Daniel is promoted by Darius: his enemies procure a law forbidding prayer; for the transgression of this law Daniel is cast into the lions’ den: but miraculously delivered.
King Darius making Daniel one of the three chief rulers of his kingdom: 4. and intending also to aduance him higher, other princes accuse him for praying to God, contrarie to the kings edict. 16. wherupon he is cast into the lions denne: 21. but is conserued without anie hurt: 24. his accusers are deuoured by the lions, and commandment is geuen, that al men shal feare the God of Daniel.
1It seemed good to Darius, and he appointed over the kingdom a hundred and twenty governors, to be over his whole kingdom.Piacque a Dario di deputare pel governo del regno cento venti satrapi, che stessero in ogni parte del suo regno:IT pleased Darius, and he appoynted ouer the kingdom Gouerners an hundred twentie to be in al his kingdom.Placuit Dario, et constituit super regnum satrapas centum viginti ut essent in toto regno suo. 2And three princes over them of whom Daniel was one: that the governors might give an account to them, and the king might have no trouble.E tre principi, che soprintendessero a quegli, e uno di questi era Daniele, affinchè a questi rendessero conto i satrapi, e il re non fosse inquietato.And ouer them three princes, of whom Daniel was one: that the gouerners might render account to them, & the king might susteyne no truble.Et super eos principes tres, ex quibus Daniel unus erat: ut satrapæ illis redderent rationem, et rex non sustineret molestiam. 3And Daniel excelled all the princes, and governors: because a greater spirit of God was in him.Daniele adunque andava avanti a tutti i principi, e satrapi: perchè in lui più spiccava lo spirito di Dio.Daniel therfore passed al the princes, and gouerners: because there was the spirit of God more ample in him.Igitur Daniel superabat omnes principes et satrapas, quia spiritus Dei amplior erat in illo. 4And the king thought to set him over all the kingdom; whereupon the princes, and the governors, sought to find occasion against Daniel, with regard to the king: and they could find no cause, nor suspicion, because he was faithful, and no fault, nor suspicion was found in him.Or il re pensava di dare a lui l'autorità sopra tutto il regno: per la qualcosa i principi, e i satrapi cercavano occasion di tendere insidie a Daniele presso del re: e non poterono trovar cagione, né sospetto; perocché egli era fedele, ed era lontano da ogni delitto, e sospizione.Moreouer the king thought to appoynt him ouer al the kingdom, wherupon the princes, & the gouerners sought to finde occasion against Daniel on the behalfe of the king: and they could finde no cause, nor suspicion, because he was faithful, and no fault, nor suspicion was found in him.Porro rex cogitabat constituere eum super omne regnum: unde principes, et satrapæ quærebant occasionem ut invenirent Danieli ex latere regis: nullamque causam, et suspicionem reperire potuerunt, eo quod fidelis esset, et omnis culpa, et suspicio non inveniretur in eo. 5Then these men said: We shall not find any occasion against this Daniel, unless perhaps concerning the law of his God.Dissero adunque coloro: Noi non troveremo onde accusar questo Daniele, se non forse riguardo alla legge del suo Dio.Those men therfore said: We shal not finde against this same Daniel any occasion, vnles perhaps in the law of his God.Dixerunt ergo viri illi: Non inveniemus Danieli huic aliquam occasionem, nisi forte in lege Dei sui.
6Then the princes, and the governors, craftily suggested to the king, and spoke thus unto him: King Darius, live for ever:Allora i principi, e i satrapi ordirono inganno al re, e gli parlaron così Dario re, vivi eternamente.Then the princes, and the gouerners by surreption suggested to the king, and spake thus vnto him: King Darius, for euer liue:Tunc principes et satrapæ surripuerunt regi, et sic locuti sunt ei: Dari rex, in æternum vive ! 7All the princes of the kingdom, the magistrates, and governors, the senators, and judges, have consulted together, that an imperial decree, and an edict be published: That whosoever shall ask any petition of any god, or man, for thirty days, but of thee, O king, shall be cast into the den of the lions.Tutti i principi del tuo regno, e magistrati, e i satrapi, e i senatori, e i giudici son di parere, che esca un decreto, e un editto imperiale; che chiunque domanderà qualche cosa a qualunque Dio, od uomo per trenta giorni, fuori che a te, o re, sia gittato nella fossa de' leoni.Al the princes of the kingdom, the magistrates, and gouerners, the senatours and iudges haue taken counsel, that there goe forth an imperial decree, and an edict: That euerie one, which shal aske any petition of whatsoeuer God, or man, vntil thirtie dayes, but of thee ô king, he be cast into the lake of lions.consilium inierunt omnes principes regni tui, magistratus, et satrapæ, senatores, et judices, ut decretum imperatorium exeat, et edictum: ut omnis, qui petierit aliquam petitionem a quocumque deo et homine usque ad triginta dies, nisi a te, rex, mittatur in lacum leonum. 8Now, therefore, O king, confirm the sentence, and sign the decree: that what is decreed by the Medes and Persians may not be altered, nor any man be allowed to transgress it.Or adunque, o re, conferma questo parere, e scrivi l'editto, che sia immutabile, come firmato dai Medi, e da' Persiani, né sia lecito ad alcuno di trasgredirlo.Now therfore ô king confirme the sentence, and write the decree: that it may not be changed, which is decreed by the Medes and the Persians, nor be lawful for anie man to transgresse it.Nunc itaque rex, confirma sententiam, et scribe decretum: ut non immutetur quod statutum est a Medis et Persis, nec prævaricari cuiquam liceat. 9So king Darius set forth the decree, and established it.E il re Dario pubblicò, e firmò l'editto.Moreouer king Darius put forth the edict, and decreed it.Porro rex Darius proposuit edictum, et statuit.
10Now, when Daniel knew this, that is to say, that the law was made, he went into his house: and opening the windows in his upper chamber towards Jerusalem, he knelt down three times a day, and adored and gave thanks before his God, as he had been accustomed to do before.La qual cosa avendo saputa Daniele, viene a dire, come era stata fatta tal legge, se n'andò a casa sua: e aperte le finestre della sua camera, che guardavan verso Gerusalemme, tre volte al dì piegate le sue ginocchia faceva adorazione, e rendeva grazie al suo Dio, come era solito di fare pell'avanti.Which when Daniel had perceiued, that is to say, the law determined, he went into his house: and the windowes being opened in his vpper chamber, three times in a day toward Ierusalem bowed he his knees, and adored, and confessed before his God, as also he had accustomed to doe before.Quod cum Daniel comperisset, id est, constitutam legem, ingressus est domum suam: et fenestris apertis in cœnaculo suo contra Jerusalem tribus temporibus in die flectebat genua sua, et adorabat, confitebaturque coram Deo suo sicut et ante facere consueverat. 11Wherefore those men carefully watching him, found Daniel praying and making supplication to his God.Ma coloro, che stavano attenti a tutto, trovaron Daniele, che orava, e supplicava il suo Dio.Those men therfore searching curiousely, found Daniel praying, and beseching his God.Viri ergo illi curiosius inquirentes invenerunt Danielem orantem, et obsecrantem Deum suum. 12And they came and spoke to the king concerning the edict: O king, hast thou not decreed, that every man that should make a request to any of the gods, or men, for thirty days, but to thyself, O king, should be cast into the den of the lions? And the king answered them, saying: The word is true, according to the decree of the Medes and Persians, which it is not lawful to violate.E andati dal re gli rammentaron l'editto, dicendo: Non hai tu ordinato, o re, che qualunque persona, che per trenta giorni facesse preghiera ad alcuni degli dei, o degli uomini, fuori che a te o re, fosse gettato nella fossa de' leoni? A' quali rispose il re, e disse: Questo è vero secondo l'editto de' Medi , e de' Persiani, il quale non è lecito, che sia violato.And coming they spake to the king vpon the edict: O king, hast thou not decreed, that euerie man which should aske any of the goddes, & men vntil thirtie dayes, but thyself ô king, he should be cast into the lake of lions? To whom the king answering, said: The word is true according to the decree of the Medes, and Persians, which it is not lawful to transgresse.Et accedentes locuti sunt regi super edicto: Rex, numquid non constituisti ut omnis homo qui rogaret quemquam de diis et hominibus usque ad dies triginta, nisi te, rex, mitteretur in lacum leonum ? Ad quos respondens rex, ait: Verus est sermo juxta decretum Medorum atque Persarum, quod prævaricari non licet. 13Then they answered, and said before the king: Daniel, who is of the children of the captivity of Juda, hath not regarded thy law, nor the decree that thou hast made: but three times a day he maketh his prayer.Allora quegli risposero, e dissero al te: Daniele de' figliuoli esuli di Giuda non ha fatto caso della tua legge, né dell'editto firmato da te, ma tre volte al di fa sua orazione.Then they answering sayd before the king: Daniel of the children of the captiuitie of Iuda, hath not cared for thy law, and for the edict, that thou madest: but three times in a day he prayeth with his prayer.Tunc respondentes dixerunt coram rege: Daniel de filiis captivitatis Juda, non curavit de lege tua, et de edicto quod constituisti: sed tribus temporibus per diem orat obsecratione sua.
