Editorial Notice on the Commentary, or Interpretation, of Daniel

the publican: yet he who speaks evil, whether what he casts against his neighbor be true or false, is affected with the greatest damage. And that the calumniator has perished, there is no need of demonstration; but that he brings a graver judgment upon himself, even while he speaks the truth, by divulging the miseries of his neighbor and providing a cause of scandal, by uncovering to all things which ought to have been hidden, and by proclaiming the sins of his neighbor, is manifest to all. For if he who causes one to be scandalized will pay inevitable penalties, what punishment will he not suffer who scandalizes countless numbers by spreading a rumor of evil? For the Pharisee was not lying, but was speaking the truth when he called the publican a publican, yet he paid the penalty. Knowing these things, therefore, beloved, let us flee from evil-speaking: for there is no sin more grave than this, nor any easier. Why so? Because it is carried along more swiftly than any other sin, and immediately seizes upon him who is not attentive. For other sins indeed require time, and expense, and delay, and assistants, and are often interrupted by some lapse of time. For example: someone decides to murder, someone decides to steal, and to plunder the property of others; it is necessary that he work at many things, and often, while he delays, he calms his anger, recoils from his wicked attempt, casts away that criminal intent, and does not bring his plan to execution: but in evil-speaking it is not so, but unless we are very attentive and vigilant, we are easily carried away: and there is no need for us of time, nor of delay, nor of expense, nor of preparation to speak evil: but it is sufficient that we only will it, and immediately the will goes forth into deed. For it is the tongue alone which serves. Since, therefore, the evil is swift, and a sin that easily surrounds us, and the punishment is grave and severe, and there is no profit whatever, neither small nor great, let us diligently flee this plague, and cover the evils of others, and not make them public; let us admonish those who sin, as the Lord says: If thy brother shall trespass against thee, go and tell him his fault between thee and him alone (Matt. xviii. 15). And so, in proportion as your public reproach is less, by so much more easily will you apply the medicine. Let us not bite, nor gnaw at others' wounds; let us not imitate flies, but emulate bees. Flies settle upon wounds, and bite them; bees fly into flowers. Therefore, the former gather honeycombs, the latter bring disease to the bodies upon which they have settled; and the former are to be detested, but the latter are lovable and noble. And so let us cause our soul to fly into the meadow of the virtue of the saints, and raise up the sweet odor of their good deeds poured forth, but let us not peck at the wounds of our neighbors: nay, if we see any doing this, let us close their mouths, let us set before them the fear of punishment, and let us stir up in them the memory of the kinship which exists between them and their brethren. But if none of these things moves them, let us call them flies, so that at least by the disgrace of this name they may be called back from this wicked practice; so that, being led away from this useless idleness, they may spend all their leisure in the inquiry of their own evils. For thus it will happen that both those who have fallen may rise again, aroused by the memory of their own crimes, which would otherwise by no means be divulged, and those who have always pondered their own evils in their minds will easily lay them aside, and will be rendered more tardy for the committing of other sins by the recollection of their own transgressions, and those who have perpetually contemplated the virtue of the saints will be kindled with greater zeal for their imitation: and by all these things it will be brought about that, with the whole body of the Church successfully restored by us, we may be able to enter into the kingdom of heaven with this assembly, which may it be granted to us all to attain, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom be glory, together with the Holy Spirit, now and ever and unto ages of ages. Amen.

NOTICE CONCERNING THE COMMENTARY, OR INTERPRETATION, ON DANIEL

Concerning the interpretation upon Daniel, which bears the name of Chrysostom, and has been taken from the Royal Library of the Escorial, Cotelier, who first edited it, prefaces the following: The interpretation on Daniel at first sight seems to many to be supposititious, who perhaps, and deservedly so, miss and require those solemn doxologies, the customary perspicuity, and other gifts of the books of this honey-tongued Father. It is certainly incredible to recount how many things here are either imperfect, or disturbed, and more attempted than concluded, finally presenting the appearance of an epitome and of excerpts. But nevertheless, to say what the matter is, among the patches the burning purple shines forth; in the turbid rivulets the veins of a most limpid fountain spring up. Wherefore I am of the opinion, that Chrysostom, whom antiquity recorded as having written commentaries on the universal Scripture, is the parent of this offspring: but that it, being piously put forth, fell into hands which spent little labor in preserving it; and so it happened that the offspring appears as if it should be denied by its parent. But it is certain that, in so gaping, so lean, and so compendious a narrative, such as all will undoubtedly note here, there appear some traces of the diction of Chrysostom, words familiar to him being used.

THE INTERPRETATION OF OUR HOLY FATHER JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE, ON THE PROPHET DANIEL

CHAPTER I

^A And the king said to his chief eunuch to bring in from the children of the captivity of the children of Israel, and from the seed of the kingdom, and from the Pharthoumin. He speaks of the *Pharthoumin* as either a nation or a stock; but rather a nation, perhaps a barbarian one. This is permitted, so that from comparison the power of God might be made manifest; and that which happened with the multitude, also happened with regard to wisdom. For that no one might blame the Persian wisdom for what was taking place, others also learn alongside them, by way of test. For it is through comparison that matters are especially judged among the foolish. Therefore, God effects this comparison everywhere; and when He speaks concerning Himself, He does not disdain to compare and weigh Himself against the gods, and they themselves say: *There is no one like unto Thee among the gods, O Lord* (Ps. LXXXV, 8). ^B *In whom there was no blemish, and fair of countenance, and skilled in all wisdom.* This is an obstacle to temperance and philosophy. But why does he seek such [men], so that they might excel all others in the robustness of their limbs and in the beauty of their appearance? Let us listen. If a king seeks such men—a barbarian king—how much more does God, the lover of beauty in the soul? If those who have a blemish in their body are not worthy to stand before him (for he says, *In whom there was no blemish*), how much more does it not befit those who have a blemish in their soul to stand before God? With reason does he also seek the strong, for he says this for the sake of the internal duties, or he speaks of strength [of spirit], that is, those capable of standing before the king. But why does he also seek them to be fair of countenance? For the former things, that is, wisdom and the understanding of the mind, are for use; ^C but what is the reason for this? Being as he is a barbarian and a worldly man, he seeks this out of immense vanity; for it is necessary for the philosopher to seek only those things which concern the soul. For just as we seek garments that are beautiful for no actual use, so he seeks beautiful appearances, as if they were statues. But why did God create beauty? Hear another saying: *For through the greatness and beauty of the creatures, the creator is contemplated proportionately* (Sap. XIII, 5). And one might see many things in our body that have been made not for use alone, but also for grace. For colors and complexions are for this reason, not for need alone. For it was possible even for them to be black, and for nothing to be overlooked regarding our needs. And our hair [exists] for this reason; ^D and so too Paul says: *If a man have long hair, it is a dishonor to him* (1 Cor. XI, 14). So also is an erect neck, and one having a proportionate interval; and for this end everything has been supplied to us for elegance, so that if you excise even a small part, you ruin the beauty, while the utility remains. Now, in this way the Creator prepared this animal especially for beauty. And not this alone, but also all other things. But of this beauty, He gave more to some and less to others. To many, after they were born, He clothed them with grace, even if they did not have it by nature. And from the very placement [of organs] you see the beauty, such as the eyes being situated on high, like the rainbow, and having the circular part within well-wrought, the mixing of the colors, the precision.

the natural goodness, and the candor. ^A But, someone will say, was beauty not an occasion for stumbling? It did not come to pass because of the nature of beauty, but because of the slackness of those who are overcome by it. For Scripture says: "Do not gaze upon the beauty of another" (Eccli. IX, 8). It did not say absolutely, "Do not gaze upon beauty," but added, "the beauty of another." Wherefore it praises those who enjoy their own beauty. For why did beauty not ruin Joseph, nor make him slack, nor fill him with madness and pride? "A hind of friendship," he says, "and a foal of your graces let it converse with you" (Prov. V, 19). Beauty is also a bond of marriage, so that human beings might be inflamed with desire for bodies. For since God fashioned our life to be laborious and miserable, he also bestowed upon us some comfort. Hence, for us, love is a nourishment for life that encompasses all things. For God provided with much care and set in order that the bond of marriage might remain unbreakable. But, the same person will say, beauty became a stumbling block from the beginning. For "seeing the sons of God, the daughters of men, that they were beautiful, they took them for themselves" (Gen. VI, 2). This did not come to pass as a stumbling block, but because of their incontinence. For God had not made the daughters beautiful so that they might become shameless, but so that each man might love his own. And "understanding," it says, "in all wisdom"—that is, studious and capable of all wisdom—"to teach them the letters and the language of the Chaldeans." ^B Moses, indeed, being one of the common people, was reared as a king; but these, though they were born of a royal lineage, were reared in the rank of servants of masters. It was beautifully provided for them to learn the letters and language of the Chaldeans, so that when Daniel was to speak with the king concerning those great matters, no one intervening might corrupt anything of what was being said. And for what reason does this also take place? That you may learn his philosophy, and see immediately from the start how he is superior to his belly. For another man would have said: "I am a captive; I have no necessary food from anywhere else; God will surely excuse me." But he was not like this; for he served God not for the sake of any reward, or out of fear alone, but also out of love. With much care he was educated, and he did not spend a brief time in his studies. For three years they were studying philosophy, and for three years they were fasting. Do you see his prudence? Where there is need of caution, he is very exact, provided, and circumspect; he does not cast himself into things rashly, but supplicates and prays; but where there is no harm, he does not decline to learn a barbarian language and wisdom of that kind; for it was not a sin to learn it, but to use it [for sin]. Thus he especially understood his wisdom; and again from comparison, so that he might learn that there is no other wisdom like the Hebrew, and so that he might become stronger. But if it had been unlawful, ^C he would surely have resisted right there, and struggled against it. You see that his virtues flowed from the same origin from which flow those who indulge their bellies, from which flow those who prefer garlic to manna? From that point, Daniel, being of the sons of Judah, showed himself to be a philosopher. 6. "And there were among them of the sons of Judah, Daniel, and Ananias, and Azarias, and Misael. 7. And the chief of the eunuchs gave them names; to Daniel, Baltasar; and to Ananias, Sedrach; and to Azarias, Abdenago; and to Misael, Misach." To Daniel, he says, he gave the name Baltasar. Thus also their god was called; or rather, the son of the king was so called. Did he therefore dare to name a captive with the same name? He certainly dared it, except that it is not the same name, but there is much difference intervening, just as in the case of Joseph, "his father bowed down to him." But what is the great thing in that name being given to him? Do we not see even today among common people many called by the names of kings? "But not inside the palace," someone will say. And for what reason does this change of names take place? Look at how matters were ordered from every side. The king does not see the dream until those three years are completed. Do you see the providence of God? Why, then? So that Daniel might enjoy greater freedom of speech. But, someone might say, Daniel would have been in more manifest admiration and clarity if Nabuchodonosor had seen the dream before those three years. But then that edict against the children would not have been issued; and otherwise, Daniel would not have been trusted. Therefore, in small and minor matters, the eunuch makes a trial of the benevolence of God toward them, so that when they might petition him concerning greater things, he might not, in distrust, reject them, and so that they might learn to speak that language excellently, for the sake of achieving greater confidence. Do you not see that this happened to David, when King Saul, judging matters based on age, did not have faith in him when he promised that he was going to kill the alien? From here on, notice that he understood the cause and reason for the barbaric institution and sect. For Moses and Daniel learned the disciplines of the barbarians accurately. So that they might not, by being led by ignorance, be thought to prefer their own over those of others, He permitted them to become participants even in alien knowledge: so that when you see, or rather hear, Moses saying, "There is no wisdom like ours" (Deut. IV, 6), you might not think the statement to be one of bias or love, but of right judgment. For it cannot be said that Daniel fell away from their doctrine out of hatred for his teachers. For both, Moses and Daniel, were treated with much honor by foreigners, and yet they prefer the institutions of their own people. And this is what Paul said with admiration concerning Moses: "He did not choose to have temporary enjoyment of sin, [having] considered the reproach of Christ a greater wealth than the treasures in Egypt."

