Bible Verses and Early Church Commentary | Historical Christian Faith

[AD 220] Tertullian on Daniel 2:1

There is a type of dream that comes from God, since he has promised to pour out the grace of the Holy Spirit on all flesh and has ordained that his sons and handmaidens shall utter prophecies and dream dreams. Such dreams may be compared with the grace of God as being honest, holy, prophetic, inspired, edifying and inducing to virtue. Their bountiful nature causes them to overflow even to the unbelievers since God with divine impartiality causes the rain to fall and the sun to shine on just and unjust alike.

Source: ON THE SOUL 47

[AD 420] Jerome on Daniel 2:1

Verse 1. "In the second year of the reign of Nebuchadnezzar, Nebuchadnezzar saw a dream and his spirit was terrified, and his dream fled from him." If the three lads had entered before him at the end of three years, as he himself had commanded, how is it that he is now said to have seen the dream in the second year of his reign? The Hebrews solve the difficulty in this way, that the second year refers here to his reign over all the barbarian nations, not only Judah and the Chaldeans, but also the Assyrians and Egyptians, and the Moabites and the rest of the nations which by the permission of God he had conquered. For this reason Josephus also writes in the tenth book of the Antiquities: After the second year from the devastation of Egypt Nebuchadnezzar beheld a marvelous dream, and "his spirit was terrified and his dream fled from him." The impious king beheld a dream concerning things to come, in order that he might give glory to God after the holy man had interpreted what he had seen, and that great consolation might be afforded the captive (Jews) and those who still served God in their captive state. We read this same thing in the case of Pharaoh, not because Pharaoh and Nebuchadnezzar deserved to behold visions, but in order that Joseph and Daniel might appear as deserving of preference over all other men because of their gift of interpretation.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 430] Augustine of Hippo on Daniel 2:1

The Spirit of prophecy does not affect everyone in the same way. The Spirit’s infusion in some people confers images of things; others are granted the mental fruit of understanding; others are given both by inspiration; and still others know nothing. But the Spirit works through the infusion in two ways. The first way comes during sleep, and not only to saints, but even Pharoah and King Nebuchadnezzar saw what neither of them was able to understand but both of them were able to see. The second way is through demonstration in ecstasy (which some Latins translate as “trembling”—astonishingly idiosyncratic, but close in meaning nonetheless), where the mind is separated from the bodily senses so that the human spirit, which is assumed by the divine Spirit, might be free of perceiving and intuiting ideas, as, for instance, when it was shown to Daniel what he had not understood, and to Peter, the sheet let down from heaven by its four corners, who only later recognized what this vision represented. One way is through the mental fruit of understanding, when the significance and relevance of the things demonstrated through images is revealed, which is a more certain prophecy, for the apostle calls such prophecy “greater,” as Joseph deserved to understand but Pharaoh only to see, and as Daniel explained to the king that he saw but did not know.

Source: ON VARIOUS QUESTIONS TO SIMPLICIAN 2:1.1

[AD 458] Theodoret of Cyrus on Daniel 2:1

We learned earlier that at the beginning of his [Nebuchadnezzar’s] reign, he advanced with the army to Judea in the third year of the reign of Joachim.… So most blessed Daniel, recalling the first year after the capture of the Jews, … now adds, “in the second year of his reign, Nebuchadnezzar has a dream.” He [Daniel] added this not without reason but that we should know the time with precision. This is like the divine ways of the prophets, noting the facts related to the kings, a sure reference to the number of years.

Source: COMMENTARY ON DANIEL 2:1

[AD 235] Hippolytus of Rome on Daniel 2:2-3

"I have dreamed a dream." The dream, then, which was seen by the king was not an earthly dream, so that it might be interpreted by the wise of the world; but it was a heavenly dream, fulfilled in its proper times, according to the counsel and foreknowledge of God. And for this reason it was kept secret from men who think of earthly things, that to those who seek after heavenly things heavenly mysteries might be revealed. And, indeed, there was a similar case in Egypt in the time of Pharaoh and Joseph.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 420] Jerome on Daniel 2:2

Verse 2. "Wherefore the king commanded that the soothsayers, the magi, the charmers, and the Chaldeans show the king his dream. And when they came, they stood in the presence of the king." Those whom we have translated as "soothsayers" (harioli) others have rendered as epaoidoi, that is, "enchanters." Well then, it seems to me that enchanters are people who perform a thing by means of words; magi are those who pursue individual lines of philosophic enquiry; charmers are those who employ blood and animal sacrifices and often have contact with corpses. Furthermore the term "astrologers" among the Chaldeans signifies, I believe, what the common people call mathematicians. But common usage and ordinary conversation understands the term magi as wicked enchanters . Yet they were regarded differently among their own nation, inasmuch as they were the philosophers of the Chaldeans, and even the kings and princes of this same nation do all they can to acquire a knowledge of this science. Wherefore also it was they who first at the nativity of our Lord and Savior learned of his birth, and who came to holy Bethlehem and adored the child, under the guidance of the star which shone above them (Matthew 2:1-12).

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 458] Theodoret of Cyrus on Daniel 2:2

The providential plan is unveiled to the wise. The dream was made known to the prophet and so making evident that which he willed to be accomplished, that in turn [the prophet’s] good and saving counsel would be readily received. The king was frightened by the dream, and yet he also feared that he would forget the dream. That which the God of all foreknows is made known to those who are faithful, as is likewise the foolishness of the king. For surely it is foolish to ask others to recall the dream.

Source: COMMENTARY ON DANIEL 2:2

[AD 420] Jerome on Daniel 2:3

Verse 3. "And the king said to them, 'I have seen a dream, and from the confusion of my mind I do not know what I have seen.'" There remained in the king's heart only a shadow, so to speak, or a mere echo or trace of the dream, with the result that if others should retell it to him, he would be able to recall what he had seen, and they would certainly not be deceiving him with lies.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 458] Theodoret of Cyrus on Daniel 2:3

And having summoned them, they were given the request by that one whom they serve, and foolishly they promised. For human wisdom is incapable of knowing the divine mysteries without assistance from above.

