The Sacred Bible: The Prophecy of Daniel
[Daniel 1]
{1:1} Anno tertio regni Ioakim regis Iuda, venit Nabuchodonosor rex Babylonis in Ierusalem, et obsedit eam.
{1:1} In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it.
{1:2} Et tradidit Dominus in manu eius Ioakim regem Iuda, et partem vasorum domus Dei: et asportavit ea in terram Sennaar in domum dei sui, et vasa intulit in domum Thesauri dei sui.
{1:2} And the Lord delivered into his hand Jehoiakim the king of Judah and a portion of the vessels of the house of God. And he carried them away into the land of Shinar, to the house of his god, and he brought the vessels into the treasure chamber of his god.
{1:3} Et ait rex Asphenez præposito Eunuchorum ut introduceret de filiis Israel, et de semine regio et tyrannorum,
{1:3} And the king told Ashpenaz, the chief of the eunuchs, that he should bring in some of the sons of Israel, and some of the offspring of the king and of the sovereigns:
~ The word tyrannorum could also be translated as tyrants, but in this context it does not seem to refer to tyrannical leaders. The word tyrannorum probably refers to various rulers conquered and subjugated by the king, as opposed to leaders who are part of this king’s own administration. It is interesting that the term “sons” is used to refer to those of Israel, whereas “offspring” is used, perhaps in a somewhat derogatory manner, to refer to the others.
{1:4} pueros, in quibus nulla esset macula, decoros forma, et eruditos omni sapientia, cautos scientia, et doctos disciplina, et qui possent stare in palatio regis, ut doceret eos litteras, et linguam Chaldæorum.
{1:4} young men, in whom there was no blemish, noble in appearance, and accomplished in all wisdom, cautious in knowledge, and well-educated, and who could stand in the palace of the king, so that he might teach them the letters and the language of the Chaldeans.
{1:5} Et constituit eis rex annonam per singulos dies de cibis suis, et de vino unde bibebat ipse, ut enutriti tribus annis, postea starent in conspectu regis.
{1:5} And the king appointed for them provisions for each day, from his own food and from the wine which he himself drank, so that, after being nourished for three years, they would stand in the sight of the king.
{1:6} Fuerunt ergo inter eos de filiis Iuda, Daniel, Ananias, Misael, et Azarias.
{1:6} Now, among those of the sons of Judah, there were Daniel, Hananiah, Mishael, and Azariah.
{1:7} Et imposuit eis præpositus eunuchorum, nomina: Danieli, Baltassar: Ananiæ, Sidrach: Misaeli, Misach: et Azariæ, Abdenago.
{1:7} And the chief of the eunuchs assigned names to them: to Daniel, Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abednego.
{1:8} Proposuit autem Daniel in corde suo ne pollueretur de mensa regis, neque de vino potus eius: et rogavit eunuchorum præpositum ne contaminaretur.
{1:8} But Daniel resolved in his heart that he would not be polluted with the king’s meal, nor with the wine he drank, and he requested of the chief of the eunuchs that he might not be contaminated.
{1:9} Dedit autem Deus Danieli gratiam et misericordiam in conspectu principis eunuchorum.
{1:9} And so God gave Daniel grace and mercy in the sight of the leader of the eunuchs.
~ Notice that the chief of the eunuchs “præpositus eunuchorum” is different from the leader of the eunuchs “principis eunuchorum.” The leader of the eunuchs seems to be a step down from the chief of the eunuchs.
{1:10} Et ait princeps eunuchorum ad Danielem: Timeo ego dominum meum regem, qui constituit vobis cibum et potum: qui si viderit vultus vestros macilentiores præ ceteris adolescentibus coævis vestris, condemnabitis caput meum regi.
{1:10} And the leader of the eunuchs said to Daniel, “I am afraid of my lord the king, who has appointed food and drink for you, who, if he should see that your faces are leaner than those of the other youths your age, you would condemn my head to the king.”
{1:11} Et dixit Daniel ad Malasar, quem constituerat princeps eunuchorum super Danielem, Ananiam, Misaelem, et Azariam:
{1:11} And Daniel said to Malasar, whom the leader of the eunuchs had appointed over Daniel, Hananiah, Mishael, and Azariah,
~ Malasar is sometimes replaced in translations with “steward”. He seems to be two steps down in rank, that is, one step down from the leader, and another step down from the chief eunuch. Daniel begins with one of the lowest ranks in this society, as one of the captive sons of Israel. He then moves up to a position akin to that of a student, but he still cannot approach the chief of the eunuchs directly. He must plead his case through intermediaries.
{1:12} Tenta nos obsecro servos tuos diebus decem, et dentur nobis legumina ad vescendum, et aqua ad bibendum:
{1:12} “I beg you to test us, your servants, for ten days, and let roots be given to us to eat and water to drink,
The word legumina resembles the English word legume, but is often translated more generally as vegetables. In this case, roots was chosen for the translation of legumina out of deference to the Douay-Rheims translation “let pulse be given us to eat.” Pulse refers to vegetable roots, (somewhat different from our potatoes) which must be beaten as part of their preparation. It is unlikely that these young men in training, captives from a war, having rejected the king’s own food and wine, would be given food as
desirable as a variety of fresh vegetables. Rather, they received easily stored vegetables, such as roots.
{1:13} et contemplare vultus nostros, et vultus puerorum, qui vescuntur cibo regio: et sicut videris, facies cum servis tuis.
{1:13} and then observe our faces, and the faces of the children who eat the king’s food, and then deal with your servants according to what you see.”
{1:14} Qui, audito sermone huiuscemodi, tentavit eos diebus decem.
{1:14} When he had heard these words, he tested them for ten days.
{1:15} Post dies autem decem apparuerunt vultus eorum meliores, et corpulentiores præ omnibus pueris, qui vescebantur cibo regio.
{1:15} But, after ten days, their faces appeared better and fatter than all the children who had eaten from the king’s food.
{1:16} Porro Malasar tollebat cibaria, et vinum potus eorum: dabatque eis legumina.
{1:16} Thereafter, Malasar took away their portions and their wine for drinking, and he gave them roots.
{1:17} Pueris autem his dedit Deus scientiam, et disciplinam in omni libro, et sapientia: Danieli autem intelligentiam omnium visionum et somniorum.
{1:17} Yet, to these children, God gave knowledge and instruction in every book, and wisdom, but to Daniel, also the understanding of all visions and dreams.
{1:18} Completis itaque diebus, post quos dixerat rex ut introducerentur: introduxit eos præpositus eunuchorum in conspectu Nabuchodonosor.
{1:18} And when the time was completed, after which the king had said that they would be brought in, the chief of the eunuchs brought them in before the sight of Nebuchadnezzar.
~ The chief of the eunuchs brings them in, not the leader of the eunuchs, and not Malasar.
{1:19} Cumque eis locutus fuisset rex, non sunt inventi tales de universis, ut Daniel, Ananias, Misael, et Azarias: et steterunt in conspectu Regis.
{1:19} And, when the king conversed with them, there had not been found any so great in all the world as Daniel, Hananiah, Mishael, and Azariah; and so they stood in the sight of the king.
{1:20} Et omne verbum sapientiæ et intellectus, quod sciscitatus est ab eis rex, invenit in eis decuplum super cunctos ariolos, et magos, qui erant in universo regno eius.
{1:20} And in every concept of wisdom and understanding, about which the king consulted with them, he found them to be ten times better than all the seers and astrologers put together, who were in his entire kingdom.
~ The word magos is the same word often translated in the Gospel of Matthew as Magi. In this case, it probably refers not merely to wise men or learned men, but those specializing in interpreting the stars, i.e., astrologers.
{1:21} Fuit autem Daniel usque ad annum primum Cyri regis.
{1:21} And so Daniel remained, even until the first year of king Cyrus.
[Daniel 2]
{2:1} In anno secundo regni Nabuchodonosor vidit Nabuchodonosor somnium, et conterritus est spiritus eius, et somnium eius fugit ab eo.
{2:1} In the second year of the reign of Nebuchadnezzar, Nebuchadnezzar saw a dream, and his spirit was terrified, and his dream fled from him.
~ Notice that this is the second year of Nebuchadnezzar, yet Daniel spent three years preparing to be chosen by Nebuchadnezzar. This is the second year counting from a different point in time, probably from the time that Daniel was chosen as one of the wise men of the kingdom, i.e., “In (Daniel’s) second year, during the reign of Nebuchadnezzar....”
{2:2} Præcepit autem rex, ut convocarentur arioli, et magi, et malefici, et Chaldæi: ut indicarent regi somnia sua: qui cum venissent, steterunt coram rege.
{2:2} Yet the king commanded that the seers, and the astrologers, and the sorcerers, and the Chaldeans be gathered together to reveal to the king his dreams. When they arrived, they stood in front of the king.
~ The word malefici, in this context, refers to those who practiced black magic. The word Chaldeans generally refers to an ancient Semitic people from Mesopotamia (particularly Babylonia). But the word can also refer to pagan priests who practice the occult. In this context, it probably refers to the most learned among the Chaldean people, many of whom may have had some knowledge of Chaldean occult practices.
{2:3} Et dixit ad eos rex: Vidi somnium: et mente confusus ignoro quid viderim.
{2:3} And the king said to them, “I saw a dream, and, being confused in mind, I do not know what I saw.”
{2:4} Responderuntque Chaldæi regi Syriace: Rex in sempiternum vive: dic somnium servis tuis, et interpretationem eius indicabimus.
{2:4} And the Chaldeans answered the king in Syriac, “O king, live forever. Tell the dream to your servants, and we will reveal its interpretation.”
{2:5} Et respondens rex ait Chaldæis: Sermo recessit a me: nisi indicaveritis mihi somnium, et coniecturam eius, peribitis vos, et domus vestræ publicabuntur.
{2:5} And in answer, the king said to the Chaldeans, “The memory of it has slipped away from me. Unless you reveal the dream to me, and its meaning, you will be put to death, and your houses will be confiscated.
~ The king has forgotten his dream. The word sermo means “word,” but can also refer to a concept or an idea or a plan or, as in this case, a memory.
{2:6} Si autem somnium, et coniecturam eius narraveritis, præmia, et dona, et honorem multum accipietis a me: somnium igitur, et interpretationem eius indicate mihi.
{2:6} But if you explain the dream and its meaning, you will receive from me rewards, and gifts, and great honor. Therefore, reveal to me the dream and its interpretation.”
{2:7} Responderunt secundo, atque dixerunt: Rex somnium dicat servis suis, et interpretationem illius indicabimus.
{2:7} They answered again and said, “Let the king tell the dream to his servants, and we will reveal its interpretation.”
{2:8} Respondit rex, et ait: Certe novi quod tempus redimitis, scientes quod recesserit a me sermo.
{2:8} The king answered and said, “I am certain that you are stalling for time because you know that the memory of it has slipped away from me.
~ Literally “tempus redimitis” means buying back time or recovering time, but the modern expression “stalling for time” is a fitting, slightly less literal, translation.
{2:9} Si ergo somnium non indicaveritis mihi, una est de vobis sententia, quod interpretationem quoque fallacem, et deceptione plenam composueritis, ut loquamini mihi donec tempus pertranseat. Somnium itaque dicite mihi, ut sciam quod interpretationem quoque eius veram loquamini.
{2:9} Therefore, if you do not reveal to me the dream, there is only one conclusion to be reached about you, that the interpretation is likewise false, and packed full of deception, so as to speak before me until the time passes away. And so, tell me the dream, so that I will also know that the interpretation that you tell me is likewise true.”
{2:10} Respondentes ergo Chaldæi coram rege, dixerunt: Non est homo super terram, qui sermonem tuum, rex, possit implere: sed neque regum quisquam magnus et potens verbum huiuscemodi sciscitatur ab omni ariolo, et mago, et Chaldæo.
{2:10} Then the Chaldeans answered before the king, and they said, “There is no man on earth who can accomplish your word, O king. For neither has any king, however great and mighty, asked for an answer of this kind from every seer, and astrologer, and Chaldean.
{2:11} Sermo enim, quem tu quæris, rex, gravis est: nec reperietur quisquam, qui indicet illum in conspectu regis: exceptis diis, quorum non est cum hominibus conversatio.
{2:11} For the answer that you seek, O king, is very difficult. Neither can anyone be found who can reveal it in the sight of the king, except the gods, whose conversation is not with men.”
{2:12} Quo audito, rex in furore, et in ira magna præcepit ut perirent omnes sapientes Babylonis.
