Daniel 3:14-20;Daniel 3:91-92;Daniel 3:95 : Douay-Rheims Bible parallel
Clementine Latin Vulgate, Haydock Commentary

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Daniel 3:14-20

Douay-RheimsDouay-Rheims Bible — The New Testament was published at Rheims, France (1582), the Old Testament at Douay (1609) by exiled English Catholic scholars. Bishop Challoner updated it extensively mid-18th century. The Douay-Rheims served as the English bible for the Catholic world for centuries. This text set is from an approved 1914 U.S. printing.	Clementine Latin VulgateClementine Latin Vulgate Bible — Update to the Latin Vulgate Bible of St. Jerome, a foundational Catholic bible, originally issued under Pope Sixtus V and authoritatively revised by Pope Clement VIII, hence its name. This 1914 printing starts with the original Clementine text and takes into account variations in prior printings as well as correctoria officially issued by the Vatican.	Haydock CommentaryHaydock Catholic Bible Commentary — Originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849); written with the Douay-Rheims Bible in view.
¹ King Nabuchodonosor made a statue of gold, of sixty cubits high, and six cubits broad, and he set it up in the plain of Dura of the province of Babylon.	Nabuchodonosor rex fecit statuam auream altitudine cubitorum sexaginta, latitudine cubitorum sex, et statuit eam in campo Dura provinciæ Babylonis.	Statue. It was the figure of a man, (C.) the dimensions 90 feet high and 9 broad (W.) being disproportionate; though a man might be represented on the pillar. Some take it for Nabolpolassar, (C.) or for the king himself. S. Jer. W. --- But he never complains of the injury shewn to his own person, and therefore it probably was meant for Bel, the chief god. C. iv. 5. and xiv. 1. This nation adored statues. Bar. vi. 3. The Persians worshipped only the elements. C. --- Ochus first set up the statue of the goddess Tanais or Anais. Clem. Protr. --- Dura. Sept. "enclosed." S. Jer. --- This happened towards the end of the king's reign, (v. 98, &c.) of course the three young men might be about fifty years old. C.
² Then Nabuchodonosor the king sent to call together the nobles, the magistrates, and the judges, the captains, the rulers, and governors, and all the chief men of the provinces, to come to the dedication of the statue which king Nabuchodonosor had set up.	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.	Nobles. Lit. "satraps," or, "the king's domestics." Sept. in 1 Esd. viii. 36. --- Judges, or "governors of provinces." ib. Theodotion, &c. --- Captains of the soothsayers. --- Rulers; "tyrants," here denoting treasurers. C. --- Governors. Lit. "the grandees who were in power;" (H.) counsellors. The original adds, (C.) Thopthia, (H.) "lawyers" and orators. The head of the Turkish religion is called muphti, from the root, (C.) peti, "to teach." H.
³ Then the nobles, the magistrates, and the judges, the captains, and rulers, and the great men that were placed in authority, and all the princes of the provinces, were gathered together to come to the dedication of the statue, which king Nabuchodonosor had set up. And they stood before the statue which king Nabuchodonosor had set up.	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:
⁴ Then a herald cried with a strong voice: To you it is commanded, O nations, tribes, and languages:	et præco clamabat valenter: Vobis dicitur populis, tribubus, et linguis:
⁵ That in the hour that you shall hear the sound of the trumpet, and of the flute, and of the harp, of the sackbut, and of the psaltery, and of the symphony, and of all kind of music; ye fall down and adore the golden statue which king Nabuchodonosor hath set up.	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.	Symphony. This and several other terms seem taken from the Greek, though the scythara and sambuca came originally from Chaldea. C. --- Down. This and offering incense were sometimes considered as marks of idolatry; so being present at the sermons and churches of Protestants was a sign of joining in their communion, being required for that purpose. W.
⁶ But if any man shall not fall down and adore, he shall the same hour be cast into a furnace of burning fire.	Si quis autem non prostratus adoraverit, eadem hora mittetur in fornacem ignis ardentis.
⁷ Upon this therefore, at the time when all the people heard the sound of the trumpet, the flute, and the harp, of the sackbut, and the psaltery, of the symphony, and of all kind of music: all the nations, tribes, and languages fell down and adored the golden statue which king Nabuchodonosor had set up.	Post hæc igitur statim ut audierunt omnes populi sonitum tubæ, fistulæ, et citharæ, sambucæ, et psalterii, et symphoniæ, et omnis generis musicorum: cadentes omnes populi, tribus, et linguæ adoraverunt statuam auream, quam constituerat Nabuchodonosor rex.
⁸ And presently at that very time some Chaldeans came and accused the Jews,	Statimque in ipso tempore accedentes viri Chaldæi accusaverunt Iudæos:	Jews: the three children whom they viewed with a jealous eye. Daniel was too much exalted, or was absent with other Jews.
⁹ And said to king Nabuchodonosor: O king, live for ever:	dixeruntque Nabuchodonosor regi: Rex in æternum vive:
¹⁰ Thou, O king, hast made a decree that every man that shall bear the sound of the trumpet, the flute, and the harp, of the sackbut, and the psaltery, of the symphony, and of all kind of music, shall prostrate himself, and adore the golden statue:	tu rex posuisti decretum, ut omnis homo, qui audierit sonitum tubæ, fistulæ, et citharæ, sambucæ, et psalterii, et symphoniæ, et universi generis musicorum, prosternat se, et adoret statuam auream:
¹¹ And that if any man shall not fall down and adore, he should be cast into a furnace of burning fire.	si quis autem non procidens adoraverit, mittatur in fornacem ignis ardentis.
¹² Now there are certain Jews whom thou hast set over the works of the province of Babylon, Sidrach, Misach, and Abdenago: these men, O king, have slighted thy decree: they worship not thy gods, nor do they adore the golden statue which thou hast set up.	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.
¹³ Then Nabuchodonosor in fury, and in wrath, commanded that Sidrach, Misach, and Abdenago should be brought: who immediately were brought before the king.	Tunc Nabuchodonosor in furore, et in ira præcepit ut adducerentur Sidrach, Misach, et Abdenago: qui confestim adducti sunt in conspectu regis.
¹⁴ And Nabuchodonosor the king spoke to them, and said: Is it true, O Sidrach, Misach, and Abdenago, that you do not worship my gods, nor adore the golden statue that I have set up?	Pronunciansque Nabuchodonosor rex, ait eis: Verene Sidrach, Misach, et Abdenago deos meos non colitis, et statuam auream, quam constitui, non adoratis?
¹⁵ Now therefore if you be ready at what hour soever you shall hear the sound of the trumpet, flute, harp, sackbut, and psaltery, and symphony, and of all kind of music, prostrate yourselves, and adore the statue which I have made: but if you do not adore, you shall be cast the same hour into the furnace of burning fire: and who is the God that shall deliver you out of my hand?	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?	Hand? Proof of this king's inconstancy, as he had witnessed the power of God!
¹⁶ Sidrach, Misach, and Abdenago answered and said to king Nabuchodonosor: We have no occasion to answer thee concerning this matter.	Respondentes Sidrach, Misach, et Abdenago, dixerunt regi Nabuchodonosor: Non oportet nos de hac re respondere tibi.
¹⁷ For behold our God, whom we worship, is able to save us from the furnace of burning fire, and to deliver us out of thy hands, O king.	Ecce enim Deus noster, quem colimus, potest eripere nos de camino ignis ardentis, et de manibus tuis, o rex, liberare.
¹⁸ But if he will not, be it known to thee, O king, that we will not worship thy gods, nor adore the golden statue which thou hast set up.	Quod si noluerit, notum sit tibi, rex, quia deos tuos non colimus, et statuam auream, quam erexisti, non adoramus.	He. Chal. "not" C. --- By this modest yet resolute answer, they testified their faith in God's power, and their determination rather to suffer death (W.) than to go against their conscience. H. --- They were ignorant whether God would preserve them from the flames or not, (W.) as he is said to have rescued Abraham from a similar danger. 2 Esd. ix. 7.
¹⁹ Then was Nabuchodonosor filled with fury: and the countenance of his face was changed against Sidrach, Misach, and Abdenago, and he commanded that the furnace should be heated seven times more than it had been accustomed to be heated.	Tunc Nabuchodonosor repletus est furore: et aspectus faciei illius immutatus est super Sidrach, Misach, et Abdenago, et præcepit ut succenderetur fornax septuplum quam succendi consueverat.
²⁰ And he commanded the strongest men that were in his army, to bind the feet of Sidrach, Misach, and Abdenago, and to cast them into the furnace of burning fire.	Et viris fortissimis de exercitu suo iussit ut ligatis pedibus Sidrach, Misach, et Abdenago mitterent eos in fornacem ignis ardentis.	Strongest. Chal. "mighty in strength;" (H.) his own guards, the usual executioners.
²¹ And immediately these men were bound and were cast into the furnace of burning fire, with their coats, and their caps, and their shoes, and their garments.	Et confestim viri illi vincti cum braccis suis, et tiaris, et calceamentis, et vestibus missi sunt in medium fornacis ignis ardentis.	Coats, or various coloured bandages for the thighs, used by men and women. Aquila and Th. retain the original term, Σαραβαροις. Chal. saraballa. C. --- Caps: "tiaras." H. --- The king alone wore them upright.
²² For the king's commandment was urgent, and the furnace was heated exceedingly. And the flame of the fire slew those men that had cast in Sidrach, Misach, and Abdenago.	nam iussio regis urgebat: fornax autem succensa erat nimis. Porro viros illos, qui miserant Sidrach, Misach, et Abdenago, interfecit flamma ignis.	Slew. They were working still at the furnace, when it burst out and destroyed them, (C.) while the three Jews were praising God below. H. v. 46, 48.
²³ But these three men, that is, Sidrach, Misach, and Abdenago, fell down bound in the midst of the furnace of burning fire.	Viri autem hi tres, id est, Sidrach, Misach, et Abdenago, ceciderunt in medio camino ignis ardentis, colligati.
²⁴ And they walked in the midst of the flame, praising God and blessing the Lord.	Et ambulabant in medio flammæ laudantes Deum, et benedicentes Domino.	And, &c. "What follows I have not found in the Heb. volumes." S. Jer. H. --- Here S. Jerom takes notice, that from this verse to v. 91 was not in the Heb. in his time. But as it was in all the Greek Bibles, (which were originally translated from the Hebrew) it is more than probable that it had been formerly in the Hebrew; or rather in the Chaldaic, in which the Book of Daniel was written. But this is certain: that it is and has been of old, received by the Church, and read as canonical Scripture in her liturgy and divine offices. Ch. --- See the pref. W.
²⁵ Then Azarias standing up prayed in this manner, and opening his mouth in the midst of the fire, he said:	Stans autem Azarias oravit sic, aperiensque os suum in medio ignis, ait:
²⁶ Blessed art thou, O Lord, the God of our fathers, and thy name is worthy of praise, and glorious for ever:	Benedictus es Domine Deus patrum nostrorum, et laudabile, et gloriosum nomen tuum in sæcula:
²⁷ For thou art just in all that thou hast done to us, and all thy works are true, and thy ways right, and all thy judgments true.	quia iustus es in omnibus, quæ fecisti nobis, et universa opera tua vera, et viæ tuæ rectæ, et omnia iudicia tua vera.	True; not fickle, and liable to change. C. --- Opera mutas non mutas consilium. S. Aug. Conf. i. 4. --- Cappel. argues from this confession, that the piece is not divine, as they would rather have burst out into expressions of admiration, as they do in the canticle below. But they had done so already, (v. 26) and make this confession, (H.) as Daniel does, C. ix.; reflecting, that if the nation had not transgressed, they would not thus have been exposed to the fury of the king. Houbigant. v. 40. H.