8. "And Daniel placed it in his heart, that he would not be defiled by the king’s table, nor by the wine of his drink, and he requested the chief eunuch that he might not be defiled." 9. "And God gave Daniel into compassion and mercy before the chief eunuch." Behold this commander of goodness. Thus immediately it was manifest that he was someone great and wonderful. For he calls him by a better name. And in things where it was possible, he kept the law. Who else, tell me, considered the royal table to be a pollution? See him, from the very beginning, straightway demonstrating his philosophy. "And he requested," he says, "the chief eunuch, that he might not be defiled." See how he is not vainglorious. He did not say, "I will give up my soul," but he requested, if it were possible, to escape notice. "For what reason," he says, "should I be ambitious?" But Joseph was not like this, nor Moses. What then? Shall we condemn them? God forbid; for they did not know what that was. For there was not yet, according to the Law, a rejection of foods. See him both rebuking and philosophizing, and in small matters demonstrating philosophy. And just as the apostles said: "These things you ought to have done, and not to leave those undone." These things, however, he did, not because they were sacrificed to idols, but because they were forbidden by the law. How then did he persuade him? See how he immediately resolved your difficulty. "And God," he says, "gave Daniel into compassion and mercy before the chief eunuch." This also happened in the case of Joseph; there too Joseph received mercy and found grace before the chief of the cooks; although both were slaves, and in foreign houses. For indeed the words spoken were truly sufficient to loosen the anger of the king. What are you saying? Do you call the master’s table defiled? Have you appeared more pure to us? Do you not know that it was for this reason that you learned the Chaldean language and letters, that you might be transferred to our order? But how did the eunuch respect him at all? The child was contemptible, a prisoner of war. For even if he were worthy of respect, the danger did not allow him to appear worthy of respect. Therefore, having said that "God gave him into mercy," he mentions the words of the eunuch and the fear again. How? It was not possible, but it was forbidden, if grace from above did not manage everything. "And Daniel said to Amelesar, whom the chief eunuch had set over Daniel, Ananias, Azarias, and Misael: Test your servants, I beseech you, for ten days; and let them give us of the seeds of the earth, and we will eat, and we will drink water; and let our appearance look before you, and the appearance of the boys who eat of the king’s table; and as you see, do with your servants." 14. "And he heard them, and tested them for ten days." 15. "And after the end of ten days their appearance was seen to be good, and they [were] stronger in body than the boys who were eating of the king’s table." Great is the boldness, greatest is the readiness, great is the prudence, great is the faith. "Test your servants for ten days." Then, lest you think that the radiance of the countenance is from the nature of the seeds, see, indeed, water that does not nourish. And not simply did they appear well-favored, but even better-favored than those who enjoyed the royal table. That meat and wine are accustomed to nourish more than other foods, it is plain to everyone. See, from the very beginning, the grace blossoming forth from the intention of the boys [and] from the grace of God. For the intention [is] from the not-willing, but the grace from the being-able. "And let them look," he says, "before you." We entrust the judgment to you. Light and easy is the grace; be assured by the deeds. For I know [the outcome] clearly; and before the end I do not make a declaration, for your sake. See how he immediately trained the servants, and taught them that he is someone who loves God. And not simply, "Do with us," he says, but "do with your servants"; and beginning thus, he said: "Test your servants." They did not decline human honors, where it did not at all harm piety, to demonstrate; since even Paul does this. Beginning his defense, he starts from the praises of the magistrate, saying thus: "Enjoying much peace through you"; and he uses civil matters. And also prophesying, Nathan bows to David, and Jacob to Pharaoh, and Abraham to the fellow-dwellers. And this one himself says: "Live forever."

(Dan. 6. 21)

(Col. 4. 5)

(Luc. 10. 25)

^A Azarias. And they stood before the king; and in every word of wisdom and understanding, which the king inquired of them, he found them ten times better than all the enchanters and magi who were in all his kingdom. And after the end of the days, he says, their countenances appeared good; and they had progressed in beauty and good physical condition. Look at the things that are beyond nature; look at the Maker of the world who reveals his efficacy. ^B Just as a sculptor will most appear such, not only if he can smelt and shape, but also if he is no less able to correct the statue already made: thus also one might recognize with regard to God and those boys. For to have rendered their bodies plump after such nourishment was no less an indication of creative power than to have formed a human from the earth. Whence the bright color? Whence the blossom and beauty emitting radiance? Whence the robustness? For you know that by the drinking of water and the eating of seeds the strengths of the body are destroyed. For he did not even endure to eat bread. But there is no small distance between ground and prepared grain, and grain that is unground and unprepared. For strength does not arise from eating alone, but also from the cooking of the foods that are eaten; but for seeds to be cooked is contrary to nature. Observe these signs that they do not take their beginning from the ambition of those seeking, but have their cause and occasion from necessary use. For he did not absolutely and with nothing proposed leap into the experiment, but necessity called him to this. And so the spirit of the boys was far from ambition. Although who, possessed of such faith and living among barbarians, would not have desired to show to the masters the benevolence God has toward them? But not these. Look also at the rebuke of the old men, how even that came about from necessity. ^C

CHAPTER II.

Nebuchodonosor dreamed a dream, and his spirit was stupefied, and his sleep departed from him. But this is the twelfth year. For if three years passed after the city was taken, and it was taken in the ninth year: this is the twelfth year. Some say that by the same mark both this and that number are written among the Hebrews. Perhaps it is also a mistake of the scribes: or in the second year indeed the boys were exhibited. But this last lacks reason. Furthermore, the matter happens to be more difficult. What, indeed, is that? That the king did not know what his dream had been. And this happened providently. For if that had not happened, the wisdom of Daniel would not have appeared. For we see that he would have been called and would have said what was to come; the Chaldeans would have said it as well. ^D But since the event was not present, who would have been believed, the truthful or the liar? And it is necessary to examine this by other means. Let the dream itself be brought into the middle; let Daniel say what he answered; let the Chaldeans say the opposite. Whence will it be manifest that Daniel is either lying or telling the truth? Now therefore he gives the trial. But in Joseph the matter was not enacted in that way, but Pharaoh recounted the dream: for the time of the event was near. But it is worthy of admiration how the wise men of Egypt did not want to feign anything, since no danger could have arisen from that, but confessed that they were at a loss. But if they do not know how to discern dreams, in what other matter should they be believed? Otherwise, it was not appropriate for that to happen there; but in the prophecy of Joseph it was done manifestly, and especially in the case of the eunuchs. Observe, however, that the Chaldeans did not call Daniel; but they preferred to die rather than look upon him who was celebrated by the speech of men. Was the dream seen solely for that reason, so that Daniel might be suspected? That, indeed, I would not say. Although even if it had been for that cause alone, it would certainly be a great and admirable deed that such a knowledge of God had occurred. But that was not the only reason. What then is another? That even Nabuchodonosor might think more modestly of himself, having been taught that his race will not dominate forever (for if even after those things which were told to him, he remitted nothing of his pride, much more if those things had not been told to him); further, that he might acknowledge God to be the Lord of all things. Since they were especially devoted to dreams, therefore these things came about. Hence he persuades them about future things: and because they honored the gods most of all for the foreknowledge of future events. For all their magic was concerned with that business. 13. And the sentence went forth, and the wise men were being killed; and Daniel and his friends were sought for death. 14. Then Daniel answered with counsel and opinion to Arioch, the chief of the king's executioners, who had gone forth to kill the wise men of Babylon. 15. And he questioned him saying: Lord of the king, why did the decree go forth? Is this bold speech? Do you see courage; what he says to the one who is to kill his master? And he grieves for the others. He has no reason, he says, nor pretext, nor coloring applied to the command.

16

But Arioch indicated the matter to Daniel. And Daniel went out, and asked the king that he might give him time, and that he might make the interpretation of the dream known to the king.

had asked for other things as well, such that God gave him also the conjecture of the dream. 23. “Because,” he says, “you have made known to me the king’s dream.” 24. And at once Daniel went to Arioch, whom “the king had appointed,” he says, “to destroy the wise men of Babylon, and said to him: Do not destroy the wise men of Babylon; introduce me into the presence of the king, and I will announce to the king the interpretation of the vision.” He ran to him and said: Do not destroy the wise men of Babylon. Who would have cared for them? Observe the prophet’s humanity and gentleness. But he would not have been heard had he not added: “Introduce me,” he says, “and I will announce to the king the interpretation of the vision.” 25. Then Arioch, he says, “brought in Daniel in haste before the king and said: I have found a man of the children of the captivity of Judea, who will announce the interpretation to the king.” “Of the children of the captivity,” he says, “I have found a man.” He was not ashamed of the lineage. For where a greater necessity presses, none of these things is sought; but the pride that is wont to accompany prosperity is entirely suppressed. For he who is sick will never curiously inquire into the nobility of a physician; and a man who is in another peril will not trouble himself whether he who is about to rescue him is of noble birth or of the common people, but he will seek only one thing, namely, liberation. Who would not have been struck with shame, who would not have blushed, seeing all the wise men of his fatherland being put to death, while the captives were puffed up, and felt great pride in themselves? Not at all. He thought nothing of these things; but in his haste, he both called him and the other questioned him, no longer with the same arrogance. For after the king had been convinced by experience that he was inquiring pointlessly and foolishly, what does he say? 26. “And the king answered and said to Daniel, whose name was Belteshazzar: Are you able to make known to me the dream which I have seen, and its interpretation?” He speaks with greater mildness. He did not say: If you are not able, you will suffer the same things as the others. What then does Daniel do? 27. “And Daniel answered before the king and said: The mystery which the king seeks is not in the power of the wise men, the magicians, the enchanters, nor the Gazarenes to announce to the king: 28. but there is a God in heaven who reveals mysteries: and he has made known to King Nebuchadnezzar what must come to pass in the latter days.” Observe the prophet’s prudence. He did not say immediately, I am able to announce it to you: but he states what the king needed to know above all else. The mystery, he says, which the king asks, the wise men, magicians, enchanters, and Gazarenes cannot indicate to the king: there is a God in heaven who reveals mysteries. He makes an apology for those who had been unjustly slain, and shows that it is not he himself who explains the matter. Not for this reason, he says, did I state that it belongs not to the magicians, that I might make myself clearer than them; but that you might learn that I, too, do not bring this forth according to human nature. ^A But there is a God in heaven. He does not confine God there; but he speaks for the time being as if to a barbarian, and draws him away from the earth: not like your gods who crawl about the earth. And he made known to King Nebuchadnezzar what shall be in the latter days. Observe, he discourses through riddles; and he encompasses the entire sum of the vision in the exordium, and refreshes the king’s mind, while telling him nothing heavy or burdensome. “Your dream,” he says, “and the visions of your head upon your bed;” that is: 29. “Your thoughts upon your bed arose as to what must come to pass after these things. And he who reveals mysteries has indicated to you what must come to pass.” He speaks according to popular opinion, as if dreams stand over the head, or because the seat of reasoning is there, or he designs the eyes through the head: that he might say, You provided the cause. Nor did he simply say, God manifested it to you, but, You were thinking of what was to be hereafter. ^B For because he had conquered the world, he was reflecting with himself whether he would pass on the kingdom to his children, or whether he was about to die. For the magnitude of empire is wont in a certain way to lead us even into an oblivion of nature, and that it is mortal. It is likely, therefore, that he, having fallen into a sea and an infinite multitude of deeds done forcefully and gloriously by himself, did not entirely believe that he would die. The same too did another king suffer. And therefore someone was saying to him: “But you are a man, and not God,” speaking, of course, to the Tyrian. And see how he reproves him with a later wound. For he did not say, This you suspected and hoped: but, “What must come to pass after these things?” With this mind you were agitated, and were reflecting with yourself: namely, what was to be. “Upon your bed.” When there was none to trouble, but the mind was dwelling in quiet; when especially the crowd of thoughts invades us, abusing quiet and leisure. Therefore it is the custom for many to consume that time in prayer: because, of course, then the mind is idle; and we receive great harm if we then have given ourselves to sloth. “And he who reveals mysteries has indicated to you what must come to pass.” Aspice, again he remembers God. And not in a common way. But there indeed he says: “Who is in heaven;” but here: “Who reveals mysteries.” 30. ^C “As for me, not by any wisdom which resides in me above all living creatures was this mystery revealed; but that I might indicate the interpretation to the king, and that you might know the thoughts of your heart.” Almost saying: The origin of the discovery is not from me; but neither in the very fact that I have learned the matter beyond others am I to be preferred to the rest. For it is not because he recognized me as wise that God did this. If, after Daniel had said these things, the king had adored him as God: what if he had not spoken thus? But for your sake, he says. You ought not to have gratitude to me, but I to you: for so that you might understand, I learned. Observe how he reconciles him to God, and how he assigns to God, by anticipation, the future miracle concerning him, and also the vehement love towards him. For he who has been taught that God did this for his own honor is undoubtedly reconciled to Him. He honored you, he says, more than me. You see how the young man is not ambitious, and how he ^D does not reject the glory being given to him, but how as he says this, “Because I worship God, because I serve God,” he makes him, rather than others, the recipient of the revelation. “But [it was] for you to learn what was most useful.” For that which he did not even speak, followed in the mind of those who listened.

^A 31. “You, O king, were watching, and behold, there was one image; that image was great, and its appearance was lofty, standing before your face, and its aspect was fearful. An image whose head was of pure gold; its hands and its breast and its arms were of silver; its belly and its thighs were of bronze; its shins were of iron; its feet were partly of iron and partly of earthenware.”

See what kind of vision Nebuchadnezzar was deemed worthy of. For since the proclamation was about to be spread to the nations, it strikes in advance at the Gentile tradition from above; and it is seen in a Gentile context, since the temple was destroyed and the legal rites were abolished. Nevertheless, it is interpreted through the Hebrews. For even if it were to be spread to the Gentiles, it was, however, to be through Hebrew men, the apostles. This also happened in the case of Cornelius. It anticipates the nations, and does not follow them. So too here, Nebuchadnezzar was the first to see the image, but Daniel was the first to see the knowledge. And in order that you may know that the Jews are both first and last: they were the first to receive the goods, but they did not know what they had received, so that it might be equalized. Thus also in their case, before baptism they were deemed worthy of the Spirit. Thus also in the case of Abraham, that multitude of the nations was the first, and circumcision was later; but salvation came through circumcision. The prophets said these things a myriad of times to the Jews, and if there were not so much slothfulness among you, I would even have revealed where and when. But since they did not pay attention, it moves on to the nations at last. Those who heard these words spat upon them; the Gentile who heard worshipped.