14Now when the king had heard these words, he was very much grieved, and in behalf of Daniel he set his heart to deliver him, and even till sunset he laboured to save him.Ciò udito il re ne rimase molto afflitto, e per amor di Daniele ebbe desiderio di liberarlo, e fino al tramontar del sole si adoperava per trarlo di pericolo.Which word when the king had heard, he was strooken very sad: and for Daniel he set his hart to deliuer him, and euen vntil sunne set he laboured to deliuer him.Quod verbum cum audisset rex, satis contristatus est: et pro Daniele posuit cor ut liberaret eum, et usque ad occasum solis laborabat ut erueret illum. 15But those men perceiving the king’s design, said to him: Know thou, O king, that the law of the Medes and Persians is, that no decree which the king hath made, may be altered.Ma coloro avendo compreso l'animo del re, gli dissero: Sappi, o re, che è legge de' Persi, e de' Medi, che Qualunque decreto fatto dal re sia immutabile.But those men perceiuing the king said to him: know thou ô king, that the law of Medes and Persians is, that euerie decree, which the king hath determined, is not lawful to be changed.Viri autem illi, intelligentes regem, dixerunt ei: Scito, rex, quia lex Medorum atque Persarum est ut omne decretum, quod constituerit rex, non liceat immutari. 16Then the king commanded, and they brought Daniel, and cast him into the den of the lions. And the king said to Daniel: Thy God, whom thou always servest, he will deliver thee.Allora il re diede l'ordine, e condusser Daniele, e lo gittarono nella fossa de' leoni: e il re disse a Daniele: Il tuo Dio, cui tu sempre adori, egli ti salverà.Then the king commanded, and they brought Daniel, and cast him into the lake of lions. And the king said to Daniel: Thy God, whom thou doest worshippe alwayes, he wil deliuer thee.Tunc rex præcepit, et adduxerunt Danielem, et miserunt eum in lacum leonum. Dixitque rex Danieli: Deus tuus, quem colis semper, ipse liberabit te. 17And a stone was brought, and laid upon the mouth of the den: which the king sealed with his own ring, and with the ring of his nobles, that nothing should be done against Daniel.E fu recata una pietra, e fu posta sull'apertura della fossa, e il re la sigillò col suo anello, e coll'anello de' suoi cortigiani, affinchè non si facesse nulla contro Daniele.And there was a stone brought, and layd vpon the mouth of the lake: which the king sealed with his ring, and with the ring of his nobles, that nothing should be done against Daniel.Allatusque est lapis unus, et positus est super os laci: quem obsignavit rex annulo suo, et annulo optimatum suorum, ne quid fieret contra Danielem.
18And the king went away to his house, and laid himself down without taking supper, and meat was not set before him, and even sleep departed from him.E il re se ne tornò a sua casa, e andò a dormire senza aver cenato, e non fu portata vivanda dinanzi a lui, e di più non potè prender sonno.And the king went into his house, and slept vnsupped, and meates were not brought before him, moreouer also sleepe departed from him.Et abiit rex in domum suam, et dormivit incœnatus, cibique non sunt allati coram eo, insuper et somnus recessit ab eo. 19Then the king rising very early in the morning, went in haste to the lions’ den:Quindi alla prima punta del dì il re alzatosi andò in fretta alla fossa de' leoni:Then the king rising in the very first breake of day, went in hast to the lake of the lions:Tunc rex primo diluculo consurgens, festinus ad lacum leonum perrexit: 20And coming near to the den, cried with a lamentable voice to Daniel, and said to him: Daniel, servant of the living God, hath thy God, whom thou servest always, been able, thinkest thou, to deliver thee from the lions?E appressandosi alla fossa con voce lagrimevole chiamò Daniele, e gli parlò, e disse: Daniele servo di Dio vivo, il Dio tuo, cui tu servi sempre, ha egli potuto liberarti da' leoni?and approching to the lake, cried on Daniel with a weeping voice, and spake vnto him: Daniel seruant of the liuing God, thy God whom thou seruest alwayes, hath he bene able thinkest thou, to deliuer thee from the lions?appropinquansque lacui, Danielem voce lacrimabili inclamavit, et affatus est eum: Daniel serve Dei viventis, Deus tuus, cui tu servis semper, putasne valuit te liberare a leonibus ? 21And Daniel answering the king, said: O king, live for ever:E Daniele rispose al re, e disse: Vivi, o re, in eterno.And Daniel answering the king said: King for euer liue.Et Daniel regi respondens ait: Rex, in æternum vive ! 22My God hath sent his angel, and hath shut up the mouths of the lions, and they have not hurt me: forasmuch as before him justice hath been found in me: yea, and before thee, O king, I have done no offence.Il mio Dio ha mandato il suo Angelo, e questi ha chiuse le bocche de' leoni, e non mi hanno fatto male; perocchè; dinanzi a lui è stata trovata giustizia in me: ma anche inverso di te, o re, io non ho commesso delitto.My God hath sent his Angel, and hath shut vp the mouthes of the lions, and they haue not hurt me: because before him iustice hath bene found in me: yea and before thee, ô king, I haue done no offence.Deus meus misit angelum suum, et conclusit ora leonum, et non nocuerunt mihi: quia coram eo justitia inventa est in me: sed et coram te, rex, delictum non feci.
