the king, saying, “Thou art this head of gold in the image,” the king, being puffed up with this address, and elated in heart, made a copy of this image, in order that he might be worshipped by all as God.
St John Chrysostom † AD 407 Homilies on Ephesians 8
… And though he was in so many perils, at midnight, when even the most wakeful are asleep with sleep, another and a stronger bond upon them, they chanted and sang praise unto the Lord. What can be more adamantine than these souls? They bethought them how that the holy Children sang even in fire and furnace. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 26
And what [of this], that he called him “Belteshazzar, the name of” his own “god”? Thus [it seems] they accounted their gods to be nothing wonderful, when he called even the captive thus; he who commands all men to worship the image,
3:2
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 4.8
… For “Nebuchadnezzar,” it says, “sent to gather together the princes, the governors, and the captains, the judges, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image, and they were all gathered together.”
3:4
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 4.8
… O people, nations, and languages, that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image;” (for a fall indeed it was to worship the idol) “and whoso falleth not down, and worshippeth, shall the same hour be cast into the midst of a burning fiery furnace.”
3:5
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.74
… You must also praise the life of Basil, spent in the fire. I mean in the multitude of temptations, and his escape through fire, which burnt, but did not consume, the mystery of “the bush,” and the fair cloak of skin from on high, his indifference to the flesh. I pass by the rest, the three young men bedewed in the fire,
St Augustine of Hippo † AD 430 The Correction of the Donatists 2
… but those who refused to obey his impious command acted piously and faithfully. And the very same king, when converted by a miracle from God, enacted a pious and praiseworthy law on behalf of the truth, that every one who should speak anything amiss against the true God, the God of Shadrach, Meshach, and Abednego, should perish utterly, with all his house.
3:6
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 5.14
… zeal of mind and continual compunction, we shall beat down the wantonness of the flesh (which becomes more proud and haughty by being fomented with food) and its dangerous incitement, and so by the copiousness of our tears and the weeping of our heart we shall succeed in extinguishing the fiery furnace of our body, which is kindled by the Babylonish king
3:10
St Basil the Great † AD 379 The Letters 243.2
… The rest is notorious, though I make no mention of it—the flight of priests; the flight of deacons; the foraying of all the clergy. Either the image must be worshipped, or we are delivered to the wicked flame of whips.
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Tertullian † AD 220 Scorpiace 8
… Wherefore the brotherhood of the three also, when the dedication of the royal image was the occasion of the citizens being pressed to offer worship, knew well what faith, which alone in them had not been taken captive, required,—namely, that they must resist idolatry to the death.
St Basil the Great † AD 379 De Spiritu Sancto 30
79. For all these reasons I ought to have kept silence, but I was drawn in the other direction by love, which “seeketh not her own,” and desires to overcome every difficulty put in her way by time and circumstance. I was taught too by the children at Babylon,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 27
… Let us not think so nor yet, like hot tempered and hard mouthed horses, throwing off our rider Reason, and casting away Reverence, that keeps us within due limits, run far away from the turning point, but let us philosophize within our proper bounds, and not be carried away into Egypt, nor be swept down into Assyria
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 4.8
… almost as if they had said, “These slaves, these captives, who are without a city, thou hast made rulers over us. But they shew contempt for such honour, and treat insolently him who has given them this honour!” Therefore they say this; “The Jews whom thou hast set over the works of the province of Babylon, obey not thy decree, nor serve thy gods.”
3:15
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 6.11
… so abundant is the force of this spiritual wisdom; which was the case then even with the tyrant. For when he knew that they had suffered no harm, hear how he changed his language. “Ye servants of the most high God, come forth, and come hither.” Didst not thou say, a little before “Who is that God that shall deliver you out of my hands?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 20
… So entirely the same is this failing and that. And another of a strange nation says again, “I am God and not man” ( Ezech. xxviii. 2 ); and another again, Can God save you, or deliver you out of my hand?” (
3:16
Tertullian † AD 220 Scorpiace 8
… “There is no necessity for our making answer to this command of yours. For our God whom we worship is able to deliver us from the furnace of fire and from your hands; and then it will be made plain to you that we shall neither serve your idol, nor worship your golden image which you have set up.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 55.5
… “O king Nebuchadnezzar, we are not careful to answer thee in this matter. For the God whom we serve is able to deliver us from the burning fiery furnace; and He will deliver us out of thine hands, O king. But if not, be it known unto thee, that we do not serve thy gods, nor worship the golden image which thou hast set up.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 80.3
… for our God whom we serve is able to deliver us from the burning fiery furnace; and He will deliver us out of thine hand, O king! But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 11
… “O king Nebuchodonosor, there is no need for us to answer thee in this matter. For the God whom we serve is able to deliver us out of the furnace of burning fire; and He will deliver us from thy hands, O king. And if not, be it known unto thee, that we do not serve thy gods, and we do not adore the golden image which thou hast set up.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.11
… For God, whom we serve, is able to deliver us from the furnace of burning fire; and He will deliver us from thine hand, O king. And if not, be it known unto thee that we serve not thy gods, and we adore not the golden image which thou hast set up.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.22
… It is a comfort to have a trusty man by thy side, who will rejoice with thee in prosperity, sympathize in troubles, encourage in persecution. What good friends those Hebrew children were whom the flames of the fiery furnace did not separate from their love of each other!
St John Chrysostom † AD 407 A Treatise to Prove that No One Can Harm the Man Who Does Not Injure Himself 17
… “We have no need to answer thee concerning this thing: for our God in Heaven whom we serve is able to rescue us out of the burning fiery furnace: and He will deliver us out of thy hands, O King. But if not, be it known unto thee, O King, that we will not serve thy Gods nor worship the golden image which thou hast set up.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 43.12
… Does he get exemption from death? No, but that he may die a little later. He gets not security against his debt, but asks a respite. Put it off as long as you please, the thing so delayed will come at last. Let us fear that death which the three men feared when they said to the king, “God is able to deliver us even from that flame; and if not,” etc.
3:17
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.30
30. As, therefore, the Three Children said, “There is a God in heaven, who is able to deliver us; and if not, let it be known unto thee, O king, that we will not serve thy gods, and that we will not worship the golden image which thou hast set up.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 4
… For which cause, neither did they extend their speech to any great length, but set forth all briefly; “For there is,” say they, “a God in Heaven, who is able to deliver us,”
St John Chrysostom † AD 407 Homilies on First Corinthians 18
But let us hear also what they say, that from this also we may learn their lofty spirit. (
St John Chrysostom † AD 407 Homilies on First Thessalonians 9
… But not such were the Three Children. For hear them saying, “O king, there is a God in heaven, who will deliver us out of thine hands, and out of this furnace; and if not, be it known to thee that we do not serve thy gods, nor worship the golden image which thou hast set up.” (
St John Chrysostom † AD 407 Homilies on Titus 6
… True, they were delivered, and justly; since they did not enter into that furnace expecting deliverance, but as if to die outright. For hear what they say: “There is a God in Heaven, Who will deliver us. But if not, be it known unto thee, O King, that we will not serve thy gods, nor worship the golden image which thou hast set up.” (
3:18
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.23.5
… And from the likeness not differing, to one who after the image wished to view the Emperor, the image might say, ‘I and the Emperor are one; for I am in him, and he in me; and what thou seest in me, that thou beholdest in him, and what thou hast seen in him, that thou holdest in me
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 4.8
… for deriding all these things, as if they were about to be cast into a cool fountain of water, they entered the furnace uttering that blessed sentence, “We will not serve thy gods, nor worship the golden image which thou hast set up.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 4
… But none of these things dismayed them, but they laughed it all to scorn, as they would children mocking them, and exhibited their courage and meekness, and uttering a voice clearer than those trumpets, they said, “Be it known unto thee, O king.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 33
I admire again the three children, for that they dared the furnace, that they stood up against a tyrant. But hear what they say, “We serve not thy Gods, nor worship the image which thou hast set up.”
3:19
St Irenaeus of Lyons † AD 202 Against Heresies 5.5
… Now this is the Son of God, as the Scripture represents Nebuchadnezzar the king as having said, “Did not we cast three men bound into the furnace? and, lo, I do see four walking in the midst of the fire, and the fourth is like the Son of God.”
3:20
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 45
… they were slain, but only by the accursed, and such as had conceived an unrighteous envy against them. Exposed to such sufferings, they endured them gloriously. For what shall we say, brethren? Was Daniel cast into the den of lions by such as feared God? Were Ananias, and Azarias, and Mishael shut up in a furnace
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.24
… Was it not the virginal Elias? And did not Elisha, his disciple, after he had given proof of equal virtue, ask and obtain as an inheritance a double portion of the grace of the Spirit ? What of the three youths? Did they not by practising virginity become mightier than fire, their bodies through virginity being made proof against the fire
3:21
Tertullian † AD 220 Against Hermogenes 44
… Now, by whom can it be believed that God had not appeared to Matter—of the same nature as it even was owing to its eternity? Or that He had been at a distance from it—even He whom we believe to be existent everywhere, and everywhere apparent; whose praises all things chant, even inanimate things and things incorporeal, ac cording to (the prophet) Daniel?
Tertullian † AD 220 On Prayer 15
… God, forsooth, would not hear cloaked suppliants, who plainly heard the three saints in the Babylonian king’s furnace praying in their trousers and turbans.
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… Be not then reluctant, O thou of men the most decorous. The flame of the grace of my Lord does not consume, but illuminates thee, O thou of men most just. Let the bush which set forth me in type, with respect to the verity of that fire which yet had no subsistence, teach thee this, O thou who art in the law the best instructed.
St John Chrysostom † AD 407 Homilies on Second Corinthians 1
… For, saith he, “tribulation worketh patience.” ( Rom. v. 3 .) And so also the prophet, “Thou hast set me at large when I was in distress.” ( Ps. iv. 1 .) He doth not say, “Thou hast not suffered me to fall into affliction,” nor yet, “Thou hast quickly removed my affliction,” but, whilst it continueth, “Thou hast set me at large:” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 79.8
… although hence may bloom the Martyrs’ glory by occasion of their patience, and the yoke of discipline godly endured as the scourge of the Lord. Of this the Maccabees amid sharp tortures, of this the three men amid flames innocuous,
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Commodian † AD 313 The Instructions of Commodianus 43
… They cry out together, complaining and groaning too late. They howl, they bewail; nor is there room found for the wicked. What shall the mother do for the sucking child, when she herself is burnt up? In the flame of fire the Lord will judge the wicked. But the fire shall not touch the just, but shall by all means lick them up.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 43
… A great abyss is there, of most intolerable flame. Since everywhere fire may be seen roving quickly round, like some savage wild beast. And if here this sensible and material fire leaped like a wild beast out of the furnace, and sprang upon those who were sitting without,
3:23
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.45
45. Did the Jewish children fear the flames blazing up with the fuel cast upon them in the fiery furnace at Babylon? Did the terror of that terrible fire prevail over their nature, conceived though it was like ours
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 58.4
… he would commend the well-deserving widow, says, “If she is hospitable, if she has washed the saints’ feet.” And wherever such is not the practice among the saints, what they do not with the hand they do in heart, if they are of the number of those who are addressed in the hymn of the three blessed men, “O ye holy and humble of heart, bless ye the Lord.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 91.2
… Who save Elisha, as I have just mentioned, after his own body was buried, restored the dead body of another to life? Who else besides Daniel lived unhurt amid the jaws of famishing lions, that were shut up with him? And who else save the three men Ananias, Azariah, and Mishael, ever walked about unharmed in flames that blazed and did not burn?
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 13
… Why was this? Because in this way they were more believed than they would have been in the other: so, people would not even have had occasion to put the question: they would not in some other way have believed. So it was in the old times, in the case of Nebuchadnezzar: he saw them praising God in the furnace, and then indeed he was put in amazement. (
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Tertullian † AD 220 The Five Books Against Marcion 4.10
… Nor will any other be better entitled to both than He who is the earlier, and has had allotted to Him the name of Christ and the appellation of Son of man, even the Jesus of the Creator. It was He who was seen by the king of Babylon in the furnace with His martyrs: “the fourth, who was like the Son of man.”
Tertullian † AD 220 The Five Books Against Marcion 4.21
… Look carefully, then, along with the king of Babylon, into his burning fiery furnace, and there you will discover one “like the Son of man” (for He was not yet really Son of man, because not yet born of man), even as early as then appointing issues such as these. He saved the lives of the three brethren,
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.15
… My Well-beloved hath a vineyard ;’ Who is this ‘Well-beloved’ but the Only-begotten Son? as also in the hundred and ninth, ‘From the womb I begat Thee before the morning star ,’ concerning which I shall speak afterwards; and in the Proverbs, ‘Before the hills He begat me;’ and in Daniel, ‘And the form of the Fourth is like the Son of God
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.13
80. The heathen king saw in the fire, together with the three Hebrew children, the form of a fourth, like as of an angel,
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 4.7
7. I know not how I should speak, for the wonder surpasses all description! The force of the fire was both quenched and not quenched: for whilst it came in contact with the bodies of these saints, it was quenched; but when it was needful to burst their bonds, it was not quenched; wherefore it broke their bonds, but touched not their ancles.
St Jerome † AD 420 The Letters of St. Jerome 79.5
… “water will quench a flaming fire; and alms maketh an atonement for sins.” I will pass on now to his other virtues each one of which is to be found but in few men. Who ever entered the furnace of the King of Babylon without being burned?
St Jerome † AD 420 The Letters of St. Jerome 130.10
… But when he made his fire forty-nine cubits high he did but turn to his own ruin the seven weeks which the Lord had appointed for a time of salvation. And as then a fourth bearing a form like the son of God slackened the terrible heat
Pseudo-Clement The Clementine Homilies 17.17
… And let no one say, ‘No one who is impious sees a vision when awake.’ That is false. Nebuchadnezzar himself, having ordered three men to be cast into fire, saw a fourth when he looked into the furnace, and said, ‘I see the fourth as the Son of God.’
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St Irenaeus of Lyons † AD 202 Against Heresies 4.20.11
… For at one time He was seen with those who were around Ananias, Azarias, Mishael, as present with them in the furnace of fire, in the burning, and preserving them from [the effects of] fire: “And the appearance of the fourth,” it is said, “was like to the Son of God.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 6.11
… and not only us, but often those too, who throw us into trouble, if we be vigilant; so abundant is the force of this spiritual wisdom; which was the case then even with the tyrant. For when he knew that they had suffered no harm, hear how he changed his language. “Ye servants of the most high God, come forth, and come hither.”
