King Darius making Daniel one of the three chief rulers of his kingdom: 4. and intending also to aduance him higher, other princes accuse him for praying to God, contrarie to the kings edict. 16. wherupon he is cast into the lions denne: 21. but is conserued without anie hurt: 24. his accusers are deuoured by the lions, and commandment is geuen, that al men shal feare the God of Daniel.
1It seemed good to Darius, and he appointed over the kingdom a hundred and twenty governors, to be over his whole kingdom.Piacque a Dario di deputare pel governo del regno cento venti satrapi, che stessero in ogni parte del suo regno:IT pleased Darius, and he appoynted ouer the kingdom Gouerners an hundred twentie to be in al his kingdom.Placuit Dario, et constituit super regnum satrapas centum viginti ut essent in toto regno suo. 2And three princes over them of whom Daniel was one: that the governors might give an account to them, and the king might have no trouble.E tre principi, che soprintendessero a quegli, e uno di questi era Daniele, affinchè a questi rendessero conto i satrapi, e il re non fosse inquietato.And ouer them three princes, of whom Daniel was one: that the gouerners might render account to them, & the king might susteyne no truble.Et super eos principes tres, ex quibus Daniel unus erat: ut satrapæ illis redderent rationem, et rex non sustineret molestiam. 3And Daniel excelled all the princes, and governors: because a greater spirit of God was in him.Daniele adunque andava avanti a tutti i principi, e satrapi: perchè in lui più spiccava lo spirito di Dio.Daniel therfore passed al the princes, and gouerners: because there was the spirit of God more ample in him.Igitur Daniel superabat omnes principes et satrapas, quia spiritus Dei amplior erat in illo. 4And the king thought to set him over all the kingdom; whereupon the princes, and the governors, sought to find occasion against Daniel, with regard to the king: and they could find no cause, nor suspicion, because he was faithful, and no fault, nor suspicion was found in him.Or il re pensava di dare a lui l'autorità sopra tutto il regno: per la qualcosa i principi, e i satrapi cercavano occasion di tendere insidie a Daniele presso del re: e non poterono trovar cagione, né sospetto; perocché egli era fedele, ed era lontano da ogni delitto, e sospizione.Moreouer the king thought to appoynt him ouer al the kingdom, wherupon the princes, & the gouerners sought to finde occasion against Daniel on the behalfe of the king: and they could finde no cause, nor suspicion, because he was faithful, and no fault, nor suspicion was found in him.Porro rex cogitabat constituere eum super omne regnum: unde principes, et satrapæ quærebant occasionem ut invenirent Danieli ex latere regis: nullamque causam, et suspicionem reperire potuerunt, eo quod fidelis esset, et omnis culpa, et suspicio non inveniretur in eo. 5Then these men said: We shall not find any occasion against this Daniel, unless perhaps concerning the law of his God.Dissero adunque coloro: Noi non troveremo onde accusar questo Daniele, se non forse riguardo alla legge del suo Dio.Those men therfore said: We shal not finde against this same Daniel any occasion, vnles perhaps in the law of his God.Dixerunt ergo viri illi: Non inveniemus Danieli huic aliquam occasionem, nisi forte in lege Dei sui.
6Then the princes, and the governors, craftily suggested to the king, and spoke thus unto him: King Darius, live for ever:Allora i principi, e i satrapi ordirono inganno al re, e gli parlaron così Dario re, vivi eternamente.Then the princes, and the gouerners by surreption suggested to the king, and spake thus vnto him: King Darius, for euer liue:Tunc principes et satrapæ surripuerunt regi, et sic locuti sunt ei: Dari rex, in æternum vive ! 7All the princes of the kingdom, the magistrates, and governors, the senators, and judges, have consulted together, that an imperial decree, and an edict be published: That whosoever shall ask any petition of any god, or man, for thirty days, but of thee, O king, shall be cast into the den of the lions.Tutti i principi del tuo regno, e magistrati, e i satrapi, e i senatori, e i giudici son di parere, che esca un decreto, e un editto imperiale; che chiunque domanderà qualche cosa a qualunque Dio, od uomo per trenta giorni, fuori che a te, o re, sia gittato nella fossa de' leoni.Al the princes of the kingdom, the magistrates, and gouerners, the senatours and iudges haue taken counsel, that there goe forth an imperial decree, and an edict: That euerie one, which shal aske any petition of whatsoeuer God, or man, vntil thirtie dayes, but of thee ô king, he be cast into the lake of lions.consilium inierunt omnes principes regni tui, magistratus, et satrapæ, senatores, et judices, ut decretum imperatorium exeat, et edictum: ut omnis, qui petierit aliquam petitionem a quocumque deo et homine usque ad triginta dies, nisi a te, rex, mittatur in lacum leonum. 8Now, therefore, O king, confirm the sentence, and sign the decree: that what is decreed by the Medes and Persians may not be altered, nor any man be allowed to transgress it.Or adunque, o re, conferma questo parere, e scrivi l'editto, che sia immutabile, come firmato dai Medi, e da' Persiani, né sia lecito ad alcuno di trasgredirlo.Now therfore ô king confirme the sentence, and write the decree: that it may not be changed, which is decreed by the Medes and the Persians, nor be lawful for anie man to transgresse it.Nunc itaque rex, confirma sententiam, et scribe decretum: ut non immutetur quod statutum est a Medis et Persis, nec prævaricari cuiquam liceat. 9So king Darius set forth the decree, and established it.E il re Dario pubblicò, e firmò l'editto.Moreouer king Darius put forth the edict, and decreed it.Porro rex Darius proposuit edictum, et statuit.
10Now, when Daniel knew this, that is to say, that the law was made, he went into his house: and opening the windows in his upper chamber towards Jerusalem, he knelt down three times a day, and adored and gave thanks before his God, as he had been accustomed to do before.La qual cosa avendo saputa Daniele, viene a dire, come era stata fatta tal legge, se n'andò a casa sua: e aperte le finestre della sua camera, che guardavan verso Gerusalemme, tre volte al dì piegate le sue ginocchia faceva adorazione, e rendeva grazie al suo Dio, come era solito di fare pell'avanti.Which when Daniel had perceiued, that is to say, the law determined, he went into his house: and the windowes being opened in his vpper chamber, three times in a day toward Ierusalem bowed he his knees, and adored, and confessed before his God, as also he had accustomed to doe before.Quod cum Daniel comperisset, id est, constitutam legem, ingressus est domum suam: et fenestris apertis in cœnaculo suo contra Jerusalem tribus temporibus in die flectebat genua sua, et adorabat, confitebaturque coram Deo suo sicut et ante facere consueverat. 11Wherefore those men carefully watching him, found Daniel praying and making supplication to his God.Ma coloro, che stavano attenti a tutto, trovaron Daniele, che orava, e supplicava il suo Dio.Those men therfore searching curiousely, found Daniel praying, and beseching his God.Viri ergo illi curiosius inquirentes invenerunt Danielem orantem, et obsecrantem Deum suum. 12And they came and spoke to the king concerning the edict: O king, hast thou not decreed, that every man that should make a request to any of the gods, or men, for thirty days, but to thyself, O king, should be cast into the den of the lions? And the king answered them, saying: The word is true, according to the decree of the Medes and Persians, which it is not lawful to violate.E andati dal re gli rammentaron l'editto, dicendo: Non hai tu ordinato, o re, che qualunque persona, che per trenta giorni facesse preghiera ad alcuni degli dei, o degli uomini, fuori che a te o re, fosse gettato nella fossa de' leoni? A' quali rispose il re, e disse: Questo è vero secondo l'editto de' Medi , e de' Persiani, il quale non è lecito, che sia violato.And coming they spake to the king vpon the edict: O king, hast thou not decreed, that euerie man which should aske any of the goddes, & men vntil thirtie dayes, but thyself ô king, he should be cast into the lake of lions? To whom the king answering, said: The word is true according to the decree of the Medes, and Persians, which it is not lawful to transgresse.Et accedentes locuti sunt regi super edicto: Rex, numquid non constituisti ut omnis homo qui rogaret quemquam de diis et hominibus usque ad dies triginta, nisi te, rex, mitteretur in lacum leonum ? Ad quos respondens rex, ait: Verus est sermo juxta decretum Medorum atque Persarum, quod prævaricari non licet. 13Then they answered, and said before the king: Daniel, who is of the children of the captivity of Juda, hath not regarded thy law, nor the decree that thou hast made: but three times a day he maketh his prayer.Allora quegli risposero, e dissero al te: Daniele de' figliuoli esuli di Giuda non ha fatto caso della tua legge, né dell'editto firmato da te, ma tre volte al di fa sua orazione.Then they answering sayd before the king: Daniel of the children of the captiuitie of Iuda, hath not cared for thy law, and for the edict, that thou madest: but three times in a day he prayeth with his prayer.Tunc respondentes dixerunt coram rege: Daniel de filiis captivitatis Juda, non curavit de lege tua, et de edicto quod constituisti: sed tribus temporibus per diem orat obsecratione sua.