Source: COMMENTARY ON DANIEL 2:3-4

[AD 420] Jerome on Daniel 2:4

Verse 4. "The Chaldeans replied to the king in Syriac." Up to this point what we have read has been recounted in Hebrew. From this point on until the vision of the third year of King Balthasar which Daniel saw in Susa, the account is written in Hebrew characters, to be sure, but in the Chaldee language, which he here calls Syriac.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 235] Hippolytus of Rome on Daniel 2:5

"The thing is gone from me." For this purpose was the vision concealed from the king, that he who was chosen of God., viz., Daniel, might be shown to be a prophet. For when things concealed from some are revealed by an other, he who tells them is of necessity shown to be a prophet.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 420] Jerome on Daniel 2:5

Verse 5. "If you do not show me the vision and its interpretation, ye shall perish and your homes shall be confiscated..." He threatened punishment and offered rewards, in order that if they should be able to tell him the dream, he might therefore believe also that which was uncertain, namely the meaning of the dream. But if they should be unable to tell the king what he in his mental confusion could not recall, they would also lose claim to trustworthiness in the interpretation they might give.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 458] Theodoret of Cyrus on Daniel 2:8

While the demand in these words was high-handed and insane, the accusation was very true: You want to learn what the dream was, he is saying, so as to hatch in common some false interpretation and trick me as usual, using the lapse in time as an advantage and waiting for the moment of fulfillment.

Source: COMMENTARY ON DANIEL 2:8-9

[AD 420] Jerome on Daniel 2:9-10

Verses 9, 10. "Therefore tell me the dream, that I may be certain that ye are giving me its true interpretation. The Chaldeans therefore made this reply in the king's presence: 'There is no man on earth who would be able to fulfil what thou hast spoken, O king!'" The magi confess, along with the soothsayers - and all secular learning concurs - that foreknowledge of the future lies not in man's province but in God's. By this test it is proved that the prophets who proclaimed things to come spoke by the Spirit of God.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 235] Hippolytus of Rome on Daniel 2:10-11

"And they say, There is not a man." Whereas, therefore, they declared it to be impossible that what was asked by the king should be told by man; God showed them, that what is impossible with man is possible with God.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 458] Theodoret of Cyrus on Daniel 2:11

The Chaldeans responded, Wherefore it is not possible to know precisely what you [the king] thought. What is humanly possible, they said, you may require from us, but not that which is beyond our nature. You who govern the greatest of all kingdoms must act justly in the governance of that kingdom and require from your subjects that which is possible. That which is now requested is by no mean just. Such knowledge does not belong to human beings.

Source: COMMENTARY ON DANIEL 2:11

[AD 235] Hippolytus of Rome on Daniel 2:12-16

"Arioch, the captain of the king's guard" (literally, "the chief slaughterer or cook"). For as the cook slays all animals and cooks them, of a similar nature was his occupation. And the rulers of the world slay men, butchering them like brute beasts.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 420] Jerome on Daniel 2:12-13

Verses 12, 13. "And when he had heard this, the king in a furious rage gave orders that all the wise men of Babylon should be slain. And when the decree went forth, the wise men were being slaughtered..." The Hebrews raise the question of why Daniel and the three lads did not enter before the king along with the other wise men, and why they were ordered to be slain with the rest when the decree was issued. They have explained the difficulty in this way, by saying that at that time, when the king was promising rewards and gifts and great honor, they did not care to go before him, lest they should appear to be shamelessly grasping after the wealth and honor of the Chaldeans. Or else it was undoubtedly true that the Chaldeans themselves, being envious of the Jews' reputation and learning, entered alone before the king, as if to obtain the rewards by themselves. Afterwards they were perfectly willing to have those whom they had denied any hope of glory to share in a common peril.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 420] Jerome on Daniel 2:15

Verse 15. "And he inquired of him who had received authority from the king as to why so cruel a decree had gone forth from the presence of the king." Knowing that Daniel and the three youths possessed a knowledge and intelligence tenfold as great as that of all the soothsayers of Chaldea put together, the Chaldeans concealed from them the king's inquiry, lest they should receive preference over them in the matter of interpreting the dream. On this account Daniel inquired concerning the cruelty of the decree, being ignorant of the cause of his own peril.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 420] Jerome on Daniel 2:16-17

Verses 16, 17. "Therefore when Arioch had explained the matter to Daniel, Daniel entered in and asked the king to grant him some time for the disclosure of the solution to the king. And he entered his home and disclosed the affair to his comrades, Hananiah, Mishael, and Azariah..." Daniel requested time, not that he might investigate secret things by the clever application of his intellect, but that he might beseech the Lord of Secrets. And for that reason he engaged Hananiah, Mishael, and Azariah to join with him in supplication, to avoid the appearance of presuming upon his own merit alone, and to the end that those involved in a common danger might engage in common prayer.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 406] Chromatius of Aquileia on Daniel 2:18

We find in the books of Kings the very holy woman Hannah fulfilling the precepts of this Gospel teaching. For while praying without uttering a sound, in her heart and in the sight of God she poured out her desire in her prayers. She was immediately found worthy to be heard by the Lord. In the same way the Lord granted to Daniel, who always prayed in secret with three servants, to understand the interpretations of his dream and the secrets of revelation. Cornelius too, not yet instructed in the gospel, prayed secretly and faithfully in his room and was found worthy to hear the voice of the angel speaking.

Source: TRACTATE ON MATTHEW 27:1.4-5

[AD 458] Theodoret of Cyrus on Daniel 2:18

Truly, much that is true is found in the midst of the lies. Those who seek God are the friends of truth, while those who depend on human reason alone are wicked and in all they say and do attempt to seduce people. But the friends of truth adhere to nothing apart from that which comes from on high. They call on the One who rules over all, taking heed to depend on prayer, standing steadfast, not distressed, not at this moment or in this place, but standing against the onslaught of human reason. And through the testimony of blessed Daniel, we see the beloved youth given straightaway the revelation concerning the dream, not because of his calculations but simply because it was proper time to hand over to the one who prays. He alone was of great courage, but at the same time his companions jointly took up the prayer. For none had abandoned the hope.

Source: COMMENTARY ON DANIEL 2:17-18

[AD 604] Gregory the Dialogist on Daniel 2:18

What a skillful workman the Spirit is! There is no question of delay in learning. It no sooner touches the mind in regard to anything it chooses than it teaches; its very touch is teaching. It changes a human mind in a moment to enlighten it; suddenly what it was no longer is, suddenly it is what it was not.

