Early Church Fathers Scripture Index : Texts
Daniel 10
There are 36 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 10, footnote 15 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book First.—Visions (HTML)
Vision First. Against Filthy and Proud Thoughts, and the Carelessness of Hermas in Chastising His Sons. (HTML)
CCEL Footnote 47 (In-Text, Margin)
... speech overcome all iniquity. Cease not therefore to admonish your sons; for I know that, if they will repent with all their heart, they will be enrolled in the Books of Life with the saints.” Having ended these words, she said to me, “Do you wish to hear me read?” I say to her, “Lady, I do.” “Listen then, and give ear to the glories of God.” And then I heard from her, magnificently and admirably, things which my memory could not retain. For all the words were terrible, such as man could not endure.[Daniel 10:9] The last words, however, I did remember; for they were useful to us, and gentle. “Lo, the God of powers, who by His invisible strong power and great wisdom has created the world, and by His glorious counsel has surrounded His creation with beauty, ...
Ante-Nicene Fathers, Volume 2, page 40, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Third.—Similitudes (HTML)
Similitude Eighth. The Sins of the Elect and of the Penitent are of Many Kinds, But All Will Be Rewarded According to the Measure of Their Repentance and Good Works. (HTML)
CCEL Footnote 321 (In-Text, Margin)
... to have been cut away from it. By this, now, I am perplexed.” “Listen,” he said: “This great tree that casts its shadow over plains, and mountains, and all the earth, is the law of God that was given to the whole world; and this law is the Son of God, proclaimed to the ends of the earth; and the people who are under its shadow are they who have heard the proclamation, and have believed upon Him. And the great and glorious angel Michael is he who has authority over this people, and governs them;[Daniel 10:21] for this is he who gave them the law into the hearts of believers: he accordingly superintends them to whom he gave it, to see if they have kept the same. And you see the branches of each one, for the branches are the law. You see, accordingly, many ...
Ante-Nicene Fathers, Volume 3, page 226, footnote 6 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
A Treatise on the Soul. (HTML)
Causes and Circumstances of Dreams. What Best Contributes to Efficient Dreaming. (HTML)
CCEL Footnote 1779 (In-Text, Margin)
... aware whether I had in fact dreamt at all. Well, then, you ask, has not sobriety something to do in this matter? Certainly it is as much concerned in this as it is in the entire subject: if it contributes some good service to superstition, much more does it to religion. For even demons require such discipline from their dreamers as a gratification to their divinity, because they know that it is acceptable to God, since Daniel (to quote him again) “ate no pleasant bread” for the space of three weeks.[Daniel 10:2] This abstinence, however, he used in order to please God by humiliation, and not for the purpose of producing a sensibility and wisdom for his soul previous to receiving communication by dreams and visions, as if it were not rather to effect such ...
Ante-Nicene Fathers, Volume 4, page 107, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
Further Examples from the Old Testament in Favour of Fasting. (HTML)
CCEL Footnote 1056 (In-Text, Margin)
... granted to the tyrant’s sophists; God is glorified; Daniel is honoured; destined as he was to receive, even subsequently also, no less a favour of God in the first year, of King Darius, when, after care ful and repeated meditation upon the times predicted by Jeremiah, he set his face to God in fasts, and sackcloth, and ashes. For the angel, withal, sent to him, immediately professed this to be the cause of the Divine approbation: “I am come,” he said, “to demonstrate to thee, since thou art pitiable”[Daniel 10:11] —by fasting, to wit. If to God he was “pitiable,” to the lions in the den he was formidable, where, six days fasting, he had breakfast provided him by an angel.