23Then was the king exceeding glad for him, and he commanded that Daniel should be taken out of the den: and Daniel was taken out of the den, and no hurt was found in him, because he believed in his God.Allora il re grandemente si rallegrò per amore di lui, e ordinò, che Daniele fosse tratto fuori della fossa, e funne tratto Daniele, e non si vide lesione alcuna in lui, perchè ebbe fede nel suo Dio:Then was the king exceding glad vpon him, & he commanded Daniel to be brought out of the lake: and Daniel was brought out of the lake, and no hurt was found in him, because he beleued his God.Tunc vehementer rex gavisus est super eo, et Danielem præcepit educi de lacu: eductusque est Daniel de lacu, et nulla læsio inventa est in eo, quia credidit Deo suo. 24And by the king’s commandment, those men were brought that had accused Daniel: and they were cast into the lions’ den, they and their children, and their wives: and they did not reach the bottom of the den, before the lions caught them, and broke all their bones in pieces.E per comando del re furon condotti coloro, che aveano accusato Daniele, e furon gettati nella fossa de' leoni eglino, e i figli, e le mogli loro, e non arrivarono sino al piano della fossa, che furon presi da' leoni, da' quali furon fatte in briccioli tutte le loro ossa.And by the kings comandment, those men were brought that had accused Daniel: and they were cast into the lake of the lions, themselues, and their children, and their wiues: and they came not to the pauement of the lake, til the lions caught them, & brake al their bones in peeces.Jubente autem rege, adducti sunt viri illi, qui accusaverant Danielem: et in lacum leonum missi sunt, ipsi, et filii, et uxores eorum: et non pervenerunt usque ad pavimentum laci, donec arriperent eos leones, et omnia ossa eorum comminuerunt. 25Then king Darius wrote to all people, tribes, and languages, dwelling in the whole earth: PEACE be multiplied unto you.Allora Dario scrisse a tutti i popoli, tribù, e lingue, quanti ne abitano per tutta la terra: Sia a voi abbondanza di pace.Then Darius the king wrote to al peoples, tribes, and tongues dwelling in the whole earth: PEACE be multiplied vnto you.Tunc Darius rex scripsit universis populis, tribubus, et linguis habitantibus in universa terra: Pax vobis multiplicetur. 26It is decreed by me, that in all my empire and my kingdom, all men dread and fear the God of Daniel. For he is the living and eternal God for ever: and his kingdom shall not be destroyed, and his power shall be for ever.E stato decretato da me, che in tutto quanto il mio regno sia temuto, e riverito il Dio di Daniele: imperocché egli è il Dio vivo, ed eterno pe' secoli e il regno di lui non sarà disciolto: la possanza di lui è in eterno.By me a decree is made, that in al myne empire, and my kingdom they dread and feare the God of Daniel. for he is the liuing and eternal God for euer: and his kingdom shal not be dissipated, & his power euen for euer.A me constitutum est decretum, ut in universo imperio et regno meo, tremiscant et paveant Deum Danielis: ipse est enim Deus vivens, et æternus in sæcula, et regnum ejus non dissipabitur, et potestas ejus usque in æternum.
27He is the deliverer, and saviour, doing signs and wonders in heaven, and in earth: who hath delivered Daniel out of the lions’ den.Egli Liberatore, e Salvatore, che fa segni, e prodigi in cielo, e in terra, egli, che ha liberato Daniele dalla fossa de' leoni.He is the deliuerer, and sauiour, doing signe, & meruels in heauen, and in earth: who hath deliuered Daniel out of the lake of the lions.Ipse liberator atque salvator, faciens signa et mirabilia in cælo et in terra: qui liberavit Danielem de lacu leonum. 28Now Daniel continued unto the reign of Darius, and the reign of Cyrus, the Persian.Or Daniele fu sempre in onore pel tempo del regno di Dario, e nel regno di Ciro Persiano.Moreouer Daniel continued vnto the kingdom of Darius, and the kingdom of Cyrus the Persian.Porro Daniel perseveravit usque ad regnum Darii, regnumque Cyri Persæ.
6:1
Calmet
Kingdom. Josephus, etc., say Darius had returned into Media, where he made these regulations. But if this did not take place at Babylon, it would be rather at Susa, Daniel 8. Josephus counts 300 or 360 governments, though when the monarchy was increased there were only 127, Esther 1:(Calmet)
Haydock
He may therefore speak here of large towns, which had each a magistrate. Such regulations easily vary. (Haydock)
Darius acts as master of the whole empire.
6:3
Princes. Th.[Theodotion?], "regulators." Chaldean sarecin, (Haydock) may be put for (Calmet) seranim, (Haydock) the usual title (Calmet) of the highest officers, the surenas of Persia. (Amminan 30.)
6:4
Haydock
Kingdom, as prime minister, to whom the three princes should be accountable, as the inferior governors were to them. (Haydock) ---The king was now advanced in years, and wished to ease himself of part of the burden, (Calmet) as he could entirely confide in Daniel. (Haydock)
Worthington
He reigned only one year, Daniel 13:65. (Worthington)
Calmet
King. Chaldean, "kingdom," (Haydock) to accuse him of treason, (Grotius) or to get him removed. (Calmet)
Worthington
This is an old and malignant trick, to call religion treason, and to get laws made for that purpose. (Worthington)
Menochius
In him a great proof of integrity! (Menochius)
6:6
Calmet
Craftily. Chaldean, "came tumultuously to," etc. (Calmet)
Haydock
They hoped thus to convince the king, as they were so unanimous. He would not perceive the drift of their petition, adn was flattered with the idea of being like a god. Daniel was not consulted, though on other occasions the king reposed such confidence in him, as the deputies so impudently asserted that the wish was universal! So easily are princes deceived! (Haydock)
6:8
It, when it is confirmed both by the king and his nobility, Esther 8:8.
6:9
Haydock
It. Nabuchodonosor of Babylon, and of Ninive, had both pretended to be gods; (Chap. 3:15; Judith 5:29.) (Calmet) and Curtius (8.) remarks, "that the Persians follow the dictates of prudence as well as of piety, in worshipping their kings among the gods, the majesty of empire being its best protection." (Haydock)
6:10
Haydock
Before. He did not open the windows that he might be seen, as that would have been rashness; nor did many perceive what he was doing, (ver. 11.; Worthington) as it was in an upper room, but only those who rushed in. (Haydock)
6:11
Calmet
Carefully. Chaldean, "came in a tumultuous manner," as [in] verses 6 et 15. (Calmet)
6:15
Calmet
Perceiving. Chaldean, "assembled," (Protestants; Haydock) or "came quickly in a body." (Calmet)
6:17
Menochius
Own ring, that none of his enemies might injure Daniel. The nobles also affixed their seal, (Haydock) that the king might not liberate him. (Menochius)
All this shews that aristocracy was mixed with the monarchical form of government. Nothing of importance is done without the nobles.
6:18
De Dieu
Meat. Chaldean, "music," (Calmet) or "incense." (De Dieu.)
Haydock
He was tired of his godship, to which he had unguardedly opened his heart, ver. 6. (Haydock)
6:22
Calmet
Offence, as I neglected thy decree to obey a higher Master. (Calmet)
Haydock
The king had sense enough to approve of this distinction. (Haydock)
6:23
Calmet
Believed, or trusted. (Calmet)
6:24
Worthington
Accused. They were punished as false witnesses; (Calmet) and the king justly made them suffer what they would have inflicted on the innocent, being convinced that Daniel had only acted according to his devotion. (Worthington)
Haydock
These wretches deserved to perish, though they had spoken nothing but the truth. (Haydock)
Menochius
Wives. Many examples of such punishments occur, (Calmet) as it was presumed the children and wives were infected by the bad example, and would imitiate it, (Junius) if they had not concurred already. (Menochius)
This must have been the case, to make it just. (Haydock) See Joshua vii.
Calmet
Abominandoe leges, says Ammianus, (23) speaking of the customs of Persia, per quas ob noxam unius omnis propinquitas perit. (Calmet)
6:1
Darius (king of medes now also of Chaldees) othervvise called Astyages (ch. 13 v. 65.) reigned but one yeare, and so Cyrus succeeded.
