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
sant'Ippolito † 235 d.C. 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.
san Giovanni Crisostomo † 407 d.C. 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. (
san Giovanni Crisostomo † 407 d.C. 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
san Giovanni Crisostomo † 407 d.C. 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
san Giovanni Crisostomo † 407 d.C. 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
san Gregorio Nazianzeno † 389 d.C. 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,
sant'Agostino d'Ippona † 430 d.C. 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
Giovanni Cassiano † 435 d.C. 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
san Basilio † 379 d.C. 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.
3:12
Tertulliano † 220 d.C. 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.
san Basilio † 379 d.C. 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,
san Gregorio Nazianzeno † 389 d.C. 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
san Giovanni Crisostomo † 407 d.C. 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
san Giovanni Crisostomo † 407 d.C. 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?”
san Giovanni Crisostomo † 407 d.C. 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
Tertulliano † 220 d.C. 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.”
san Tascio Cecilio Cipriano † 258 d.C. 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.”
san Tascio Cecilio Cipriano † 258 d.C. 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.”
san Tascio Cecilio Cipriano † 258 d.C. 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.”
san Tascio Cecilio Cipriano † 258 d.C. 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.”
sant'Ambrogio † 397 d.C. 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!
san Giovanni Crisostomo † 407 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. 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
san Giovanni Crisostomo † 407 d.C. 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.”
san Giovanni Crisostomo † 407 d.C. 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,”
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 18
But let us hear also what they say, that from this also we may learn their lofty spirit. (
san Giovanni Crisostomo † 407 d.C. 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.” (
san Giovanni Crisostomo † 407 d.C. 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
sant'Atanasio di Alessandria † 373 d.C. 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
san Giovanni Crisostomo † 407 d.C. 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.”
san Giovanni Crisostomo † 407 d.C. 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.”
san Giovanni Crisostomo † 407 d.C. 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
sant'Ireneo di Lione † 202 d.C. 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
papa san Clemente I † 99 d.C. 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
san Giovanni Damasceno † 749 d.C. 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
Tertulliano † 220 d.C. 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?
Tertulliano † 220 d.C. 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.
san Metodio d'Olimpo † 311 d.C. 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.
san Giovanni Crisostomo † 407 d.C. 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:” (
sant'Agostino d'Ippona † 430 d.C. 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,
3:22
Commodiano † 313 d.C. 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.
san Giovanni Crisostomo † 407 d.C. 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
sant'Ilario di Poitiers † 367 d.C. 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
sant'Agostino d'Ippona † 430 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. 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?
3:24
san Giovanni Crisostomo † 407 d.C. 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. (
3:25
Tertulliano † 220 d.C. 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.”
Tertulliano † 220 d.C. 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,
sant'Atanasio di Alessandria † 373 d.C. 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
sant'Ambrogio † 397 d.C. 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,
san Giovanni Crisostomo † 407 d.C. 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.
san Girolamo † 420 d.C. 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?
san Girolamo † 420 d.C. 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.’
3:26
sant'Ireneo di Lione † 202 d.C. 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.”
san Giovanni Crisostomo † 407 d.C. 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.”
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 18
… But those who possess nothing despite even this, and although in poverty, are more in the dew
san Giovanni Crisostomo † 407 d.C. 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.” (
sant'Agostino d'Ippona † 430 d.C. 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;
3:27
Tertulliano † 220 d.C. 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;
sant'Ambrogio † 397 d.C. 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,
sant'Ambrogio † 397 d.C. 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.
san Giovanni Crisostomo † 407 d.C. 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.” (
3:28
Afraate † 346 d.C. 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 :
san Giovanni Crisostomo † 407 d.C. 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.”
san Giovanni Crisostomo † 407 d.C. 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, (
san Giovanni Crisostomo † 407 d.C. 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,”
sant'Agostino d'Ippona † 430 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. 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.
3:29
san Giovanni Crisostomo † 407 d.C. 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,
san Giovanni Crisostomo † 407 d.C. 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.;
sant'Agostino d'Ippona † 430 d.C. 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.
sant'Agostino d'Ippona † 430 d.C. 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?
3:39
san Giovanni Crisostomo † 407 d.C. 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.”
3:50
sant'Agostino d'Ippona † 430 d.C. 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;
3:56
san Metodio d'Olimpo † 311 d.C. 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!
3:72
sant'Agostino d'Ippona † 430 d.C. 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,
3:86
Origene † 254 d.C. 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”
Giovanni Cassiano † 435 d.C. 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:”
3:88
sant'Agostino d'Ippona † 430 d.C. 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.”
3:1
Dices: Ergo idololatriam admisit hic rex, eique consensit Daniel: tacuit enim, et permisit eam sibi impendi. Objecit hoc olim Danieli Porphyrius, cui respondet hic S. Hieronymus. Porphyrium sequitur Calvinus, dum ait Danielem aulicis moribus fuisse corruptum. Ita Aristarchus ille philolædorus. Sed apage blaspheme, qui ex Propheta sanctissimo et sapientissimo facis Luciferum, Dei æmulum, et divini honoris cupidum. Dico ergo Danielem nullo modo consensisse, sed omni modo institisse et impedivisse exsecutionem mandati regii, ut restiterunt Paulus et Barnabas Actor. xiv. Etsi Scriptura idipsum, uti et alia multa, hic taceat: satis tamen illud inquit eo ipso, quo mandatum hoc exsecutioni datum esse, et Chaldæos reipsa sacrificasse Danieli, non commemorat; præsertim cum mox subdat Danielem a rege alio honore fuisse affectum, scilicet toti Babyloniæ fuisse præpositum. Ita Lyranus, Dionysius Carthusianus, Maldonatus et alii. 49. Super opera — super negotia, q. d. Præfecit eos administrationi et regimini Babyloniæ. DANIEL ERAT IN FORIBUS REGIS. — Græce est, Daniel erat in atrio regis, id est Daniel erat in aula princeps regi proximus et intimus; ita ut nemo sine ejus auctoritate ad regem ingrederetur. Ita S. Hieronymus. Aliter Vatablus: Daniel, inquit, in porta regis sedit, ut redderet jus, id est fuit judex. Judices enim olim sedebant in portis urbium quasi in loco publico et omnibus obvio. Sed prior sensus est verior. In Daniele ergo verum est illud Aristidis tom. III, orat. 1 Platonica: « Maxima quæque in paucissimos cadunt. » Et: « Maximum reipublicæ commodum in proventu virorum bonorum consistit. » Nabuchodonosor erigit statuam, in eaque adorari vult: recusant id, vers. 8, tres pueri, Sidrach, Misach et Abdenago: unde, vers. 19, jubet rex eos mitti in fornacem ardentem: ibi, vers. 24, orant Deum. Deus, vers. 49, mittit angelum qui eos servat illæsos: hinc, vers. 51, canunt Deo canticum, unde, vers. 91, rex celebrat hoc miraculum Dei, ejusque potentiam et in suos providentiam. 1. Nabuchodonosor rex fecit statuam auream, altitudine cubitorum sexaginta, latitudine cubitorum sex, et statuit eam in campo Dura provinciæ Babylonis. 2. 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. 3. 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: 4. et præco clamabat valenter: Vobis dicitur populis, tribubus, et linguis: 5. 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. 6. Si quis autem non prostratus adoraverit, eadem hora mittetur in fornacem ignis ardentis. 7. 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. 8. Statimque in ipso tempore accedentes viri Chaldæi accusaverunt Judæos: 9. dixeruntque Nabuchodonosor regi: Rex, in æternum vive: 10. 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: 11. si quis autem non procidens adoraverit, mittatur in fornacem ignis ardentis. 12. 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. 13. Tunc Nabuchodonosor in furore et in ira præcepit ut adducerentur Sidrach, Misach et Abdenago: qui confestim adducti sunt in conspectu regis. 14. Pronuntiansque Nabuchodonosor rex, ait eis: Verene, Sidrach, Misach et Abdenago, deos meos non colitis, et statuam auream, quam constitui, non adoratis? 15. 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? 16. Respondentes Sidrach, Misach et Abdenago, dixerunt regi Nabuchodonosor: Non oportet nos de hac re respondere tibi. 17. Ecce enim Deus noster, quem colimus, potest eripere nos de camino ignis ardentis, et de manibus tuis, o rex! liberare. 18. Quod si noluerit, notum sit tibi, rex, quia deos tuos non colimus, et statuam auream, quam erexisti, non adoramus. 19. 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. 20. Et viris fortissimis de exercitu suo jussit, ut ligatis pedibus Sidrach, Misach et Abdenago, mitterent eos in fornacem ignis ardentis. 21. Et confestim viri illi vincti cum braccis suis, et tiaris, et calceamentis, et vestibus, missi sunt in medium fornacis ignis ardentis; 22. nam jussio regis urgebat: fornax autem succensa erat nimis. Porro viros illos, qui miserant Sidrach, Misach et Abdenago, interfecit flamma ignis. 23. Viri autem hi tres, id est Sidrach, Misach et Abdenago, ceciderunt in medio camino ignis ardentis, colligati. 24. Et ambulabant in medio flammæ laudantes Deum, et benedicentes Domino. 25. Stans autem Azarias oravit sic, aperiensque os suum in medio ignis, ait: 26. Benedictus es, Domine Deus patrum nostrorum, et laudabile et gloriosum nomen tuum in sæcula: 27. quia justus es in omnibus, quæ fecisti nobis, et universa opera tua vera, et viæ tuæ rectæ, et omnia judicia tua vera. 28. 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. 29. Peccavimus enim, et inique egimus recedentes a te: et deliquimus in omnibus: 30. et præcepta tua non audivimus, nec observavimus, nec fecimus sicut præceperas nobis ut bene nobis esset. 31. Omnia ergo, quæ induxisti super nos, et universa, quæ fecisti nobis, in vero judicio fecisti: 32. et tradidisti nos in manibus inimicorum nostrorum iniquorum, et pessimorum, prævaricatorumque, et regi injusto, et pessimo ultra omnem terram. 33. Et nunc non possumus aperire os: confusio et opprobrium facti sumus servis tuis, et his qui colunt te. 34. Ne, quæsumus, tradas nos in perpetuum propter nomen tuum, et ne dissipes testamentum tuum: 35. neque auferas misericordiam tuam a nobis, propter Abraham dilectum tuum, et Isaac servum tuum, et Israel sanctum tuum: 36. quibus locutus es pollicens quod multiplicares semen eorum sicut stellas cœli, et sicut arenam, quæ est in littore maris: 37. quia, Domine, imminuti sumus plus quam omnes gentes, sumusque humiles in universa terra hodie propter peccata nostra. 38. Et non est in tempore hoc princeps, et dux, et propheta, neque holocaustum, neque sacrificium, neque oblatio, neque incensum, neque locus primitiarum coram te, 39. ut possimus invenire misericordiam tuam; sed in animo contrito, et spiritu humilitatis suscipiamur. 40. 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. 41. Et nunc sequimur te in toto corde, et timemus te, et quærimus faciem tuam. 42. Ne confundas nos: sed fac nobiscum juxta mansuetudinem tuam, et secundum multitudinem misericordiæ tuæ. 43. Et erue nos in mirabilibus tuis, et da gloriam nomini tuo, Domine: 44. et confundantur omnes, qui ostendunt servis tuis mala, confundantur in omni potentia tua, et robur eorum conteratur: 45. et sciant quia tu es Dominus Deus solus, et gloriosus super orbem terrarum. 46. Et non cessabant qui miserant eos ministri regis succendere fornacem, naphtha, et stuppa, et pice, et malleolis; 47. et effundebatur flamma super fornacem cubitis quadraginta novem: 48. et erupit, et incendit quos reperit juxta fornacem de Chaldæis. 49. Angelus autem Domini descendit cum Azaria, et sociis ejus in fornacem: et excussit flammam ignis de fornace, 50. et fecit medium fornacis quasi ventum roris flantem, et non tetigit eos omnino ignis, neque contristavit, nec quidquam molestiæ intulit. 51. Tunc hi tres quasi ex uno ore laudabant, et glorificabant, et benedicebant Deum in fornace, dicentes: 52. 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. 53. Benedictus es in templo sancto gloriæ tuæ: et superlaudabilis, et supergloriosus in sæcula. 54. Benedictus es in throno regni tui: et superlaudabilis, et superexaltatus in sæcula. 55. Benedictus es qui intueris abyssos, et sedes super Cherubim: et laudabilis, et superexaltatus in sæcula. 56. Benedictus es in firmamento cœli: et laudabilis, et gloriosus in sæcula. 57. Benedicite, omnia opera Domini, Domino: laudate et superexaltate eum in sæcula. 58. Benedicite, Angeli Domini, Domino: laudate et superexaltate eum in sæcula. 59. Benedicite, cœli, Domino: laudate et superexaltate eum in sæcula.