See also those things that are prefigured in Christ. The Canaanite woman worships; these people do not do this, but they drive Him away. Thus also here, those men bound Jeremiah, but this man worshipped Daniel. Again, the Jews drive away the apostles; the Greeks say that the gods have descended to us. For when judgment is made without passion, it is impartial and pure. Do you see the types shining? In Babylon, the things concerning Christ are heard, and the barbarian becomes a listener, so that you may learn that not only Gentiles, but also barbarians will hear these things, just as Paul says: “I am a debtor to preach the gospel both to Greeks and to barbarians.” And so that you may not despair, he sketches out the hopes. For what was not a hindrance? The royal pride, the barbarian nature itself, the lowliness of the speaker—for he was a captive—his age—for he was young—the difference in religion. He did not say, “It was necessary for you to foresee your own captivity; you were ignorant of those things, and yet you preach these things?” These are the things that the thoughtless say: “He should have raised himself, the Christ.” That very thing which is said was the subversion of his kingdom, and the consummation of the whole inhabited world. And Nebuchadnezzar believed. For he would not have sacrificed to Daniel if he had not believed. Nebuchadnezzar believes, but some disbelieve this. For this reason many predictions were made. If those had not occurred, do not believe these either. But so that I do not make the discourse unclear to a greater degree, come, let us interpret it for you. ^B He saw five materials: gold, silver, bronze, iron, earthenware. Then, the whole image is time, and the sequence of time. And he well said, “Image.” For our affairs are like an image, an image made of lifeless things. And it is well called an image of gold. For just as gold, even if it is shining, is from the earth, so too is our nature, and our affairs. And see that it becomes dust, which is what it was before this. And yet a stone cannot effect this. A stone can crush, but it cannot change the substance. But this has happened. You see the mystery of the resurrection. For when our bodies are resolved into their elements first, and have returned to their ancient nature—I mean the earth—then decay enters. But the stone does all these things. So when you see the image composed of different materials, and its head shining, but the breast more common, and the belly more ignoble, and the shins more base, consider this difference to be a matter of appearance. For all things are of one substance; and the end testifies, dissolving everything into dust. This is no small philosophy. For consider this philosophy also from present affairs, leading the king, the prefect, the one after him, the bronze, and those after these, the earthenware and the iron, down from the ruler. But if you come to the coffin, even if they insist a myriad of times on constructing a golden sarcophagus there, you will see the nature itself. Again, consider for me the rich man and the prisoner, that rich man, and the beggar down to the earthenware, and you will see everything is dust. But watch. Everything did not appear to be dust until the stone fell. “You were watching until a stone was cut out of the mountain without hands, and it struck the image, and the feet of iron and earthenware, and it crushed them to the end.” Then the earthenware, the iron, the bronze, the silver, and the gold were crushed all at once, and became as the chaff from the summer threshing floor; and the multitude of the wind carried them away, and no place was found for them. For the nature of things did not appear beforehand, until the Sun of righteousness rose, that the gold is not gold. But see also in this very thing, not after the shattering, but while they are still standing, none of this being more precious than that. See also by the appearance, and by the time, and by the quality, that these are better than those. For this reason God made even the gold from the earth, so that you would not imagine anything great about it. But for what reason does He call his kingdom golden, that of the Persians silver, that of the Macedonians bronze, and that of the Romans iron and earthenware? See the corresponding materials. For gold is indeed indicative of wealth, but it is weak, and more suitable for deception and for decoration and for ambition. So too was that kingdom, that of the barbarian. Gold was plentiful with him and with the barbarians, since it is said that there are metallic materials there as well. For even among the Seres, wealth is great, but useless. And it holds the head, because it appeared first. But the Persian [kingdom] is not so wealthy, just as neither is the Macedonian; but the Roman is more useful and stronger, later indeed in times, wherefore it also occupies the position of the feet. And some parts of it are weak, and others are stronger. Such is the eccentricity of men. And when iniquity is multiplied, he says, the love of the many will grow cold. The bronze. Addendum: the silver, the gold.

^A Since love is being chilled, hostility and wars must arise; and since there are plotters and enemies, people must encounter each other in the same way as iron does with earthenware. Just as these differ by nature and will never be joined to each other, so it is with these. This is what both the prophets and apostles maintain. And so, the consummation is at hand. For just as in the days of Noah, after malice abounded, the flood took place; so too now. And just as an ailing body, when it reaches the point of luxury, thereupon perishes, so too the world. For if, when there are five just men in a city, it is spared, how much more so the world, when there are just men in it in proportion.

35. *And the stone, which struck the image, became a great mountain and filled all the earth.* The stone, he says, fell from the mountain. See when. Not when it was golden, nor when it was silver, nor when it was bronze: but when the iron appeared. *It fell from the mountain,* he says, signifying its height. *From the mountain,* he said. But before the king, he demonstrated that the dream is about human affairs. *But the stone,* he says, *fell from the mountain.* He declares the freedom of the will, and that it was not coerced by force. For he did not say, "It was cast," but, *It fell from the mountain.* He designates that the event happened unexpectedly and without anyone’s knowledge. *And it was cut out without hands.* He hints at the birth according to the flesh. The Scripture is accustomed to grant the name of a mountain even to women, just as when it said: *From the pit whence you were dug* (Isa. 51:1). And Christ frequently receives the name of a stone on account of his stability. *Upon whomsoever it falls,* he says, *it will grind him to powder, like dust from the summer threshing floor* (Luke 20:18). ^B Here he declares that the kingdoms are unable to subsist. *And the wind blew them away, and no place was found for them.* For in this way, kingdoms are overturned, as if they had never been. *And the stone became a great mountain.* See how the words of the apostles have filled the entire inhabited world. Therefore, that stone is sometimes called a mountain, sometimes a cornerstone, and sometimes a foundation, so that you might learn that it fills all things. A mountain, because it contains all things; a cornerstone, because all things are established in it. A foundation, and the root of the vine. *I am the vine, you are the branches* (John 15:5).

36. *This is the dream,* he says, *and we will speak its interpretation before the king. 37. You are a king of kings. The God of heaven has given you a kingdom that is strong and mighty and honorable, 38. in every place where the children of men dwell; and he has given the beasts of the field and the birds of the sky into your hand; and he has made you ruler over all.* After he demonstrated the power of God, only then does he proclaim the message of the truth to him with confidence. And see with how much deference and with how much honor he introduces the discourse. *You are,* he says, *a king of kings. The God of heaven has given you a kingdom that is strong and mighty and honorable in every place where the children of men dwell; and he has given the beasts of the field and the birds of the sky into your hand.* ^C Not only to men, who are of the same race and nature as you, but also to the desert, and to those who are above your head, you rule. Look at how he showed that divine gift which was made in the beginning: *And have dominion over the fish of the sea, and the birds of the air* (Gen. 1:28); so that you may learn that God is also the creator of the wilderness, and indeed the maker of wild beasts; and not merely of tame animals. *And in every place where the children of men dwell, the God of heaven gave you the kingdom.* He no longer says, "God is in heaven." See how he introduces the dogma little by little. First he said, "He dwells there," so that he would not imagine that God dwells upon the earth. But after the king received that instruction, he leads him back again, and shows that God is also the maker and Lord and Master of heaven; not, however, contained in it as if it were a place, but that heaven is his own work. For if he is Lord of heaven, he can give you the earth. He took heaven for himself, and has bestowed the earth upon you. For what he is there, that you are on earth; namely, superior to all, ruling over all, the head of all. He granted to you more than to others of those things that are on the earth, since he appointed you head, and made your kingdom golden from pure gold. *You are the golden head. 39. And after you another kingdom will arise, lesser than yours, which is silver; and a third kingdom, which is bronze, which will rule over all the earth.* For such was the kingdom of the Macedonians. 40. *And a fourth kingdom, which is strong like iron. For just as iron crushes and tames all things, so it will crush and tame all things.* And the fourth, he says, that is, of the Romans. ^D Yet he does not present the names. Why did he not speak more openly? Lest many blot out the sacred books. 41. *And because you saw the feet and the toes, partly of earthenware, and partly of iron, the kingdom will be divided, and it will be from the iron root in it, just as you saw iron mixed with earthen clay. 42. And the toes of the feet, partly iron and partly earthenware: part of the kingdom will be strong, and from it something will be crushed. 43. And because you saw iron mixed with earthen clay; they shall mingle themselves in the seed of men and shall not cling together, just as iron is not mixed with earthenware.* When did this happen among the Romans? Do you see that such kingdoms were? And not among them all [alt-version omitted]

^A for the ages. Bring the Jews here. What could they say about this prophecy? For it is not holy to say these things about a human kingdom, that it will be infinite, but it is likely that there is someone about whom these things have been said. But if you were to say that it was spoken about the Father, listen to what it says: *In the days of those kings*, of the Romans, clearly. Otherwise, if they should say, "And how did it crush the gold, the kingdom of the Babylonians which was established long ago? And how the silver, the Persians? And how the bronze, the Macedonians?" For these things happened long ago, and found their end. But do not marvel, beloved. For if Paul did not dare to say it openly, but says, *Until the one ^B who holds it back is taken out of the way*, much more so the prophet. For what profit, tell me, was there from speaking openly? But if they should say, "How did it crush the bronze, the iron?" This question will be common; for even in their own case, one will wonder similarly how it destroys kingdoms that were already extinguished. But it naturally brings about the destroying of others in which such things are. Otherwise, He was working this secretly, being God even before this, and not appearing only then, so that you might reasonably dispute it. But if someone wished to take the prophecy even in the present time, he would not be in error. For even now He has crushed the kingdoms, the pride of the Macedonians and the power of the Romans. For when you see martyrs doing this to fulfill His command, and much more so enduring death, you will see His kingdom, and how it has filled the earth. You have seen the prophecies. If they did not come to pass in their time, do not believe in the consummation, either. Then he ^C adds: *Just as you saw that a stone was cut from a mountain without hands, and it ground down the pottery, the iron, the bronze, the silver, the gold, God has made known to the king what must come to pass after these things. And the dream is true, and the interpretation of it is faithful.* See how he validates the things said, the unseen by the seen, almost as if saying: "Having told the dream, believe the interpretation." What then of the king? *Then*, he says, *King Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded to offer him manna and incense.* He was believed immediately. And naturally he said to offer him manna and incense. You have seen a most great miracle. You have seen how it is a custom for the Greeks to make gods out of men. So when they say, "Whence came idolatry?", learn its origin. Thus they even made the apostles into gods. Thus the devil also struggled from the beginning to introduce impiety, saying: *You will be as gods*. And since he did not prevail then, he attempts it later, everywhere struggling to introduce polytheism. And the king answering ^D said to Daniel: *In truth I know that your God is the living God, and Lord of kings.* Because of this alone he believed so immediately, while the Jews, hearing countless such things, paid no heed. Do you see how he shows you the gratitude of the gentiles? For since the time had finally arrived when it was necessary for the preaching to be carried forth to them, he anticipates and defends himself by means of their progenitors, that it was not in vain, nor simply for nothing, that he prefers these to those.

CHAPTER III

In the eighteenth year, King Nebuchadnezzar made a golden image. Its height was sixty cubits, and its breadth six; he set it up in the plain of Deira in the province of Babylon. And Nebuchadnezzar sent to bring all the satraps, and generals, and prefects, leaders and tyrants, and those in power, and all the rulers of the regions to come to the dedication of the image which King Nebuchadnezzar had set up. See the truth of the events shining; yet who would not be ashamed to reveal this? What are you saying? The one who worshipped, who offered manna, who honored God so much, and marveled and was beyond measure astonished, this man, without even much time passing, immediately returns to his former delusion? Well done. For you did not astonish him with signs; but they did not consider any of these things, but observe only one thing, how they might deposit the truth naked. For since he had taken the city (for then he had taken it, and was in control of it), he set up the image, perhaps raised up in pride. Some say that he was remembering that image which had been shown to him in his dreams; others say that he wanted to exalt himself into the gods. For the ancients had this desire, so that they might be deemed gods, just like the devil. And see the outcome. Letting go of making himself be worshipped, he made the image be worshipped, wishing to prepare this out of great abundance, and wishing to astonish [them] with the size and the bulk of the body, and from the place again. In the plain of Deira, he says. It was perhaps a flat plain. "There are Jewish men, whom you have set over the works of Babylon, Sedrach, Misach, Abdenago. Those men did not obey, O king, your decree, and do not serve your gods, and do not worship the golden image which you set up." Then Nebuchadnezzar in anger and rage said to bring Sedrach, Misach, and Abdenago. How is it that Daniel does not appear here? It seems to me, fearing those who might denounce him, or fearing the king, lest he might force him, so that he might not have an open accuser. But some say, because he was called Baltasar; and this name was that of the idol among them. God therefore arranged that he not be thrown into the furnace, so that he would not attribute the power to the name, and escape. What then of the three youths? For they, too, were certainly about to refute the matter. But regarding the prediction, why did God not arrange this? The Chaldeans were slandering them; for envy does many things. They could not bear seeing the captives ruling over them. But look.