St John Chrysostom † AD 407 Homilies on First Corinthians 18
… But those who possess nothing despite even this, and although in poverty, are more in the dew
St John Chrysostom † AD 407 Homilies on Ephesians 8
… And now mark their words. The one cried, “Sirs, what must I do to be saved?” ( Acts xvi. 30 .) The other, though not indeed with so great humility, yet uttered a voice no less sweet, “Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.21
… this for their own sakes is made. There is one public and evident: this is made because of their enemies, either for their punishment, or for their deliverance. For truly God delivered not the brothers in the book of Maccabees from the fires of the persecutor. …But again the Three Children openly were delivered from the furnace of fire;
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Tertullian † AD 220 On the Resurrection of the Flesh 58
… that in their very persons the exact point of convenience and propriety checked the rank growth of their nails and hair, so that any excess herein might not be attributed to indecency; that the fires of Babylon injured not either the mitres or the trousers of the three brethren, however foreign such dress might be to the Jews;
St Ambrose of Milan † AD 397 Concerning Virgins 2.4
… some are contending who shall first attack the prey. But she, with her hands raised to heaven, as though she had come to a house of prayer, not to a resort of lust, says: “O Christ, Who didst tame the fierce lions for the virgin Daniel, Thou canst also tame the fierce minds of men. Fire became as dew to the Hebrew children,
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… 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, and with water to drink, overcame, the former the fury of the lions; the latter saw the burning fire play around their limbs with harmless touch.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 25
… and (yet) after these doings, he worshipped. What then said the Prophet? “Wherefore,” saith he, “O king let my counsel be acceptable unto thee, ransom ( λύτρωσαι ) thy sins by alms, and thine iniquities by mercies to the poor: peradventure there shall be pardon for thy transgressions.” (
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.19
… Hananiah and his brethren worshipped not the image of the King of Babylon; and Jesus restrained the nations from the worship of dead images. Because of Hananiah and his brethren, the nations and languages glorified God Who had delivered them from the fire :
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 6.13
13. Contemplate with me also, how first he proclaims the Arbiter of the contest. “Blessed be God, who hath sent His angel and delivered His servants.”
St John Chrysostom † AD 407 Homilies on First Corinthians 18
[5.] Wilt thou learn also from another place how by the life of His servants God is glorified, and how by miracles? Nebuchadnezzar once threw the Three Children into the furnace. Then when he saw that the fire had not prevailed over them, he saith, (
St John Chrysostom † AD 407 Homilies on First Thessalonians 1
… They have afflicted you, he says, and persecuted you, but the Spirit did not forsake you, even in those circumstances. As the Three Children in the fire were refreshed with dew, so also were you refreshed in afflictions. But as there it was not of the nature of the fire to sprinkle dew, but of the “whistling wind,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 173.5
… They refused to worship the image: they did not cast themselves into the fire, and yet of them it is written that they “yielded their bodies, that they might not serve nor worship any god except their own God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 34.21
21. “The righteous cried, and the Lord heard them, and delivered them out of all their troubles” ( ver. 17 ). Righteous were the Three Children; out of the furnace cried they unto the Lord, and in His praises their flames cooled. The flame could not approach nor hurt the innocent and righteous Children praising God, and He delivered them out of the fire.
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St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
… of this office well, though thou wert to say ten thousand times over that they had been driven to undertake it, and that, therefore, their errors therein are sins of ignorance)—for the sake, I say, of such that they might succeed in escaping that unquenchable fire, and the outer darkness and the worm that dieth not and the punishment of being cut asunder,
St John Chrysostom † AD 407 Homilies on Philemon 2
… iv. 4 .) Seest thou that he does not exalt himself, but by every means abases and humbles himself, and that too when he had arrived at the very summit. And the Three Children were in the fire, and in the midst of the furnace, and what said they? “We have sinned and committed iniquity with our fathers.” ( Song, v. 6 , in Sept.;
St Augustine of Hippo † AD 430 The Correction of the Donatists 5
… or as Darius served Him, by giving the idol into the power of Daniel to be broken, and by casting his enemies into the den of lions; or as Nebuchadnezzar served Him, of whom I have spoken before, by issuing a terrible law to prevent any of his subjects from blaspheming God.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.19
… because Christ dwelleth in thee through faith, when thou beginnest to be tossed, awake Christ sleeping: rouse up thy faith, and thou shalt be assured that He deserts thee not. But thou thinkest thou art forsaken, because He rescueth thee not when thou thyself dost wish. He delivered the Three Children from the fire?
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 15
… picturing to us the temper that is not merely subdued, but utterly broken, when he saith, “The sacrifice for God is a contrite spirit, a contrite and an humble heart God will not despise.” And the Three Children also offer this unto God as a great sacrifice, saying, “Nevertheless, in a contrite soul, and in a spirit of lowliness, may we be accepted.”
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St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 8.7
… What the martyrs who were cast to the wild beasts to fight with them, and were torn by the teeth of savage creatures, were they not under God? or were those three men servants of God, and the Maccabees not servants of God? The fire acknowledged as God’s servants the three men, whom it burned not, neither hurt their garments;
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St Methodius † AD 311 Oration on the Palms 1
… their roads declared His healing power to those who journeyed on them. All Judea was filled with His benefit; yet now, when they hear the divine praises, they inquire, Who is this? O the madness of these falsely-named teachers! O incredulous fathers! O foolish seniors! O seed of the shameless Canaan, and not of Judah the devout!
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St Augustine of Hippo † AD 430 Concerning the Nature of Good, Against the Manichæans 16
… For if we by restraining the voice fittingly interpose silence in speaking, how much more does He, as the perfect framer of all things, fittingly make privations of things? Whence also in the hymn of the three children, light and darkness alike praise God,
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Origen † AD 254 Origen's Commentary on Matthew 13.2
… might have some ground, but “in the spirit and power of Elijah.” For the Scripture well knows the distinction between spirit and soul, as, “May God sanctify you wholly, and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ;” and the passage, “Bless the Lord, ye spirits and souls of the righteous”
John Cassian † AD 435 The Conferences of John Cassian 1.14
… and on the contrary there are many who though they are dead in the body yet bless God in the spirit, and praise Him, according to this: “O ye spirits and souls of the righteous, bless ye the Lord:”
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St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 58.4
… he would commend the well-deserving widow, says, “If she is hospitable, if she has washed the saints’ feet.” And wherever such is not the practice among the saints, what they do not with the hand they do in heart, if they are of the number of those who are addressed in the hymn of the three blessed men, “O ye holy and humble of heart, bless ye the Lord.”
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You will say: Therefore this king admitted idolatry, and Daniel consented to it: for he was silent, and permitted it to be offered to him. Porphyry once objected this to Daniel, to whom St. Jerome here responds. Porphyry is followed by Calvin, when he says that Daniel was corrupted by courtly customs. So too that Aristarchus, the lover of the people. But away with you, blasphemer, who make of the most holy and wisest Prophet a Lucifer, a rival of God, and one desirous of divine honor. I say therefore that Daniel in no way consented, but in every way insisted and prevented the execution of the royal command, as Paul and Barnabas resisted in Acts xiv. Although Scripture, as it does with many other things, is silent about this here: nevertheless it sufficiently insinuates it by the very fact that it does not record that this command was carried out, and that the Chaldeans actually sacrificed to Daniel; especially since immediately after it adds that Daniel was honored by the king with another honor, namely that he was placed over all of Babylon. So Lyra, Dionysius the Carthusian, Maldonatus and others. 49. Over the works — over the affairs, that is to say, He placed them over the administration and government of Babylon. DANIEL WAS IN THE GATES OF THE KING. — In Greek it is, Daniel was in the court of the king, that is Daniel was in the palace, a prince nearest and most intimate to the king; so that no one could enter to the king without his authority. So St. Jerome. Otherwise Vatablus: Daniel, he says, sat in the gate of the king, to render justice, that is he was a judge. For judges of old sat in the gates of cities as in a public place and obvious to all. But the former sense is truer. In Daniel therefore that saying of Aristides vol. III, oration 1 Platonica is true: "The greatest things fall to the fewest." And: "The greatest advantage of the commonwealth consists in the success of good men." Nebuchadnezzar erects a statue, and wishes to be adored in it: the three youths, Sidrach, Misach and Abdenago, refuse this, verse 8: whence, verse 19, the king orders them to be cast into the burning furnace: there, verse 24, they pray to God. God, verse 49, sends an angel who preserves them unharmed: hence, verse 51, they sing a canticle to God, whence, verse 91, the king celebrates this miracle of God, and His power and providence toward His own. 1. Nebuchadnezzar the king made a statue of gold, of the height of sixty cubits, and of the breadth of six cubits, and he set it up in the plain of Dura in the province of Babylon. 2. Then Nebuchadnezzar the king sent to gather together the satraps, the magistrates, and the judges, the captains, and the tyrants, and the prefects, and all the princes of the provinces, that they should come to the dedication of the statue which Nebuchadnezzar the king had set up. 3. Then were gathered together the satraps, the magistrates, and the judges, the captains, and the tyrants, and the great men, who were appointed over the provinces, and all the princes of the provinces, to come to the dedication of the statue which Nebuchadnezzar the king had set up: and they stood before the statue which Nebuchadnezzar the king had set up. 4. And the herald cried out mightily: To you it is commanded, O peoples, tribes, and tongues: 5. In the hour when you shall hear the sound of the trumpet, and of the pipe, and of the harp, of the sackbut, and of the psaltery, and of the symphony, and of all kinds of music, fall down and adore the golden statue which King Nebuchadnezzar hath set up. 6. But if any one shall not fall down and adore, he shall the same hour be cast into the furnace of burning fire. 7. After this therefore, as soon as all the peoples heard the sound of the trumpet, of the pipe, and of the harp, of the sackbut, and of the psaltery, and of the symphony, and of all kinds of music: all the peoples, tribes, and tongues fell down and adored the golden statue which King Nebuchadnezzar had set up. 8. And immediately at that very time certain Chaldeans came near and accused the Jews: 9. And they said to King Nebuchadnezzar: O king, live for ever: 10. Thou, O king, hast made a decree, that every man who shall hear the sound of the trumpet, of the pipe, and of the harp, of the sackbut, and of the psaltery, and of the symphony, and of all kinds of music, shall fall down and adore the golden statue: 11. And whosoever shall not fall down and adore, shall be cast into the furnace of burning fire. 12. There are certain Jews whom thou hast appointed over the works of the province of Babylon, Sidrach, Misach, and Abdenago: these men, O king, have not regarded thy decree: they worship not thy gods, and the golden statue which thou hast set up, they adore not. 13. Then Nebuchadnezzar in fury and in wrath commanded that Sidrach, Misach, and Abdenago should be brought: who immediately were brought into the presence of the king. 14. And Nebuchadnezzar the king spoke and said to them: Is it true, O Sidrach, Misach, and Abdenago, that you do not worship my gods, and do not adore the golden statue which I have set up? 15. Now therefore if you be ready, at what hour soever you shall hear the sound of the trumpet, of the pipe, of the harp, of the sackbut, and of the psaltery, and of the symphony, and of all kinds of music, fall down and adore the statue which I have made: but if you do not adore, you shall be cast the same hour into the furnace of burning fire: and who is the God that shall deliver you out of my hand? 16. Sidrach, Misach, and Abdenago answered and said to King Nebuchadnezzar: We have no need to answer thee concerning this matter. 17. For behold our God, whom we worship, is able to save us from the furnace of burning fire, and to deliver us out of thy hands, O king. 18. But if he will not, be it known to thee, O king, that we will not worship thy gods, and the golden statue which thou hast set up, we will not adore. 19. Then Nebuchadnezzar was filled with fury: and the countenance of his face was changed against Sidrach, Misach, and Abdenago, and he commanded that the furnace should be heated seven times more than it was wont to be heated. 20. And he commanded the mightiest men of his army to bind the feet of Sidrach, Misach, and Abdenago, and to cast them into the furnace of burning fire. 21. And immediately these men were bound and cast into the midst of the furnace of burning fire with their coats, and their caps, and their shoes, and their garments; 22. For the king's command pressed hard: and the furnace was heated exceedingly. Moreover the men who had sent Sidrach, Misach and Abdenago, the flame of the fire killed. 23. But these three men, that is, Sidrach, Misach and Abdenago, fell down bound in the midst of the burning fire. 24. And they walked in the midst of the flame praising God, and blessing the Lord. 25. And Azarias standing up prayed thus, and opening his mouth in the midst of the fire, said: 26. Blessed art thou, O Lord God of our fathers, and worthy to be praised, and glorious is thy name for ever: 27. For thou art just in all that thou hast done to us, and all thy works are true, and thy ways right, and all thy judgments true. 28. For true judgments thou hast made, according to all that thou hast brought upon us, and upon the holy city of the fathers of our Jerusalem: because in truth and in judgment thou hast brought all these things upon us for our sins. 29. For we have sinned, and committed iniquity, departing from thee: and we have offended in all things: 30. And we have not hearkened to thy commandments, nor have we kept them, nor done as thou hadst commanded us that it might go well with us. 31. Wherefore all that thou hast brought upon us, and all that thou hast done to us, thou hast done in true judgment: 32. And thou hast delivered us into the hands of our enemies that are unjust, and most wicked, and prevaricators, and to a king unjust, and most wicked beyond all the earth. 33. And now we cannot open our mouth: we are become a shame and a reproach to thy servants, and to them that worship thee. 34. Deliver us not up, we beseech thee, for ever for thy name's sake, and abolish not thy covenant: 35. Neither take away thy mercy from us, for the sake of Abraham thy beloved, and Isaac thy servant, and Israel thy holy one: 36. To whom thou hast spoken, promising that thou wouldst multiply their seed like the stars of heaven, and like the sand that is on the shore of the sea: 37. For we, O Lord, are diminished more than any nation, and are brought low in all the earth this day for our sins. 38. And there is at this time no prince, nor leader, nor prophet, nor holocaust, nor sacrifice, nor oblation, nor incense, nor place of first fruits before thee, 39. That we may find thy mercy; but with a contrite heart and humble spirit let us be accepted. 40. As in holocausts of rams and bullocks, and as in thousands of fat lambs: so let our sacrifice be made in thy sight this day, that it may please thee: for there is no confusion to them that trust in thee. 41. And now we follow thee with all our heart, and we fear thee, and seek thy face. 42. Confound us not: but deal with us according to thy meekness, and according to the multitude of thy mercy. 43. And deliver us in thy wonders, and give glory to thy name, O Lord: 44. And let all them be confounded that shew evils to thy servants, let them be confounded in all thy might, and let their strength be broken: 45. And let them know that thou art the Lord God alone, and glorious over all the world. 46. And they that had sent them ceased not to heat the furnace with naphtha, and tow, and pitch, and small wood: 47. And the flame streamed forth above the furnace forty-nine cubits: 48. And it broke forth, and burnt such of the Chaldeans as it found near the furnace. 49. But the angel of the Lord came down with Azarias and his companions into the furnace: and he drove the flame of the fire out of the furnace, 50. And made the midst of the furnace like a moist whistling wind, and the fire touched them not at all, nor troubled them, nor caused them any pain. 51. Then these three as with one mouth praised, and glorified, and blessed God in the furnace, saying: 52. Blessed art thou, O Lord God of our fathers: and worthy to be praised, and glorious, and exalted above all for ever: and blessed is the holy name of thy glory: and worthy to be praised, and exalted above all in all ages. 53. Blessed art thou in the holy temple of thy glory: and worthy to be praised, and glorious above all for ever. 54. Blessed art thou on the throne of thy kingdom: and worthy to be praised, and exalted above all for ever. 55. Blessed art thou who beholdest the abyss, and sittest upon the Cherubim: and worthy to be praised, and exalted above all for ever. 56. Blessed art thou in the firmament of heaven: and worthy to be praised, and glorious for ever. 57. Bless the Lord, all ye works of the Lord: praise and exalt him above all for ever. 58. Bless the Lord, all ye angels of the Lord: praise and exalt him above all for ever. 59. Bless the Lord, O ye heavens: praise and exalt him above all for ever.