6:5
An old and continual malignant practise, to c•l religion treason. And for that purpose to procure lawes or statutes to be enacted.
6:10
It is not probable that Daniel opened the windowes of purpose, that he might be senne to pray: for so •e should haue vndiscretly contemned the king, and prouoked the infidels to persecute him; but hauing accustomed to open the windovves of his vpper chamber, vvhich gaue prospect towards Ierusalem, according to Salomons prayer. 3. Reg. 8. v. 47. & 48. he obserued the same custome stil: and vvas not senne publiquely of manie, but his enimies searching curiously (v. 11.) found him praying, & accused him of breaking the kings Edict.
6:22
To this miracle wrought by the powre of God in defence, and for the merites of this holie prophet, S. Paul alludeth. Heb. 11. v. 33.
6:24
The law of like-punishment is so agreable to the law of nature, that this Pagane king punished Daniels accusers, when it appeared to him, that Daniel had not committed treason, but only vsed his religion and deuotion.
6:1
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 4.10
At this time also arose the heresy of the Messaliani. Those who translate their name into Greek call them Euchitæ.
6:3
St Ambrose of Milan † AD 397 On the Holy Spirit 3.6
… Lastly, too, the king advanced him because he had the grace of the Spirit. For he speaks thus: “Thou, O Daniel, art able, forasmuch as the Holy Spirit of God is in thee.” And farther on it is written: “And Daniel was set over them, because an excellent Spirit was in him.”
6:5
St Athanasius of Alexandria † AD 373 Persecution and Lapse of Hosius 1
… But the Emperor desisted not from his designs, nor ceased to seek an occasion against him; but continued to threaten him severely, with a view either to bring him over by force, or to banish him if he refused to comply. And as the Officers and Satraps of Babylon
6:10
Tertullian † AD 220 On Prayer 25
… Albeit these practices stand simply without any precept for their observance, still it may be granted a good thing to establish some definite presumption, which may both add stringency to the admonition to pray, and may, as it were by a law, tear us out from our businesses unto such a duty; so that—what we read to have been observed by Daniel also,
Tertullian † AD 220 On Fasting 10
… yet still that these three hours, as being more marked in things human—(hours) which divide the day, which distinguish businesses, which re-echo in the public ear—have likewise ever been of special solemnity in divine prayers? A persuasion which is sanctioned also by the corroborative fact of Daniel praying thrice in the day;
St Jerome † AD 420 The Letters of St. Jerome 22.26
… Let them be open to Christ but closed to the devil according to the saying: “If the spirit of him who hath power rise up against thee, leave not thy place.” Daniel, in that upper story to which he withdrew when he could no longer continue below, had his windows open toward Jerusalem.
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 3.3
… for at these three seasons we know that Daniel the prophet also poured forth his prayers to God day by day in his chamber with the windows open.
6:11
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 1
… for on other days as well did the Lord heal ‘all manner of sickness, and all manner of disease ,’ but they complained still according to their wont, and by calling Him Beelzebub, preferred the suspicion of Atheism
St Athanasius of Alexandria † AD 373 Apology to the Emperor. (Apologia Ad Constantium.) 17
… and finding none he is vexed, and so forthwith invents a charge against me. Had he been able to say this, he would have confounded me with shame; as now he injures me, copying the accuser’s ways, and watching for an occasion against those that pray. Thus has he perverted to a wicked purpose his knowledge of Daniel’s
6:13
St Athanasius of Alexandria † AD 373 Epistola Encyclica. (Encyclical Letter.) 5
… For in former instances a man at least might pray while he fled from his persecutors, and be baptized while he lay in concealment. But now their extreme cruelty has imitated the godless conduct of the Babylonians. For as they falsely accused Daniel
6:14
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.18
… They sealed the pit of Daniel, and guarded it with diligence; and the grave of Jesus did they guard with diligence, as they said, Set guards to watch al the tomb . When Daniel came up, his accusers were ashamed; and when Jesus rose, all they who had crucified Him were ashamed. The King who judged Daniel was greatly grieved
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 45
… They were cast into prison, but only by the unholy; they were stoned, but only by transgressors; 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
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.106
… you yourself quoted in this very epistle, going so far as to say, "The most righteous king cast forth Daniel, as he supposed, to be devoured by wild beasts?"—a thing which he never did suppose, since he said to Daniel himself, in the most friendly spirit, as the context of the lesson shows, "Thy God, whom thou servest continually, He will deliver thee."
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.24
… 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 ? And was it not Daniel’s body that was so hardened by virginity that the wild beasts’ teeth could not fasten in it
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… if he possess a goatherd and scraper of sycamore fruit, He makes him a Prophet. Call to mind David and Amos. If He possess a goodly youth, He makes him a Judge of Elders, even beyond his years, as Daniel testifies, who conquered the lions in their den.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.74
… I pass by the rest, the three young men bedewed in the fire, the fugitive prophet praying in the whale’s belly, and coming forth from the creature, as from a chamber; the just man in the den, restraining the lions’ rage,
St Ambrose of Milan † AD 397 Concerning Virgins 2.4
… The door is shut within, the hawks cry without; 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,
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;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 91.2
… Who save Elias was carried aloft in a chariot of fire? 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?
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 8.7
7. Mark what I say: God, man, beasts: to wit, above thee, God; beneath thee, the beasts. Acknowledge Him that is above thee, that those that are beneath thee may acknowledge thee.
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.4
Faith stoppeth the mouths of lions , as in Daniel’s case: for the Scripture saith concerning him, that Daniel was brought up out of the den, and no manner of hurt was found upon him, because he believed in his God
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.19
… let the lions now be turned to break in pieces the bones of the calumniators, and let no intercession for them be made by Daniel when he has been proved innocent, and set free from the den in which they meet their doom;
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.21
… and He alone doeth signs, and prodigies, and marvellous things in the heaven and the earth, who snatched Daniel from the den of lions.”
St John Chrysostom † AD 407 To Those Who Had Not Attended the Assembly 2
… and together with these three children I should think it proper to remind them also of the lions which were in Babylon, and of Daniel and the den:
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 3
… Yet if they be not still, it is owing to the fault of those cast among them. For indeed many spend largely upon these lions, by keeping harlots, breaking through marriages, taking vengeance upon enemies. And so before ever they come to the bottom of the den they get torn in pieces. (
St Augustine of Hippo † AD 430 The Correction of the Donatists 2
7. For the Donatists met with the same fate as the accusers of the holy Daniel.
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That they might be throughout his whole kingdom — distributed through their satrapies and provinces. St. Jerome notes from Josephus that Darius, having conquered Babylon, returned to Media with Daniel, and that the things which follow were done there: in the same year Darius died; whence Daniel seems soon to have migrated from Media back to Babylon, and to have betaken himself to Cyrus now made monarch.
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2. AND OVER THEM THREE PRINCES. — Formerly among the Medes and Babylonians, Egyptians and others, the highest after the king were שלישים schalischim, that is, the tristate, or triumvirs, namely three princes, who presided over all other lesser princes: among these one was appointed by Darius the Mede to be Daniel, just as he had been appointed by Belshazzar, chapter V, 29, that he should be third in his kingdom.