{2:12} When he heard this, the king commanded, in fury and in great wrath, that all the wise men of Babylon should be destroyed.
{2:13} Et egressa sententia, sapientes interficiebantur: quærebanturque Daniel, et socii eius, ut perirent.
{2:13} And when the decree had gone forth, the wise men were put to death; and Daniel and his companions were sought, to be destroyed.
~ The verb “interficiebantur” does not merely mean to kill someone. It implies that the killing has been officially ordered or sanctioned, as in an execution, where a criminal is put to death. This word is not generally used to refer to murder.
{2:14} Tunc Daniel requisivit de lege, atque sententia ab Arioch principe militiæ regis, qui egressus fuerat ad interficiendos sapientes Babylonis.
{2:14} Then Daniel inquired, about the law and the sentence, of Arioch, the general of the king’s army, who had gone forth to execute the wise men of Babylon.
{2:15} Et interrogavit eum, qui a rege potestatem acceperat, quam ob causam tam crudelis sententia a facie regis esset egressa. Cum ergo rem indicasset Arioch Danieli,
{2:15} And he asked him, who had received the orders of the king, for what reason such a cruel sentence had gone forth from the face of the king. And so, when Arioch had revealed the matter to Daniel,
{2:16} Daniel ingressus rogavit regem ut tempus daret sibi ad solutionem indicandam regi.
{2:16} Daniel went in and asked of the king that he would grant him time to reveal the solution to the king.
{2:17} Et ingressus est domum suam, Ananiæque et Misaeli, et Azariæ sociis suis indicavit negotium:
{2:17} And he went into his house and explained the task to Hananiah, and Mishael, and Azariah, his companions,
{2:18} ut quærerent misericordiam a facie Dei cæli super sacramento isto, et non perirent Daniel, et socii eius cum ceteris sapientibus Babylonis.
{2:18} so that they would seek mercy before the face of the God of heaven, about this mystery, and so that Daniel and his companions might not perish with the other wise men of Babylon.
{2:19} Tunc Danieli mysterium per visionem nocte revelatum est: et benedixit Daniel Deum cæli,
{2:19} Then the secret was revealed to Daniel by a vision in the night. And Daniel blessed the God of heaven,
{2:20} et locutus ait: Sit nomen Domini benedictum a sæculo et usque in sæculum: quia sapientia et fortitudo eius sunt.
{2:20} and speaking aloud, he said, “May the name of the Lord be blessed by the present generation and for ever; for wisdom and fortitude are his.
{2:21} Et ipse mutat tempora, et ætates: transfert regna, atque constituit: dat sapientiam sapientibus, et scientiam intelligentibus disciplinam:
{2:21} And he alters the times and the ages. He takes away kingdoms and he establishes them. He gives wisdom to those who are wise and teaching skills to those who understand.
~ The words “scientiam disciplinam” means the skill or knowledge used in teaching; whereas “intelligentibus” means “the understanding” or “those who understand.” The phrase “tempora et ætates” more literally means “shorter periods of time and longer periods of time.”
{2:22} Ipse revelat profunda, et abscondita, et novit in tenebris constituta: et lux cum eo est.
{2:22} He reveals deep and hidden things, and he knows what has been established in darkness. And the light is with him.
{2:23} Tibi Deus patrum nostrorum confiteor, teque laudo: quia sapientiam, et fortitudinem dedisti mihi: et nunc ostendisti mihi quæ rogavimus te, quia sermonem regis aperuisti nobis.
{2:23} To you, God of our fathers, I confess, and you, I praise. For you have given wisdom and fortitude to me, and now you have revealed to me what we asked of you, for you have uncovered for us the king’s thoughts.”
{2:24} Post hæc Daniel ingressus ad Arioch, quem constituerat rex ut perderet sapientes Babylonis, sic ei locutus est: Sapientes Babylonis ne perdas: introduc me in conspectu regis, et solutionem regi narrabo.
{2:24} After this, Daniel went in to Arioch, whom the king had appointed to destroy the wise men of Babylon, and he spoke to him in this way, “Do not destroy the wise men of Babylon. Bring me in before the king, and I will explain the solution to the king.”
{2:25} Tunc Arioch festinus introduxit Danielem ad regem, et dixit ei: Inveni hominem de filiis transmigrationis Iuda, qui solutionem regi annunciet.
{2:25} Then Arioch quickly brought Daniel to the king, and he said to him, “I have found a man of the sons of the transmigration of Judah, who would announce the solution to the king.”
{2:26} Respondit rex, et dixit Danieli, cuius nomen erat Baltassar: Putasne vere potes mihi indicare somnium, quod vidi, et interpretationem eius?
{2:26} The king answered and said to Daniel, whose name was Belteshazzar, “Do you really think that you can reveal to me the dream that I saw and its interpretation?”
{2:27} Et respondens Daniel coram rege, ait: Mysterium, quod rex interrogat, sapientes, magi, arioli, et aruspices nequeunt indicare regi:
{2:27} And Daniel, facing the king, answered and said, “The secret that the king seeks, the wise men, the seers, and the soothsayers are unable to reveal to the king.
{2:28} Sed est Deus in cælo revelans mysteria, qui indicavit tibi rex Nabuchodonosor, quæ ventura sunt in novissimis temporibus. Somnium tuum, et visiones capitis tui in cubili tuo huiuscemodi sunt:
{2:28} But there is a God in heaven who reveals mysteries, who has revealed to you, king Nebuchadnezzar, what will happen in the latter times. Your dream and the visions of your head upon your bed, are such as these.
{2:29} Tu rex cogitare cœpisti in strato tuo, quid esset futurum post hæc: et qui revelat mysteria, ostendit tibi quæ ventura sunt.
{2:29} You, O king, began to think, while in your blanket, about what will be hereafter. And he who reveals secrets showed you what will happen.
{2:30} Mihi quoque non in sapientia, quæ est in me plus quam in cunctis viventibus, sacramentum hoc revelatum est: sed ut interpretatio regi manifesta fieret, et cogitationes mentis tuæ scires.
{2:30} To me, likewise, this mystery is revealed, not according to the wisdom that is in me more than in other living things, but so that the interpretation might be made manifest to the king, and so that you may know the thoughts of your mind.
{2:31} Tu rex videbas, et ecce quasi statua una grandis: statua illa magna, et statura sublimis stabat contra te, et intuitus eius erat terribilis.
{2:31} You, O king, saw, and behold, something like a great statue. This statue, which was great and high, stood exalted above you, and you considered how terrible it was.
{2:32} Huius statuæ caput ex auro optimo erat, pectus autem et brachia de argento, porro venter, et femora ex ære:
{2:32} The head of this statue was of the finest gold, but the breast and the arms were of silver, and further on, the belly and the thighs were of brass;
{2:33} tibiæ autem ferreæ, pedum quædam pars erat ferrea, quædam autem fictilis.
{2:33} but the shins were of iron, a certain part of the feet were of iron and another part were of clay.
{2:34} Videbas ita, donec abscissus est lapis de monte sine manibus: et percussit statuam in pedibus eius ferreis, et fictilibus, et comminuit eos.
{2:34} And so you looked until a stone was broken off without hands from a mountain, and it struck the statue on its feet, which were of iron and clay, and it shattered them.
{2:35} Tunc contrita sunt pariter ferrum, testa, æs, argentum, et aurum, et redacta quasi in favillam æstivæ areæ, quæ rapta sunt vento: nullusque locus inventus est eis: lapis autem, qui percusserat statuam, factus est mons magnus, et implevit universam terram.
{2:35} Then the iron, the clay, the brass, the silver, and the gold were crushed together and diminished like the ashes of a summer courtyard, and they were quickly taken away by the wind, and no place was found for them; but the stone that struck the statue became a great mountain and filled the whole earth.
{2:36} Hoc est somnium. Interpretationem quoque eius dicemus coram te, rex.
{2:36} This is the dream; we will also tell its interpretation before you, O king.
{2:37} Tu rex regum es: et Deus cæli, regnum, et fortitudinem, et imperium, et gloriam dedit tibi:
{2:37} You are a king among kings, and the God of heaven has given to you a kingdom, and fortitude, and power, and glory,
{2:38} et omnia, in quibus habitant filii hominum, et bestiæ agri: volucres quoque cæli dedit in manu tua, et sub ditione tua universa constituit: tu es ergo caput aureum.
{2:38} and all the places wherein the sons of men and the beasts of the field dwell. He has likewise given the flying creatures of the air into your hand, and he has placed all things under your realm. Therefore, you are the head of gold.
{2:39} Et post te consurget regnum aliud minus te argenteum: et regnum tertium aliud æreum, quod imperabit universæ terræ.
{2:39} And after you, another kingdom will rise up, inferior to you, of silver, and another third kingdom of brass, which will rule over the whole world.
{2:40} Et regnum quartum erit velut ferrum: quomodo ferrum comminuit, et domat omnia, sic comminuet, et conteret omnia hæc.
{2:40} And the fourth kingdom will be like iron. Just as iron shatters and conquers all things, so will it shatter and crush all these.
{2:41} Porro quia vidisti pedum, et digitorum partem testæ figuli, et partem ferream: regnum divisum erit, quod tamen de plantario ferri orietur, secundum quod vidisti ferrum mistum testæ ex luto.
{2:41} Furthermore, because you saw the feet and the toes to be part of potter’s clay and part of iron, the kingdom will be divided, but still, from the slip of iron it will take its origin, since you saw the iron mingled with the earthenware from clay.
{2:42} Et digitos pedum ex parte ferreos, et ex parte fictiles: ex parte regnum erit solidum, et ex parte contritum.
{2:42} And as the toes of the feet were partly of iron and partly of clay, part of the kingdom will be strong and part will be crushed.
{2:43} Quod autem vidisti ferrum mistum testæ ex luto, commiscebuntur quidem humano semine, sed non adhærebunt sibi, sicut ferrum misceri non potest testæ.
{2:43} Yet, because you saw the iron mingled with pottery from the earth, they will indeed be combined together with the offspring of man, but they will not adhere to one another, just as iron cannot be mixed with earthenware.
~ Man is made from the earth, that is why Daniel’s interpretation of earthenware and pottery from the earth speaks of the offspring of man. Iron mixed with earthenware symbolizes an unwise, and ultimately unworkable, mingling of some type of technology (iron) with human nature (earthenware).
{2:44} In diebus autem regnorum illorum suscitabit Deus cæli regnum, quod in æternum non dissipabitur, et regnum eius alteri populo non tradetur: comminuet autem, et consumet universa regna hæc: et ipsum stabit in æternum.
{2:44} But in the days of those kingdoms, the God of heaven will inspire a kingdom that will never be destroyed, and his kingdom will not be handed over to another people, and it will crush and will consume all these kingdoms, and this kingdom itself will stand in eternity.
{2:45} Secundum quod vidisti, quod de monte abscissus est lapis sine manibus, et comminuit testam, et ferrum, et æs, et argentum, et aurum, Deus magnus ostendit regi quæ ventura sunt postea: et verum est somnium, et fidelis interpretatio eius.
{2:45} In accordance with what you saw, because the stone was torn away from the mountain without hands, and it crushed the earthenware, and the iron, and the brass, and the silver, and the gold, the great God has shown the king what will happen after this. And the dream is true, and its interpretation is faithful.”
{2:46} Tunc rex Nabuchodonosor cecidit in faciem suam, et Danielem adoravit, et hostias, et incensum præcepit ut sacrificarent ei.
{2:46} Then king Nebuchadnezzar fell on his face and adored Daniel, and he commanded that they should offer in sacrifice to him victims and incense.
{2:47} Loquens ergo rex, ait Danieli: Vere Deus vester Deus deorum est, et Dominus regum, et revelans mysteria: quoniam tu potuisti aperire hoc sacramentum.
{2:47} And so the king spoke with Daniel and said, “Truly, your God is the God of gods, and Lord of kings, and also a revealer of secrets, since you could uncover this mystery.”
{2:48} Tunc rex Danielem in sublime extulit, et munera multa, et magna dedit ei: et constituit eum principem super omnes provincias Babylonis: et præfectum magistratuum super cunctos sapientes Babylonis.
{2:48} Then the king raised Daniel to a high rank and gave him many great gifts, and he appointed him as leader over all the provinces of Babylon and as chief of the magistrates over all the other wise men of Babylon.
{2:49} Daniel autem postulavit a rege: et constituit super opera provinciæ Babylonis, Sidrach, Misach, et Abdenago: Ipse autem Daniel erat in foribus regis.