Ante-Nicene Fathers, Volume 4, page 107, footnote 13 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
From Fasts Absolute Tertullian Comes to Partial Ones and Xerophagies. (HTML)
CCEL Footnote 1068 (In-Text, Margin)
... humiliation. “In those days,” he says, “I Daniel was mourning during three weeks: pleasant bread I ate not; flesh and wine entered not into my mouth; with oil I was not anointed; until three weeks were consummated:” which being elapsed, an angel was sent out (from God), addressing him on this wise: “Daniel, thou art a man pitiable; fear not: since, from the first day on which thou gavest thy soul to recogitation and to humiliation before God, thy word hath been heard, and I am entered at thy word.”[Daniel 10:1-3] Thus the “pitiable” spectacle and the humiliation of xerophagies expel fear, and attract the ears of God, and make men masters of secrets.
Ante-Nicene Fathers, Volume 4, page 107, footnote 13 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
From Fasts Absolute Tertullian Comes to Partial Ones and Xerophagies. (HTML)
CCEL Footnote 1068 (In-Text, Margin)
... humiliation. “In those days,” he says, “I Daniel was mourning during three weeks: pleasant bread I ate not; flesh and wine entered not into my mouth; with oil I was not anointed; until three weeks were consummated:” which being elapsed, an angel was sent out (from God), addressing him on this wise: “Daniel, thou art a man pitiable; fear not: since, from the first day on which thou gavest thy soul to recogitation and to humiliation before God, thy word hath been heard, and I am entered at thy word.”[Daniel 10:5] Thus the “pitiable” spectacle and the humiliation of xerophagies expel fear, and attract the ears of God, and make men masters of secrets.
Ante-Nicene Fathers, Volume 4, page 107, footnote 13 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
From Fasts Absolute Tertullian Comes to Partial Ones and Xerophagies. (HTML)
CCEL Footnote 1068 (In-Text, Margin)
... humiliation. “In those days,” he says, “I Daniel was mourning during three weeks: pleasant bread I ate not; flesh and wine entered not into my mouth; with oil I was not anointed; until three weeks were consummated:” which being elapsed, an angel was sent out (from God), addressing him on this wise: “Daniel, thou art a man pitiable; fear not: since, from the first day on which thou gavest thy soul to recogitation and to humiliation before God, thy word hath been heard, and I am entered at thy word.”[Daniel 10:12] Thus the “pitiable” spectacle and the humiliation of xerophagies expel fear, and attract the ears of God, and make men masters of secrets.
Ante-Nicene Fathers, Volume 4, page 335, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book III (HTML)
On Threefold Wisdom. (HTML)
... the wisdom of this world is included. The wisdom of the princes of this world, on the other hand, we understand to be such as the secret and occult philosophy, as they call it, of the Egyptians, and the astrology of the Chaldeans and Indians, who make profession of the knowledge of high things, and also that manifold variety of opinion which prevails among the Greeks regarding divine things. Accordingly, in the holy Scriptures we find that there are princes over individual nations; as in Daniel[Daniel 10] we read that there was a prince of the kingdom of Persia, and another prince of the kingdom of Græcia, who are clearly shown, by the nature of the passage, to be not human beings, but certain powers. In the prophecies of Ezekiel, also, the prince of ...
Ante-Nicene Fathers, Volume 5, page 182, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Exegetical. (HTML)
On Daniel. (HTML)
25. Now the word “Ophaz,” which is a word transferred from Hebrew to Greek, denotes pure gold. With a pure girdle, therefore, he was girded round the loins. For the Word was to bear us all, binding us like a girdle round His body, in His own love. The complete body was His, but we are members in His body, united together, and sustained by the Word Himself. “And his body was like Tharses.”[Daniel 10:6] Now “Tharses,” by interpretation, is “Ethiopians.” For that it would be difficult to recognise Him, the prophet had thus already announced beforehand, intimating that He would be manifested in the flesh in the world, but that many would find it difficult to recognise Him. “And his face as lightning, ...