14Now when the king had heard these words, he was very much grieved, and in behalf of Daniel he set his heart to deliver him, and even till sunset he laboured to save him.Ciò udito il re ne rimase molto afflitto, e per amor di Daniele ebbe desiderio di liberarlo, e fino al tramontar del sole si adoperava per trarlo di pericolo.Which word when the king had heard, he was strooken very sad: and for Daniel he set his hart to deliuer him, and euen vntil sunne set he laboured to deliuer him.Quod verbum cum audisset rex, satis contristatus est: et pro Daniele posuit cor ut liberaret eum, et usque ad occasum solis laborabat ut erueret illum. 15But those men perceiving the king’s design, said to him: Know thou, O king, that the law of the Medes and Persians is, that no decree which the king hath made, may be altered.Ma coloro avendo compreso l'animo del re, gli dissero: Sappi, o re, che è legge de' Persi, e de' Medi, che Qualunque decreto fatto dal re sia immutabile.But those men perceiuing the king said to him: know thou ô king, that the law of Medes and Persians is, that euerie decree, which the king hath determined, is not lawful to be changed.Viri autem illi, intelligentes regem, dixerunt ei: Scito, rex, quia lex Medorum atque Persarum est ut omne decretum, quod constituerit rex, non liceat immutari. 16Then the king commanded, and they brought Daniel, and cast him into the den of the lions. And the king said to Daniel: Thy God, whom thou always servest, he will deliver thee.Allora il re diede l'ordine, e condusser Daniele, e lo gittarono nella fossa de' leoni: e il re disse a Daniele: Il tuo Dio, cui tu sempre adori, egli ti salverà.Then the king commanded, and they brought Daniel, and cast him into the lake of lions. And the king said to Daniel: Thy God, whom thou doest worshippe alwayes, he wil deliuer thee.Tunc rex præcepit, et adduxerunt Danielem, et miserunt eum in lacum leonum. Dixitque rex Danieli: Deus tuus, quem colis semper, ipse liberabit te. 17And a stone was brought, and laid upon the mouth of the den: which the king sealed with his own ring, and with the ring of his nobles, that nothing should be done against Daniel.E fu recata una pietra, e fu posta sull'apertura della fossa, e il re la sigillò col suo anello, e coll'anello de' suoi cortigiani, affinchè non si facesse nulla contro Daniele.And there was a stone brought, and layd vpon the mouth of the lake: which the king sealed with his ring, and with the ring of his nobles, that nothing should be done against Daniel.Allatusque est lapis unus, et positus est super os laci: quem obsignavit rex annulo suo, et annulo optimatum suorum, ne quid fieret contra Danielem.
18And the king went away to his house, and laid himself down without taking supper, and meat was not set before him, and even sleep departed from him.E il re se ne tornò a sua casa, e andò a dormire senza aver cenato, e non fu portata vivanda dinanzi a lui, e di più non potè prender sonno.And the king went into his house, and slept vnsupped, and meates were not brought before him, moreouer also sleepe departed from him.Et abiit rex in domum suam, et dormivit incœnatus, cibique non sunt allati coram eo, insuper et somnus recessit ab eo. 19Then the king rising very early in the morning, went in haste to the lions’ den:Quindi alla prima punta del dì il re alzatosi andò in fretta alla fossa de' leoni:Then the king rising in the very first breake of day, went in hast to the lake of the lions:Tunc rex primo diluculo consurgens, festinus ad lacum leonum perrexit: 20And coming near to the den, cried with a lamentable voice to Daniel, and said to him: Daniel, servant of the living God, hath thy God, whom thou servest always, been able, thinkest thou, to deliver thee from the lions?E appressandosi alla fossa con voce lagrimevole chiamò Daniele, e gli parlò, e disse: Daniele servo di Dio vivo, il Dio tuo, cui tu servi sempre, ha egli potuto liberarti da' leoni?and approching to the lake, cried on Daniel with a weeping voice, and spake vnto him: Daniel seruant of the liuing God, thy God whom thou seruest alwayes, hath he bene able thinkest thou, to deliuer thee from the lions?appropinquansque lacui, Danielem voce lacrimabili inclamavit, et affatus est eum: Daniel serve Dei viventis, Deus tuus, cui tu servis semper, putasne valuit te liberare a leonibus ? 21And Daniel answering the king, said: O king, live for ever:E Daniele rispose al re, e disse: Vivi, o re, in eterno.And Daniel answering the king said: King for euer liue.Et Daniel regi respondens ait: Rex, in æternum vive ! 22My God hath sent his angel, and hath shut up the mouths of the lions, and they have not hurt me: forasmuch as before him justice hath been found in me: yea, and before thee, O king, I have done no offence.Il mio Dio ha mandato il suo Angelo, e questi ha chiuse le bocche de' leoni, e non mi hanno fatto male; perocchè; dinanzi a lui è stata trovata giustizia in me: ma anche inverso di te, o re, io non ho commesso delitto.My God hath sent his Angel, and hath shut vp the mouthes of the lions, and they haue not hurt me: because before him iustice hath bene found in me: yea and before thee, ô king, I haue done no offence.Deus meus misit angelum suum, et conclusit ora leonum, et non nocuerunt mihi: quia coram eo justitia inventa est in me: sed et coram te, rex, delictum non feci.
23Then was the king exceeding glad for him, and he commanded that Daniel should be taken out of the den: and Daniel was taken out of the den, and no hurt was found in him, because he believed in his God.Allora il re grandemente si rallegrò per amore di lui, e ordinò, che Daniele fosse tratto fuori della fossa, e funne tratto Daniele, e non si vide lesione alcuna in lui, perchè ebbe fede nel suo Dio:Then was the king exceding glad vpon him, & he commanded Daniel to be brought out of the lake: and Daniel was brought out of the lake, and no hurt was found in him, because he beleued his God.Tunc vehementer rex gavisus est super eo, et Danielem præcepit educi de lacu: eductusque est Daniel de lacu, et nulla læsio inventa est in eo, quia credidit Deo suo. 24And by the king’s commandment, those men were brought that had accused Daniel: and they were cast into the lions’ den, they and their children, and their wives: and they did not reach the bottom of the den, before the lions caught them, and broke all their bones in pieces.E per comando del re furon condotti coloro, che aveano accusato Daniele, e furon gettati nella fossa de' leoni eglino, e i figli, e le mogli loro, e non arrivarono sino al piano della fossa, che furon presi da' leoni, da' quali furon fatte in briccioli tutte le loro ossa.And by the kings comandment, those men were brought that had accused Daniel: and they were cast into the lake of the lions, themselues, and their children, and their wiues: and they came not to the pauement of the lake, til the lions caught them, & brake al their bones in peeces.Jubente autem rege, adducti sunt viri illi, qui accusaverant Danielem: et in lacum leonum missi sunt, ipsi, et filii, et uxores eorum: et non pervenerunt usque ad pavimentum laci, donec arriperent eos leones, et omnia ossa eorum comminuerunt. 25Then king Darius wrote to all people, tribes, and languages, dwelling in the whole earth: PEACE be multiplied unto you.Allora Dario scrisse a tutti i popoli, tribù, e lingue, quanti ne abitano per tutta la terra: Sia a voi abbondanza di pace.Then Darius the king wrote to al peoples, tribes, and tongues dwelling in the whole earth: PEACE be multiplied vnto you.Tunc Darius rex scripsit universis populis, tribubus, et linguis habitantibus in universa terra: Pax vobis multiplicetur. 26It is decreed by me, that in all my empire and my kingdom, all men dread and fear the God of Daniel. For he is the living and eternal God for ever: and his kingdom shall not be destroyed, and his power shall be for ever.E stato decretato da me, che in tutto quanto il mio regno sia temuto, e riverito il Dio di Daniele: imperocché egli è il Dio vivo, ed eterno pe' secoli e il regno di lui non sarà disciolto: la possanza di lui è in eterno.By me a decree is made, that in al myne empire, and my kingdom they dread and feare the God of Daniel. for he is the liuing and eternal God for euer: and his kingdom shal not be dissipated, & his power euen for euer.A me constitutum est decretum, ut in universo imperio et regno meo, tremiscant et paveant Deum Danielis: ipse est enim Deus vivens, et æternus in sæcula, et regnum ejus non dissipabitur, et potestas ejus usque in æternum.