Source: FORTY GOSPEL HOMILIES 30

[AD 420] Jerome on Daniel 2:19

Verse 19. "And Daniel blessed the God of heaven, and spoke, saying..." In contrast to those who occupy themselves with this world and delude the earthly minded with demonic arts and illusions, Daniel blessed the God of heaven. For the gods who did not create heaven and earth will pass away.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 458] Theodoret of Cyrus on Daniel 2:20

In everything he reveals his gratitude, not only composing the hymn but also making the discovery of the dream the theme of the composition. It is proper, he is saying, constantly to sing praises of God, who is eternal and everlasting, fount of wisdom and understanding as he is, governing everything correctly and beneficently.

Source: COMMENTARY ON DANIEL 2:19-22

[AD 749] John Damascene on Daniel 2:20

Further, the divine nature has the property of penetrating all things without mixing with them and of being itself impenetrable by anything else. Moreover, there is the property of knowing all things with a simple knowledge and seeing all things simply with his divine, all-surveying, immaterial eye, the things of the present, and the things of the past and the things of the future before they come into being. The divine nature is also sinless, and can cast sin out and bring salvation. And all that it wills, it can accomplish, but it does not will all it could accomplish. For it could destroy the universe, but it does not will so to do.

Source: ORTHODOX FAITH 1:14

[AD 253] Origen of Alexandria on Daniel 2:21

Many other things may also be called gifts of God, such as riches and bodily strength, physical beauty and earthly power. These things are also given by God, as Daniel says: “He deposes kings and sets up kings,” but they are not spiritual gifts.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS 1:12

[AD 420] Jerome on Daniel 2:21

Verse 21. "And it is He who changes times and seasons, who transfers kingdoms and establishes kingdoms." Let us not marvel, therefore, whenever we see kings and empires succeed one another, for it is by the will of God that they are governed, altered, and terminated. And the cases of individuals are well known to Him who founded all things. He often permits wicked kings to arise in order that they may in their wickedness punish the wicked. At the same time by indirect suggestion and general discussion he prepares the reader for the fact that the dream Nebuchadnezzar saw was concerned with the change and succession of empires. "He gives wisdom to the wise and knowledge to those who acquire learning." This accords with the scripture: "The wise man will hear and increase his wisdom" (Proverbs 1:5). "For he who has, to him it shall be given" (Matthew 25:29). A soul which cherishes an ardent love of wisdom is freely infilled by the Spirit of God. But wisdom will never penetrate a perverse soul (Wisdom 3:1-13).

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 406] Chromatius of Aquileia on Daniel 2:22

Concerning the light Daniel noted, “It reveals the profound and hidden things, knowing those things that are in the darkness and the light is with it,” that is, the Son with the Father, for even as the Father is light, so too is the Son light. And David also speaks in the psalm: “In your light shall we see light,” for the Father is seen in the Son, as the Lord tells us in the Gospel: “Who sees me, sees the Father.” From the true light, indeed, the true light proceeded, and from the invisible the visible.

Source: TRACTATE ON MATTHEW 15:1

[AD 420] Jerome on Daniel 2:22

Verse 22. "It is He who reveals deep and hidden things, and He knows what is placed in the darkness, and with Him is the light." A man to whom God makes profound revelations and who can say, "O the depth of the riches of the knowledge and wisdom of God!" (Romans 11:33), he it is who by the indwelling Spirit probes even into the deep things of God, and digs the deepest of wells in the depths of his soul. He is a man who has stirred up the whole earth, which is wont to conceal the deep waters, and he observes the command of God, saying: "Drink water from thy vessels and from the spring of thy wells" (Proverbs 5:15). As for the words which follow, "He knows what is placed in the darkness, and with Him is the light," the darkness signifies ignorance, and the light signifies knowledge and learning. Therefore as wrong cannot hide God away, so right encompasses and surrounds Him. Or else we should interpret the words to mean all the dark mysteries and deep things (concerning God), according to what we read in Proverbs: "He understands also the parable and the dark saying." (Proverbs 1:6, LXX) This in turn is equivalent to what we read in the Psalms: "Dark waters in the clouds of the sky" (Psalm 18:11). For one who ascends to the heights and forsakes the things of earth, and like the birds themselves seeks after the most rarified atmosphere and everything ethereal, he becomes like a cloud to which the truth of God penetrates and which habitually showers rain upon the saints. Replete with a plenitude of knowledge, he contains in his breast many dark waters enveloped with deep darkness, a darkness which only Moses can penetrate and speak with God face to face (Exodus 33:11), of Whom the Scripture says: "He hath made darkness His hiding-place" (Psalm 18:11).

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 458] Theodoret of Cyrus on Daniel 2:22

Such is the life of the devout, acknowledging that God is the source of understanding. He was the One who met Daniel’s needs at the right moment and assured him a safe harbor. And after being well supplied with that which was the best, Daniel did not prove forgetful of the gifts but sang praises in response to his holy benefactor.

Source: COMMENTARY ON DANIEL 2:23

[AD 235] Hippolytus of Rome on Daniel 2:23

"Because Thou hast given me wisdom and might." We ought therefore to mark the goodness of God, how He straightway reveals and shows (Himself) to the worthy, and to those that fear Him, fulfilling their prayers and supplications, as the prophet says: "Who is wise, and he shall understand these things? and prudent, and he shall know them?"

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 420] Jerome on Daniel 2:23

Verse 23. "I confess Thee, O god of my fathers, and I praise Thee because Thou hast granted me wisdom and strength." Lest it should seem to be an achievement of his own deserving, Daniel assigns it to the righteousness of his forefathers and to the faithfulness of God, Who takes pity upon their posterity even in exile.