Ante-Nicene Fathers, Volume 7, page 449, footnote 3 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book V (HTML)
Sec. III.—On Feast Days and Fast Days (HTML)
CCEL Footnote 3152 (In-Text, Margin)
... live, but by disbelieving you shall be punished. For “he that is disobedient to the Son shall not see life, but the wrath of God abideth on him.” Therefore, after you have kept the festival of Pentecost, keep one week more festival, and after that fast; for it is reasonable to rejoice for the gift of God, and to fast after that relaxation: for both Moses and Elijah fasted forty days, and Daniel for “three weeks of days did not eat desirable bread, and flesh and wine did not enter into his mouth.”[Daniel 10:2-3] And blessed Hannah, when she asked for Samuel, said: “I have not drunk wine nor strong drink, and I pour out my soul before the Lord.” And the Ninevites, when they fasted three days and three nights, escaped the execution of wrath. And Esther, and ...
Ante-Nicene Fathers, Volume 8, page 9, footnote 1 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
The Testaments of the Twelve Patriarchs. (HTML)
The Testament of Reuben Concerning Thoughts. (HTML)
CCEL Footnote 39 (In-Text, Margin)
... Jacob my father. For I tell you that He smote me with a sore plague in my loins for seven months; and had not Jacob our father prayed for me to the Lord, surely the Lord would have destroyed me. For I was thirty years old when I did this evil in the sight of the Lord, and for seven months I was sick even unto death; and I repented for seven years in the set purpose of my soul before the Lord. Wine and strong drink I drank not, and flesh entered not into my mouth, and I tasted not pleasant food,[Daniel 10:3] mourning over my sin, for it was great. And it shall not so be done in Israel.
Ante-Nicene Fathers, Volume 8, page 596, footnote 4 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
The Passing of Mary: Second Latin Form. (HTML)
CCEL Footnote 2665 (In-Text, Margin)
8. Then the Saviour spoke, saying: Rise, Peter, and take the body of Mary, and send it to the right hand side of the city towards the east, and thou wilt find there a new tomb, in which you will lay her, and wait until I come to you. And thus saying, the Lord delivered the soul of St. Mary to Michael, who was the ruler of paradise, and the prince of the nation of the Jews;[Daniel 10:21] and Gabriel went with them. And immediately the Saviour was received up into heaven along with the angels.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 328, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus repels the insinuation that the prophecy of Paul with reference to those that should forbid to marry, abstain from meats, etc., applies to the Manichæans more than to the Catholic ascetics, who are held in the highest esteem in the Church. Augustin justifies this application of the prophecy, and shows the difference between Manichæan and Christian asceticism. (HTML)
CCEL Footnote 1019 (In-Text, Margin)
... which you will find it difficult to reconcile with the opinion that to abstain from meats is the doctrine of devils. For we are told that they abstained not only from what the law forbade, but even from what it allowed; and you are wont to praise them, and count them as martyrs; though they too followed the doctrine of devils, if this is to be taken as the apostle’s opinion. And Daniel himself declares that he fasted for three weeks, not eating flesh or drinking wine, while he prayed for his people.[Daniel 10:2-3] How is it that he boasts of this doctrine of devils, and glories in the falsehood of a lying spirit?