27He is the deliverer, and saviour, doing signs and wonders in heaven, and in earth: who hath delivered Daniel out of the lions’ den.Egli Liberatore, e Salvatore, che fa segni, e prodigi in cielo, e in terra, egli, che ha liberato Daniele dalla fossa de' leoni.He is the deliuerer, and sauiour, doing signe, & meruels in heauen, and in earth: who hath deliuered Daniel out of the lake of the lions.Ipse liberator atque salvator, faciens signa et mirabilia in cælo et in terra: qui liberavit Danielem de lacu leonum. 28Now Daniel continued unto the reign of Darius, and the reign of Cyrus, the Persian.Or Daniele fu sempre in onore pel tempo del regno di Dario, e nel regno di Ciro Persiano.Moreouer Daniel continued vnto the kingdom of Darius, and the kingdom of Cyrus the Persian.Porro Daniel perseveravit usque ad regnum Darii, regnumque Cyri Persæ.
6:1
Calmet
Kingdom. Josephus, etc., say Darius had returned into Media, where he made these regulations. But if this did not take place at Babylon, it would be rather at Susa, Daniel 8. Josephus counts 300 or 360 governments, though when the monarchy was increased there were only 127, Esther 1:(Calmet)
Haydock
He may therefore speak here of large towns, which had each a magistrate. Such regulations easily vary. (Haydock)
Darius acts as master of the whole empire.
6:3
Princes. Th.[Theodotion?], "regulators." Chaldean sarecin, (Haydock) may be put for (Calmet) seranim, (Haydock) the usual title (Calmet) of the highest officers, the surenas of Persia. (Amminan 30.)
6:4
Haydock
Kingdom, as prime minister, to whom the three princes should be accountable, as the inferior governors were to them. (Haydock) ---The king was now advanced in years, and wished to ease himself of part of the burden, (Calmet) as he could entirely confide in Daniel. (Haydock)
Worthington
He reigned only one year, Daniel 13:65. (Worthington)
Calmet
King. Chaldean, "kingdom," (Haydock) to accuse him of treason, (Grotius) or to get him removed. (Calmet)
Worthington
This is an old and malignant trick, to call religion treason, and to get laws made for that purpose. (Worthington)
Menochius
In him a great proof of integrity! (Menochius)
6:6
Calmet
Craftily. Chaldean, "came tumultuously to," etc. (Calmet)
Haydock
They hoped thus to convince the king, as they were so unanimous. He would not perceive the drift of their petition, adn was flattered with the idea of being like a god. Daniel was not consulted, though on other occasions the king reposed such confidence in him, as the deputies so impudently asserted that the wish was universal! So easily are princes deceived! (Haydock)
6:8
It, when it is confirmed both by the king and his nobility, Esther 8:8.
6:9
Haydock
It. Nabuchodonosor of Babylon, and of Ninive, had both pretended to be gods; (Chap. 3:15; Judith 5:29.) (Calmet) and Curtius (8.) remarks, "that the Persians follow the dictates of prudence as well as of piety, in worshipping their kings among the gods, the majesty of empire being its best protection." (Haydock)
6:10
Haydock
Before. He did not open the windows that he might be seen, as that would have been rashness; nor did many perceive what he was doing, (ver. 11.; Worthington) as it was in an upper room, but only those who rushed in. (Haydock)
6:11
Calmet
Carefully. Chaldean, "came in a tumultuous manner," as [in] verses 6 et 15. (Calmet)
6:15
Calmet
Perceiving. Chaldean, "assembled," (Protestants; Haydock) or "came quickly in a body." (Calmet)
6:17
Menochius
Own ring, that none of his enemies might injure Daniel. The nobles also affixed their seal, (Haydock) that the king might not liberate him. (Menochius)
All this shews that aristocracy was mixed with the monarchical form of government. Nothing of importance is done without the nobles.
6:18
De Dieu
Meat. Chaldean, "music," (Calmet) or "incense." (De Dieu.)
Haydock
He was tired of his godship, to which he had unguardedly opened his heart, ver. 6. (Haydock)
6:22
Calmet
Offence, as I neglected thy decree to obey a higher Master. (Calmet)
Haydock
The king had sense enough to approve of this distinction. (Haydock)
6:23
Calmet
Believed, or trusted. (Calmet)
6:24
Worthington
Accused. They were punished as false witnesses; (Calmet) and the king justly made them suffer what they would have inflicted on the innocent, being convinced that Daniel had only acted according to his devotion. (Worthington)
Haydock
These wretches deserved to perish, though they had spoken nothing but the truth. (Haydock)
Menochius
Wives. Many examples of such punishments occur, (Calmet) as it was presumed the children and wives were infected by the bad example, and would imitiate it, (Junius) if they had not concurred already. (Menochius)
This must have been the case, to make it just. (Haydock) See Joshua vii.
Calmet
Abominandoe leges, says Ammianus, (23) speaking of the customs of Persia, per quas ob noxam unius omnis propinquitas perit. (Calmet)
6:1
Darius (king of medes now also of Chaldees) othervvise called Astyages (ch. 13 v. 65.) reigned but one yeare, and so Cyrus succeeded.
6:5
An old and continual malignant practise, to c•l religion treason. And for that purpose to procure lawes or statutes to be enacted.
6:10
It is not probable that Daniel opened the windowes of purpose, that he might be senne to pray: for so •e should haue vndiscretly contemned the king, and prouoked the infidels to persecute him; but hauing accustomed to open the windovves of his vpper chamber, vvhich gaue prospect towards Ierusalem, according to Salomons prayer. 3. Reg. 8. v. 47. & 48. he obserued the same custome stil: and vvas not senne publiquely of manie, but his enimies searching curiously (v. 11.) found him praying, & accused him of breaking the kings Edict.
6:22
To this miracle wrought by the powre of God in defence, and for the merites of this holie prophet, S. Paul alludeth. Heb. 11. v. 33.
6:24
The law of like-punishment is so agreable to the law of nature, that this Pagane king punished Daniels accusers, when it appeared to him, that Daniel had not committed treason, but only vsed his religion and deuotion.
6:1
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 4.10
At this time also arose the heresy of the Messaliani. Those who translate their name into Greek call them Euchitæ.
6:3
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.6
… Lastly, too, the king advanced him because he had the grace of the Spirit. For he speaks thus: “Thou, O Daniel, art able, forasmuch as the Holy Spirit of God is in thee.” And farther on it is written: “And Daniel was set over them, because an excellent Spirit was in him.”