"And now Thou hast shown me that for which we petitioned Thee. ..." That which the four of them had asked for is disclosed to the one, for the twofold purpose that he might escape any temptation to pride, on the ground of having obtained the request by himself, and also that he might render thanksgiving because he alone heard the secret of the dream.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 407] John Chrysostom on Daniel 2:24-30

Let us not then be looking open-mouthed toward others. For it is true, the prayers of the saints have the greatest power, on condition, however, of our repentance and change. Since even Moses, who had rescued his own brother and six hundred thousand men from the wrath that was then coming on them from God, had no power to deliver his sister. … And Samuel was not able to save Saul from the wrath from above, yet he oftentimes preserved the Israelites.… And Daniel saved the barbarians from slaughter, but he did not deliver the Jews from their captivity.… So on the one hand, if we are careless, we shall not be able to obtain salvation, no, not even by the help of others; if, on the other hand, we are watchful, we shall be able to do this by ourselves, and by ourselves rather than by others. Yes, for God is more willing to give his grace to us than to others for us, that we, by our zeal to avoid his wrath, may both enjoy a deep trust in him and become better people.

Source: HOMILIES ON THE GOSPEL OF MATTHEW 5:7

[AD 407] John Chrysostom on Daniel 2:24-30

For nothing is so advantageous and so likely to pacify the hearers as to say nothing about one’s self of an honorable nature, but on the contrary, to forestall all suspicion of wishing to do so. And, in truth, much more did they [the apostles] increase their glory by despising glory and showing that what had just taken place was not a human act but a divine work; and that it was their part to join with the beholders in admiration rather than to receive it from them.… In the same manner also did the ancient fathers, for instance, Daniel, say, “Not because of any wisdom I have more than all the living has this mystery been revealed to me.” … And again Joseph, “Do not interpretations belong to God?”

Source: HOMILIES ON THE ACTS OF THE APOSTLES 30

[AD 420] Jerome on Daniel 2:24

Verse 24. "Destroy not the wise men of Babylon. Take me in before the king and I will set forth the explanation to the king. ..." He follows the example of the clemency of God, who intercedes in behalf of his persecutors, and is unwilling that those men should perish on whose account he himself had been threatened with death.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 430] Augustine of Hippo on Daniel 2:24-30

The one who interprets what another has seen is more a prophet than the one who had seen.… Less a prophet is he who … sees in spirit only the signs of the things signified, and a greater prophet is he who is granted only an understanding of images. But the greatest prophet is he who is endowed with both gifts, namely, that of seeing in spirit the symbolic likeness of corporeal objects and that of understanding them with the vital power of the mind. Such a one was Daniel. His preeminence was tested and established when he not only told the dream he had had but also explained the meaning of it. For the corporeal images themselves were produced in his spirit, and an understanding of them was revealed in his mind. I am using the word spirit, therefore, in the sense in which Paul uses it, where he distinguishes it from the mind: “I will pray with the spirit, but I will pray with the mind also.” Here he implies that signs of things are formed in the spirit and that an understanding of the signs shines forth in the mind.

Source: ON THE LITERAL INTERPRETATION OF GENESIS 12:9.20

[AD 604] Gregory the Dialogist on Daniel 2:24-30

“To you, O king, as you lay in bed came thoughts of what would be hereafter, and he who reveals mysteries made known to you what is to be.” And a little later, “You, O king, saw, and behold, a great image.” … Daniel, therefore, in reverently indicating that the dream was to be fulfilled and in telling from what thoughts it arose, shows clearly that dreams often rise from our thoughts and from revelation. Seeing, then, that dreams may arise from such a variety of causes, one ought to be very reluctant to put one’s faith in them, since it is hard to tell from what source they come.… If the mind is not on its guard against these, it will be entangled in countless vanities by the master of deceit, who is clever enough to foretell many things that are true in order finally to capture the soul by but one falsehood. This happened recently to one of our people who believed strongly in dreams. In one of them he was promised a long life. After collecting a large sum of money to last him for many years, he died suddenly, leaving all of his wealth behind untouched, without having so much as a single good work to take with him.

Source: DIALOGUE 4:50.5-6

[AD 420] Jerome on Daniel 2:25

Verse 25. "I have found a man who belongs to the children of the captivity of Judah and who will set forth the explanation to the king." He credits his own diligence with what God's grace has bestowed, and he claims that he himself has done the finding, when actually Daniel had applied to him of his own volition that he might be presented to the king. This instance manifests the habitual reaction of messengers, for when they have good news to report, they wish it to appear their own doing. But the man who undertakes the explanation of the dream is certainly going to relate the dream beforehand. And note that Daniel is said to be of the children of Judah, rather than being a priest as the latter part of the story of Bel relates.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 420] Jerome on Daniel 2:26

Verse 26. "Dost thou truly believe that thou canst show me the dream I have seen...." In framing his inquiry he adheres to logical sequence, so that he first asks for the dream, of which the magi had replied they were ignorant, and afterwards he asks for the interpretation of the dream. The implication is that after he has heard the dream, then he would believe also in the correctness of what was susceptible of varying interpretations.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 235] Hippolytus of Rome on Daniel 2:27

"Cannot the wise men, the magicians." He instructs the king not to seek an explanation of heavenly mysteries from earthly men, for they shall be accomplished in their due time by God.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 420] Jerome on Daniel 2:27

Verse 27. "As for the secret for which the king is asking, neither the wise men nor the magi nor the soothsayers nor the diviners are able to declare it to the king." In place of diviners (haruspices), as we have rendered it, the Hebrew text has Gazareni , which only Symmachus has rendered as sacrificers , a. class of people whom the Greeks usually call liver-diviners (epatoskopoi), and who inspect the inwards in order to make predictions from them concerning the future. By terming a mystery the category of a revealed dream, Daniel shows that whatever is hidden and unknown by men can still be called a "mystery." Moreover he obviates any evil suspicion on the king's part, lest he should imagine that human cleverness can discover something which is reserved to the knowledge of God alone.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 420] Jerome on Daniel 2:28

Verse 28. "But there is a God in heaven who reveals mysteries." Therefore it is only in vain that thou inquirest (other MSS have: "that he inquire") of men as to something which is known only to God in heaven. Also, by indirectly drawing Nebuchadnezzar away from the worship of many gods, Daniel directs him to the knowledge of the one (true) God.