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60. Bless, all waters that are above the heavens, the Lord: praise and exalt him above all for ever. 61. Bless, all powers of the Lord, the Lord: praise and exalt him above all for ever. 62. Bless, sun and moon, the Lord: praise and exalt him above all for ever. 63. Bless, stars of heaven, the Lord: praise and exalt him above all for ever. 64. Bless, all rain and dew, the Lord: praise and exalt him above all for ever. 65. Bless, all spirits of God, the Lord: praise and exalt him above all for ever. 66. Bless, fire and heat, the Lord: praise and exalt him above all for ever. 67. Bless, cold and heat, the Lord: praise and exalt him above all for ever. 68. Bless, dews and frosts, the Lord: praise and exalt him above all for ever. 69. Bless, ice and cold, the Lord: praise and exalt him above all for ever. 70. Bless, ice and snow, the Lord: praise and exalt him above all for ever. 71. Bless, nights and days, the Lord: praise and exalt him above all for ever. 72. Bless, light and darkness, the Lord: praise and exalt him above all for ever. 73. Bless, lightnings and clouds, the Lord: praise and exalt him above all for ever. 74. Let the earth bless the Lord: let it praise and exalt him above all for ever. 75. Bless, mountains and hills, the Lord: praise and exalt him above all for ever. 76. Bless, all things that spring up in the earth, the Lord: praise and exalt him above all for ever. 77. Bless, fountains, the Lord: praise and exalt him above all for ever. 78. Bless, seas and rivers, the Lord: praise and exalt him above all for ever. 79. Bless, whales, and all things that move in the waters, the Lord: praise and exalt him above all for ever. 80. Bless, all fowls of the air, the Lord: praise and exalt him above all for ever. 81. Bless, all beasts and cattle, the Lord: praise and exalt him above all for ever. 82. Bless, sons of men, the Lord: praise and exalt him above all for ever. 83. Let Israel bless the Lord: let it praise and exalt him above all for ever. 84. Bless, priests of the Lord, the Lord: praise and exalt him above all for ever. 85. Bless, servants of the Lord, the Lord: praise and exalt him above all for ever. 86. Bless, spirits and souls of the just, the Lord: praise and exalt him above all for ever. 87. Bless, holy and humble of heart, the Lord: praise and exalt him above all for ever. 88. Bless, Ananias, Azarias, and Misael, the Lord: praise and exalt him above all for ever. Because he hath delivered us from hell, and saved us from the hand of death, and delivered us out of the midst of the burning flame, and saved us out of the midst of the fire. 89. Give praise to the Lord, because he is good: because his mercy endureth for ever. 90. Bless, all ye religious, the Lord God of gods: praise and give glory to him, because his mercy endureth for ever and ever. 91. Then Nabuchodonosor the king was astonished, and rose up in haste, and said to his nobles: Did not we cast three men bound into the midst of the fire? Who answered the king, and said: True, O king. 92. He answered, and said: Behold I see four men loose, and walking in the midst of the fire, and there is no hurt in them, and the form of the fourth is like the son of God. 93. Then Nabuchodonosor came to the door of the burning fiery furnace, and said: Sidrach, Misach, and Abdenago, ye servants of the most high God, go ye forth, and come. And immediately Sidrach, Misach, and Abdenago went out of the midst of the fire. 94. And the satrapies, and the magistrates, and the judges, and the great men of the king gathered together, and beheld these men, in so much that the fire had no power over their bodies, and not a hair of their head was singed, and their garments were not altered, and the smell of fire had not passed on them. 95. And Nabuchodonosor breaking forth, said: Blessed be the God of them, Sidrach, Misach, and Abdenago, who sent his angel, and delivered his servants that believed in him: and they changed the king's word, and gave up their bodies that they might not serve, nor adore any god except their own God. 96. Therefore I make a decree, that every people, tribe, and tongue, which shall speak blasphemy against the God of Sidrach, Misach, and Abdenago, shall be cut in pieces, and their houses shall be laid waste: for there is no other God that can save in this manner. 97. Then the king promoted Sidrach, Misach, and Abdenago in the province of Babylon. 98. Nabuchodonosor the king, to all people, nations, and tongues, that dwell in the whole earth, peace be multiplied unto you. 99. The signs and wonders that the most high God hath wrought towards me, it hath seemed good to me to declare. 100. His signs, because they are great: and his wonders, because they are mighty: and his kingdom is an everlasting kingdom, and his power is from generation to generation.
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1. He made a golden statue. — In what year? I answer, shortly after the dream of the preceding chapter, namely in the 37th year of his reign, which was the year of the world 3379. This is evident from the fact that already Shadrach, Meshach, and Abednego were appointed by him as prefects of Babylon, as is said in verse 12; but this happened after the explanation of the dream made by Daniel, in that same year 37, as is evident from the preceding chapter, verse 48. But that this cannot be put off further to the 38th or 39th year of the king is evident from the fact that then the king, cast out from his kingdom, dwelt with beasts, as will be said in the following chapter, verse 2.
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Note here the inconstant and fickle nature of the proud king: "Swift is the forgetting of truth," says St. Jerome, "and he who had recently adored the servant of God as a god, now orders a statue to be made for himself, so that he himself might be adored as a god in the statue." Hence it is clear that this statue was not of Bel or of other gods of the Babylonians, but of Nebuchadnezzar himself. This is confirmed, first, from verse 14, where the king says: "You do not worship my gods, and the golden statue which I have set up, you do not adore:" therefore the gods of the king, among which was Bel, were other than this statue: for this was new and recent, whereas the statue of Bel was most ancient. Second, from Isaiah chapter 14, verse 13, where Isaiah, describing the pride of the king of Babylon, as another Lucifer, says that he wished to make himself God. "You said," he says, "I will ascend into heaven, etc. I will be like the Most High." Third, because on account of this pride Nebuchadnezzar was most severely humbled by God, so that he who wished to be a god became a beast, as will appear in the following chapter. Thus St. Jerome here, although he himself teaches the contrary in chapter 1 of Habakkuk. But there, as is his custom, he relates not his own opinion, but that of others. Thus also Pererius, Maldonatus, Pintus, and Theodoret, who adds that the king erected this statue for himself from the fact that in the statue which he had seen in chapter 2, Daniel said to him: "You are the head of gold." From this he became puffed up, so that he erected a similar statue for himself, and wished to be adored in it. In a similar manner Alexander the Great, Augustus Caesar, Caligula, Antiochus Epiphanes, the king of Tyre, as appears in Ezekiel 28, 2, and another Nebuchadnezzar, who sent Holofernes, Judith 6, 2, wished to be worshipped as gods, even while they were still alive.
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Maldonatus conjectures with probability that the king erected this statue at the suggestion of the Chaldeans, who envied the prefecture of Babylon held by three Jews, namely Shadrach, Meshach, and Abednego; and therefore, in order to make them hateful to the king and to cast them down from their position, they suggested to him this statue, which they knew they would by no means adore; and thus the king would be enraged against them, as indeed happened. For in a similar manner the Medes, in chapter 6, verse 13, laid snares for Daniel before King Darius. And Maldonatus adds that they suggested to the king this statue contrary to that of Daniel, in chapter 2, out of hatred for Daniel, so that through it they might refute and overturn what Daniel had predicted concerning the Persians overthrowing Babylon; and therefore they ordered it to be made not of four metals, but of pure gold, so that they might signify that the king, whose statue this was, was not only a head of gold, as Daniel had said; but was also golden in his whole body, and would be the sole perpetual monarch of the world. To this, the Chaldeans murmured against the king, that he believed everything to a Jew Daniel, so that he seemed to have become a Jew, as they did in chapter 14, verse 17. The king therefore, being light and fickle, in order to suppress this murmuring, and to remove from himself the suspicion of Judaism, and to conciliate the Chaldeans to himself, ordered this statue to be erected for himself, so that he might seem not to worship the God of the Jews, but to wish to be worshipped himself as a god. This conjecture is not without the appearance of truth, and is favored also by Theodoret, when he says the king wished to make a statue more excellent than that which he himself had seen in the dream, both in magnitude and in the nobility of the material. Symbolically, this statue is heresy, which heretics adorn with gold, that is, with eloquence and testimonies of Holy Scripture, says St. Jerome. Again, it is worldly happiness and pomp, says Irenaeus, book 5, at the end: for this has the gold of riches, and the height of honors and power, but false and deceptive. Finally, these three youths were the firstfruits of martyrs, and a type of the martyrs whom Nero burned in the circus, and other tyrants killed with the same or other torments. For Nero, who was the first to move persecution against Christians, was a figure of Nebuchadnezzar: just as pagan Rome, and stained with the blood of martyrs, was a figure of Babylon, as appears in the Apocalypse, chapters 17 and 18. Thus Rupert in Daniel, chapter 7.
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GOLDEN. — This statue was hollow, not solid, otherwise it would have been of immense value; for it was sixty cubits high. IN HEIGHT SIXTY CUBITS. — Therefore the face of this statue was long six cubits, the nose two cubits, the breast ten cubits, the feet ten cubits, the hands six cubits; for this is the proportion of parts in the body and human stature, so that the face is its tenth part, the nose a thirtieth, the breast a sixth, the foot a sixth, the hand a tenth. Thus from Vitruvius and Cardano, Pererius. Although the servants of the king, either from ignorance, or from avarice, or for some other reason, do not appear to have observed exact symmetry of proportions in this statue: for according to that rule, a length of sixty cubits would have required ten cubits of width: for this is the sixth part of the length: not six only, as the statue had. Whence you will say tropologically, that the world and worldly men regard lofty things more than solid things; for in order to display their pomp, they seek high things, but destitute of just foundations, which therefore quickly fall and vanish away. 2. TO GATHER TOGETHER THE SATRAPS. — The Chaldeans suggested this to the king, both so that the solemnity of the dedication might be greater, and so that Sidrach, Misach and Abdenago might be compelled to come to it (as being satraps of the kingdom) against whom this plot was being forged. Whence also on account of these same men, the penalty of fire was appointed for those refusing to adore the statue, and they took care to have it proclaimed by a herald: for the Babylonians, as being inclined to idols, there was no need to compel by this penalty. From this deed and command of Nebuchadnezzar, however, there appears to be derived what Philostratus writes; lib. I of the Life of Apollonius, cap. xix, namely that in Babylon there was a custom that the satrap presiding over the gate of the city would not permit anyone to enter the city unless he first adored the statue of the king. Moreover, satrap is a Persian word, which in Latin signifies a prefect, just as satrapy signifies a prefecture. Wherefore it is ridiculous, and to be pardoned to that Latin age, what Lyra says: "Satrap is said because he seizes much." For prefects are wont to be rapacious. AND TYRANTS, — treasurers, prefects, who exacted tribute. Whence Vatablus, Arias and others translate, quaestors. Truly St. Jerome: "Princes, he says, are gathered together to adore the statue, so that through princes the peoples may be seduced. For those who are rich and powerful, while they fear to lose riches and power, are more easily overthrown: but when magistrates are seduced, the subject peoples perish by the example of their superiors." For who of the common people would not adore the statue, whom he sees adored by his own prince? How many today worship the golden statue of wealth and honors, as if it were an idol! 8. IMMEDIATELY. — The word immediately confirms the suspicion already mentioned, namely that all these things were forged by the Chaldeans in hatred of the three youths, whom the king had set over Babylon; and they themselves rub this in to the king, vers. 12, when they say: "There are certain Jews, whom thou hast set over the works of the province of Babylon," as if to say: You have set Jews over Babylon, and you have preferred them to us, your own people, in this matter: behold these same wretched men, foreigners, captives, and Jews, whom you have thus exalted, despise you, are ungrateful and rebellious to you. 12. SIDRACH, MISACH, AND ABDENAGO HAVE DESPISED. — They make no mention of the other Jews, as being plebeians, because they were seeking the head and status of these three. They did not remember Daniel, because Daniel was absent, perhaps sent by the king on other business, as Lyra wishes. Or, if he was present, as the first with the king, he stood with the king: whence just as the king did not adore his own statue, neither did Daniel. Moreover Nazianzenus, oration 47 (if it is indeed his): "It is said, he says, that three youths in Babylon were cast into the furnace, were the sons of Hezekiah:" "sons," that is grandsons: for they were of the royal seed, as appears cap. I, 3; for they could not properly have been the sons of Hezekiah: for from the death of Hezekiah to this year of the reign of Nebuchadnezzar 37, there elapsed 133 years. Note: These three men were at this time about 57 years old: for they were coeval with Daniel, who at this time was 57 years old, as I said cap. II, 1. They were not therefore boys, or youths, because they ruled over all Babylon; yet they are commonly called the three youths, because they were taken as youths from Judea to Babylon, cap. I, vers. 4. For thus even today many men are called in common speech Johnlings, because they were so called when youths. 15. SOUND, etc., SAMBUCA. — Sambuca, or sambyx was a kind of triangular musical instrument, which consisted of strings unequal in length and thickness: consisted of: it was accustomed to be applied to the lighter genre of songs: whence the proverb, "To fit the sambuca to the buskin," that is to fit light things to grave things. Symphony in Greek is consonance and musical harmony: here however it seems to be a musical instrument (as also the others here) which is driven about by iron drawn in a circle, and produces a sweet harmony, such as that which today blind beggars drive about and strike. 16. IT IS NOT NECESSARY FOR US TO ANSWER THEE CONCERNING THIS MATTER. — Note: These three youths, being questioned about their faith and religion by the king, ought to have answered him and professed their faith and religion, as indeed they do answer and profess here. Otherwise therefore here "to answer" is taken by force. And so the sense is, as if to say, "It is not necessary," that is it is not needful, "to answer," that is to think and deliberate what we should answer. It is a metalepsis, as if to say: It is not needful for answering thee concerning this matter, as being easy and certain, with any other deliberation than thou seest, O king! us to offer, saying: "If ye are prepared;" for it is certain and fixed with us to worship one God of heaven and earth, and not to adore thy statue, as follows: they therefore do not deny that an answer is needful, since they immediately answer, but deliberation.