6:5
sant'Atanasio di Alessandria † 373 d.C. Persecution and Lapse of Hosius 1
… But the Emperor desisted not from his designs, nor ceased to seek an occasion against him; but continued to threaten him severely, with a view either to bring him over by force, or to banish him if he refused to comply. And as the Officers and Satraps of Babylon
6:10
Tertulliano † 220 d.C. On Prayer 25
… Albeit these practices stand simply without any precept for their observance, still it may be granted a good thing to establish some definite presumption, which may both add stringency to the admonition to pray, and may, as it were by a law, tear us out from our businesses unto such a duty; so that—what we read to have been observed by Daniel also,
Tertulliano † 220 d.C. On Fasting 10
… yet still that these three hours, as being more marked in things human—(hours) which divide the day, which distinguish businesses, which re-echo in the public ear—have likewise ever been of special solemnity in divine prayers? A persuasion which is sanctioned also by the corroborative fact of Daniel praying thrice in the day;
san Girolamo † 420 d.C. The Letters of St. Jerome 22.26
… Let them be open to Christ but closed to the devil according to the saying: “If the spirit of him who hath power rise up against thee, leave not thy place.” Daniel, in that upper story to which he withdrew when he could no longer continue below, had his windows open toward Jerusalem.
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 3.3
… for at these three seasons we know that Daniel the prophet also poured forth his prayers to God day by day in his chamber with the windows open.
6:11
sant'Atanasio di Alessandria † 373 d.C. De Decretis. (Defence of the Nicene Definition.) 1
… for on other days as well did the Lord heal ‘all manner of sickness, and all manner of disease ,’ but they complained still according to their wont, and by calling Him Beelzebub, preferred the suspicion of Atheism
sant'Atanasio di Alessandria † 373 d.C. Apology to the Emperor. (Apologia Ad Constantium.) 17
… and finding none he is vexed, and so forthwith invents a charge against me. Had he been able to say this, he would have confounded me with shame; as now he injures me, copying the accuser’s ways, and watching for an occasion against those that pray. Thus has he perverted to a wicked purpose his knowledge of Daniel’s
6:13
sant'Atanasio di Alessandria † 373 d.C. Epistola Encyclica. (Encyclical Letter.) 5
… For in former instances a man at least might pray while he fled from his persecutors, and be baptized while he lay in concealment. But now their extreme cruelty has imitated the godless conduct of the Babylonians. For as they falsely accused Daniel
6:14
Afraate † 346 d.C. Aphrahat: Select Demonstrations 21.18
… They sealed the pit of Daniel, and guarded it with diligence; and the grave of Jesus did they guard with diligence, as they said, Set guards to watch al the tomb . When Daniel came up, his accusers were ashamed; and when Jesus rose, all they who had crucified Him were ashamed. The King who judged Daniel was greatly grieved
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papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 45
… They were cast into prison, but only by the unholy; they were stoned, but only by transgressors; they were slain, but only by the accursed, and such as had conceived an unrighteous envy against them. Exposed to such sufferings, they endured them gloriously. For what shall we say, brethren? Was Daniel
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.106
… you yourself quoted in this very epistle, going so far as to say, "The most righteous king cast forth Daniel, as he supposed, to be devoured by wild beasts?"—a thing which he never did suppose, since he said to Daniel himself, in the most friendly spirit, as the context of the lesson shows, "Thy God, whom thou servest continually, He will deliver thee."
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.24
… What of the three youths? Did they not by practising virginity become mightier than fire, their bodies through virginity being made proof against the fire ? And was it not Daniel’s body that was so hardened by virginity that the wild beasts’ teeth could not fasten in it
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 41
… if he possess a goatherd and scraper of sycamore fruit, He makes him a Prophet. Call to mind David and Amos. If He possess a goodly youth, He makes him a Judge of Elders, even beyond his years, as Daniel testifies, who conquered the lions in their den.
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.74
… I pass by the rest, the three young men bedewed in the fire, the fugitive prophet praying in the whale’s belly, and coming forth from the creature, as from a chamber; the just man in the den, restraining the lions’ rage,
sant'Ambrogio † 397 d.C. Concerning Virgins 2.4
… The door is shut within, the hawks cry without; some are contending who shall first attack the prey. But she, with her hands raised to heaven, as though she had come to a house of prayer, not to a resort of lust, says: “O Christ, Who didst tame the fierce lions for the virgin Daniel,
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;
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 91.2
… Who save Elias was carried aloft in a chariot of fire? Who save Elisha, as I have just mentioned, after his own body was buried, restored the dead body of another to life? Who else besides Daniel lived unhurt amid the jaws of famishing lions, that were shut up with him?
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 8.7
7. Mark what I say: God, man, beasts: to wit, above thee, God; beneath thee, the beasts. Acknowledge Him that is above thee, that those that are beneath thee may acknowledge thee.
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 5.4
Faith stoppeth the mouths of lions , as in Daniel’s case: for the Scripture saith concerning him, that Daniel was brought up out of the den, and no manner of hurt was found upon him, because he believed in his God
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 93.19
… let the lions now be turned to break in pieces the bones of the calumniators, and let no intercession for them be made by Daniel when he has been proved innocent, and set free from the den in which they meet their doom;
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san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.21
… and He alone doeth signs, and prodigies, and marvellous things in the heaven and the earth, who snatched Daniel from the den of lions.”
san Giovanni Crisostomo † 407 d.C. To Those Who Had Not Attended the Assembly 2
… and together with these three children I should think it proper to remind them also of the lions which were in Babylon, and of Daniel and the den:
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 3
… Yet if they be not still, it is owing to the fault of those cast among them. For indeed many spend largely upon these lions, by keeping harlots, breaking through marriages, taking vengeance upon enemies. And so before ever they come to the bottom of the den they get torn in pieces. (
sant'Agostino d'Ippona † 430 d.C. The Correction of the Donatists 2
7. For the Donatists met with the same fate as the accusers of the holy Daniel.
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Ut essent in toto regno suo — distributi per suas satrapias et provincias. Notat S. Hieronymus ex Josepho Darium, victa Babylone, rediisse in Mediam cum Daniele, ibique hæc quæ sequuntur esse gesta: eodem anno mortuus est Darius; unde Daniel ex Media mox videtur remigrasse Babylonem, et ad Cyrum jam monarcham factum, se contulisse.
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2. ET SUPER EOS PRINCIPES TRES. — Olim apud Medos et Babylonios, Ægyptios et alios, summi post regem erant שלישים schalischim, id est tristatæ, sive triumviri, puta tres principes, qui omnibus aliis minoribus principibus præerant: inter hos unus a Dario Medo constitutus fuit Daniel, æque ut a Balsasare constitutus fuerat, cap. V, 29, ut esset tertius in regno.
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3. SPIRITUS DEI AMPLIOR ERAT IN ILLO. — «Spiritus,» tum sapientiæ, tum prudentiæ, tum prophetiæ, tum orationis, tum justitiæ, tum zeli, aliarumque virtutum. Tales quærant reges et principes, quos provinciis præficiant: præses enim et rector sine sapientia et spiritu, est quasi sol sine luce, quasi avis sine pluma, quasi gubernator navis sine gubernaculo. Hinc Sapiens, cap. VI, 22: «O reges populi, inquit, diligite sapientiam, ut in perpetuum regnetis;» et paulo post: «Rex sapiens populi stabilimentum est.» 4. Ut invenirent Danieli ex latere regis. — Ita legunt Romana; sed Chaldæa habent מלכותא malcuta, id est regni. Jam primo, Hebræi crasse, latus regis, inquiunt, est regina quæ ad regis latus recumbit, quasi hi satrapæ Danielem apud regem suspectum de adulterio cum regina efficere conati sint. «Quærebant ergo occasionem, si in sermone, tactu, nutu, internuntio accusare possent Danielem. Sed nullam causam et suspicionem reperire potuerunt, quia eunuchus erat; unde eum in re stupri arguere non potuerunt,» inquit ex mente Hebræorum S. Hieronymus. Qui et subdit: «Pro suspicionem Theodotion et Aquila ψυσμὸν interpretati sunt, quæ chaldaice dicitur essattha, aut potius scetita: cumque ab Hebræo quærerem quid significaret? respondit vim verbi sonare salsas, quam nos illecebram, sive opalam, hoc est errorem dicere possumus.» Secundo, Hector Pintus sic exponit, q. d. Quæsierunt occasionem ut Danielem removerent, et ejicerent a latere regis. Unde aliqui codices hic legunt: Quærebant occasionem ut auferrent Danielem a latere regis. Tertio, Vatablus: Ex latere, inquit, id est ex parte regni, ut scilicet accusarent Danielem, ut reum læsæ majestatis, quasi male administrasset regnum, et edicta regia violasset, ita S. Hieronymus; aut quod mala fide regiam pecuniam tractasset, inquit Maldonatus.