3:2
60. Benedicite, aquæ omnes, quæ super cœlos sunt, Domino: laudate et superexaltate eum in sæcula. 61. Benedicite, omnes virtutes Domini, Domino: laudate et superexaltate eum in sæcula. 62. Benedicite, sol et luna, Domino: laudate et superexaltate eum in sæcula. 63. Benedicite, stellæ cœli, Domino: laudate et superexaltate eum in sæcula. 64. Benedicite, omnis imber et ros, Domino: laudate et superexaltate eum in sæcula. 65. Benedicite, omnes spiritus Dei, Domino: laudate et superexaltate eum in sæcula. 66. Benedicite, ignis et æstus, Domino: laudate et superexaltate eum in sæcula. 67. Benedicite, frigus et æstus, Domino: laudate et superexaltate eum in sæcula. 68. Benedicite, rores et pruina, Domino: laudate et superexaltate eum in sæcula. 69. Benedicite, gelu et frigus, Domino: laudate et superexaltate eum in sæcula. 70. Benedicite, glacies et nives, Domino: laudate et superexaltate eum in sæcula. 71. Benedicite, noctes et dies, Domino: laudate et superexaltate eum in sæcula. 72. Benedicite, lux et tenebræ, Domino: laudate et superexaltate eum in sæcula. 73. Benedicite, fulgura et nubes, Domino: laudate et superexaltate eum in sæcula. 74. Benedicat terra Dominum: laudet et superexaltet eum in sæcula. 75. Benedicite, montes et colles, Domino: laudate et superexaltate eum in sæcula. 76. Benedicite, universa germinantia in terra, Domino: laudate et superexaltate eum in sæcula. 77. Benedicite, fontes, Domino: laudate et superexaltate eum in sæcula. 78. Benedicite, maria et flumina, Domino: laudate et superexaltate eum in sæcula. 79. Benedicite, cete, et omnia quæ moventur in aquis, Domino: laudate et superexaltate eum in sæcula. 80. Benedicite, omnes volucres cœli, Domino: laudate et superexaltate eum in sæcula. 81. Benedicite, omnes bestiæ et pecora, Domino: laudate et superexaltate eum in sæcula. 82. Benedicite, filii hominum, Domino: laudate et superexaltate eum in sæcula. 83. Benedicat Israel Dominum: laudet et superexaltet eum in sæcula. 84. Benedicite, sacerdotes Domini, Domino: laudate et superexaltate eum in sæcula. 85. Benedicite, servi Domini, Domino: laudate et superexaltate eum in sæcula. 86. Benedicite, spiritus et animæ justorum, Domino: laudate et superexaltate eum in sæcula. 87. Benedicite, sancti et humiles corde, Domino: laudate et superexaltate eum in sæcula. 88. Benedicite, Anania, Azaria, Misael, 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. 89. Confitemini Domino, quoniam bonus: quoniam in sæculum misericordia ejus. 90. Benedicite, omnes religiosi, Domino Deo deorum: laudate et confitemini ei quia in omnia sæcula misericordia ejus. 91. 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. 92. 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. 93. 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. 94. 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 saraballa eorum non fuissent immutata, et odor ignis non transisset per eos. 95. 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. 96. 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. 97. Tunc rex promovit Sidrach, Misach et Abdenago in provincia Babylonis. 98. Nabuchodonosor Rex, omnibus populis, gentibus, et linguis, qui habitant in universa terra, pax vobis multiplicetur. 99. Signa, et mirabilia fecit apud me Deus excelsus. Placuit ergo mihi prædicare 100. signa ejus, quia magna sunt; et mirabilia ejus, quia fortia: et regnum ejus regnum sempiternum, et potestas ejus in generationem et generationem.
3:8
1. Fecit statuam auream. — Quo anno? Respondeo, paulo post somnium cap. præced., puta anno regni sui 37, qui fuit annus mundi 3379. Id patet ex eo quod jam Sidrach, Misach et Abdenago erant ab eo præfecti Babyloniæ, ut dicitur vers. 12; hoc autem factum est post explicationem somnii a Daniele factam, anno eodem 37, ut patet cap. præced. vers. 48. Quod vero ulterius in annum regis 38, vel 39, hæc rejici non possint, patet ex eo quod tunc rex ejectus regno cum bestiis habitabat, ut dicetur cap. sequenti, vers. 2.
3:12
Ubi nota inconstans et volubile superbi regis ingenium: « Velox oblivio est veritatis, inquit S. Hieronymus, et qui dudum servum Dei quasi Deum adoraverat, nunc statuam sibi fieri jubeat, ut ipse quasi Deus in statua adoretur. » Hinc patet statuam hanc non fuisse Belis, vel aliorum deorum Babyloniorum, sed ipsius Nabuchodonosoris. Idem confirmatur primo, ex versu 14, ubi ait rex: « Deos meos non colitis, et statuam auream quam constitui, non adoratis: » ergo dii regis inter quos erat Bel, alii erant ab hac statua: hæc enim nova fuit et recens, cum statua Belis esset antiquissima. Secundo, ex Isaiæ cap. xiv, 13, ubi Isaias describens superbiam regis Babylonis, quasi alterius Luciferi, ait eum se Deum facere voluisse. « Dicebas, inquit: In cœlum conscendam, etc. similis ero Altissimo. » Tertio, quia ob hanc superbiam Nabuchodonosor summe a Deo est humiliatus, ut qui voluerat esse deus, fieret bestia, ut patebit cap. sequenti. Ita S. Hieronymus hic, licet ipse in cap. I Habacuc, contrarium doceat. Verum ibi, ut solet, non suam, sed aliorum refert sententiam. Ita et Pererius, Maldonatus, Pintus et Theodoretus, qui addit regem hanc statuam sibi erexisse, ex eo quod in statua quam viderat cap. II, Daniel ei dixerat: « Tu es caput aureum. » Inde enim intumuit, ut similem sibi statuam erigeret, in eaque adorari vellet. Simili modo Alexander Magnus, Augustus Cæsar, Caligula, Antiochus Epiphanes, rex Tyri, ut patet Ezech. xxviii, 2, et alter Nabuchodonosor, qui misit Holofernem, Judith vi, 2, tanquam dii coli voluerunt, etiam dum adhuc viverent.
3:15
Verisimiliter conjicit Maldonatus hanc statuam erexisse regem suggestu Chaldæorum, qui invidebant præfecturam Babylonis tribus Judæis, puta Sidrach, Misach et Abdenago; ideoque ut eos regi invisos facerent, et gradu dejicerent, suggessisse ei hanc statuam, quam scirent eos neutiquam adoraturos; itaque regem in eos exarsurum, uti et contigit. Simili enim modo Medi, cap. vi, 13, Danieli tetenderunt insidias apud Darium regem. Additque Maldonatus eos in odium Danielis, ejusque statuæ cap. II, hanc ei contrariam statuam regi suasisse, ut per eam, illa quæ prædixerat Daniel de Persis Babylonem eversuris refutarent et everterent; ideoque eam non ex quatuor metallis, sed ex puro auro fabricari jussisse, ut significarent regem, cujus hæc erat statua, non tantum esse caput aureum, uti dixerat Daniel; sed et toto corpore esse aureum, solumque fore perennem orbis monarcham. Ad hæc, Chaldæos murmurasse contra regem, quod Danieli Judæo omnia crederet, ita ut videretur factus esse Judæus, uti fecerunt cap. xiv, 17. Regem ergo levem et mobilem, ut hoc murmur compesceret, utque suspicionem judaismi a se amoveret, atque ut Chaldeos sibi conciliaret, hanc statuam sibi erigi jussisse, ut non Deum Judæorum colere, sed ipse ut deus coli velle videretur. Hæc conjectura non caret veri specie, cui favet et Theodoretus, dum ait regem voluisse facere statuam præstantiorem ea, quam ipse viderat in somno, et magnitudine, et nobilitate materiæ. Symbolice, statua hæc est hæresis, quam hæretici auro, id est eloquentia et testimoniis S. Scripturæ exornant, inquit S. Hieronymus. Rursum est mundana felicitas et pompa, inquit Irenæus, lib. V, in fine: hæc enim habet aurum divitiarum, atque altitudinem honorum et potentiæ, sed fallacem et mendacem. Denique tres hi pueri fuerunt primitiæ martyrum, ac typus martyrum quos Nero flammis in circo, aliique tyranni iisdem vel aliis tormentis occiderunt. Neronis enim, qui primus persecutionem contra christianos movit, figura fuit Nabuchodonosor: sicut Romæ ethnicæ, et sanguine martyrum cruentæ figura fuit Babylon, ut patet Apoc. cap. xvii et xviii. Ita Rupertus in Daniel. cap. VII.
3:16
AUREAM. — Statua hæc cava erat, non solida, alioqui immensi fuisset pretii; erat enim sexaginta cubitorum. ALTITUDINE CUBITORUM SEXAGINTA. — Ergo facies hujus statuæ longa erat sex cubitos, nasus duos cubitos, pectus decem cubitos, pedes decem cubitos, manus sex cubitos; nam hæc est proportio partium in corpore et statura humana, ut facies sit ejus pars decima, nasus trigesima, pectus sexta, pes sexta, manus decima. Ita ex Vitruvio et Cardano Pererius. Quanquam ministri regis vel ex ignorantia, vel ex avaritia, vel alia de causa, non videntur in hac statua exactam proportionum symmetriam observasse: juxta illam enim longitudo sexaginta cubitorum exigebat decem cubitos latitudinis: hæc enim est sexta pars longitudinis: non sex duntaxat, uti habebat statua. Unde dices tropologice, mundum et mundanos magis spectare celsa, quam solida; ut enim suam pompam ostentent, alta quærunt, sed justis fundamentis destituta, quæ proinde cito corruunt et evanescunt. 2. AD CONGREGANDOS SATRAPAS. — Suggesserunt hoc regi Chaldæi, tum ut major esset dedicationis solemnitas, tum ut ad eam venire cogerentur Sidrach, Misach et Abdenago (utpote satrapæ regni) in quos hæc faba cudebatur. Unde et propter eosdem, pænam ignis statuam adorare recusantibus constitui, et per præconem promulgari, curaverunt: nam Babylonios, utpote in idola proclives, hac pæna cogere non erat opus. Ex hoc tamen facto et mandato Nabuchodonosoris derivatum videtur, quod scribit Philostratus; lib. I de Vita Apollonii, cap. xix, nimirum in Babylone fuisse morem, ut satrapa portæ urbis præsidens neminem in urbem ingredi permitteret, nisi prius regis statuam adorasset. Porro satrapa vox est Persica, quæ latine præfectum significat, sicut satrapia præfecturam. Quare ridiculum est, et illatino illi sæculo condonandum, quod ait Lyranus: « Satrapa dicitur quod sat rapiat. » Præfecti enim avari solent esse rapaces. ET TYRANNOS, — ærarii præfectos, qui tributa exigebant. Unde Vatablus, Arias et alii vertunt, quæstores. Vere S. Hieronymus: « Principes, ait, congregantur ad adorandam statuam, ut per principes seducantur et gentes. Qui enim divites sunt et potentes, dum timent carere divitiis et potentia, facilius supplantantur: seductis autem magistratibus, subditi populi majorum exemplo pereunt. » Quis enim e plebe statuam non adoret, quam a suo principe adorari videt? Quam multi hodie auream opum et honorum statuam, quasi idolum colunt! 8. STATIMQUE. — To statim confirmat suspicionem jam dictam, scilicet hæc omnia conflata esse a Chaldæis in odium trium puerorum, quos rex præfecerat Babyloniæ; hocque ipsi refricant regi, vers. 12, dum aiunt: « Sunt viri Judæi, quos constituisti super opera regionis Babylonis, » q. d. Judæos præfecisti Babyloniæ, eosque in hac re nobis popularibus tuis prætulisti: ecce hi ipsi miseri, peregrini, captivi, et Judæi, quos ita evexisti, te spernunt, tibi ingrati et rebelles sunt. 12. SIDRACH, MISACH, ET ABDENAGO CONTEMPSERUNT. — Cæterorum Judæorum, utpote plebeiorum, mentionem non faciunt, quia horum trium caput et statum petebant. Danielis non meminerunt, quia Daniel aberat, forte a rege alio ad negotia missus, ut vult Lyranus. Vel, si aderat, quasi primus a rege, regi astabat: unde sicut rex suam statuam non adoravit, ita nec Daniel. Porro Nazianzenus, orat. 47 (si tamen est ejus): « Feruntur, ait, tres pueri in Babylone in fornacem conjecti, Ezechiæ filii fuisse: » « filii, » id est nepotes: erant enim ex semine regio, ut patet cap. I, 3; proprie enim filii Ezechiæ esse nequiverunt: nam a morte Ezechiæ usque ad hunc annum regni Nabuchodonosoris 37 fluxerunt anni 133. Nota: Hi tres viri erant hoc tempore circiter 57 annorum: erant enim coævi Danieli, qui hoc tempore erat 57 annorum, ut dixi cap. II, 1. Non ergo erant pueri, aut juvenes, quia præerant toti Babyloniæ; vulgo tamen vocantur tres pueri, quia pueri abducti erant e Judæa in Babylonem, cap. I, vers. 4. Sic enim et hodie multi viri vulgari lingua vocantur Johanniculi, quia pueri ita vocati fuerunt. 15. SONITUM, etc., SAMBUCÆ. — Sambuca, sive sambyx erat genus instrumenti musici trianguli, quod nervis longitudine et crassitudine inæqualibus constabat: bus constabat: solebat leviori carminum generi adhiberi: unde proverbium, « Sambucam aptare cothurno, » id est levia aptare gravibus. Symphonia græce est consonantia et concentus musicus: hic tamen videtur esse instrumentum musicum (uti et alia hic) quod ferro in orbem traducto agitatur, editque suavem concentum, quale est illud quod hodie cæci mendici circumagendo pulsant. 16. NON OPORTET NOS DE HAC RE RESPONDERE TIBI. — Nota: Hi tres pueri, interrogati de sua fide et religione a rege, debebant ei respondere, suamque fidem et religionem profiteri, uti de facto hic respondent et profitentur. Aliter ergo hic vi respondere accipitur. Itaque sensus est, q. d. « Non oportet, » id est non opus est, « respondere, » id est cogitare et deliberare quid respondeamus. Est metalepsis, q. d. Non est opus ad tibi respondendum de hac re, utpote facili et certa, aliaque deliberatione, quam videris, o rex! nobis offerre, dicens: « Si estis parati; » certum enim fixumque nobis est, unum Deum cœli et terræ colere, nec statuam tuam adorare, uti sequitur: non ergo negant opus esse responso, cum continuo respondeant, sed deliberatione.