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Secondly and more plainly, as if to say: In a matter so foolish, impious and unworthy, which thou proposest to us, there is no need of an answer. For it is clear that there is one God alone whom we worship, and that he is able to free us from thy hands: and if he be unwilling, we shall nevertheless worship him alone, not thy idols. Whence the Septuagint translates: It is not necessary for us to answer thee concerning this word. Note here the fearless liberty, resolution, fortitude and spirit of these three youths, which St. Chrysostom graphically depicts, hom. 4 and 6 to the People. Thirdly, Vatablus and others translate: It is not a care to us, or we are not anxious concerning this matter to answer thee: because God takes care of us, he is able to free us, if he will; if he be unwilling, this also pleases us: for both our death and our life are a care to him; whether indeed we live or die, we are the Lord's. This sense is not unsuitable, yet the former is more suitable. For the Chaldean does not signify that it is needful or necessary, as the Septuagint translate, but not that it is anxious: unless thou say that this follows from that: for they say there is no need of an answer, because they were not anxious about it. Beautifully and piously St. Zeno of Verona, Bishop and martyr under the Emperor Gallienus, serm. 1 Concerning these three youths: "Three," he says, "youths in that sacred contest set before their eyes God, not flames: a future reward, not punishment. And thus among the dark waves of burning fire, triumphing, they taught the barbarous king, all threats, and even torture itself, that fires are not stronger than holy men." And serm. 6: "They are vindicated from their accusers, they see God: death passes into life, fear into glory. Thus who would not wish to burn?" These therefore are heroes, to whom that golden saying of Ptolemy applies, which is found in the Preface to the Almagest: "He is higher than the world, who does not care in whose hand the world is." Similar was the resolution and answer of St. Cyprian, to a similar proposition of the proconsul: "Either sacrifice to the gods, or thou shalt perish." Cyprian answered: "I am a Christian, and I cannot sacrifice to the gods; thou however do what has been commanded thee. For in a matter so just, there is no deliberation." Then hearing himself adjudged to death he said: "I give thanks to God almighty, who deigns to free me from the chains of this body." Thus Pontius the Deacon in his Life.
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Thus also a little before the death of St. Cyprian, they say that the prefect had a lime kiln kindled, and presented burning coals with incense in his mouth, and the prefect said to the Christians: Choose one of two things, either offer incense here to Jupiter, or be plunged into the lime. Then three hundred men armed with faith, with most swift blow, trusting in Christ the Son of God, threw themselves into the fire, and were buried among the vapors of powdered lime, whom Christ consecrated to himself. Pontius is a witness to this. Thus Liberius the Pontiff, when the Emperor Constantius commanded that, unless within two days he should change his opinion and incline to the Arians, he should be exiled, replied: "To me, O Emperor! there is no need of days for deliberation. For these matters have long since been deliberated and decreed by me. And so I am now prepared to depart from here." Sozomenus is a witness, lib. III, cap. x. This was once the common sentiment of the martyrs, the cause of which Tertullian assigns, Apolog. ult.: "Torture," he says, "torment, condemn, wear us away. For the injustice of yours is the proof of our innocence; your cruelty is the allurement of our sect; we become more numerous as often as we are cut down by you; the blood of Christians is seed. All crimes are forgiven to this work; when we are condemned by you, we are absolved by God." The same in lib. Ad Martyres, addressing Christian women in prison: "You are about to undergo a good contest," he says, "in which the agonothetes is the living God; the xistarches is the Holy Spirit; the crown is the prize of eternity; the angelic substances are the polity in heaven; glory for ever and ever; your epistates is Christ Jesus, who has anointed you with his spirit, and has brought you to this arena." Then, having brought forward examples of Gentiles, Lucretia, Dido, the wife of Hasdrubal, an Athenian courtesan, Mucius, Heraclitus, Empedocles, Regulus and Spartan boys: "If they," he says, "despised the sword, fire, cross, beasts, torments under the reward of human praise, why should these sufferings be small for the attainment of heavenly glory and divine reward?" St. Cyprian, lib. I De Laude martyrii: "Martyrdom," he says, "is the end of sins, the terminus of danger, the guide of salvation, the path of patience, the teacher of the house of life. If you are just, and believe in God, why do you fear to shed blood for him, whom you know has suffered so many times for you? In Isaiah he was cut, in Abel he was slain, in Isaac he was offered, in Joseph he was sold, in man he was crucified. The glory of martyrdom is inestimable, its measure infinite, its victory immaculate, its triumph immense, as it were adorned with the blood of a companion of Christ."
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The same, epistle to the Martyrs: "They stood," he says, "stronger than their torturers while being tortured; the raging blow repeated for a long time could not overcome their unshakeable faith, although with broken frame of viscera, the members were no longer being tortured in the servants of God, but wounds. This death is precious, which purchases immortality at the price of its own blood: how joyful was Christ there, how willing he was in such servants of his both to fight and to conquer!" Finally, that athlete said generously: "Pains are the wings by which I am borne above the stars." 17. BEHOLD OUR GOD WHOM WE WORSHIP. — They allude, says Maldonatus, to the words of the king, and they refute his insult to God with contrary words, and assert their honor to God. The king had said verse 15: "And who is the God that shall deliver you out of my hand?" They answer: "Behold our God whom we worship, is able to deliver us from the midst of the fire, and to free us from your hands, O king!" 18. But if he will not. — Note the prudence and resignation of these boys: "Beautifully," says St. Jerome, "those young men said: But if he will not, so that it may be a matter of his will, not of his inability, if they perish." And Theodoret, as if to say: "We do not serve our Lord for some reward, but for love of him we prefer the worship of him to all things, we entrust to him all our governance and providence; whatever sentence of his judgment, as better and more useful to us, we shall willingly accept." For, as St. Cyprian says of the same, epistle 56 to the Thibartians: "This is the strength of virtue and faith, to believe and to know that God is able to free from present death; and yet not to fear death, nor to yield, so that faith may be proved stronger." This resolution, piety, fortitude, and resignation of the boys merited and obtained that they remained unharmed in the fire. The same happened to many virgins and martyrs of the New Testament. Let us imitate these, and we shall experience similar things. 21. Tiaris. — Tiara is a kind of hat, which the Chaldeans and Persians use. Thus St. Jerome.
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24. AND THEY WALKED IN THE MIDST OF THE FLAME PRAISING GOD. — This is a Hysterologia. For this happened afterwards, namely after they had seen the angel protecting them and driving away the fires; so that they were certain they would be unharmed in the fire. Then indeed, having been loosed from their bonds by the angel, they walked praising God, saying: "Blessed art thou, O Lord," etc., verse 32. And perhaps this verse pertains to that place, and was once positioned there in the Hebrew; for in these lacunae inserted from Theodotion, the order which was in the Hebrew was not everywhere preserved. The same thing is to be seen in the lacunae added to the book of Esther, chapter 1, 11 and following. Whence Vatablus omits these words. Here therefore was the order of the deed: first, these youths bound were cast into the furnace. An angel descended with them protecting them from the fire, but not yet seen by them: whence they pray to God that he protect them from the fire, verse 26. Soon the angel showed himself to them driving away the fire: whence, having been loosed from their bonds, they walked with him praising God, verse 52. 25. And Azarias Standing. — Note: Azarias by his name and that of his companions brought forth this prayer in the midst of the flames, before the angel appeared to him, when he was still uncertain whether he would be snatched from the flames or not. Whence he prays to be snatched from them, verse 43, saying: "Deliver us in thy wonders," and by this prayer he obtained it: whence soon, verse 49, the angel appeared freeing him with his companions. Thus God is accustomed to leave his own in temptation at first, so that they may invoke him, and being invoked he straightway comes to their aid.
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Wherefore in the Lives of the Martyrs we read throughout that they, while being tortured, always turned themselves to God, and sought and obtained strength and fortitude from him: for they knew that by their own strength they could not endure such sharp and various torments, but that these must be sought from God. Hence some, wavering on the rack, while they prayed, were strengthened by God: others, trusting in themselves, were abandoned by God and fell.
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Note: This prayer, and the rest up to verse 91, no longer exist in the Hebrew, but St. Jerome confesses that he translated them from Theodotion. 26. BLESSED ART THOU, O LORD. — Azarias teaches here that prayer ought to be begun with the praise of God: for God is to be praised, even when He sends adversities upon us, even in death and martyrdom, as these three praise God in the fire, and God's justice punishing their sins and those of theirs. See what is said in I Tim. II, 1. 27. All thy works are true, — that is, they are whole, equitable and perfect. The works and judgments of God are true in three ways, says Pererius. First, in the truth of being: because they are conformable to His rule, namely the wisdom of God. Second, in the truth of justice: because by them God justly punishes the impious, and rewards the pious. Third, in the truth of faith: because they answer to God's promises and threats. 28. In truth and in judgment, — that is, in the truth of judgment, or in true, that is, just judgment. It is a hendiadys. The sense is, as if to say, Justly, O Lord! Jerusalem, the Jews and us hast Thou delivered to the Chaldeans; because we have sinned against Thee. Note the humility of the Saints and martyrs, who ascribe public calamities, and even their deaths and martyrdoms in them, to their own sins and those of theirs, because namely to the heap of sins, on account of which God sends such grave calamities, the sins of each one, even of a Saint and martyr, add something and contribute, although it be small and slight. In like manner the seven brothers of the Maccabees ascribe the slaughter of Antiochus and their death and martyrdom in it to their own sins, II Mach. VII. Otherwise it is certain that Saints often have not merited such great calamities by their sins. For thus Job teaches throughout the whole book against his friends, and protests that he has not merited his afflictions, and God approves this, c. XLII, 7. Thus David in the psalms often protests that he is innocent, and has not merited such great persecutions from Saul and enemies. Finally, this article: "All the afflictions of Saints are punishments of their own sins," has been condemned by Gregory XIII and Pius V. In like manner these boys had not merited this fire by their sins, but the whole people, of which they themselves were a part. 32. Worst beyond all the earth, that is, worst above all the kings and tyrants of the earth. Thus Juventius and Maximianus, Christian soldiers, when Julian the Apostate permitted no other foods to be sold in the forum than those sacrificed to idols, or sprinkled with their lustral water, said: "O God! Thou hast delivered us to an iniquitous king, who hath forsaken Thee above all the nations of the earth." Wherefore they were grievously tortured and slain by Julian. Thus Theodoret, lib. III Hist. cap. xiv. Thus God delivered Christians to the tyrants Decius and Valerian on account of sins, and this He foreshowed by a certain vision. St. Cyprian relates it, lib. IV epist. 4: "Nor would these evils have come upon the brethren," he says, "if the brotherhood had been animated with one mind. For it was shown that the master of the house sat with a young man sitting at his right hand, who, being anxious and somewhat sorrowful with a certain indignation, held his jaw in his hand and sat with a sad countenance. But another standing on the left side carried a net, which he threatened to cast so as to catch the people standing around. And when he wondered what this was, it was said to him who saw this: The young man who sat thus at the right hand was grieved and sorrowed because his precepts were not observed: but that one on the left exulted, because it was given to him that he should take power from the master of the house to rage." 33. CONFUSION AND REPROACH ARE MADE UPON US, THY SERVANTS, — namely the Jews, Thy faithful ones: for our enemies, namely the gentile idolaters, cast our calamities in our teeth and in Thine, who worship Thee with the same faith as them; and they say: Are you not associates and gentiles of these guilty ones who have been cast alive into the fire? Do you worship that God, who permits your these fellow-countrymen to be thus afflicted and burned? who cannot, or will not, free you from captivity and such great miseries? 34. Do not, we beseech Thee, deliver us — to the gentiles and to this fire to be devoured. AND DISSIPATE NOT THY COVENANT (that is, Thy pact): 35. FOR THE SAKE OF ABRAHAM THY BELOVED. — Note: Abraham is called the "beloved" of God: because from the Chaldeans and idolatry he was chosen and led forth by Him, and was made the father of Christ and of believers. Isaac he calls the "servant" of God, on account of the obedience by which he delivered himself to God through his father's hands as a victim. Jacob he calls "holy," first, on account of innocence; second, because he himself offered himself to God, and was the first to vow tithes to Him; third, because Azarias, full of the Holy Ghost, foretold the future and looked upon Christ, who is the Holy of holies, about to be born from Jacob. 38. AND THERE IS NOT IN THIS TIME A PRINCE, AND A LEADER, AND A PROPHET. — Because Daniel was rather an interpreter of the king's dreams than a prophet of the people: but Ezechiel was absent as a prophet, and was dwelling in Chobar and other places of Chaldea, and he was one and captive. Therefore "there is not," that is, scarcely any is. NEITHER SACRIFICE. — For the temple and altar were destroyed with Jerusalem: and although afterwards the Jews erected a new altar, as is evident from Baruch I, 1, yet they used it most poorly, most rarely and most meagerly in those ruins of the city. 40. AS IN A HOLOCAUST OF RAMS. — Many codices punctuate these words thus, so that the sentence begins here, which is completed by antapodoton, that is, by the return of similitude, when it is added: "So let our sacrifice be made." But it should have been said thus: "So a holocaust (not in a holocaust) of rams, so let our sacrifice be made." I say therefore that these words are to be referred to what precedes, and thus are to be arranged and punctuated with the Septuagint and the Romans: "In a contrite spirit, and in a spirit of humility let us be received, as in a holocaust of rams," etc., that is to say, As thou receivest a holocaust of rams, so receive a contrite spirit and a humble spirit, by which we offer ourselves to thee for the expiation of our sins and the sins of our nation, through martyrdom as a sacrifice. Vatablus translates and punctuates otherwise, namely thus: Like holocausts of rams, etc., let our sacrifice be before thee. rical and mystical; which nevertheless is more noble than all the old victims, inasmuch as they are irrational, and more pleasing to God. The sense therefore is, that is to say, Like holocausts of rams, and many fat lambs, so let our sacrifice be made a holocaust, and fat, with the fatness of spirit and devotion, so that it may please thee, and so that thou mayest receive this, as thou receivest those, namely this sacrifice of prayer, confession, penance, praise and martyrdom, which we offer to thee in this fire. In like manner the martyrs who under Diocletian at Nicomedia, on the very feast of the nativity of Christ, were surrounded in the temple, when the tyrant threatened them with fire, and proposed that if any of them wished to consult his own interest, he should go out and burn incense to Jupiter on the nearby altar, one for all freely answered: "We are all Christians, we believe that there is one and the same God and King alone, Christ; and we are prepared to sacrifice to him, to his Father, and to the Holy Spirit, and all of us together to offer ourselves." Scarcely had he said this when fire is kindled, which as it were in a moment embraced the whole temple, and burned all of them (and there were twenty thousand men) as holocausts, and reduced them to ashes, as Nicephorus relates in lib. VII Hist. cap. vi. Similarly that noble woman and martyr, who under the tyrant Dunaan, in the city of Nagran in Arabia, in the time of the Emperor Justinian, in the year of Christ 522, suffered with two daughters, when she saw them pierced with the sword, and their blood offered to her by the executioner; receiving it and tasting it, and looking up to heaven: "To thee, she said, Christ the Lord, I offer this my sacrifice, and to thee I present as martyrs chaste virgins, who have come forth from my womb, with whom also count me and introduce me into thy chamber, and, as the divine David says: Show the mother rejoicing because of her children." Wherefore she also was crowned with martyrdom. Thus from Procopius, Baronius, tom. VII, year of Christ 522, pag. 91. So also St. Barlaam the martyr, when