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Verum dico esse hebraismum: nam esse ex latere, idem est quod insidiari; ex insidiis, quasi a latere, aliquem aggredi et prosternere: qui enim insidiantur alteri, ad latus se collocant, ut alterum non advertentem occulte feriant, capiant, vel supplantent, q. d. Hi satrapæ quærebant occasionem, ut invenirent modos insidiandi Danieli, eumque apud regem calumniandi, et præfectura hac regni dejiciendi. Vide hic quam virtutis comes sit invidia, feriantque summos fulmina montes. Rursum quam verum sit illud: «Omnes qui pie volunt vivere, persecutionem patientur.» 5. NON INVENIEMUS DANIELI HUIC ALIQUAM OCCASIONEM, NISI FORTE IN LEGE DEI SUI. — Nota hic miram integritatem Danielis, qua ita circumspecte fideliter et perfecte regni gubernacula tractabat, ut ejus æmuli nihil in eo vel in speciem possent calumniari. Quare Abbas Pastor in Vitis Patrum rogatus a quodam: «Quomodo debet homo conversari?» respondit: «Vidimus Danielem, quia non est inventa accusatio ejus, nisi de servitio quod exhibebat Deo suo.» Rursum vide hic in Daniele, quam in aulis regnet æmulatio, præsertim in eos quos princeps evehit. Exempla hoc sæculo multa vidimus, imo hoc anno 1618, apud omnes fere reges, principes summos gratia et gradu suo excidisse cernimus. Quocirca recte Pythagoras hoc suis documentum dedit: «Quæcumque invidiam pariunt, vitanda putato.» Ita habent aurea ejus carmina, quæ edidit et explicuit Hierocles ejus discipulus. Rursum in Daniele verum est illud Publii: «Fortunam citius reperias quam retineas.» Sapientes sunt, qui præstant illud S. Hieronymi ad Heliodorum: «Nepotianus, ait, primam curam habuit, ut humilitate superaret invidiam; inter comæquales primus in opere, extremus in ordine.» Aulicus ille rogatus: «Quomodo in aula consenvisset? Omnibus,» ait, «cedendo, et injurias quaslibet tolerando, imo gratias injuriantibus agendo.» Præclare monet Ausonius, Exhort. ad modestiam:
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Fortunam reverenter habe quicumque repente Dives ab exili progrediere loco. Quocirca sapiens ille dicebat accedendum esse ad reges et principes, sicut accedimus ad ignem, moderate nimirum. Si enim propius ad ignem accedas, ab eo adureris: si remotius consistas, non calefies. Hac de causa Ptolemæus mathematicorum princeps, invitatus a rege ad prandium, excusavit se, dicens: «Regibus contingit fere quod considerantibus picturas, quæ cum videntur eminus, placent, propinque vero, non dulcescunt.» Ita refertur in ejus Vita, quæ habetur initio Almagesti.
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6. Surripuerunt regi, — regas hebraice significat tremere; chaldaice vero, significat primo, astare, congregari; unde Septuaginta et Vatablus vertunt: Congregati sunt ad regem; Syrus et Arabicus: Accesserunt ad regem; secundo, tumultuari, tertio, fremere: unde Joannes et Jacobus vocantur Boanerges, id est filii fremitus, sive tonitrui, Marci III, 17; quarto, persuadere, præsertim dolose et insidiose, quod est surripere. Surripuerunt ergo, id est insidiose suggesserunt regi. Perperam ergo Pintus pro surripuerunt, corrigendum vult surrexerunt.
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Discant hic reges et principes bene examinare, penetrare et pervidere, tum suorum consiliariorum animos, consilia et intentiones; tum leges et decreta, quæ illi suggerunt, an sint justæ et utiles bono, non suggerentis, sed publico; nec credant iis, qui ob privata commoda vel odia, suggerunt ea, quibus regi dedecus, aliis perniciem creant. Discant vicissim consiliarii malum consilium consultori esse pessimum. Ita hi satrapæ in Danielem hanc fabam cudentes in seipsos eamdem cuderunt. Discant viros probos et quietos non impune tangi. «Cave quiete sedentem in aulæis,» inquiebat Sfortia, qui et hoc in insigni gestabat: «Quietum nemo impune lacessit.» Aurea est Plinii vox in Panegyr. Trajani: «Discimus, inquit, experimento fidissimam esse custodiam principis ipsius innocentiam. Hæc arx inaccessa, hoc inexpugnabile munimentum munimento non egere. Frustra se terrore succinxerit, qui septus charitate non fuerit; armis enim arma irritantur.» Denique audiant consiliarii id quod Alfonsus Aragoniæ rex dicebat, si sibi contigisset nasci temporibus Romanorum, se constructurum fuisse contra curiam templum Jovi positori, in quo priusquam venirent in senatum Patres conscripti, odium, amorem, ac privatos omnes affectus deponerent: hi enim sunt qui urbes, reges et regna evertunt ac pessumdant. Ita Panormitanus in Alfonso. 7. UT OMNIS QUI PETIERIT ALIQUAM PETITIONEM A QUOCUMQUE DEO, etc., NISI A TE, REX. — Nota adulationem, ut injustum et impium decretum a rege extorqueant. Suadent enim regi, ut Divinitatis nomen et munus sibi arroget, ut, deo omni excluso, ipse quasi deus solus supplicum vota excipiat, nec patiatur alium deum adiri vel invocari. Juris enim naturæ est, ut quisque, præsertim egens vel afflictus, Deum invocare possit, imo debeat; et barbarum, imo diabolicum esset hoc vetare. Dum ergo alium deum hic invocari prohibent, ipsum regem pro deo colendum et invocandum censent. Sic deus haberi voluit Domitianus Imperator, quem irridens Philostratus: «Cum, ait, alius propterea se accusatum quereretur, quod Tarenti, ubi dominabatur, sacrificans, publicis precibus non addidisset, Domitianum Palladis filium esse: At enim, inquit, arbitraris fortasse Palladem non peperisse, cum semper habita sit virgo. Ignorabat autem (ut opinor) deam ipsam draconem quandoque Atheniensibus peperisse. Nimirum draco erat Domitianus.» Idem narrant Quintilianus, lib. III, cap. IX; Suetonius, in Domitiano, cap. III; Martialis sæpe, et alii, cum illud ejus solitum programma irrident: «Edictum domini deique nostri.» 10. CONTRA JERUSALEM. — Hoc, ait S. Hieronymus, est Dei præceptum, Deuter. XII, 11, et Salomonis consilium, III Reg. VIII, 44, qui contra templum orandum esse admonuit. Sic Ezechias, Isaia XXXVIII, 2: «Convertit faciem suam ad parietem (qui erat versus templum), et oravit ad Dominum.» Sic David, Psalm. LXII, 3: «In terra, ait, deserta, et invia, et inaquosa: sic in Sancto (sicut in sanctuario et templo) apparui tibi,» q. d. Ego David in deserto profugus, ex eo te, Domine, in templo habitantem contemplor, et ad templum conversus te in eo præsentem et præsidem adoro. Ergo videtur Salomon fabricans templum in Jerusalem (quæ in medio terræ habitatæ erat sita, ut ait Ezechiel, cap. V, 5), Deum quasi centrum mundialis sphæræ, et omnium animorum constituisse, ut lineæ et orationes ab hominibus ducerentur, etc. templum, ubicumque ipsi existerent; et Deus in templo tanquam in centro præsentem se exhibens, singulorum precibus intendebat, audiebat, exaudiebat, uti notavit noster Pineda, lib. V De Rebus Salomonis, cap. V, num. 35. Templum ergo erat quasi centrum orbis, uti Deus centrum est mundi, hominum et angelorum. Vide hic et imitare constantem pietatem et libertatem Danielis, qui pro ea statum et vitam periculo fidenter exposuit. Merito Aristoteles, I Ethic. X, hominem constantem vocat quadratum, quia ad omnem fortunæ jactum impulsumque firmus solidusque in sapientia et virtute consistit, cum alii leves rotentur ut globi. TRIBUS TEMPORIBUS IN DIE FLECTEBAT GENUA. — Tria tempora quibus Deo flectenda sunt genua, tertiam, sextam et nonam Ecclesiastica traditio intelligit, eaque colliguntur ex Actor. II, 15, et cap. III, 1 et cap. X, 9. Tribus horis, inquit Pintus, orabant Judæi in die, scilicet hora tertia, sexta et nona. Tertia, quia tunc data est lex in Sina: et eadem hora orat Ecclesia, quia tunc datus est Spiritus Sanctus in Pentecoste. Sexta, quia tunc erectus fuit serpens æneus in deserto: eadem orat Ecclesia, quia tunc crucifixus est Christus. Nona, quia tunc petra dedit aquas in Cades; uti et Christi latus in cruce tunc perforatum, sanguinem dedit et aquam. Addit noster Lorinus in Actor. III, 1, Judæos orasse hora sexta, quia tunc lapsus est Adam, ut colligitur ex eo, quod Dominus post meridiem venisse dicitur, ut puniret Adamum. Addunt Hebræi, quia tunc perambulat dæmonium meridianum, quod hominem ad intemperantiam et choleram fervente sole sollicitat, unde in meridie Judæi solent contra illud recitare, Psalm. XC: «Qui habitat in adjutorio Altissimi,» ut ab illo liberentur, scilicet «ab incursu et dæmonio meridiano,» ut dicitur vers. 6 illius psalmi. Porro tertia, sexta, nona, computantur ab ortu solis: Hebræi enim diem, uti Romani noctem, dividebant in quatuor horas, et quasi vigilias. Prima erat ab ortu solis usque ad tertiam: durabant ergo hæ horæ tres nostras horas. Prima enim incipiebat ab hora quinta vel sexta (sequor hic computum Belgarum et Transalpinorum), et durabat ad horam nostram nonam: hora nostra nona incipiebat earum tertia, et durabat usque ad nostram duodecimam: tunc enim incipiebat eorum sexta, quæ durabat usque ad nostram tertiam pomeridianam, a qua incipiebat nona eorum, et durabat usque ad vesperam. Unde Lyranus per tria tempora intelligit mane, meridie et vespere.