{2:49} However, Daniel required of the king that he appoint Shadrach, Meshach, and Abednego over the works of the province of Babylon. But Daniel himself was at the king’s door.
[Daniel 3]
{3:1} Nabuchodonosor rex fecit statuam auream altitudine cubitorum sexaginta, latitudine cubitorum sex, et statuit eam in campo Dura provinciæ Babylonis.
{3:1} King Nebuchadnezzar made a statue of gold, sixty cubits high and six cubits wide, and he set it up in the plain of Dura in the province of Babylon.
{3:2} Itaque Nabuchodonosor rex misit ad congregandos satrapas, magistratus, et iudices, duces, et tyrannos, et præfectos, omnesque principes regionum, ut convenirent ad dedicationem statuæ, quam erexerat Nabuchodonosor rex.
{3:2} Then king Nebuchadnezzar sent to gather together the governors, magistrates and judges, generals and sovereigns and commanders, and all the leaders of the regions, to come together for the dedication of the statue, which king Nebuchadnezzar had raised.
{3:3} Tunc congregati sunt satrapæ, magistratus, et iudices, duces, et tyranni, et optimates, qui erant in potestatibus constituti, et universi principes regionum ut convenirent ad dedicationem statuæ, quam erexerat Nabuchodonosor rex. Stabant autem in conspectu statuæ, quam posuerat Nabuchodonosor rex:
{3:3} Then the governors, magistrates and judges, generals and sovereigns and nobles, who were appointed to power, and all the leaders of the regions were brought together so as to convene for the dedication of the statue, which king Nebuchadnezzar had raised. And so they stood before the statue that king Nebuchadnezzar had set up.
{3:4} et præco clamabat valenter: Vobis dicitur populis, tribubus, et linguis:
{3:4} And a herald proclaimed loudly, “To you it is said, to you peoples, tribes, and languages,
{3:5} In hora, qua audieritis sonitum tubæ, et fistulæ, et citharæ, sambucæ, et psalterii, et symphoniæ, et universi generis musicorum, cadentes adorate statuam auream, quam constituit Nabuchodonosor rex.
{3:5} that in the hour when you will hear the sound of the trumpet and the pipe and the lute, the harp and the psaltery, and of the symphony and every kind of music, you must fall down and adore the gold statue, which king Nebuchadnezzar has set up.
~ The list of the names of the musical instruments is somewhat modernized. In ancient times, the assortment of musical instruments would have been quite different from those of today.
{3:6} Si quis autem non prostratus adoraverit, eadem hora mittetur in fornacem ignis ardentis.
{3:6} But if anyone will not bow down and adore, in the same hour he will be cast into a furnace of burning fire.”
{3:7} Post hæc igitur statim ut audierunt omnes populi sonitum tubæ, fistulæ, et citharæ, sambucæ, et psalterii, et symphoniæ, et omnis generis musicorum: cadentes omnes populi, tribus, et linguæ adoraverunt statuam auream, quam constituerat Nabuchodonosor rex.
{3:7} After this, therefore, as soon as all the people heard the sound of the trumpet, the pipe and the lute, the harp and the psaltery, and of the symphony and every kind of music, all the peoples, tribes, and languages fell down and adored the gold statue, which king Nebuchadnezzar had set up.
{3:8} Statimque in ipso tempore accedentes viri Chaldæi accusaverunt Iudæos:
{3:8} And soon, about the same time, some influential Chaldeans came and accused the Jews,
~ These were not merely “homines,” men, but “viri,” that is, men of some influence.
{3:9} dixeruntque Nabuchodonosor regi: Rex in æternum vive:
{3:9} and they said to king Nebuchadnezzar, “O king, live forever.
{3:10} tu rex posuisti decretum, ut omnis homo, qui audierit sonitum tubæ, fistulæ, et citharæ, sambucæ, et psalterii, et symphoniæ, et universi generis musicorum, prosternat se, et adoret statuam auream:
{3:10} You, O king, have established a decree, so that every man who might hear the sound of the trumpet, the pipe and the lute, the harp and the psaltery, and of the symphony and every kind of music, will prostrate himself and adore the gold statue.
{3:11} si quis autem non procidens adoraverit, mittatur in fornacem ignis ardentis.
{3:11} But if any man will not fall down and adore, he would be cast into a furnace of burning fire.
{3:12} Sunt ergo viri Iudæi, quos constituisti super opera regionis Babylonis, Sidrach, Misach, et Abdenago: viri isti contempserunt, rex, decretum tuum: deos tuos non colunt, et statuam auream, quam erexisti, non adorant.
{3:12} Yet there are influential Jews, whom you have appointed over the works of the region of Babylon, Shadrach, Meshach, and Abednego. These men, O king, have scorned your decree. They do not worship your gods, and they do not adore the gold statue which you have raised up.”
{3:13} Tunc Nabuchodonosor in furore, et in ira præcepit ut adducerentur Sidrach, Misach, et Abdenago: qui confestim adducti sunt in conspectu regis.
{3:13} Then Nebuchadnezzar, in fury and in wrath, commanded that Shadrach, Meshach, and Abednego should be brought, and so, without delay, they were brought before the king.
{3:14} Pronunciansque Nabuchodonosor rex, ait eis: Verene Sidrach, Misach, et Abdenago deos meos non colitis, et statuam auream, quam constitui, non adoratis?
{3:14} And king Nebuchadnezzar addressed them and said, “Is it true, Shadrach, Meshach, and Abednego, that you do not worship my gods, nor adore the gold statue, which I have set up?
{3:15} Nunc ergo si estis parati, quacumque hora audieritis sonitum tubæ, fistulæ, citharæ, sambucæ, et psalterii, et symphoniæ, omnisque generis musicorum, prosternite vos, et adorate statuam, quam feci: quod si non adoraveritis, eadem hora mittemini in fornacem ignis ardentis: et quis est Deus, qui eripiet vos de manu mea?
{3:15} Therefore, if you are prepared now, whenever you hear the sound of the trumpet, pipe, lute, harp and psaltery, and of the symphony and every kind of music, prostrate yourselves and adore the statue which I have made. But if you will not adore, in the same hour you will be cast into the furnace of burning fire. And who is the God that will rescue you from my hand?”
{3:16} Respondentes Sidrach, Misach, et Abdenago, dixerunt regi Nabuchodonosor: Non oportet nos de hac re respondere tibi.
{3:16} Shadrach, Meshach, and Abednego answered and said to king Nebuchadnezzar, “It is not right for us to obey you in this matter.
{3:17} Ecce enim Deus noster, quem colimus, potest eripere nos de camino ignis ardentis, et de manibus tuis, o rex, liberare.
{3:17} For behold our God, whom we worship, is able to rescue us from the oven of burning fire and to free us from your hands, O king.
{3:18} Quod si noluerit, notum sit tibi, rex, quia deos tuos non colimus, et statuam auream, quam erexisti, non adoramus.
{3:18} But even if he will not, let it be known to you, O king, that we will not worship your gods, nor adore the gold statue, which you have raised up.”
{3:19} Tunc Nabuchodonosor repletus est furore: et aspectus faciei illius immutatus est super Sidrach, Misach, et Abdenago, et præcepit ut succenderetur fornax septuplum quam succendi consueverat.
{3:19} Then Nebuchadnezzar was filled with fury and the appearance of his face was changed against Shadrach, Meshach, and Abednego, and he commanded that the furnace should be heated to seven times its usual fire.
{3:20} Et viris fortissimis de exercitu suo iussit ut ligatis pedibus Sidrach, Misach, et Abdenago mitterent eos in fornacem ignis ardentis.
{3:20} And he ordered the strongest men of his army to bind the feet of Shadrach, Meshach, and Abednego, and to cast them into the furnace of burning fire.
{3:21} Et confestim viri illi vincti cum braccis suis, et tiaris, et calceamentis, et vestibus missi sunt in medium fornacis ignis ardentis.
{3:21} And immediately these men were bound, and along with their coats, and their hats, and their shoes, and their garments, were cast into the middle of the furnace of burning fire.
~ The word braccis is translated by the Douay-Rheims as coats; however, the word could be bracis, meaning pants, especially in view of the subsequent verse (3:94), where pants are mentioned as being unaffected by the fire. On the other hand, braccis could refer to the arms, that is, to a covering for the arms, in which case “coats” would be an apt translation. Since a different word is used for pants in verse 94, and since the word “vestibus” would already include pants, coats seems to fit the context better.
{3:22} Nam iussio regis urgebat: fornax autem succensa erat nimis. Porro viros illos, qui miserant Sidrach, Misach, et Abdenago, interfecit flamma ignis.
{3:22} But the king’s order was so urgent that the furnace was heated excessively. As a result, those men who had cast in Shadrach, Meshach, and Abednego, were killed by the flame of the fire.
{3:23} Viri autem hi tres, id est, Sidrach, Misach, et Abdenago, ceciderunt in medio camino ignis ardentis, colligati.
{3:23} But these three men, that is, Shadrach, Meshach, and Abednego, having been bound, fell down in the middle of the oven of burning fire.
{3:24} Et ambulabant in medio flammæ laudantes Deum, et benedicentes Domino.
{3:24} And they were walking in the midst of the flame, praising God and blessing the Lord.
{3:25} Stans autem Azarias oravit sic, aperiensque os suum in medio ignis, ait:
{3:25} Then Azariah, while standing, prayed in this manner, and opening his mouth in the midst of the fire, he said:
{3:26} Benedictus es Domine Deus patrum nostrorum, et laudabile, et gloriosum nomen tuum in sæcula:
{3:26} “Blessed are you, O Lord, the God of our fathers, and your name is praiseworthy and glorious for all ages.
{3:27} quia iustus es in omnibus, quæ fecisti nobis, et universa opera tua vera, et viæ tuæ rectæ, et omnia iudicia tua vera.
{3:27} For you are just in all the things that you have accomplished for us, and all your works are true, and your ways are right, and all your judgments are true.
{3:28} Iudicia enim vera fecisti iuxta omnia, quæ induxisti super nos, et super civitatem sanctam patrum nostrorum Ierusalem: quia in veritate, et in iudicio induxisti omnia hæc propter peccata nostra.
{3:28} For you have made equally true judgments in all the things that you have brought upon us and upon Jerusalem, the holy city of our fathers. For in truth and in judgment, you have brought down all these things because of our sins.
{3:29} Peccavimus enim, et inique egimus recedentes a te, et deliquimus in omnibus:
{3:29} For we have sinned, and we have committed iniquity in withdrawing from you, and we have offended in all things.
{3:30} et præcepta tua non audivimus, nec observavimus, nec fecimus sicut præceperas nobis ut bene nobis esset.
{3:30} And we have not listened to your precepts, nor have we observed or done as you have ordered us, so that it might go well with us.
{3:31} Omnia ergo, quæ induxisti super nos, et universa, quæ fecisti nobis, in vero iudicio fecisti:
{3:31} Therefore, everything that you have brought upon us, and all that you have done for us, you have done in true judgment.
{3:32} et tradidisti nos in manibus inimicorum nostrorum iniquorum, et pessimorum, prævaricatorumque, et regi iniusto, et pessimo ultra omnem terram.
{3:32} And you have delivered us into the hands of our enemies: traitors, unjust and most wicked, and to a king, unjust and most wicked, even more so than all others on earth.
~ The word praevaricatorum is difficult to translate succinctly. It refers to one who is supposed to be an advocate or helper, but who colludes with ones enemies (perhaps secretly) instead; in other words, one who betrays trust. Traitor is a fairly close translation; prevaricator in English is too different in meaning from praevaricatorum.
{3:33} Et nunc non possumus aperire os: confusio, et opprobrium facti sumus servis tuis, et his, qui colunt te.
{3:33} And now we are not able to open our mouths. We have become a shame and a disgrace to your servants and to those who worship you.
{3:34} Ne, quæsumus, tradas nos in perpetuum propter nomen tuum, et ne dissipes testamentum tuum.
{3:34} Do not hand us over forever, we ask you, because of your name, and do not abolish your covenant.
{3:35} Neque auferas misericordiam tuam a nobis, propter Abraham dilectum tuum, et Isaac servum tuum, et Israel sanctum tuum:
{3:35} And do not withdraw your mercy from us, because of Abraham, your beloved, and Isaac, your servant, and Israel, your holy one.
{3:36} quibus locutus es pollicens quod multiplicares semen eorum sicut stellas cæli, et sicut arenam, quæ est in litore maris:
{3:36} You have spoken with them, promising that you would multiply their offspring like the stars of heaven and like the sand on the seashore.