"Who hath shown thee, King Nebuchadnezzar, what is going to take place (the Vulg. reads: "the things which are going to take place") in the last times." Avoiding the blemish of adulation but cleaving to the truth, he courteously suggests that it is to the king, for it was to him that God had revealed secrets concerning what was to occur in the last times. Now either these "last days" are to be reckoned from the time when the dream was revealed to Daniel until the end of the world, or else at least this inference is to be drawn, that the over-all interpretation of the dream applies to that final end when the image and statue beheld is to be ground to powder.

"Thy dream and the visions of thy head upon thy bed were as follows." He does not say, "The visions of thine eyes," lest we should think it was something physical, but rather: "of thy head." "For the eyes of a wise man are in his head" (Ecclesiastes 2:14), that is to say in the princely organ of the heart, just as we read in the Gospel: "Blessed are the pure in heart, for they are ones who shall see God" (Matthew 5:8). Again: "What are ye meditating in your hearts?" (Matthew 9:4). To be sure, other authorities in treating of this chapter, conjecture that the authoritative part of the soul (to hegemonikon) lies not in the heart but, as Plato says, in the brain.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 235] Hippolytus of Rome on Daniel 2:29

"As for thee, O king, thy thoughts." For the king, on making himself master of the land of Egypt, and getting hold of the country of Judea, and carrying off the people, thought upon his bed what should be after these things; and He who knows the secrets of all, and searcheth the thoughts of the hearts, revealed to him by means of the image the things that were to be. And He hid from him the vision, in order that the counsels of God might not be interpreted by the wise men of Babylon, but that by the blessed Daniel, as a prophet of God, things kept secret from all might be made manifest.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 420] Jerome on Daniel 2:29

Verse 29. "Thou, O king, didst begin to meditate upon thy bed as to what should come to pass hereafter." Instead of the true reading the Septuagint alone inserts the translation "in the last days" after the "hereafter." But if it be read thus, we must inquire quite carefully as to where "last days" have been written; and we would refute those who think the world will never be destroyed. For never would any days be called "the last days" if the world were everlasting. And as for the statement, "Thou, O king, didst begin to meditate," this would indicate the motives behind the dream; for it was for this reason that God revealed to him the secrets of the future, because the king himself wished to know what was going to happen. Also, in order that Nebuchadnezzar might marvel at the gracious gift of divine inspiration, he sets forth not only what the king had beheld in the dream, but also what he had thought to himself (beforehand).

"...and He who reveals secrets has shown thee what is to come to pass." The statement which we read in the Gospel, "Who maketh His sun to rise upon the wicked and the good" (Matthew 5:45), we realize to have been fulfilled in the case of Nebuchadnezzar also. For so great was God's mercy that He even revealed to Nebuchadnezzar secrets as to His own mode of government whereby he rules the world. Let us ask those who assert that men's characters belong to one extreme or the other, which character do they understand Nebuchadnezzar to have possessed, the good or the evil? If the good, why is he called an impious man? If the evil (which was certainly the case), why did God show forth His holy secrets to one who was evil and earthly, that is to say, earthen?

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 420] Jerome on Daniel 2:30

Verse 30. "Moreover this holy secret has not been revealed to me in virtue of any wisdom which inheres in me more than in all living men, but rather that the interpretation might be manifested to the king, and that thou mayest know the thoughts of thine own mind." The king had imagined that cleverness of the human intellect could embrace a knowledge of the future, and for that reason he had ordered the wise men of Babylon to be slain. Daniel therefore makes excuse for those who were unable to speak, and himself avoids the envy of others, lest any should imagine that he had said any of the things he was going to say by virtue of his personal wisdom. But the cause of the prophetic revelation was the earnest desire of the king, who wished to know the future. Consequently he does honor to the king, because he states that it was for the sake of the king's knowledge that the secrets have been revealed by God. And this fact should be pondered, that dreams in which any coming events are signified and in which truth is shown forth, as it were, through a cloud, are not manifest to the conjectures or dominion of the human mind but to the knowledge of God alone.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 235] Hippolytus of Rome on Daniel 2:31-32

"Behold a great image." How, then, should we not mark the things prophesied of old in Babylon by Daniel, and now yet in the course of fulfilment in the world? For the image shown at that time to Nebuchadnezzar furnished a type of the whole world. In these times the Babylonians were sovereign over all, and these were the golden head of the image. And then, after them, the Persians held the supremacy for 245 years, and they were represented by the silver. Then the Greeks had the supremacy, beginning with Alexander of Macedon, for 300 years, so that they were the brass. After them came the Romans, who were the iron legs of the image, for they were strong as iron. Then (we have) the toes of clay and iron, to signify the democracies that were subsequently to rise, partitioned among the ten toes of the image, in which shall be iron mixed with clay.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 235] Hippolytus of Rome on Daniel 2:31-32

"Thou sawest," etc. Apollinaris on this: He looked, and behold, as it were, an image. For it did not appear to him as an actual object, presented to the view of an onlooker, but as an image or semblance. And while it contains in it many things together, that is in such a way that it is not really one, but manifold. For it comprised a summary of all kingdoms; and its exceeding splendour was on account of the glory of the kings, and its terrible appearance on account of their power. Eusebius Pumphili, and Hippolytus the most holy bishop of Rome, compare the dream of Nebuchadnezzar now in question with the vision of the prophet Daniel. Since these have given a different interpretation of this vision now before us in their expositions, I deemed it necessary to transcribe what is said by Eusebius of Caesarea, who bears the surname Pamphili, in the 15th book of his Gospel Demonstration; for he expounds the whole vision in these terms: "I think that this (i.e., the vision of Nebuchadnezzar) differs in nothing from the vision of the prophet. For as the prophet saw a great sea, so the king saw a great image. And again, as the prophet saw four beasts, which he interpreted as four kingdoms, so the king was given to understand four kingdoms under the gold, and silver, and brass, and iron. And again, as the prophet saw the division of the ten horns of the last beast, and three horns broken by one; so the king, in like manner, saw in the extremities of the image one part iron and another clay. And besides this, as the prophet, after the vision of the four kingdoms, saw the Son of man receive dominion, and power, and a kingdom; so also the king thought he saw a stone smite the whole image, and become a great mountain and fill the sea. And rightly so. For it was quite consistent in the king, whose view of the spectacle of life was so false, and who admired the beauty of the mere sensible colours, so to speak, in the picture set up to view, to liken the life of all men to a great image; but (it became) the prophet to compare the great and mighty tumult of life to a mighty sea. And it was fitting that the king, who prized the substances deemed precious among men, gold, and silver, and brass, and iron, should liken to these substances the kingdoms that held the sovereignty at different times in the life of men; but that the prophet should describe these same kingdoms under the likeness of beasts, in accordance with the manner of their rule. And again, the king-who was puffed up, as it seems, in his own conceit, and plumed himself on the power of his ancestors-is shown the vicissitude to which affairs are subject, and the end destined for all the kingdoms of earth, with the view of teaching him to lay aside his pride in himself, and understand that there is nothing stable among men, but only that which is the appointed end of all things-the kingdom of God. For after the first kingdom of the Assyrians, which was denoted by the gold, there will be the second kingdom of the Persians, expressed by the silver; and then the third kingdom of the Macedonians, signified by the brass; and after it, the fourth kingdom of the Romans will succeed, more powerful than those that went before it; for which reason also it was likened to iron. For of it is said: "And the fourth kingdom shall be strong as iron; as iron breaketh and subdueth all things, so shall it break and subdue all things." And after all these kingdoms which have been mentioned, the kingdom of God is represented by the stone that breaks the whole image. And the prophet, in conformity with this, does not see the kingdom which comes at the end of all these things, until he has in order described the four dominions mentioned under the four beasts. And I think that the visions shown, both to the king and to the prophet, were visions of these four kingdoms alone, and of none others, because by these the nation of the Jews was held in bondage from the times of the prophet."