the torturers thrust his right hand into a burning censer, and placed incense upon it, hoping that by the force of fire the hand would be overcome and would shake it into the altar, and thus it would appear that he himself had burned incense to the idol on the altar; he stood unmoved in body and hand, bearing and overcoming the flame like ashes, and saying: "Blessed be the Lord my God, who teacheth my hands to war, and my fingers to fight." St. Basil is witness, in his oration on St. Barlaam. So also those two noble youths of Antioch under Diocletian, of whom Eusebius, lib. VIII Hist. cap. XII, when they were forced to sacrifice to idols, said: "Lead us to the altars. And when they had been brought, placing their hands upon the burning fire: If we withdraw, they said, believe that we have sacrificed. And as long as all the flesh flowed into the fire, they endured immovably." So St. Getulius the martyr in torments: "I give thanks, he said, to God and to Jesus Christ, and to him I offer myself as a pure sacrifice:" and his wife Symphorosa, when the Emperor Hadrian said to her: Either sacrifice to the gods, or I will have thee and thy children sacrificed; answered: "Whence have I so great a good as to merit to be offered as a victim to God with my children?" Thus St. Vitus, a boy, with his companions Modestus and Crescentia, was sent by Diocletian (whose daughter he had freed from a demon) the ungrateful emperor into a burning furnace with lead, resin and pitch, when Diocletian said: Now I shall see if your God can deliver you from my hand; Vitus, having made the sign of the holy cross, entered the furnace, and like those three boys stood unharmed by the fire, singing with his two companions hymns and praises to God, and came out of it purer, just as if he had stood in the most pleasant bath. Thus his Life has it on June 15. So also St. Lawrence, whom St. Augustine rightly compares to these three boys, sermon 1 concerning him: "For indeed," he says, "they walked in the flames of their punishments, but he reclined in the very fire of his torture: they trampled upon fires with the steps of their feet, he extinguished them by the spreading of his sides," etc. And further below: "That the prophecy of the psalm might be fulfilled, which speaks from the person of St. Lawrence: Prove me, O Lord, and try me, burn my reins and my heart, he asks to be burned with a twofold fire. For if he were speaking only of the fire of the world, it would suffice to have offered only his reins to be burned in the flames. But the heart is not burned except by the flame of Christ." THAT IT MAY PLEASE THEE. — In Greek, τελειωθήτω ὀπίσω σου, that is, let it be perfected after you; or, as the Complutensian edition has it, let it be fulfilled after you; that is, as Vatablus says, that we may fully and even unto death follow you. It is a Hebraism. For the Hebrews say limla acharecha, that we may fulfill after you, that is, that we may fully follow you, fully obey you, fully serve you. 44. Who show (that is, exhibit) evils to your servants. — Thus often elsewhere to show is put for to do. 46. To kindle the furnace with naphtha. — Naphtha is tinder and fuel for fire, similar to bitumen. See Pliny, book II, chapter cv; whence in Greek it is called πῦρ from πῦρ, that is, fire. Others, says St. Jerome, think that the bones of olives which are thrown out with dried amurca are called naphtha. AND WITH FIREBRANDS. — Firebrands are a defect, branches for kindling fire, says Theodoret, or rather, as Nonius Marcellus says, firebrands are bundles of rope covered and coated with pitch, which when set on fire are thrown at walls or at the testudines of enemies to set them ablaze. From this it is clear that what Albert the Great and Dionysius the Carthusian teach is not true, namely, that in the middle of this furnace there was fire only as to substance, not as to action, namely burning. For this fire acted upon the firebrands and consumed them. 49. And the angel of the Lord descended. — Already before he had descended with them an angel, as soon as they were cast into the furnace, protecting them: otherwise indeed they would have been consumed by the fire immediately; but he hid himself from the eyes of the boys, so that they, seeing their danger in the fire, would pray to God. They prayed therefore, soon the angel showed himself to them, and was seen to descend to them, and to bring in a wind, as is said here. Learn from the angel, that in persecution and tribulation the sole remedy is prayer and refuge in God: those who used it stood firm and conquered; those who did not use it failed and fell. Hear St. Cyprian (or whoever is the author), tract. On Double Martyrdom: "I have known and wept for some endowed with great strength of spirit, who when already near the crown failed, and denied what they had long professed. What was the cause? They had turned their eyes away from him who alone gives strength to the weak; they had ceased from prayer, and began to look to human protection. They contemplated the weakness of their own nature, they considered claws, stings, glowing plates, iron and fire, and the rest of the apparatus of torture, horrible even to behold, and they compared the atrocity of torments with their own strength; and therefore they lost victory from their hands. When anyone thinks thus: This I can do, that I cannot endure; he will never successfully accomplish martyrdom. But he who gives himself wholly to the divine will, looking to nothing else than to his aid, he is truly firm and unconquered. But this cannot happen unless true and living faith is present, hesitating in nothing, inquiring into nothing, nor thinking how great is the tyrant's cruelty, how great man's weakness, but how great is the Lord's power, who strives and conquers in his members. And a little later: "Nor let anyone be displeased with himself, if he feels both in body and in spirit a grave and prolonged distress: only let him trust in him with whom he strives, he will not suffer anyone to be tempted beyond what he can bear, but will also make with the temptation a way out." Hence we read that martyrs throughout prayed constantly in torments. There exists a burning prayer of St. Cyprian before his martyrdom, at the end of his works.
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Note first: The Chaldeans sent these three boys into the fire clothed and bound, as appears from verse 23; but these ropes and bonds were soon loosed either by the fire of the furnace, as St. Jerome and Chrysostom wish, or by the angel descending with them into the furnace: whence they were seen walking about with him there, verse 92. Note second: These boys were preserved from the fire first, because the angel shook off the fire, and drove and removed it from them to the sides of the furnace, and outside the furnace: whence there the Chaldean torturers and those who kindled the fire were burned; but the three boys it did not touch. Second, because he supernaturally brought forth a breeze "like a wind of dew," that is, a flowery, "blowing;" or, as Vatablus translates it, like a dewy breath whispering, in place and stead of the fire, both for their refreshment and for their breathing: for the angel could not otherwise suspend the force of the fire. Whence St. Ambrose, book VI on Luke, chapter II: "The Hebrews sang," he says, "when the traces of their footsteps were moistened by the touch of a dewy flame, and with all things burning within and without, yet the harmless fire licked only them, nor did it burn." And St. Zeno of Verona, Bishop, sermon 8 On the Three Boys: "Death," he says, "fleeing changes its office, the kindlers are burned: to those singing hymns amid the flames the fire is gentle: God is blessed by all creation. In the three one mind, one strength, one triumph. Life is improved by torment. The king would have envied the boys, had he not commanded them to burn." And St. Augustine, sermon 240 On the Season: "Into the furnace," he says, "the Saints were sent, the flames flee, the fires yield, the conflagrations are terrified. They show the merit of the just, while tyrants despise the command. It is permitted to the Saints to play with fire, to whom it was not permitted to dwell with men. Accept, enemy, from torments an example, you who have lost the counsel of humanity. The fires flee the just, whom you unjustly condemned. The enemies condemn, and the fires absolve. The Chaldeans add, and the penalties defend. Men rage, and torments venerate, and punishments pursue the persecutors." Third, God continued the action of this wind, namely the refrigeration, powerfully and continually concurring with it, and consequently either weakened and diminished the action of the neighboring fire, if any was there, in that part where the three boys were, or wholly suspended it, withdrawing his concurrence from it, without which neither can fire burn, nor the sun shine, nor any creature do or make anything, and this is hinted at in verse 94. In a similar manner God refreshed and cooled St. Thecla, Agnes, and many other virgins and martyrs in fire and torments. God granted similar refreshment to Theodore, a young man of Antioch, who on account of singing psalms was cruelly tortured by the prefect of Julian the Apostate, when asked by Rufinus, the writer of Ecclesiastical history, whether he had not felt the greatest pain in those tortures, he answered: "Not much bitterness and torment befell me: for a young man stood by me, and wiped away the sweat which arose from that struggle, strengthened my spirit, and made the time in which I was tortured to be rather a pleasure than a grief." Whence he grieved to be snatched from the tortures, and wished to be returned to them, that that consolation might return. Thus Socrates, book III of History, chapter xvi. So also St. Victor the martyr under Maximian, when he was being drenched with boiling lead over his whole body at Milan, prayed saying: "Lord Jesus Christ, for whose name I suffer these things, help me and free me as you freed the three immaculate boys from the burning fiery furnace, and confounded the tyrant: so also now free me, that Maximian may be ashamed with his attendants." Soon the angel of the Lord appeared, and so cooled the lead that it was like water flowing from a spring, nor was any part of the martyr's body burned. Whence the martyr burst forth in praises of God: and finally, prophesying that the emperor Maximian would die that year, struck on the head, he flew up to heaven. Thus the eyewitness Maximian the notary narrates in his Life on May 8. So also St. Polycarp, a disciple of St. John, remained unharmed in fire, with the flame surrounding him like wind, as Eusebius testifies. Indeed, St. Francis also, when a cautery with glowing iron had to be applied to him to prevent the discharge of his eyes and blindness, and his tender flesh shrank back from it, said: "My brother fire, be propitious to me at this hour. I beseech the great Lord who created you, that you would temper your heat for me, so that I may be able to endure the burning sweetly." Marvelous to say! while the iron burned, he felt neither the ardor of the fire nor the pain of the flesh; for because his flesh was fully subject to his spirit, and his spirit to God, it came to pass by His ordering that the creature, serving its Creator, was wonderfully subject to His will and command. Wherefore, rebuking the Brothers who could not bear to look upon this slaughter and were fleeing, he said: "Fainthearted and of little faith, why did you flee? Could not He who preserved the children of Babylon unharmed amid the very flames temper for me the ardor of my brother fire?" Mystically, St. Gregory, in the Morals, Book XXX, Chapter XIII, teaches that the abstinent are not touched by the fire of lust: "When," he says, "we restrain the flesh, by the very blows of our abstinence we scourge unclean spirits: and when we subject what is within us, we give battle to adversaries placed without. Hence it is that when the king of Babylon orders the furnace to be kindled, he commanded a heap of naphtha, tow, pitch and wood to be supplied; yet the abstinent youths were not consumed by this fire: because although the ancient enemy sets before our eyes innumerable desires for food, by which the fire of lust might grow, yet to good minds the grace of the heavenly spirit instills it, so that they remain unharmed from the heats of carnal concupiscence, so that even if the flame burns even to the temptation of the heart, yet the temptation does not burn even to consent. 50. AND THE FIRE DID NOT TOUCH THEM AT ALL. — Rightly do some compare the bodies of these youths with the salamander, which by its coldness and moisture extinguishes coals (unless they are excessive and too inflamed). Secondly, St. Basil, in the homily On the Praise of Fasting, compares them to the same thing as asbestos (concerning which I have spoken on Isaiah XLV, 2), a stone which burns in fire, but comes forth from it whole and purer. Again, he attributes their integrity in the fire (as also Bernard does, in the Manner of Living Well, Chapter XXIV) to the virtue of fasting, which the three youths practiced, as is evident from Chapter I, 16. Damascene also, in Book IV, Chapter XXV, ascribes it to their purity and virginity: and rightly so. For thus the bodies of many virgins remained unharmed by fire and corruption for a long time. For it is a greater miracle for the soul to remain unharmed in temptation of lust than for the body in fire. Hence demons cried out to St. Dominic—not the founder, but another of his Order—when he had overcome a grave temptation of a certain woman: "You have conquered, you have conquered; because you have been in fire, and you were not burned." I myself saw at Trent the body of St. Simon, an innocent boy and martyr slain by the Jews on Good Friday; and at Bologna the body of St. Catherine, a virgin, dead for more than 150 years, entirely whole and unharmed. Memorable indeed was the example of St. Cunegund, who lived in continence with Henry II the Emperor; and when her husband once suspected her, as if she were too familiar with a certain servant, she, to prove her virginity, walked barefoot upon glowing iron unharmed; wherefore when her husband was dying, calling her parents, he said: "Receive your daughter; I received her a virgin, I return her to you a virgin." Cunegund then exchanged purple for a hair shirt, and put on the habit of Religion in the monastery of Kaufungen built by herself, where she gave wonderful examples of humility, piety and virtue; and again, extinguished fire that was catching straw, by making the sign of the cross. Finally, after fifteen years spent religiously in the monastery, she died in the hair shirt in which she had lived, and, illustrious by miracles, flew to heaven to Christ the Lord, the Spouse of virgins. Thus her Life has it, which our Gretser published from an ancient and reliable author. In like manner Theognia, who had lived secretly with her husband Anastasius in continence for 40 years, was revealed by St. Basil, who ordered burning coals to be poured into her bosom, which she carried unharmed. Thus Amphilochius in the Life of St. Basil, which Life, however, is as suspect to me as to Baronius and other learned men. It is truly remarkable what Cassian relates in Collation XV, chapter x, concerning the abbot Paphnutius, who, when by chance a flame seizing his hand had burned it, grieved that the flame did not spare him nor yield to him, to whom demons yielded, whom he expelled from the possessed; wherefore an angel appearing to him said: "Why, Paphnutius, are you sad, that this earthly fire has not yet been made peaceful to you, when there still remains in your members an agitation of carnal motions not yet thoroughly purged to purity? whose roots, so long as they live in your marrow, will not permit this material fire to be at all peaceful to you. Go, seize a most beautiful virgin, and if holding her, you perceive the immobility of your heart's tranquility and the carnal heats made peaceful to endure in you, this visible flame also, mild and harmless, in the manner of those three youths in Babylon, will touch you gently." In the year of Our Lord 530, at Toledo, under King Amalaric, a Council was celebrated, which Montanus presided over: who, as St. Isidore speaks of him, was after Celsus the metropolitan Bishop of the see of Toledo, illustrious in life and learning. He is related by most ancient and faithful account to have held burning coals in his garment for so long while performing the Sacred rites, to repel the infamy of conjugal cohabitation: and when it was completed, neither was the coal found to have lost its fire, nor the garment found to have lost its beauty. Thus John Vazaeus in the Chronicle of Spain at the year 530. A similar thing to this Leontius writes in the Life of St. John the Almsgiver, not far from the end of his Life: Porphyria, he says, formerly a fornicatress, when converted by the Abbot, dwelt with him as in a certain asylum of salvation, fell under suspicion of the rash people, as if she had borne a son by the Abbot; whom she herself had not borne, but had picked up when abandoned. Therefore the Abbot, before more than a hundred witnesses, ordered coals to be brought as testimony of his and the woman's chastity: and he unfolded them in his own garment, which was not burned in any part whatsoever, all marveling at this. Another remarkable thing Gregory of Tours narrates in the Glory of the Confessors, chapter LXXVI: "Simplicius," he says, "had maintained perpetual chastity with his wife; but elected as Bishop, he still cherished at home a virgin as his wife, as a sister. Therefore on the day of the Lord's Nativity, the citizens being moved against the virgin through vain suspicion, thus spoke to her: It is incredible that a woman joined to a man cannot be defiled, but neither can a man joined to the limbs of a woman abstain from intercourse. The most holy virgin, moved by this, goes to the Pontiff, equally abounding in chastity, and having then, as is customary on account of the severity of winter, a small chest full of coals near her, summoning a maidservant and spreading out her cloak, receives burning coals, and holding them for almost the space of an hour, thus speaks afterward to the priest: Do you also receive a milder fire than usual, which will in no way harm your garments: and when the Pontiff received it, his garment was not harmed by the fire. Then the unbelieving people believed, and more than a thousand were initiated by sacred baptism."