{3:37} quia Domine imminuti sumus plus quam omnes gentes, sumusque humiles in universa terra hodie propter peccata nostra.
{3:37} For we, O Lord, are diminished more than all other peoples, and we are brought low throughout all the earth, this day, because of our sins.
{3:38} Et non est in tempore hoc princeps, et dux, et propheta, neque holocaustum, neque sacrificium, neque oblatio, neque incensum, neque locus primitiarum coram te,
{3:38} Neither is there, at this time, a leader, or a ruler, or a prophet, nor any holocaust, or sacrifice, or oblation, or incense, or place of first fruits, in your eyes,
{3:39} ut possimus invenire misericordiam tuam: sed in animo contrito, et spiritu humilitatis suscipiamur.
{3:39} so that we may be able to find your mercy. Nevertheless, with a contrite soul and humble spirit, let us be accepted.
{3:40} Sicut in holocausto arietum, et taurorum, et sicut in millibus agnorum pinguium: sic fiat sacrificium nostrum in conspectu tuo hodie, ut placeat tibi: quoniam non est confusio confidentibus in te.
{3:40} Just as in the holocausts of rams and bullocks, and as in thousands of fat lambs, so let our sacrifice be in your sight this day, in order to please you. For there is no shame for those who trust in you.
{3:41} Et nunc sequimur te in toto corde, et timemus te, et quærimus faciem tuam.
{3:41} And now we follow you wholeheartedly, and we fear you, and we seek your face.
{3:42} Nec confundas nos: sed fac nobiscum iuxta mansuetudinem tuam, et secundum multitudinem misericordiæ tuæ.
{3:42} Do not put us to shame, but deal with us in agreement with your clemency and according to the multitude of your mercies.
{3:43} Et erue nos in mirabilibus tuis, et da gloriam nomini tuo Domine:
{3:43} And rescue us by your wonders and give glory to your name, O Lord.
{3:44} et confundantur omnes, qui ostendunt servis tuis mala, confundantur in omni potentia tua, et robur eorum conteratur:
{3:44} And let all those be confounded who lead your servants towards evil. May they be confounded by all your power and may their strength be crushed.
{3:45} et sciant quia tu es Dominus Deus solus, et gloriosus super orbem terrarum.
{3:45} And may they know that you are the Lord, the only God, and glorious above the world.”
{3:46} Et non cessabant qui miserant eos ministri regis succendere fornacem, naphtha, et stuppa, et pice, et malleolis,
{3:46} And they did not cease, those attendants of the king who had cast them in, to heat the furnace with oil, and flax, and pitch, and brush.
~ Naphtha refers to any type of oil which comes from the ground, such as mineral oil or “rock oil;” stuppa refers to tow (coarse flax which is used for spinning) or, more generally, to the chaff leftover when the grain is removed from flax; pice is pitch or tar; malleolis is brush or, more generally, any kind of light kindling used for burning.
{3:47} et effundebatur flamma super fornacem cubitis quadraginta novem:
{3:47} And the flame streamed forth above the furnace for forty-nine cubits.
{3:48} et erupit, et incendit quos reperit iuxta fornacem de Chaldæis.
{3:48} And the fire erupted and burnt those of the Chaldeans within its reach near the furnace.
{3:49} Angelus autem Domini descendit cum Azaria, et sociis eius in fornacem: et excussit flammam ignis de fornace,
{3:49} But the angel of the Lord descended with Azariah and his companions into the furnace; and he cast the flame of the fire out of the furnace.
{3:50} et fecit medium fornacis quasi ventum roris flantem, et non tetigit eos omnino ignis, neque contristavit, nec quidquam molestiæ intulit.
{3:50} And he made the middle of the furnace like the blowing of a damp wind, and the fire did not touch them, nor afflict them, nor bother them at all.
{3:51} Tunc hi tres quasi ex uno ore laudabant, et glorificabant, et benedicebant Deum in fornace, dicentes:
{3:51} Then these three, as if with one voice, praised and glorified and blessed God, in the furnace, saying:
{3:52} Benedictus es Domine Deus patrum nostrorum: et laudabilis, et gloriosus, et superexaltatus in sæcula: et benedictum nomen gloriæ tuæ sanctum: et laudabile, et superexaltatum in omnibus sæculis.
{3:52} “Blessed are you, Lord, God of our fathers: praiseworthy, and glorious, and exalted above all forever. And blessed is the holy name of your glory: praiseworthy, and exalted above all, for all ages.
{3:53} Benedictus es in templo sancto gloriæ tuæ: et superlaudabilis, et supergloriosus in sæcula.
{3:53} Blessed are you in the holy temple of your glory: praiseworthy above all and exalted above all forever.
{3:54} Benedictus es in throno regni tui: et superlaudabilis, et superexaltatus in sæcula.
{3:54} Blessed are you on the throne of your kingdom: praiseworthy above all and exalted above all forever.
{3:55} Benedictus es, qui intueris abyssos, et sedes super cherubim: et laudabilis, et superexaltatus in sæcula.
{3:55} Blessed are you who beholds the abyss and sits upon the cherubims: praiseworthy and exalted above all forever.
~ Or, who beholds the abyss even while sitting on the cherubims.
{3:56} Benedictus es in firmamento cæli: et laudabilis et gloriosus in sæcula.
{3:56} Blessed are you in the firmament of heaven: praiseworthy and glorious forever.
{3:57} Benedicite omnia opera Domini Domino: laudate et superexaltate eum in sæcula.
{3:57} All works of the Lord, bless the Lord: praise and exalt him above all forever.
{3:58} Benedicite Angeli Domini Domino: laudate et superexaltate eum in sæcula.
{3:58} Angels of the Lord, bless the Lord: praise and exalt him above all forever.
{3:59} Benedicite cæli Domino: laudate et superexaltate eum in sæcula.
{3:59} Heaven, bless the Lord: praise and exalt him above all forever.
{3:60} Benedicite aquæ omnes, quæ super cælos sunt, Domino: laudate et superexaltate eum in sæcula.
{3:60} All waters that are above the heavens, bless the Lord: praise and exalt him above all forever.
{3:61} Benedicite omnes virtutes Domini Domino: laudate et superexaltate eum in sæcula.
{3:61} All powers of the Lord, bless the Lord: praise and exalt him above all forever.
{3:62} Benedicite sol, et luna Domino: laudate et superexaltate eum in sæcula.
{3:62} Sun and moon, bless the Lord: praise and exalt him above all forever.
{3:63} Benedicite stellæ cæli Domino: laudate et superexaltate eum in sæcula.
{3:63} Stars of heaven, bless the Lord: praise and exalt him above all forever.
{3:64} Benedicite omnis imber, et ros Domino: laudate et superexaltate eum in sæcula.
{3:64} Every rain and dew, bless the Lord: praise and exalt him above all forever.
{3:65} Benedicite omnes spiritus Dei Domino: laudate et superexaltate eum in sæcula.
{3:65} Every breath of God, bless the Lord: praise and exalt him above all forever.
~ Spiritus can mean the breath of life within living things (but not the soul), or it can refer to wind or the air or breath from one’s mouth. In this case, a translation is used which permits multiple interpretations.
{3:66} Benedicite ignis, et æstus Domino: laudate et superexaltate eum in sæcula.
{3:66} Fire and steam, bless the Lord: praise and exalt him above all forever.
{3:67} Benedicite frigus, et æstus Domino: laudate et superexaltate eum in sæcula.
{3:67} Cold and heat, bless the Lord: praise and exalt him above all forever.
{3:68} Benedicite rores, et pruina Domino: laudate et superexaltate eum in sæcula.
{3:68} Dews and frost, bless the Lord: praise and exalt him above all forever.
{3:69} Benedicite gelu, et frigus Domino: laudate et superexaltate eum in sæcula.
{3:69} Sleet and winter, bless the Lord: praise and exalt him above all forever.
~ Gelu can mean frost, ice, snow, icy or snowy weather, cold, or cold weather. In this case, since other types of cold are mentioned in other places (cold, frost, ice, snow), the translation “sleet” nicely combines “ice” and “snowy or icy weather” and “cold weather” in one word.
{3:70} Benedicite glacies, et nives Domino: laudate et superexaltate eum in sæcula.
{3:70} Ice and snow, bless the Lord: praise and exalt him above all forever.
{3:71} Benedicite noctes, et dies Domino: laudate et superexaltate eum in sæcula.
{3:71} Nights and days, bless the Lord: praise and exalt him above all forever.
{3:72} Benedicite lux, et tenebræ Domino: laudate et superexaltate eum in sæcula.
{3:72} Light and darkness, bless the Lord: praise and exalt him above all forever.
{3:73} Benedicite fulgura, et nubes Domino: laudate et superexaltate eum in sæcula.
{3:73} Lightning and clouds, bless the Lord: praise and exalt him above all forever.
{3:74} Benedicat terra Dominum: laudet et superexaltet eum in sæcula.
{3:74} May the land bless the Lord: and praise and exalt him above all forever.
{3:75} Benedicite montes, et colles Domino: laudate et superexaltate eum in sæcula.
{3:75} Mountains and hills, bless the Lord: praise and exalt him above all forever.
{3:76} Benedicite universa germinantia in terra Domino: laudate et superexaltate eum in sæcula.
{3:76} All things that grow in the land, bless the Lord: praise and exalt him above all forever.
{3:77} Benedicite fontes Domino: laudate et superexaltate eum in sæcula.
{3:77} Fountains, bless the Lord: praise and exalt him above all forever.
{3:78} Benedicite maria, et flumina Domino: laudate et superexaltate eum in sæcula.
{3:78} Seas and rivers, bless the Lord: praise and exalt him above all forever.
{3:79} Benedicite cete, et omnia, quæ moventur in aquis, Domino: laudate et superexaltate eum in sæcula.
{3:79} Whales and all things that move in the waters, bless the Lord: praise and exalt him above all forever.
{3:80} Benedicite omnes volucres cæli Domino: laudate et superexaltate eum in sæcula.
{3:80} All things that fly in the heavens, bless the Lord: praise and exalt him above all forever.
{3:81} Benedicite omnes bestiæ, et pecora Domino: laudate et superexaltate eum in sæcula.
{3:81} All beasts and cattle, bless the Lord: praise and exalt him above all forever.
{3:82} Benedicite filii hominum Domino: laudate et superexaltate eum in sæcula.
{3:82} Sons of men, bless the Lord: praise and exalt him above all forever.
{3:83} Benedicat Israel Dominum: laudet et superexaltet eum in sæcula.
{3:83} May Israel bless the Lord: and praise and exalt him above all forever.
{3:84} Benedicite sacerdotes Domini Domino: laudate et superexaltate eum in sæcula.
{3:84} Priests of the Lord, bless the Lord: praise and exalt him above all forever.
{3:85} Benedicite servi Domini Domino: laudate et superexaltate eum in sæcula.
{3:85} Servants of the Lord, bless the Lord: praise and exalt him above all forever.
{3:86} Benedicite spiritus, et animæ iustorum Domino: laudate et superexaltate eum in sæcula.
{3:86} Spirits and souls of the just, bless the Lord: praise and exalt him above all forever.
~ In the ancient view, the human person is body, soul, and the breath of life (spiritus). At death, the body is buried in a grave, the soul (hopefully) goes to heaven, and the breath of life merely ceases to exist. Thus, spiritus is not another way of referring to the soul, nor is it a separated second soul-like substance, but merely the condition of a body which is alive and which obviously ceases at death. In the modern view, the human person is body and soul. We take for granted the understanding that during
life the body has life and at death that bodily life ceases.
~Some have claimed that the human person is tripartite (consisting of three parts) based on a misunderstanding of passages in Scripture that refer to spirit as well as soul. Some passages have been misunderstood because they say that man’s spirit ceases to exist when he dies. Such passages are correctly stating that the breath of life (spiritus) ceases to exist upon death; but these passages are not denying the immortality of the soul (animae).
{3:87} Benedicite sancti, et humiles corde Domino: laudate et superexaltate eum in sæcula.
{3:87} Those who are holy and humble in heart, bless the Lord: praise and exalt him above all forever.
{3:88} Benedicite Anania, Azaria, Misael Domino: laudate et superexaltate eum in sæcula. Quia eruit nos de inferno, et salvos fecit de manu mortis, et liberavit nos de medio ardentis flammæ, et de medio ignis eruit nos.