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 339] Eusebius of Caesarea on Daniel 2:31

And it was fitting that the king, who prized the substances deemed precious among people, gold, and silver, and brass and iron, should identify these substances as the kingdoms that held sovereignty at different times in the life of humankind; but that the prophet should describe these same kingdoms under the likeness of beasts, in accordance with the manner of their rule. And again, the king—who was puffed up, so it appears, in his own conceit and prided himself on the power of his ancestors—is shown the vicissitude to which affairs are subject and the end destined for all the kingdoms of the earth. This is done in order to teach him humility and understand that there is nothing lasting among people but only that which is appointed the end of all things—the kingdom of God.

Source: PROOF OF THE GOSPEL 15:1

[AD 400] Pseudo-Clement on Daniel 2:31

It is made known that the devout as well as the impious see visions and dreams, as can be proved from Scripture.… Nebuchadnezzar, who worshiped images and ordered those who worshiped God to be cast into fire, saw a dream extending over the whole age of the world.… Thus, we cannot infer with absolute certainty that the one who has seen visions and dreams and apparitions is undoubtedly devout. For in the case of the devout person, the truth gushes up natural and pure in his mind, not worked through dreams but granted to the good through intelligence.

Source: PSEUDO-CLEMENTINE HOMILIES 17

[AD 420] Jerome on Daniel 2:31

Verse 31. "Thou sawest, O king, and behold there was, as it were, a large statue." Instead of "statue," that is a sculptured effigy, the only rendering used by Symmachus, others have translated it as "image," intending by this term to indicate a resemblance to future events. Let us go through the prophetic interpretation, and as we translate Daniel's words, let us explain at some length the matters which he briefly states.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 345] Aphrahat the Persian Sage on Daniel 2:32

As Daniel said, “You are the head of gold.” And why was he called the head of gold? Was it not because the word of Jeremiah was fulfilled in him? For Jeremiah said, “Babylon is a golden cup in the hand of the Lord that makes all the earth to drink of its wine.” And also Babylon was called the head of all kingdoms, as it is written, “Babylon was the head of the kingdom of Nimrod.”

Source: DEMONSTRATIONS 5:11

[AD 345] Aphrahat the Persian Sage on Daniel 2:32

This signified a kingdom that was inferior to it; namely, Darius the Mede [king of Persia]. For he put the kingdom on the scales, and the kingdom of the house of Nimrod was weighed and found wanting. And because it was wanting, Darius received it. Because of this he [Daniel] said “another kingdom inferior to you.” And because it was inferior, the children of Media did not rule in all the earth.

Source: DEMONSTRATIONS 5:12

[AD 345] Aphrahat the Persian Sage on Daniel 2:32

This is the kingdom of the children of Javan, who are children of Japhet. For the children of Javan came against the kingdom of their brothers. For Madai and Javan are sons of Japhet. But Madai was foolish and incapable of governing the kingdom, until Javan, his brother, came, who was wise and cunning, to destroy the kingdoms. For Alexander, son of Philip, ruled in all the earth.

Source: DEMONSTRATIONS 5:12

[AD 458] Theodoret of Cyrus on Daniel 2:32

The second element, silver, signifies the Persian kingdom and the Medes. Cyrus, by way of his own success and marriage, created from the Medes the kingdom of Persia.… He speaks of a chest and arms to show that he knows there were two peoples, each limb a founder, that are joined together.

Source: COMMENTARY ON DANIEL 2:31-33

[AD 235] Hippolytus of Rome on Daniel 2:33

"His feet," etc. Hippolytus: In the vision of the prophet, the ten horns are the things that are yet to be.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 373] Ephrem the Syrian on Daniel 2:33

The iron is Alexander, the conqueror of all nations. Indeed, as iron submits all bodies, so he broke the forces of all princes and kings, and subjected their authorities. And the toes … these are the ten Hellenistic kings which originated from Alexander’s empire: some of them were strong and powerful like iron; others were weak and humble. And even though they tried to settle peace and friendship among them with mutual marriages, they were never able to reach an agreement nor to stay firm in their decisions.

Source: COMMENTARY ON DANIEL 2:40

[AD 235] Hippolytus of Rome on Daniel 2:34

"Thou sawest till that a stone was cut." Thou sawest, as it were, a stone cut without hands, and smiting the image upon its feet. For the human kingdom was decisively separated from the divine; with reference to which it is written, "as it were cut." The stroke, however, smites the extremities, and in these it broke all dominion that is upon earth.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 395] Gregory of Nyssa on Daniel 2:34

What is the stone … but Christ? For of him Isaiah says, “And I am laying in Zion for a foundation, a costly stone, precious, elect”; and Daniel likewise, “A stone was cut out but not by hand,” that is, Christ was born without a man.