^A As in the case of Daniel, they first learned his character and gentleness, and only then saw the signs; so here too the children are led into the center, and God first stripped naked their intention. And those men, thus prepared, did not leap into the center. You know that a man who has renounced the present life and easily bears death will not refuse to dare anything, even things that seem to be 219 unbearable. Yet those men, although they despised death, were gentle; and their fortitude did not in any way harm them, nor did it lead them into boldness, nor did they do this for the sake of vainglory. ^B 23. And those three men, Sedrach, Misach, and Abdenago, fell into the midst of the burning fiery furnace, bound. 24. And they walked in the midst of the flame, praising God, and blessing the Lord. See, is this not wonderful and strange, to walk and praise at the same time, just as if they were in a bath of waters? And yet there was nothing to hinder them there, since God had willed it. Such, it seems to me, was also that fire and the fire which burned those who were outside the furnace; and this was fire, and that was fire; and these were bodies, and those were bodies; and yet it touched these, but abstained from those. Do you see how great a good an excellent intention is? Did you admire their intention? Admire the Lord's benevolence, and the honor which He showed toward them. "Those who honor me I will honor" (1 Reg. 2, 30), He says. The whole theater stood by. They spoke above nature; He honors them above nature. Look at how the servants are able to do the same things as the Master. Why do you marvel if they mock the king, when the elements themselves revere and stand in awe of them? The furnace became a church; it was like heaven itself. ^C Here they already received a trial of incorruption. For since sin from the beginning made our bodies liable to suffering, when they do what is just, they become impassible again. "And they walked," he says. But let us see what they are saying; let us hear the mystical voice with much quiet. You saw the disordered and confused voice of the sambuca, the psaltery, and the music? Hear the voice sent forth from the fire. Did it not seem strange to you that a voice of God should be given from the fire? Behold, He granted this also to His servants. What air was struck to produce that voice? Does not this always admonish those who are to be burned to open their mouths, because in this way the force [of the fire] cannot remain in the body for even a little while? See the musical harmony, all of them indeed praising God as if from one mouth. 25. And standing, Azarias prayed thus: and opening his mouth in the midst of the fire, he said. So that you may not think they are giving thanks for their current situation, and therefore invoke God because of the captivity and those terrible things that had happened to them. See how they begin. 26. ^D "Blessed art Thou, O Lord God of our fathers, and Thy name is worthy to be praised and glorified for ever." 49. And the angel of the Lord descended with Azarias and his companions into the furnace, and shook the flame of the fire out of the furnace, 50. and made the middle of the furnace as a whistling wind of dew; and the fire did not touch them at all, and it did not grieve them, and it brought no trouble. Thus these things did not happen by chance. And not only were they not burned, but the fire did not even cause them any trouble, nor did they feel the least harm, nor did they feel the heat. And for this reason the flame had risen so high that it was seen by those who were outside. And indeed, the fuel that had been thrown in was sufficient to produce faith, both that the fire did not fail, and that it appeared burning for a long time, and that the matter took place in the sight of all. 91. And Nabuchodonosor heard them praising; and he wondered, and arose in haste, and said to his nobles. But how did it happen that Nabuchodonosor heard this? For he had been sitting there all the time. Therefore, God did not permit him to hear immediately, so that time itself might bear witness to the event; namely, that having spent a long time in the furnace, they had suffered no harm. "Did we not cast three men bound into the midst of the fire?" And answering, they say to the king: "Truly, O king." 92. And the king said: "Behold, I see four men loosed, and walking in the midst of the fire, and there is no corruption in them: and the appearance of the fourth is like the Son of God." He had seen their faces from the opening. He approached the door of the fire which was burning, and said: "Sedrach, Misach, Abdenago, you servants of the most high God, come out, and come here." And Sedrach, Misach, and Abdenago came out from the midst of the fire. But why did they not come out before he called them? And he wisely first asks the leaders, so that being preoccupied by their response, they may not answer anything contrary, nor be carried away by occasion. Just as God was saying to Moses: "What is this in your hand?" (Exod. 4, 2), so also does Nabuchodonosor anticipate these men with a question. "Behold," he says, "I see four men loosed, and walking in the midst of the fire: and there is no corruption in them: and the aspect of the fourth is like the Son of God." Perhaps he possessed a great deal of beauty. From where, O Nabuchodonosor, do you know the Son of God? Look at this barbarian prophesying from sight alone. And he approached, and called them: "O Sedrach, Misach, Abdenago, servants of the most high God, come out, and come here." See. He did not order the furnace to be extinguished, but what? He called them to come out. You see a great and incredible miracle. He called them by the very thing that he knew would most appease them. Nothing is equal to this nobility. For hear God saying: "Moses My servant is dead" (Jos. 1, 2). And, "Isaac," He says, "your servant" (Gen. 24, 14). The angels, and the Cherubim, and the Seraphim exult in this title. And the children did not remain in the furnace as some contentious person would have done, but they obeyed immediately: and all gathered to behold the miracle.

CHAPTER IV.

"I, Nabuchodonosor, was prosperous in my house, and flourising on my throne, and

^A in my people." Why did he write it this way, and not simply say, "Nabuchodonosor was prosperous," but rather write it as if from that person's own perspective? It seems to me that these words are indeed Nabuchodonosor's own. For because he had brought himself back from that former delusion, he perhaps had these matters recorded in public documents. Therefore, as one trustworthy, Daniel brings forth this very composition; for the one who suffered is himself speaking to human nature. And observe how great a lesson here is directed against the proud! He suffered what he suffered because of pride, and he shows the cause of pride from both the end and the beginning: at the end, saying, "For he is able to humble all the proud" (v. 34); and at the beginning, he instructs us in the cause of pride as from the preamble. In the former case, he declared that he was humbled for this reason; here he explains how such a thing came to be, namely, from enjoying great prosperity, just as David says (Ps. 72:6): hence pride took hold of them. Thus, here too he sets forth many prosperities. In the beginning he says: "I was prosperous in my house, and flourishing on my throne, and in my people." For it is not possible for all things to concur at once. It is possible at the outset to be prosperous, yet in one's house to fare poorly, as with Herod; or as with David; one may also experience the opposite: to fare poorly in the people, but to suffer nothing grave at home; or for there to be peace in the city, but the leadership to be in turmoil. But he had prosperity on every side; ^B there was nothing to trouble him. Do you see what a great evil ease and security is? Just as in the body, when the necessary labors and occupations are absent, they attempt to create certain cultivated exercises for the training of the body, so God is accustomed to act, in order to remove extreme tension. "I saw a dream, and it startled me, and I was troubled upon my bed, and the visions of my head terrified me. And by me a decree was issued, that all the wise men of Babylon should be brought before me, that they might make known to me the interpretation of the dream." See how he wishes to restrain him—not by the experience of events, but by the prediction of what would happen; and how terrible the dream was. Why then did his spirit not depart from him now, nor did he forget the dream, as he did before? Because Daniel had already given sufficient proof, that is, in the previous dream, so there was no longer any need for a second test to be offered. For God manages all things for the sake of necessity, not for vainglory. Furthermore, it happened for the refutation of the magicians. For so that they might not say again, "Let the king tell the dream, and we will announce its interpretation," they are refuted as being unable even for this, not merely for that. They could no longer say, "The matter which the king asks is difficult; and there is no man who shall be able to discern it, but the gods, whose dwelling is not with any flesh" (Ibid. v. 11). He learned from this that Daniel had not spoken even those former things from this kind of wisdom. He learned that not even in previous times were they saying anything sound, as he himself says, but were rather in the desert of any who might examine them. ^C But when the proof from Judea came to them, namely Daniel, they did not dare even to fabricate. So that these are again called by divine arrangement. For it is worth wondering why, having taken proof of Daniel's power in such matters, he did not call him first. For God himself brought this about, so that after their defeat, the victory might be made manifest. "It startled me," he says; and even so he did not become better, but wished to come to the test itself. Thus is God blameless in all things. "And there entered in the enchanters, the magicians, the Gazarenes, the Chaldeans; and I told the dream before them; and they did not make known its interpretation to me, until another entered, Daniel, before me, whose name is Baltasar according to the name of my god, who has the spirit of God in himself; and I told the dream before him." "Until another," he says, "entered before me." He speaks as if he had forgotten him. For many years had gone by, and he had quickly lost the memory, being as he was in such anxieties, and living in such luxury. The saying "another" is a sign that he was quite unaware of him. "According to the name," he says, "of my god." Or does he mean by this that he honored him in such a way that he said this even from the god? For it was their custom to name their children by the names of the gods, since they also made gods out of men. Thus was Belus, thus also was one called Belæus among us. For because the demons saw humans honored in this way, and called gods, they themselves coveted it. Why does he say, "Daniel, whose name is Baltasar"? Because he had the power of God. For that is the ^D greatest honor among them. And Daniel endured being called by that name for their sake; yet nowhere here, mentioning himself, does he call himself Baltasar; but what? "I, Daniel." Of what honor the king's son was deemed worthy, of that was he also, and even before the test he seemed admirable from his very appearance. He speaks, however, not of his own power, but that he had the holy spirit of God in himself. "Spirit" here does not mean what we call the Paraclete, but rather, as one might say, an inspiration; he was possessed. "Baltasar," he says, "the ruler of the enchanters." He was the first of them.

he says. See how many proofs declare that he is superior to the others. Baltasar, the ruler of the enchanters, whom I have known, because the Holy Spirit of God is in you. Who are better and more powerful than the rest, whom I have known. For so that he might not again reduce him to the necessity of saying: "And I, moreover, not in the wisdom which is in me" (Dan. 2:30), he hoped by these words that he would be most drawn to him, and he said this before the others. For, so that because "I called you the ruler of the enchanters," you might not think that I said it as though testifying that these things are told through human wisdom—you are indeed the ruler of the enchanters; but I know that you, moved by a divine power, say everything; I have known it from the experience of facts. And every mystery, he says, is not impossible for you. For divine things are of this nature; human things, indeed, are imperfect, but divine things are not so. Hear, therefore, the vision of my dream, which I saw, and tell me its conjecture, and the visions of my head in my bed. What, then, does he say? "I was watching, and behold, a tree in the midst of the earth, and its height was great. ^B The tree was magnified and grew strong, and its height reached to the heaven, and its capacity to the ends of the whole earth, and the leaves of it were fair, and the fruit of it was much, and food for all was in it, and under it the wild beasts were lying, and in the branches of it were dwelling the birds of the heaven: from it all flesh was fed." What does the vision mean? Again, the temporary condition of human affairs is shown. In it, he says, the birds and beasts enjoyed shade, and dwelt there, and food was for them from thence. It tells of his empire, which was holding the whole circle of the earth. Therefore, previously by an image, but now by a tree, his future is shown to him. For why was not Daniel sent to say these things? Because the speech would thus be more worthy of belief and more terrible, with the matters brought before their eyes, so that you might understand that He who gives increase to plants, increases the kingdom secretly and without our perceiving it. "I saw in a vision of the night on my bed, and behold, an *Ir* (Watcher), and a holy one descended from heaven in strength; and he said thus: Cut down the tree, and strip it of its branches, and shake off its leaves, and scatter its fruit. Let the beasts that are under it flee, and the birds from its branches. ^C Nevertheless, leave the germ of its roots in the earth, and it shall be stabled in a chain of iron and bronze, and in the grass which is outside, and in the dew of heaven, and its portion with the beasts in the grass of the earth: its heart shall be changed from men, and the heart of a beast shall be given to it, and seven times shall change over him. By a conjecture it is a speech and the word of the holy ones is an interrogation: that the living may know that the Lord is the highest of a kingdom, and to whomsoever it may have seemed good, He will give it; and what is held as nothing by men, He will raise up above it." See: he calls the *Ir* a great light and splendor. And a holy one descended from heaven, and cried out in strength, so that he terrified him. And he said thus: Cut down the tree; nevertheless, leave the germ of its roots in the earth. But since the germ is wont to be corrupted very much, "Thus," he says, "leave it, so that it may be in a chain of iron and bronze." And "seven times," he says, "shall change over him, and his habitation shall be with the beasts." For that these things are to be understood of a man, that which follows declares. "And the heart," he says, "of a beast shall be given to him." Because by conjecture it is a speech, he says; it cannot be illuminated by itself, but there is need of an interpreter. "And the word," he says, "the interrogation of the holy ones: and the holy ones will be able to say it." He says either this or that: ^D that they are indeed able to return an interrogation, and the cause on account of which these things happen, and it was made manifest through the response. "That the living may know," he says, "that the Lord is the highest of the kingdom of men." This is the cause. Do you see how God provides for men? And that His empire was not confined within the Jews? "This dream I saw, I, the king Nebuchadnezzar."

^A And the wild beasts, and in its branches the fowls of the heaven lodged. You are the one, O king, because you were magnified and grew strong, and your greatness was magnified, and reached to the heaven, and your dominion to the ends of the earth. And because the king saw Iir [the Watcher], and a holy one descending from heaven, and he said, "Cut down the tree, and destroy it; but leave the stump of its roots in The earth, and with a band of iron and bronze, and in the grass that is without, and with the dew of heaven he shall be wet, and his portion shall be with the wild beasts, until seven seasons pass over him." ^B This is its interpretation, O king, and it is the decree of the Most High that has reached my lord the king; and they shall drive you from among men, and your dwelling shall be with the wild beasts, and they shall feed you with grass as an ox, and your body shall be bathed with the dew of heaven, and seven seasons shall change over you, until you know that the Most High rules over the kingdom of men, and to whomsoever He will He gives it. And because he said, "Leave the stump of the roots of the tree," your kingdom shall remain for you, from the time you know the heavenly power.