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3. THE SPIRIT OF GOD WAS MORE ABUNDANT IN HIM. — "Spirit," both of wisdom, and of prudence, and of prophecy, and of prayer, and of justice, and of zeal, and of other virtues. Let kings and princes seek such men, whom they may place over provinces: for a governor and ruler without wisdom and spirit is like the sun without light, like a bird without feathers, like a ship's pilot without a rudder. Hence the Wise Man, cap. VI, 22: "O kings of the people," he says, "love wisdom, that you may reign forever;" and a little later: "A wise king is the stability of his people." 4. That they might find against Daniel from the side of the king. — Thus the Roman text reads; but the Chaldean texts have מלכותא malcuta, that is, of the kingdom. Now first, the Hebrews crudely, they say, the side of the king, is the queen who reclines at the king's side, as if these satraps had tried to make Daniel suspect to the king of adultery with the queen. "They sought therefore an occasion, if in word, touch, nod, or intermediary they could accuse Daniel. But they could find no cause and suspicion, because he was a eunuch; hence they could not charge him with the crime of lust," says St. Jerome from the mind of the Hebrews. He also adds: "For suspicion Theodotion and Aquila interpreted ψυσμὸν, which in Chaldean is called essattha, or rather scetita: and when I asked a Hebrew what it signified, he answered that the force of the word sounds like salsas, which we can call illecebram, or opalem, that is, error." Secondly, Hector Pintus thus expounds it, as if to say: They sought an occasion to remove Daniel, and to cast him out from the side of the king. Whence some codices here read: They sought an occasion to take Daniel away from the side of the king. Thirdly, Vatablus: From the side, he says, that is, from the part of the kingdom, so that namely they might accuse Daniel as guilty of lèse-majesté, as if he had administered the kingdom badly, and violated royal edicts, thus St. Jerome; or because he had handled the royal treasury in bad faith, says Maldonatus.
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But I say it is a Hebraism: for to be from the side is the same as to lie in wait; from ambushes, as if from the side, to attack and overthrow someone: for those who lie in wait for another place themselves at his side, so that they may strike, seize, or trip up the other unaware, as if to say: These satraps sought an occasion to find ways of lying in wait for Daniel, and of slandering him before the king, and of casting him down from this prefecture of the kingdom. See here how envy is the companion of virtue, and how the highest mountains are struck by thunderbolts. Again, how true is that saying: "All who wish to live piously will suffer persecution." 5. WE SHALL NOT FIND ANY OCCASION AGAINST THIS DANIEL, UNLESS PERHAPS IN THE LAW OF HIS GOD. — Note here the wonderful integrity of Daniel, by which he so carefully, faithfully and perfectly handled the reins of the kingdom, that his rivals could not calumniate him even in appearance. Wherefore Abbot Pastor in the Lives of the Fathers, when asked by someone: "How ought a man to conduct himself?" answered: "We have seen Daniel, because no accusation was found against him, except in the service which he rendered to his God." Again, see here in Daniel how emulation reigns in courts, especially against those whom the prince exalts. Many examples of this we have seen in this age, indeed in this very year 1618, we see that nearly all kings and great princes have fallen from his favor and rank. Wherefore Pythagoras rightly gave this instruction to his followers: "Whatever things breed envy, consider them to be avoided." Thus his golden verses have it, which Hierocles his disciple published and explained. Again, in Daniel that saying of Publius is true: "You will find fortune sooner than retain it." Wise are those who excel in that which St. Jerome said to Heliodorus: "Nepotian," he says, "made it his first care to overcome envy by humility; among his equals first in work, last in rank." That courtier, when asked: "How had he grown old in the court?" said: "By yielding to all, and tolerating any injuries, indeed giving thanks to those who injured him." Ausonius beautifully admonishes, Exhortation to Modesty:
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Regard fortune with reverence, whoever suddenly Rich have gone forth from exile's place. Wherefore that wise man said that one must approach kings and princes as we approach fire, namely moderately. For if you approach fire too closely, you will be burned by it: if you stand too far away, you will not be warmed. For this reason Ptolemy, the prince of mathematicians, when invited by the king to dinner, excused himself, saying: "It happens to kings as to those considering paintings, which when seen from a distance please, but when near, do not delight." Thus it is related in his Life, which is found at the beginning of the Almagest.
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6. They came stealthily to the king, — regas in Hebrew signifies to tremble; in Chaldean, however, it signifies first, to stand by, to gather together; whence the Septuagint and Vatablus translate: They gathered together to the king; the Syriac and Arabic: They approached the king; secondly, to make an uproar, thirdly, to roar: whence John and James are called Boanerges, that is, sons of roaring, or of thunder, Mark III, 17; fourthly, to persuade, especially deceitfully and insidiously, which is to come stealthily. They came stealthily, therefore, that is, they insidiously suggested to the king. Pintus therefore wrongly wishes to correct surripuerunt to surrexerunt.
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Let kings and princes learn here to examine well, penetrate and perceive thoroughly, both the minds of their counselors, their counsels and intentions; and also the laws and decrees which they suggest to them, whether they be just and useful for the good, not of the suggester, but of the public; nor let them believe those who, on account of private advantages or hatreds, suggest those things by which they create disgrace to the king and ruin to others. Let counselors in turn learn that evil counsel is the worst thing for the one who counsels. Thus these satraps in forging this decree against Daniel forged the same against themselves. Let them learn that good and quiet men are not touched with impunity. "Beware of him who sits quietly in the courts," Sforza used to say, and he also bore this in his emblem: "No one assails the quiet with impunity." Golden is the voice of Pliny in the Panegyric of Trajan: "We learn," he says, "by most faithful experience that the prince's own innocence is his safeguard. This is an inaccessible fortress, this an impregnable fortification that needs no fortification. In vain does he gird himself with terror, he who is not surrounded by love; for arms are provoked by arms." Finally, let counselors hear what King Alfonso of Aragon used to say, if it had happened to him to be born in the times of the Romans, he would have built against the Senate a temple to Jupiter the founder, in which before the Conscript Fathers came into the Senate, they would lay down hatred, love, and all private affections: for these are the things that overturn and destroy cities, kings and kingdoms. Thus the Panormitan in Alfonso. 