²⁸ For thou hast executed true judgments in all the things that thou hast brought upon us, and upon Jerusalem the holy city of our fathers: for according to truth and judgment, thou hast brought all these things upon us for our sins.	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.
²⁹ For we have sinned, and committed iniquity, departing from thee: and we have trespassed in all things:	Peccavimus enim, et inique egimus recedentes a te, et deliquimus in omnibus:
³⁰ And we have not hearkened to thy commandments, nor have we observed nor done as thou hadst commanded us, that it might go well with us.	et præcepta tua non audivimus, nec observavimus, nec fecimus sicut præceperas nobis ut bene nobis esset.
³¹ Wherefore all that thou hast brought upon us, and every thing that thou hast done to us, thou hast done in true judgment:	omnia ergo, quæ induxisti super nos, et universa, quæ fecisti nobis, in vero iudicio fecisti:
³² And thou hast delivered us into the hands of our enemies that are unjust, and most wicked, and prevaricators, and to a king unjust, and most wicked beyond all that are upon the earth.	et tradidisti nos in manibus inimicorum nostrorum iniquorum, et pessimorum, prævaricatorumque, et regi iniusto, et pessimo ultra omnem terram.
³³ And now we cannot open our mouths: we are become a shame and reproach to thy servants, and to them that worship thee.	Et nunc non possumus aperire os: confusio, et opprobrium facti sumus servis tuis, et his, qui colunt te.	Thee. Pagans take occasion to vilify our religion.
³⁴ Deliver us not up for ever, we beseech thee, for thy name's sake, and abolish not thy covenant.	Ne, quæsumus, tradas nos in perpetuum propter nomen tuum, et ne dissipes testamentum tuum.	Sake. This disinterested motive is often urged. Jos. vii. 9. and 2 Mac. viii. 15. C.
³⁵ And take not away thy mercy from us for the sake of Abraham thy beloved, and Isaac thy servant, and Israel thy holy one:	neque auferas misericordiam tuam a nobis, propter Abraham dilectum tuum, et Isaac servum tuum, et Israel sanctum tuum:	One. Moses used the like terms, and pacified God. Ex. xxxii. W.
³⁶ To whom thou hast spoken, promising that thou wouldst multiply their seed as the stars of heaven, and as the sand that is on the sea shore.	quibus locutus es pollicens quod multiplicares semen eorum sicut stellas cæli, et sicut arenam, quæ est in littore maris:
³⁷ For we, O Lord, are diminished more than any nation, and are brought low in all the earth this day for our sins.	quia Domine imminuti sumus plus quam omnes gentes, sumusque humiles in universa terra hodie propter peccata nostra.
³⁸ Neither is there at this time prince, or leader, or prophet, or holocaust, or sacrifice, or oblation, or incense, or place of firstfruits before thee,	Et non est in tempore hoc princeps, et dux, et propheta, neque holocaustum, neque sacrificium, neque oblatio, neque incensum, neque locus primitiarum coram te,	Thee, in Jerusalem, (H.) or Judea. There were chiefs and judges, (C. xiii.) as well as prophets, (Ezech. &c.) among the captives. Yet the republic was in disorder. C. --- Sedecias was dead, Joakim in prison, so that no Jewish king ruled over the people; nor was there any prophet in the promised land, Jeremias being either dead or in Egypt. W. --- Prophets were at least very rare. M.
³⁹ That we may find thy mercy: nevertheless in a contrite heart and humble spirit let us be accepted.	ut possimus invenire misericordiam tuam: sed in animo contrito, et spiritu humilitatis suscipiamur.
⁴⁰ As in holocausts of rams, and bullocks, and as in thousands of fat lambs: so let our sacrifice be made in thy sight this day, that it may please thee: for there is no confusion to them that trust in thee.	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.	Sacrifice of ourselves. H. --- They knew not yet whether they would escape. When they beheld the angel they had greater confidence, and broke forth into a hymn of praise. Houbig. --- They now offer all they can, a humble heart!
⁴¹ And now we follow thee with all our heart, and we fear thee, and seek thy face.	Et nunc sequimur te in toto corde, et timemus te, et quærimus faciem tuam.
⁴² Put us not to confusion, but deal with us according to thy meekness, and according to the multitude of thy mercies.	Nec confundas nos: sed fac nobiscum iuxta mansuetudinem tuam, et secundum multitudinem misericordiæ tuæ.
⁴³ And deliver us according to thy wonderful works, and give glory to thy name, O Lord:	Et erue nos in mirabilibus tuis, et da gloriam nomini tuo Domine:	Name, by rescuing us, that all may confess thy power. C.
⁴⁴ And let all them be confounded that shew evils to thy servants, let them be confounded in all thy might, and let their strength be broken.	et confundantur omnes, qui ostendunt servis tuis mala, confundantur in omni potentia tua, et robur eorum conteratur:
⁴⁵ And let them know that thou art the Lord, the only God, and glorious over all the world.	et sciant quia tu es Dominus Deus solus, et gloriosus super orbem terrarum.
⁴⁶ Now the king's servants that had cast them in, ceased not to heat the furnace with brimstone, and tow, and pitch, and dry sticks,	Et non cessabant qui miserant eos ministri regis succendere fornacem, naphtha, et stuppa, et pice, et malleolis,	Brimstone. Lit. naphtha, (H.) or bitumen, which was very inflammable. --- Tow, besmeared with pitch. C. --- Dry(malleolis) "bundles" of sticks, or ropes, covered with pitch. H. --- Manipuli spartœi pice contecti. Nonius.
⁴⁷ And the flame mounted up above the furnace nine and forty cubits:	et effundebatur flamma super fornacem cubitis quadraginta novem:
⁴⁸ And it broke forth, and burnt such of the Chaldeans as it found near the furnace.	et erupit, et incendit quos reperit iuxta fornacem de Chaldæis.	Furnace. These might be other victims, (H.) or he recapitulates what had been said v. 22, (C.) which is by no means unusual, though Cappel. would hence reject the piece. Houbigant.
⁴⁹ But the angel of the Lord went down with Azarias and his companions into the furnace: and he drove the flame of the fire out of the furnace,	Angelus autem Domini descendit cum Azaria, et sociis eius in fornacem: et excussit flammam ignis de fornace,	Furnace: so that it destroyed the Chaldeans, while it had no power to hurt God's servants. The operation of the laws nature was thus only restrained. H.
⁵⁰ And made the midst of the furnace like the blowing of a wind bringing dew, and the fire touched them not at all, nor troubled them, nor did them any harm.	et fecit medium fornacis quasi ventum roris flantem, et non tetigit eos omnino ignis, neque contristavit, nec quidquam molestiæ intulit.
⁵¹ Then these three as with one mouth praised, and glorified, and blessed God in the furnace, saying:	Tunc hi tres quasi ex uno ore laudabant, et glorificabant, et benedicebant Deum in fornace, dicentes:
⁵² Blessed art thou, O Lord the God of our fathers: and worthy to be praised, and glorified, and exalted above all for ever: and blessed is the holy name of thy glory: and worthy to be praised, and exalted above all in all ages.	Benedictus es Domine Deus patrum nostrorum: et laudabilis, et gloriosus, et superexaltatus in sæcula. et benedictum nomen gloriæ tuæ sanctum: et laudabile, et superexaltatum in omnibus sæculis.
⁵³ Blessed art thou in the holy temple of thy glory: and exceedingly to be praised, and exceeding glorious for ever.	Benedictus es in templo sancto gloriæ tuæ: et superlaudabilis, et supergloriosus in sæcula.	Temple; heaven, styled the throne, v. 54. The temple was now in ruins.
⁵⁴ Blessed art thou on the throne of thy kingdom, and exceedingly to be praised, and exalted above all for ever.	Benedictus es in throno regni tui: et superlaudabilis, et superexaltatus in sæcula.
⁵⁵ Blessed art thou, that beholdest the depths, and sittest upon the cherubims: and worthy to be praised and exalted above all for ever.	Benedictus es, qui intueris abyssos, et sedes super cherubim: et laudabilis, et superexaltatus in sæcula.	Depths, from whom nothing is hidden. --- Cherubims, as on thy chariot.
⁵⁶ Blessed art thou in the firmament of heaven: and worthy of praise, and glorious for ever.	Benedictus es in firmamento cæli: et laudabilis et gloriosus in sæcula.
⁵⁷ All ye works of the Lord, bless the Lord: praise and exalt him above all for ever.	Benedicite omnia opera Domini Domino: laudate et superexaltate eum in sæcula.
⁵⁸ O ye angels of the Lord, bless the Lord: praise and exalt him above all for ever.	Benedicite Angeli Domini Domino: laudate et superexaltate eum in sæcula.
⁵⁹ O ye heavens, bless the Lord: praise and exalt him above all for ever.	Benedicite cæli Domino: laudate et superexaltate eum in sæcula.
⁶⁰ O all ye waters that are above the heavens, bless the Lord; praise and exalt him above all for ever.	Benedicite aquæ omnes, quæ super cælos sunt, Domino: laudate et superexaltate eum in sæcula.
⁶¹ O all ye powers of the Lord, bless the Lord: praise and exalt him above all for ever.	Benedicite omnes virtutes Domini Domino: laudate et superexaltate eum in sæcula.
⁶² O ye sun and moon, bless the Lord: praise and exalt him above all for ever.	Benedicite sol, et luna Domino: laudate et superexaltate eum in sæcula.
⁶³ O ye stars of heaven, bless the Lord: praise and exalt him above all for ever.	Benedicite stellæ cæli Domino: laudate et superexaltate eum in sæcula.
⁶⁴ O every shower and dew, bless ye the Lord: praise and exalt him above all for ever.	Benedicite omnis imber, et ros Domino: laudate et superexaltate eum in sæcula.
⁶⁵ O all ye spirits of God, bless the Lord: praise and exalt him above all for ever.	Benedicite omnes spiritus Dei Domino: laudate et superexaltate eum in sæcula.	Spirits: winds. Angels and men are mentioned elsewhere. C. --- They rejoice that the angels always praise God, and wish that all would strive to imitate them. W.
⁶⁶ O ye fire and heat, bless the Lord: praise and exalt him above all for ever.	Benedicite ignis, et æstus Domino: laudate et superexaltate eum in sæcula.
⁶⁷ O ye cold and heat, bless the Lord: praise and exalt him above all for ever.	Benedicite frigus, et æstus Domino: laudate et superexaltate eum in sæcula.	Heat. Winter and summer. Some copies have, æstas. C.
⁶⁸ O ye dews and hoar frosts, bless the Lord: praise and exalt him above all for ever.	Benedicite rores, et pruina Domino: laudate et superexaltate eum in sæcula.
⁶⁹ O ye frost and cold, bless the Lord: praise and exalt him above all for ever.	Benedicite gelu, et frigus Domino: laudate et superexaltate eum in sæcula.
⁷⁰ O ye ice and snow, bless the Lord: praise and exalt him above all for ever.	Benedicite glacies, et nives Domino: laudate et superexaltate eum in sæcula.
⁷¹ O ye nights and days, bless the Lord: praise and exalt him above all for ever.	Benedicite noctes, et dies Domino: laudate et superexaltate eum in sæcula.
⁷² O ye light and darkness, bless the Lord: praise and exalt him above all for ever.	Benedicite lux, et tenebræ Domino: laudate et superexaltate eum in sæcula.	Darkness. The privation of light has its use, and invites men to praise. S. Aug. de nat. Boni. 16. W.