3:17
Secundo et planius, q. d. In re tam stolida, impia et indigna, quam nobis proponis, non est opus responso. Clarum enim est unum tantum esse Deum quem colimus, eumque posse nos a tuis manibus liberare: quod si nolit, eum tamen solum colemus, non tua idola. Unde Septuaginta vertunt: Non necesse habemus nos de verbo isto respondere tibi. Nota hic intrepidam libertatem, resolutionem, fortitudinem et animos horum trium puerorum, quos graphice depingit S. Chrysostomus, hom. 4 et 6 ad Populum. Tertio, Vatablus et alii vertunt: Non est nobis curæ, vel non sumus solliciti super hac re tibi respondere: quia Deus curam gerit nostri, ille potens est nos liberare, si velit; si nolit, et hoc nobis placet: tam enim mors, quam vita nostra illi curæ est; sive enim vivimus, sive morimur, Domini sumus. Hic sensus non est incommodus, prior tamen est commodior. Nam Chaldæum non chasach significat esse opus, vel esse necesse, ut vertunt Septuaginta, non autem, esse sollicitum: nisi dicas illud ex hoc consequi: ideo enim aiunt non esse opus responso, quia de eo non erant solliciti. Pulchre et pie S. Zeno Veronensis Episcopus et martyr sub Galieno imperatore, serm. 1 De tribus hisce pueris: « Tres, inquit, pueri in illo sacro certamine præ oculis Deum sibi proposuere non flammas: præmium futurum, non pænam. Sicque inter tetros undantis incendii globos triumphantes, barbarum regem, minas omnes, ipsum quoque supplicium docuerunt, ignes sanctis hominibus non esse fortiores. » Et serm. 6: « Vindicantur de incensoribus suis, Deum vident: mors transit in vitam, metus in gloriam. Sic quis non optet ardere? » Hi ergo heroes sunt, in quos competit aurea illa Ptolemæi sententia, quæ habetur in Præfat. Almagesti: « Ille altior est mundo, qui non curat in cujus manu sit mundus. » Similis fuit resolutio et responsio S. Cypriani, ad similem propositionem proconsulis: « Aut sacrifica diis, aut peribis. » Respondit enim Cyprianus: « Christianus sum, et diis sacrificare non potero; tu vero quod tibi præceptum est, fac. In re enim tam justa, nulla consultatio est. » Deinde morti adjudicatum se audiens dixit: « Gratias ago Deo omnipotenti, qui me a vinculis hujus corporis dignatur absolvere. » Ita Pontius Diaconus in ejus Vita.
3:24
Ita quoque paulo ante mortem S. Cypriani, ferunt a præside clibanum calcis accensum, et in ore illius prunas cum thure exhibitas, et præsidem dixisse christianis: Eligite e duobus unum, aut thura hic offerre Jovi, aut in calcem demergi. Tunc trecenti viri fide armati, se ictu rapidissimo, Christum Dei Filium confidentes, conjecerunt in ignem, et inter vapores calcis pulvereæ sunt demersi, quos sibi Christus consecravit. Testis est Pontius ibidem. Ita Liberius Pontifex, cum Constantius Imperator mandasset ut, nisi intra biduum sententiam mutaret et ad arianos inclinaret, relegaretur, respondit: « Mihi, o Imperator! dies ad deliberandum non est opus. Jam enim olim ista et deliberata sunt a me, et decreta. Itaque jam ad hinc discedendum paratus sum. » Testis est Sozomenus, lib. III, cap. x. Ista communis olim martyrum fuit sententia, cujus causam assignat Tertullianus, Apolog. ult.: « Cruciate, inquit, torquete, damnate, atterite nos. Probatio est enim innocentiæ nostræ iniquitas vestra; crudelitas vestra illecebra est sectæ nostræ, plures efficimur quoties metimur a vobis, semen est sanguis christianorum. Omnia huic operi delicta donantur; cum damnamur a vobis, a Deo absolvimur. » Idem in lib. Ad Martyres, christianas in carcere alloquens: « Bonum, inquit, agonem subituræ estis, in quo agonothetes, Deus vivus est; xistarches, Spiritus Sanctus; corona, æternitatis bravium; angelicæ substantiæ, politia in cœlis; gloria in sæcula sæculorum; epistates vester, Christus Jesus, qui vos spiritu unxit, et ad hoc scamma produxit. » Deinde allatis exemplis Gentilium, Lucretiæ, Didonis, uxoris Asdrubalis, meretricis Atheniensis, Mutii, Heracliti, Empedoclis, Reguli et puerorum Spartanorum: « Si illi, inquit, gladium, ignem, crucem, bestias, tormenta contempserunt sub præmio laudis humanæ, quidni modicæ sint istæ passiones ad consecutionem gloriæ cœlestis, et divinæ mercedis? » S. Cyprianus, lib. I De Laude martyrii: « Martyrium, inquit, est delictorum finis, periculi terminus, dux salutis, iter patientiæ, magister domus vitæ. Si justus es, et Deo credis, quid pro eo sanguinem fundere metuis, quem pro te toties passum esse cognoscis? In Isaia sectus, in Abel occisus, in Isaac immolatus, in Joseph venundatus, in homine crucifixus est. Martyrii inæstimabilis est gloria, infinita mensura, immaculata victoria, triumphus immensus, velut socio Christi cruore decoratus. »
3:26
Idem, epist. ad Martyres: « Steterunt, inquit, torti torquentibus fortiores; inexpugnabilem fidem superare non potuit sæviens diu plaga repetita, quamvis rupta compaga viscerum, torquerentur in servis Dei jam non membra, sed vulnera. Pretiosa est hæc mors, quæ emit immortalitatem pretio sanguinis sui: quam lætus illic Christus fuit, quam libens in talibus servis suis et pugnavit, et vicit! » Denique generose dixit ille athleta: « Pænæ sunt pennæ quibus super astra vehor. » 17. ECCE ENIM DEUS NOSTER QUEM COLIMUS. — Alludunt, inquit Maldonatus, ad verba regis, ejusque in Deum contumeliam contrariis verbis diluunt, atque Deo suum honorem asserunt. Dixerat rex vers. 15: « Et quis est Deus, qui vos eripiet de manu mea? » Respondent illi: « Ecce Deus noster quem colimus, potest eripere nos de camino ignis, et de manibus tuis, o rex! liberare. » 18. Quod si noluerit. — Nota horum puerorum prudentiam et resignationem: « Pulchre, inquit S. Hieronymus, illi juvenes dixerunt: Sed, si noluerit, ut non impossibilitatis Dei, sed voluntatis sit, si perierint. » Et Theodoretus, q. d.: « Nos pro mercede aliqua Domino nostro non servimus, sed amore ejus omnibus rebus cultum ipsius præferimus, ipsi omnem nostram gubernationem et providentiam permittimus; quamlibet judicii ejus sententiam, tanquam meliorem, nobisque utiliorem, libenter accepturi. » Nam, ut de iisdem ait S. Cyprianus, epistola 56 ad Thibaritanos: « Hoc est robur virtutis et fidei, credere et scire quod Deus a morte præsente liberare possit; et tamen mortem non timere, nec cedere, ut probari fortius fides possit. » Hæc puerorum resolutio, pietas, fortitudo, et resignatio meruit et obtinuit, ut illæsi in igne permanerent. Idem multis virginibus et martyribus novi Testamenti contigit. Hosce imitemur, et similia experiemur. 21. Tiaris. — Tiara genus est pilei, quo Chaldæi et Persæ utuntur. Ita S. Hieronymus.
3:33
24. ET AMBULABANT IN MEDIO FLAMMÆ LAUDANTES DEUM. — Est Hysterologia. Hoc enim posterius contigit, scilicet postquam angelum viderant se tutantem, et ignes abigentem; ita ut certi essent se in igne fore illæsos. Tunc enim, solutis ab angelo vinculis, ambularunt laudantes Deum, dicentesque: « Benedictus es, Domine, » etc., vers. 32. Et forte hic versus eo pertinet, et olim in Hebræo eo loco positus erat; in laciniis enim hisce ex Theodotion insertis, non ubique servatus est ordo, qui erat in Hebræo. Idem videre est in laciniis additis ad librum Esther, cap. I, 11 et seq. Unde Vatablus hæc verba omittit. Hic ergo fuit ordo rei gestæ: primo, hi pueri colligati conjecti sunt in fornacem. Descendit cum eis angelus tutans eos ab igne, sed ab eis necdum visus: unde orant Deum ut se ab igne tutetur, vers. 26. Mox angelus se eis ostendit ignem abigens: unde, solutis vinculis, ambularunt cum eo laudantes Deum, vers. 52. 25. Stans autem Azarias. — Nota: Azarias nomine suo et sociorum hanc orationem protulit in medio flammarum, antequam angelus ei appareret, cum adhuc incertus esset an ex flammis eripiendus esset, nec ne. Unde ex iis eripi orat, vers. 43, dicens: « Erue nos in mirabilibus tuis, » idque oratione hac impetravit: unde mox, vers. 49, apparuit angelus liberans eum cum sociis. Ita solet Deus suos initio in tentatione relinquere, ut eum invocent, et invocatus mox succurrit.
3:38
Quocirca in Vitis Martyrum passim legimus eos, dum cruciarentur, semper ad Deum se convertisse, ac vires et fortitudinem ab eo postulasse et impetrasse: sciebant enim se suis viribus tam acria et varia tormenta sustinere non posse, sed eas a Deo petendas. Hinc nonnulli in equuleis titubantes, dum orarent, a Deo confortati sunt: alii sibi fidentes, a Deo relicti, ceciderunt.
3:40
Nota: Hæc oratio, et cætera usque ad vers. 91, jam non exstant in Hebræo, sed ea ex Theodotione se transtulisse fatetur S. Hieronymus. 26. BENEDICTUS ES, DOMINE. — Docet hic Azarias, orationem inchoandam esse a laude Dei: laudandus enim est Deus, etiam cum adversa nobis immittit, etiam in morte et martyrio, uti hi tres in igne laudant Deum, Deique justitiam sua suorumque peccata castigantem. Vide dicta I Tim. II, 1. 27. Universa opera tua vera, — id est integra sunt, æqua et perfecta. Opera et judicia Dei tripliciter vera sunt, inquit Pererius. Primo, veritate entis: quia sunt conformia suæ regulæ, scilicet sapientiæ Dei. Secundo, veritate justitiæ: quia per ea juste Deus punit impios, et præmiat pios. Tertio, veritate fidei: quia respondent Dei promissis et comminationibus. 28. In veritate et in judicio, — hoc est in veritate judicii, sive in vero, id est justo judicio. Est hendyadis. Sensus est, q. d. Juste, o Domine! Jerusalem, Judæos et nos tradidisti Chaldæis; quia peccavimus tibi. Nota humilitatem Sanctorum et martyrum, qui publicas clades, quin et suas in iis mortes et martyria, suis suorumque peccatis adscribunt, quia videlicet ad cumulum peccatorum, ob quem Deus tam graves clades immittit, aliquid cujusque, etiam Sancti et martyris, peccata addunt et conferunt, licet parvum id sit et exiguum. Pari modo peccatis suis stragem Antiochi, suamque in ea necem et martyrium adscribunt septem fratres Machabæi, II Machab. VII. Alioqui certum est Sanctos sæpe tantas clades suis peccatis non esse promeritos. Sic enim Job suas afflictiones non esse promeritum, ipsemet toto libro contra amicos suos docet et protestatur, idque approbat Deus, c. XLII, 7. Sic David in psalmis sæpe protestatur se esse innocentem, nec meruisse tantas Saulis et hostium persecutiones. Denique articulus hic: « Omnes Sanctorum afflictiones esse pænas peccatorum ipsorum, » est damnatus a Gregorio XIII et Pio V. Pari modo hi pueri ignem hunc suis peccatis non erant promeriti, sed totus populus, cujus ipsi erant pars. 32. Pessimo ultra omnem terram, id est pessimo supra omnes terræ reges et tyrannos. Ita Juventius et Maximianus milites christiani, cum Julianus Apostata in foro non alios cibos vendi permitteret, quam idolis immolatos, aut eorum aqua lustrali aspersos, dixerunt: « O Deus! tradidisti nos regi iniquo, qui te deseruit supra omnes gentes terræ. » Quare graviter a Juliano excruciati, enecati sunt. Ita Theodoretus lib. III Hist. cap. xiv. Ita Deus christianos, ob peccata, tradidit Decio et Valeriano tyrannis, idque visione quadam prædmonstravit. Refert eam S. Cyprianus lib. IV epist. 4: « Nec venissent, inquit, fratribus hæc mala, si in unum fraternitas fuisset animata. Nam illud ostensum est, quod sederet paterfamilias sedente sibi ad dexteram juvene, qui juvenis anxius, et cum quadam indignatione subtristis, maxillam manu tenens mæsto vultu sedebat. Alius vero in sinistra parte consistens rete portabat, quod se mittere, ut circumstantem populum caperet, minabatur. Et cum miraretur quid hoc esset, dictum est ei qui hoc vidit: Juvenem qui ad dexteram sic sederet, contristari et dolere quod præcepta sua non observarentur: illum vero in sinistra exsultare, quod sibi daretur occasio ut a patrefamilias potestatem sumeret sæviendi. » 33. CONFUSIO ET OPPROBRIUM FACTI SUMUS SERVIS TUIS, — puta Judæis, fidelibus tuis: hisce enim objectant hostes nostri et nominis tui, puta gentiles idololatræ, calamitates nostras, qui te eadem cum illis fide colimus; dicuntque: Vosne estis socii et gentiles istorum reorum qui vivi in ignem sunt conjecti? vosne Deum illum colitis, qui vestros hosce populares ita affligi et cremari permittit? qui vos non potest, aut non vult, e captivitate et tantis ærumnis liberare? 34. Ne, quæsumus, tradas nos — gentibus et huic igni devorandos. ET NE DISSIPES TESTAMENTUM (id est pactum) TUUM: 35. PROPTER ABRAHAM DILECTUM TUUM. — Nota: Abraham vocat « dilectum » Dei: quia ab eo ex Chaldæa et idololatria electus et eductus, factus est pater Christi et credentium. Isaac vocat « servum » Dei, propter obedientiam, qua se Deo per manus patris victimam tradidit. Jacob vocat « sanctum, » primo, ob innocentiam; secundo, quia ipse se Deo obtulit, primusque ei vovit decimas; tertio, quia Spiritu Sancto plenus Azarias prædixit futura, et respexit in Christum, qui est Sanctus sanctorum, ex Jacob nasciturum. 