{3:88} Hananiah, Azariah, Mishael, bless the Lord: praise and exalt him above all forever. For he has delivered us from the underworld, and saved us from the hand of death, and freed us from the midst of the burning flame, and rescued us from the midst of the fire.
{3:89} Confitemini Domino, quoniam bonus: quoniam in sæculum misericordia eius.
{3:89} Give thanks to the Lord because he is good: because his mercy is forever.
{3:90} Benedicite omnes religiosi Domino Deo deorum: laudate et confitemini ei, quia in omnia sæcula misericordia eius.
{3:90} All those who are pious, bless the Lord, the God of gods: praise him and acknowledge him because his mercy is for all generations.”
{3:91} Tunc Nabuchodonosor rex obstupuit, et surrexit propere, et ait optimatibus suis: Nonne tres viros misimus in medium ignis compeditos? Qui respondentes regi, dixerunt: Vere rex.
{3:91} Then king Nebuchadnezzar was astonished, and he quickly got up and said to his nobles: “Did we not cast three men shackled into the midst of the fire?” Answering the king, they said, “True, O king.”
~ The word optimatibus means aristocrats or nobles. Taken more literally, it refers to the king’s “best.”
{3:92} Respondit, et ait: Ecce ego video quattuor viros solutos, et ambulantes in medio ignis, et nihil corruptionis in eis est, et species quarti similis filio Dei.
{3:92} He answered and said, “Behold, I see four men unbound and walking in the midst of the fire, and no harm is in them, and the appearance of the fourth is like a son of God.”
{3:93} Tunc accessit Nabuchodonosor ad ostium fornacis ignis ardentis, et ait: Sidrach, Misach, et Abdenago servi Dei excelsi, egredimini, et venite. Statimque egressi sunt Sidrach, Misach, et Abdenago de medio ignis.
{3:93} Then Nebuchadnezzar approached the entrance of the furnace of burning fire, and he said, “Shadrach, Meshach, and Abednego, servants of the supreme God, come out and approach.” And immediately Shadrach, Meshach, and Abednego went out from the midst of the fire.
{3:94} Et congregati satrapæ, et magistratus, et iudices, et potentes regis contemplabantur viros illos, quoniam nihil potestatis habuisset ignis in corporibus eorum, et capillus capitis eorum non esset adustus, et sarabala eorum non fuissent immutata, et odor ignis non transisset per eos.
{3:94} And when the governors, and the magistrates, and the judges, and the powerful of the king had gathered together, they considered these men because the fire had no power against their bodies, and not a hair of their head had been scorched, and their pants had not been affected, and the smell of the fire had not passed onto them.
{3:95} Et erumpens Nabuchodonosor, ait: Benedictus Deus eorum, Sidrach videlicet, Misach, et Abdenago, qui misit angelum suum, et eruit servos suos, qui crediderunt in eum: et verbum regis immutaverunt, et tradiderunt corpora sua ne servirent, et ne adorarent omnem deum, excepto Deo suo.
{3:95} Then Nebuchadnezzar, bursting out, said, “Blessed is their God, the God of Shadrach, Meshach, and Abednego, who sent his angel and rescued his servants who believed in him. And they altered the verdict of the king, and they delivered up their bodies, so that they would not serve or adore any god except their God.
{3:96} A me ergo positum est hoc decretum, ut omnis populus, tribus, et lingua, quæcumque locuta fuerit blasphemiam contra Deum Sidrach, Misach, et Abdenago, dispereat, et domus eius vastetur: neque enim est alius Deus, qui possit ita salvare.
{3:96} Therefore, this decree is established by me: that every people, tribe, and language, whenever they have spoken blasphemy against the God of Shadrach, Meshach, and Abednego, will perish and their homes will be destroyed. For there is no other God who is able to save in this way.”
{3:97} Tunc rex promovit Sidrach, Misach, et Abdenago in provincia Babylonis.
{3:97} Then the king promoted Shadrach, Meshach, and Abednego in the province of Babylon.
{3:98} NABUCHODONOSOR rex, omnibus populis, gentibus, et linguis, qui habitant in universa terra, pax vobis multiplicetur.
{3:98} NEBUCHADNEZZAR, the king, to all peoples, nations, and languages, who dwell in the whole world, may peace be increased with you.
~ In the Latin vulgate text, a word in all capital letters is used to begin a quotation from a letter.
{3:99} Signa, et mirabilia fecit apud me Deus excelsus. Placuit ergo mihi prædicare
{3:99} The supreme God has accomplished signs and wonders with me. Therefore, it has pleased me to proclaim
~ Excelsus is repeatedly used to refer to God in the book of Daniel. Some texts translate this the same as the word Altissimus (Most High). But a better translation uses a different wording, Supreme God or the Supreme One, when translating excelsus Deus or the word Excelsus by itself.
{3:100} signa eius, quia magna sunt: et mirabilia eius, quia fortia: et regnum eius regnum sempiternum, et potestas eius in generationem et generationem.
{3:100} his signs, which are great, and his wonders, which are mighty. For his kingdom is an everlasting kingdom, and his power continues from generation to generation.
[Daniel 4]
{4:1} Ego Nabuchodonosor quietus eram in domo mea, et florens in palatio meo:
{4:1} I, Nebuchadnezzar, was content in my house and prospering in my palace.
~ Quietus is typically translated as “resting.” But the rest of the sentence refers to the king’s general state of well-being, not to one particular day. Therefore, quietus is also referring to the king’s general condition, i.e., that he was content in his house, not that he was continually taking rest.
{4:2} somnium vidi, quod perterruit me: et cogitationes meæ in strato meo, et visiones capitis mei conturbaverunt me.
{4:2} I saw a dream that terrified me, and my thoughts on my bed and the visions in my head disturbed me.
{4:3} Et per me propositum est decretum ut introducerentur in conspectu meo cuncti sapientes Babylonis, et ut solutionem somnii indicarent mihi.
{4:3} And so a decree was established by me, that all of the wise men of Babylon should be brought in before me, and that they should reveal to me the answer to the dream.
{4:4} Tunc ingrediebantur arioli, magi, Chaldæi, et aruspices, et somnium narravi in conspectu eorum: et solutionem eius non indicaverunt mihi:
{4:4} Then the seers, the astrologers, the Chaldeans, and the soothsayers entered, and I explained about the dream in their presence, but they did not reveal its answer to me.
{4:5} donec collega ingressus est in conspectu meo Daniel, cui nomen Baltassar secundum nomen dei mei, qui habet spiritum deorum sanctorum in semetipso: et somnium coram ipso locutus sum.
{4:5} And then their colleague came in before me, Daniel, (whose name is Belteshazzar according to the name of my god,) who has the spirit of the holy gods within his very self, and I told the dream directly to him.
{4:6} Baltassar princeps ariolorum, quoniam ego scio quod spiritum sanctorum deorum habeas in te, et omne sacramentum non est impossibile tibi: visiones somniorum meorum, quas vidi, et solutionem earum narra.
{4:6} Belteshazzar, leader of the seers, since I know that you have in you the spirit of the holy gods, and that no mystery is unreachable to you, explain to me the visions of my dreams, which I saw, and the solution to them.
{4:7} Visio capitis mei in cubili meo: Videbam, et ecce arbor in medio terræ, et altitudo eius nimia.
{4:7} This was the vision of my head on my bed. I looked, and behold, a tree in the middle of the earth, and its height was exceedingly great.
{4:8} Magna arbor, et fortis: et proceritas eius contingens cælum: aspectus illius erat usque ad terminos universæ terræ.
{4:8} The tree was great and strong, and its height reached up to heaven. It could be seen all the way to the ends of the entire earth.
{4:9} Folia eius pulcherrima, et fructus eius nimius: et esca universorum in ea: subter eam habitabant animalia, et bestiæ, et in ramis eius conversabantur volucres cæli: et ex ea vescebatur omnis caro.
{4:9} Its leaves were very beautiful, and its fruit was very abundant, and in it was food for the whole world. Under it, animals and beasts were dwelling, and in its branches, the birds of the sky were sheltered, and from it, all flesh was fed.
{4:10} Videbam in visione capitis mei super stratum meum, et ecce vigil, et sanctus de cælo descendit.
{4:10} I saw in the vision of my head upon my blanket, and behold, a watcher and a holy one descended from heaven.
{4:11} Clamavit fortiter, et sic ait: Succidite arborem, et præcidite ramos eius: excutite folia eius, et dispergite fructus eius: fugiant bestiæ, quæ subter eam sunt, et volucres de ramis eius.
{4:11} He cried out loudly, and he said this: “Cut down the tree and prune its branches; shake off its leaves and scatter its fruits; let flee the beasts, which are under it, and the birds from its branches.
{4:12} Verumtamen germen radicum eius in terra sinite, et alligetur vinculo ferreo et æreo in herbis, quæ foris sunt, et rore cæli tingatur, et cum feris pars eius in herba terræ.
{4:12} Nevertheless, leave the stump of its roots in the earth, and let it be bound with a band of iron and brass among the plants, which are close by, and let it be touched by the dew of heaven, and let its place be with the wild animals among the plants of the earth.
{4:13} Cor eius ab humano commutetur, et cor feræ detur ei: et septem tempora mutentur super eum.
{4:13} Let his heart be changed from being human, and let the heart of a wild animal be given to him, and let seven periods of time pass over him.
{4:14} In sententia vigilum decretum est, et sermo sanctorum, et petitio: donec cognoscant viventes quoniam dominatur Excelsus in regno hominum; et cuicumque voluerit, dabit illud, et humillimum hominem constituet super eum.
{4:14} This is the decree from the judgment of the watchers, and the decision and proclamation of the holy ones, until the living shall know that the Supreme One is ruler in the kingdom of men, and that he will give it to whomever he wills, and he will appoint the lowest man over it.”
{4:15} Hoc somnium vidi ego Nabuchodonosor rex: tu ergo Baltassar interpretationem narra festinus: quia omnes sapientes regni mei non queunt solutionem edicere mihi: tu autem potes, quia spiritus deorum sanctorum in te est.
{4:15} I, king Nebuchadnezzar, saw this dream. And so you, Belteshazzar, must quickly explain to me the interpretation because all the wise men of my kingdom are not able to declare the meaning of it to me. But you are able because the spirit of the holy gods is in you.
{4:16} Tunc Daniel, cuius nomen Baltassar, cœpit intra semetipsum tacitus cogitare quasi una hora: et cogitationes eius conturbabant eum. Respondens autem rex ait: Baltassar, somnium et interpretatio eius non conturbent te. Respondit Baltassar, et dixit: Domine mi, somnium his, qui te oderunt, et interpretatio eius hostibus tuis sit.
{4:16} Then Daniel, whose name was Belteshazzar, began silently to think within himself for about one hour, and his thoughts troubled him. But the king responded, saying, “Belteshazzar, do not let the dream and its interpretation disturb you.” Belteshazzar answered and said, “My lord, the dream is for those who hate you, and its interpretation may be for your enemies.
{4:17} Arborem, quam vidisti sublimem, atque robustam, cuius altitudo pertingit ad cælum, et aspectus illius in omnem terram:
{4:17} The tree that you saw was lofty and strong; its height reached toward heaven, and it could be seen throughout the whole world.
{4:18} et rami eius pulcherrimi, et fructus eius nimius, et esca omnium in ea, subter eam habitantes bestiæ agri, et in ramis eius commorantes aves cæli:
{4:18} And its branches were very beautiful, and its fruit very abundant, and in it was food for all. Under it, dwelt the beasts of the field, and in its branches, the birds of the air stayed.
{4:19} Tu es rex, qui magnificatus es, et invaluisti: et magnitudo tua crevit, et pervenit usque ad cælum, et potestas tua in terminos universæ terræ.
{4:19} It is you, O king, who has been greatly esteemed, and you have grown strong. And you have increased your power, and it reaches towards heaven, and your rule is to the ends of the whole earth.
{4:20} Quod autem vidit rex vigilem, et sanctum descendere de cælo, et dicere: Succidite arborem, et dissipate illam, attamen germen radicum eius in terra dimittite, et vinciatur ferro et ære in herbis foris, et rore cæli conspergatur, et cum feris sit pabulum eius, donec septem tempora mutentur super eum:
{4:20} Yet the king also saw a watcher and a holy one descend from heaven and say: ‘Cut down the tree and scatter it; however, leave the stump of its roots in the earth, and let it be bound with iron and brass, among the surrounding plants, and let it be sprinkled with the dew of heaven, and let his feeding be with the wild beasts, until seven periods of time pass over him.’