⁷³ O ye lightnings and clouds, bless the Lord: praise and exalt him above all for ever.	Benedicite fulgura, et nubes Domino: laudate et superexaltate eum in sæcula.
⁷⁴ O let the earth bless the Lord: let it praise and exalt him above all for ever.	Benedicat terra Dominum: laudet et superexaltet eum in sæcula.
⁷⁵ O ye mountains and hills, bless the Lord: praise and exalt him above all for ever.	Benedicite montes, et colles Domino: laudate et superexaltate eum in sæcula.
⁷⁶ O all ye things that spring up in the earth, bless the Lord: praise and exalt him above all for ever.	Benedicite universa germinantia in terra Domino: laudate et superexaltate eum in sæcula.
⁷⁷ O ye fountains, bless the Lord: praise and exalt him above all for ever.	Benedicite fontes Domino: laudate et superexaltate eum in sæcula.
⁷⁸ O ye seas and rivers, bless the Lord: praise and exalt him above all for ever.	Benedicite maria, et flumina Domino: laudate et superexaltate eum in sæcula.
⁷⁹ O ye whales, and all that move in the waters, bless the Lord: praise and exalt him above all for ever.	Benedicite cete, et omnia, quæ moventur in aquis, Domino: laudate et superexaltate eum in sæcula.
⁸⁰ O all ye fowls of the air, bless the Lord: praise and exalt him above all for ever.	Benedicite omnes volucres cæli Domino: laudate et superexaltate eum in sæcula.
⁸¹ O all ye beasts and cattle, bless the Lord: praise and exalt him above all for ever.	Benedicite omnes bestiæ, et pecora Domino: laudate et superexaltate eum in sæcula.
⁸² O ye sons of men, bless the Lord, praise and exalt him above all for ever.	Benedicite filii hominum Domino: laudate et superexaltate eum in sæcula.
⁸³ O let Israel bless the Lord: let them praise and exalt him above all for ever.	Benedicat Israel Dominum: laudet et superexaltet eum in sæcula.
⁸⁴ O ye priests of the Lord, bless the Lord: praise and exalt him above all for ever.	Benedicite sacerdotes Domini Domino: laudate et superexaltate eum in sæcula.
⁸⁵ O ye servants of the Lord, bless the Lord: praise and exalt him above all for ever.	Benedicite servi Domini Domino: laudate et superexaltate eum in sæcula.
⁸⁶ O ye spirits and souls of the just, bless the Lord: praise and exalt him above all for ever.	Benedicite spiritus, et animæ iustorum Domino: laudate et superexaltate eum in sæcula.	Souls, in a separate state. Angels are invited before. C.
⁸⁷ O ye holy and humble of heart, bless the Lord: praise and exalt him above all for ever.	Benedicite sancti, et humiles corde Domino: laudate et superexaltate eum in sæcula.
⁸⁸ O Ananias, Azarias, and Misael, bless ye the Lord: praise and exalt him above all for ever. For he hath delivered us from hell, and saved us out of the hand of death, and delivered us out of the midst of the burning flame, and saved us out of the midst of the fire.	Benedicite Anania, Azaria, Misael Domino: laudate et superexaltate eum in sæcula.	Ananias, &c. They retain their Hebrew names, despising those imposed by the Chaldeans, with their impious manners. C. i. 7. The inanimate creation is invited to praise God in its way, (Ps. cxlviii.) as well as those endued with reason. The former never refuse obedience. H. --- Hell: the grave. C.
⁸⁹ O give thanks to the Lord, because he is good: because his mercy endureth for ever and ever.	Confitemini Domino, quoniam bonus: quoniam in sæculum misericordia eius.
⁹⁰ O all ye religious, bless the Lord the God of gods: praise him and give him thanks, because his mercy endureth for ever and ever.	Benedicite omnes religiosi Domino Deo deorum: laudate et confitemini ei, quia in omnia sæcula misericordia eius.	And ever. "Hitherto does not occur in Heb.; and what we have written, is translated from the edition of Theodotion." S. Jer. v. 24.
⁹¹ Then Nabuchodonosor the king was astonished, and rose up in haste, and said to his nobles: Did we not cast three men bound into the midst of the fire? They answered the king, and said: True, O king.	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.	Then hearing these praises, and seeing people walking in the fire. Grabe's edit. after v. 24, has only, "And Nabuchodonosor heard them singing hymns, and was, " &c.
⁹² He answered, and said: Behold I see four men loose, and walking in the midst of the fire, and there is no hurt in them, and the form of the fourth is like the Son of God.	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.	The son, or rather (H.) "a son;" νιω. Lowth's Gram. --- He supposed this was some angel or petty god, like Hercules. Carthus. --- It was the same angel who descended (W.) with them v. 49. Some have taken him for Jesus Christ. But S. Aug. observes, that most of these apparitions were made by angels, (Trin. iii. 11.) who are often styled "sons of God." Job i. 6. T. C.
⁹³ Then Nabuchodonosor came to the door of the burning fiery furnace, and said: Sidrach, Misach, and Abdenago, ye servants of the most high God, go ye forth, and come. And immediately Sidrach, Misach, and Abdenago went out from the midst of the fire.	Tunc accessit Nabuchodonosor ad ostium fornacis ignis ardentis, et ait: Sidrach, Misach, et Abdenago servi Dei excelsi, egredimini, et venite. Statimque egressi sunt Sidrach, Misach, et Abdenago de medio ignis.
⁹⁴ And the nobles, and the magistrates, and the judges, and the great men of the king being gathered together, considered these men, that the fire had no power on their bodies, and that not a hair of their head had been singed, nor their garments altered, nor the smell of the fire had passed on them.	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.	Smell, such as is felt when people, (H.) or their garments, come too near the fire. Pagans have sometimes walked through fire; but they first anointed their feet with certain preservatives, as Servius (in Æn. xi.) remarks from Varro. C. --- Here the fire burnt only the bands, (v. 23, 92. H.) God making his creatures afford comfort to his servants, as was the case when the Goths attempted to burn S. Benedict. S. Greg. Dial. iii. 18. W.
⁹⁵ Then Nabuchodonosor breaking forth, said: Blessed be the God of them, to wit, of Sidrach, Misach, and Abdenago, who hath sent his angel, and delivered his servants that believed in him: and they changed the king's word, and delivered up their bodies that they might not serve, nor adore any god, except their own God.	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.	Changed, refusing to comply against their better knowledge. The force of reason extorts this concession from the wicked king. H.
⁹⁶ By me therefore this decree is made, that every people, tribe, and tongue, which shall speak blasphemy against the God of Sidrach, Misach, and Abdenago, shall be destroyed, and their houses laid waste: for there is no other God that can save in this manner.	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.	Destroyed. Chal. "torn limb from limb, (C.) and their houses be made a dunghill." C. ii. 5. H. --- Manner. One would suppose that he was really converted; but his heart was not changed. C. iv. C.
⁹⁷ Then the king promoted Sidrach, Misach, and Abdenago, in the province of Babylon.	Tunc rex promovit Sidrach, Misach, et Abdenago in provincia Babylonis.	Promoted. He granted them greater power: (W.) or Chal. "re-established" them in their former dignities. Rom. Gr. "He elevated them in honour, and judged them worthy to rule over all the Jews in his kingdom." Theod.
⁹⁸ Nabuchodonosor the king, to all peoples, nations, and tongues, that dwell in all the earth, peace be multiplied unto you.	NABUCHODONOSOR rex, omnibus populis, gentibus, et linguis, qui habitant in universa terra, pax vobis multiplicetur.	Nabuchodonosor, &c. These three last verses are a kind of preface to the following chapter, which is written in the style of an epistle from the king. Ch. --- It was probably published in consequence of this miracle. Here the chap. might properly commence, (C.) as it does in Heb. and Prot. Bibles. H.
⁹⁹ The most high God hath wrought signs and wonders toward me. It hath seemed good to me therefore to publish	Signa, et mirabilia fecit apud me Deus excelsus. Placuit ergo mihi prædicare
¹⁰⁰ His signs, because they are great: and his wonders, because they are mighty: and his kingdom is an everlasting kingdom, and his power to all generations.	signa eius, quia magna sunt: et mirabilia eius, quia fortia: et regnum eius regnum sempiternum, et potestas eius in generationem et generationem.

Daniel 3:91-92

¹ King Nabuchodonosor made a statue of gold, of sixty cubits high, and six cubits broad, and he set it up in the plain of Dura of the province of Babylon.	Nabuchodonosor rex fecit statuam auream altitudine cubitorum sexaginta, latitudine cubitorum sex, et statuit eam in campo Dura provinciæ Babylonis.	Statue. It was the figure of a man, (C.) the dimensions 90 feet high and 9 broad (W.) being disproportionate; though a man might be represented on the pillar. Some take it for Nabolpolassar, (C.) or for the king himself. S. Jer. W. --- But he never complains of the injury shewn to his own person, and therefore it probably was meant for Bel, the chief god. C. iv. 5. and xiv. 1. This nation adored statues. Bar. vi. 3. The Persians worshipped only the elements. C. --- Ochus first set up the statue of the goddess Tanais or Anais. Clem. Protr. --- Dura. Sept. "enclosed." S. Jer. --- This happened towards the end of the king's reign, (v. 98, &c.) of course the three young men might be about fifty years old. C.
² Then Nabuchodonosor the king sent to call together the nobles, the magistrates, and the judges, the captains, the rulers, and governors, and all the chief men of the provinces, to come to the dedication of the statue which king Nabuchodonosor had set up.	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.	Nobles. Lit. "satraps," or, "the king's domestics." Sept. in 1 Esd. viii. 36. --- Judges, or "governors of provinces." ib. Theodotion, &c. --- Captains of the soothsayers. --- Rulers; "tyrants," here denoting treasurers. C. --- Governors. Lit. "the grandees who were in power;" (H.) counsellors. The original adds, (C.) Thopthia, (H.) "lawyers" and orators. The head of the Turkish religion is called muphti, from the root, (C.) peti, "to teach." H.
³ Then the nobles, the magistrates, and the judges, the captains, and rulers, and the great men that were placed in authority, and all the princes of the provinces, were gathered together to come to the dedication of the statue, which king Nabuchodonosor had set up. And they stood before the statue which king Nabuchodonosor had set up.	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:
⁴ Then a herald cried with a strong voice: To you it is commanded, O nations, tribes, and languages:	et præco clamabat valenter: Vobis dicitur populis, tribubus, et linguis:
⁵ That in the hour that you shall hear the sound of the trumpet, and of the flute, and of the harp, of the sackbut, and of the psaltery, and of the symphony, and of all kind of music; ye fall down and adore the golden statue which king Nabuchodonosor hath set up.	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.	Symphony. This and several other terms seem taken from the Greek, though the scythara and sambuca came originally from Chaldea. C. --- Down. This and offering incense were sometimes considered as marks of idolatry; so being present at the sermons and churches of Protestants was a sign of joining in their communion, being required for that purpose. W.
⁶ But if any man shall not fall down and adore, he shall the same hour be cast into a furnace of burning fire.	Si quis autem non prostratus adoraverit, eadem hora mittetur in fornacem ignis ardentis.
⁷ Upon this therefore, at the time when all the people heard the sound of the trumpet, the flute, and the harp, of the sackbut, and the psaltery, of the symphony, and of all kind of music: all the nations, tribes, and languages fell down and adored the golden statue which king Nabuchodonosor had set up.	Post hæc igitur statim ut audierunt omnes populi sonitum tubæ, fistulæ, et citharæ, sambucæ, et psalterii, et symphoniæ, et omnis generis musicorum: cadentes omnes populi, tribus, et linguæ adoraverunt statuam auream, quam constituerat Nabuchodonosor rex.