What then does he say? How shall the resolution of the terrible thing come about? For this reason, O king, let my counsel be acceptable to you, and redeem your sins with alms, and your iniquities with mercies for the poor. Perhaps there shall be long-suffering for your sins. What do you say, "Perhaps there shall be"? And do you set the power of the medicine under some doubt? Not for this reason did I say "perhaps," not doubting—far from it—but wishing to increase the fear in him, seeing that he had sinned beyond all healing and every forgiveness. For if, even when it was thus spoken, he persisted in his madness, much more [would he have done so] if it had been spoken without doubt. For elsewhere also He desires this, saying through the prophet: "If you wash with nitre, you are stained before me," says the Lord. And again: "If the Ethiopian shall change his skin, or the leopard his spots." As, therefore, there He excludes repentance—not in order to exclude it, but in order to strike greater fear—so also here, wishing to show the magnitude of the sins committed, he said, "Perhaps."

And for what reason did he not say, "Be humble, recognize God"? For if he suffers these things for this reason, as he himself says, why do you advise other things? He said, "That they may know that the Most High rules over the kingdom of men." What then? Am I to be punished so that others may be brought to their senses? Not so, but in the dream, when he did not wish to reveal the clear meaning, he said, ^C "That the living may know"; but Daniel says, "Until you know that the Most High rules over the kingdom of men, and to whomsoever He will He gives it." Do you see how he discussed humility here? "But in the dream," he says, "is this medicine; and I offer another." Just as in the case of a king being angered, he himself would say nothing, but one of his own household, having approached the responsible person, would say: "Do this, and that; give money," and often we are able to snatch you from the evils that impend.

While the word was still in the king's mouth, a voice came from heaven: "To you it is said, O king Nebuchadnezzar: your kingdom has passed from you, and they shall drive you from among men, and your dwelling shall be with the wild beasts, and they shall feed you with grass as an ox; and seven seasons shall change over you, until you know that the Most High rules over the kingdom of men, and to whomsoever He will He gives it." In that same hour the word was fulfilled upon Nebuchadnezzar, and he was driven from among men, and he ate grass as an ox, and his body was bathed with the dew of heaven, until his hair grew like lions', and his nails like birds' claws. ^D See the judgment coming from above upon Nebuchadnezzar himself. And in the end the events came to pass. You ignored, he says, human nobility; you fell to the dishonor of beasts. Nothing could be more dishonorable than this, neither if one were a poor man, nor a master, nor if it had made any other such thing of him. It would never have cast him out of natural nobility, not by changing his body to the nature of a beast, but by changing that in which he differs from the irrational animals into bestiality. How then? So that others also might learn from the food, from the appearance.

And what are we taught from these things? That we are no better off than these, even if the same things do not happen to us, whenever we slip into pride or the bestial passion. How many now, like that Nebuchadnezzar, have the mind of a beast? Hear then John saying: "Brood of vipers"; and again another prophet saying: "They became lustful horses: everyone neighed after his neighbor's wife"; and another again: "Dumb dogs not able to bark"; and elsewhere, one calling them foxes, and another dragons and basilisks. But it is much worse to be bestialized while living in this life than [to suffer] the things of Nebuchadnezzar—

For he did not suffer any terrible thing in his soul; but we, committing countless sins, how much worse are we already, as has been said. ^A And those who were held to be wise among the Gentiles changed men into beasts. But let us see how. ^B Those of the Gentiles were myths, but these things are true. For what cause were they changed? For none at all. But the Scripture states the cause: “That all may know ^C that the Most High rules over the kingdom of men.” Do you see how all things are possible with God, even to make beasts from men, and to change their minds? Consider what a great thing it was to see one who previously lived in such splendor living ^D among the beasts, naked. For he did not change his form, since that would have been nothing startling. It says he was given the heart of a beast, not that he was alienated from his understanding, but that, having a human soul, he sensed the situation. For if he had been turned into a beast, he would not have known what was happening. What then is, “The heart of a beast was given to him”? It means he became wild and savage, and did not wish to dwell with men; or rather, he feared to dwell with men, or feared men as wild beasts. What could be more sublime than that; what more humble? And he was driven away from men. Never did his power protect him. He was not a carnivorous beast, but he ate grass and was an image of the irrational. “To make you believe,” it says, “you shall have grass for your customary food.” How did the beasts not devour him? How was his body able to digest such food? How did it not perish? For it was no short time that passed, but he wandered about, having become an example of humility to all, bearing in himself the marks of his punishment, just as slaves marked with brands. And yet, one might say, perhaps it would have been better for him to dwell with men, and [yet] to suffer this. But this happened so that the punishment might be intensified for him. For the castigation remained the same, since all reported what had happened to him, and since they saw him clearly from the outside, but to see that was much more terrible. Nor was the time short, but even it [was] sabbatical. For “seven times,” it says, “shall be changed,” that is, three years and a half.

“And at the end of the days I,” he says, “Nebuchadnezzar, lifted my eyes to heaven, and my mind returned to me, and I blessed the Most High, and praised and glorified him who lives for ever, because his power is an eternal power, and his kingdom is from generation to generation. And all the inhabitants of the earth were counted as nothing. And he does according to his will in the power of heaven, and in the dwelling of the earth: and there is no one who resists his hand, and says to him, ‘Why have you done this?’”

“I lifted my eyes,” he says, “to heaven.” This is, he approached and prayed to God, and sought help from there. Although the time was completed, he did not trust, however. For just as it was in his power not to allow things to come to pass, so also, if, after the defined time was completed, he had remained uncorrected, that definition of time would have profited him nothing. For the judgment of God is expressed not to introduce necessity, but to address our circumstances. So also Daniel, even though the time was complete, rightly prays that, lest malice be added, something might yet be added to the punishment and the time. For just as it happens out of humanity, as in the case of Hezekiah, so it is fair that this should happen in punishment, as [God] even willed regarding the Jews for them to return to Palestine immediately; they deserved to have forty years added to themselves through their iniquity. But see him flee to God. “I looked up,” he says, “to heaven, and I became a man again. And my form returned to me. And my mind returned to me, and I came to the honor of my kingdom; and my form returned to me, and my tyrants and my grandees sought me, and I was established over my kingdom, and more abundant majesty was added to me. And my grandees and those in power sought me, having persecuted [the one who was] reigning.” But because of the command of God. For because of this the time is defined, lest anyone should think automatically

that anything happens by chance. ^A And his kingdom [is] from generation to generation; and all who dwell upon the earth were accounted as nothing. For if I, who ruled over all, was accounted as nothing, much more so all the rest. For if He removed one so powerful from the kingdom, much more so does He remove his subjects. And according to his will he does [concerning] in the power of heaven, and in the habitation of the earth. The saying, “They were accounted as nothing,” [does] not [mean] that he despises them—far from it—but that He is powerful, and leads them as He wills. This, therefore, is what follows clearly: “And according to his will he does [concerning] in the power of heaven, and in the habitation of the earth.” Granted, you know about the earth; but from where do you know about heaven? From the dream. He commanded. How did they obey? From the fire of the furnace. And there is not one who will resist his hand, and say to him, “Why did you do this?” Not only, he says, will one not oppose, but one will not even say so much as a word. He rules over everything; He is everything. ^B To me, he says, [at] that time my understanding returned to me. To me—at what time? At the time spoken of by God. From where did they even bring him back into the kingdom? For those who had cast down one so powerful, how did they bring him back when he had become weak? “And I came unto the honor of my kingdom, and my form returned to me; and my tyrants and my grandees sought me; and I was confirmed in my kingdom, and greater majesty was added to me.” Do you see how He can both establish and cast down a kingdom? It was necessary, indeed, that these things be believed through the former events; but since you are ignorant, [He showed] how He took it away, and established it again. “Now therefore I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, because all his works are true, and his paths are judgments, and all those who walk in pride He is able to humble.” It is not possible to say that He possesses power, but is unjust; on the contrary, his justice also is great. “And all those who walk in pride He is able to humble.” He did not say, “He humbles,” in order that He might also show forbearance, and in order that you might learn that it is not out of weakness, but that He brings others to their senses through one [example]. ^C Did you see the power? Did you see the justice? Did you see the philanthropy? Did you see these things said by a barbarian mouth? Who would have philosophized in this way? Those being reared on the prophets did not utter anything like this, but the very opposite. “The Lord will not do good,” he says, “nor will He do evil” (Amos 6. 14). And again: “Have we not gotten horns by our own strength?” (Mal. 2. 17). And: “What profit is it that we have served him?” (Ibid. 3. 14). Did you see Satanic dogmas in Palestine? Did you see prophetic philosophy in a barbarian land? These are types of the grace of the Gentiles that was to be, [showing] that these people were ahead of those. ^D Then Belshazzar, having become drunk at a banquet, commands the vessels to be brought out, as one boasting of his father’s victory, or rather, insulting: or because those [people] were spectators of what had happened, so as to take away their wonder, which they felt toward God. And they did this out of pride, or [it] occurred because of drunkenness. Let us guard ourselves from drunkenness, beloved. For many absurd things happen because of it. [alt-version omitted] But drunkenness also gets the better of great men; for it was when he had tasted the wine that he commanded this. He whom his father had spared when he took and cast them out—and he himself, having taken the city, did not dare to bring these things into human service—this man did not [keep them] for himself alone, but delivered them into the use of his grandees and concubines and consorts.

CHAPTER V

^A They praised, he says, the gods of gold and silver. For what reason was this distinction of gods among them? The devil, wishing to deprive them of pardon, often ordered them to be of wood, so that they might have a large expenditure of material to offer as an excuse. They praised them. You see God nowhere beginning, but following. For what reason did the punishment follow swiftly, and at that very hour? That the things done from the previous miracles might not be dissolved. Since God is insulted in [His] vessels, He wished to insult the men. And see what happens. He coveted the vessels: and at that very hour the punishment was present. Why is the prophet not sent to reproach him, but the finger of a hand? That a greater consternation might arise.

5. “In the same hour came forth fingers of a man’s hand, and wrote over against the lampstand upon the plaster of the wall of the king’s house: and the king saw the knuckles of the hand that wrote.” Add that it was evening. It was necessary for the tumor [of pride] arising from drunkenness to be compressed. Then all who were present had to be taught that the king was paying the penalty. Why did God not send lightning from heaven at once? That His servant might again be glorified: that Belshazzar might hear why he was suffering these things. For Daniel, having entered, does not only interpret the writing, but also has long speeches, and those persuasive ones, not as if to profit the king, but to emend the others.

13. “Then Daniel came in before the king. And the king said to Daniel: Art thou Daniel, of the children of the captivity of Judah, which the king my father brought out of Judah?” As if terrifying him and reducing him to necessity, he says these things. But when he says: “Which the king my father brought out of the captivity of Judah,” he speaks these words against himself, if indeed he is in need of captives everywhere.

14. “I have heard of thee, that the Spirit of God is in thee, and that light, and understanding, and wisdom more excellent have been found in thee. 15. And now the wise men, the magi, the Gazarenes, the Chaldeans, have come in before me, that they should read this writing, and make known to me the interpretation of it: and they could not declare the interpretation of this word to me. 16. And I heard of thee, that thou canst solve problems, and loose knots. And now if thou canst read the writing, and make known to me the interpretation of it, thou shalt be clothed in purple, and a chain of gold shall be about thy neck, and thou shalt be the third ruler in my kingdom.” He confesses his own to be defeated, and says: Speak, and ^B take these things. But consider the prophet, in the case of his father how he despaired; but here, nothing of the sort: but what does he say?

17. “Then Daniel answered and said before the king: Let thy gifts be to thyself, and give the reward of thy house to another: but I will read the writing to the king, and make known to thee the interpretation of it, O king.” Why does he refuse the gifts? That you may understand that he does not speak for the sake of them. For so that it might not be thought that he spoke these things simply out of anger, “I, however,” he says, “will read the writing, and will announce its interpretation to the king.” Do you see him to be above money? Higher than honor? In need of nothing of the king’s things? Such ought those to be who speak the things that are of God. Lest the king should think that he was drawn by him in that way, or that anything of those things which were spoken by him was human. What then does he say? Omitting to explain the writing, he admonishes him with more words, recalling to his memory from the very beginnings the things that had happened to his father.

18. “O thou king, the Most High God gave to Nebuchadnezzar thy father, the kingdom, and greatness, and honor, and glory. 19. And for the majesty that he gave him, all people, tribes, and languages trembled and feared before him. Whom he would he slew, and whom he would he smote, and whom he would he set up, and whom he would he humbled. 20. But when his heart was lifted up, and his spirit was hardened in pride; he was deposed from the throne of his kingdom, and his glory was taken from him: 21. And he was driven from the sons of men; and his heart was given to the beasts, and his dwelling was with the wild asses, and they fed him with grass like an ox, and his body was washed with the dew of heaven; till he knew that the Most High God rules over the kingdom of men, and whomsoever He will He bestows it.” For if he, he says, was unworthy of pardon, you who did not repent after such an example, what punishment, I ask, do you deserve? For you cannot take refuge in ignorance. Didst thou not know all these things? Whom do you prefer to whom? Those who do not hear, nor see?