Source: ON THE BAPTISM OF CHRIST

[AD 430] Augustine of Hippo on Daniel 2:34

We know that the stone cut from the mountain without hands is Christ, who came from the kingdom of the Jews without human father: the stone that shattered all the kingdoms of the earth, all the tyrannies of idols and devils; the stone that grew and became a great mountain and filled the whole world.

Source: HOMILIES ON 1 JOHN 1:12

[AD 202] Irenaeus on Daniel 2:35

Therefore, God who is great showed future things by Daniel and confirmed them by his Son; and Christ is the stone that is cut out without hands, who shall destroy temporal kingdoms and introduce an eternal one, which is the resurrection of the just.

Source: AGAINST HERESIES 5:26.2

[AD 430] Augustine of Hippo on Daniel 2:35

It talks of a mountain, and the mountain is veiled to the party of Donatus.… The holy Daniel saw a vision and wrote down what he saw, and he said that he had seen a stone hewn out of a mountain without hands. It is Christ, coming from the nations of the Jews, which was also a mountain, you see, because it has the kingdom.… What is the mountain over which the heretics stumbled? Listen to Daniel again: “And that stone grew and became a great mountain, such that it filled all the face of the earth.” How right the psalm is to say to Christ the Lord as he rises again, “Be exalted over the heavens, O God, and let your glory be over the whole earth.” What is your glory over the whole earth? Over the whole earth is your church, over the whole earth your bride.

Source: SERMON 147A. 4

[AD 430] Augustine of Hippo on Daniel 2:35

“His holy hill” is his holy church. It is that mountain which, according to Daniel’s vision, grew from a very small stone till it overtook the kingdoms of the earth and grew to such a size that it “filled the face of the earth.”

Source: EXPLANATIONS OF THE PSALMS 43:4

[AD 420] Jerome on Daniel 2:38

Verse 38. "Now thou art the head of gold." "The head of gold," he says "is thou, O king." By this statement it is clear that the first empire, the Babylonian, is compared to the most precious metal, gold.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 420] Jerome on Daniel 2:39

Verse 39. "And after thee there shall arise another empire inferior to thee, made of silver." (The Vulgate LXX does not include "made of silver.") That is to say, the empire of the Medes and Persians, which bears a resemblance to silver, being inferior to the preceding empire, and superior to that which is to follow.

"And a third empire of bronze (the Vulgate LXX has "made of copper"), which shall rule over the entire earth." This signifies the Alexandrian empire, and that of the Macedonians, and of Alexander's successors. Now this is properly termed brazen, for among all the metals bronze possesses an outstanding resonance and a clear ring, and the blast of a brazen trumpet is heard far and wide, so that it signifies not only the fame and power of the empire but also the eloquence of the Greek language.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 420] Jerome on Daniel 2:40-45

Verse 40. "And there shall be a fourth empire like unto iron. Just as iron breaks to pieces and overcomes all else, so it shall break to pieces and shatter all these preceding empires . ..." Now the fourth empire, which clearly refers to the Romans, is the iron empire which breaks in pieces and overcomes all others. But its feet and toes are partly of iron and partly of earthenware, a fact most clearly demonstrated at the present time. For just as there was at the first nothing stronger or hardier than the Roman realm, so also in these last days there is nothing more feeble, since we require the assistance of barbarian tribes both in our civil wars and against foreign nations. However, at the final period of all these empires of gold and silver and bronze and iron, a rock (namely, the Lord and Savior) was cut off without hands, that is, without copulation or human seed and by birth from a virgin's womb; and after all the empires had been crushed, He became a great mountain and filled the whole earth. This last the Jews and the impious Porphyry apply to the people of Israel, who they insist will be the strongest power at the end of the ages, and will crush all realms and will rule forever.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 108] Ignatius of Antioch on Daniel 2:44

He, being begotten by the Father before the beginning of time, was God the Word, the only-begotten Son, and remains the same forever; for “of his kingdom there shall be no end,” says Daniel the prophet. Let us all therefore love one another in harmony, and let no one look on his neighbor according to the flesh, but in Christ Jesus. Let nothing exist among you that may divide you; but be united with your bishop, being through him subject to God in Christ.

Source: EPISTLE TO THE MAGNESIANS 6

[AD 458] Theodoret of Cyrus on Daniel 2:44

Clearly, this teaches about that which will occur at the end, that is, the coming of the kingdom of heaven that is without end. For the kingdom of iron having been brought alongside the weaker element and the composite vessel having been wrought, then shall appear “the stone cut without hand.” … The stone that was cut without hands and grew into a great mountain and fills the whole earth is the second advent, and it will strike against the feet of the vessel … and all kingdoms will be destroyed and delivered up to oblivion, and the kingdom without end will be established.

Source: COMMENTARY ON DANIEL 2:44-45

[AD 235] Hippolytus of Rome on Daniel 2:45

"And the dream is certain," That no one, therefore, may have any doubt whether the things announced shall turn out so or not, the prophet has confirmed them with the words, "And the dream is certain, and the interpretation thereof sure; "I have not erred in the interpretation of the vision.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 420] Jerome on Daniel 2:45

Verse 45. "The great God has shown to the king the events which shall hereafter come to pass, and the dream is true and its interpretation is reliable." Daniel again asserts that the revelation of the dream is not a matter of personal merit, but has been granted for the purpose of making the interpretation manifest to the king and of teaching the king that God alone is to be worshipped.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 235] Hippolytus of Rome on Daniel 2:46

"Then king Nebuchadnezzar fell upon his face." Nebuchadnezzar hearing these things, and being put in remembrance of his vision, knew that what was spoken by Daniel was true. How great is the power of the grace of God, beloved, that one who a little before was doomed to death with the other wise men of Babylon, should now be worshipped by the king, not as man, but as God! "He commanded that they should offer manaa" (i.e., in Chaldee, "oblation") "and sweet odours unto him." Of old, too, the Lord made a similar announcement to Moses, saying, "See, I have made thee a god to Pharaoh; " in order that, on account of the signs wrought by him in the land of Egypt, Moses might no longer be reckoned a man, but be worshipped as a god by the Egyptians.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 407] John Chrysostom on Daniel 2:46

The people who were in Babylon say this: being there, I will remember you. Therefore, let us also, as being in Babylon, [do the same]. For although we are not sitting among warlike foes, yet we are among “enemies.” For some indeed were captives but did not feel their captivity, as Daniel, as the three children; who, even while they were in captivity became in that very country more glorious even than the king who had made them captive.… Do you see how great is virtue? When they were in actual captivity, he waited on them as masters. He therefore was the captive, rather than they.… Do you see that the really splendid things are those that relate to God, whereas human things are a shadow?… Let us fear God, beloved, let us fear [him]: even should we be in captivity, we are more glorious than all people. Let the fear of God be present with us, and nothing will bring us grief, even though they speak of poverty, or of disease, or of captivity, or of slavery or of any other grievous thing. In fact, even these very things will themselves work together for us the other way. These men were captives, and the king worshiped them. Paul was a tent maker, and they sacrificed to him as a god.