⁸ And presently at that very time some Chaldeans came and accused the Jews,	Statimque in ipso tempore accedentes viri Chaldæi accusaverunt Iudæos:	Jews: the three children whom they viewed with a jealous eye. Daniel was too much exalted, or was absent with other Jews.
⁹ And said to king Nabuchodonosor: O king, live for ever:	dixeruntque Nabuchodonosor regi: Rex in æternum vive:
¹⁰ Thou, O king, hast made a decree that every man that shall bear the sound of the trumpet, the flute, and the harp, of the sackbut, and the psaltery, of the symphony, and of all kind of music, shall prostrate himself, and adore the golden statue:	tu rex posuisti decretum, ut omnis homo, qui audierit sonitum tubæ, fistulæ, et citharæ, sambucæ, et psalterii, et symphoniæ, et universi generis musicorum, prosternat se, et adoret statuam auream:
¹¹ And that if any man shall not fall down and adore, he should be cast into a furnace of burning fire.	si quis autem non procidens adoraverit, mittatur in fornacem ignis ardentis.
¹² Now there are certain Jews whom thou hast set over the works of the province of Babylon, Sidrach, Misach, and Abdenago: these men, O king, have slighted thy decree: they worship not thy gods, nor do they adore the golden statue which thou hast set up.	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.
¹³ Then Nabuchodonosor in fury, and in wrath, commanded that Sidrach, Misach, and Abdenago should be brought: who immediately were brought before the king.	Tunc Nabuchodonosor in furore, et in ira præcepit ut adducerentur Sidrach, Misach, et Abdenago: qui confestim adducti sunt in conspectu regis.
¹⁴ And Nabuchodonosor the king spoke to them, and said: Is it true, O Sidrach, Misach, and Abdenago, that you do not worship my gods, nor adore the golden statue that I have set up?	Pronunciansque Nabuchodonosor rex, ait eis: Verene Sidrach, Misach, et Abdenago deos meos non colitis, et statuam auream, quam constitui, non adoratis?
¹⁵ Now therefore if you be ready at what hour soever you shall hear the sound of the trumpet, flute, harp, sackbut, and psaltery, and symphony, and of all kind of music, prostrate yourselves, and adore the statue which I have made: but if you do not adore, you shall be cast the same hour into the furnace of burning fire: and who is the God that shall deliver you out of my hand?	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?	Hand? Proof of this king's inconstancy, as he had witnessed the power of God!
¹⁶ Sidrach, Misach, and Abdenago answered and said to king Nabuchodonosor: We have no occasion to answer thee concerning this matter.	Respondentes Sidrach, Misach, et Abdenago, dixerunt regi Nabuchodonosor: Non oportet nos de hac re respondere tibi.
¹⁷ For behold our God, whom we worship, is able to save us from the furnace of burning fire, and to deliver us out of thy hands, O king.	Ecce enim Deus noster, quem colimus, potest eripere nos de camino ignis ardentis, et de manibus tuis, o rex, liberare.
¹⁸ But if he will not, be it known to thee, O king, that we will not worship thy gods, nor adore the golden statue which thou hast set up.	Quod si noluerit, notum sit tibi, rex, quia deos tuos non colimus, et statuam auream, quam erexisti, non adoramus.	He. Chal. "not" C. --- By this modest yet resolute answer, they testified their faith in God's power, and their determination rather to suffer death (W.) than to go against their conscience. H. --- They were ignorant whether God would preserve them from the flames or not, (W.) as he is said to have rescued Abraham from a similar danger. 2 Esd. ix. 7.
¹⁹ Then was Nabuchodonosor filled with fury: and the countenance of his face was changed against Sidrach, Misach, and Abdenago, and he commanded that the furnace should be heated seven times more than it had been accustomed to be heated.	Tunc Nabuchodonosor repletus est furore: et aspectus faciei illius immutatus est super Sidrach, Misach, et Abdenago, et præcepit ut succenderetur fornax septuplum quam succendi consueverat.
²⁰ And he commanded the strongest men that were in his army, to bind the feet of Sidrach, Misach, and Abdenago, and to cast them into the furnace of burning fire.	Et viris fortissimis de exercitu suo iussit ut ligatis pedibus Sidrach, Misach, et Abdenago mitterent eos in fornacem ignis ardentis.	Strongest. Chal. "mighty in strength;" (H.) his own guards, the usual executioners.
²¹ And immediately these men were bound and were cast into the furnace of burning fire, with their coats, and their caps, and their shoes, and their garments.	Et confestim viri illi vincti cum braccis suis, et tiaris, et calceamentis, et vestibus missi sunt in medium fornacis ignis ardentis.	Coats, or various coloured bandages for the thighs, used by men and women. Aquila and Th. retain the original term, Σαραβαροις. Chal. saraballa. C. --- Caps: "tiaras." H. --- The king alone wore them upright.
²² For the king's commandment was urgent, and the furnace was heated exceedingly. And the flame of the fire slew those men that had cast in Sidrach, Misach, and Abdenago.	nam iussio regis urgebat: fornax autem succensa erat nimis. Porro viros illos, qui miserant Sidrach, Misach, et Abdenago, interfecit flamma ignis.	Slew. They were working still at the furnace, when it burst out and destroyed them, (C.) while the three Jews were praising God below. H. v. 46, 48.
²³ But these three men, that is, Sidrach, Misach, and Abdenago, fell down bound in the midst of the furnace of burning fire.	Viri autem hi tres, id est, Sidrach, Misach, et Abdenago, ceciderunt in medio camino ignis ardentis, colligati.
²⁴ And they walked in the midst of the flame, praising God and blessing the Lord.	Et ambulabant in medio flammæ laudantes Deum, et benedicentes Domino.	And, &c. "What follows I have not found in the Heb. volumes." S. Jer. H. --- Here S. Jerom takes notice, that from this verse to v. 91 was not in the Heb. in his time. But as it was in all the Greek Bibles, (which were originally translated from the Hebrew) it is more than probable that it had been formerly in the Hebrew; or rather in the Chaldaic, in which the Book of Daniel was written. But this is certain: that it is and has been of old, received by the Church, and read as canonical Scripture in her liturgy and divine offices. Ch. --- See the pref. W.
²⁵ Then Azarias standing up prayed in this manner, and opening his mouth in the midst of the fire, he said:	Stans autem Azarias oravit sic, aperiensque os suum in medio ignis, ait:
²⁶ Blessed art thou, O Lord, the God of our fathers, and thy name is worthy of praise, and glorious for ever:	Benedictus es Domine Deus patrum nostrorum, et laudabile, et gloriosum nomen tuum in sæcula:
²⁷ For thou art just in all that thou hast done to us, and all thy works are true, and thy ways right, and all thy judgments true.	quia iustus es in omnibus, quæ fecisti nobis, et universa opera tua vera, et viæ tuæ rectæ, et omnia iudicia tua vera.	True; not fickle, and liable to change. C. --- Opera mutas non mutas consilium. S. Aug. Conf. i. 4. --- Cappel. argues from this confession, that the piece is not divine, as they would rather have burst out into expressions of admiration, as they do in the canticle below. But they had done so already, (v. 26) and make this confession, (H.) as Daniel does, C. ix.; reflecting, that if the nation had not transgressed, they would not thus have been exposed to the fury of the king. Houbigant. v. 40. H.
²⁸ For thou hast executed true judgments in all the things that thou hast brought upon us, and upon Jerusalem the holy city of our fathers: for according to truth and judgment, thou hast brought all these things upon us for our sins.	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.
²⁹ For we have sinned, and committed iniquity, departing from thee: and we have trespassed in all things:	Peccavimus enim, et inique egimus recedentes a te, et deliquimus in omnibus:
³⁰ And we have not hearkened to thy commandments, nor have we observed nor done as thou hadst commanded us, that it might go well with us.	et præcepta tua non audivimus, nec observavimus, nec fecimus sicut præceperas nobis ut bene nobis esset.
³¹ Wherefore all that thou hast brought upon us, and every thing that thou hast done to us, thou hast done in true judgment:	omnia ergo, quæ induxisti super nos, et universa, quæ fecisti nobis, in vero iudicio fecisti:
³² And thou hast delivered us into the hands of our enemies that are unjust, and most wicked, and prevaricators, and to a king unjust, and most wicked beyond all that are upon the earth.	et tradidisti nos in manibus inimicorum nostrorum iniquorum, et pessimorum, prævaricatorumque, et regi iniusto, et pessimo ultra omnem terram.
³³ And now we cannot open our mouths: we are become a shame and reproach to thy servants, and to them that worship thee.	Et nunc non possumus aperire os: confusio, et opprobrium facti sumus servis tuis, et his, qui colunt te.	Thee. Pagans take occasion to vilify our religion.
³⁴ Deliver us not up for ever, we beseech thee, for thy name's sake, and abolish not thy covenant.	Ne, quæsumus, tradas nos in perpetuum propter nomen tuum, et ne dissipes testamentum tuum.	Sake. This disinterested motive is often urged. Jos. vii. 9. and 2 Mac. viii. 15. C.
³⁵ And take not away thy mercy from us for the sake of Abraham thy beloved, and Isaac thy servant, and Israel thy holy one:	neque auferas misericordiam tuam a nobis, propter Abraham dilectum tuum, et Isaac servum tuum, et Israel sanctum tuum:	One. Moses used the like terms, and pacified God. Ex. xxxii. W.
³⁶ To whom thou hast spoken, promising that thou wouldst multiply their seed as the stars of heaven, and as the sand that is on the sea shore.	quibus locutus es pollicens quod multiplicares semen eorum sicut stellas cæli, et sicut arenam, quæ est in littore maris:
³⁷ For we, O Lord, are diminished more than any nation, and are brought low in all the earth this day for our sins.	quia Domine imminuti sumus plus quam omnes gentes, sumusque humiles in universa terra hodie propter peccata nostra.
³⁸ Neither is there at this time prince, or leader, or prophet, or holocaust, or sacrifice, or oblation, or incense, or place of firstfruits before thee,	Et non est in tempore hoc princeps, et dux, et propheta, neque holocaustum, neque sacrificium, neque oblatio, neque incensum, neque locus primitiarum coram te,	Thee, in Jerusalem, (H.) or Judea. There were chiefs and judges, (C. xiii.) as well as prophets, (Ezech. &c.) among the captives. Yet the republic was in disorder. C. --- Sedecias was dead, Joakim in prison, so that no Jewish king ruled over the people; nor was there any prophet in the promised land, Jeremias being either dead or in Egypt. W. --- Prophets were at least very rare. M.
³⁹ That we may find thy mercy: nevertheless in a contrite heart and humble spirit let us be accepted.	ut possimus invenire misericordiam tuam: sed in animo contrito, et spiritu humilitatis suscipiamur.
⁴⁰ As in holocausts of rams, and bullocks, and as in thousands of fat lambs: so let our sacrifice be made in thy sight this day, that it may please thee: for there is no confusion to them that trust in thee.	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.	Sacrifice of ourselves. H. --- They knew not yet whether they would escape. When they beheld the angel they had greater confidence, and broke forth into a hymn of praise. Houbig. --- They now offer all they can, a humble heart!
⁴¹ And now we follow thee with all our heart, and we fear thee, and seek thy face.	Et nunc sequimur te in toto corde, et timemus te, et quærimus faciem tuam.
⁴² Put us not to confusion, but deal with us according to thy meekness, and according to the multitude of thy mercies.	Nec confundas nos: sed fac nobiscum iuxta mansuetudinem tuam, et secundum multitudinem misericordiæ tuæ.