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A similar miracle concerning a certain monk named Benedict, whom the Goths in the time of Totila wished to burn with his cell, but could not, St. Gregory narrates in the third Dialogue, chapter XVIII. Tropologically, the furnace kindled by the Chaldeans signifies the incentives of lusts, which demons stir up in man, that they may burn and destroy the soul, as Cassian says in book VI of the Institutes, chapter XVII, and Origen in chapter VII of Leviticus, and Hesychius in book VI on Leviticus; but the chaste overcome them by the aid of angels. Hence secondly, learn how much the lovers and guardians of chastity are the angels, inasmuch as they descended with the three chaste youths into the furnace, and protected them from the fire.
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Thus St. Thomas Aquinas became dear to the angels on account of chastity, and was girded by them with a girdle of chastity: and thereafter he lacked all sense of lust. Thus his Life relates. It is said that Ammon, a pious man, who on account of chastity voluntarily separated himself from his wife, and afterwards embraced the monastic life with her consent, never saw himself naked, because he said it was unbecoming for a monk even to see his own body naked; and when at some time he had to cross a river, and hesitated to remove his garment, and prayed to God that he might cross in such a way that he would not break his resolve, he was carried by an angel to the other bank of the river. Thus Socrates, Ecclesiastical History, book IV, chapter XXIII. Cassian relates, Conferences I, Concerning Abbot Sereno: "He," says he, "striving tirelessly with nightly and daily prayers, fastings also and vigils for the internal chastity of heart and soul, at length perceived through divine grace that he had extinguished in himself all the heats of carnal desire. Then, inflamed with greater zeal for chastity, using the aforesaid remedies, he asked of God that the chastity of the inner man might overflow into the body by God's gift. Finally, an angel came to him in a nocturnal vision, and as it were opening his belly, tearing out and casting away a certain fiery tumor of the flesh from his bowels, and restoring all his intestines to their places as they had been: 'Behold,' said he, 'the incentives of thy flesh have been cut away, and know that thou hast obtained on this day perpetual purity of body, according to the vow which thou didst seek, and not even in that natural motion, which is also stirred up even in little ones and infants, shalt thou be troubled any further.'" Pererius notes in these three youths eight miracles: first, that fire shone upon them, but did not burn them: on the contrary, the fire of hell burns the damned most greatly, yet shines upon them not at all, as St. Basil says in Psalm XXVIII, and St. Gregory, book IX of the Morals, chapter XLIX. Second, that this fire, sparing the youths whom it held within itself, burst forth and invaded the Chaldeans standing outside and at a distance, and consumed them. Third, that this fire dissolved the bonds of the youths, as St. Jerome says, and yet did not touch their bodies and garments. Fourth, that in the fire they were able not only to breathe, but also to speak freely and to sing the praises of God. Fifth, that an angel with a most radiant countenance drove the flames away from them, and walked with them in the furnace. Sixth, that the three youths, breathed upon by the Holy Spirit in that place, composed a most divine hymn (which is canonical Scripture), and sang it with one voice. Seventh, there was a dewy wind, which extinguished the force of the fire and refreshed the youths, and wonderfully revived them. Eighth, that the king saw an angel walking in the furnace with the youths, whom others were not able to see. And so in these youths was fulfilled that passage of Isaiah, chapter XLIII, verse 2: "When thou shalt pass through the waters, I will be with thee, etc.; when thou shalt walk in the fire, thou shalt not be burned, and the flame shall not burn in thee." Hear St. Chrysostom, homily 4 to the People: "Fire became a wall for them, and flame a garment, and the furnace a fountain, and seizing the bound it set them free. It received mortal bodies, and treated them as if they were immortal; it did not recognize their nature, but showed reverence to their piety; the tyrant bound their feet, and fire bound the feet with force. O wonderful thing! the flame loosed the bound, and itself was bound by the bound, etc., so that thou mayest learn both the cruelty of the barbarian and the obedience of the element." He then adds that the devil sought to deliver them to fire, not by iron or sword, but by fire, so that they would be completely consumed and turned to ashes; but God turned this to glory, and made it so that from the god of the Babylonians, namely fire, they triumphed as if over a conquered enemy. These and many more things St. Chrysostom says. Morally, see here how true is that passage of Psalm CXVII, 15: "The voice of rejoicing and of salvation is in the tabernacles of the just." And that of Psalm XCVI, 11: "Light is risen to the just, and joy to the upright of heart." For, as St. Bonaventure says, in the Mirror of Discipline, part I, chapter III: "The greatest sign of indwelling grace is spiritual joy: for the fruit of the Spirit is joy," says the Apostle in Galatians v, 22. Wherefore deservedly St. Bernard, sermon 14 on the Canticles: "My work," says he, "is scarcely of one hour, and if more, I do not feel it for love. Rejoice therefore in the Lord, and exult, ye just, and glory, all ye upright of heart." For the Lord is your protector, and will deliver you from all tribulations, as he delivered the three youths from the fire. 52. Blessed art thou, O Lord, etc., — that is to say, as Vatablus clearly translates: Thou art to be proclaimed, O Lord God of our fathers, to be celebrated and praised forever; thy glorious name also, that holy one, most worthy of praise, is to be exalted exceedingly unto eternity. 53. MOST PRAISEWORTHY AND MOST GLORIOUS FOREVER. — Vatablus: To be celebrated with eternal glory, and most glorious. Whence in the preceding verse: "Most praiseworthy and most exalted forever," some add ὑπερένδοξος, that is, most glorious, who namely surpass all praise and glory, and the glorification of all men, angels, and creatures, and transcend them immeasurably. 55. Thy seat upon the Cherubim, — thy seat both upon the angelic Cherubim, which are in heaven; and upon the images of the Cherubim, which are upon the ark and the mercy seat. See what is said Exod. xxv, 23, for he alludes to that. For the ark before the destruction of the city was brought out of the city and temple by Jeremiah, and hidden in an unknown place, as is evident from II Mach. II, 4. Whence even in the time of captivity God was said to sit upon the Cherubim.
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57. BLESS THE LORD, ALL YE WORKS OF THE LORD, THE LORD. — The three youths, on account of so illustrious and miraculous a benefit of God toward them, in order that they might testify and show forth the intimate sense of their heart and exultation, and the immense affection of gratitude, congratulation, reverence and divine praise, with which they burned, invite here all creatures, even inanimate ones, to the praise of God; especially because they themselves were witnesses of this miracle and benefit, by which the power and providence of God was thus celebrated, or even cooperators, such as angels, wind, fire, etc.
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Concerning St. Equitius the Abbot, St. Gregory relates: "Him," he says, "when in the time of his youth the sharp struggle of the incentives of the flesh wearied him, the very straits of his temptation made him more diligent in the study of prayer. And when in this matter he sought remedy from almighty God by continuous prayers, one night, with an angel standing by, he saw himself made a eunuch, and to his vision it appeared that the angel cut off from him all movement from his genital members, as if he did not have sex in his body. Relying on this virtue, by the aid of almighty God, just as he had presided over men before, so he began afterwards also to preside over women; yet he did not cease to admonish his disciples, lest they should easily believe in his example in this matter, and should not attempt to fall into temptation for a gift which they had not received." Palladius relates something similar concerning Elias, Father of three hundred nuns, in Hist. Lausiac. cap. XXXV. Hear something similar concerning a Belgian. The blessed virgin Ermelindis, in order that she might be free for God alone, having left her father's house, went into a village: where, when snares were being prepared for her chastity by the master, on that night when she was going to church to be seized by him, she merited to hear an angelic voice warning her by name: "Depart," it said, "virgin, depart, and keep inviolate the virginity which you have consecrated to God." Being greatly terrified, obedient to the command, she took flight. And when she was being led by the Holy Spirit, the angel of the Lord appeared to her a second time, and commanded her not to abandon the way she had begun. "You will come," said the angel, "into a village which you will call Meldrice: for there the Lord has prepared for you a place to fulfill the vow of your desire." The venerable virgin therefore arrived at the place which the angel had foretold to her: and there living for a long time with admirable abstinence and frugality, she fulfilled the commandment of twofold charity, as the author of her Life says, found in Surius on October 29. More illustrious is what St. Basil relates concerning St. Theophila, lib. De Virg., and Baronius in the year of Christ 301. Which I reviewed in I Cor. VII, 35, at the end. 51 and 52. Then these three as if with one mouth praised, etc., saying: Blessed art thou, O Lord, etc. — Hence it is evident that the following hymn was spoken and composed by the three youths in the furnace by the inspiration of the Holy Spirit: whence also it is called by the Church the hymn of the three youths. What therefore Polychroius writes here: "It should be known that this hymn is not found in the Hebrew or Syriac books: but it is said to have been composed afterwards by some from the things which were said;" the former is true, the latter is false. Note: Inanimate creatures bless God and praise their creator, not by mouth, but by deed, says St. Jerome. First, because by their beauty, variety, magnitude, position, motion, usefulness, ministry, perseverance, and obedience toward God, their creator, they show forth his power, wisdom and providence most worthy of the highest praise, thanksgiving and veneration. Second, because by these same things they move and stir their spectators to the praise and admiration of the maker: and thus the tongue of the spectator they use in some way for the praise of God. Thus St. Jerome here and Euthymius, in Psalm. CXLVIII.
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Blessed Virgin Ermelindis, that she might be free for God alone, having left her father's house, went into the countryside: where, when snares were being laid for her chastity by her master, on that night when she was about to be carried off as she went to church, she merited to hear an angelic voice warning her by name: "Depart," it said, "virgin, depart, and keep inviolate the virginity which thou hast consecrated to God." She, being greatly terrified, obeyed the command. And when she was being led by the Holy Spirit, the angel of the Lord appeared to her a second time, and commanded her not to abandon the way she had begun. "Thou shalt come," said the angel, "into a village which thou shalt call Meldrice: for there the Lord hath prepared for thee a place to fulfill the vow of thy desire." The venerable virgin therefore arrived at the place which the angel had foretold to her: and there, living for a long time in remarkable abstinence and frugality, she fulfilled the commandment of twofold charity, as the author of her Life says, in Surius on the 29th of October. More illustrious is what St. Basil relates concerning St. Theophila, in the book On Virginity, and Baronius in the year of Christ 301. Which I reviewed in I Corinthians VII, 35, at the end. 51 and 52. Then these three as it were with one mouth praised, etc., saying: Blessed art thou, O Lord, etc. — Hence it is clear that the following hymn was spoken and composed by the three youths in the furnace by the inspiration of the Holy Spirit: whence also it is called by the Church the hymn of the three youths. What therefore Polychroius writes here: "It should be known that this hymn is not found in the Hebrew or Syriac books: but it is said to have been composed afterwards by some from those things which were said;" the former is true, the latter is false. Note: Inanimate creatures bless God and praise their creator, not by mouth, but by deed, says St. Jerome. First, because by their beauty, variety, magnitude, position, motion, usefulness, ministry, perseverance, and obedience toward God their creator, they show forth his power, wisdom and providence most worthy of the highest praise, thanksgiving and veneration. Second, because by these same things they move and stir their spectators to the praise and admiration of the maker: and thus the tongue of the spectator in some way uses them for the praise of God. Thus St. Jerome here and Euthymius, in Psalm CXLVIII.
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This is an ethopoeia directed to pathos; for here sense, voice and praise are attributed to inanimate things, as I said on Isaiah I, 1, as if to say: You, O angels, O heavens, O fires, O winds, O beasts, who have beheld, or could have beheld this prodigy, be amazed in natural sense and with mute voice at God's mercy and power toward us; rejoice with us and bless God together with us, because without doubt you would do the same with rational sense, mind and voice, if you possessed them. For we are not sufficient by ourselves to give thanks and bless God: therefore we call upon all creatures together with us to his praise, and we would wish to celebrate God's immense liberality toward us with the voice of all angels, men and creatures. You therefore, O heavens, stars, fires, etc., who have always otherwise obeyed the Creator, and have praised him by your beauty and obedience, now do the same all the more. For you, O fire! praise God, when contrary to nature at God's nod, as if from us his servants, you withdraw yourself and your power. You, O winds! praise God, when in the midst of fire you provide refreshment to us as if to God's servants. You, O heavens, O stars! praise God, when by your motion and light you cooperate with God your Creator and this prodigy of his; continue therefore, as you have begun, as long as we live and flourish in this journey, and thereafter always, by your appearance, action and obedience, both natural and supernatural, praise God, and provoke all men and angels to the praise of God.
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This therefore is a famous canticle, concerning which the Council of Toledo IV, Canon XIII, decreed that it be sung publicly, as we have done in the Praises of the Canonical Hours. Pererius expounds and develops this canticle beautifully and eloquently throughout the whole of book IV. Moreover, this canticle begins from the highest things, namely from the angels, whom it first invites to the praise of God. Thence it descends by order gradually to the heavens, sun, stars: then to the air, rain, dew; thence to the earth, fountains, seas, fishes, birds, beasts, cattle: and finally at verse 82, to men, Israelites, the holy and humble: finally these three youths, at verse 88, stir themselves up to conclude this praise of God, just as they began it.
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59. BLESS THE LORD, O HEAVENS. — Note: The heavens declare the glory of God, because they have received from God, first, an incorruptible nature; second, immense magnitude; third, the most perfect and most beautiful roundness; fourth, the swiftest and perpetual motion; fifth, the variety of spheres and their wonderful harmony and adaptation to one another; sixth, their most diverse motions, and yet most orderly; seventh, the beauty, multitude and efficacy of the stars; eighth, the presiding angels, who govern and turn these spheres; ninth, wonderful and varied light; tenth, a general power and efficacy of giving life, producing, moderating, preserving all terrestrial and sublunary things; eleventh, that in the empyrean heaven there is wonderful adornment and variety of things: for it is itself the temple, throne and kingdom of God, and is the dwelling place of angels and blessed men; where God presents himself to them most clearly to be seen, most ardently to be loved, and most pleasantly to be enjoyed for all eternity. The Psalmist therefore rightly says of the heavens in particular, Psalm VIII: "When I shall see thy heavens, the works of thy fingers," namely, which are works of thy wisdom, power and magnificence. Thus Pererius.
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60. BLESS THE LORD, ALL YOU WATERS THAT ARE ABOVE THE HEAVENS. — What these waters are, whether elemental or celestial, I have said on Genesis I, 6. 61. BLESS THE LORD, ALL YOU POWERS OF THE LORD. — By powers understand first, intelligences, or angels moving the heaven; whence powers are here inserted between the heavens and the sun and stars, because they preside over all of them; second, the influences of the heavens on these lower things; third, some understand the seventh order of angels, which is called Powers, because they work wonders on earth; as if these three youths attribute to them the wonderful preservation of themselves in the fire, and that the angel preserving them in the fire was from the order of Powers; fourth, Pererius understands by powers the operative virtues of stones, herbs, animals and all natural things, such as the virtue in a magnet for drawing iron, in herbs for heating, drying, purging, etc. The Scholiast notes that the order of these blessings is not the same in all codices. Thus verse 67: "Bless the Lord, O frost and heat," in the Roman edition of the Septuagint is placed later, namely at verse 73.