38. ET NON EST IN TEMPORE HOC PRINCEPS, ET DUX, ET PROPHETA. — Quia Daniel potius somniorum regiorum erat interpres, quam propheta populi: Ezechiel autem propheta aberat, agebatque in Chobar aliisque Chaldææ locis, eratque is unus et captivus. Itaque « non est, » id est vix ullus est. NEQUE SACRIFICIUM. — Templum enim et altare cum Jerusalem erat eversum: et licet postea Judæi novum altare erexerint, ut patet Baruch I, 1, tamen pauperrime, rarissime et tenuissime in illis urbis ruinis eo utebantur. 40. SICUT IN HOLOCAUSTO ARIETUM. — Multi codices hæc ita dispungunt, ut hic inchoent sententiam, quæ per antapodoton, hoc est similitudinis redditionem, expleatur cum subditur: « Sic fiat sacrificium nostrum. » Verum sic dicendum fuisset: « Sic holocaustum (non in holocausto) arietum, sic fiat sacrificium nostrum. » Dico ergo hæc verba esse referenda ad id quod præcedit, sicque esse ordinanda et dispungenda cum Septuaginta et Romanis: « In animo contrito, et spiritu humilitatis suscipiamur, sicut in holocausto arietum, » etc., q. d. Sicut suscipis holocaustum arietum, sic suscipe animum contritum et spiritum humilem, quo nos tibi ad expianda nostra nostræque gentis peccata, per martyrium offerimus in sacrificium. Aliter vertit et dispungit Vatablus, nimirum sic: Instar holocaustorum arietum, etc., sit coram te sacrificium nostrum. ricum et mysticum; quod tamen omnibus veterum victimis, utpote irrationalibus, est nobilius, Deoque gratius. Sensus ergo est, q. d. Instar holocaustorum arietum, et multorum agnorum pinguium, sic fiat sacrificium nostrum holocaustum, et pingue, pinguedine spiritus et devotionis, ut placeat tibi, utque hoc, sicut illa, suscipias, scilicet sacrificium hocce orationis, confessionis, pænitentiæ, laudis et martyrii, quod tibi in igne hoc offerimus. Pari modo martyres qui sub Diocletiano Nicomediæ, ipso festo nativitatis Christi in templo cincti, cum tyrannus eis incendium intentaret, proponeretque ut, si quis ex eis sibi consulere vellet, egrederetur, et thus Jovi in ara proxima adoleret, unus pro omnibus libere respondit: « Omnes nos christiani sumus, unum eumdemque solum Deum et Regem credimus esse Christum; et ipsi, Patrique ejus, et Spiritui Sancto sacrificare, atque omnes nos una offerre parati sumus. » Vix ille hæc dixerat, cum ignis accenditur, qui quasi in momento templum omne complexus, illos omnes (erant autem viginti hominum millia) quasi holocausta combussit, et in cinerem redegit, uti refert Nicephorus lib. VII Hist. cap. vi. Similiter nobilis illa virago et martyr, quæ sub Dunaan tyranno, in Nagran Arabiæ civitate, tempore Justini Imperatoris, anno Christi 522, cum duabus filiabus passa est, cum eas ense confodi videret, earumque sanguinem sibi a carnifice propinari; eum accipiens et gustans, ac in cœlum suspiciens: « Tibi, inquit, Christe Domine, hoc meum offero sacrificium, et tibi martyres exhibeo virgines castas, quæ egressæ sunt ex utero meo, cum quibus quoque me connumeratam introduc in tuum thalamum, et, ut dicit divinus David: Ostende matrem propter filios lætantem. » Quare et ipsa martyrio laureata est. Ita ex Procopio Baronius, tom. VII, anno Christi 522, pag. 91. Ita et S. Barlaam martyr, cum tortores dexteram ejus foco incenso immitterent, thusque ei imponerent, sperantes quod vi ignis expugnata manus illud in aram excuteret, itaque videretur ipse in ara thus idolo adolevisse; stetit corpore et manu immotus, cineris instar flammam ferens ac superans, dicensque: « Benedictus Dominus Deus meus, qui docet manus meas ad prælium, et digitos meos ad bellum. » Testis est S. Basilius, oratione in S. Barlaam. Ita et duo illi nobiles juvenes Antiocheni sub Diocletiano, de quibus Eusebius, lib. VIII Hist. cap. XII, cum simulacris immolare cogerentur, dixerunt: « Ducite nos ad aras. Et cum fuissent adducti, manus suas ardenti igni superponentes: Si subtraxerimus, inquiunt, sacrificasse nos credite. Et quoadusque caro omnis in ignem deflueret, immobiliter perdurarunt. » Ita S. Getulius martyr in tormentis: « Gratias, ait, ago Deo et Jesu Christo, eique meipsum sacrificium mundum offero: » ejusque uxor Symphorosa, cum ei diceret Adrianus Imperator: Aut sacrifica diis, aut te cum filiis sacrificari faciam; respondit: « Unde mihi tantum boni ut merear cum filiis offerri hostia Deo? » Ita S. Vitus puer cum sociis Modesto et Crescentia a Diocletiano (cujus filiam a dæmone liberarat) ingrato imperatore missus in fornacem ardentem plumbo, resina et pice, cum diceret Diocletianus: Nunc videbo si Deus tuus possit te de manu mea liberare; Vitus, facto signo sanctæ crucis, fornacem ingressus, instar trium horum puerorum stetit ab igne illæsus, cantans cum duobus sociis hymnos et laudes Deo, atque purior inde exiit, perinde ac si in suavissimo balneo stetisset. Ita habet ejus Vita 15 junii. Ita et S. Laurentius, quem merito tribus hisce pueris adæquat S. Augustinus, serm. 1 de eo: « Siquidem, inquit, illi in pænarum suarum flammis ambulabant, hic et in ipso supplicii sui igne discubuit: illi vestigiis pedum conculcarunt incendia, iste laterum suorum diffusione exstinxit, » etc. Et inferius: « Ut impleretur psalmi prophetia, quæ dicit ex persona S. Laurentii: Proba me, Domine, et tenta me, ure renes meos et cor meum, duplici se postulat igne comburi. Nam si de solo mundi igne loqueretur, sufficeret renes tantum exurendos incendiis obtulisse. Cor autem nisi flamma Christi non urit. » UT PLACEAT TIBI. — Græce, τελειωθήτω ὀπίσω σου, id est perficiatur post te; vel, ut Complutensia, expleat post te; hoc est, ut Vatablus, ut plene et usque ad finem et mortem sequamur te. Est hebraismus. Hebræi enim dicunt limla acharecha, ut impleamus post te, hoc est, ut plene te sequamur, plene tibi obediamus, plene tibi serviamus. 44. Qui ostendunt (id est exhibent) servis tuis mala. — Sic sæpe alibi ostendere ponitur pro facere. 46. Succendere fornacem naphtha. — Naphtha est fomes et pabulum ignis, simile bitumini. Vide Plinium, lib. II, cap. cv; unde græce πῦρ dicitur a πῦρ, id est igne. Alii, inquit S. Hieronymus, ossa olivarum quæ projiciuntur cum amurca arefacta, naphtham appellari putant. ET MALLEOLIS. — Malleoli vitium sunt sarmenta ad incendendum ignem, ait Theodoretus, aut potius, ut Nonius Marcellus, malleoli sunt manipuli spartei pice obliti et obducti, qui incensi in muros, aut in testudines hostium jaciuntur ut eas succendant. Hinc patet non esse verum quod docent Albertus Magnus et Dionysius Carthusianus, scilicet, in medio fornacis hujus fuisse ignem tantum quoad substantiam, non quoad actionem, puta ustionem. Nam ignis hic egit in malleolos, eosque combussit. 49. Angelus autem Domini descendit. — Jam ante descenderat cum eis angelus, ut primum in fornacem conjecti sunt, tutans eos: alioqui enim mox ab igne combusti fuissent; sed a puerorum oculis se abscondit, ut illi, videntes suum in igne periculum, orarent Deum. Orarunt ergo, mox angelus se eis ostendit, visusque est ad eos descendere, ac ventum inducere, ut hic dicitur. Disce ab angelo, in persecutione et tribulatione unicum remedium esse orationem et refugium ad Deum: qui eo usi sunt, steterunt et vicerunt; qui non sunt usi, defecerunt et ceciderunt. Audi S. Cyprianum (vel quisquis est auctor), tract. De Duplici martyrio: « Novi ego ac flevi quosdam magna animi fortitudine præditos, qui jam coronæ proximi defecerunt, et quem diu professi fuerant, abnegarunt. Quid fuit in causa? Dimoverant oculos suos ab eo, qui solus robur dat infirmis; intermiserant orationem, ac cœperunt ad humana præsidia respicere. Contemplabantur suæ naturæ viriculas, considerabant ungulas, aculeos, candentes laminas, ferrum et ignem, reliquumque carnificinæ apparatum, etiam aspectu horrendum, et cruciatuum atrocitatem cum suis viribus conferebant; et ideo victoriam amiserunt e manibus. Ubi quis ita cogitat: Hoc possum, illud perpeti non possum; nunquam feliciter peraget martyrium. Sed qui se totum tradit divinæ voluntati, non alio spectans quam ad illius opem, is demum firmus est et invictus. Hoc autem fieri non potest, nisi adsit vera ac vivida fides, nihil hæsitans, nihil disquirens, nec cogitans quanta sit tyranni sævitia, quanta hominis imbecillitas, sed quanta sit Domini virtus, qui certat ac vincit in membris suis. » Et paulo post: « Nec quisquam sibi displiceat, si corpore pariter et animo sentiat gravem ac diutinam molestiam: tantum fidat ei cui certat, is non patietur quemquam tentari supra id quod potest, sed faciet etiam cum tentatione proventum. » Hinc passim martyres in tormentis assidue orasse legimus. Exstat oratio ardens S. Cypriani ante martyrium, in fine operum ejus.
3:50
Nota primo: Chaldæi hos tres pueros miserunt in ignem vestitos et colligatos, ut patet vers. 23; sed funes et ligamina hæc mox solvit vel ignis fornacis, ut volunt S. Hieronymus et Chrysostomus, vel angelus cum eis in fornacem descendens: unde cum eo ibidem ambulare sunt visi, vers. 92. Nota secundo: Hi pueri ab igne servati sunt primo, quia angelus excussit ignem, cumque ab eis abegit et removit ad latera fornacis, et extra fornacem: unde ibi Chaldæos tortores et incensores succendit; tres vero pueros non tetigit. Secundo, quia auram « quasi ventum roris, » id est, floridum, « flantem; » vel, ut Vatablus vertit, quasi roscidum flatum susurrantem, loco et vice ignis supernaturaliter induxit, tum ad refrigerium eorum, tum ad respirationem: nec enim aliter vim ignis suspendere poterat angelus. Unde S. Ambrosius, lib. VI in Lucam, cap. II: « Cantaverunt, ait, Hebræi, cum vestigia eorum tactu flammæ rorantis humescerent, et intus extraque ardentibus omnibus, solos tamen innoxius ignis lamberet, nec adureret. » Et S. Zeno Veronensis Episcopus, serm. 8 De tribus pueris: « Mors, ait, refugiens mutat officium, incensores cremantur: incensis hymnum canentibus flamma blanditur: Deus a creatura universa benedicitur. In tribus una mens, una virtus, unus triumphus. Melioratur vita supplicio. Rex inviderat pueris, si non eos præcepisset ardere. » Et S. Augustinus, serm. 240 De Tempore: « In fornacem, ait, missi sunt Sancti, fugiunt flammæ, cedunt ignes, incendia expavescunt. Ostendunt justorum meritum, dum tyranni contemnunt imperium. Licet Sanctis cum igne jocari, quibus cum hominibus non licuit commorari. Accipe, hostis, a suppliciis exemplum, qui humanitatis perdidisti consilium. Fugiunt ignes justos, quos injuste damnasti. Damnant hostes, et absolvunt ignes. Chaldæi adjiciunt, et pænæ defendunt. Homines sæviunt, et supplicia venerantur, ac persequentes puniunt. » Tertio, Deus hujus venti actionem, scilicet refrigerationem, continuavit, valide et continuo cum ea concurrendo, ac consequenter ignis vicini, si quis erat, actionem in eam partem, ubi tres pueri erant, vel hebetavit et minuit, vel omnino suspendit, concursum suum ei subtrahendo, sine quo nec ignis ardere, nec sol lucere, nec ulla creatura quidquam agere aut facere potest, et hoc innuitur vers. 94. Simili modo Deus S. Theclam, Agnetem, aliasque plurimas virgines et martyres in igne et tormentis recreavit et refrigeravit. Simile refrigerium præstitit Deus Theodoro adolescenti Antiocheno, qui propter psalmorum cantum a Juliani Apostatæ præfecto crudeliter excruciatus, cum a Rufino Ecclesiasticæ historiæ scriptore rogaretur, an non in illis cruciatibus maximum sensisset dolorem, respondit: « Non multum acerbitatis et tormenti mihi accidit: astitit enim mihi adolescens, et sudorem qui ex ea conflictatione oriebatur, abstersit, animum confirmavit, fecitque ut tempus quo cruciabar, voluptati potius esset, quam angori. » Unde dolebat se cruciatibus eripi, optabatque iis reddi, ut rediret illa consolatio. Ita Socrates lib. III Histor. cap. xvi. Ita et S. Victor martyr sub Maximiano, cum Mediolani bullienti plumbo toto corpore perfunderetur, orabat dicens: « Domine Jesu Christe, propter cujus nomen hæc patior, adjuva me et libera me sicut liberasti tres pueros immaculatos de camino ignis, et confudisti tyrannum: ita et me quoque nunc libera, ut erubescat Maximianus cum satellitibus suis. » Mox affuit angelus Domini, plumbumque ita refrigeravit, ut esset instar aquæ e fonte manantis, nec ulla in parte corpus martyris adustum est. Unde martyr in Dei laudes erupit: ac tandem prædicens imperatorem Maximianum eo anno moriturum, capite plexus in cœlum evolavit. Ita narrat oculatus testis Maximianus notarius in ejus Vita 8 maii. Sic et S. Polycarpus, discipulus S. Joannis, in igne mansit illæsus, flamma instar venti eum circumdante, teste Eusebio. Quin et S. Franciscus, cum ad avertendam oculorum distillationem et cæcitatem, ei inurendum esset ferro candente cauterium, ad illudque caro ejus tenera exhorresceret: « Mi frater, ait, ignis, esto mihi hac hora propitius. Precor magnum Dominum qui te creavit, ut tuum calorem mihi temperet, quo suaviter urentem valeam sustinere. » Mirum dictu! urente ferro, nec ignis ardorem, nec carnis dolorem sensit; quia enim caro ejus plene spiritui erat subdita, et spiritus Deo, eo ordinante, fiebat ut creatura suo creatori deserviens, ejus voluntati et imperio mirabiliter subjaceret. Quare Fratres carnificinam hanc aspicere non valentes, et fugientes increpans, ait: « Pusillanimes et modicæ fidei, quare fugistis? nonne poterat ille temperare mihi fratris ignis ardorem, qui Babylonis pueros inter ipsas flammas servavit illæsos? » Mystice S. Gregorius, XXX Moral. XIII, docet abstinentes non tangi igne libidinis: « Cum, inquit, carnem restringimus, ipsis abstinentiæ nostræ ictibus immundos spiritus verberamus: et cum hoc quod est intra nos subjicimus, extra positis adversariis pugnas damus. Hinc est quod cum rex Babylonis succendi fornacem jubet, naphthæ, stuppæ, picis et malleoli ministrari congeriem præcepit; sed tamen abstinentes pueros hoc igne minime consumit: quia antiquus hostis licet innumeras ciborum concupiscentias nostris obtutibus opponat, quibus libidinis ignis crescat, bonis tamen mentibus superni spiritus gratia insibilat, ut a carnalis concupiscentiæ æstibus illæsæ perdurent, ut et si usque ad tentationem cordis flamma ardeat, usque ad consensum tamen tentatio non exurat. 