22. “And thou his son, O Belshazzar, hast not humbled thy heart before God. Didst thou not know all these things? 23. And thou hast lifted up thyself against the Lord of heaven; and the vessels of His house thou hast brought before thee: and thou, and thy nobles, and thy concubines, and thy wives have drunk wine in them: and thou hast praised the gods of gold, and of silver, and of brass, and of iron, and of wood, and of stone, which see not, nor hear, nor know; but the God, in whose hand is thy soul, and all thy ways, Him hast thou not glorified. 24. Therefore from His face was the knuckle of the hand sent, and this writing was inscribed. 25. And this is the writing that was written: Mane, Thecel, Phares: 26. And this is the interpretation of the vision: Mane: God hath numbered thy kingdom, and finished it. 27. Thecel: thou art weighed in the balance, and found wanting. 28. Phares: thy kingdom is divided, and given to the Medes and Persians.” Therefore, he says, God measured thy kingdom, and it was divided. And this is for a punishment, to be divided, and not to remain

[GREEK COLUMN] 225 S. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE. ^A whole. Just as this also happened in the case of Solomon. Not only the failure [to receive] the son, but also the being divided. Behold God apologizing to him; behold him being the cause. *Whose breath,* he says, *is in his hand.* For could he not have slain you immediately? But he was long-suffering. Who would not have been struck with fear by the punishment, and especially when it was near? You saw the power on both sides; from where are you worthy, tell me, of forgiveness? And are you yourself his son, I cannot say, his descendant, have you not known all these things? Just as in a court of law the verdict is written, so he interprets the things being said. Whence did it occur to him to honor Daniel? As it seems to me, so as not to be condemned by those present, perhaps expecting to find a solution through these things. ^B

CHAPTER VI.

226 Now therefore, O king, establish the decree, and set forth the writing, so that the law of the Medes and Persians may not be altered, so that it may not be legally challenged ^C against this. Then King Darius commanded the decree to be written. Behold what they do, and how they were eager to establish an unreasonable decree. And they ask for this with haste. For to say, *Whoever shall make a request from a man,* had some sense. But they seemed to be practicing sophistry on the matter of the request by means of the short time. What sort of proposal is this? Why did you say this? It seemed, he says: all [of us] having gathered together, we have ratified this, so that in thirty days you should ask from you alone. O barbaric request; O favor full of much folly, which shames the very man who seems to be honored! For if this is good, it ought to be perpetual; but if it is bad, not even for thirty days. Again, if it is good, why do you put forward the multitude? For even without this, favor must be shown; but if it is bad, not even if the whole world commanded it ought one to yield. The king did not foresee the snare; and it is clear from what occurs after these things. For he decreed, and they secured it with writings, so that not even if he wished, after these things, would there be time to rescind it. What then, having heard this, does Daniel say? He is not troubled, he adds nothing, he removes nothing. Behold the virtuous man living always in an even-tempered way, like someone passing by all flowers, viewing both pleasant and painful things as if in shadows. For if he remained thus undaunted at the beginning, much more so now, after the experience of the conflicts, having bound upon himself so many crowns. For what reason did he not approach [the king]? For what reason did he not complain, having such boldness before the king? He did not want to do this with words, but with deeds. ^D Otherwise, we find him everywhere, when the need calls, springing forth and arriving. 10. *And Daniel, when he knew that the decree had been fixed, went into his house; and the windows were opened in his upper chambers against Jerusalem; and three times a day he was bending his knees, and praying, and acknowledging [his sins] before his God, just as he was doing formerly.* For what reason did he remind us of the windows, that they were opened towards Jerusalem? They had an intense longing for the sight. Just as, therefore, someone having a beloved one who is absent, loves even the roads that lead there; so indeed does this man. And others longed for it on account of physical reasons, but this man not so, but for the sake of the glory of God. Since that this is so, is clear from there; for he did not choose to go up, the object of his desire having already received its end for him. For this reason we too, just as the fathers have handed down to us, looking toward the east, pray, [toward] the city and

the ancient fatherland; for it is truly a matter worthy of being sought. How is it that, when God is everywhere and the prophet says, *To Him who mounts upon the west, the Lord is His name* (Ps. LXVII, 34), we turn toward the east? Clearly, it was once a workshop of healing. But you have not taken the test of it? Yet seek it. We too dwelt in captivity; indeed, before Christ came. But why did he bend his knees only three times a day? Why so? Is this not marvelous? A man surrounded by so many and such great concerns, and who had not even room to breathe. But see also that apostolic saying fulfilled: *In every place*, he says, *lifting up pure hands* (1 Tim. II, 8). And what Christ commanded, this they fulfilled. *And closing*, he says, *your door, pray to your Father* (Matt. VI, 6). ^C 13. *Then they answered, and say before the king: Daniel, who is of the sons of the captivity of Judea, has not submitted himself to your decree and the constitution which you have established; and three times a day he requests petitions of his God.* 14. *Then the king, as he heard the word, was much grieved over him and contended for Daniel, that he might deliver him; and until the setting of the sun he struggled to rescue him, and labored for his sake.* 15. *Then those men kept watch on the king, and say to the king: Know, O king, that it is a decree of the Medes and Persians, that every constitution and statute which the king has established must not be abrogated.* 16. *Then the king gave orders: and they led away Daniel, and cast him into the den of lions.* Perhaps some of you say: Could the king not have delivered him? Certainly God could have made the king more powerful, but He leads the athlete to the contest. He knew the end, He was not ignorant of the outcome. But if the king had known that this was to happen, he would not have labored; but he could not. He is praiseworthy for his zeal, deserving of pardon for his ignorance. So desired and beloved was Daniel; but envy does not allow one to gaze even on beautiful things; rather, it allows one to gaze, but not with the same eyes. It is not fitting, they say, for the administration of affairs to be so feeble, nor for our laws to be unstable. The whole nation is being insulted. They cast Daniel into the pit; they impose a ^D stone. Then the king said to Daniel: *The God whom you serve continually, He Himself will deliver you.* 17. *And they brought one stone, and placed it upon the mouth of the den; and the king sealed it with his ring, and with the ring of his nobles: that nothing might be changed regarding Daniel.* 18. *And the king went away into his own house, and lay down without dinner, and they did not bring food to him, and sleep withdrew from him.* Remember for me the monument of Christ, where the Jews placed seals; otherwise they would have said the thing was done through fraud and magic. But everywhere that which is performed by our enemies is in our favor. For in order that every pretext might be taken away from the accusers, this happens: and the king sets his signs, so that they might not have the power of doing anything, or of pulling him out, and blaming the lions; but they themselves also set signs, so that it might not be permitted to the king to deliver him, and thus the decree would be in safety. And he did not dine, he says, the king, nor did he sleep. See how great is the power of love. And what then? First of all, he bids him to have good hope, saying: *The God, whom you serve continually, He Himself will deliver you.* Again he posits a just cause, which might be able to lift up his soul. For perhaps he had heard of Daniel. Then he proceeds to bringing forth a hymn. 23. *Then the king rejoiced greatly over him: and commanded that they should lead Daniel out of the den. And Daniel was led out of the den, and no injury was found in him, because he believed in his God.* 24. *And the king gave orders, and they brought the men who had accused Daniel; and they themselves were cast into the den of lions, they, and their sons, and their wives; and they had not reached the pavement of the den, when the lions mastered them, and crushed all their bones.* For what cause do the sons and wives perish? What did these sin? Perhaps they too were participants in the crime. Do you see the punishment of the wicked? Do you see the rewards of the just? From every side it instructs, from every side it builds up. You see that even though God abandons, He does so for our benefit. He overcame the fire; He overcame the wild beasts. Do not henceforth ask, "To what end were the lions, and the panthers, and the remaining wild beasts?" For they were like certain executioners standing by the sides of Daniel, acting as if in a certain divine and fearful tribunal; in this manner they did not dare to pierce the sides of the just man. For they had not received the judge's command. But after the others were cast into the den, at God's bidding, they killed them. *And their bones*, he says, *they crushed.* Who was curbing their mouths? Who commanded them to abstain from the food placed before them? What philosopher is so self-controlled, that while pressed by hunger, and with the solution to hunger present, he would not wish to release himself from that evil? Again decrees, again a divine proclamation, again a testimony through the deeds themselves.

CHAPTER VII

were ascending from the sea, differing from one another. The first, as a lioness, and its wings as an eagle’s. I was ^A watching until its wings were plucked, and it was lifted from the earth, and it stood upon the feet of a man, and a heart of a man was given to it. And behold another beast, like to a bear, and it stood on one side; and three ribs were in its mouth, between its teeth. And thus they said to it: Arise, devour much flesh. After this I was watching, and behold another beast, as a leopard; and it had four wings of a bird over it, and four heads for the beast, and power was given to it. After this I was watching in the vision of the night, and behold a fourth beast, fearful and terrible and exceedingly strong; and its teeth were of iron and great; it was devouring and crushing, and the rest it would trample under its feet; and it was different exceedingly from all the beasts that were before it; and it had ten horns. I was considering its horns; and behold another small horn was ascending in their midst, and three of the horns before it were rooted out from its face. And behold eyes, ^B as the eyes of a man, in this horn, and a mouth speaking great things.

Why did he not say that he saw women? But when he had to represent judgment and a curse, he brought forward women; but when kingdoms, beasts. A kingdom is a thing, therefore he embodies it. Was it not then necessary? And rightly so. But since their qualities are most of all found in beasts, for this reason he had need of them. He wished to show what was delicate in wildness, and he brought forward a lioness. He wished to show what was sluggish, and he brought forward a bear. He wished to show what was swift and airy, and—since they all destroyed their governments by wars—he brought forward a leopard. And see how well he first perceived the sea, the whole inhabited world. For it is full of such turmoil, and is so carried along, as to be filled with fish, not men. ^C This also Christ declares, that the sea is the present life, in saying: “The kingdom of heaven is likened to a dragnet cast into the sea, and gathering of every kind.” And behold, he says, the four winds of the heaven were rushing into the great sea. He signifies that the beasts are from there, and the swiftness of God's providence. For we too, in speaking of speed, bring the winds into the midst. They fell into the sea; and, he says, the beasts emerged from the sea. For our rulers are indeed from our own nature. Thus he also often calls the king a lion, wishing to show at once the kingly and the beastly. Or since the one is rather from the east, another from the north, another from the south. As if one were to say: He overturned the sea, they agitated it from heaven, differing from one another. The first as a lioness: just as in a dream; for this was not the nature of the events. By two symbols the kingly is indicated. Some, however, say that he overcame the Assyrian; for this reason two. And I was watching until its wings were plucked, that is the authority, and it was lifted ^D from the earth, and it stood upon the feet of a man, and the heart of a man was given to it.

The animal is swift. On both sides it had the strength of speed, from above from the wings, from below from the feet; but both speeds were taken away, those being plucked, and appearing no more, and these being turned over onto the weaker, namely men. And a heart of a man was given to it. For this is what was in that animal, the pride. He became, he says, humble, gentle, and tame, the king. And behold another beast like a bear, and it stood on one side, and three ribs were in its mouth, between its teeth. And thus they said to it: Arise, eat much flesh. Regarding the Persians, this occurred, the slowness of men. Regarding the Medes and Persians, three ribs, that is to say places, or the kingdoms which it consumed. They said to it: Arise, eat much flesh. For these indeed took Babylon, and caused many calamities. After this I was watching; and behold another beast, as a leopard; and it had four wings of a bird over its back, and four heads for the beast, and power was given to it. Then, he says, the leopard is Alexander, the king of the Macedonians, having flown over all the inhabited world. For nothing was swifter or faster than this, but he was some violent and sharp one, just like this beast. Four, he says, wings of a bird over it. That is to say, it received all the strength. For having divided the Persians into thirteen kingdoms, he subdued them all. Did you see his speed? And from the nature of the beast, and from the wings. It traversed the whole inhabited world. And heads, he says, four for the beast. And the kingdom and the power were given to it. Then he speaks of the arrival of the fourth, the manifold and of every kind, and he cannot find an image to name it; so much did the beast differ. For it conquered all those. For the others, the strength was from the speed; but for this one, from the teeth; they were of iron. And the rest it was trampling under its feet. He refers to the many wars. Who are the ten kings? What is the small horn? I say that Antichrist appears between certain kings. And eyes, as the eyes of a man, in this horn, and a mouth speaking great things. For what could be greater than that mouth of the one saying, “Above every god or object of worship that is called,” so as to seat himself in the temple of God? But if eyes of a man, do not marvel; for he utters such things. It is a man, he says. But why small, and not appearing great from the beginning? But later he will be magnified, and will hold sway over certain kings. What then? No longer does a kingdom succeed this one, but God Himself destroys it. I was watching, until thrones were set, and the Ancient of Days sat; and His garment was white as snow: and the hair of His head as pure wool: His throne a flame of fire: His wheels burning fire. A river