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65. All spirits,—all winds: because he protects us in fire, and is "of God," that is sent by God. Others understand by spirits the angels, but he named these in verse 58. Add that angels are not accustomed to be called spirits of God in Scripture, but absolutely spirits, as Alcazar rightly observed in cap. I of the Apocalypse, p. 183, at the end. Note: Winds praise God, because their use and utility is great. For first, they ventilate and purify the air, lest it become corrupted or infected. Second, they now bring clouds and rains, now carry them away. Third, they foster and cause trees, plants and crops to grow. Fourth, they cool the heat. Fifth, they renew and refresh the clothing of men and animals. Sixth, they propel ships. Thus Seneca, lib. V of Natural Questions, cap. XVIII. Again, because God alone properly gives to winds order, place, motion, time, force, alternation and strength, hence winds are specially invited to the praise of God.
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66. PRAISE AND EXALT HIM FOREVER,—namely into eternity. For this is what the Greek εἰς τοὺς αἰῶνας signifies, which Vatablus translates as "in eternal ages." This is an intercalary hemistich, so that, while previously, for example, "Bless, fire and heat, the Lord," the precentor sings, then immediately the chorus applauds and cries out everywhere with the common voice of all: "Praise and exalt him forever." Thus in the Litanies, while one precentor sings the names of the Saints, the others respond: "Pray for us." 67. COLD AND HEAT.—In Greek it is καύσων, that is heat, and thus the Roman [manuscripts] read: for this directly opposes cold. Thus therefore it should be read, not summer. Whence Vatablus translates it as "ardor"; others as "cauma"; yet summer is read in the Plantin Bibles, the Parisian, and very many others, likewise by St. Jerome. Indeed, the Syrian version, which exists in ancient form in the Medicean Library, adds this hemistich to the Greek and Latin Bibles: Bless, summer and winter, the Lord. But the matter comes to nearly the same thing: for heat is in summer; hence summer is also called from heat, says Varro lib. IV, or, as others [say], from the Greek αἴθεσθαι, that is to burn. Hence Pliny lib. XII, cap. IX: "The South winds," he says, "blow there so ardently that they set forests on fire in the summers." Moreover, how much material for praising God heat and summer suggest to men is evident from wheat, wine, and so varied and manifold a kind of all sorts of fruits, which they ripen and as it were bring forth; so that the Psalmist rightly sings Psalm LXXIII, 17: "Summer and spring thou hast made them." And Ecclesiasticus, cap. L, 7 and 8, praising Simon the high priest: "He," it says, "shone forth in the temple of God, etc., like frankincense smoking in the days of summer." Again, summer reminds man of labor, so that by it he may prepare food for himself, by which he may live in winter. Wherefore the Wise Man, Proverbs VI, 6: "Go," he says, "to the ant, O sluggard! and consider her ways, and learn wisdom: which, etc., prepares food for herself in summer, and gathers in harvest what she may eat," as if to say: Thus thou, O man! prepare for thyself good works and merits in time, by which thou mayest live and enjoy in eternity. For which reason, as the same [author] says cap. X, 5: "He that gathers in harvest is a wise son; but he that sleepeth in summer is a son of confusion." And cap. XX, 4: "Because of the cold the sluggard would not plough: he shall beg therefore in summer, and it shall not be given him." 68. HOARFROST.—In Greek ψεκαδοί, which Vatablus translates as "snowy rains"; others commonly as "hoarfrost." 75. BLESS THE LORD, YE MOUNTAINS AND HILLS. — For mountains, first, receive snows, vapors, mists and clouds, and collect them, and resolve them into waters; and thus they are the cause and origin of torrents and rivers, by which fields are watered and made fertile, and by which very many and most wholesome fish are generated, being rocky and lacking in viscosity. This is what the Psalmist says, Psalm CIV, 10: "Who sendest forth springs into the valleys: the waters shall run between the midst of the mountains." For mountains are not only sources, but also embankments of rivers and the sea, and restrain its waves and swelling lest they overflow. Secondly, mountains protect the subject valleys and fields from winds and storms, as well as from heat. Thirdly, mountains contain fossils and minerals, such as coals, iron, copper, tin, gold, silver. Fourthly, mountains and rocks give stones and marbles, which I myself have seen excavated even from the Alps. Fifthly, mountains nourish vines and ripen grapes on account of the reflection of the sun's rays. Sixthly, they produce the greatest oaks and trees of every kind. Indeed, I have never beheld more firs, larger or more aptly arranged in order than in the Alps, and traveling near Nuremberg toward Augsburg, I passed through a vast forest of firs which extends for many miles. Seventhly, if mountains are cultivated they produce wheat and grain of every kind. Hence in the Alps I saw wealthy villages and many towns, which rival the lowland regions in appearance and riches. Again, mountains abound in grass, meadows, vegetables, herbs, beautiful and fragrant flowers even in winter: whence then the Alpine people would offer us elegant bundles of flowers in their customary manner as we departed from their hospitality. Eighthly, mountains are as it were walls and ramparts of cities and provinces, lest they be invaded by neighboring and other peoples. Thus the Ardennes mountains are the walls of Gaul, the Alps of Germany, the Apennines of Italy, the Pyrenees of Spain: for these separate the Gauls from the Spanish and preclude passage between them. Thus the Swiss remain in their mountains as if impregnable, and indeed they defeated Charles the Bold, a most warlike prince, with his numerous army. Ninthly, in mountains on account of cold and pure and keen air, bodies are strong, men thrive and are robust, and then urged by cold and hunger to labor by which they obtain their livelihood: whence it comes to pass that they are not dissipated by idleness, luxury, lust and vices; but are modest, industrious, upright and pious. Indeed in the mountainous County of Tyrol I examined the greatest monuments of pristine uprightness and piety on the roads and hills, such as chapels, crosses, images, votive offerings, etc. Tenthly, in mountains the place is most apt for solitude and for contemplating heaven and heavenly things. Whence there are hermitages there, and hermits gazing freely upon the stars and despising the earth and all earthly things. Hence Christ praying on a mountain was transfigured, and had that divine discourse, Matt. cap. V, 1, on a mountain, and finally on the Mount of Olives praying in his customary manner was captured and bound. While standing among, indeed above, the clouds in the Alps and contemplating these things, I repeatedly said: "Bless the Lord, ye mountains." Finally the mountains of the Alps and Apennines encircle and protect Rome, as the head of the Church and empire, so that it appears to be impregnable, as if founded upon a rock. On which account Rutilius beautifully writes: If we acknowledge that the world was made by certain reason, and that the machinery of God's counsel was so great, He protected the Latin lands with the Apennine as a guard, and gates scarcely to be approached by mountain paths. Nature feared envy, and thought it too little to have opposed the Alps to the Arctic threats. Just as she fortified the vital members with many defenses, nor enclosed once what she had brought forth as precious: already then she deserved to be girded with manifold protection, and Rome to be had anxious gods. 87. BLESS THE LORD, YE HOLY AND HUMBLE OF HEART. — Humility of heart is joined here with holiness, because humility is the foundation of holiness, and because true humility ought not to be feigned in outward ostentation, but real in the soul: hence it is added in heart. "For feigned humility is double pride," by which some seek the opinion of holiness among men, but this cannot be lasting: for soon the hidden pride reveals itself. To these could be applied that saying of Nahum cap. III, 14: "Go into the mire, and tread, pressing down hold the brick," namely go into yourself, and feeling that you are abject mud, trample it, and embrace humility of spirit. Note: Among other virtues, humility, and the humble man, praises God; because he recognizes his own nothingness, and whatever good he has, he has it from God. Hence the Wise Man says, Ecclesiasticus cap. III, 21: "Great is the power of God alone, and He is honored by the humble. There is nothing," says St. Jerome to Celantia, "which makes us so pleasing to men and to God, as if we are great in the merit of life, yet lowest in humility." Thus St. Francis prayed entire nights nothing else than: "Who art Thou, O Lord? who am I?" Hear also St. Augustine in Sentent. sent. 83: "True," he says, "humility of the faithful is, to be proud in nothing, to murmur at nothing, nor to be ungrateful, nor querulous; but in all God's judgments to give thanks to God, and to praise God, whose all works are either just or benign." 88. HE DELIVERED US FROM HELL,—lest we should die, we should go to the limbo of the fathers. AND SAVED US FROM THE HAND (that is, the power and dominion, certainly) OF DEATH. 90. All religious,—all worshippers of God: for these are σεβόμενοι τὸν Κύριον.
3:94
92. And the appearance of the fourth was like the Son of God,—that is, like Christ, of whom the king might have heard something from Daniel, say Rupertus and Tertullian, lib. IV Against Marcion. cap. x, and St. Augustine in a discourse to the Catechumen. Indeed many of the ancients, such as Tertullian, Justin, Hilary and others, think this fourth was truly not an angel, but Christ himself, who even then before assuming human nature, had put on its likeness, and was in some way exercising himself for the future office of redeemer. For they think that the apparitions, which in the Old Testament are said to have been made through angels, were made through the Son of God himself, who is the Angel of great counsel. Concerning which matter I have spoken in Genesis cap. XVIII. And from their opinion the Antiphon seems to have been drawn, which we place before this hymn of the three youths in the Ecclesiastical Office, at Lauds in the paschal season: "Christ rose from the sepulcher, who delivered the three youths from the way of the burning fire, Alleluia." Secondly, Dionysius the Carthusian, "like the Son of God," that is, like Apollo, he says, Hercules, or some such one born of Jupiter or another god: for such the Gentiles fashioned and worshipped. Whence Symmachus translates: The fourth like the sons of gods; and the Syriac: The appearance of the fourth is likened to the son of gods. Thirdly, "like the Son of God," that is, like an angel, as the Septuagint translates, as St. Jerome testifies. For he was truly an angel, as appears from verse 49, and he had an angelic countenance: nor is there doubt that the king had heard of angels. Thus Job XXXVIII, 7 is said: "Where wast thou when the morning stars praised me, and all the sons of God made a joyful noise," that is, all the angels? Thus Vatablus, indeed St. Jerome, who also adds: "This according to the history. But in the type this angel, or the Son of God, prefigures our Lord Jesus Christ, who descended to the furnace of hell; in which the souls both of sinners and of the just were shut up, so that without burning and harm to himself, he might free those who were held shut up from the bonds of death. And thus the Antiphon cited a little before can be expounded, that Christ, that is, the angel, bearing the type of Christ, and sent by the Son of God, freed the three youths from the way of fire. The Arabic versions favor this, both the Antiochene and the Alexandrian: The appearance (vision, aspect) of the fourth is like the Son of God most high. Fourthly, Pererius: "Like the Son of God," that is, like an illustrious man, eminent and august above all men. For thus mountains and cedars of God are called, that is, illustrious, eminent; and thus the sons of God are called, Genesis VI, 2. Of these senses the third seems most genuine: for whom this king calls the Son of God, the same he himself, verse 95, calls an angel. Moreover God sent an angel, who would appear to the king, lest the king should think the youths were preserved unharmed in the fire by sorcery. Wherefore this king marveled at three things: first, that there are four; secondly, that they are loosed; thirdly, that they are unharmed in the fire. St. Chrysostom exclaims with reason here, homil. On the three youths: "O with what triumphs," he says, "dost thou extend thyself, uncorrupted faith! Friendly majesty is present with thee, so that innocence may be freed: God suffers himself to be numbered with the youths in punishment, and can a sacrilegious man (Nebuchadnezzar) see it; but he is not permitted to know, so that the glory of the youths may increase." Learn here how angels are present with the Saints when they pray in torments, and protect and strengthen them. Thus an angel stood by St. Theodore the martyr, and restored him to strength and health. Hear of him rare and wonderful things from the author of the Life, which is gravely written in Surius on February 7. When St. Theodore, commander of the army, in the name of the Trinity had killed a most fierce dragon, and had broken the gods of the emperor Licinius made of gold and silver, and had distributed them to the poor (by which means many gave their names to Christ): The Emperor summoned him and exposed him to ridicule before all the phalanxes of his enemies.
3:95
But blessed Theodore said to him: "You roar, O Emperor! but I roar mightily: You snore, but I leap: You fight against God, but I discourse about God: You blaspheme, but I truly praise God with hymns: You worship dead gods, but I worship the living God: You worship Seraphin, but I worship Him who is above the Seraphim: You worship Apollo, but I worship God ever living: You are a Thracian coal, but I am a Roman prince: You are Licinius the winnower, but I am Theodore the gift of God. Wherefore be not grieved, O Emperor! nor kick back: for in doing these things, you show your own torments: for you bear the form of asses and mules." Then Licinius, filled with great anger, ordered him to be beaten with ox sinews, and more than a thousand blows to be inflicted upon him. Then his flesh was torn with iron claws, and his wounds were burned with fiery torches, and the congealed blood was scraped away with sharp shards. After this they fastened the martyr to wood by his hands and feet. But the impious Licinius, thinking him dead, left him hanging on the wood. But about the first watch of the night an angel of the Lord stood by him and loosed him, and restored him sound in body, as before, and greeted him, and said: "Rejoice and be strengthened in the wisdom and grace of our Lord Jesus Christ. For behold, the Lord your God is with you: and why did you say, You have departed from me? Complete therefore the course of your struggle, and you will come to our Lord Jesus Christ, receiving the crown of immortality." When the angel had said these things to the martyr, he departed from him. But the holy martyr gave thanks to his Lord, and began to sing: "I will exalt you, my God, my King, and I will bless your name for ever and ever." Hear also another no less memorable account. When blessed Constantius, Bishop of the city of Perusia, was being tortured by certain soldiers of the Emperor Marcus, and his strength was already failing from the torments inflicted upon him, turning to God with his whole heart: "Receive now, he prayed, my spirit, O Lord, let it rest in you, which, with your help, has labored for you at all times." Scarcely had he uttered these pious words, when behold an angel of the Lord appeared to him, comforting him with these words: "Fear not, Constantius, I am an angel of God: Christ sent me to apply healing to your wounds, and henceforth to be with you in all your ways;" and immediately all pain was healed. Then he, refreshed by angelic consolation: "I give you thanks, he said, O Lord Jesus Christ, who through your angel have comforted me in my distress, and healed my wounds; now truly I know that you never forsake those who hope in you." Thus it is found in his Life in Surius on the 29th of January. Hear also a third account, more wonderful in an Italian virgin. St. Christina, believing in God, broke the golden gods of her father Urban the prefect, and distributed them to the poor. On account of this, at her father's command, she was afflicted with blows, torn with scourges, burdened with iron, and cast into prison. After this, when she was torn most cruelly and for a very long time, pieces of her flesh fell upon her father's face. And when bound to a wheel, with fire placed beneath it, and oil poured over her, the bursting flame killed a thousand pagans. Again delivered to prison, visited by an angel, she was healed and restored. Then, cast into the lake of Volsena with a great weight of stone, she was freed by angelic protection. Thus Ado of Trier in the Martyrology on the 9th of the Calends of August. The lake and place made famous by this martyrdom is visited not far from Rome on the Senenian way, and was shown to me there, when I was traveling to the City, as I passed through.