50. ET NON TETIGIT EOS OMNINO IGNIS. — Recte aliqui corpora horum puerorum comparant cum salamandra, quæ sua frigiditate et humiditate prunas (nisi nimiæ sint, et nimis accensæ) restinguit. Secundo, S. Basilius, hom. De laude jejunii, idem comparat amianto (de quo dixi Isaiæ XLV, 2), lapidi qui in igne ardet, sed ex eo integer et purior egreditur. Rursum integritatem eorum in igne tribuit (uti et Bernardus, De Modo bene vivendi cap. XXIV), virtuti jejunii, quod coluerunt tres pueri, ut patet cap. I, 16. Damascenus etiam, lib. IV, XXV, eamdem adscribit eorumdem puritati et virginitati: et recte. Ita enim virginum multarum corpora ab igne et a corruptione diu manserunt illæsa. Majus enim miraculum est animam in tentatione libidinis, quam corpus in igne manere illæsum. Hinc dæmones S. Dominico non fundatori, sed alteri ex ejus Ordine, eum gravem mulierculæ cujusdam tentationem superasset, acclamarunt: « Vicisti, vicisti; quia in igne fuisti, et non arsisti. » Vidi ego Tridenti corpus S. Simonis pueri innocentis et martyris a Judæis in parasceve occisi; et Bononiæ corpus S. Catharinæ virginis ante 150 annos defunctæ integrum prorsus et illæsum. Memorabile vero fuit exemplum S. Cunegundis, quæ cum Henrico II Imperatore in continentia vixit; cumque quadam vice maritus eam suspectam haberet, quasi famulo cuidam esset familiarior, illa ut virginitatem suam probaret, nudis plantis super candens ferrum ambulavit illæsa; quare moriens maritus, vocatis parentibus ejus: Accipite, inquit, vestram filiam; eam accepi virginem, virginem vobis reddo. Cunegundis deinde purpuram cum cilicio commutavit, habitumque Religionis in monasterio Confugiensi a se exstructo induit, ubi mira humilitatis, pietatis et virtutis dedit documenta; ac rursum ignem nectu paleas corripientem, signo crucis facto, exstinxit. Demum quindecim annis religiose in monasterio transactis, cilicio in quo vixerat immortua est, ac miraculis clara ad virginum sponsum Christum Dominum evolavit in cœlum. Ita habet Vita ejus, quam ex vetusto et fideli auctore edidit noster Gretserus. Pari modo Theognia, quæ secreto cum marito Anastasio per 40 annos in continentia vixerat, prodita est a S. Basilio, qui jussit in sinum ejus carbones ardentes effundi, quos ipsa illæsa gestavit. Ita Amphilochius in Vita S. Basilii, quæ tamen Vita mihi æque ac Baronio, et aliis viris doctis suspecta est. Mirabile vero est quod refert Cassianus, Collat. XV, cap. x, de abbate Paphnutio, qui, cum casu flamma ejus manum corripiens combussisset, indoluit quod flamma ei non parceret nec cederet, cui dæmones cedebant, quos ille ab obsessis expellebat; quare angelus, ei apparens, dixit: « Cur, Paphnuti, tristis es, quod necdum pacatus tibi sit ignis iste terrenus, cum adhuc resideat in membris tuis carnalium motuum necdum ad purum excocta commotio? cujus radices donec in tuis vivunt medullis, ignem istum materialem nequaquam tibi pacificum esse permittent. Vade, apprehende virginem pulcherrimam, et si illam tenens, tranquillitatem tui cordis immobilem, æstusque carnales pacificos in te senseris perdurasse, hujus quoque visibilis flammæ mitis atque innoxius, in modum illorum trium in Babylonia puerorum, te allambet attactus. » Anno Domini 530, Toleti, sub Amalarico rege, Concilium est celebratum, cui præfuit Montanus: qui, ut loquitur D. Isidorus, post Celsum fuit Toletanæ sedis metropolitanus Episcopus vita et eruditione clarus. Is antiquissima fidelique relatione narratur ad propulsandam conjugalem conversationis infamiam, candentes prunas tamdiu tenuisse veste, dum Sacrum perageret: eoque peracto, nec pruna ignem, nec vestis inventa est amisisse decorem. Ita Joannes Vazeus in Chron. Hispan. ad annum 530. Consimile huic scribit Leontius in Vita S. Joannis Eleemosynarii, non longe a calce ejus Vitæ: Porphyria, inquit, prius fornicaria, cum ab Abbate conversa, ei quasi in quodam salutis asylo cohabitaret, incidit in suspicionem temerariæ plebi, quasi ab Abbate filium genuisset; quem nec ipsa genuerat, sed abjectum collegerat. Coram igitur centum, et eo amplius testibus Abbas in suæ ac mulieris castitatis testimonium adferri prunas jussit: evolvit autem eas in proprium vestimentum, quod nulla prorsus parte ambustum est, omnibus id admirantibus. Insigne aliud narrat Gregorius Turonensis, De Gloria Confessorum, cap. LXXVI: « Simplicius, ait, perpetuam cum uxore castitatem servaverat; electus autem in Episcopum, domi virginem adhuc uxorem fovebat, uti sororem. Die igitur Natalis Domini, commotis civibus adversus virginem per inanem suspicionem, sic ad illam locuti sunt: Incredibile est mulierem viro junctam pollui non posse, sed nec vir poterit artubus mulieris junctus a coitu abstinere. His commota virgo sanctissima adit Pontificem simili castitate pollentem, arculamque tune, ut fieri solet pro rigore hiemis, carbonibus plenam penes se habens, accita famula expansoque pallio, prunas ardentes suscipit, et fere horæ unius spatio tenens, sacerdoti postea sic ait: Accipe et tu mitiorem solito ignem, nequaquam tuis velaminibus nociturum: suscipiente vero Pontifice, nihil offensum est velamen ejus ab igne. Credidit tunc incredula gens, atque supra mille sacro baptismate sunt initiati.
3:53
Simile miraculum de monacho quodam, Benedicto nomine, quem Gothi tempore Totilæ cum cella comburere voluerunt, sed non potuerunt, narrat S. Gregorius, III Dialog. cap. XVIII. Tropologice, fornax succensa a Chaldæis significat libidinum incentiva, quæ dæmones in homine excitant, ut animam urant et perdant, inquiunt Cassianus, lib. VI Instit. cap. XVII, et Origenes, in cap. VII Levitici, et Hesychius, lib. VI in Leviticum; sed casti ea superant ope angelorum. Hinc secundo, disce quam castitatis amatores et tutores sint angeli, utpote qui cum tribus pueris castis in caminum descenderunt, eosque ab igne tutati sunt.
3:57
Ita S. Thomas Aquinas ob castitatem angelis charus exstitit, ab eisque cingulo castitatis succinctus est: ac deinceps omni libidinis sensu caruit. Ita habet ejus Vita. Fertur Ammon vir pius, qui propter castitatem a conjuge sponte sejunctus, ac deinde monasticam vitam ejus consensu amplexus erat, nunquam sese vidisse nudum, eo quod monacho vel suum ipsius corpus nudum videre inconveniens diceret; et, cum aliquando fluvius ipsi transcundus esset, ac vestem exuere detrecturet, et ad Deum orasset, ut ita sibi transire daretur, ne propositum infringeret, ab angelo fuit ad alteram fluvii ripam translatus. Ita Socrates, Histor. Eccl. lib. IV, cap. XXIII. Refert Cassianus, Collat. I De Sereno Abbate: « Hic, inquit, pro interna cordis atque animæ castitate nocturnis diurnisque precibus, jejuniis quoque ac vigiliis infatigabiliter insistens, cunctos æstus carnalis concupiscentiæ tandem per divinam gratiam in se exstinxisse percepit. Deinde majori zelo castitatis succensus, præfatis usus remediis a Deo petiit, ut interioris hominis castitas in corpus redundaret Dei dono. Postremo autem veniens ad eum angelus in visione nocturna, ejusque velut aperiens uterum, quamdam ignitam carnis strumam de ejus visceribus evellens ac projiciens, suisque omnia, ut fuerant, locis intestina restituens: Ecce, inquit, incentiva carnis tuæ abscissa sunt, et obtinuisse te noveris hodierna die perpetuam corporis puritatem, juxta votum quod poposcisti, et ne in ipso quidem naturali motu, qui etiam in parvulis atque lactentibus excitatur, ulterius pulsabatur. » Notat Pererius in his tribus pueris octo miracula: primum, quod ignis eis luxerit, sed eos non usserit: e contrario ignis inferni maxime urit damnatos, minime tamen eis lucet, inquiunt S. Basilius in Psalm. XXVIII, et S. Gregorius, lib. IX Moral. cap. XLIX. Secundum, quod ignis hic parcens pueris, quos intra se habebat, eruperit et invaserit Chaldæos extra et remote consistentes, eosque concremarit. Tertium, quod ignis hic vincula juvenum dissolvit, inquit S. Hieronymus, et tamen corpora et vestes eorum non attigit. Quartum, quod in igne poterant non tantum respirare, sed et libere loqui et Dei laudes decantare. Quintum, quod angelus vultu radiantissimo flammas ab eis depulit, et cum eis in fornace ambulavit. Sextum, quod tres pueri ibidem afflati Spiritu Sancto divinissimum hymnum (qui est Scriptura Canonica) composuerunt, et uno ore concinuerunt. Septimum, fuit ventus roridus, qui ignis vim restinxit et pueros refrigeravit, ac mire recreavit. Octavum, quod rex vidit angelum in fornace cum pueris ambulantem, quem alii videre non potuerunt. Itaque in his pueris impletum est illud Isaiæ cap. XLIII, vers. 2: « Cum transieris per aquas, tecum ero, etc.; cum ambulaveris in igne, non combureris, et flamma non ardebit in te. » Audi S. Chrysostomum, homil. 4 ad Populum: « Ignis murus illis factus est, et vestis flamma, et fons fornax, et ligatos capiens solutos reddidit. Mortalia excepit corpora, et tanquam immortalibus abstinuit; non agnovit naturam, sed pietati reverentiam exhibuit; vinxit pedes tyrannus, et ignis vim pedes vinxerunt. O rem mirabilem! vinctos solvit flamma, et ipsa a vinctis vincta est, etc., ut et barbari crudelitatem discas, et elementi obedientiam. » Subdit deinde diabolum non ferro, nec gladio, sed igni eos tradi curasse, ut plane consumerentur et in cinerem verterentur; sed Deum id in gloriam vertisse, ac fecisse ut de Babyloniorum deo, puta igne, quasi ejus victores triumpharent. Hæc et plura S. Chrysostomus. Moraliter, vide hic quam verum sit illud Psalm. CXVII, 15: « Vox exsultationis et salutis in tabernaculis justorum. » Et illud Psalm. XCVI, 11: « Lux orta est justo, et rectis corde lætitia. » Nam, ut ait S. Bonaventura, in Specul. discipl. part. I, cap. III: « Maximum inhabitantis gratiæ signum est spiritalis lætitia: fructus enim Spiritus est gaudium, » ait Apostolus Galat. v, 22. Quocirca merito S. Bernardus, serm. 14 in Cantic.: « Opus meum, inquit, vix unius est horæ, et si plus, præ amore non sentio. Lætamini ergo in Domino, et exsultate, justi, et gloriamini, omnes recti corde. » Dominus enim protector vester est, et ex omnibus tribulationibus liberabit vos, uti tres pueros ab igne liberavit. 52. Benedictus es, Domine, etc., — q. d. ut clare vertit Vatablus: Prædicandus es, Domine Deus patrum nostrorum, celebrandus et laudandus in perpetuum; prædicandum item nomen tuum gloriosum illud et sanctum, perquam laudabile, et in ævum supra modum extollendum. 53. SUPERLAUDABILIS ET SUPERGLORIOSUS IN SÆCULA. — Vatablus: Sempiternis sæculis percelebrandus, et perquam gloriosus. Unde vers. præcedenti: « Superlaudabilis et superexaltatus in sæcula, » aliqui addunt ὑπερένδοξος, id est supergloriosus, qui scilicet omnem laudem et gloriam, ac glorificationem omnium hominum, angelorum, et creaturarum superas, et in immensum transcendis. 55. Sedes super Cherubim, — sedes tum super angelos Cherubinos, qui sunt in cœlo; tum super effigies Cherubim, quæ sunt super arcam et propitiatorium. Vide dicta Exod. xxv, 23, eo enim alludit. Nam arca ante excidium urbis, a Jeremia ex urbe et templo fuit educta, atque loco incognito recondita, ut patet II Mach. II, 4. Unde adhuc tempore captivitatis Deus dicebatur sedere super Cherubim.
3:59
57. BENEDICITE, OMNIA OPERA DOMINI, DOMINO. — Tres pueri ob tam illustrem et miraculosam Dei in se beneficentiam, ut intimum cordis sui et jubilationis sensum, atque immensum affectum gratitudinis, congratulationis, reverentiæ et laudis divinæ, quo æstuabant, testentur et ostendant, invitant hic omnes creaturas, etiam inanimes, ad Dei laudem; præsertim quia ipsæ hujus miraculi et beneficentiæ, qua Dei potentia et providentia ita celebrabatur, fuerunt testes, aut etiam cooperatrices, uti angeli, ventus, ignis, etc.