{4:21} Hæc est interpretatio sententiæ Altissimi, quæ pervenit super dominum meum regem:
{4:21} This is the interpretation of the judgment of the Most High, which has reached my lord, the king.
{4:22} Eiicient te ab hominibus, et cum bestiis ferisque erit habitatio tua, et fœnum ut bos comedes, et rore cæli infunderis: septem quoque tempora mutabuntur super te, donec scias quod dominetur Excelsus super regnum hominum, et cuicumque voluerit, det illud.
{4:22} They will expel you from among men, and your dwelling will be with the beasts and the wild animals, and you will eat hay like an ox, and you will be drenched with the dew of heaven. Likewise, seven periods of time will pass over you, until you know that the Supreme One rules over the kingdom of men, and he gives it to whomever he wills.
{4:23} Quod autem præcepit ut relinqueretur germen radicum eius, id est arboris: regnum tuum tibi manebit postquam cognoveris potestatem esse cælestem.
{4:23} But, since he commanded that the stump of its roots, that is, of the tree, should be left behind, your kingdom will be left for you, after you have realized that power is from divinity.
~ Or, that power is heavenly, i.e., power is from God in heaven, not from kings on earth.
{4:24} Quam ob rem rex consilium meum placeat tibi, et peccata tua eleemosynis redime, et iniquitates tuas misericordiis pauperum: forsitan ignoscet delictis tuis.
{4:24} Because of this, O king, let my counsel be acceptable to you. And redeem your sins with alms, and your iniquities with mercy towards the poor. Perhaps he will forgive your offenses.”
{4:25} Omnia hæc venerunt super Nabuchodonosor regem.
{4:25} All these things came upon king Nebuchadnezzar.
{4:26} Post finem mensium duodecim, in aula Babylonis deambulabat.
{4:26} After the end of twelve months, he was taking a walk in the palace of Babylon.
~ The word deambulabat does not merely refer to the act of walking; it means that someone was walking around, as one would do when talking a walk for recreation or exercise or meditation.
{4:27} Responditque rex, et ait: Nonne hæc est Babylon magna, quam ego ædificavi in domum regni, in robore fortitudinis meæ, et in gloria decoris mei?
{4:27} And the king spoke out loud, saying, “Isn’t this the great Babylon, which I have built, as the home of the kingdom, by the strength of my power and in the glory of my excellence?”
{4:28} Cumque sermo adhuc esset in ore regis, vox de cælo ruit: Tibi dicitur Nabuchodonosor rex: Regnum tuum transibit a te,
{4:28} And while the words were still in the king’s mouth, a voice rushed down from heaven, “To you, O king Nebuchadnezzar, it is said: ‘Your kingdom will be taken away from you,
{4:29} et ab hominibus eiicient te, et cum bestiis et feris erit habitatio tua: fœnum quasi bos comedes, et septem tempora mutabuntur super te, donec scias quod dominetur Excelsus in regno hominum, et cuicumque voluerit, det illud.
{4:29} and they will expel you from among men, and your dwelling will be with the beasts and the wild animals. You will eat hay like an ox, and seven times will pass over you, until you know that the Supreme One rules in the kingdom of men, and he gives it to whomever he wills.’ ”
{4:30} Eadem hora sermo completus est super Nabuchodonosor, et ex hominibus abiectus est, et fœnum ut bos comedit, et rore cæli corpus eius infectum est: donec capilli eius in similitudinem aquilarum crescerent, et ungues eius quasi avium.
{4:30} The same hour, the sentence was fulfilled upon Nebuchadnezzar, and he was driven away from among men, and he ate hay like an ox, and his body was drenched with the dew of heaven, until his hair increased like the feathers of eagles, and his nails like those of birds.
~ Infectum can mean infected or imbued or corrupted or stained or dyed or even poisoned, but in this context it means that one is covered by the dew or thoroughly wet with dew, that is, drenched.
{4:31} Igitur post finem dierum ego Nabuchodonosor oculos meos ad cælum levavi, et sensus meus redditus est mihi: et Altissimo benedixi, et viventem in sempiternum laudavi, et glorificavi: quia potestas eius potestas sempiterna, et regnum eius in generationem et generationem.
{4:31} Therefore, at the end of these days, I, Nebuchadnezzar, lifted up my eyes to heaven, and my mind was restored to me. And I blessed the Most High, and I praised and glorified him who lives forever. For his power is an everlasting power, and his kingdom is from generation to generation.
{4:32} Et omnes habitatores terræ apud eum in nihilum reputati sunt: iuxta voluntatem enim suam facit tam in virtutibus cæli quam in habitatoribus terræ: et non est qui resistat manui eius, et dicat ei: Quare fecisti?
{4:32} And all the inhabitants of the earth are reputed as nothing before him. For he acts according to his own will, with the inhabitants of the earth just as with the holy inhabitants of heaven. And there is no one who can resist his hand, or say to him, “Why have you done this?”
~ Or, “What have you done?” Note the similarity between this verse and the Our Father prayer as taught by Our Lord.
{4:33} In ipso tempore sensus meus reversus est ad me, et ad honorem regni mei, decoremque perveni: et figura mea reversa est ad me: et optimates mei, et magistratus mei requisierunt me, et in regno meo restitutus sum: et magnificentia amplior addita est mihi.
{4:33} At the same time, my mind returned to me, and I arrived at the honor and glory of my kingdom. And my appearance was given back to me. And my nobles and my magistrates needed me. And I was restored to my kingdom, and even greater majesty was added to me.
{4:34} Nunc igitur ego Nabuchodonosor laudo, et magnifico, et glorifico Regem cæli: quia omnia opera eius vera, et viæ eius iudicia, et gradientes in superbia potest humiliare.
{4:34} Therefore I, Nebuchadnezzar, now praise, and magnify, and glorify the King of heaven, because all his works and the judgments of his way are true, and those who go forth in arrogance, he is able to bring low.
[Daniel 5]
{5:1} Baltassar rex fecit grande convivium optimatibus suis mille: et unusquisque secundum suam bibebat ætatem.
{5:1} Belshazzar, the king, made a great feast for a thousand of his nobles, and each one of them drank according to his age.
{5:2} Præcepit ergo iam temulentus ut afferrentur vasa aurea et argentea, quæ asportaverat Nabuchodonosor pater eius de templo, quod fuit in Ierusalem, ut biberent in eis rex, et optimates eius, uxoresque eius, et concubinæ.
{5:2} And so, when they were drunk, he instructed that the vessels of gold and silver should be brought, which Nebuchadnezzar, his father, had carried away from the temple, which was in Jerusalem, so that the king, and his nobles, and his wives, and the concubines, might drink from them.
{5:3} Tunc allata sunt vasa aurea, et argentea, quæ asportaverat de templo, quod fuerat in Ierusalem: et biberunt in eis rex, et optimates eius, uxores et concubinæ illius.
{5:3} Then the gold and silver vessels were presented, which he had carried away from the temple and which had been in Jerusalem, and the king, and his nobles, wives, and concubines, drank from them.
{5:4} Bibebant vinum, et laudabant deos suos aureos, et argenteos, æreos, ferreos, ligneosque et lapideos.
{5:4} They drank wine, and they praised their gods of gold, and silver, brass, iron, and wood and stone.
{5:5} In eadem hora apparuerunt digiti, quasi manus hominis scribentis contra candelabrum in superficie parietis aulæ regiæ: et rex aspiciebat articulos manus scribentis.
{5:5} In the same hour, there appeared fingers, as of the hand of a man, writing on the surface of the wall, opposite the candlestick, in the king’s palace. And the king observed the part of the hand that wrote.
~ Articulos manus can also mean the joints of the hand.
{5:6} Tunc facies regis commutata est, et cogitationes eius conturbabant eum: et compages renum eius solvebantur, et genua eius ad se invicem collidebantur.
{5:6} Then the king’s countenance was changed, and his thoughts disturbed him, and he lost his self-control, and his knees knocked against one other.
~ The phrase “compages renum eius solvebantur” literally means that the binding of his kidneys was loosened. But renum (kidney) was often used figuratively in ancient times (see Wisdom, chapter 1, for another example). It was used to refer to the concepts of temperament, self-control, composure, and patience.
{5:7} Exclamavit itaque rex fortiter ut introducerent magos, Chaldæos, et aruspices. Et proloquens rex ait sapientibus Babylonis: Quicumque legerit scripturam hanc, et interpretationem eius manifestam mihi fecerit, purpura vestietur, et torquem auream habebit in collo, et tertius in regno meo erit.
{5:7} And the king cried out loudly for them to bring in the astrologers, Chaldeans, and soothsayers. And the king proclaimed to the wise men of Babylon, saying, “Whoever will read this writing and make known to me its interpretation will be clothed with purple, and will have a golden chain on his neck, and will be third in my kingdom.”
~ The color purple is repeatedly mentioned in the Book of Daniel as being associated with wealth and royal power. This is because the purple color of ancient times was obtained, in a time-consuming and laborious process, from a certain gland in certain types of shellfish. Thousands of these shellfish were required to produce a small amount of the dye, and so the dye was expensive and rare, and usually only found with the very wealthy or the powerful. This color is often called Royal purple, because of its use
by kings, or Tyrian purple, after the city which was a center of production and commerce for the dye.
{5:8} Tunc ingressi omnes sapientes regis non potuerunt nec scripturam legere, nec interpretationem indicare regi.
{5:8} Then, in came all the wise men of the king, but they could neither read the writing, nor reveal the interpretation to the king.
{5:9} Unde rex Baltassar satis conturbatus est, et vultus illius immutatus est: sed et optimates eius turbabantur.
{5:9} Therefore, king Belshazzar was quite confused, and his face was altered, and even his nobles were disturbed.
{5:10} Regina autem pro re, quæ acciderat regi, et optimatibus eius, domum convivii ingressa est: et proloquens ait: Rex in æternum vive: non te conturbent cogitationes tuæ, neque facies tua immutetur.
{5:10} But the queen, because of what had happened to the king and his nobles, entered the banquet house. And she spoke out, saying, “O king, live forever. Do not let your thoughts confuse you, neither should your face be altered.
{5:11} Est vir in regno tuo, qui spiritum deorum sanctorum habet in se: et in diebus patris tui scientia et sapientia inventæ sunt in eo: nam et rex Nabuchodonosor pater tuus principem magorum, incantatorum, Chaldæorum, et aruspicum constituit eum, pater, inquam, tuus, o rex:
{5:11} There is a man in your kingdom, who has the spirit of the holy gods within himself, and in the days of your father, knowledge and wisdom were found in him. For king Nebuchadnezzar, your father, appointed him leader of the astrologers, enchanters, Chaldeans, and soothsayers, even your father, I say to you, O king.
{5:12} quia spiritus amplior, et prudentia, intelligentiaque et interpretatio somniorum, et ostensio secretorum, ac solutio ligatorum inventæ sunt in eo, hoc est in Daniele: cui rex posuit nomen Baltassar: nunc itaque Daniel vocetur, et interpretationem narrabit.
{5:12} For a greater spirit, and foresight, and understanding, and interpretation of dreams, and the revealing of secrets, and the solution to difficulties were found in him, that is, in Daniel, to whom the king gave the name Belteshazzar. Now, therefore, let Daniel be summoned, and he will explain the interpretation.”
{5:13} Igitur introductus est Daniel coram rege. Ad quem præfatus rex ait: Tu es Daniel de filiis captivitatis Iudæ, quem adduxit pater meus rex de Iudæa?
{5:13} Then Daniel was brought in before the king. And the king spoke to him, saying, “Are you Daniel, of the sons of the captivity of Judah, whom my father the king led out of Judea?
{5:14} Audivi de te quoniam spiritum deorum habeas: et scientia, intelligentiaque ac sapientia ampliores inventæ sunt in te.
{5:14} I have heard of you, that you have the spirit of the gods, and that greater knowledge, as well as understanding and wisdom, have been found in you.
{5:15} Et nunc introgressi sunt in conspectu meo sapientes magi, ut scripturam hanc legerent, et interpretationem eius indicarent mihi: et nequiverunt sensum huius sermonis edicere.
{5:15} And now the wise astrologers have entered into my presence, so as to read this writing and to reveal to me its interpretation. And they were not able to tell me the meaning of this writing.
{5:16} Porro ego audivi de te, quod possis obscura interpretari, et ligata dissolvere: si ergo vales scripturam legere, et interpretationem eius indicare mihi, purpura vestieris, et torquem auream circa collum tuum habebis, et tertius in regno meo princeps eris.