3:96
94. AND THEIR SARABALLA WERE NOT CHANGED. — "Saraballa" (though some read sarabara) is a Chaldaic word, signifying breeches. The Syrian and Arabic languages retain the word saraballa, and they say it denotes upper stockings made of cloth or fine linen, loose and long, namely extending to the ankles, and frequently of various colors. Thus also St. Jerome: Saraballa, he says, signifies both the legs or thighs, and their coverings: whence Our translator rendered it breeches, verse 21. Hence the Spanish call them saraguellas. Wherefore it is less probable what some Rabbis, and the more recent writers following them, think, that saraballa was an outer garment, namely a cloak or mantle. For besides what has been said, Symmachus, as St. Jerome testifies, translated it ἀναξυρίδες, which Hesychius and Suidas in their Lexicons, Eustathius in the Iliad, St. Jerome to Fabiola, interpret as femoral garments, or breeches, that is, coverings of the legs and thighs: with which Xenophon teaches in book VIII of the Education of Cyrus that Cyrus and other kings and princes of the Persians (as well as of the Babylonians) were clothed. Again, Hesychius interprets ὁμίζ as coverings of the legs and thighs, and he relates that they were called by the Parthians Sarabara (for thus it seems it should be read). And Suidas: "Sarabara (for thus I read it) is a Persian garment, some call it breeches;" whence Ovid also calls it "Persian breeches," in book V of the Tristia, elegy XI. Moreover, Xenophon in book I, Strabo in book XV, Pollux in book VII, the Onomastes in chapter XIII, Herodotus in book V, and Dio Chrysostom in oration 72, teach that all Persians wore breeches and covered their legs with femoral garments. Hence Persius also calls the "Medes wearing breeches," satire 3. Plutarch moreover in his Life relates that Alexander also wore femoral garments. Finally, Curtius in book IV and Isidorus in book XIX of the Origins teach that Semiramis and Babylonian women covered their legs with garments. Much more therefore did the Babylonian men, over whom these three companions of Daniel presided, use the same, and therefore they were clothed in their habit, namely femoral garments. Although therefore the king's fury urged that they be immediately cast into the furnace, nevertheless the outer garment, namely the cloak (if indeed they were clothed in it) could be taken from them in a moment: otherwise indeed they could not conveniently be bound with ropes and cast into the furnace. Likewise Pagninus expressly translated saraballa as femoral garments.
3:97
And the smell of fire did not pass through them; — that is to say, the fire did not touch them, nor burn the outer parts of their bodies. Note: First and properly, "smell" is taken here metaphorically for the exhalation of fire, that is to say neither were they even lightly touched by the fire, nor were the hairs of their skin or garments burned and singed. For just as a fragrant thing sends forth its odor from a distance, so fire exerts its power upon bodies at a distance and touches them, as if it were to perceive there some combustible object, due to itself. Thus of Samson it is said in Judges XVI, 9: "Who broke the cords as if one should break a thread of tow twisted in the putamen, when it had perceived the smell of fire," that is when it was touched by fire. And in Wisdom XI, 19: "Either breathing forth the vapor of fires, or producing the smell of smoke." "The smell (therefore) of fire" is vapor and exhalation either sent forth from fire, or produced and drawn out by fire from combustible matter, while that matter perceives fire from a distance, and is touched by it, before it burns and is consumed. Secondly, "the smell of fire" can be taken here properly; for burning has its own odor; whence we say: I smell burning. Thirdly, "the smell of fire" can be taken for an indication or trace of fire. Thus Cicero says to Atticus, book IV, epistle 85: "The matter flows toward an interregnum, and there is some smell of dictatorship:" "smell," that is indication, says Budaeus. Thus "the good smell of profit from any matter," says Juvenal, satire 14. And Cicero in his defense of Cluentius: "To Canutius, he says, an experienced man, who by a certain smell of suspicion had perceived that Stalenus was corrupted, and did not yet consider the matter complete, it pleased," etc. Hence smell is often taken for fame, as when Paul says: "We are the good odor of Christ," that is we spread everywhere a good report of Christ, by the example of holy life, equally as by the preaching of holy doctrine, II Corinthians II, 15. Furthermore, after these words: "And the smell of fire did not pass through them," in many Septuagint manuscripts is added: And the king adored before them the Lord: which however the Latin manuscripts do not read, nor is it recognized by St. Jerome, nor by Theodoret. 95. THE WORD OF THE KING THEY CHANGED. — That is, they acted against the king's command. Thus Vatablus. In Chaldaic it is שׁניו scanniu, which can be rendered secondly, they set aside, they held in second place, that is they disregarded the word of the king in favor of the law of God, knowing that they ought to obey God rather than men. Hence it is clear that these three youths are martyrs, indeed the first fruits of martyrs, who led the way for others, and gave an example of fortitude to all posterity, especially to Christians: because they themselves before Christ, without example, first in the old law, for the worship of one God most willingly and steadfastly underwent the fires of the tyrant, and gave themselves to certain death, and would have truly suffered that most violent death entirely: and this naturally and necessarily, unless they had been miraculously preserved and rescued by God contrary to the course of nature. For a similar reason Daniel sent into the lion's den, although he was rescued from there by God, is to be reckoned a martyr. For it is not fitting that miracles should be to the detriment of virtue and diminish its merit and reward, when they are employed to illustrate it. "For these do not diminish the merit of confession (martyrdom), but show forth the great works of divine protection," says St. Cyprian, epistle 58, which is to Pope Lucius. St. Chrysostom, homily That No One is Harmed Except by Himself; and St. Jerome favors this in chapter XX of Matthew, and others; and expressly St. Athanasius, sermon 3 Against the Arians, calls these three youths martyrs: The Vatican Codex of the Emperor Basil Porphyrogennetus, which I cited at the beginning of the book, affirms that they actually underwent martyrdom. But Epiphanius, Dorotheus and others have nothing of the sort, nor the Roman Martyrology, in which these three are recorded as Saints, with no mention of martyrdom on December 16; for it has thus: "Of the three youths, Ananias, Azarias and Misael, whose bodies are buried at Babylon under a certain cave:" afterwards transferred to Rome and buried in the temple of St. Adrian in the cattle market, as the marble inscription there has it, they are religiously venerated." Finally, as to their offspring and posterity, there are here in Rome Jews and Rabbis, who boast that they are descended from these three youths, and trace their genealogy to them through a continuous and long series of ancestors; and therefore they assume from them the name Ananias, etc., and the surname sforno (from their furnace and oven, into which they were cast). Thus they themselves, the unfaithful, unhappy and ignoble sons of faithful, happy and noble fathers. I add, fabulous ones; for these three youths were virgins, and therefore were unharmed by the fire, as I taught above from Damascene. You will say: Then they were virgins; but afterwards they took wives, and begot children. I answer that this is said without proof, and is improbable. For who would believe that they corrupted their virginity, so nobly adorned by martyrdom and miracle, by marriage, and brought such a stain upon their glory? They were already advanced in age, and those who had abstained from a wife up to that age, in their declining years, after such trophies of chastity, were unable or unwilling to preserve it?
3:98
EVERY GOD, — any god: for among the Hebrews "every" is not the same as "no."
3:100
96. HE SPOKE BLASPHEMY. — The king does not appear to have been fully converted by this prodigy: for he does not forbid the worship of idols, nor does he command the worship of the one God of the Hebrews, but only forbids that anyone blaspheme him.
Machine translation from the Latin, not reviewed.
3:1
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).
3:2
… canticle of Hannah (I Sam. 2, 1-10); the IV - the prayer of Habakkuk (Hab. 3, 2-19); the V - the prayer of Isaiah (Is. 26, 9-21); the VI - the prayer of Jonah (Jon. 2, 3-10); the VII - the hymn of the three youths of Babylon, also called of Azariah (Dan. 3, 2-33); the VIII - the hymn of the youths in the furnace (ibid. 3, 34-65); the IX - the hymn of the Virgin, Magnificat (Lk. 1, 46-55). In this rule, always respected, it is not difficult …
3:8
… representation is sometimes accompanied by other persons, or there is an attendant stoking the fire (Wilpert, Sarcofagi, pls. 170, 4, 170, 2), or there is a figure in a pallium with columns whom Wilpert explains in some cases as one of the Chaldean accusers (Dan. 3:8) or as the angel of the Lord or God himself assisting the t. f. A sarcophagus lid contains in the upper register the date of the year 334 (Wilpert, op. cit., p. 22
3:12
Abednego (Hebrew 'Abedh-Nēghō, possibly a scribal error for 'Abedh-Nebhō 'servant of the god Nabu')
… 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
… especially in the more recent books (Wis. 14:13 ff.), but also in more ancient texts, particularly in the Letter of Jeremiah and in frequent very energetic affirmations of the great prophets (Is. 40:19, 20; 44:13-19; Jer. 10:3 ff.; Ez. 6:4, 5; 14:6 ff.; Dan. 3:12 ff.). …
Misael (Heb. Miṭṭā'ēl « Who [is] that which is God? »)
… The King, impressed by the miracle, increased still further the dignity of the three young men (Dan. 3:12-97; Heb. vv. 12-30).
… Sadhrah), Septuagint Σεδράγη. - Babylonian name imposed on Ananiah (v.), companion of Daniel (Dan. 1, 7; 3, 12 ff.). …
3:13
… E. Kautzsch understands it as "sons of wrath," that is, "irascible" (the Hebrew-Aramaic rgs means "wrath": Is. 23:11; 32:11; 37:28 ff.; Dan. 3:13; etc.). …
THE THREE CHILDREN. - Ancient Christian art often depicted the two episodes narrated by the prophet Daniel concerning the three young Jews Hananiah, Azariah and Mishael (Dan. 3:13-50). The two moments are distinguished also in the Commendatio animae: "Libera Domine... sicut liberasti tres pueros de camino ignis et de manu impli regis". …
3:24
… f. unharmed in the furnace is found as early as the middle of the 2nd century in the so-called Greek chapel in Priscilla (Wilpert, Pitture, pl. 13). They are in an attitude of prayer, with hands raised on high laudantes Deum, et benedicentes Domino (Dan. 3:24). Generally they wear the Phrygian cap or the tiara on their heads, they are always clothed, sometimes in green (in Priscilla: Wilpert, Pitture, pl. 78, 1; in Bassilla: ibid., pl. 114;
3:25
Azarias (Hebrew: 'Azaryah[û] «Yahweh helps»)
The most beautiful prayer of A. (Dan. 3:25-45) is a deuterocanonical passage, missing in the present Hebrew text; in the Septuagint and Vulgate it is placed before the Canticle of the three youths. …
3:26
… Tobit (Tob. 3, 1-6), of Sarah (ibid. 3, 13-23), of Christ in Gethsemane (Mt. 26, 39-42; Lk. 22, 42 etc.); and of others in moments of joy and exultation, as in the canticle of Moses (Ex. 15, 1-8), in the prayer of Solomon (I Kings 8, 23-26), of Azariah (Dan. 3, 26-45), of the three young men in the furnace (ibid. 3, 52-90). Many Psalms contain affections for other situations of spirit (Ps. 50, 102, 118, 127, 135, 148 etc.).
3:34
… Habakkuk (Hab. 3, 2-19); the V - the prayer of Isaiah (Is. 26, 9-21); the VI - the prayer of Jonah (Jon. 2, 3-10); the VII - the hymn of the three youths of Babylon, also called of Azariah (Dan. 3, 2-33); the VIII - the hymn of the youths in the furnace (ibid. 3, 34-65); the IX - the hymn of the Virgin, Magnificat (Lk. 1, 46-55). In this rule, always respected, it is not difficult to discern a compromise between the rigid traditionalism, opposed …
3:38
Attrition (from Latin attero = I strike down, I crush)
… affirms that a.[ttrition] conceived through fear (simply servile, that is) of hell is a good act and capable of uprooting every attachment to sin. This doctrine is well founded in Scripture, which presents the Prophets (Jer. 31, 18-20; Ezek. 36, 31-32; Dan. 3, 38-40), Jesus Christ (Mt. 5, 20-30; 10, 28-33; 13, 41; Lk. 7, 44; 3, 5; Jn. 6, 14), the Apostles (Acts 8, 23; II Pt. 3, 3-9) as preachers of penance, who appeal above all to the …
3:39
Azarias (Hebrew: 'Azaryah[û] «Yahweh helps»)
… oppressors be humbled (vv. 41-45). Various passages of this sublime prayer have entered the Roman Missal and Breviary; vv. 39-40, in particular, form part of two of the most evocative invocations of the Ordinarium Missae (G. E. Closen, Dalla preghiera di A. [Dan. 3, 39-40], in Incontro con il Libro sacro, Ital. trans., Brescia 1943, pp. 144-52).
a) Scripture. — In the Old Testament the Fathers found figures (for example, the paschal lamb: Ex. 12:17; Deut. 16; 17) and allusions (for example, Ps. 21:23: "adorabunt et manducabunt"; Is. 19:19: "in illa die erit altare Domini in medio terrae"; Dan. 3:39; 12:11) to the Eucharistic Sacrifice. …
3:49
… They have care of men: they save Lot (Gen. 19), Isaac (Gen. 22:11), the three young men in the furnace (Dan. 3:49). They bring men's prayers to God and bring back his graces (vision of Jacob's ladder, Gen. 28:12). One of them, Raphael, acts as a visible guardian to the young Tobiah (Tob. 5:17). …
3:51
… After these two lessons the hymn of the three children in the furnace is sung (Dan. 3:51), followed by a gradual responsory. …
3:52
… The first to be employed were the aforementioned canticle of Moses at the Red Sea (Ex. 15:1 ff.) and that of the three youths in the furnace (Dan. 3:52 ff.), which are, one might say, the typical canticles. …
… in Gethsemane (Mt. 26, 39-42; Lk. 22, 42 etc.); and of others in moments of joy and exultation, as in the canticle of Moses (Ex. 15, 1-8), in the prayer of Solomon (I Kings 8, 23-26), of Azariah (Dan. 3, 26-45), of the three young men in the furnace (ibid. 3, 52-90). Many Psalms contain affections for other situations of spirit (Ps. 50, 102, 118, 127, 135, 148 etc.).
3:54
In the Old Testament, the expression "K. of G." or the equivalent "thy, his, my kingdom" referring to God is found rarely: in Tob. 13:1; Dan. 3:54, 100; Ps. 144 (145):11, 12, 13; Ps. 102 (103):19; 21 (22):29 ("the kingdom is the Lord's"; a similar expression in Obad. 21), Wis. 6:4 (kings are ministers of God's royal authority; doubtful …
3:57
… peril and the joy of sudden recovery. - 11. Jeremiah (Jer. 31, 10-24: Thursday I), comforted by God with the vision of Israel's forgiveness, sings the joy of the return from Babylon. - 12. 13. The three youths, Hananiah, Azariah, Mishael (Dan. 3, 52-56; 3, 57-88: Sunday II and I), moved at seeing themselves prodigiously delivered from an atrocious death, feeling themselves incapable alone of thanking God sufficiently, turn to all creatures …
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.