Early Church Fathers Scripture Index : Texts
Daniel 5
There are 11 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 509, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XV.—Different Degrees of Knowledge. (HTML)
... instance, Paul circumcised Timothy because of the Jews who believed, in order that those who had received their training from the law might not revolt from the faith through his breaking such points of the law as were understood more carnally, knowing right well that circumcision does not justify; for he professed that “all things were for all” by conformity, preserving those of the dogmas that were essential, “that he might gain all.” And Daniel, under the king of the Persians, wore “the chain,”[Daniel 5:7] though he despised not the afflictions of the people.
Ante-Nicene Fathers, Volume 2, page 509, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XV.—Different Degrees of Knowledge. (HTML)
... instance, Paul circumcised Timothy because of the Jews who believed, in order that those who had received their training from the law might not revolt from the faith through his breaking such points of the law as were understood more carnally, knowing right well that circumcision does not justify; for he professed that “all things were for all” by conformity, preserving those of the dogmas that were essential, “that he might gain all.” And Daniel, under the king of the Persians, wore “the chain,”[Daniel 5:29] though he despised not the afflictions of the people.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 580, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 93 (HTML)
... envied the holy prophet, and heaped calumnies upon him with sacrilegious madness, most unwillingly to cast him into the den of lions, sadly though he did it, yet he had the conviction that he would be safe through the help and protection of his God. Accordingly, when Daniel, by the miraculous repression of the lions’ rage, had been preserved unhurt, when the friendly voice of the king spoke first to him, in accents of anxiety, he himself replied with benediction from the den, "O king, live for ever!"[Daniel 3-6] How came it that, when your argument was turning on the very same subject, when you were yourself quoting the examples of the servants of God in whose case these things were done, you either failed to see, or were unwilling to see, or seeing and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 584, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 93 (HTML)
... flames of odium against kings, because, when they refused to worship the statue, they were cast into the flames, while at the same time you hold your tongue, and say nothing about their being thus extolled and honored by the king? Granted that the king was a persecutor when he cast Daniel into the lions’ den; but when, on receiving him safely out again, in his joy and congratulations he cast in his enemies to be torn in pieces and devoured by the same lions, what was he then,—a persecutor, or not?[Daniel 2-6] I call on you to answer me. For if he was, why did not Daniel himself resist him, as he might so easily have done in virtue of his great friendship for him, while yet you bid us restrain kings from persecuting men? But if he was not a persecutor, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 59, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXII (HTML)
CCEL Footnote 609 (In-Text, Margin)
22. “Save Me from the lion’s mouth:” save Me from the mouth of the kingdom of this world: “and my humility from the horns of the unicorns”[Daniel 5:28] (ver. 21). And from the loftiness of the proud, exalting themselves to special pre-eminence, and enduring no partakers, save My humility.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 31, footnote 16 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 513 (In-Text, Margin)
... eyes see nothing aright. They fail to appreciate the beauty of the soul, and only value that of the body. Hezekiah showed God’s treasure to the Assyrians, who ought never to have seen what they were sure to covet. The consequence was that Judæa was torn by continual wars, and that the very first things carried away to Babylon were these vessels of the Lord. We find Belshazzar at his feast and among his concubines (vice always glories in defiling what is noble) drinking out of these sacred cups.[Daniel 5:1-3]
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 77, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words Incarnate, and Made Man. (HTML)
CCEL Footnote 1429 (In-Text, Margin)
... understand: From the going forth of the word for making answer, and for the building of Jerusalem, until Messiah the Prince are seven weeks and three score and two weeks. Now three score and nine weeks of years contain four hundred and eighty-three years. He said, therefore, that after the building of Jerusalem, four hundred and eighty-three years having passed, and the rulers having failed, then cometh a certain king of another race, in whose time the Christ is to be born. Now Darius the Mede[Daniel 5:31] built the city in the sixth year of his own reign, and first year of the 66th Olympiad according to the Greeks. Olympiad is the name among the Greeks of the games celebrated after four years, because of the day which in every four years of the sun’s ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 108, footnote 8 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Clause, And Shall Come in Glory to Judge the Quick and the Dead; Of Whose Kingdom There Shall Be No End. (HTML)
CCEL Footnote 1874 (In-Text, Margin)
... that of the Romans. Then Gabriel goes on to interpret, saying, His ten horns are ten kings that shall arise; and another king shall rise up after them, who shall surpass in wickedness all who were before him; (he says, not only the ten, but also all who have been before him;) and he shall subdue three kings; manifestly out of the ten former kings: but it is plain that by subduing three of these ten, he will become the eighth king; and he shall speak words against the Most High[Daniel 5:25]. A blasphemer the man is and lawless, not having received the kingdom from his fathers, but having usurped the power by means of sorcery.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 292, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Second Theological Oration. (HTML)
CCEL Footnote 3449 (In-Text, Margin)
... listen to, and in accordance with the present manner of discourse, which despises noble simplicity, and has introduced a crooked and intricate style? That the tree may be known by its fruits; I mean, that the darkness which is at work in such teaching may be known by the obscurity of the arguments. For my purpose in doing so was, not to get credit for myself for astonishing utterances, or excessive wisdom, through tying knots and solving difficulties (this was the great miraculous gift of Daniel),[Daniel 5:12] but to make clear the point at which my argument has aimed from the first. And what was this? That the Divine Nature cannot be apprehended by human reason, and that we cannot even represent to ourselves all its greatness. And this not out of envy, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 329, footnote 7 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
Against The Arians, and Concerning Himself. (HTML)
CCEL Footnote 3761 (In-Text, Margin)
... lifting up their hands to God? When have I put a stop to psalmody with trumpets? or mingled the Sacramental Blood with blood of massacre? What spiritual sighs have I put an end to by cries of death, or tears of penitence by tears of tragedy? What House of prayer have I made a burialplace? What liturgical vessels which the multitude may not touch have I given over to the hands of the wicked, of a Nebuzaradan, chief of the cooks, or of a Belshazzar, who wickedly used the sacred vessels for his revels,[Daniel 5:3] and then paid a worthy penalty for his madness? “Altars beloved” as Holy Scripture saith, but “now defiled.” And what licentious youth has insulted you for our sake with shameful writhings and contortions? O precious Throne, seat and rest of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 141, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book III. (HTML)
Chapter VI. The Spirit rebukes just as do the Father and the Son; and indeed judges could not judge without Him, as is shown by the judgments of Solomon and Daniel, which are explained in a few words, by the way; and no other than the Holy Spirit inspired Daniel. (HTML)
43. And lest any one should perhaps think that, as the Scripture says, “God raised up the Holy Spirit of a young youth,” the Spirit in him was that of a man, not the Holy Spirit, let him read farther on, and he will find that Daniel received the Holy Spirit, and therefore prophesied. Lastly, too, the king advanced him because he had the grace of the Spirit. For he speaks thus: “Thou, O Daniel, art able, forasmuch as the Holy Spirit of God is in thee.”[Daniel 5:14] And farther on it is written: “And Daniel was set over them, because an excellent Spirit was in him.” And the Spirit of Moses also was distributed to those who were to be judges.