7. THAT WHOSOEVER SHALL ASK A PETITION OF ANY GOD, etc., EXCEPT OF THEE, O KING. — Note the flattery, by which they extort an unjust and impious decree from the king. For they persuade the king to arrogate to himself the name and office of Divinity, so that, with every god excluded, he himself as the sole god might receive the vows of suppliants, nor suffer any other god to be approached or invoked. For it is of the law of nature that anyone, especially one in need or afflicted, can invoke God, indeed ought to; and it would be barbarous, nay diabolical, to forbid this. Therefore, while they prohibit another god from being invoked here, they judge that the king himself is to be worshipped and invoked as a god. Thus the Emperor Domitian wished to be held as a god, whom Philostratus mocks: "When," he says, "another complained that he was accused for this reason, that at Tarentum, where he ruled, while sacrificing, he had not added in public prayers that Domitian was the son of Pallas: But indeed," he says, "do you perhaps think that Pallas did not bear him, since she was always held to be a virgin. But he was ignorant (as I think) that the goddess herself once bore a dragon to the Athenians. Surely the dragon was Domitian." The same is related by Quintilian, book III, chapter IX; Suetonius, in Domitian, chapter III; Martial often, and others, when they mock that usual edict of his: "The edict of our lord and god." 10. AGAINST JERUSALEM. — This, says St. Jerome, is God's precept, Deuteronomy XII, 11, and Solomon's counsel, III Kings VIII, 44, who admonished that prayer ought to be made against the temple. Thus Hezekiah, Isaiah XXXVIII, 2: "He turned his face to the wall (which was toward the temple), and prayed to the Lord." Thus David, Psalm LXII, 3: "In a desert land, and pathless, and without water: so in the Holy (as in the sanctuary and temple) have I appeared to thee," that is to say, I David, a fugitive in the desert, from thence behold thee, O Lord, dwelling in the temple, and turning toward the temple I adore thee present and presiding in it. Therefore it appears that Solomon, building the temple in Jerusalem (which was situated in the midst of the inhabited earth, as Ezekiel says, chapter V, 5), constituted God as it were the center of the worldly sphere, and of all souls, so that lines and prayers were drawn by men, etc. the temple, wherever they themselves might be; and God in the temple as in a center presenting himself, attended to, heard, and granted the prayers of each one, as our Pineda noted, book V On the Affairs of Solomon, chapter V, number 35. The temple therefore was as it were the center of the world, as God is the center of the world, of men and angels. See here and imitate the steadfast piety and freedom of Daniel, who for it confidently exposed his state and life to danger. Rightly does Aristotle, I Ethics X, call the steadfast man a square, because toward every throw and impulse of fortune he stands firm and solid in wisdom and virtue, while others, light, are rolled about like globes. THREE TIMES IN THE DAY HE BENT HIS KNEES. — The three times at which knees ought to be bent to God, the third, sixth and ninth hour, the Church's tradition understands, and these are gathered from Acts II, 15, and chapter III, 1 and chapter X, 9. At three hours, says Pinto, the Jews prayed in the day, namely at the third, sixth and ninth hour. The third, because then the law was given on Sinai: and at the same hour the Church prays, because then the Holy Spirit was given at Pentecost. The sixth, because then the brazen serpent was lifted up in the desert: the Church prays at the same hour, because then Christ was crucified. The ninth, because then the rock gave forth waters at Kadesh; as also Christ's side on the cross was pierced at that hour, giving forth blood and water. Our Lorinus adds in Acts III, 1, that the Jews prayed at the sixth hour, because then Adam fell, as is gathered from the fact that the Lord is said to have come after midday, to punish Adam. The Hebrews add, because then the noonday demon walks about, which solicits man to intemperance and choler in the burning sun, whence at midday the Jews are accustomed to recite against it, Psalm XC: "He that dwelleth in the aid of the Most High," that they may be freed from it, namely "from the assault and the noonday demon," as is said in verse 6 of that psalm. Furthermore the third, sixth, ninth, are reckoned from the rising of the sun: for the Hebrews divided the day, as the Romans divided the night, into four hours, and as it were watches. The first was from the rising of the sun until the third: therefore these hours lasted three of our hours. For the first began at the fifth or sixth hour (I follow here the reckoning of the Belgians and those beyond the Alps), and lasted until our ninth hour: our ninth hour began their third, and lasted until our twelfth: then their sixth began, which lasted until our third hour in the afternoon, from which their ninth began, and lasted until evening. Whence Lyra understands by the three times morning, midday and evening.
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Hear also St. Jerome: "Daniel, despising the king's commands and having trust in God, was not in a humble place, but in an exalted one; and he opened his windows toward Jerusalem, where there was a vision of peace. Now there are three times at which knees must be bent to God: the third, sixth and ninth hours the Church's tradition understands. Finally, at the third hour the Holy Spirit descended upon the Apostles. At the sixth hour, Peter wishing to eat, ascended to prayer in the upper room. At the ninth hour Peter and John were going to the temple." But concerning these things elsewhere. Hear also St. Augustine in the Sentences, no. 203: "The vigor," he says, "of Christian faith is initiated in three times, evening, morning, midday. For in the evening the Lord on the cross, in the morning in the resurrection, at midday in the ascension: one pertains to the patience of the slain, another to the life of the risen, the third to the glory of majesty sitting at the right hand of the Father." And St. Cyprian, in the tract On the Lord's Prayer, thinks that by the ternary of hours the Holy Trinity is designated, whom we honor and adore in as many hours. 15. UNDERSTANDING THE KING,—the king's will and intention; in Chaldaic it is: They gathered themselves against the king, that is, as if all together with one hand they attacked the king, and almost rioted against him: for this is regas, of which I spoke in verse 6. Morally observe here in Daniel how difficult it is to serve the earthly court at the same time and the heavenly, to please the prince and courtiers, and not to displease God and the angels: "No one," says Christ, "can serve two masters." And: "You cannot serve God and mammon," Matt. VI, 24. Æneas Sylvius wrote, who, afterwards created Pontiff, was called Pius II, to a certain courtier a book On the Misery of Courtiers, that is of courtiers, in which he shows how much vanity, ambition, envy, hypocrisy, impurity there is in courts: how many cares, distractions, servitudes, anxieties, fears: how much inconstancy, mutability, falls, ruins, dangers to body and soul. And finally he concludes thus: "Since these things are so, let us abandon this restless sea, and turn ourselves to another life. For if we desire peace, if we love leisure, if we wish to live for ourselves, if we seek the salvation of the soul, we must flee the courts of kings, and the tumult of courtiers, in which neither rest, nor the exercise of good arts, nor any love of virtue reigns; but avarice alone, lust, cruelty, gluttony, envy and ambition dominate. To which vices whoever is devoted, will be able to defend himself by no argument, lest he be convicted by learned men of being both wicked and foolish. Farewell, man, unless you were one of the courtiers, in my judgment prudent. In the year of salvation 1445." Most excellently Polybius, lib. V: "Just as," he says, "counters are now bronze, now gold: so also courtiers at the nod of the king are now blessed, now miserable." Wherefore Agrippa admonished two men, who wished to live safely in the court. First, that he himself undertake the difficulty of affairs. Second, that he concede glory to others. Thus Dionysius, lib. XLIX. Most well-known is the saying of him, who being asked how he had obtained that rarest thing in the court, old age: "By receiving injuries," he said, "and giving thanks." Thus Seneca, lib. II On Anger, cap. XXXIV. Diogenes, hearing Callisthenes called blessed because he was a friend of Alexander: "Rather," he said, "he is wretched who then dines and sups, when he is seen with Alexander." Constantine the Emperor called eunuchs and similar courtiers "moths and silkworms of the palace," says Nicephorus, lib. VIII, cap. XIV. For just as flies to honey, so these fly to the riches and delights of courts. Wherefore wisely Horace, lib. II of the Carmina, ode X: Whoever loves the golden mean, Safe lacks the filth of the decayed roof, Lacks the envied Sober court. And Ovid, lib. III of the Tristia, elegy IV: Let whoever wishes stand powerful On the slippery summit of the court; Let sweet quiet satisfy me. Placed in an obscure spot, Let me enjoy gentle leisure. Live for yourself, and as much as you can avoid the illustrious life; A cruel thunderbolt comes from the illustrious citadel. No one (such is the nature of a powerful court) Has his own character, but a courtier has his master's. Seneca in the Hippolytus: Fraud reigns in the sublime court. And in the Thyestes: Let whoever wishes stand powerful On the slippery summit of the court; Let sweet quiet satisfy me. Placed in an obscure spot, Let me enjoy gentle leisure.
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Martial, Epigram. lib. IX:
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No one (such is the nature of a powerful court) Has his own character, but a courtier has his master's.