⁴³ And deliver us according to thy wonderful works, and give glory to thy name, O Lord:	Et erue nos in mirabilibus tuis, et da gloriam nomini tuo Domine:	Name, by rescuing us, that all may confess thy power. C.
⁴⁴ And let all them be confounded that shew evils to thy servants, let them be confounded in all thy might, and let their strength be broken.	et confundantur omnes, qui ostendunt servis tuis mala, confundantur in omni potentia tua, et robur eorum conteratur:
⁴⁵ And let them know that thou art the Lord, the only God, and glorious over all the world.	et sciant quia tu es Dominus Deus solus, et gloriosus super orbem terrarum.
⁴⁶ Now the king's servants that had cast them in, ceased not to heat the furnace with brimstone, and tow, and pitch, and dry sticks,	Et non cessabant qui miserant eos ministri regis succendere fornacem, naphtha, et stuppa, et pice, et malleolis,	Brimstone. Lit. naphtha, (H.) or bitumen, which was very inflammable. --- Tow, besmeared with pitch. C. --- Dry(malleolis) "bundles" of sticks, or ropes, covered with pitch. H. --- Manipuli spartœi pice contecti. Nonius.
⁴⁷ And the flame mounted up above the furnace nine and forty cubits:	et effundebatur flamma super fornacem cubitis quadraginta novem:
⁴⁸ And it broke forth, and burnt such of the Chaldeans as it found near the furnace.	et erupit, et incendit quos reperit iuxta fornacem de Chaldæis.	Furnace. These might be other victims, (H.) or he recapitulates what had been said v. 22, (C.) which is by no means unusual, though Cappel. would hence reject the piece. Houbigant.
⁴⁹ But the angel of the Lord went down with Azarias and his companions into the furnace: and he drove the flame of the fire out of the furnace,	Angelus autem Domini descendit cum Azaria, et sociis eius in fornacem: et excussit flammam ignis de fornace,	Furnace: so that it destroyed the Chaldeans, while it had no power to hurt God's servants. The operation of the laws nature was thus only restrained. H.
⁵⁰ And made the midst of the furnace like the blowing of a wind bringing dew, and the fire touched them not at all, nor troubled them, nor did them any harm.	et fecit medium fornacis quasi ventum roris flantem, et non tetigit eos omnino ignis, neque contristavit, nec quidquam molestiæ intulit.
⁵¹ Then these three as with one mouth praised, and glorified, and blessed God in the furnace, saying:	Tunc hi tres quasi ex uno ore laudabant, et glorificabant, et benedicebant Deum in fornace, dicentes:
⁵² Blessed art thou, O Lord the God of our fathers: and worthy to be praised, and glorified, and exalted above all for ever: and blessed is the holy name of thy glory: and worthy to be praised, and exalted above all in all ages.	Benedictus es Domine Deus patrum nostrorum: et laudabilis, et gloriosus, et superexaltatus in sæcula. et benedictum nomen gloriæ tuæ sanctum: et laudabile, et superexaltatum in omnibus sæculis.
⁵³ Blessed art thou in the holy temple of thy glory: and exceedingly to be praised, and exceeding glorious for ever.	Benedictus es in templo sancto gloriæ tuæ: et superlaudabilis, et supergloriosus in sæcula.	Temple; heaven, styled the throne, v. 54. The temple was now in ruins.
⁵⁴ Blessed art thou on the throne of thy kingdom, and exceedingly to be praised, and exalted above all for ever.	Benedictus es in throno regni tui: et superlaudabilis, et superexaltatus in sæcula.
⁵⁵ Blessed art thou, that beholdest the depths, and sittest upon the cherubims: and worthy to be praised and exalted above all for ever.	Benedictus es, qui intueris abyssos, et sedes super cherubim: et laudabilis, et superexaltatus in sæcula.	Depths, from whom nothing is hidden. --- Cherubims, as on thy chariot.
⁵⁶ Blessed art thou in the firmament of heaven: and worthy of praise, and glorious for ever.	Benedictus es in firmamento cæli: et laudabilis et gloriosus in sæcula.
⁵⁷ All ye works of the Lord, bless the Lord: praise and exalt him above all for ever.	Benedicite omnia opera Domini Domino: laudate et superexaltate eum in sæcula.
⁵⁸ O ye angels of the Lord, bless the Lord: praise and exalt him above all for ever.	Benedicite Angeli Domini Domino: laudate et superexaltate eum in sæcula.
⁵⁹ O ye heavens, bless the Lord: praise and exalt him above all for ever.	Benedicite cæli Domino: laudate et superexaltate eum in sæcula.
⁶⁰ O all ye waters that are above the heavens, bless the Lord; praise and exalt him above all for ever.	Benedicite aquæ omnes, quæ super cælos sunt, Domino: laudate et superexaltate eum in sæcula.
⁶¹ O all ye powers of the Lord, bless the Lord: praise and exalt him above all for ever.	Benedicite omnes virtutes Domini Domino: laudate et superexaltate eum in sæcula.
⁶² O ye sun and moon, bless the Lord: praise and exalt him above all for ever.	Benedicite sol, et luna Domino: laudate et superexaltate eum in sæcula.
⁶³ O ye stars of heaven, bless the Lord: praise and exalt him above all for ever.	Benedicite stellæ cæli Domino: laudate et superexaltate eum in sæcula.
⁶⁴ O every shower and dew, bless ye the Lord: praise and exalt him above all for ever.	Benedicite omnis imber, et ros Domino: laudate et superexaltate eum in sæcula.
⁶⁵ O all ye spirits of God, bless the Lord: praise and exalt him above all for ever.	Benedicite omnes spiritus Dei Domino: laudate et superexaltate eum in sæcula.	Spirits: winds. Angels and men are mentioned elsewhere. C. --- They rejoice that the angels always praise God, and wish that all would strive to imitate them. W.
⁶⁶ O ye fire and heat, bless the Lord: praise and exalt him above all for ever.	Benedicite ignis, et æstus Domino: laudate et superexaltate eum in sæcula.
⁶⁷ O ye cold and heat, bless the Lord: praise and exalt him above all for ever.	Benedicite frigus, et æstus Domino: laudate et superexaltate eum in sæcula.	Heat. Winter and summer. Some copies have, æstas. C.
⁶⁸ O ye dews and hoar frosts, bless the Lord: praise and exalt him above all for ever.	Benedicite rores, et pruina Domino: laudate et superexaltate eum in sæcula.
⁶⁹ O ye frost and cold, bless the Lord: praise and exalt him above all for ever.	Benedicite gelu, et frigus Domino: laudate et superexaltate eum in sæcula.
⁷⁰ O ye ice and snow, bless the Lord: praise and exalt him above all for ever.	Benedicite glacies, et nives Domino: laudate et superexaltate eum in sæcula.
⁷¹ O ye nights and days, bless the Lord: praise and exalt him above all for ever.	Benedicite noctes, et dies Domino: laudate et superexaltate eum in sæcula.
⁷² O ye light and darkness, bless the Lord: praise and exalt him above all for ever.	Benedicite lux, et tenebræ Domino: laudate et superexaltate eum in sæcula.	Darkness. The privation of light has its use, and invites men to praise. S. Aug. de nat. Boni. 16. W.
⁷³ O ye lightnings and clouds, bless the Lord: praise and exalt him above all for ever.	Benedicite fulgura, et nubes Domino: laudate et superexaltate eum in sæcula.
⁷⁴ O let the earth bless the Lord: let it praise and exalt him above all for ever.	Benedicat terra Dominum: laudet et superexaltet eum in sæcula.
⁷⁵ O ye mountains and hills, bless the Lord: praise and exalt him above all for ever.	Benedicite montes, et colles Domino: laudate et superexaltate eum in sæcula.
⁷⁶ O all ye things that spring up in the earth, bless the Lord: praise and exalt him above all for ever.	Benedicite universa germinantia in terra Domino: laudate et superexaltate eum in sæcula.
⁷⁷ O ye fountains, bless the Lord: praise and exalt him above all for ever.	Benedicite fontes Domino: laudate et superexaltate eum in sæcula.
⁷⁸ O ye seas and rivers, bless the Lord: praise and exalt him above all for ever.	Benedicite maria, et flumina Domino: laudate et superexaltate eum in sæcula.
⁷⁹ O ye whales, and all that move in the waters, bless the Lord: praise and exalt him above all for ever.	Benedicite cete, et omnia, quæ moventur in aquis, Domino: laudate et superexaltate eum in sæcula.
⁸⁰ O all ye fowls of the air, bless the Lord: praise and exalt him above all for ever.	Benedicite omnes volucres cæli Domino: laudate et superexaltate eum in sæcula.
⁸¹ O all ye beasts and cattle, bless the Lord: praise and exalt him above all for ever.	Benedicite omnes bestiæ, et pecora Domino: laudate et superexaltate eum in sæcula.
⁸² O ye sons of men, bless the Lord, praise and exalt him above all for ever.	Benedicite filii hominum Domino: laudate et superexaltate eum in sæcula.
⁸³ O let Israel bless the Lord: let them praise and exalt him above all for ever.	Benedicat Israel Dominum: laudet et superexaltet eum in sæcula.
⁸⁴ O ye priests of the Lord, bless the Lord: praise and exalt him above all for ever.	Benedicite sacerdotes Domini Domino: laudate et superexaltate eum in sæcula.
⁸⁵ O ye servants of the Lord, bless the Lord: praise and exalt him above all for ever.	Benedicite servi Domini Domino: laudate et superexaltate eum in sæcula.
⁸⁶ O ye spirits and souls of the just, bless the Lord: praise and exalt him above all for ever.	Benedicite spiritus, et animæ iustorum Domino: laudate et superexaltate eum in sæcula.	Souls, in a separate state. Angels are invited before. C.
⁸⁷ O ye holy and humble of heart, bless the Lord: praise and exalt him above all for ever.	Benedicite sancti, et humiles corde Domino: laudate et superexaltate eum in sæcula.
⁸⁸ O Ananias, Azarias, and Misael, bless ye the Lord: praise and exalt him above all for ever. For he hath delivered us from hell, and saved us out of the hand of death, and delivered us out of the midst of the burning flame, and saved us out of the midst of the fire.	Benedicite Anania, Azaria, Misael Domino: laudate et superexaltate eum in sæcula.	Ananias, &c. They retain their Hebrew names, despising those imposed by the Chaldeans, with their impious manners. C. i. 7. The inanimate creation is invited to praise God in its way, (Ps. cxlviii.) as well as those endued with reason. The former never refuse obedience. H. --- Hell: the grave. C.
⁸⁹ O give thanks to the Lord, because he is good: because his mercy endureth for ever and ever.	Confitemini Domino, quoniam bonus: quoniam in sæculum misericordia eius.
⁹⁰ O all ye religious, bless the Lord the God of gods: praise him and give him thanks, because his mercy endureth for ever and ever.	Benedicite omnes religiosi Domino Deo deorum: laudate et confitemini ei, quia in omnia sæcula misericordia eius.	And ever. "Hitherto does not occur in Heb.; and what we have written, is translated from the edition of Theodotion." S. Jer. v. 24.
⁹¹ Then Nabuchodonosor the king was astonished, and rose up in haste, and said to his nobles: Did we not cast three men bound into the midst of the fire? They answered the king, and said: True, O king.	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.	Then hearing these praises, and seeing people walking in the fire. Grabe's edit. after v. 24, has only, "And Nabuchodonosor heard them singing hymns, and was, " &c.