{5:16} Furthermore, I have heard about you that you can interpret obscure things and solve difficulties. So then, if you succeed in reading the writing, and in revealing its interpretation, you will be clothed with purple, and you will have a chain of gold around your neck, and you will be the third leader in my kingdom.”
{5:17} Ad quæ respondens Daniel, ait coram rege: Munera tua sint tibi, et dona domus tuæ alteri da: scripturam autem legam tibi, rex, et interpretationem eius ostendam tibi.
{5:17} To this Daniel responded by saying directly to the king, “Your rewards should be for yourself, and the gifts of your house you may give to another, but I will read to you the writing, O king, and I will reveal to you its interpretation.
{5:18} O rex, Deus altissimus regnum, et magnificentiam, gloriam, et honorem dedit Nabuchodonosor patri tuo.
{5:18} O king, the Most High God gave to Nebuchadnezzar, your father, a kingdom and greatness, glory and honor.
{5:19} Et propter magnificentiam, quam dederat ei, universi populi, tribus, et linguæ tremebant, et metuebant eum: quos volebat, interficiebat: et quos volebat, percutiebat: et quos volebat, exaltabat: et quos volebat, humiliabat.
{5:19} And because of the greatness that he gave to him, all peoples, tribes, and languages trembled and were afraid of him. Whomever he wished, he put to death; and whomever he wished, he destroyed; and whomever he wished, he exalted; and whomever he wished, he lowered.
{5:20} Quando autem elevatum est cor eius, et spiritus illius obfirmatus est ad superbiam, depositus est de solio regni sui, et gloria eius ablata est:
{5:20} But when his heart was lifted up and his spirit was hardened in arrogance, he was deposed from the throne of his kingdom and his glory was taken away.
{5:21} et a filiis hominum eiectus est, sed et cor eius cum bestiis positum est, et cum onagris erat habitatio eius: fœnum quoque ut bos comedebat, et rore cæli corpus eius infectum est, donec cognosceret quod potestatem haberet Altissimus in regno hominum: et quemcumque voluerit, suscitabit super illud.
{5:21} And he was expelled from the sons of men, and so his heart was placed with the beasts, and his dwelling was with the wild donkeys, and he ate hay like an ox, and his body was drenched with the dew of heaven, until he realized that the Most High holds power over the kingdom of men, and that whoever he wishes, he will set over it.
{5:22} Tu quoque filius eius Baltassar, non humiliasti cor tuum, cum scires hæc omnia:
{5:22} Likewise, you, his son Belshazzar, have not humbled your heart, though you knew all these things.
{5:23} sed adversum Dominatorem cæli elevatus es: et vasa domus eius allata sunt coram te: et tu, et optimates tui, et uxores tuæ, et concubinæ tuæ vinum bibistis in eis: deos quoque argenteos, et aureos, et æreos, ferreos, ligneosque et lapideos, qui non vident, neque audiunt, neque sentiunt, laudasti: porro Deum, qui habet flatum tuum in manu sua, et omnes vias tuas, non glorificasti.
{5:23} But you have lifted yourself up against the Lord of heaven. And the vessels of his house have been presented before you. And you, and your nobles, and your wives, and your concubines, have drunk wine from them. Likewise, you have praised the gods of silver, and gold, and brass, iron, and wood and stone, who neither see, nor hear, nor feel, yet you have not glorified the God who holds your breath and all your ways in his hand.
{5:24} Idcirco ab eo missus est articulus manus, quæ scripsit hoc, quod exaratum est.
{5:24} Therefore, he has sent the part of the hand which has written this, which has been inscribed.
{5:25} Hæc est autem scriptura, quæ digesta est: MANE, THECEL, PHARES.
{5:25} But this is the writing that has been decreed: MANE, THECEL, PHARES.
{5:26} Et hæc est interpretatio sermonis. MANE: numeravit Deus regnum tuum, et complevit illud.
{5:26} And this is the interpretation of the words. MANE: God has numbered your kingdom and has finished it.
{5:27} THECEL: appensus es in statera, et inventus es minus habens.
{5:27} THECEL: you have been weighed on the scales and found lacking.
{5:28} PHARES: divisum est regnum tuum, et datum est Medis, et Persis.
{5:28} PHARES: your kingdom has been divided and has been given to the Medes and the Persians.
{5:29} Tunc iubente rege indutus est Daniel purpura, et circumdata est torques aurea collo eius: et prædicatum est de eo quod haberet potestatem tertius in regno suo.
{5:29} Then, by the king’s command, Daniel was dressed with purple, and a chain of gold was placed around his neck, and it was proclaimed of him that he held power as the third in the kingdom.
{5:30} Eadem nocte interfectus est Baltassar rex Chaldæus.
{5:30} That same night, king Belshazzar the Chaldean was killed.
{5:31} Et Darius Medus successit in regnum annos natus sexagintaduos.
{5:31} And Darius the Mede succeeded to the kingdom, at the age of sixty-two years.
[Daniel 6]
{6:1} Placuit Dario, et constituit super regnum satrapas centum viginti ut essent in toto regno suo.
{6:1} It pleased Darius, and so he appointed over the kingdom one hundred twenty governors, to be placed throughout his whole kingdom.
{6:2} Et super eos principes tres, ex quibus Daniel unus erat: ut satrapæ illis redderent rationem, et rex non sustineret molestiam.
{6:2} And over these, three leaders, of whom Daniel was one, so that the governors would be accountable to them and the king would have no trouble.
{6:3} Igitur Daniel superabat omnes principes, et satrapas: quia spiritus Dei amplior erat in illo.
{6:3} And so Daniel excelled above all the leaders and governors, because a greater spirit of God was in him.
{6:4} Porro rex cogitabat constituere eum super omne regnum: unde principes, et satrapæ quærebant occasionem ut invenirent Danieli ex latere regis: nullamque causam, et suspicionem reperire potuerunt, eo quod fidelis esset, et omnis culpa, et suspicio non inveniretur in eo.
{6:4} Furthermore, the king considered setting him over the entire kingdom; whereupon the leaders and the governors sought to find a complaint against Daniel and in favor of the king. And they could find no case, or even suspicion, because he was faithful, and no fault or suspicion was found in him.
~ The phrase “ex latere regis” means on the side of the king, or, more loosely, in favor of the king. They wanted to find, not merely a complaint against Daniel, but one which would pit the king against Daniel.
{6:5} Dixerunt ergo viri illi: Non inveniemus Danieli huic aliquam occasionem, nisi forte in lege Dei sui.
{6:5} Therefore, these men said, “We will not find any complaint against this Daniel, unless it is against the law of his God.”
{6:6} Tunc principes, et satrapæ surripuerunt regi, et sic locuti sunt ei: Dari rex in æternum vive:
{6:6} Then the leaders and governors took the king aside privately and spoke to him in this way: “King Darius, live forever.
{6:7} consilium inierunt omnes principes regni tui, magistratus, et satrapæ, senatores, et iudices ut decretum imperatorium exeat, et edictum: Ut omnis, qui petierit aliquam petitionem a quocumque deo, et homine usque ad triginta dies, nisi a te rex, mittatur in lacum leonum.
{6:7} All the leaders of your kingdom, the magistrates and governors, the senators and judges, have taken counsel that an imperial decree and edict should be published, so that all who ask any petition of any god or man for thirty days, except of you, O king, will be cast into the den of lions.
{6:8} Nunc itaque rex confirma sententiam, et scribe decretum: ut non immutetur quod statutum est a Medis et Persis, nec prævaricari cuiquam liceat.
{6:8} Now, therefore, O king, confirm this judgment and write the decree, so that what is established by the Medes and Persians may not be altered, nor will any man be allowed to transgress it.”
{6:9} Porro rex Darius proposuit edictum, et statuit.
{6:9} And so king Darius set forth the decree and established it.
{6:10} Quod cum Daniel comperisset, id est, constitutam legem, ingressus est domum suam: et fenestris apertis in cœnaculo suo contra Ierusalem tribus temporibus in die flectebat genua sua, et adorabat, confitebaturque coram Deo suo sicut et ante facere consueverat.
{6:10} Now when Daniel learned of this, namely, that the law had been established, he entered his house, and, opening the windows in his upper room towards Jerusalem, he knelt down three times a day, and he adored and gave thanks before his God, as he had been accustomed to do previously.
{6:11} Viri ergo illi curiosius inquirentes invenerunt Danielem orantem, et obsecrantem Deum suum.
{6:11} Therefore, these men, inquiring diligently, discovered that Daniel was praying and making supplication to his God.
{6:12} Et accedentes locuti sunt regi super edicto: Rex numquid non constituisti, ut omnis homo, qui rogaret quemquam de diis, et hominibus usque ad dies triginta, nisi te, rex, mitteretur in lacum leonum? Ad quos respondens rex, ait: Verus est sermo iuxta decretum Medorum, atque Persarum, quod prævaricari non licet.
{6:12} And they approached and spoke to the king about the edict. “O king, did you not decree that every man who makes a request to any of the gods or men for thirty days, except to yourself, O king, would be cast into the den of lions?” To which the king replied, saying, “The sentence is true, and according to the decree of the Medes and Persians, it is not lawful to violate it.”
{6:13} Tunc respondentes dixerunt coram rege: Daniel de filiis captivitatis Iuda, non curavit de lege tua, et de edicto, quod constituisti: sed tribus temporibus per diem orat obsecratione sua.
{6:13} Then they answered and said before the king, “Daniel, of the sons of the captivity of Judah, is not concerned about your law, nor about the decree that you have established, but three times a day he prays his supplication.”
{6:14} Quod verbum cum audisset rex, satis contristatus est: et pro Daniele posuit cor ut liberaret eum, et usque ad occasum solis laborabat ut erueret illum.
{6:14} Now when the king had heard these words, he was greatly grieved, and, on behalf of Daniel, he set his heart to free him, and he labored even until sunset to rescue him.
{6:15} Viri autem illi intelligentes regem dixerunt ei: Scito rex, quia lex Medorum, atque Persarum est ut omne decretum, quod constituerit rex, non liceat immutari.
{6:15} But these men, knowing the king, said to him, “You know, O king, that the law of the Medes and Persians is that every decree which the king has established may not be altered.”
{6:16} Tunc rex præcepit: et adduxerunt Danielem, et miserunt eum in lacum leonum. Dixitque rex Danieli: Deus tuus, quem colis semper, ipse liberabit te.
{6:16} Then the king commanded, and they brought Daniel and cast him into the den of lions. And the king said to Daniel, “Your God, whom you always serve, he himself will free you.”
{6:17} Allatusque est lapis unus, et positus est super os laci: quem obsignavit rex annulo suo, et annulo optimatum suorum, nequid fieret contra Danielem.
{6:17} And a stone was brought, and it was placed over the mouth of the den, which the king sealed with his own ring, and with the ring of his nobles, so that no one would act against Daniel.
{6:18} Et abiit rex in domum suam, et dormivit incœnatus, cibique non sunt allati coram eo, insuper et somnus recessit ab eo.
{6:18} And the king departed into his house, and he went to bed without eating, and food was not set before him, moreover, even sleep fled from him.
{6:19} Tunc rex primo diluculo consurgens, festinus ad lacum leonum perrexit:
{6:19} Then the king, getting himself up at first light, went quickly to the den of lions.
{6:20} appropinquansque lacui, Danielem voce lacrymabili inclamavit, et affatus est eum: Daniel serve Dei viventis, Deus tuus, cui tu servis semper, putasne valuit te liberare a leonibus?
{6:20} And coming near to the den, he cried out with a tearful voice to Daniel and spoke to him. “Daniel, servant of the living God, your God, whom you serve always, do you believe he has prevailed to free you from the lions?”
{6:21} Et Daniel regi respondens ait: Rex in æternum vive:
{6:21} And Daniel, answering the king, said, “O king, live forever.
{6:22} Deus meus misit angelum suum, et conclusit ora leonum, et non nocuerunt mihi: quia coram eo iustitia inventa est in me: sed et coram te, rex, delictum non feci.
{6:22} My God has sent his angel, and he has closed the mouths of the lions, and they have not harmed me, because before him justice has been found in me, and, even before you, O king, I have committed no offense.”
{6:23} Tunc vehementer rex gavisus est super eo, et Danielem præcepit educi de lacu: eductusque est Daniel de lacu, et nulla læsio inventa est in eo, quia credidit Deo suo.