Source: ON THE EPISTLE TO THE HEBREWS, HOMILY 26:6-7

[AD 420] Jerome on Daniel 2:46-47

Verse 47. "Then King Nebuchadnezzar fell on his face and worshipped Daniel, and ordered sacrifices and incense to be offered up to him. Therefore the king spoke and said to Daniel." Porphyry falsely impugns this passage on the ground that a very proud king would never worship a mere captive, as if, forsooth, the Lycaonians had not been willing to offer blood sacrifices to Paul and Barnabas on account of the mighty miracles they had wrought (Acts 14:8-18). And so there is no need to impute to the Scripture the error of the Gentiles who deem everything above themselves to be gods, for the Scripture simply is narrating everything as it actually happened. However we can make this further assertion, that the king himself set forth the reasons for his worship and offering of blood-sacrifices when he said to Daniel:

"Truly thy God is the God of gods and the Lord of kings and a revealer of mysteries, since thou hast been able to disclose this holy secret." And so it was not so much that he was worshipping Daniel as that he was through Daniel worshipping the God who had revealed the holy secrets . This is the same thing that we read Alexander the Great, King of the Macedonians, did in the high priesthood of Joaida . Or, if this explanation seem unsatisfactory, we shall have to say that Nebuchadnezzar, overwhelmed by the amazing greatness of the miracles, did not realize what he was doing, but coming to know the true God and Lord of kings he both worshipped His servant and offered him incense.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 407] John Chrysostom on Daniel 2:47

Prophecy is both free from reproach among the unbelievers and has very great credit and usefulness. For none will say in regard to prophesying, “they are mad,” nor will anyone deride them that prophesy, but, on the contrary, they will be astonished at and admire them.… So also, Nebuchadnezzar worshiped God.… Observe the might of prophecy, how it changed that savage one and allowed him to be instructed and introduced him to faith.

Source: HOMILIES ON 1 CORINTHIANS 36:3

[AD 407] John Chrysostom on Daniel 2:47

The king here does not say, “What must I do to be saved?” but the teaching is more obvious in his case than any language whatever. He immediately becomes a proclaimer; he does not need to be instructed like the jailor. The king proclaims God and confesses God’s power.… And what then followed? Not one single jailor but many are taught by way of the king’s writings, by way of the mere observance of the facts.… How great the force of praises that are sung in the midst of tribulation.

Source: HOMILIES ON EPHESIANS 8

[AD 235] Hippolytus of Rome on Daniel 2:48

"Then the king made Daniel a great man." For as he had humbled himself, and presented himself as the least among all men, God made him great, and the king established him as ruler over the whole land of Babylon. Just as also Pharaoh did to Joseph, appointing him then to be ruler over the whole laud of Egypt.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 420] Jerome on Daniel 2:48

Verse 48. "Then the king elevated Daniel to a high position, and gave him many great gifts and set him up as governor over all the provinces of Babylon..." In this matter also the slanderous critic of the Church has ventured to castigate the prophet because he did not reject the gifts and because he willingly accepted honor of the Babylonians. He fails to consider the fact that it was for this very purpose that the king had beheld the dream and that the secrets of its interpretation were revealed by a mere lad, that Daniel might increase in importance and that in the place of captivity he might become ruler over all the Chaldeans, to the end that the omnipotence of God might be made known. We read that this same thing happened in the case of Joseph at the court of Pharaoh and in Egypt (Genesis 41:38-43), and also in the case of Mordecai at the court of Ahasuerus (Esther 8:1-2). The purpose was that the Jews, as captives and sojourners in each of these nations, might receive encouragement as they beheld men of their own nation constituted as governors over the Egyptians or the Chaldeans, as the case might be.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 458] Theodoret of Cyrus on Daniel 2:48

This is itself divine guidance. It is most fitting that the subjects benefit from the piety of the ruler: so also at one point God had done the same with Joseph.… He sent a man before them; Joseph was sold as a slave.

Source: COMMENTARY ON DANIEL 2:48

[AD 235] Hippolytus of Rome on Daniel 2:49

"And Daniel requested," etc. For as they had united with Daniel in prayer to God that the vision might be revealed to him, so Daniel, when he obtained great honour from the king, made mention of them, explaining to the king what had been done by them, in order that they also should be deemed worthy of some honour as fellow-seers and worshippers of God. For when they asked heavenly things from the Lord, they received also earthly things from the king.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 420] Jerome on Daniel 2:49

Verse 49. "Moreover Daniel made request of the king, and he appointed Shadrach, Meshach, and Abednego over the public works of the province of Babylon. But Daniel himself was in the king's gate." Daniel does not forget those men with whom he had made intercession to the Lord, and who had shared his peril with him. And so he makes them judges over the province, while he himself does not leave (a variant reading is: "did not leave") the king's side.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO

[AD 458] Theodoret of Cyrus on Daniel 2:49

Truly this holy prophet loved God with all his heart, all his soul, all his strength, all his power. And having loved so fervently, he genuinely trusted, and he believed deeply, expecting that help would come from him. And it was as he had expected. And so also one is taught about the love of a neighbor, as it happened that the companions were also accepted. “For all the ancient Scriptures were written for our instruction and that through fortitude and the encouragement of the Scriptures we may have faith in Jesus Christ,” who is the glory for the Father with the Holy Spirit world without end. Amen.

Source: COMMENTARY ON DANIEL 2:49