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Prudently therefore Aeneas Sylvius admonishes, in book I of the Deeds of Alfonso: Those courtiers, he says, are very wise who, having received some benefit, even a modest one, bid farewell to the court. For they show that their spirit is satisfied, and they withdraw themselves from the danger into which courtiers frequently fall, who, like pigs, when they have been fattened, are slaughtered for the master's table. "There is among the Indians," says Pliny, "a certain herb of remarkable fragrance, filled with tiny serpents, whose bite brings immediate death. Thus the courts of princes have that which attracts, but they conceal a lethal poison if you are not careful." Again: "Indian turtles, when the midday sun is pleasant, delight to float along their whole back through calm waters, until, forgetting themselves, the sun's heat dries their shell so that they cannot dive, and now unwillingly they swim as convenient prey for hunters. Thus certain men, attracted by hope of great things, throw themselves into the courts of princes, and are so beguiled by the delights of court that, becoming imprudent, they are brought to such a state that they cannot, even if they wish, return to their own leisure." Thus Pliny, book IX, chapter X. There exists an emblem of Alciati, number 86: Vain courtiers whom the court educates, It is said to bind with gilded fetters. Thus sport and mockery of fortune were in the court of David Joab, in Saul's Abner, in Artaxerxes' Haman, in Tiberius' Sejanus, in Constantine's Ablavius, in Theodosius' Rufinus, in Arcadius' Eutropius, in Honorius' Stilicho. Finally Antonius in the Melissa, sermon 59: "Just as," he says, "those who have a high fever lose appetite and strength: so those who inhabit the courts of princes are accustomed to lose their mind and good morals, unless they frequently recall to their spirit this saying: Know thyself." 16. WILL DELIVER THEE. — The king says this to Daniel, both to console him and to excuse himself: he therefore hoped that God would be with him, as He had been with three of his companions in the Babylonian furnace. Wherefore the Rabbis in the Midrash Tehillim on that passage of Psalm CXLII: "Hear, O God, my prayer, when I make supplication: deliver my soul from the fear of the enemy," concerning this protection of Daniel say: A lion came and delivered a lion from the mouth of a lion. For God is a lion, of whom Amos III, 8 says: "The lion shall roar, who will not fear?" He delivered a lion, that is Daniel, who descended from Judah, of whom Jacob said, Genesis XLIX: "The whelp of a lion, Judah." Thus Galatinus reports, book V, chapter VIII. 17. WHICH THE KING SEALED WITH HIS OWN RING, AND WITH THE RING OF HIS NOBLES, THAT NOTHING SHOULD BE DONE AGAINST DANIEL. — The Chaldean and the Septuagint: that the matter should not be changed against Daniel; Vatablus: that the will should not be changed against Daniel, that is, that the king, having changed his will, should not draw Daniel from the pit. Both seem true, namely first, that the king sealed the stone with his ring, so that the nobles, having changed their will, should not kill Daniel, especially if they saw the lions spare him, which they feared would happen. Thus St. Jerome and Theodoret. Second, that the nobles also sealed the stone with their ring, so that the king should not snatch Daniel from the pit. 22. Shut up the mouths of the lions. — Pererius notes from Aristotle, Pliny and Gellius that a lion naturally does not harm a man, first, if you cover the head or eyes of the attacking lion with a cloak or garment. Second, if the lion is satiated. Third, if it is tame. Fourth, if you have been kind to it. Fifth, if you lie down suppliantly and prostrate. Add sixth, if you show it fire or flame: for the lion is struck with terror by these. Nicholas Leonicus gives the reason, Natural Questions, Question XX: "The whole power of lions," he says, "is believed to be in their eyes: wherefore by the casting of even a light cloth, with the head covered, that great ferocity is at once numbed and subdued without resistance. In this manner also a lion shut up together with Lysimachus by order of Alexander is said to have been strangled. But fire, by its brightness, both particularly blinds and dulls the eyes of all, and especially those of creatures that have them hotter and drier, such as lions." Finally a lion "is terrified by the wheels of chariots driven around, and empty chariots, and the crests of fowl and their song," says Pliny, book VIII, chapter XVI; just as, when a viper is seen, a deer flees, when the voice of a pig is heard, an elephant flees, says Horus, Hieroglyphics 82 and 83, book II. Hence the Megarians sent pigs smeared with pitch and then set on fire against Antipatrus' elephants, says Aelian, book XVI, chapter XXXVI. Thus great things are struck down by small things, God humbling and taming the wild imagination. But that the lions did not harm Daniel was a miracle, because, as is said here: "An angel shut up the mouths of the lions," and their jaws, says St. Jerome, and claws; namely first, by his power containing and compressing them, so that they could not bite Daniel. Just as Raphael bound Asmodeus in the desert of Egypt, namely by impressing upon him some detaining force: for just as a motive force can be impressed upon a body or demon, which thrusts and expels it from its place; so also a detaining force, which holds it in its place, and as it were fixes and affixes it. Second, the angel shut up the mouths of the lions, by taking away their hunger, and by stirring up in them disgust for food and for Daniel. Third, by changing the phantasy of the lions, so that they apprehended Daniel as a friend, or as something not to be feared: just as Aristotle and Pliny teach that lions are terrified by wheels and the sound of chariots, by the crests of roosters and their song; and especially by blazing fires. Behold here in Daniel that is true which is in Hebrews XI, 33: "They stopped the mouths of lions." This miracle they ascribe to the chastity of Daniel, and refer it as received from St. Jerome Against Jovinian, Epiphanius and Dorotheus in the Life of Daniel, and Damascene, although St. Basil attributes it to his fasting. As I said in the Preface, the body of Daniel was so hardened by virginity, that the teeth of wild beasts could not be driven into it, says Damascene, book IV On the Faith, chapter XXV.
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Thus a lioness spared St. Malchus entering his cave, on account of his chastity, indeed she fought for him against his mistress and servant, pursuing him, killing both. Witness is St. Jerome in the Life of St. Malchus, who says that when chastity alone had been a wall surrounding him, so that he would not be harmed by the lioness: "So that virgins and the chaste may know, amid swords, and amid deserts, and beasts, that chastity is never captive; and that a Christian man can die, but cannot be overcome." Thus a hyena preserved Pachomius in chastity and licked him. Witness is Palladius in the Lausiac History, chapter XXIX. Thus St. Daria, wife of St. Chrysanthus, thrust into a brothel, was defended by a lion, as her Life has it on the 25th of October. Thus St. Thecla, thrown to bulls, colts and other beasts, remained unharmed by all of them, her chastity protecting her and taming the beasts. Thus many other virgins, thrown to lions and beasts, escaped untouched by them. Chastity therefore tames and domesticates lions, as much as fire.
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Wherefore deservedly of Blessed Thecla the virgin, overcoming fires and lions, thus sang St. Gregory of Nazianzus in his Panegyric to virtue: Who snatched Thecla from death and condemned to peril? Who bound the strong claws and the rage of beasts? O virginal, O thing admirable in every age! Virginal could soothe the sorrows of lions. St. Ambrose, book II On Virgins: "Thecla," he says, "fleeing the marriage bond and condemned by the fury of her betrothed, changed even the nature of beasts by the reverence of virginity. For when prepared for the beasts, since even her gaze declined from men, and she offered her very life to the savage lion, she made it so that those who had borne unchaste eyes brought back chaste ones. One could see the beast licking her feet, lying mute upon the ground testifying by its silence, that it could not violate the sacred body of the virgin." Hear greater things: "Therefore the beast adored its prey; and forgetting its own nature, it had taken on the nature which men had lost. You would see by a certain transfusion of nature, men putting on savagery, commanding cruelty to the beast: the beast kissing the feet of the virgin, teaching what men ought to do. Virginity has such admiration, that even lions marvel at it! They taught religion, while adoring the martyr; they taught also chastity, while to the virgin they kissed nothing else but her feet, with eyes sunk to the ground, as if ashamed lest any male or beast see the virgin naked." Finally, Daniel was sent into the den of lions, in the first year of Darius; therefore Daniel was then ninety-eight years old. It is evident from what was said in chapter I, 1 and 4. BECAUSE JUSTICE WAS FOUND IN ME BEFORE HIM (God). — Note here that there was true justice in Daniel: for such is that which is before God, or in the eyes of God, who are most clear-sighted; not false and imputed, such as that of the Novatians. Others respond that justice here is to be understood not generally, but particularly, as if Daniel said: I have defrauded no one, but with the utmost faithfulness I have managed the money and affairs of the king. But Daniel established this justice not by these, but by the following words; for he says: "But also before you, O king, I have done no wrong." To this Ezekiel alludes, chapter XIV, 16, when he says that Noah, Job and Daniel in their justice shall deliver their own souls. 23. Because he believed in his God, — because he trusted in God, and committed himself wholly to his providence and omnipotence. Others, because he was faithful to his God.