⁹² He answered, and said: Behold I see four men loose, and walking in the midst of the fire, and there is no hurt in them, and the form of the fourth is like the Son of God.	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.	The son, or rather (H.) "a son;" νιω. Lowth's Gram. --- He supposed this was some angel or petty god, like Hercules. Carthus. --- It was the same angel who descended (W.) with them v. 49. Some have taken him for Jesus Christ. But S. Aug. observes, that most of these apparitions were made by angels, (Trin. iii. 11.) who are often styled "sons of God." Job i. 6. T. C.
⁹³ Then Nabuchodonosor came to the door of the burning fiery furnace, and said: Sidrach, Misach, and Abdenago, ye servants of the most high God, go ye forth, and come. And immediately Sidrach, Misach, and Abdenago went out from the midst of the fire.	Tunc accessit Nabuchodonosor ad ostium fornacis ignis ardentis, et ait: Sidrach, Misach, et Abdenago servi Dei excelsi, egredimini, et venite. Statimque egressi sunt Sidrach, Misach, et Abdenago de medio ignis.
⁹⁴ And the nobles, and the magistrates, and the judges, and the great men of the king being gathered together, considered these men, that the fire had no power on their bodies, and that not a hair of their head had been singed, nor their garments altered, nor the smell of the fire had passed on them.	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.	Smell, such as is felt when people, (H.) or their garments, come too near the fire. Pagans have sometimes walked through fire; but they first anointed their feet with certain preservatives, as Servius (in Æn. xi.) remarks from Varro. C. --- Here the fire burnt only the bands, (v. 23, 92. H.) God making his creatures afford comfort to his servants, as was the case when the Goths attempted to burn S. Benedict. S. Greg. Dial. iii. 18. W.
⁹⁵ Then Nabuchodonosor breaking forth, said: Blessed be the God of them, to wit, of Sidrach, Misach, and Abdenago, who hath sent his angel, and delivered his servants that believed in him: and they changed the king's word, and delivered up their bodies that they might not serve, nor adore any god, except their own God.	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.	Changed, refusing to comply against their better knowledge. The force of reason extorts this concession from the wicked king. H.
⁹⁶ By me therefore this decree is made, that every people, tribe, and tongue, which shall speak blasphemy against the God of Sidrach, Misach, and Abdenago, shall be destroyed, and their houses laid waste: for there is no other God that can save in this manner.	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.	Destroyed. Chal. "torn limb from limb, (C.) and their houses be made a dunghill." C. ii. 5. H. --- Manner. One would suppose that he was really converted; but his heart was not changed. C. iv. C.
⁹⁷ Then the king promoted Sidrach, Misach, and Abdenago, in the province of Babylon.	Tunc rex promovit Sidrach, Misach, et Abdenago in provincia Babylonis.	Promoted. He granted them greater power: (W.) or Chal. "re-established" them in their former dignities. Rom. Gr. "He elevated them in honour, and judged them worthy to rule over all the Jews in his kingdom." Theod.
⁹⁸ Nabuchodonosor the king, to all peoples, nations, and tongues, that dwell in all the earth, peace be multiplied unto you.	NABUCHODONOSOR rex, omnibus populis, gentibus, et linguis, qui habitant in universa terra, pax vobis multiplicetur.	Nabuchodonosor, &c. These three last verses are a kind of preface to the following chapter, which is written in the style of an epistle from the king. Ch. --- It was probably published in consequence of this miracle. Here the chap. might properly commence, (C.) as it does in Heb. and Prot. Bibles. H.
⁹⁹ The most high God hath wrought signs and wonders toward me. It hath seemed good to me therefore to publish	Signa, et mirabilia fecit apud me Deus excelsus. Placuit ergo mihi prædicare
¹⁰⁰ His signs, because they are great: and his wonders, because they are mighty: and his kingdom is an everlasting kingdom, and his power to all generations.	signa eius, quia magna sunt: et mirabilia eius, quia fortia: et regnum eius regnum sempiternum, et potestas eius in generationem et generationem.

Daniel 3:95

¹ King Nabuchodonosor made a statue of gold, of sixty cubits high, and six cubits broad, and he set it up in the plain of Dura of the province of Babylon.	Nabuchodonosor rex fecit statuam auream altitudine cubitorum sexaginta, latitudine cubitorum sex, et statuit eam in campo Dura provinciæ Babylonis.	Statue. It was the figure of a man, (C.) the dimensions 90 feet high and 9 broad (W.) being disproportionate; though a man might be represented on the pillar. Some take it for Nabolpolassar, (C.) or for the king himself. S. Jer. W. --- But he never complains of the injury shewn to his own person, and therefore it probably was meant for Bel, the chief god. C. iv. 5. and xiv. 1. This nation adored statues. Bar. vi. 3. The Persians worshipped only the elements. C. --- Ochus first set up the statue of the goddess Tanais or Anais. Clem. Protr. --- Dura. Sept. "enclosed." S. Jer. --- This happened towards the end of the king's reign, (v. 98, &c.) of course the three young men might be about fifty years old. C.
² Then Nabuchodonosor the king sent to call together the nobles, the magistrates, and the judges, the captains, the rulers, and governors, and all the chief men of the provinces, to come to the dedication of the statue which king Nabuchodonosor had set up.	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.	Nobles. Lit. "satraps," or, "the king's domestics." Sept. in 1 Esd. viii. 36. --- Judges, or "governors of provinces." ib. Theodotion, &c. --- Captains of the soothsayers. --- Rulers; "tyrants," here denoting treasurers. C. --- Governors. Lit. "the grandees who were in power;" (H.) counsellors. The original adds, (C.) Thopthia, (H.) "lawyers" and orators. The head of the Turkish religion is called muphti, from the root, (C.) peti, "to teach." H.
³ Then the nobles, the magistrates, and the judges, the captains, and rulers, and the great men that were placed in authority, and all the princes of the provinces, were gathered together to come to the dedication of the statue, which king Nabuchodonosor had set up. And they stood before the statue which king Nabuchodonosor had set up.	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:
⁴ Then a herald cried with a strong voice: To you it is commanded, O nations, tribes, and languages:	et præco clamabat valenter: Vobis dicitur populis, tribubus, et linguis:
⁵ That in the hour that you shall hear the sound of the trumpet, and of the flute, and of the harp, of the sackbut, and of the psaltery, and of the symphony, and of all kind of music; ye fall down and adore the golden statue which king Nabuchodonosor hath set up.	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.	Symphony. This and several other terms seem taken from the Greek, though the scythara and sambuca came originally from Chaldea. C. --- Down. This and offering incense were sometimes considered as marks of idolatry; so being present at the sermons and churches of Protestants was a sign of joining in their communion, being required for that purpose. W.
⁶ But if any man shall not fall down and adore, he shall the same hour be cast into a furnace of burning fire.	Si quis autem non prostratus adoraverit, eadem hora mittetur in fornacem ignis ardentis.
⁷ Upon this therefore, at the time when all the people heard the sound of the trumpet, the flute, and the harp, of the sackbut, and the psaltery, of the symphony, and of all kind of music: all the nations, tribes, and languages fell down and adored the golden statue which king Nabuchodonosor had set up.	Post hæc igitur statim ut audierunt omnes populi sonitum tubæ, fistulæ, et citharæ, sambucæ, et psalterii, et symphoniæ, et omnis generis musicorum: cadentes omnes populi, tribus, et linguæ adoraverunt statuam auream, quam constituerat Nabuchodonosor rex.
⁸ And presently at that very time some Chaldeans came and accused the Jews,	Statimque in ipso tempore accedentes viri Chaldæi accusaverunt Iudæos:	Jews: the three children whom they viewed with a jealous eye. Daniel was too much exalted, or was absent with other Jews.
⁹ And said to king Nabuchodonosor: O king, live for ever:	dixeruntque Nabuchodonosor regi: Rex in æternum vive:
¹⁰ Thou, O king, hast made a decree that every man that shall bear the sound of the trumpet, the flute, and the harp, of the sackbut, and the psaltery, of the symphony, and of all kind of music, shall prostrate himself, and adore the golden statue:	tu rex posuisti decretum, ut omnis homo, qui audierit sonitum tubæ, fistulæ, et citharæ, sambucæ, et psalterii, et symphoniæ, et universi generis musicorum, prosternat se, et adoret statuam auream:
¹¹ And that if any man shall not fall down and adore, he should be cast into a furnace of burning fire.	si quis autem non procidens adoraverit, mittatur in fornacem ignis ardentis.
¹² Now there are certain Jews whom thou hast set over the works of the province of Babylon, Sidrach, Misach, and Abdenago: these men, O king, have slighted thy decree: they worship not thy gods, nor do they adore the golden statue which thou hast set up.	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.
¹³ Then Nabuchodonosor in fury, and in wrath, commanded that Sidrach, Misach, and Abdenago should be brought: who immediately were brought before the king.	Tunc Nabuchodonosor in furore, et in ira præcepit ut adducerentur Sidrach, Misach, et Abdenago: qui confestim adducti sunt in conspectu regis.
¹⁴ And Nabuchodonosor the king spoke to them, and said: Is it true, O Sidrach, Misach, and Abdenago, that you do not worship my gods, nor adore the golden statue that I have set up?	Pronunciansque Nabuchodonosor rex, ait eis: Verene Sidrach, Misach, et Abdenago deos meos non colitis, et statuam auream, quam constitui, non adoratis?
¹⁵ Now therefore if you be ready at what hour soever you shall hear the sound of the trumpet, flute, harp, sackbut, and psaltery, and symphony, and of all kind of music, prostrate yourselves, and adore the statue which I have made: but if you do not adore, you shall be cast the same hour into the furnace of burning fire: and who is the God that shall deliver you out of my hand?	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?	Hand? Proof of this king's inconstancy, as he had witnessed the power of God!
¹⁶ Sidrach, Misach, and Abdenago answered and said to king Nabuchodonosor: We have no occasion to answer thee concerning this matter.	Respondentes Sidrach, Misach, et Abdenago, dixerunt regi Nabuchodonosor: Non oportet nos de hac re respondere tibi.
¹⁷ For behold our God, whom we worship, is able to save us from the furnace of burning fire, and to deliver us out of thy hands, O king.	Ecce enim Deus noster, quem colimus, potest eripere nos de camino ignis ardentis, et de manibus tuis, o rex, liberare.
¹⁸ But if he will not, be it known to thee, O king, that we will not worship thy gods, nor adore the golden statue which thou hast set up.	Quod si noluerit, notum sit tibi, rex, quia deos tuos non colimus, et statuam auream, quam erexisti, non adoramus.	He. Chal. "not" C. --- By this modest yet resolute answer, they testified their faith in God's power, and their determination rather to suffer death (W.) than to go against their conscience. H. --- They were ignorant whether God would preserve them from the flames or not, (W.) as he is said to have rescued Abraham from a similar danger. 2 Esd. ix. 7.
¹⁹ Then was Nabuchodonosor filled with fury: and the countenance of his face was changed against Sidrach, Misach, and Abdenago, and he commanded that the furnace should be heated seven times more than it had been accustomed to be heated.	Tunc Nabuchodonosor repletus est furore: et aspectus faciei illius immutatus est super Sidrach, Misach, et Abdenago, et præcepit ut succenderetur fornax septuplum quam succendi consueverat.
²⁰ And he commanded the strongest men that were in his army, to bind the feet of Sidrach, Misach, and Abdenago, and to cast them into the furnace of burning fire.	Et viris fortissimis de exercitu suo iussit ut ligatis pedibus Sidrach, Misach, et Abdenago mitterent eos in fornacem ignis ardentis.	Strongest. Chal. "mighty in strength;" (H.) his own guards, the usual executioners.