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Audi et S. Hieronymum: «Daniel regis jussa contemnens, et in Deo habens fiduciam, non erat in humili loco, sed in excelso; et fenestras aperit contra Jerusalem, ubi erat visio pacis. Tria autem sunt tempora, quibus Deo flectenda sunt genua: tertiam, sextam et nonam Ecclesiastica traditio intelligit. Denique tertia hora descendit Spiritus Sanctus super Apostolos. Sexta volens Petrus comedere, ad orationem ascendit in cœnaculum. Nona Petrus et Joannes pergebant ad templum.» Verum de his alibi. Audi et S. Augustinum in Sententiis, num. 203: «Vigor, ait, fidei christianæ tribus temporibus initiatur, vespere, mane, meridie. Vespere enim Dominus in cruce, mane in resurrectione, meridie in ascensione: unum ad patientiam occisi, aliud ad vitam resuscitati, tertium pertinet ad gloriam majestatis in Patris dextera considentis.» Et S. Cyprianus, tract. De Orat. Domin., per ternarium horarum putat designari SS. Trinitatem, quam totidem horis colimus et adoramus. 15. INTELLIGENTES REGEM, — regis voluntatem et intentionem; Chaldaice est: Congregaverunt se supra regem, id est quasi facta manu omnes simul regem aggressi sunt, ac pene tumultuati contra eum: hoc enim est regas, de quo dixi vers. 6. Moraliter vide hic in Daniele, quam difficile sit servire aulæ terrestri simul et cælesti, placere principi et aulicis, et non displicere Deo et angelis: «Nemo, ait Christus, potest duobus dominis servire.» Et: «Non potestis Deo servire et mammonæ,» Matth. VI, 24. Scripsit Æneas Sylvius, qui, postea creatus Pontifex, vocatus est Pius II, ad quemdam aulicum librum De Miseria curialium, id est aulicorum, in quo ostendit quanta in aulis sit vanitas, ambitio, invidia, hypocrisis, impuritas: quot curæ, distractiones, servitutes, sollicitudines, metus: quanta inconstantia, mutabilitas, casus, ruinæ, pericula corporis et animæ. Ac tandem ita concludit: «Quæ cum ita sint, relinquamus hoc pelagus inquietum, nosque in aliam vitam redigamus. Nam si pacem cupimus, si otium diligimus, si nobis vivere volumus, si salutem animæ quærimus, fugienda nobis sunt atria regum, et aulici tumultus, in quibus nec requies, nec bonarum artium exercitatio, nec virtutis amor aliquis regnat; sed avaritia tantum, libido, crudelitas, crapula, invidia et ambitio dominantur. Quibus vitiis qui sit deditus, nullo se poterit argumento tueri, quin apud viros doctos malus esse convincatur et stultus. Vale, vir, nisi ex curialibus unus esses, meo judicio prudens. Anno salutis 1445.» Præclare Polybius, lib. V: «Sicut, ait, calculi modo ærei sunt, modo aurei: sic et aulici ad nutum regis nunc beati sunt, nunc miseri.» Quocirca Agrippa de duobus admonebat virum, qui in aula salvus vivere cuperet. Primo, ut difficultatem rerum ipse susciperet. Secundo, ut gloriam aliis concederet. Ita Dionysius, lib. XLIX. Notissima est vox ejus, qui rogatus, quomodo rarissimam rem in aula consecutus esset senectutem: «Injurias, inquit, accipiendo et gratias agendo.» Ita Seneca, lib. II De Ira, cap. XXXIV. Diogenes, audiens Callisthenem beatum dici quod esset amicus Alexandri: «Imo, ait, infelix est qui tum prandet ac cœnat, cum Alexandro videtur.» Constantinus Imperator eunuchos similesque aulicos vocabat «tineas et serices palatii,» ait Nicephorus, lib. VIII, cap. XIV. Sicut enim muscæ ad mel, ita isti ad opes et delicias aularum advolant. Quocirca sapienter Horatius, lib. II Carminum, ode X: Auream quisquis mediocritatem Diligit, tutus caret obsoleti Sordibus tecti, caret invidenda Sobrius aula. Et Ovidius, lib. III Tristium, eleg. IV: Let whoever wishes stand powerful On the slippery summit of the court; Let sweet quiet satisfy me. Placed in an obscure spot, Let me enjoy gentle leisure. Vive tibi, quantumque potes prælustria vita; Sævum prælustri fulmen ab arce venit. No one (such is the nature of a powerful court) Has his own character, but a courtier has his master's. Seneca in Hippolyto: Fraus sublimi regnat in aula. Et in Thyeste: Stet quicumque volet potens Aulæ culmine lubrico; Me dulcis saturet quies. Obscuro positus loco, Leni perfruar otio.
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Martialis, Epigram. lib. IX:
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Nemo suos (hæc est aulæ natura potentis), Sed domini mores Cæsareanus habet.