3:60
De S. Equitio Abbate narrat S. Gregorius: « Hunc, inquit, cum juventutis suæ tempore acri certamine carnis incentiva fatigarent, ipsæ suæ tentationis angustiæ ad orationis studium solertiorem fecerunt. Cumque hac in re ab omnipotenti Deo remedium continuis precibus quæreret, nocte quadam, assistente angelo, eunuchari se vidit, ejusque visioni apparuit quod omnem motum ex genitalibus membris ejus abscinderet, ac si sexum non haberet in corpore. Qua virtute fretus, ex Dei omnipotentis auxilio, ut viris ante præerat, ita cœpit postmodum etiam feminis præesse; nec tamen discipulos admonere cessabat, ne sibi ejus exemplo in hac re facile crederent, et casuri non tentarent donum quod non accepissent. » Simile de Elia trecentarum monialium Patre narrat Palladius, in Histor. Lausiac. cap. XXXV. Simile audi de Belgica.
3:61
Beata virgo Ermelindis ut sola Deo vacaret, relicta domo paterna, in villam concessit: ubi, cum ejus castitati ab hero pararentur insidiæ, ea nocte qua vadens ad ecclesiam ab eo rapienda erat, meruit angelicam vocem audire se monentem ex nomine: « Recede, inquiens, virgo, recede, et virginitatem quam Deo consecrasti, inviolatam custodi. » Quæ valde perterrita, obediens jussioni ter cepit. Cumque Spiritu Sancto duceretur, angelus Domini ei secundo apparuit, et viam quam ceperat ne desereret, imperavit. Venies, inquit angelus, « in villam quam Meldricem nuncupabis: ibi namque præparavit tibi Dominus locum ad perficiendum desiderii tui votum. » Pervenit igitur venerabilis virgo in locum quem prædixerat ei angelus: ibique parcimonia miræ abstinentiæ diu vivens, geminæ dilectionis implevit mandatum, inquit auctor Vitæ ejus apud Surium 29 octobris. Illustrius est quod de S. Theophila refert S. Basilius, lib. De Virg., et Baronius anno Christi 301. Quod recensui I Cor. VII, 35, in fine. 51 et 52. Tunc hi tres quasi ex uno ore laudabant, etc., dicentes: Benedictus es, Domine, etc. — Hinc patet hymnum sequentem dictum et compositum fuisse a tribus pueris in fornace ex afflatu Spiritus Sancti: unde et ab Ecclesia vocatur hymnus trium puerorum. Quod ergo scribit hic Polychronius: « Sciendum est hunc hymnum non haberi in Hebraicis aut Syriacis libris: fertur autem ex iis, quæ dicta sunt, a quibusdam postea compositum esse; » prius verum est, posterius falsum. Nota: Inanimes creaturæ benedicunt Deum laudantque creatorem suum, non ore, sed opere, ait S. Hieronymus. Primo, quia sua pulchritudine, varietate, magnitudine, situ, motu, utilitate, ministerio, perseverantia, et obedientia erga Deum, creatoris sui potentiam, sapientiam ac providentiam summa laude, gratiarum actione et veneratione dignissimam ostendunt. Secundo, quia iisdem spectatores sui in laudem et admirationem factoris movent et excitant: itaque spectatoris lingua ad Dei laudem ipsæ quodammodo utuntur. Ita S. Hieronymus hic et Euthymius, in Psalm. CXLVIII.
3:66
Est ethopœia ad pathos; tribuitur enim hic sensus, vox et laus rebus inanimis, uti dixi Isaiæ I, 1, q. d. Vos, o angeli, o cœli, o ignes, o venti, o bestiæ, quæ spectastis, vel spectare potuistis hocce prodigium, naturali sensu, et muta voce obstupescite Dei in nos clementiam et potentiam; congratulamini nobis, et nobiscum benedicite Deum, quia sine dubio idipsum faceretis rationali sensu, mente et voce, si ea haberetis. Nec enim nos ad gratias agendum, et benedicendum Deum sufficimus: ideoque omnes creaturas ad ejus laudem nobiscum provocamus, cuperemusque omnium angelorum, hominum et creaturarum ore, immensam Dei in nos liberalitatem celebrare. Vos ergo cœli, sidera, ignes, etc., quæ alias semper obedistis Creatori, vestraque pulchritudine et obedientia eum laudastis, nunc magis idipsum facitis. Tu enim, o ignis! laudas Deum, dum præter naturam ad nutum Dei, a nobis quasi a servis Dei, te tuamque vim retrahis. Vos, o venti! laudatis Deum, dum in medio ignis nobis quasi servis Dei, refrigerium præstatis. Vos, o cœli, o sidera! laudatis Deum, dum vestro motu et luce Deo vestro, ejusque prodigio huic cooperamini, pergite ergo, ut cœpistis, quamdiu nos in camino hoc vivimus et vigemus, atque deinceps semper, vestra specie, actione et obedientia, tum naturali, tum supernaturali Deum laudate, hominesque omnes et angelos ad Dei laudem provocate.
3:67
Hoc ergo illustre est canticum, de quo proinde Concilium Tolet. IV, Can. XIII, statuit, ut publice decantetur, uti fecimus in Laudibus Horarum Canonicarum. Pulchre et floride hoc canticum exponit et dilatat Pererius toto lib. IV. Porro hoc canticum incipit a summis, puta ab angelis, quos primo ad Dei laudem invitat. Inde ordine gradatim descendit ad cœlos, solem, stellas: mox ad aerem, imbrem, rorem; inde ad terram, fontes, maria, pisces, volucres, bestias, pecora: ac tandem vers. 82, ad homines, Israelitas, sanctos ac humiles: denique hi tres pueri, vers. 88, seipsos excitant ad hanc Dei laudem concludendam, uti eamdem inchoarunt.
3:68
59. BENEDICITE, CŒLI, DOMINO. — Nota: Cœli enarrant gloriam Dei, quia a Deo acceperunt, primo, naturam incorruptibilem; secundo, immensam magnitudinem; tertio, rotunditatem perfectissimam et pulcherrimam; quarto, motum celerrimum et perpetuum; quinto, varietatem orbium, eorumque inter se miram concordiam et coaptationem; sexto, eorumdem motus diversissimos, et tamen ordinatissimos; septimo, siderum decorem, multitudinem, efficientiam; octavo, præsides angelos, qui orbes hos regunt et rotant; nono, lucem miram et variam; decimo, generalem vim et potentiam vivificandi, producendi, moderandi, conservandi omnes res terrestres et sublunares; undecimo, quod in cœlo empyreo mirus sit ornatus et rerum varietas: ipsum enim est templum, thronus et regnum Dei, estque domicilium angelorum et hominum beatorum; ubi Deus se eis clarissime cernendum, ardentissime amandum, et jucundissime fruendum in omnem æternitatem præbet. Merito ergo de cœlis peculiariter ait Psaltes, Psal. VIII: « Quoniam videbo cœlos tuos, opera digitorum tuorum, » puta, qui sunt opera sapientiæ, potentiæ et magnificentiæ tuæ. Ita Pererius.
3:75
60. BENEDICITE, AQUÆ OMNES, QUÆ SUPER CŒLOS SUNT, DOMINO. — Quænam hæ aquæ sint, an elementares, an cœlestes, dixi Genes. I, 6. 61. BENEDICITE, OMNES VIRTUTES DOMINI, DOMINO. — Per virtutes accipe primo, intelligentias, sive angelos cœlum moventes; unde virtutes hic inseruntur inter cœlos et solem ac stellas, quia iis omnibus præsident; secundo, influentias cœlorum in hæc inferiora; tertio, aliqui accipiunt septimum angelorum ordinem, qui dicitur Virtutes, eo quod mira in terris faciant; quasi illis hi tres pueri attribuant miram sui in igne conservationem, quodque angelus in igne eos conservans fuerit ex ordine Virtutum; quarto, Pererius accipit virtutes operativas lapidum, herbarum, animalium et omnium rerum naturalium, uti est virtus in magnete ad trahendum ferrum, in herbis ad calefaciendum, siccandum, purgandum, etc. Notat Scholiastes non esse eumdem in omnibus codicibus harum benedictionum ordinem. Sic vers. 67: « Benedicite, frigus et æstus, Domino, » in edit. Septuaginta Romana ponitur posterius, scilicet vers. 73.
3:87
65. Omnes spiritus, — omnis ventus: quia is nos in igne tutatur, estque « Dei, » id est a Deo immissus. Alii per spiritus accipiunt angelos, sed hos nominavit vers. 58. Adde angelos in Scriptura non solere vocari spiritus Dei, sed absolute spiritus, uti recte observavit Alcazar in cap. I Apoc. pag. 183, in fine. Nota: Venti laudant Deum, quia magnus est eorum usus et utilitas. Nam primo, ventilant et purgant aerem, ne putrescat, vel inficiatur. Secundo, nubes et pluvias nunc adducunt, nunc abducunt. Tertio, arbores, plantas et sata fovent et vegetant. Quarto, æstum refrigerant. Quinto, habitum hominis et animalium renovant et reficiunt. Sexto, naves propellunt. Ita Seneca, lib. V Quæst. natur. cap. XVIII. Rursum quia solus Deus proprie ventis dat ordinem, locum, motum, tempus, impetum, vicissitudinem et vires, hinc speciatim venti invitantur ad Dei laudem.
3:88
66. LAUDATE ET SUPEREXALTATE EUM IN SÆCULA, — puta in æternum. Hoc enim significat Græcum, εἰς τοὺς αἰῶνας, quod Vatablus vertit, sempiternis sæculis. Est hoc hemistichium intercalare, ut, dum prius, v. g. « Benedicite, ignis et æstus, Domino, » præcinit præcentor, mox communi omnium voce applaudens et conclamans chorus ubique succinat: « Laudate et superexaltate eum in sæcula. » Sic in Litaniis uno præcinente nomina Sanctorum, cæteri respondent: « Ora pro nobis. » 67. FRIGUS ET ÆSTUS. — Græce est καύσων, id est æstus, et ita legunt Romana: hic enim directe opponitur frigori. Ita ergo legendum est, non æstas. Unde Vatablus vertit, ardor; alii, cauma; æstas tamen legunt Biblia Plantina, Parisina, et alia pleraque, item S. Hieronymus. Quin et versio Syra, quæ exstat antiqua in Biblioth. Medicea, hoc hemistichium Græcis et Latinis Bibliis addit: Benedicite, æstas et hiems, Domino. Sed eodem fere res redit: æstus enim est in æstate; unde et æstas dicitur ab æstu, ait Varro lib. IV, vel, ut alii a Græco αἴθεσθαι, id est urere. Hinc Plinius lib. XII, cap. IX: « Austri, ait, ibi tam ardenter flant, ut æstatibus sylvas accendant. » Porro quantam laudandi Deum materiam suggerant hominibus æstus et æstas, patet ex frumento, vino, tamque vario et multiplici omnigenum fructuum genere, quod maturant et quasi pariunt; ut merito canat Psaltes Psalm. LXXIII, 17: « Æstatem et ver tu plasmasti ea. » Et Eccli, cap. L, 7 et 8, laudans Simonem pontificem: « Ille, inquit, effulsit in templo Dei, etc., quasi thus redolens in diebus æstatis. » Rursum æstas monet hominem laboris, ut eo comparet sibi cibum, quo vivat in hieme. Quocirca Sapiens, Proverb. VI, 6: « Vade, ait, ad formicam, o piger! et considera vias ejus, et disce sapientiam: quæ, etc., parat in æstate cibum sibi, et congregat in messe quod comedat, » q. d. Sic tu, o homo! compara tibi bona opera et merita in tempore, quibus vivas et fruaris in æternitate. Quamobrem, ut idem ait cap. X, 5: « Qui congregat in messe, filius sapiens est; qui autem stertit æstate, filius confusionis. » Et cap. XX, 4: « Propter frigus piger arare noluit: mendicabit ergo æstate, et non dabitur ei. » 68. PRUINA. — Græce ψεκαδοί, quod Vatablus vertit, pluviæ nivales; alii passim, pruinæ. 75. BENEDICITE, MONTES ET COLLES, DOMINO. — Montes enim, primo, nives, vapores, nebulas nubesque recipiunt et colligunt, easque in aquas resolvunt; itaque torrentium et fluminum sunt causa et origo, quibus agri rigantur et fecundantur, quibusque pisces gignunt plurimos et sanissimos, utpote saxatiles et viscositate carentes. Hoc est quod ait Psaltes, Psalm. CIV, 10: « Qui emittis fontes in convallibus: inter medium montium pertransibunt aquæ. » Montes enim non tantum scaturigines, sed et aggeres sunt fluviorum et maris, illiusque fluctus et tumorem ne exundet coercent. Secundo, montes subjectas valles et agros a ventis et procellis, æque ac ab æstu tutantur. Tertio, montes continent fossilia et mineralia, uti carbones, ferrum, æs, stannum, aurum, argentum. Quarto, montes et rupes dant saxa et marmora, quæ ex ipsis etiam Alpibus excidi vidi. Quinto, montes vites alunt, uvasque maturant ob reflexionem radiorum solis. Sexto, proferunt maximas quercus, omnisque generis arbores. Sane nusquam abietes plures, majores aptioresque ordine dispositas conspexi quam in Alpibus, et juxta Norimbergam eundo Augustam, ubi ingentem abietum sylvam quæ ad plura milliaria extenditur, pertransii. Septimo, montes si excolantur proferunt triticum, et frumentum omnis generis. Hinc in Alpibus vidi opulentos pagos et oppida plurima, quæ specie et opibus cum campestribus certant. Rursum montes abundant gramine, pratis, oleribus, herbis, floribus pulchris et odoratis etiam in hieme: unde tunc elegantes florum fasciculos Alpini nobis ex hospitio exeuntibus more suo offerebant. Octavo, montes sunt quasi muri et valla urbium et provinciarum, ne a vicinis aliisque gentibus invadantur. Ita montes Arduennæ sunt muri Galliæ, Alpes Germaniæ, Apennini Italiæ, Pyrenæi Hispaniæ: hi enim Gallos ab Hispanis disterminant, et ne in invicem incurrant aditum præcludunt. Ita Helvetii in suis montibus consistunt quasi inexpugnabiles, adeoque Carolum Audacem principem bellicosissimum cum numeroso exercitu conciderunt. Nono, in montibus ob frigus, auramque puram et acrem corpora valent, vigentque homines et sunt robusti, atque tum frigore, tum fame urgentur ad laborem quo victum parent: quo fit ut nec otio, nec luxu, nec libidine et vitiis diffluant; sed modesti sint, laboriosi, probi et pii. Equidem in montoso Tirolensi Comitatu maxima pristinæ probitatis et pietatis in viis et collibus monumenta, uti sacella, cruces, imagines, vota, etc., lustravi. Decimo, in montibus aptissimus est locus solitudinis, cœlumque et cœlestia contemplandi. Unde ibi sunt eremitoria, et eremitæ sidera liberrime suspicientes, et terram ac terrena omnia despectantes. Hinc Christus in monte orans transfiguratus est, et sermonem illum divinum, Matth. cap. V, 1, habuit in monte, denique in monte Olivarum more suo obsecrans captus et vinctus est. Hæc in Alpibus inter, imo supra, nubes consistens et contemplans, identidem dixi: « Benedicite, montes, Domino. » Denique montes Alpium et Apennini cingunt et tutantur Romam, utpote Ecclesiæ et imperii caput, ut videatur esse inexpugnabilis, quasi supra petram fundata. Qua de re pulchre Rutilius: Si factum certa mundum ratione fatemur, Consiliumque Dei machina tanta fuit, Excubiis Latiis prætexuit Apenninum, Claustraque montanis vix adeunda viis. Invidiam timuit natura, parumque putavit Arctois Alpes opposuisse minis. Sicut vallavit multis vitalia membra, Nec semel inclusit quæ pretiosa tulit: Jam tum multiplici meruit munimine cingi, Sollicitosque habuit Roma futura deos. 87. BENEDICITE, SANCTI ET HUMILES CORDE, DOMINO. — Humilitas cordis jungitur hic sanctitati, quia humilitas basis est sanctitatis, et quia vera humilitas non debet esse fucata in ostentatione exteriore, sed realis in animo: hinc additur to corde. « Simulata enim humilitas est duplex superbia, » qua nonnulli opinionem sanctitatis apud homines aucupantur, sed hæc diuturna esse nequit: mox enim se prodit latens superbia. His applicari posset dique illud Nahum cap. III, 14: « Intra in lutum, et calca, subigens tene laterem, » nimirum intra in temetipsum, et sentiens te esse abjectum lutum, conculca illud, et animi amplectere humilitatem. Nota: Præ aliis virtutibus humilitas, et humilis, laudat Deum; quia cognoscit suum nihilum, et quidquid boni habet, id se habere a Deo. Hinc ait Sapiens, Eccli. cap. III, 21: « Magna potentia Dei solius, et ab humilibus honoratur. Nihil est, inquit S. Hieronymus ad Celantiam, quod nos ita hominibus et Deo gratos faciat, quam si vitæ merito magni, humilitate tamen infimi simus. » Ita S. Franciscus noctes integras non aliud orabat, quam: « Quis tu, Domine? quis ego? » Audi et S. Augustinum in Sentent. sent. 83: « Vera, inquit, fidelium humilitas est, in nullo superbire, in nullo murmurare, nec ingratum esse, nec querulum; sed in omnibus Dei judiciis Deo gratias agere, Deumque laudare, cujus omnia opera aut justa sunt, aut benigna. » 88. ERUIT NOS DE INFERNO, — fecit ne moreremur, iremus ad limbum patrum. ET SALVOS FECIT DE MANU (id est potestate et imperio certæ) MORTIS. 90. Omnes religiosi, — omnes Dei cultores: hi enim sunt σεβόμενοι τὸν Κύριον.