²¹ And immediately these men were bound and were cast into the furnace of burning fire, with their coats, and their caps, and their shoes, and their garments.	Et confestim viri illi vincti cum braccis suis, et tiaris, et calceamentis, et vestibus missi sunt in medium fornacis ignis ardentis.	Coats, or various coloured bandages for the thighs, used by men and women. Aquila and Th. retain the original term, Σαραβαροις. Chal. saraballa. C. --- Caps: "tiaras." H. --- The king alone wore them upright.
²² For the king's commandment was urgent, and the furnace was heated exceedingly. And the flame of the fire slew those men that had cast in Sidrach, Misach, and Abdenago.	nam iussio regis urgebat: fornax autem succensa erat nimis. Porro viros illos, qui miserant Sidrach, Misach, et Abdenago, interfecit flamma ignis.	Slew. They were working still at the furnace, when it burst out and destroyed them, (C.) while the three Jews were praising God below. H. v. 46, 48.
²³ But these three men, that is, Sidrach, Misach, and Abdenago, fell down bound in the midst of the furnace of burning fire.	Viri autem hi tres, id est, Sidrach, Misach, et Abdenago, ceciderunt in medio camino ignis ardentis, colligati.
²⁴ And they walked in the midst of the flame, praising God and blessing the Lord.	Et ambulabant in medio flammæ laudantes Deum, et benedicentes Domino.	And, &c. "What follows I have not found in the Heb. volumes." S. Jer. H. --- Here S. Jerom takes notice, that from this verse to v. 91 was not in the Heb. in his time. But as it was in all the Greek Bibles, (which were originally translated from the Hebrew) it is more than probable that it had been formerly in the Hebrew; or rather in the Chaldaic, in which the Book of Daniel was written. But this is certain: that it is and has been of old, received by the Church, and read as canonical Scripture in her liturgy and divine offices. Ch. --- See the pref. W.
²⁵ Then Azarias standing up prayed in this manner, and opening his mouth in the midst of the fire, he said:	Stans autem Azarias oravit sic, aperiensque os suum in medio ignis, ait:
²⁶ Blessed art thou, O Lord, the God of our fathers, and thy name is worthy of praise, and glorious for ever:	Benedictus es Domine Deus patrum nostrorum, et laudabile, et gloriosum nomen tuum in sæcula:
²⁷ For thou art just in all that thou hast done to us, and all thy works are true, and thy ways right, and all thy judgments true.	quia iustus es in omnibus, quæ fecisti nobis, et universa opera tua vera, et viæ tuæ rectæ, et omnia iudicia tua vera.	True; not fickle, and liable to change. C. --- Opera mutas non mutas consilium. S. Aug. Conf. i. 4. --- Cappel. argues from this confession, that the piece is not divine, as they would rather have burst out into expressions of admiration, as they do in the canticle below. But they had done so already, (v. 26) and make this confession, (H.) as Daniel does, C. ix.; reflecting, that if the nation had not transgressed, they would not thus have been exposed to the fury of the king. Houbigant. v. 40. H.
²⁸ For thou hast executed true judgments in all the things that thou hast brought upon us, and upon Jerusalem the holy city of our fathers: for according to truth and judgment, thou hast brought all these things upon us for our sins.	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.
²⁹ For we have sinned, and committed iniquity, departing from thee: and we have trespassed in all things:	Peccavimus enim, et inique egimus recedentes a te, et deliquimus in omnibus:
³⁰ And we have not hearkened to thy commandments, nor have we observed nor done as thou hadst commanded us, that it might go well with us.	et præcepta tua non audivimus, nec observavimus, nec fecimus sicut præceperas nobis ut bene nobis esset.
³¹ Wherefore all that thou hast brought upon us, and every thing that thou hast done to us, thou hast done in true judgment:	omnia ergo, quæ induxisti super nos, et universa, quæ fecisti nobis, in vero iudicio fecisti:
³² And thou hast delivered us into the hands of our enemies that are unjust, and most wicked, and prevaricators, and to a king unjust, and most wicked beyond all that are upon the earth.	et tradidisti nos in manibus inimicorum nostrorum iniquorum, et pessimorum, prævaricatorumque, et regi iniusto, et pessimo ultra omnem terram.
³³ And now we cannot open our mouths: we are become a shame and reproach to thy servants, and to them that worship thee.	Et nunc non possumus aperire os: confusio, et opprobrium facti sumus servis tuis, et his, qui colunt te.	Thee. Pagans take occasion to vilify our religion.
³⁴ Deliver us not up for ever, we beseech thee, for thy name's sake, and abolish not thy covenant.	Ne, quæsumus, tradas nos in perpetuum propter nomen tuum, et ne dissipes testamentum tuum.	Sake. This disinterested motive is often urged. Jos. vii. 9. and 2 Mac. viii. 15. C.
³⁵ And take not away thy mercy from us for the sake of Abraham thy beloved, and Isaac thy servant, and Israel thy holy one:	neque auferas misericordiam tuam a nobis, propter Abraham dilectum tuum, et Isaac servum tuum, et Israel sanctum tuum:	One. Moses used the like terms, and pacified God. Ex. xxxii. W.
³⁶ To whom thou hast spoken, promising that thou wouldst multiply their seed as the stars of heaven, and as the sand that is on the sea shore.	quibus locutus es pollicens quod multiplicares semen eorum sicut stellas cæli, et sicut arenam, quæ est in littore maris:
³⁷ For we, O Lord, are diminished more than any nation, and are brought low in all the earth this day for our sins.	quia Domine imminuti sumus plus quam omnes gentes, sumusque humiles in universa terra hodie propter peccata nostra.
³⁸ Neither is there at this time prince, or leader, or prophet, or holocaust, or sacrifice, or oblation, or incense, or place of firstfruits before thee,	Et non est in tempore hoc princeps, et dux, et propheta, neque holocaustum, neque sacrificium, neque oblatio, neque incensum, neque locus primitiarum coram te,	Thee, in Jerusalem, (H.) or Judea. There were chiefs and judges, (C. xiii.) as well as prophets, (Ezech. &c.) among the captives. Yet the republic was in disorder. C. --- Sedecias was dead, Joakim in prison, so that no Jewish king ruled over the people; nor was there any prophet in the promised land, Jeremias being either dead or in Egypt. W. --- Prophets were at least very rare. M.
³⁹ That we may find thy mercy: nevertheless in a contrite heart and humble spirit let us be accepted.	ut possimus invenire misericordiam tuam: sed in animo contrito, et spiritu humilitatis suscipiamur.
⁴⁰ As in holocausts of rams, and bullocks, and as in thousands of fat lambs: so let our sacrifice be made in thy sight this day, that it may please thee: for there is no confusion to them that trust in thee.	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.	Sacrifice of ourselves. H. --- They knew not yet whether they would escape. When they beheld the angel they had greater confidence, and broke forth into a hymn of praise. Houbig. --- They now offer all they can, a humble heart!
⁴¹ And now we follow thee with all our heart, and we fear thee, and seek thy face.	Et nunc sequimur te in toto corde, et timemus te, et quærimus faciem tuam.
⁴² Put us not to confusion, but deal with us according to thy meekness, and according to the multitude of thy mercies.	Nec confundas nos: sed fac nobiscum iuxta mansuetudinem tuam, et secundum multitudinem misericordiæ tuæ.
⁴³ And deliver us according to thy wonderful works, and give glory to thy name, O Lord:	Et erue nos in mirabilibus tuis, et da gloriam nomini tuo Domine:	Name, by rescuing us, that all may confess thy power. C.
⁴⁴ And let all them be confounded that shew evils to thy servants, let them be confounded in all thy might, and let their strength be broken.	et confundantur omnes, qui ostendunt servis tuis mala, confundantur in omni potentia tua, et robur eorum conteratur:
⁴⁵ And let them know that thou art the Lord, the only God, and glorious over all the world.	et sciant quia tu es Dominus Deus solus, et gloriosus super orbem terrarum.
⁴⁶ Now the king's servants that had cast them in, ceased not to heat the furnace with brimstone, and tow, and pitch, and dry sticks,	Et non cessabant qui miserant eos ministri regis succendere fornacem, naphtha, et stuppa, et pice, et malleolis,	Brimstone. Lit. naphtha, (H.) or bitumen, which was very inflammable. --- Tow, besmeared with pitch. C. --- Dry(malleolis) "bundles" of sticks, or ropes, covered with pitch. H. --- Manipuli spartœi pice contecti. Nonius.
⁴⁷ And the flame mounted up above the furnace nine and forty cubits:	et effundebatur flamma super fornacem cubitis quadraginta novem:
⁴⁸ And it broke forth, and burnt such of the Chaldeans as it found near the furnace.	et erupit, et incendit quos reperit iuxta fornacem de Chaldæis.	Furnace. These might be other victims, (H.) or he recapitulates what had been said v. 22, (C.) which is by no means unusual, though Cappel. would hence reject the piece. Houbigant.
⁴⁹ But the angel of the Lord went down with Azarias and his companions into the furnace: and he drove the flame of the fire out of the furnace,	Angelus autem Domini descendit cum Azaria, et sociis eius in fornacem: et excussit flammam ignis de fornace,	Furnace: so that it destroyed the Chaldeans, while it had no power to hurt God's servants. The operation of the laws nature was thus only restrained. H.
⁵⁰ And made the midst of the furnace like the blowing of a wind bringing dew, and the fire touched them not at all, nor troubled them, nor did them any harm.	et fecit medium fornacis quasi ventum roris flantem, et non tetigit eos omnino ignis, neque contristavit, nec quidquam molestiæ intulit.
⁵¹ Then these three as with one mouth praised, and glorified, and blessed God in the furnace, saying:	Tunc hi tres quasi ex uno ore laudabant, et glorificabant, et benedicebant Deum in fornace, dicentes:
⁵² Blessed art thou, O Lord the God of our fathers: and worthy to be praised, and glorified, and exalted above all for ever: and blessed is the holy name of thy glory: and worthy to be praised, and exalted above all in all ages.	Benedictus es Domine Deus patrum nostrorum: et laudabilis, et gloriosus, et superexaltatus in sæcula. et benedictum nomen gloriæ tuæ sanctum: et laudabile, et superexaltatum in omnibus sæculis.
⁵³ Blessed art thou in the holy temple of thy glory: and exceedingly to be praised, and exceeding glorious for ever.	Benedictus es in templo sancto gloriæ tuæ: et superlaudabilis, et supergloriosus in sæcula.	Temple; heaven, styled the throne, v. 54. The temple was now in ruins.
⁵⁴ Blessed art thou on the throne of thy kingdom, and exceedingly to be praised, and exalted above all for ever.	Benedictus es in throno regni tui: et superlaudabilis, et superexaltatus in sæcula.
⁵⁵ Blessed art thou, that beholdest the depths, and sittest upon the cherubims: and worthy to be praised and exalted above all for ever.	Benedictus es, qui intueris abyssos, et sedes super cherubim: et laudabilis, et superexaltatus in sæcula.	Depths, from whom nothing is hidden. --- Cherubims, as on thy chariot.
⁵⁶ Blessed art thou in the firmament of heaven: and worthy of praise, and glorious for ever.	Benedictus es in firmamento cæli: et laudabilis et gloriosus in sæcula.
⁵⁷ All ye works of the Lord, bless the Lord: praise and exalt him above all for ever.	Benedicite omnia opera Domini Domino: laudate et superexaltate eum in sæcula.