6:27
Truly St. Augustine, tract. 8 in Epistle of St. John, vol. IX: "Submit," he says, "to him who is above you, and those things over which you are placed will be subject to you. But because man through sin abandoned him under whom he ought to have been, he is subjected to those things over which he ought to have been. Understand what I say: God, man, beasts: above you, God; below you, beasts. Acknowledge him who is above you, so that those things below you may acknowledge you: and therefore, when Daniel acknowledged God above him, the lions above him acknowledged him. But if you do not acknowledge him who is above you, you despise your superior, you will be subjected to your inferior. For what reason therefore was the pride of the Egyptians subdued? by frogs and flies," Exodus VIII. Thus St. Pontianus the martyr under the Emperor Antoninus, cast at Spoleto to roaring lions, praying with Christ that Psalm XXI: "Save me from the mouth of the lion, that I may declare thy name," tamed them, so that they fawned upon him: and afterwards he overcame racks, scourges, prisons, the long rack, fires unharmed, saying: "In the Lord I trust, I will not fear what man shall do to me." Thus his Acts have it on January 19. For this reason the Gentiles once cried out against Christians to the judges: "Let the Christian virgin be condemned to a pimp, not a lion": but those same women by the same hope and aid of God by which they overcame lions, also overcame pimps, as Tertullian testifies in the Apology, and witnesses are St. Agnes, Lucy, Dorothy, Susanna and very many others. 24. THE KING COMMANDING. — The king here exercises the punishment of retaliation, which by the highest law is most just. For the king, having examined the matter, understood that the enemies of Daniel had imposed upon him, and had craftily extorted the edict, so that they might remove Daniel, who was most faithful and useful to him, from their midst. AND HIS SONS, AND HIS WIVES — Because they had incited their parents and these their husbands to the crime, had aided, or had consented, says Pintus: otherwise this would have been a barbarous edict of the king. For God alone can punish innocent children with death on account of the sins of their parents: whence we read that only barbarians did this formerly, and still do. Josephus adds, X Antiq. XI, that the accusers of Daniel told the king that the lions were satiated, and therefore had abstained from Daniel; but the king, when much flesh had been given to the lions, commanded that they be thrown to them, so that they might experience not by another's, but by their own bodies, whether the lions were hindered by satiety, or by divine power, from abstaining from Daniel. But Scripture has nothing of this sort. Whence it seems that Josephus, in his manner, wished to adorn the history of his nation with a narrative, if not true, at least plausible, says Maldonatus. UNTIL, — that is, before. Thus the Chaldean, Vatablus and others. 25. Tongues, — nations: for each nation has its own tongue. 26. LET THEM FEAR THE GOD OF DANIEL. — From this it appears that Darius was truly converted to God: for he commanded more than Nebuchadnezzar commanded, cap. III, 98. For he only wished that no one blaspheme the God of the Hebrews. Thus Maldonatus. 27. In heaven and on earth. — For he who works miracles on earth can work similar ones in heaven: for by this miracle he showed himself to be God, and therefore the Lord of heaven and earth. 28. He prospered unto the reign of Darius. — In Chaldean it is natslach, he prospered, that is, he was in great honor, as long as the reign of Darius and Cyrus lasted, as long as Darius and Cyrus reigned. Thus the Chaldean, the Septuagint, Vatablus and others. Daniel says this so that he may make an end of the history, and begin the prophecy: for these first six chapters are more historical than prophetic; but those which follow in cap. VII and thereafter are properly prophetic. See here how much happiness and glory constancy in faith and the worship of God brings about. For thus this Daniel and the three youths, cap. III, Eleazar, and the Maccabees, II Maccabees cap. VI and VII, became happy and glorious.
Machine translation from the Latin, not reviewed.
6:1
DARIUS THE MEDE. - Figure mentioned in the book of Daniel (v.) as king of Babylon between the end of the Neo-Babylonian dynasty, in the person of Belshazzar (Dan. 6:1), and the rise of Cyrus the Persian (cf. 6:29). The report of a Median kingdom, intermediary between the Babylonian one and the Persian conquest, is in conflict both with the data …
6:2
… It is probable therefore that the mention of the fictitious figure is due to the reworking of a redactor, who had in mind Darius I (v.) son of Hystaspes (organizer of the Persian Empire with the system of satrapies, as in Dan. 6:2 is said of D. the Mede), but assigned him the chronological position of Cyrus, the true successor of the last Neo-Babylonian king.
6:7
B. is the Hebrew bēnē rēgēs; the root rgs (like rgs) means "to make an uproar" (Ps. 2:1), and is usual in Aramaic (Dan. 6:7, 12, 16); in Jesus' time it must also have had the sense of "to thunder," like the Arabic raǵasa and raǵaza. …
6:8
… This last meaning, in the profane sense of imperial decree, is found in the Septuagint (Eth. 3, 9; Dan. 2, 13; 6, 8). In the religious sense of divine ordinances contained in the Mosaic law it is found in Jewish Hellenism (III Mach. 1, 3; Josephus, Apologia, 1, 24). In the New Testament the …
6:10
NONA. - It is that part of the Divine Office which is recited at the ninth hour (= 3 p.m.), according to the Greek-Roman division of the day. This hour of prayer, already used in the Synagogue (cf. Dan. 6:10; Ps. 54:18), passed into Christian use (Acts 3:1; cf. 2:15; 10:9) as a private prayer to sanctify the day (Didache, ch. 8, 3; Tertullian, De oratione, 23; De ieiunio, ch. 10; Apostolic …
6:11
Eighteen Benedictions (Heb. Šēmōneh 'Ešrēh, understood as Bērākōth "Blessings")
… the prayer aloud, and the community responds "Amen" (Bērākhōth, V, 4; Ta'onith, II, 5). In private, every Israelite must say it 3 times a day (Bērākhōth, III, 3; IV, 1), morning, afternoon, evening; the custom of praying three times a day was ancient (Dan. 6, 11, 14; 9, 21; Esd. 9, 5; Indt. 9, 1), but in the Miṣnāh the obligation is still limited to the twice-daily šēma' (Bērākhōth, II-III).
… After the exile and following the Deuteronomic reform which concentrated in Jerusalem the single seat of worship, the Jews, including those of the diaspora, oriented themselves toward Jerusalem, taking care to pray on a balcony or terrace with open windows (cf. Dan. 6:11), a prescription which the Talmud confirms. …
6:28
Cyrus the Great (Cuneiform Inscriptions Kuruš; Heb. Kôreš)
… Iud., XI, 1, 1-2). The prophet Daniel, who was already at the court of Babylon at the moment of the occupation, also enjoyed the favor of C. (Dan. 1, 21; 6, 28; 10, 1; 14, 1 ff.); in his book he describes several times, symbolically, the Persian empire: 2, 32.39 (breast and arms of silver); 7, 5, 17 (bear with one side higher and three ribs …
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.