{6:23} Then was the king exceedingly glad for him, and he commanded that Daniel should be taken out of the den. And Daniel was taken out of the den, and no wound was found in him, because he believed in his God.
{6:24} Iubente autem rege, adducti sunt viri illi, qui accusaverant Danielem: et in lacum leonum missi sunt, ipsi, et filii, et uxores eorum: et non pervenerunt usque ad pavimentum laci, donec arriperent eos leones, et omnia ossa eorum comminuerunt.
{6:24} Moreover, by order of the king, those men were brought who had accused Daniel, and they were cast into the lions’ den, they, and their sons, and their wives, and they did not reach the bottom of the den before the lions seized them and crushed all their bones.
{6:25} Tunc Darius rex scripsit universis populis, tribubus, et linguis habitantibus in universa terra: PAX vobis multiplicetur.
{6:25} Then king Darius wrote to all peoples, tribes, and languages dwelling in all the land. “May peace be increased with you.
{6:26} A me constitutum est decretum, ut in universo imperio, et regno meo tremiscant, et paveant Deum Danielis: ipse est enim Deus vivens, et æternus in sæcula: et regnum eius non dissipabitur, et potestas eius usque in æternum.
{6:26} It is hereby established by my decree that, in all my empire and my kingdom, they shall begin to tremble and fear the God of Daniel. For he is the living and eternal God forever, and his kingdom will not be destroyed, and his power will last forever.
{6:27} Ipse liberator, atque salvator, faciens signa, et mirabilia in cælo, et in terra: qui liberavit Danielem de lacu leonum.
{6:27} He is the liberator and the savior, performing signs and wonders in heaven and on earth, who has freed Daniel from the lions’ den.”
~ Mirabilia could also be translated as miracles.
{6:28} Porro Daniel perseveravit usque ad regnum Darii, regnumque Cyri Persæ.
{6:28} Thereafter, Daniel continued through the reign of Darius until the reign of Cyrus, the Persian.
[Daniel 7]
{7:1} Anno primo Baltassar regis Babylonis, Daniel somnium vidit: visio autem capitis eius in cubili suo: et somnium scribens, brevi sermone comprehendit: summatimque perstringens, ait:
{7:1} In the first year of Belshazzar, king of Babylon, Daniel saw a dream and a vision in his head on his bed. And, writing down the dream, he understood it in a concise manner, and so, summarizing it tersely, he said:
{7:2} Videbam in visione mea nocte, et ecce quattuor venti cæli pugnabant in mari magno.
{7:2} I saw in my vision at night, and behold, the four winds of the heavens fought upon the great sea.
{7:3} Et quattuor bestiæ grandes ascendebant de mari diversæ inter se.
{7:3} And four great beasts, different from one another, ascended from the sea.
{7:4} Prima quasi leæna, et alas habebat aquilæ: aspiciebam donec evulsæ sunt alæ eius, et sublata est de terra, et super pedes quasi homo stetit, et cor hominis datum est ei.
{7:4} The first was like a lioness and had the wings of an eagle. I watched as its wings were plucked off, and it was raised from the earth and stood on its feet like a man, and the heart of a man was given to it.
~ The word leaena is clearly and deliberately the feminine word for lion. This word choice indicates that the group of nations represented by the lioness will have at least one prominent nation that will be led by a woman at this point in time. The wings of an eagle represent the United States and its military air power.
{7:5} Et ecce bestia alia similis urso in parte stetit: et tres ordines erant in ore eius, et in dentibus eius, et sic dicebant ei: Surge, comede carnes plurimas.
{7:5} And behold, another beast, like a bear, stood to one side, and there were three rows in its mouth and in its teeth, and they spoke to it in this way: “Arise, devour much flesh.”
~ The three rows in its mouth and in its teeth represent three branches of government and three branches of the military, all of which are saying to the country to go to war and to conquer and annex other nations (growing fatter as when one devours much food).
{7:6} Post hæc aspiciebam, et ecce alia quasi pardus, et alas habebat quasi avis, quattuor super se, et quattuor capita erant in bestia, et potestas data est ei.
{7:6} After this, I watched, and behold, another like a leopard, and it had wings like a bird, four upon it, and four heads were on the beast, and power was given to it.
~ Pardus can mean leopard or panther.
{7:7} Post hæc aspiciebam in visione noctis, et ecce bestia quarta terribilis, atque mirabilis, et fortis nimis, dentes ferreos habebat magnos, comedens atque comminuens, et reliqua pedibus suis conculcans: dissimilis autem erat ceteris bestiis, quas videram ante eam, et habebat cornua decem.
{7:7} After this, I watched in the vision of the night, and behold, a fourth beast, terrible yet wondrous, and exceedingly strong; it had great iron teeth, eating yet crushing, and trampling down the remainder with his feet, but it was unlike the other beasts, which I had seen before it, and it had ten horns.
{7:8} Considerabam cornua, et ecce cornu aliud parvulum ortum est de medio eorum: et tria de cornibus primis evulsa sunt a facie eius: et ecce oculi, quasi oculi hominis erant in cornu isto, et os loquens ingentia.
{7:8} I considered the horns, and behold, another little horn rose out of the midst of them. And three of the first horns were rooted out by its presence. And behold, eyes like the eyes of a man were in this horn, and a mouth speaking unnatural things.
~ The word ingentia can mean unnatural or monstrous or enormous. In this case, since this kingdom and its leader are unlike any other, it cannot mean merely great or enormous things, because many arrogant leaders have spoken as if they were greater than they were. The false prophetess is the one who speaks unnatural things, things contrary to nature and God, monstrous things against all good order and reason. The eyes of a man in this horn refers to the Antichrist, and the mouth is the false prophetess who speaks
on his behalf.
{7:9} Aspiciebam donec throni positi sunt, et Antiquus dierum sedit: vestimentum eius candidum quasi nix, et capilli capitis eius quasi lana munda: thronus eius flammæ ignis: rotæ eius ignis accensus.
{7:9} I watched until thrones were set up, and the Ancient of days sat down. His garment was radiant like snow, and the hair of his head like clean wool; his throne was flames of fire, its wheels had been set on fire.
{7:10} Fluvius igneus, rapidusque egrediebatur a facie eius. Millia millium ministrabant ei, et decies millies centena millia assistebant ei: iudicium sedit, et libri aperti sunt.
{7:10} A river of fire rushed forth from his presence. Thousands upon thousands ministered to him, and ten thousand times hundreds of thousands attended before him. The trial began, and the books were opened.
~ Or “millions ministered to him and billions attended before him.” Iudicium sedit literally means the judgment sat or the trial sat, i.e., the trial began. This refers to the Day of Judgment.
{7:11} Aspiciebam propter vocem sermonum grandium, quos cornu illud loquebatur: et vidi quoniam interfecta esset bestia, et perisset corpus eius, et traditum esset ad comburendum igni:
{7:11} I watched because of the voice of the great words which that horn was speaking, and I saw that the beast had been destroyed, and its body was ruined and had been handed over to be burnt with fire.
~ The translation here avoids saying that the beast (the Antichrist) was killed, because the Book of Revelation clearly states, about the beast and the false prophet: “These two were thrown alive into the lake of fire that burns with brimstone.” (Rev 19:20).
{7:12} aliarum quoque bestiarum ablata esset potestas, et tempora vitæ constituta essent eis usque ad tempus, et tempus.
{7:12} Likewise, the power of the other beasts was taken away, and a limited time of life was appointed to them, until one time and another.
{7:13} Aspiciebam ergo in visione noctis, et ecce cum nubibus cæli quasi filius hominis veniebat, et usque ad Antiquum dierum pervenit: et in conspectu eius obtulerunt eum.
{7:13} I watched, therefore, in the vision of the night, and behold, with the clouds of heaven, one like a son of man arrived, and he approached all the way to the Ancient of days, and they presented him before him.
{7:14} Et dedit ei potestatem, et honorem, et regnum: et omnes populi, tribus, et linguæ ipsi servient: potestas eius, potestas æterna, quæ non auferetur: et regnum eius, quod non corrumpetur.
{7:14} And he gave him power, and honor, and the kingdom, and all peoples, tribes, and languages will serve him. His power is an eternal power, which will not be taken away, and his kingdom, one which will not be corrupted.
{7:15} Horruit spiritus meus, ego Daniel territus sum in his, et visiones capitis mei conturbaverunt me.
{7:15} My spirit was terrified. I, Daniel, was fearful at these things, and the visions of my head disturbed me.
{7:16} Accessi ad unum de assistentibus, et veritatem quærebam ab eo de omnibus his. Qui dixit mihi interpretationem sermonum, et docuit me:
{7:16} I approached one of the attendants and asked the truth from him about all these things. He told me the interpretation of the words, and he instructed me:
{7:17} Hæ quattuor bestiæ magnæ: quattuor sunt regna, quæ consurgent de terra.
{7:17} “These four great beasts are four kingdoms, which will rise from the earth.
{7:18} Suscipient autem regnum sancti Dei altissimi: et obtinebunt regnum usque in sæculum, et sæculum sæculorum.
{7:18} Yet it is the saints of the Most High God who will receive the kingdom, and they will hold the kingdom from this generation, and forever and ever.”
{7:19} Post hoc volui diligenter discere de bestia quarta, quæ erat dissimilis valde ab omnibus, et terribilis nimis: dentes et ungues eius ferrei: comedebat, et comminuebat, et reliqua pedibus suis conculcabat:
{7:19} After this, I wanted to learn diligently about the fourth beast, which was very different from all, and exceedingly terrible; his teeth and claws were of iron; he devoured and crushed, and the remainder he trampled with his feet;
{7:20} et de cornibus decem, quæ habebat in capite: et de alio, quod ortum fuerat, ante quod ceciderant tria cornua: et de cornu illo, quod habebat oculos, et os loquens grandia, et maius erat ceteris.
{7:20} and about the ten horns, which he had on his head, and about the other, which had sprung up, before which three horns fell, and about that horn which had eyes and a mouth speaking great things, and which was more powerful than the rest.
{7:21} Aspiciebam, et ecce cornu illud faciebat bellum adversus sanctos, et prævalebat eis,
{7:21} I watched, and behold, that horn made war against the holy ones and prevailed over them,
{7:22} donec venit Antiquus dierum, et iudicium dedit sanctis Excelsi, et tempus advenit, et regnum obtinuerunt sancti.
{7:22} until the Ancient of days came and gave judgment to the holy ones of the Supreme One, and the time arrived, and the holy ones obtained the kingdom.
{7:23} Et sic ait: Bestia quarta, regnum quartum erit in terra, quod maius erit omnibus regnis, et devorabit universam terram, et conculcabit, et comminuet eam.
{7:23} And thus he said, “The fourth beast will be the fourth kingdom on earth, which will be greater than all the kingdoms, and will devour the whole earth, and will trample and crush it.
{7:24} Porro cornua decem ipsius regni, decem reges erunt: et alius consurget post eos, et ipse potentior erit prioribus, et tres reges humiliabit.
{7:24} Moreover, the ten horns of the same kingdom will be ten kings, and another will rise up after them, and he will be mightier than the ones before him, and he will bring down three kings.
{7:25} Et sermones contra Excelsum loquetur, et sanctos Altissimi conteret: et putabit quod possit mutare tempora, et leges, et tradentur in manu eius usque ad tempus, et tempora, et dimidium temporis.
{7:25} And he will speak words against the Supreme One, and will exhaust the holy ones of the Most High, and he will think about what it would take to change the times and the laws, and they will be given into his hand until a time, and times, and half a time.
{7:26} Et iudicium sedebit ut auferatur potentia, et conteratur, et dispereat usque in finem.
{7:26} And a trial will begin, so that his power may be taken away, and be crushed, and be undone all the way to the end.
{7:27} Regnum autem, et potestas, et magnitudo regni, quæ est subter omne cælum, detur populo sanctorum Altissimi: cuius regnum, regnum sempiternum est, et omnes reges servient ei, et obedient.
{7:27} Yet the kingdom, and the power, and the greatness of that kingdom, which is under all of heaven, shall be given to the people of the holy ones of the Most High, whose kingdom is an everlasting kingdom, and all kings will serve and obey him.”
{7:28} Hucusque finis verbi. Ego Daniel multum cogitationibus meis conturbabar, et facies mea mutata est in me: verbum autem in corde meo conservavi.
{7:28} And here is the end of the message. I, Daniel, was greatly disturbed by my thoughts, and my mood was changed in me, but I preserved the message in my heart.