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Prudenter ergo monet Æneas Sylvius, lib. I De Gestis Alfonsi: Illi, ait, aulici plurimum sapiunt, qui, accepto aliquo beneficio vel mediocri, aulæ valedicunt. Ostendunt enim animum suum expletum esse, et periculo se subducunt, in quod curiales frequenter incidunt, qui veluti sues, ubi saginati sunt, in cœnam domini mactantur. «Est apud Indos, inquit Plinius, herba quædam præcipui odoris, referta minutis serpentibus, quorum ictu protinus moriendum sit. Ita habent principum aulæ quod allectet, sed occultant lethale venenum ni caveas.» Rursum: «Indicæ testudines, meridiano tempore blandiente, gaudent toto dorso per tranquilla fluitare, donec oblitæ sui, solis vapore siccetur cortex, ut mergi nequeant, jamque invitæ natent opportunæ venantium prædæ. Ita quidam, spe rerum magnarum allecti, in principum aulas sese conjiciunt, et adeo deliniuntur aulæ deliciis, donec imprudentes eo redigantur, ut non possint, etiamsi velint, in suum otium se recipere.» Ita Plinius, lib. IX, cap. X. Exstat emblema Alciati, numero 86: Vana palatinos quos educat aula clientes, Dicitur auratis nectere compedibus. Ita lusus et ludibrium fortunæ fuerunt in aula Davidis Joab, Saulis Abner, Artaxerxis Aman, Tiberii Sejanus, Constantini Ablavius, Theodosii Ruffinus, Arcadii Eutropius, Honorii Stilico. Denique Antonius in Melissa, serm. 59: «Sicut, ait, qui valde febricitant, appetitum et robur amittunt: sic qui principum aulas inhabitant, mentem et bonos mores perdere solent, nisi frequenter animo repetant hoc dictum: Nosce teipsum.» 16. LIBERABIT TE. — Dicit hoc rex Danieli, tum ut eum consoletur, tum ut se excuset: sperabat ergo Deum illi affore, ut affuerat tribus ejus sociis in fornace Babylonia. Quocirca Rabbini in Midras Tehillim in illud Psalm. CXLII: «Exaudi, Deus, orationem meam, cum deprecor: a timore inimici eripe animam,» de hac Danielis tutela dicunt: Venit leo, et liberavit leonem de ore leonis. Leo enim est Deus, de quo Amos, III, 8: «Leo rugiet, quis non timebit?» Hic liberavit leonem, id est Danielem, qui descendit ex Juda, de quo dixit Jacob, Gen. XLIX: «Catulus leonis Juda.» Ita refert Galatinus, lib. V, cap. VIII. 17. QUEM OBSIGNAVIT REX ANNULO SUO, ET ANNULO OPTIMATUM SUORUM, NE QUID FIERET CONTRA DANIELEM. — Chaldæus et Septuaginta, ne mutaretur res in Danielem; Vatablus, ne mutaretur voluntas in Danielem, id est ne rex, mutata voluntate, Danielem e lacu extraheret. Utrumque videtur verum, scilicet primo, quod rex obsignarit lapidem annulo suo, ne optimates, mutata voluntate, Danielem occiderent, præsertim si viderent leones ei parcere, quod futurum timebant. Ita S. Hieronymus et Theodoretus. Secundo, quod optimates quoque obsignarint lapidem annulo suo, ne rex Danielem e lacu eriperet. 22. Conclusit ora leonum. — Notat ex Aristotele, Plinio et Gellio Pererius, leonem naturaliter homini non nocere, primo, si leoni irruenti caput aut oculos pallio aut veste cooperiat. Secundo, si leo sit satur. Tertio, si sit cicur. Quarto, si in eum fueris beneficus. Quinto, si supplex et prostratus jaceas. Adde sexto, si ei ignem aut flammam ostentes: hisce enim percellitur leo. Causam affert Nicolaus Leonicus, Quæst. natural. Quæst. XX: «Leonum, ait, vis omnis in oculis esse creditur: quamobrem levi etiam cujusque panni conjectu, operto capite, tanta illa feritas torpescit illico, devinciturque non repugnans. Quo etiam modo a Lysimacho Alexandri jussu simul incluso strangulatum fuisse leonem ferunt. Ignis autem splendore suo, cum omnium peculiariter perstringit et hebetat oculos, tum eorum maxime qui eos calidiores siccioresque habent, cujusmodi sunt leones.» Denique leonem «terrent rotarum orbes circumacti, currusque inanes, et gallinaceorum cristæ cantusque,» ait Plinius lib. VIII, cap. XVI; perinde ut, visa vipera fugit cervus, audita voce porci fugit elephas, ait Horus, hieroglyph. 82 et 83, lib. II. Hinc Megarenses porcos pice oblitos, et mox igne flammatos, in Antipatri elephantos immiserunt, ait Ælianus, lib. XVI, cap. XXXVI. Ita res magnæ a parvis percelluntur, humiliante Deo, et ferinam phantasiam edomante. Verum quod Danieli non nocuerint leones, fuit miraculum, quia, ut hic dicitur: «Angelus conclusit ora leonum,» et rictum, ait S. Hieronymus, et ungues; scilicet primo, vi sua ea continendo et comprimendo, ne Danielem mordere possent. Sicut Raphael ligavit in deserto Ægypti Asmodæum, scilicet vim aliquam detentivam ei imprimendo: sicut enim corpori aut dæmoni imprimi potest vis motiva, quæ eum e loco suo protrudat et expellat; sic et detentiva, quæ eum in loco suo detineat, eique quasi affiget et affigat. Secundo, continuit angelus ora leonum, adimendo eis famem, et cibi Danielisque fastidium in eis concitando. Tertio, mutando leonum phantasiam, ut apprehenderent Danielem quasi amicum, vel ut quid formidabile: sicut Aristoteles et Plinius docent leones terreri ad rotas et sonitum curruum, ad galli cristas et cantum; et maxime ad fulgentes ignes. Ecce hic in Daniele verum est illud Hebr. XI, 33: «Obturaverunt ora leonum.» Hoc miraculum castitati Danielis adscribunt, et acceptum referunt S. Hieronymus Contra Jovinian., Epiphanius et Dorotheus in Vita Danielis, et Damascenus, licet S. Basilius illud attribuat ejus jejunio. Ut dixi in Proœmio, Danielis corpus virginitate ita obduratum est, ut ferarum dentes ei infigi nequiverint, inquit Damascenus, lib. IV De Fide, cap. XXV.
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Ita leæna S. Malcho ejus speluncam ingredienti, ob pudicitiam pepercit, imo pro eo dimicavit contra ejus heram et servum, eam persequentes, utrumque occidendo. Testis est S. Hieronymus in Vita S. Malchi, qui ait cum pudicitiæ tantum conscientia pro muro fuisset septum, ne a leæna læderetur: «Ut sciant virgines et casti, inter gladios, et inter deserta, et bestias, pudicitiam nunquam esse captivam; et hominem christianum posse mori, non posse superari.» Ita hyæna Pachonem castum servavit et circumlinxit. Testis est Palladius in Lausiaca, cap. XXIX. Ita S. Daria, uxor S. Chrysanthi, in lupanar detrusa, a leone propugnata est, ut habet ejus Vita 25 octobris. Ita S. Thecla tauris, equulis aliisque feris objecta, ab omnibus illæsa permansit, tutante eam, et feras mansuefaciente ejus castitate. Ita plurimæ aliæ virgines, leonibus et feris objectæ, intactæ ab iis evaserunt. Castitas ergo leones, æque ac ignem, domat et cicurat.
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Quocirca merito de B. Thecla virgine ignes et leones superante, ita cecinit S. Gregorius Nazianzenus in Præconio ad virtutem: Quis Theclam necis eripuit damnataque periclo? Quis validos ungues vinxit rabiemque ferarum? Virgineus, O res omni admirabilis ævo! Virgineus luctos potuit sopire leones. S. Ambrosius, lib. II De Virgin.: «Thecla, inquit, copulam fugiens nuptialem, et sponsi furore damnata, naturam etiam bestiarum, virginitatis veneratione mutavit. Namque parata ad feras, cum aspectus quoque declinaret virorum, ac vitalia ipsa sævo offerret leoni, fecit ut qui impudicos detulerant oculos, pudicos referrent. Cernere erat lingentem pedes bestiam, cubitare humi muto testificantem sono, quod sacrum virginis corpus violare non posset.» Audi majora: «Adorabat ergo prædam suam bestia; et propriæ oblita naturæ, naturam induerat quam homines amiserant. Videres quadam naturæ transfusione, homines feritatem indutos, sævitiam imperare bestiæ: bestiam exosculantem pedes virginis, docere quid homines facere deberent. Tantum habet virginitas admirationis, ut eam etiam leones mirentur! Docuerunt religionem, dum adorant martyrem; docuerunt etiam castitatem, dum virgini nihil aliud nisi plantas exosculantur, demersis in terram oculis, tanquam verecundantibus ne mas aliquis vel bestia virginem nudam videret.» Denique, missus est Daniel in lacum leonum, anno primo Darii; ergo Daniel tunc erat annorum 98. Patet ex dictis cap. I, 1 et 4. QUIA CORAM EO (Deo) JUSTITIA INVENTA EST IN ME. — Nota hic in Daniele fuisse justitiam veram: talis enim est quæ est coram Deo, sive in oculis Dei, qui lucidissimi sunt; non falsam et imputatam, qualis est Novantium. Respondent illi justitiam hic non generalem, sed particularem accipiendum esse, q. d. Daniel: Ego nihil defraudavi, sed summa fide pecuniam et negotia regis tractavi. Verum hanc justitiam non hisce, sed sequentibus verbis statuit Daniel; ait enim: «Sed et coram te, rex, delictum non feci.» Huc alludit Ezechiel, cap. XIV, 16, cum ait quod Noe, Job et Daniel in justitia sua liberabunt animas suas. 23. Quia credidit Deo suo, — quia confisus fuit Deo, ejusque providentiæ et omnipotentiæ se totum commisit. Alii, quia fidelis fuit Deo suo.