of fire issued forth from before Him. Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him. The judgment sat, and the books were opened. Let us hold this in our minds, beloved. For it is not a matter of small things. Thrones, he says, were set, and the Ancient of Days sat. Who is this? Just as when you heard of a bear, you did not think of a bear, and when you heard of a lioness, you did not suspect that animal, but kingdoms; and when of the sea, not the sea, but the inhabited world, thinking of one thing by means of another: so it is here. What is the "Ancient of Days"? He was like a certain old man. For He fashions Himself according to the needs of the things for which He appears; and thus He shows that judgments are to be committed to the elders. For just as when you hear the word "throne," you do not understand a chair: indeed, who would seize upon so vile and vulgar a sense, when God is seen elsewhere armed, and elsewhere bloodstained? He therefore wishes to indicate this, that it is the time of judgment. His garment was white as snow. Why? Because it is not only a time of judgment, but also of recompense: since all must stand before Him: because His judgment, he says, will go forth as light. Then Thrones were set. Are these not the thrones on which, He says, "You shall sit upon twelve thrones"? And the hair of His head as pure wool. The fire consumed nothing, since it was gentle. ^B Do you see the appearance and the civil and popular habit? The throne was terrifying because it abounded in fire; and not simply fire, but burning fire. For so that you would not think the comparison was made through a mere likeness, He added the efficacy of that fire, saying not only fire, but burning fire. A river of fire issued forth from before His face. Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him. The judgment sat. That is, He arrived for this reason, that judgment might be given. And the books were opened. What are you saying? Is God in need of books, He who knows all things before they come to pass? He who fashioned their hearts one by one? But He speaks according to the custom of our magistrates; and such are the proceedings among us. For just as records are not read so that the magistrate alone may be informed, but that the justice of the judgment may be apparent: so it happens then. For although God knows He judges justly, yet He opens the books. For what reason? What are you saying, and what do you intend? Why did He not also speak of rewards? But He did say: Thrones were set; since God defined those things also: but after we did not listen, then He threatened punishment and torture. And did He not send forth this first word to us? From that time, he says, He began to preach the kingdom of heaven. Do not suspect anything corporeal, beloved, nor think that God, who is immense, is enclosed in a seat. ^C For if the ends of the earth are in His hand: if He has set the mountains in a balance: if He deems all the nations as saliva in His sight, and all things as dust before Him, as He Himself says: what place will be able to comprehend the whole simultaneously? But what then? The matter is not so: God is not enclosed by a seat. If, however, He had a garment, how did the fire not consume it? And for what reason is He called the Ancient of Days, He who existed before all ages? How moreover is He the Ancient? For "You," He says, "are the same." Why then the Ancient, when it is said: "And your years shall not fail"? And how could a garment be about the immense and incorporeal? For, he says, of His greatness there is no end. And again: If I ascend to heaven, you are there; if I descend to hell, you are present. How then was He circumscribed by a human garment, and it did not consume it? But indeed, the prophet could see and read many other such things. How, moreover, were the hairs not consumed in the fire? For this reason He indeed added: His throne is burning fire. And the books were opened. So that he who is condemned is condemned by his own judgment. 11. "I looked then from the voice of the great words which the horn spoke. I looked until that beast was slain, and perished, because of [its] magniloquence." Although Alexander worshipped God. "And its body was given to the combustion of fire. 12. And the principality of the remaining beasts was transferred: and length of life was given to them until time and time." Although they had an end, yet this happened. And the beast was burned, and its body consumed by fire. He declares it to have perished utterly. 13. "I looked in the vision of the night, and behold with the clouds of heaven as it were the Son of Man was coming." Who does not know these things? Who will be able to penetrate them? For is it Peter who says these things, O Jew? Is it Paul? And behold, he says, as it were the Son of Man was coming, and He reached the Ancient of Days. Behold also an equal dignity of both. And in His sight it was offered to Him. So that when you see the kingdom being handed over to Him, you would not consider that "handing over" to be taken in a human way. For, he says, "With the clouds of heaven": for Scripture is accustomed to take clouds for heaven. 14. "And to Him was given principality, and honor, and kingdom: and all peoples, tribes, tongues shall serve Him. His power is an everlasting power, which shall not pass away, and His kingdom shall not be corrupted." What, I ask, is more manifest than these words? And all peoples, he says, tribes, tongues shall serve Him. See how He has encompassed every nation of the world. See how He has received the tribunal and authority of a judge. For so that you might not think that this is temporary, he says: "Which shall not pass away: and His kingdom shall not be corrupted": but it stands and remains. But if you have no faith, be persuaded by the facts. Do you see the equality of honor with the Father? For because the Son appeared after the Father, for this reason he says He came with the clouds. But that He existed even before, it is clear from the clouds themselves:

^A in that it comes in them. And he is honored by them. For he held the principality before, then he received the one which he already possessed. For just as when you see one who has aged, you do not suspect him of being an old man, so also take the rest. For do not seek clarity in the prophecies, where there are shadows and enigmas: just as in a flash of lightning you do not seek constant light, but it suffices that it merely appears. 15. *My spirit was terrified, I Daniel, in my frame; and the visions of my head troubled me.* Justifiably, under the impact of the things seen. He sees the Father and the Son, the first and only one, as in a vision. What could the Jews say to this? For since His coming was soon to be nearer, the visions quite rightly appear awesome. 16. *And I approached one of those standing by, and I sought to learn from him the accuracy regarding all these things. And he told me the truth, and indicated to me the interpretation of the words.* He asks what the things that appear really are; and he learns about the Antichrist, and he learns of a kingdom that has no end. These, he says, the great beasts, four kingdoms shall arise. 17. *And the saints of the Most High shall receive the kingdom, and shall possess it unto the age, and unto the age of ages.* 18. *And I sought diligently concerning the fourth beast, because it was different from every beast, and excessively terrible: its teeth were of iron, its claws of bronze; it was eating and crushing, and the rest it trampled with its feet. 19. And concerning its ten horns, which were on its head, and the other which had come up, and had dislodged three of the former; and that horn which had eyes to it, and a mouth speaking great things, and its appearance was greater than the rest.* I was looking, and that horn was waging war with the saints, and was stronger than them [242] until the Ancient of Days came, and He gave the judgment to the saints of the Most High; and the time arrived, and the saints took possession of the kingdom. And he said thus: 23*The fourth beast shall be the fourth kingdom upon the earth, which shall excel all the kingdoms, and shall devour the whole earth, and shall trample it, and shall cut it to pieces. 24. And its ten horns are ten kings [that] shall arise; and after them shall arise another, who shall surpass all those before in evils, and shall humble three kings. 25. And he shall speak words against the Most High, and shall wear out the saints of the Most High, and shall think to change times and law; and it shall be given into his hand until a time.* 26. And the tribunal sat; and they shall take away his authority, to annihilate and destroy [it] to the end. 27. And the kingdom, and the power, and the greatness of the kings under all the heaven was given to the saints of the Most High; and his kingdom [is] an everlasting kingdom; and all principalities shall serve and obey him. 28. Until here is the end of the discourse. *I, Daniel: my thoughts troubled me more, and my expression was changed, and I kept the word in my heart.* And for what reason did you not say it, O man? Because it was nothing to the Jews; but on the contrary, in the words he covered them through obscurity, but in the prophet he preserved them in the heart. For indeed at the end he says: *Behold the words are sealed;* and he wishes them to be unclear. He does this also himself, speaking through parables. See everywhere how he exalts the kingdom, so that you might not suspect anything human. For even if men held the whole earth, yet not always, nor unto an infinite age. And let no one say to me that he speaks of a short time. For what is the [meaning of] *it shall not pass away*? [That] it shall not be given to another nation? And see the matters concerning Darius and the Macedonians. For what reason these things? Because of the Jews. For this reason also Alexander worshiped the temple, as they say, having seen this book; and the Greeks marveled at the power of his prophecy. Of these things no one spoke, but he alone.

CHAPTER VIII.

heaven. 9. And out of one of them there came forth a strong horn, and it was made very great, towards the south, and towards the east, and towards the west. 10. And it was magnified even unto the host of heaven: and it cast down to the ground some of the host of heaven, and of the stars, and trampled upon them. 11. And it was magnified even to the prince of the host: and by him the sacrifice was troubled, and it was done, and it prospered with him. 12. And the sanctuary shall be desolate; and sin was given over the sacrifice, and justice was cast to the ground. And he acted, and it prospered for him. 13. And I heard one saint speaking, and one saint said unto Phelmoni who was speaking: How long shall the vision continue, and the sacrifice be taken away, and the sin of desolation be given, and the sanctuary and the host be trampled under foot? Two thousand and three hundred days, and the sanctuary shall be cleansed. ^A And it came to pass when I saw, I, Daniel, the vision, and sought understanding. And behold, there stood before me one as the appearance of a man in the midst of Ubal. 16. And he called, and said: Gabriel, make this man understand the vision. 17. And he came, and stood near my station. And when he came, I was terrified, and I fell upon my face. And he said unto me: Understand, son of man; for the vision is yet to the time of the end. 18. And when he was speaking with me, I fell upon my face to the ground: and he touched me, and set me upon my feet. 19. And he said: Behold I will make known unto thee what shall be in the last end of the wrath: for the vision is yet to the time of the end. 20. The ram which thou sawest, having horns, is the king of the Medes and Persians. 21. And the he-goat, the king of the Greeks. And the great horn, which was between his eyes, is the first king. 22. And that which was broken, and four horns rose up underneath it; four kingdoms shall arise from his nation, but not in his strength. ^B And at the end of their kingdom, there shall arise a king impudent of face, and understanding problems. 24. And his strength shall be robust, and not in his own power; and he shall destroy wonderfully, and shall act and corrupt the strong, and the holy people. 25. And the yoke of his chain shall be directed. Deceit is in his hand, and he shall be magnified in his heart, and by deceit he shall destroy many, and shall stand in the perdition of many, and shall crush them as eggs in his hand. 26. And the vision of the evening and morning time mentioned is true. And do thou seal the vision, for it shall be for many days. » And he said, he says, Reveal the vision to him, Gabriel. Behold the commands of the angels and archangels. Is there any other power that is greater? And he came, he says, and I was terrified. And he stood near my station. And when he came, I was terrified. Where, then, are those who pursue the angels with curses? God did not do anything of Himself. ^C Do you see how they also are arranged in many orders, forms, and descriptions? In the first vision, he says, "I approached and asked" (Dan. 7:16). Here it is not so. "And I heard one saint speaking. And another asked," either through ignorance, or so that Daniel might learn. "And he answered," he says. "And in the last end of their kingdom, when their sins are fulfilled, there shall arise a king impudent of face." See how he shows to the Jews that they themselves are the authors of these calamities. He did not reveal the words, so that they might not persist in their malice and negligence by design; for if, when none of these things had been spoken, they still persisted, how much more if they had been revealed! And that you might understand that the Spirit has power everywhere, and that God foresees all things, and that although He knew the Jews would sin, He still brought them back into their own country. ^D And see, if He had named the years, it would have seemed like a short time; therefore He resolves it into a number of days, so that He may terrify them with the multitude, counting not only the days but also the nights. And He dwells upon the tragic calamity which happened through Antiochus, that He might even so strike them with terror. "And not in his own strength." That is, God could have repressed him, but He permitted it because of their sins—and not the sins of those who had merely sinned, but after their sins were fulfilled. Is there, then, a certain measure of offenses? For the sins of the Amorites were not yet, he says, fulfilled (Gen. 15:16). And observe, not yet the burning, but the slaughter and killings. For since some were destined to be good, and better than their fathers, the punishments were also milder. But these things are said so that they might not, lifted up by the victories they were about to report under Zerubbabel, become sluggish. And see how he sets forth here not some splendid things, after those which pertain to Antiochus, but only the solution from the calamities, and the time which obtained the day. What then? Did He not predict the captivity of this time? He surely predicted it, but very obscurely. And therefore Christ says: "When you shall see the abomination of desolation, he that reads, let him understand" (Matt. 24:15). They shall come, he says, as if He had not prophesied. And some indeed say that it is rightly said that these were not predicted, since this captivity was not going to receive an end or time. For, "I will give," He says, "even the wicked for his burial, and the rich for his death. And do thou seal this vision, for it shall be for many days" (Isai. 53:9). This is: Guard, preserve, so that it may not be corrupted by the length of time. See how God everywhere spares them. They descended into Egypt, they became wicked; He did not depart, He led them into the desert. They persisted in malice; He did not cease, He introduced them into the land of promise. Again He brought them back under Antiochus; they still remained the same. In the time of Christ, they were still the same; and not even so did He depart, but He always has care for them. And just as natural things, and whatever things belong to us by nature, could never depart, whatever happens, so neither could God; rather, it is possible for those to fail, but for the providence and care of God to recede is impossible. For, "If," He says, "a woman should even forget to have mercy upon the fruits of her womb, yet I will not forget thee" (Isai. 49:15). For just as a mother does not look to the virtue of her children, but fulfills the law of nature, so, and much more, God always has care, nor does He ever cease; He always exhibits the same measure. 27. And I, Daniel, slept, and was made sick for days; and I arose, and 245

^A performed the works of the king; and I was astonished at the vision, and there was no one to understand. Whence was he made sick? By the despondency, perhaps, of the future terrible things, considering within himself that the present things did not yet have an end. And so great, he says, are the evils again! Or again, have I not yet reconciled God to them, and they themselves continue to make war upon Him? And I arose, and performed the works of the king. That is, I served. And I was astonished at the vision, and there was no one to understand. This especially brings a certain pain, when it is not permitted to disclose one's grief to anyone, or because they were wicked. And I performed, he says, the works of the king. That is, I omitted nothing, but performed the works.