3:94
92. Et species quarti similis Filio Dei, — id est similis Christo, de quo a Daniele rex aliquid inaudisse poterat, inquiunt Rupertus et Tertullianus, lib. IV Contra Marcion. cap. x, et S. Augustinus in concione ad Catechum. Imo multi veteres, ut Tertullianus, Justinus, Hilarius et alii, putant hunc quartum vere non angelum, sed Christum fuisse, qui jam tum ante sumptam humanam naturam, ejus similitudinem induerat, et se quodammodo ad futurum redemptoris officium exercebat. Putant enim ipsi, apparitiones, quæ in veteri Testamento factæ dicuntur per angelos, factas esse per ipsummet Filium Dei, qui est magni consilii Angelus. De qua re dixi in Genes. cap. XVIII. Atque ex horum sententia petita videtur Antiphona, quam huic hymno trium puerorum in Officio Ecclesiastico, ad Laudes præmittimus tempore paschali: « Surrexit Christus de sepulcro, qui tres pueros liberavit de camino ignis ardentis, Alleluia. » Secundo, Dionysius Carthusianus, « similis Filio Dei, » id est similis Apollini, inquit, Herculi, aut cui simili ex Jove, aliove deo genito: tales enim finxerunt et coluerunt Gentiles. Unde Symmachus vertit: Quartus similis filiorum deorum; et Syrus: Aspectus quarti assimilatur filio deorum. Tertio, « similis Filio Dei, » id est similis angelo, ut vertunt Septuaginta, teste S. Hieronymo. Erat enim revera angelus, ut patet vers. 49, habebatque vultum angelicum: nec dubium est regem de angelis inaudisse. Sic Job XXXVIII, 7 dicitur: « Ubi eras cum me laudarent astra matutina, et jubilarent omnes filii Dei, » id est omnes angeli? Ita Vatablus, imo S. Hieronymus, qui et addit: « Hoc juxta historiam. Cæterum in typo præfigurat iste angelus, sive Filius Dei, Dominum nostrum Jesum Christum, qui ad fornacem descendit inferni; in quo clausæ, et peccatorum, et justorum animæ tenebantur, ut absque exustione et noxa sui, eos qui tenebantur inclusi, mortis vinculis liberaret. Et sic exponi potest Antiphona paulo ante citata, quod Christus, id est angelus, typum gerens Christi, et missus a Filio Dei, liberarit tres pueros de camino ignis. Favet Arabicus uterque, Antiochenus scilicet et Alexandrinus: Aspectus (visio, species) quarti similis est Filio Dei excelsi. Quarto, Pererius: « Similis Filio Dei, » id est similis viro illustri, eximio et augusto supra omnes homines. Sic enim vocantur montes et cedri Dei, id est illustres, eximii; et sic vocantur filii Dei, Genes. VI, 2. Ex hisce sensibus tertius maxime genuinus videtur: nam quem rex hic Filium Dei vocat, eumdem ipse, vers. 95, vocat angelum. Porro misit Deus angelum, qui appareret regi, ne rex putaret pueros in igne servari illæsos per maleficium. Quocirca rex hic tria miratus est: primo, quod quatuor sint; secundo, quod soluti; tertio, quod in igne illæsi. Exclamat merito hic S. Chrysostomus, homil. De tribus pueris: « O quibus, inquit, triumphis te, incorrupta fides, extendis! Adest tibi amica majestas, ut innocentia liberetur: patitur se Deus cum pueris in supplicio numerari, et potest hominum videre sacrilegus (Nabuchodonosor); sed non permittitur nosse, ut crescat gloria puerorum. » Disce hic quam angeli Sanctis in tormentis orantibus adsint, eosque tueantur et corroborent. Ita S. Theodoro martyri astitit angelus, eumque robori et sanitati restituit. Audi de eo rara et mira ex auctore Vitæ, quæ graviter scripta exstat apud Surium 7 februarii. Cum S. Theodorus dux exercitus in nomine Trinitatis draconem infensissimum interfecisset, et imperatoris Licinii deos ex auro et argento conflatos confregisset, atque pauperibus distribuisset (qua ratione plurimi Christo nomina dabant): Imperator eum accersitum omnibus inimicorum phalangibus ridendum exposuit.
3:95
Beatus autem Theodorus dixit ei: « Fremis, o Imperator! sed ego rugio: Tu stertis, at ego exsilio: Tu cum Deo pugnas, at ego de Deo dissero: Tu blasphemas, ego vero Deum hymnis laudo: Tu colis deos mortuos, ego vero Deum vivum: Tu Serapin, ego vero eum qui est super Seraphim: Tu Apollinem, ego vero Deum semper viventem: Tu es carbo Thracius, ego vero princeps Romanus: Tu Licinius ventilator, ego vero Theodorus donum Dei. Quamobrem ne ægre feras, o Imperator! neque calcitres: hæc enim faciens, tuos ostendis cruciatus: asini enim et muli tenes figuram. » Tunc multa ira plenus Licinius jussit boum nervis eum cædi, et plusquam mille plagas ei inferri. Deinde ferreis ungulis lacerari ejus carnes, et lampadibus ignis ustulari ejus ulcera, et acutis testis radi concretum sanguinem. Post hæc martyrem ligno affixerunt per manus et pedes. Arbitratus autem impius Licinius eum esse mortuum, reliquit in ligno pendentem. Circa primam vero vigiliam noctis adstans angelus Domini solvit eum, et reddidit eum sanum corpore, sicut prius, eumque salutavit, et dixit: « Gaudeas et corroboreris in sapientia et gratia Domini nostri Jesu Christi. Ecce enim tecum est Dominus Deus: et cur dixisti: Recessisti a me? Consumma ergo cursum tuæ decertationis, et venies ad Dominum nostrum Jesum Christum, accipiens coronam immortalitatis. » Hæc cum martyri dixisset angelus, ab eo recessit. Sanctus autem martyr Domino suo agebat gratias, et cœpit psallere: « Exaltabo te, Deus meus, rex meus, et benedicam nomen tuum in sæculum et in sæculum sæculi. » Audi et alterum non minus memorabile. Cum B. Constantium Perusinæ civitatis Episcopum Danabi in tormentis, a quibusdam Marci imperatoris militibus ei inflictis vires jam deficerent, ad Deum, toto corde conversus: « Suscipe jam, orabat, spiritum meum, Domine, requiescat in te, qui pro te, te ipso juvante, omni tempore laboravit. » Vix dum pias hasce voces emiserat, cum ecce præsto est ei angelus Domini, afflictum his verbis confortans: « Noli timere, Constanti, ego sum angelus Dei: misit me Christus, ut plagis tuis curationem adhibeam, ac deinceps tibi adsim in omnibus viis tuis; » et illico omnis plaga curata est. Tunc ille angelico solatio recreatus: « Gratias tibi ago, ait, Domine Jesu Christe, qui per angelum tuum me in angustiis positum confortasti, et curasti vulnera mea; nunc vere scio te quidem nunquam deserere sperantes in te. » Ita habetur in Vita ejus apud Surium 29 januarii. Audi et tertium in virgine Itala admirabilius. S. Christina, in Deum credens, deos aureos Urbani patris sui præfecti contrivit, et pauperibus distribuit. Ob hoc, jubente patre, alapis afflicta, verberibus dilaniata, ferro onusta, in carcerem conjecta est. Post hoc cum diutissime et crudelissime dilaniaretur, decidua carnium frusta patri in faciem projecit. Cumque alligata rotæ, igni supposito, et fuso desuper oleo torreretur, erumpens flamma mille gentiles interfecit. Iterum carceri tradita, angelo visitante, sanata est et refecta. Deinde cum magno saxi pondere in lacum Volsenum jactata, angelico præsidio liberata est. Ita Ado Trevirensis in Martyrologio 9 Calend. augusti. Lacus et locus hoc martyrio celebris, non longe a Roma visitur in via Senensi, mihique illac, dum in Urbem contenderem, transcunti ostensus est.
3:96
94. ET SARABALLA EORUM NON FUISSENT IMMUTATA. — « Saraballa » (male aliqui legunt sarabara) vox est Chaldaica, significans femoralia. Syrus et Arabicus retinent vocem saraballa, eamque dicunt denotare caligas superiores ex tela vel bysso, laxas et longas, scilicet porrectas ad talos, et crebro esse diversorum colorum. Sic et Hieronymus: Saraballa, inquit, significat tum crura sive femora, tum eorum tegumenta: unde Noster braccas vertit, vers. 21. Hinc Hispani vocant saraguellas. Quare minus verisimile est quod Rabbini nonnulli, et eos secuti recentiores, censent saraballa fuisse vestem extimam, puta chlamydem aut pallium. Nam præter jam dicta, Symmachus, teste S. Hieronymo, vertit, ἀναξυρίδες, quæ Hesychius et Suidas in Lexicis, Eustathius in Il Iliad., S. Hieronymus ad Fabiolam, interpretantur feminalia, seu braccas, id est crurum et femorum operimenta: quibus vestitum fuisse Cyrum, aliosque reges et principes Persarum (æque ac Babyloniorum) docet Xenophon lib. VIII Pædin Cyri. Rursum Hesychius ὁμίζ interpretatur crurum et femorum tegumenta, eaque a Parthis Sarabara (sic enim legendum videtur) vocari tradit. Et Suidas: « Sarabara (sic enim lego) vestis est Persica, aliqui vocant braccas; » unde et « Persicam braccam » vocat Ovidius, lib. V Tristium, elegia XI. Insuper Persas omnes braccatos fuisse et crura feminalibus texisse docent Xenophon, lib. I, Strabo, lib. XV, Pollux, lib. VII, Onomastes, cap. XIII, Herodotus, lib. V, et Dio Chrysostomus, orat. 72. Hinc et « Medos braccatos » vocat Persius, satyra 3. Alexandrum quoque feminalibus usum tradit Plutarchus in ejus Vita. Denique Semiramidem et mulieres Babylonias crura velamentis texisse docent Curius, lib. IV, et Isidorus, lib. XIX Origin. Multo magis ergo iisdem usi sunt viri Babylonii quibus præerant hi tres Danielis socii, ideoque eorum habitu, puta feminalibus, induebantur. Licet ergo regis furor urgeret, ut statim in fornacem projicerentur, tamen vestis extima, puta chlamys (si tamen ea induti erant) in momento eis auferri poterat: alioqui enim commode funibus constringi, et in fornacem conjici non potuissent. Itemque Pagninus expresse saraballa vertit femoralia.