⁵⁸ O ye angels of the Lord, bless the Lord: praise and exalt him above all for ever.	Benedicite Angeli Domini Domino: laudate et superexaltate eum in sæcula.
⁵⁹ O ye heavens, bless the Lord: praise and exalt him above all for ever.	Benedicite cæli Domino: laudate et superexaltate eum in sæcula.
⁶⁰ O all ye waters that are above the heavens, bless the Lord; praise and exalt him above all for ever.	Benedicite aquæ omnes, quæ super cælos sunt, Domino: laudate et superexaltate eum in sæcula.
⁶¹ O all ye powers of the Lord, bless the Lord: praise and exalt him above all for ever.	Benedicite omnes virtutes Domini Domino: laudate et superexaltate eum in sæcula.
⁶² O ye sun and moon, bless the Lord: praise and exalt him above all for ever.	Benedicite sol, et luna Domino: laudate et superexaltate eum in sæcula.
⁶³ O ye stars of heaven, bless the Lord: praise and exalt him above all for ever.	Benedicite stellæ cæli Domino: laudate et superexaltate eum in sæcula.
⁶⁴ O every shower and dew, bless ye the Lord: praise and exalt him above all for ever.	Benedicite omnis imber, et ros Domino: laudate et superexaltate eum in sæcula.
⁶⁵ O all ye spirits of God, bless the Lord: praise and exalt him above all for ever.	Benedicite omnes spiritus Dei Domino: laudate et superexaltate eum in sæcula.	Spirits: winds. Angels and men are mentioned elsewhere. C. --- They rejoice that the angels always praise God, and wish that all would strive to imitate them. W.
⁶⁶ O ye fire and heat, bless the Lord: praise and exalt him above all for ever.	Benedicite ignis, et æstus Domino: laudate et superexaltate eum in sæcula.
⁶⁷ O ye cold and heat, bless the Lord: praise and exalt him above all for ever.	Benedicite frigus, et æstus Domino: laudate et superexaltate eum in sæcula.	Heat. Winter and summer. Some copies have, æstas. C.
⁶⁸ O ye dews and hoar frosts, bless the Lord: praise and exalt him above all for ever.	Benedicite rores, et pruina Domino: laudate et superexaltate eum in sæcula.
⁶⁹ O ye frost and cold, bless the Lord: praise and exalt him above all for ever.	Benedicite gelu, et frigus Domino: laudate et superexaltate eum in sæcula.
⁷⁰ O ye ice and snow, bless the Lord: praise and exalt him above all for ever.	Benedicite glacies, et nives Domino: laudate et superexaltate eum in sæcula.
⁷¹ O ye nights and days, bless the Lord: praise and exalt him above all for ever.	Benedicite noctes, et dies Domino: laudate et superexaltate eum in sæcula.
⁷² O ye light and darkness, bless the Lord: praise and exalt him above all for ever.	Benedicite lux, et tenebræ Domino: laudate et superexaltate eum in sæcula.	Darkness. The privation of light has its use, and invites men to praise. S. Aug. de nat. Boni. 16. W.
⁷³ O ye lightnings and clouds, bless the Lord: praise and exalt him above all for ever.	Benedicite fulgura, et nubes Domino: laudate et superexaltate eum in sæcula.
⁷⁴ O let the earth bless the Lord: let it praise and exalt him above all for ever.	Benedicat terra Dominum: laudet et superexaltet eum in sæcula.
⁷⁵ O ye mountains and hills, bless the Lord: praise and exalt him above all for ever.	Benedicite montes, et colles Domino: laudate et superexaltate eum in sæcula.
⁷⁶ O all ye things that spring up in the earth, bless the Lord: praise and exalt him above all for ever.	Benedicite universa germinantia in terra Domino: laudate et superexaltate eum in sæcula.
⁷⁷ O ye fountains, bless the Lord: praise and exalt him above all for ever.	Benedicite fontes Domino: laudate et superexaltate eum in sæcula.
⁷⁸ O ye seas and rivers, bless the Lord: praise and exalt him above all for ever.	Benedicite maria, et flumina Domino: laudate et superexaltate eum in sæcula.
⁷⁹ O ye whales, and all that move in the waters, bless the Lord: praise and exalt him above all for ever.	Benedicite cete, et omnia, quæ moventur in aquis, Domino: laudate et superexaltate eum in sæcula.
⁸⁰ O all ye fowls of the air, bless the Lord: praise and exalt him above all for ever.	Benedicite omnes volucres cæli Domino: laudate et superexaltate eum in sæcula.
⁸¹ O all ye beasts and cattle, bless the Lord: praise and exalt him above all for ever.	Benedicite omnes bestiæ, et pecora Domino: laudate et superexaltate eum in sæcula.
⁸² O ye sons of men, bless the Lord, praise and exalt him above all for ever.	Benedicite filii hominum Domino: laudate et superexaltate eum in sæcula.
⁸³ O let Israel bless the Lord: let them praise and exalt him above all for ever.	Benedicat Israel Dominum: laudet et superexaltet eum in sæcula.
⁸⁴ O ye priests of the Lord, bless the Lord: praise and exalt him above all for ever.	Benedicite sacerdotes Domini Domino: laudate et superexaltate eum in sæcula.
⁸⁵ O ye servants of the Lord, bless the Lord: praise and exalt him above all for ever.	Benedicite servi Domini Domino: laudate et superexaltate eum in sæcula.
⁸⁶ O ye spirits and souls of the just, bless the Lord: praise and exalt him above all for ever.	Benedicite spiritus, et animæ iustorum Domino: laudate et superexaltate eum in sæcula.	Souls, in a separate state. Angels are invited before. C.
⁸⁷ O ye holy and humble of heart, bless the Lord: praise and exalt him above all for ever.	Benedicite sancti, et humiles corde Domino: laudate et superexaltate eum in sæcula.
⁸⁸ O Ananias, Azarias, and Misael, bless ye the Lord: praise and exalt him above all for ever. For he hath delivered us from hell, and saved us out of the hand of death, and delivered us out of the midst of the burning flame, and saved us out of the midst of the fire.	Benedicite Anania, Azaria, Misael Domino: laudate et superexaltate eum in sæcula.	Ananias, &c. They retain their Hebrew names, despising those imposed by the Chaldeans, with their impious manners. C. i. 7. The inanimate creation is invited to praise God in its way, (Ps. cxlviii.) as well as those endued with reason. The former never refuse obedience. H. --- Hell: the grave. C.
⁸⁹ O give thanks to the Lord, because he is good: because his mercy endureth for ever and ever.	Confitemini Domino, quoniam bonus: quoniam in sæculum misericordia eius.
⁹⁰ O all ye religious, bless the Lord the God of gods: praise him and give him thanks, because his mercy endureth for ever and ever.	Benedicite omnes religiosi Domino Deo deorum: laudate et confitemini ei, quia in omnia sæcula misericordia eius.	And ever. "Hitherto does not occur in Heb.; and what we have written, is translated from the edition of Theodotion." S. Jer. v. 24.
⁹¹ Then Nabuchodonosor the king was astonished, and rose up in haste, and said to his nobles: Did we not cast three men bound into the midst of the fire? They answered the king, and said: True, O king.	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.	Then hearing these praises, and seeing people walking in the fire. Grabe's edit. after v. 24, has only, "And Nabuchodonosor heard them singing hymns, and was, " &c.
⁹² He answered, and said: Behold I see four men loose, and walking in the midst of the fire, and there is no hurt in them, and the form of the fourth is like the Son of God.	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.	The son, or rather (H.) "a son;" νιω. Lowth's Gram. --- He supposed this was some angel or petty god, like Hercules. Carthus. --- It was the same angel who descended (W.) with them v. 49. Some have taken him for Jesus Christ. But S. Aug. observes, that most of these apparitions were made by angels, (Trin. iii. 11.) who are often styled "sons of God." Job i. 6. T. C.
⁹³ Then Nabuchodonosor came to the door of the burning fiery furnace, and said: Sidrach, Misach, and Abdenago, ye servants of the most high God, go ye forth, and come. And immediately Sidrach, Misach, and Abdenago went out from the midst of the fire.	Tunc accessit Nabuchodonosor ad ostium fornacis ignis ardentis, et ait: Sidrach, Misach, et Abdenago servi Dei excelsi, egredimini, et venite. Statimque egressi sunt Sidrach, Misach, et Abdenago de medio ignis.
⁹⁴ And the nobles, and the magistrates, and the judges, and the great men of the king being gathered together, considered these men, that the fire had no power on their bodies, and that not a hair of their head had been singed, nor their garments altered, nor the smell of the fire had passed on them.	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.	Smell, such as is felt when people, (H.) or their garments, come too near the fire. Pagans have sometimes walked through fire; but they first anointed their feet with certain preservatives, as Servius (in Æn. xi.) remarks from Varro. C. --- Here the fire burnt only the bands, (v. 23, 92. H.) God making his creatures afford comfort to his servants, as was the case when the Goths attempted to burn S. Benedict. S. Greg. Dial. iii. 18. W.
⁹⁵ Then Nabuchodonosor breaking forth, said: Blessed be the God of them, to wit, of Sidrach, Misach, and Abdenago, who hath sent his angel, and delivered his servants that believed in him: and they changed the king's word, and delivered up their bodies that they might not serve, nor adore any god, except their own God.	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.	Changed, refusing to comply against their better knowledge. The force of reason extorts this concession from the wicked king. H.
⁹⁶ By me therefore this decree is made, that every people, tribe, and tongue, which shall speak blasphemy against the God of Sidrach, Misach, and Abdenago, shall be destroyed, and their houses laid waste: for there is no other God that can save in this manner.	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.	Destroyed. Chal. "torn limb from limb, (C.) and their houses be made a dunghill." C. ii. 5. H. --- Manner. One would suppose that he was really converted; but his heart was not changed. C. iv. C.
⁹⁷ Then the king promoted Sidrach, Misach, and Abdenago, in the province of Babylon.	Tunc rex promovit Sidrach, Misach, et Abdenago in provincia Babylonis.	Promoted. He granted them greater power: (W.) or Chal. "re-established" them in their former dignities. Rom. Gr. "He elevated them in honour, and judged them worthy to rule over all the Jews in his kingdom." Theod.
⁹⁸ Nabuchodonosor the king, to all peoples, nations, and tongues, that dwell in all the earth, peace be multiplied unto you.	NABUCHODONOSOR rex, omnibus populis, gentibus, et linguis, qui habitant in universa terra, pax vobis multiplicetur.	Nabuchodonosor, &c. These three last verses are a kind of preface to the following chapter, which is written in the style of an epistle from the king. Ch. --- It was probably published in consequence of this miracle. Here the chap. might properly commence, (C.) as it does in Heb. and Prot. Bibles. H.
⁹⁹ The most high God hath wrought signs and wonders toward me. It hath seemed good to me therefore to publish	Signa, et mirabilia fecit apud me Deus excelsus. Placuit ergo mihi prædicare
¹⁰⁰ His signs, because they are great: and his wonders, because they are mighty: and his kingdom is an everlasting kingdom, and his power to all generations.	signa eius, quia magna sunt: et mirabilia eius, quia fortia: et regnum eius regnum sempiternum, et potestas eius in generationem et generationem.

Daniel 3:14-20;Daniel 3:91-92;Daniel 3:95 : Douay-Rheims Bible parallel Clementine Latin Vulgate, Haydock Commentary

Daniel 3:14-20

Daniel 3:91-92

Daniel 3:95

Daniel 3:14-20;Daniel 3:91-92;Daniel 3:95 : Douay-Rheims Bible parallel
Clementine Latin Vulgate, Haydock Commentary