CHAPTER IX

^B 1. In the first year of Darius, the son of Ahasuerus, of the seed of the Medes, who reigned over the kingdom of the Chaldeans, in one year of his reign, I, Daniel, understood in the books the number of the years, concerning which the word of the Lord came to Jeremiah the prophet, for the completion of the desolation of Jerusalem, seventy years. And I set my face toward the Lord God, to seek prayer and supplication in fasts and sackcloth and ashes. ^C This is Darius the Mede. He does not say the first year of his reign; for he did not say, "in the first year of his reign," but, "In the first year of Darius, in one year of his reign," so that it is possible to speak of it as the first year, when he was reigning, and then, perhaps, having put away those around Belshazzar. "I, Daniel, understood in the books the number of the years." That is, the slaughter. And I reflected. Behold him, before the appointed time, not daring to approach the Master. But the three children indeed do this in the furnace; but this one, in the lion's den, did nothing. What then? Did those act wrongly, or this one? Neither. For they showed their affection, while he showed his mastery of the occasion as it arrived. Did he then read the prophetic writings intelligently? But I think he does not count from the destruction, but perhaps from the captivity of Israel. For one might reasonably call the wars and the desolation of Jerusalem [by that name]. Behold also the sabbatical number. For just as then it made four hundred and thirty and two hundred and fifteen, so I think it is even now less. ^D "Concerning which," he says, "the word came to Jeremiah the prophet, for the completion of the desolation of Jerusalem, seventy years. And I set my face toward the Lord God, to seek prayer and supplication in fasts and sackcloth and ashes." Behold the reverence. "And I set," he says, "my face." That is, I was ashamed before this; before the humiliation; but now, "I set," as if to say "I dared." But if he requested what was actually owed him, he would not keep saying, "I set my face," as if regarding a venture full of danger. If he uses such zeal on behalf of others, if, while enjoying such favors both from God and from the king, he has no consciousness of his own circumstances, but is more bitten by the current evils themselves than by those which concerned him—how could one admire him as he deserves? But behold also how, even after those afflictions, he was not confident enough to approach until he saw the time completed. Where, then, shall we wretched ones lie? What are you saying, O Daniel? You are in good circumstances; you enjoy honor from God, from men; what is it to you concerning others? So Moses also used to do. And what does he say? "In fasts and sackcloth and ashes," requiring what was owed. For what if it was owed? Perhaps they had made themselves unworthy of even this. For there is no necessity before God; He is above laws. "To seek," he says, "prayer and supplication." He seeks this first. If He permits me, he says, to pray on their behalf; since he had heard Jeremiah hearing this: "Do not pray for this people, and do not intercede for them." Having the alliance from the captivity, from the times, from his own virtue, and from suffering ten thousand things, he still does not yet dare, but, having spread ashes and sackcloth underneath, he thus besought Him. What shall we do, we who are unfeeling? We ought to have imitated him. For, that no one might say that the other prophets did these things because of poverty, this man, who was raised above all others to the height of honors, is of all men the most humbled. And he was of the seed of royalty, and enjoyed such things. Thus one must lament one's own evils, thus spare one's own members. This is the fellow-feeling of the prophets. Behold him as most admirable in this. Moses said: "If You will forgive them, but if not, blot me out from the book." He was in fasts and tears continually. Paul was continually in tears, and he dared even for the sake of hell itself. None of them has a consciousness of their own goods; but as in a body, when the eye is healthy, it would not take consciousness of its beauty while the feet are rotting and corrupted; so it was then. For what reason the ashes? He reminded himself of his own nature. For what reason the sackcloth? It humbles by its roughness. For what reason the fasting? This, too, reminded them of those in paradise. This is their custom, to drive away things that torment. "I am not worthy of the earth," he says, "or of clothing, or of things according to nature, but of a harsher punishment," he who was clothed in Persian fabrics, he who wore a Persian tiara. And what does he say? Let us see the confession. "And I prayed to the Lord my God." Behold the deep love for the Master. "My God," he says; He whom he dared not petition, this one he calls his own God. Because he felt himself...

^A to be a man of desires, he draws near to Him, and makes Him his own, and casts his mercy before the Lord his God, upon the high mountain of my God. "And while I was yet speaking in prayer, and behold, the man Gabriel, whom I had seen in vision at the beginning, flying; and he touched me about the time of the evening sacrifice." He instructs me, and speaks with me, and says, "Daniel, I have now come forth, to impart to you understanding. In the beginning of your supplication, the word went forth; and I have come to declare to you that you are a man of desires. And observe the word, and understand the vision." Therefore, if the Jews say to us: "Why in Isaiah, when Ahaz feared the war and the expedition of the two kings, did the prophet go forth and give them a sign, which happened after countless years?" we will also say to them: "Why, when Daniel was praying for the return, and hoping to hear something about these matters, did the angel go forth and announce nothing about these things, but taught him of matters that were to happen in the long time after?" But just as here he resolves the question abundantly; so also there. For he gives the greatest assurance of the city being raised up, which he says will be captured again. What then? Does he do what he does because he wishes to sadden the prophet? By no means; but he wishes to make the Hebrews more fearful. And not once, nor twice, but he repeats it often. Since the coming prosperity was sufficient to puff up their minds—not only with the city being restored, but also by barbarian hands being built, by those very barbarians who had pulled it down. For this is what Isaiah also says, demonstrating the omnipotence and riches of God, how He is able both to do and to change all things. Since, therefore, it was going to be that the ancestral goods would be returned to the Jews, and that they would bring back brilliant and continuous victories, which the prophets also proclaim with a loud voice; as Ezekiel indeed, that for seven years their weapons would be burned, of those who were to be captured; and the other prophets were saying the same things continually: lest, being elated by these things, they should become worse than those before, by the fear of the prediction, and by the fact that the same things were being said again and again, he brings them as if into an inescapable necessity, so that they would not be destroyed even if they wished. And for this reason he also made the time uncertain; for what usefulness was there for these things to be announced? And see when they are prophesied. Under the very return, when their affairs were vigorous and flourishing. Just as Moses, when he was about to lead them into the land of promise, near the very reception of the blessings, prophesies to them the evils which they now sustain, saying: "I call heaven and earth to witness against you"; by placing the punishment which he threatens in the balance against ^B the sense of ease which prosperity produces; so also this one keeps them in fear. Therefore, Zechariah also dwells most on these matters, and says the same things more clearly. For nothing, indeed, is less suitable for the human nature than prosperity and relaxation. "While I was yet speaking," he says, "in prayer, the angel Gabriel, who was familiar to him, came, flying; and he took hold of me about the time of the evening sacrifice." Either so that he would not be stunned by the vision, or so that he might understand the things being said. And because it was not permitted to bring them forward clearly on account of the others, he rightly touches him. "And he taught me," he says, "and spoke with me, and said: Daniel, I have now come forth, to impart to you understanding. In the beginning of your supplication, the word went forth; and I have come to declare to you that you are a man of desires. And observe the word, and understand the vision." "Pay attention," he says, "to the things being said." For when someone asks about one thing, but hears another, he then needs much attention. "And it shall return, and the street and the wall's circuit shall be built." Some say it is the wall which Agrippa built. "And the times shall be emptied. And after sixty-two weeks, the anointing shall be destroyed; and judgment is not in it; and he shall destroy both the city and the sanctuary with the leader; and they shall be cut off as in a flood, and until the end of the war, cut off by calamities. And one week shall confirm the covenant with many." See how terribly he narrates the evils. "And in half of the week, he shall make the incense and the sacrifice and the libation to cease; and upon the temple, the abomination of desolations, and until the consummation of time, it shall be consumed into desolation." See how he imposed an end to the discourse in the sad things, and spoke of those things which were good obscurely; for this is what "One week shall confirm the covenant with many" means; but the sad things, frequently and often. "And the abomination of desolation": that is, what was done by Hadrian. Zechariah says these things more clearly, who also predicts the convenient things on account of those who remained. Perhaps he also spent as many years in Egypt; and they were not destroyed; now, however, you no longer expect these things. See also other things. The Jew does not ^C approach the Jews, just as also...

beyond the city. But who has spoken at all about a return? No one.

CHAPTER X.

the beginning, "Be strong." And he stood. Do you see what is the appearance of an angel? Do not think that what is seen is bronze, nor gold. For who could bear the sight of these materials? Since everywhere the light is placed. Since, therefore, I have been sent, I signify this alone, he says, that you not destroy the grace. Your words were heard, and I came at your words. For what was he asking, and for what was he praying? And indeed those things you are not telling him, nor anything of the sort. Perhaps he wanted to learn exactly the time, and what would happen afterward. And the prince of the kingdom of the Persians, he says, stood over against me. Does he speak of a prince of men? Not at all. For indeed, he says elsewhere: The prince of the Greeks went forth. It seems to me that this one who speaks is not of the princes, nor of those who are assigned to some nation, but of the supernal virtues. Then, because the other angels were not able to resist him, to this one it is spoken. They have been absolved, he says, and freed the Jews; what do you still seek? And behold, Michael, one of the first princes, came to help me; and they left me there with the prince of the king of the Persians. And I came to teach you whatever shall happen to your people in the last days, because behold the vision is for the days. Why did Michael not come before twenty days? As it seems to me, he wants to show the prophet that he is asking for things forbidden and unlawful and forced, and almost doing violence to the angels. For this reason, not even Michael helps immediately from the beginning, but later, so that they might learn that those who returned later to their fatherland are unworthy of the return. The angels are treated with injury. And they left me there, so that I might either persuade, or forbid. And what angel is such, that when he hears God bestowing grace, he would resist? He expresses the matter, as I suppose, as if it were bodily: just as when he says: Who will go forth and deceive for me Ahab? He is not forbidden by God, nor does he suffer violence, being detained by the prophet. So indeed here also. And again elsewhere he says: Let me go, because the dawn has ascended. And again regarding the angel and the ass: Unless I had taken your face, he says. Therefore this does not show that he is resisting God, but this one thing only, that the angel is treated with injury. So much did Daniel prevail. I descended to teach you whatever is to happen to your people. See how, having set aside the necessary matter, he excuses himself to the prophet. Again Daniel is troubled; again the angel raises him up, and says: I go to fight with the prince of the Persians. And I was going forth, but the prince of the Greeks was coming. Perhaps with one of those opposing him regarding future events, and who would fight against the Macedonians. And not yet is he persuaded. Is there war among the angels, and a struggle over men? Yes. For they care for them greatly. Not yet is he persuaded. As if someone were to say: I am compelled to contend with this one.

CHAPTER XI.

CHAPTER XII.

CHAPTER XIII.

Daniel is the king's feast-companion and is glorious above all his friends. ^A What looking towards Bel they describe for us, Daniel. 5. Do you not see, he says, how much he eats and drinks? Good heavens, what a proof and indication of divinity, to eat and drink so much! Daniel did not say: Is this, I ask, God? The king was foolish, to be sure, but he was fattened by the abundance of his wealth. I speak to you of God, who created heaven and earth; but you offer to me a man who is the product of an avid belly? This cannot be God in any way: for God is not hungry, nor is he weary. But he himself does not wish to contend with arguments, but overcomes with facts. And he himself defined the punishment. That the affair of Bel was indeed what the Vulgate noted is clear from the fact that it is prefixed to chapter 12 in my Codex: this belongs, I think, to the history of Bel, and to the times of Cyrus, not to the history of Susanna and to Daniel's youth, but departs to the contrary, and little likely describes Daniel as having been then in the twelfth year of his age, who even Pseudo-Ignatius moves to error. Nor does anyone have to fear this diversity, in a matter especially so obscure.

^B Palpably and before the eyes of all, he does not eat, but rather? How could the priests not perceive that they were about to be convicted through their own deception? When God ordains, you should marvel at nothing. And he killed them, he says. What then again regarding the dragon? Does someone worship a beast? And he slew this one too. You see how foolish, how cowardly are the kings of the Persians? 29. He handed over Daniel. For what reason, after the victory which was so brilliant? But Habakkuk, he says, brought lunch for Daniel. Behold the miracle. For was it not possible for it to be brought to him from elsewhere, but from Judea? This was agreeable to the prophet, so that he might not do the same things again, as in the case of the eunuch, and so that he might not, by supposing the table to be polluted, intensify his hunger. Whence did he know Habakkuk? From the affinity of language and voice. He was to be the herald of a most great miracle to those living in Judea. Who could fail to fear the beasts? This man indeed was eating, but those were fasting. Be it so, the righteous man's body was avoided—for what reason also the food? Just as some muzzle and bridle held them in.

TO THE FOLLOWING HOMILY

(...) he whose vigor, acuteness of mind, and dialectic skill men had often experienced. Hence, you admire the modesty, piety, and nobility of spirit of Flavian, who so willingly admitted before his own presbyter, subject to him, that he was surpassed in doctrine and eloquence. Chrysostom, however, as he was moderate and averse to his own praise, at the outset vehemently complains that a task had been laid upon him by his teacher, who was truly the fountain of doctrine, and who could properly undertake this province. But then he repels the argument of his adversaries so vigorously and so clearly that you do not know whether you should admire more his eloquence or the force of his dialectic.

It is certain, therefore, that this discourse was delivered in Antioch in the great church, as the title indicates, in the presence of Flavian, when Chrysostom already enjoyed great estimation among the Antiochenes. Hence it is that this other homily of Chrysostom, whose occasion for being delivered it was, and whose notes Chrysostom exhibits in some few places here—as we said above—does not now appear among those ten homilies which Chrysostom delivered against the Anomoeans at Antioch: those which we edited in the first volume, with the addition of the eleventh and twelfth, which were delivered at Constantinople, also against the Anomoeans. For those ten homilies were delivered in the year in which he himself was made presbyter and began to preach, namely the year 386, and in the following year 387. But this homily, like that which preceded it, was delivered after those, when Chrysostom had gained for himself by his assiduous duty of preaching the name of Antioch. Of the year, however, we have nothing at all.

We have edited our Latin translation by the faith of our Ottobonian exemplar.