3:97
Et odor ignis non transisset per eos; — q. d. Ignis non perstrinxisset, nec ustulasset extima eorum. Nota: Primo et genuine, « odor » sumitur hic metaphorice pro stillatu incendii, q. d. nec ab igne vel leviter essent afflati, nec pili cutis aut vestium essent ambusti et rasi. Sicut enim res odorata remote efflat odorem, ita ignis in corpora remota suam vim exerit eaque afflat, quasi odoraretur ibi esse aliquod objectum combustibile, sibi debitum. Sic de Samsone dicitur Judic. XVI, 9: « Qui rupit vincula quomodo si rumpat quis filum de stuppæ tortum putamine, cum odorem ignis acceperit, » id est cum igne fuerit afflatum. Et Sapient. cap. XI, 19: « Aut vaporem ignium spirantes, aut fumi odorem proferentes. » « Odor (ergo) ignis » est vapor et exhalatio vel ab igne emissa, vel ab igne producta et elicita ex materia combustibili, dum illa ignem eminus sentit, eoque afflatur, antequam ardeat et conflagret. Secundo, proprie hic « odor ignis » accipi potest; adustio enim suum habet odorem; unde dicimus: Olfacio adustionem. Tertio, « odor ignis » sumi potest pro indicio aut vestigio incendii. Sic ait Cicero ad Atticum, lib. IV, epist. 85: « Res fluit ad interregnum, et est nonnullus odor dictaturæ: » « odor, » id est indicium, inquit Budæus. Sic « lucri bonus est odor ex re qualibet, » ait Juvenalis, satyra 14. Et Cicero pro Cluentio: « Canutio, inquit, perito homini, qui quodam odore suspicionis Stalenum corruptum esse sensisset, neque dum rem perfectam arbitraretur, placuit, » etc. Hinc odor sæpe sumitur pro fama, ut cum ait Paulus: « Christi bonus odor sumus, » q. d. de Christo bonam famam ubique spargimus, sanctæ vitæ exemplo, æque ac sanctæ doctrinæ prædicatione, II Cor. II, 15. Porro post hæc verba: « Et odor ignis non transisset per eos, » in multis Septuaginta codicibus additur: Et adoravit coram eis rex Dominum: quod tamen Latini codices non legunt, nec a S. Hieronymo, nec a Theodoreto agnoscitur. 95. VERBUM REGIS IMMUTAVERUNT. — Id est contra regis imperium egerunt. Ita Vatablus. Chaldaice est שׁניו scanniu, quod secundo verti potest, secludeverunt, secundo loco habuerunt, id est postposuerunt verbum regis legi Dei, scientes oportere Deo magis obedire, quam hominibus. Hinc patet hos tres pueros esse martyres, imo martyrum quasi primitias, qui cæteris præluserunt, et fortitudinis exemplar dederunt posteris omnibus, præsertim christianis: quia ipsi ante Christum, sine exemplo, primi in lege veteri, pro unius Dei cultu libentissime et constantissime ignes tyranni subierunt, seque in certissimam mortem dederunt, eamque violentissimam reipsa omnino obiissent: idque naturaliter et necessario, nisi a Deo contra naturæ cursum miraculose fuissent conservati et erepti. Simili de causa Daniel missus in lacum leonum, licet inde a Deo sit ereptus, censendus est martyr. Nec enim convenit ut miracula virtuti sint damno ejusque meritum et præmium minuant, cum ad eam illustrandam adhibeantur. « Hæc enim meritum confessionis (martyrii) non minuunt, sed magnalia divinæ protectionis ostendunt, » inquit S. Cyprianus, epist. 58, quæ est ad Lucium Papam. S. Chrysostomus, hom. Quod nemo læditur nisi a seipso; et favet S. Hieronymus in cap. XX Matth., et alii; ac diserte S. Athanasius, serm. 3 Contra Arian., hos tres pueros vocat martyres: Codex vero Vaticanus Basilii Porphyrogeniti imperatoris, quem initio libri citavi, eos reipsa tandem martyrium subiisse affirmat. Verum nil tale habent Epiphanius, Dorotheus et alii, nec Martyrologium Romanum, in quo hi tres quasi Sancti consignantur, nulla martyrii mentione 16 decembris; sic enim habet: « Trium puerorum, Ananiæ, Azariæ et Misaelis, quorum corpora apud Babylonem sub quodam specu condita sunt: » postea translata Romam in templo S. Adriani in foro boario sepulta, ut habet ibidem marmorea inscriptio, religiose coluntur. » Denique quod ad eorum propaginem et posteritatem attinet, sunt hic Romæ Judæi et Rabbini, qui se ab hisce tribus pueris prognatos esse jactitant, ad eosque suam genealogiam continua et longa avorum serie deducunt; ideoque ab eis nomen Anania, etc., et cognomen sforno (ab eorum furno et fornace, in quam conjecti sunt, assumunt). Ita ipsi, fidelium, felicium et nobilium patrum infideles, infelices et ignobiles filii. Addo fabulosi; hi enim tres pueri fuerunt virgines, ideoque ab igne illæsi, uti superius ex Damasceno docui. Dices: Tum fuerunt virgines; at postea duxerunt uxores, et procrearunt liberos. Respondeo hoc gratis dici, et esse improbabile. Quis enim credat eos suam virginitatem tam nobili martyrio et miraculo decoratam conjugio corrupisse, ac tantam maculam dedisse in gloriam suam? Grandævi jam tum erant, et qui usque ad eam ætatem uxore abstinuerant, in ætate senescente, post tanta castitatis trophæa, eam servare nequiverunt vel noluerunt?
3:98
OMNEM DEUM, — ullum deum: Hebræis enim non omnis idem est quod nullus.
3:100
96. LOCUTA FUERIT BLASPHEMIAM. — Rex hoc prodigio non videtur plane fuisse conversus: nam non vetat coli idola, nec præcipit coli unum Deum Hebræorum, sed tantum vetat ne quis eum blasphemet.
3:2
… 32, 1-43); la III - canto di Anna (I Sam. 2, 1-10); la IV - orazione di Abacuc (Hab. 3, 2-19); la V - preghiera di Isaia (Is. 26, 9-21); la VI - preghiera di Giona (Ion. 2, 3-10); la VII - l'inno dei tre fanciulli di Babilonia, detto anche di Azoria (Dan. 3, 2-33); l'VIII - l'inno dei fanciulli nella fornace (ibid. 3, 34-65); la IX - l'inno della Vergine, Magnificat (Lc. 1, 46-55). In questa norma, sempre rispettata, non è difficile intravedere …
3:8
… rappresentazione è talvolta accompagnata da altre persone o vi è un addetto ad attizzare il fuoco (Wilpert, Sarcofagi, tavv. 170, 4, 170, 2) o vi è un personaggio in pallio con colonne che il Wilpert spiega in alcuni casi come uno dei Caldei accusatori (Dan. 3, 8) o come l'angelo del Signore a Iddio stesso che assiste i t. f. Un coperchio di sarcofago contiene nel livello superiore la data dell'a. 334 (Wilpert, op. cit., p. 22
3:12
… deportati in Babilonia nella prima depredazione di Nabucodonosor (606 a. C.) ed educati alla corte di questo re (Dan. 1, 7). A. ricompare come sovrintendente della provincia di Babilonia (Dan. 2, 49) e nel noto episodio dei tre giovani nella fornace (Dan. 3, 12-97). Enrico Galbiati
… specialmente nei libri più recenti (Sap. 14, 13 sgg.), ma anche in testi più antichi, particolarmente nella Lettera di Geremia e in frequenti affermazioni molto energiche dei grandi profeti (Is. 40, 19, 20; 44, 13-19; Jer. 10, 3 sgg.; Ez. 6, 4, 5; 14, 6 sgg.; Dan. 3, 12 sgg.). …
MISAEL (EBR. MIȚĂ'ĂL « CHI [È] CIÒ CHE È DIO ? »)
… Il Re, impressionato per il miracolo, accrebbe ancora di più la dignità dei tre giovanetti (Dan. 3, 12-97; ebr. vv. 12-30).
SIDRACH (ebr. Sadhrah), Settanta Σεδράγη
… Sadhrah), Settanta Σεδράγη. - Nome babilonese imposto ad Anania (v.), compagno di Daniele (Dan. 1, 7; 3, 12 segg.). …
3:13
37, 28 sg.; Dan. 3, 13; ecc.). …
FANCIULLI, I TRE. - L'arte cristiana antica ha rappresentato spesso i due episodi narrati dal profeta Daniele relativamente ai tre giovani ebrei Anania, Azaria e Missel (Dan. 3, 13-50). I due momenti sono distinti anche nella Commendatio animae: «Libera Domine... sicut liberasti tres pueros de camino ignis et de manu impli regis». …
3:24
… del t. f. illesi nella fornace è fatta fin dalla metà del II sec. nella cosiddetta cappella greca in Priscilla (Wilpert, Pitture, tav. 13). Essi sono in atteggiamento di preghiera, con le mani elevate in alto laudantes Deum, et benedictentes Domino (Dan. 3, 24). Generalmente portano sul capo il berretto frigio o la tiara, sono sempre vestiti, talvolta in verde (in Priscilla: Wilpert, Pitture, tav. 78, 1; in Bassilla: ibid., tav. 114;
3:25
AZARIA (EBR. 'AZARJAH[Ú] « JAHWEH SOCCORRE »)
La bellissima preghiera di A. (Dan. 3, 25-45) è un passo deuterocanonico, mancante nel testo ebraico attuale; nei Settanta e Volgata è anteposta al Cantico dei tre fanciulli. …
3:26
… Tobia (Tob. 3, 1-6), di Sara (ibid. 3, 13-23), di Cristo nel Gethsemani (Mt. 26, 39-42; Lc. 22, 42 ecc.); sia di altre in momenti di gioia e di esultanza, come nel cantico di Mosè (Es. 15, 1-8), nella preghiera di Salomone (I Reg. 8, 23-26), di Azaria (Dan. 3, 26-45), dei tre giovani nella fornace (ibid. 3, 52-90). Molti Salmi contengono affetti per altre situazioni di spirito (Ps. 50, 102, 118, 127, 135, 148 ecc.).
3:34
… orazione di Abacuc (Hab. 3, 2-19); la V - preghiera di Isaia (Is. 26, 9-21); la VI - preghiera di Giona (Ion. 2, 3-10); la VII - l'inno dei tre fanciulli di Babilonia, detto anche di Azoria (Dan. 3, 2-33); l'VIII - l'inno dei fanciulli nella fornace (ibid. 3, 34-65); la IX - l'inno della Vergine, Magnificat (Lc. 1, 46-55). In questa norma, sempre rispettata, non è difficile intravedere un compromesso fra il rigido tradizionalismo, contrario all'uso …
3:38
ATTRIZIONE (DAL LAT. ATTERO = ABBATTO, SCHIACCIO)
… Tale dottrina è ben fondata nella Scrittura, che presenta i Profeti (Ier. 31, 18-20; Ez. 36, 31-32; Dan. 3, 38-40), Gesù Cristo (Mt. 5, 20-30; 10, 28-33; 13, 41; Lc. 7, 44; 3, 5; Io. 6, 14), gli Apostoli (Act. 8, 23; II Pt. 3, 3-9) come predicatori di penitenza, che fanno leva soprattutto …
3:39
AZARIA (EBR. 'AZARJAH[Ú] « JAHWEH SOCCORRE »)
… oppressori (vv. 41-45). Vari passi di questa sublime preghiera sono entrati nel Messale e nel Breviario romano; i vv. 39-40, in particolare, fanno parte di due fra le più suggestive invocazioni dell'Ordinarium Missae (G. E. Closen, Dalla preghiera di A. [Dan. 3, 39-40], in Incontro con il Libro sacro, trad. it., Brescia 1943, pp. 144-52).
a) Scrittura. — Nel Vecchio Testamento i Padri hanno riscontrato figure (p. es., l'agnello pasquale: Ev. 12, 17; Deut. 16; 17) e allusioni (p. es., Ps. 21, 23: « adorabunt et manducabunt »; Is. 19, 19: « in illa die erit altare Domini in medio terrae »; Dan. 3, 39; 12, 11) al Sacrificio eucaristico. …
3:49
… Hanno cura degli uomini: salvano Lot (Gen. 19), Isacco (Gen. 22, 11), i tre giovani nella fornace (Dan. 3, 49). Portano a Dio le preghiere degli uomini e ne riportano le grazie (visione della scala di Giacobbe, Gen. 28, 12). Uno di essi, Raffaele, fa da custode visibile al giovane Tobia (Tob. …
3:51
… Dopo queste due lezioni si canta l'inno dei tre fanciulli nella fornace (Dan. 3, 51), seguito da un responsorio graduale. …
3:52
… I primi ad essere adoperati furono il detto c. di Mosè al Mar Rosso (Ex. 15, 1 sgg.) e quello dei tre fanciulli nella fornace (Dan. 3, 52 sgg.) che sono, si può dire, i c. tipici. …
… Cristo nel Gethsemani (Mt. 26, 39-42; Lc. 22, 42 ecc.); sia di altre in momenti di gioia e di esultanza, come nel cantico di Mosè (Es. 15, 1-8), nella preghiera di Salomone (I Reg. 8, 23-26), di Azaria (Dan. 3, 26-45), dei tre giovani nella fornace (ibid. 3, 52-90). Molti Salmi contengono affetti per altre situazioni di spirito (Ps. 50, 102, 118, 127, 135, 148 ecc.).
3:54
Nel Vecchio Testamento, l'espressione « R. di D. » o l'equivalente « regno tuo, suo, mio » riferito a Dio, si trova raramente: in Tob. 13, 1; Dan. 3, 54, 100; Ps. 144 (145), 11, 12, 13; Ps. 102 (103), 19; 21 (22), 29 (« del Signore è il regno » simile espressione in Abd. 21), Sap. 6, 4 (i re sono ministri della regia autorità di Dio; …
3:57
… estremo e la gioia della guarigione improvvisa. - 11. Geremia (Jer. 31, 10-24: giovedì I) confortato da Dio con la visione del perdono di Israele, canta la gioia del ritorno da Babilonia. - 12. 13. I tre fanciulli, Anania, Azaria, Misaele (Dan. 3, 52-56; 3, 57-88: domenica II e I), commossi al vedersi liberati prodigiosamente da morte atroce, sentendosi incapaci da soli di ringraziare sufficien-
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.