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Vere S. Augustinus, tract. 8 in Epist. S. Joann. tom. IX: «Subdere, inquit, ei qui supra te est, et infra te erunt illa quibus præpositus es. Quia vero per peccatum homo deseruit eum sub quo esse debuit, subditus est eis supra quæ esse debuit. Intendite quid dicam, Deus, homo, pecora: supra te, Deus, infra te pecora. Agnosce eum qui supra te est, ut agnoscant te quæ infra te sunt: ideoque, cum Daniel agnovisset supra se Deum, agnoverunt illum supra se leones. Si autem non agnoscis illum qui supra te est, superiorem contemnis, subderis inferiori. Propterea superbia Ægyptiorum unde domata est? de ranis et muscis,» Exodi VIII. Ita S. Pontianus martyr sub Antonino Imperatore, Spoleti objectus leonibus rugientibus, orans cum Christo illud Psalm. XXI: «Salva me ex ore leonis, ut enarrem nomen tuum,» eos cicuravit, ut ei blandirentur: ac deinde equuleos, flagra, carceres, longam mediam, ignes illæsus superavit, dicens: «In Domino confido, non timebo quid faciat mihi homo.» Ita habent ejus Acta 19 januarii. Hac de causa Gentiles olim contra Christianos judicibus succlamabant: «Ad lenonem, non leonem» damnetur virgo christiana: sed illæ eadem spe et ope Dei qua leones, etiam lenones superarunt, teste Tertulliano in Apolog., et testes sunt S. Agnes, Lucia, Dorothea, Susanna aliæque plurimæ. 24. JUBENTE REGE. — Rex hic exercet talionis pœnam, quæ summo jure æquissima est. Hic enim examinata, intellexit rex hostes Danielis sibi imposuisse, et dolose edictum extorsisse, ut Danielem sibi fidissimum et utilissimum e medio tollerent. ET FILII, ET UXORES — Quia illi parentes et hæ maritos ad scelus excitarant, adjuverant, aut consenserant, inquit Pintus: alias enim barbarum hoc fuisset regis edictum. Solus enim Deus filios innoxios, ob peccata parentum morte punire potest: unde solos barbaros id olim fecisse, et etiamnum facere legimus. Addit Josephus, X Antiq. XI, Danielis accusatores regi dixisse leones fuisse saturos, ideoque a Daniele abstinuisse; regem vero, cum plurimum carnis leonibus datum esset, præcepisse ut illi eis objicerentur, ut non alieno, sed suis corporibus experirentur, an leones saturitate retardati, an divina potentia impediti, a Daniele abstinuissent. Verum nil tale habet Scriptura. Unde videtur Josephus more suo, suæ gentis historiam narratione, si non vera, verisimili saltem exornare voluisse, inquit Maldonatus. DONEC, — id est priusquam. Ita Chaldæus, Vatablus et alii. 25. Linguis, — nationibus: singulæ enim nationes singulas habent linguas. 26. PAVEANT DEUM DANIELIS. — Hinc videtur Darius vere ad Deum fuisse conversus: plus enim præcepit, quam præceperit Nabuchodonosor, cap. III, 98. Ille enim tantum voluit, ne quis Deum Hebræorum blasphemaret. Ita Maldonatus. 27. In cœlo et in terra. — Qui enim miracula facit in terra, potest similia facere in cœlo: hoc enim miraculo ostendit se esse Deum, ideoque Dominum cœli et terræ. 28. Perseveravit usque ad regnum Darii. — Chaldaice est natslach, prospere egit, id est in magno honore fuit, quamdiu Darii et Cyri regnum duravit, quamdiu regnaverunt Darius et Cyrus. Ita Chaldæus, Septuaginta, Vatablus et alii. Dicit hoc Daniel, ut historiæ finem faciat, ordiaturque prophetiam: nam hæc sex prima capita magis historica sunt quam prophetica; quæ vero cap. VII et deinceps sequentur, proprie prophetica sunt. Vide hic quam felices et gloriosos efficiat constantia in fide et cultu Dei. Ita enim felix et gloriosus evasit hic Daniel et tres pueri, cap. III, Eleazarus, et Machabæi, II Machab. cap. VI et VII.
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della dinastia neobabilonese, nella persona di Baldassarre (Dan. 6, 1), e l'avvento di Ciro il Persiano
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B. è l'ebraico bēnē rēgēs; la radice rgs (come rgs) significa « tumultuare » (Ps. 2, 1), ed è usuale in aramaico (Dan. 6, 7.12.16); al tempo di Gesù doveva avere anche il senso di « tuonare », come l'arabo raǵasa e raǵaza. …
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… Quest'ultimo significato, nel senso profano di decreto imperiale, si ritrova nel Settanta (Eth. 3, 9; Dan. 2, 13; 6, 8). Nel senso religioso di ordinanze divine contenute nella legge mosaica si trova nell'ellenismo giudaico (III Mach. 1, 3; Giuseppe Flavio, Apologia, 1, 24). Nel Nuovo Testamento …
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… Questa ora di preghiera, usata già nella Sinagoga (cf. Dan. 6, 10; Ps. 54, 18), passò nell'uso cristiano (Act. 3, 1; cf. 2, 15; 10, 9) come preghiera privata per santificare il giorno (Didaché, cap. 8, 3; Tertulliano, De oratione, 23; De ieiunii, …
6:11
… Dopo l'esilio e in seguito alla riforma deuteronomica che concentrò in Gerusalemme la sede unica del culto, gli Ebrei, anche quelli della diaspora, si orientavano verso Gerusalemme avendo cura di fare orazione su di un balcone o terrazzo a finestre aperte (cf. Dan. 6, 11), prescrizione che il Talmud conferma. …
ŠĒMŌNEH 'EŠRĒH («DICIOTTO», SOTTINTESO BĒRĀKHŌTH «BENEDIZIONI»)
… alta voce la preghiera, e la comunità risponde «Amen» (Bērākhōth, V, 4; Ta'onith, II, 5). In privato, ogni israelita deve dirla 3 volte al giorno (Bērākhōth, III, 3; IV, 1), mattina, pomeriggio, sera; l'uso di pregare tre volte al giorno era antico (Dan. 6, 11, 14; 9, 21; Esd. 9, 5; Indt. 9, 1), ma nella Miṣnāh l'obbligo si limita ancora allo šēma' biquotidiano (Bērākhōth, II-III).
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CIRO IL GRANDE (ISCRIZIONI CUNEIFORMI KURUŠ; EBR. KÔREŠ)
… Iud., XI, 1, 1-2). Il profeta Daniele, che era già alla corte di Babilonia al momento dell'occupazione, godette anche il favore di C. (Dan. 1, 21; 6, 28; 10, 1; 14, 1 sgg.); nel suo libro egli descrive più volte, simbolicamente, l'impero persiano: 2, 32.39 (petto e braccia d'argento); 7, 5, 17 (orso con un lato più alto e tre costole …
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.