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 117, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXIX (HTML)
CCEL Footnote 1079 (In-Text, Margin)
... the kingdom of Heaven.” Wherefore was it that they so attained? Because they would not be strong. What is meant by “would not be strong”? They were afraid to presume of their own merits. They did not “go about to establish their own righteousness,” that they might “submit themselves to the righteousness of God.” …Behold! you are mortal; and you bear about you a body of flesh that is corrupting away: “And ye shall fall like one of the princes. Ye shall die like men,” and shall fall like the devil.[Daniel 10:13] What good does the remedial discipline of mortality do you? The devil is proud, as not having a mortal body, as being an angel. But as for you, who have received a mortal body, and to whom even this does no good, so as to humble you by so great ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 572, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Jod. (HTML)
CCEL Footnote 5231 (In-Text, Margin)
... expression for our, “Give me understanding,” συν™τισον με, expressing “give understanding” by the single word συν™τισον, which the Latin cannot do; as if one could not say, Heal me; and it were necessary to say, Give me health, as it is here said, “Give me understanding;” or, make me whole, as here it may be said, make me intelligent. This indeed an Angel could do: for he said to Daniel, “I am come to give thee understanding;”[Daniel 10:14] and this word is in the Greek, as it is here also, συν™τισαί σε; as if the Latin translator were to render θεραπεῦσαί σε by sanitatem dare tibi. For the Latin ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 101, footnote 9 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
An Exhortation to Theodore After His Fall. (HTML)
Letter I (HTML)
CCEL Footnote 264 (In-Text, Margin)
... almighty; and there shall be left neither root nor branch.” And the man greatly beloved saith “I beheld until thrones were placed, and the Ancient of Days was seated, and his raiment was white as snow, and the hair of his head was pure as wool: His throne was a flame of fire, and the wheels thereof burning fire: a stream of fire wound its way in front of Him. Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him. The judgment was set and the books were opened.”[Daniel 10:11] Then after a little space “I beheld,” he says, “in a vision of the night and behold with the clouds of Heaven, one came like the Son of Man, and reached unto the Ancient of Days, and was brought near before Him, and to Him was given rule, and honor, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 104, footnote 1 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
An Exhortation to Theodore After His Fall. (HTML)
Letter I (HTML)
CCEL Footnote 277 (In-Text, Margin)
... has anywhere seen a soul by itself, stripped of the body; but yet even so I will endeavour to present to you the beauty of this soul from another source. I mean from the case of the greater powers. Hear at least how the beauty of these struck the man greatly beloved; for wishing to set forth their beauty and being unable to find a body of the same character, he had recourse to metallic substances, and he was not satisfied even with these, but took the brilliancy of lightning for his illustration.[Daniel 10:6] Now if those powers, even when they did not disclose their essential nature pure and bare, but only in a very dim and shadowy way, nevertheless shone so brightly, what must naturally be their appearance, when set free from every veil? Now we ought ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 420, footnote 3 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
Translation of Pamphilus' Defence of Origen. (HTML)
CCEL Footnote 2782 (In-Text, Margin)
You have been moved by your desire to know the truth, Macarius, who are “a man greatly beloved,”[Daniel 10:11] to make a request of me, which will bring you the blessing attached to the knowledge of the truth; but it will win for me the greatest indignation on the part of those who consider themselves aggrieved whenever any one does not think evil of Origen. It is true that it is not my opinion about him that you have asked for, but that of the holy martyr Pamphilus; and you have requested to have the book which he is said to have written in his defence in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 509, footnote 1 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
Jerome's Apology for Himself Against the Books of Rufinus. (HTML)
Book II (HTML)
You pretend not to be Origen's defender, but you publish and enlarge the Apology for him and allege the heretics' falsification of his works. (HTML)
... me, I will compress the verbal matter into a narrow compass, and reply to the meaning alone. As soon as he leaves the harbour he runs his ship upon a rock. He recalls the words of the Apology of the Martyr Pamphilus (which however, I have proved to be the work of Eusebius the Chief of the Arians) of which he had said, “I translated it into the Latin tongue as best I was able and as the matter demanded;” he then adds: “It is this as to which I wish to give you a charge, Macarius, man of desires,[Daniel 10:11] that you may feel sure that this rule of faith which I have above set forth out of his books, is such as ought to be embraced and held fast: it is clearly shewn that there is a catholic meaning in them all.” Although he took away many things from ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 51, footnote 6 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, Maker of Heaven and Earth, and of All Things Visible and Invisible. (HTML)
CCEL Footnote 1063 (In-Text, Margin)
... should not perish. The word is not mine, but the Prophet’s. If Thou shalt rend the heavens, trembling will take hold of the mountains at sight of Thee, and they will flow down. And why dost thou wonder that Ezekiel fell down on seeing the likeness of the glory? when Daniel at the sight of Gabriel, though but a servant of God, straightway shuddered and fell on his face, and, prophet as he was, dared not answer him, until the Angel transformed himself into the likeness of a son of man[Daniel 10:9]. Now if the appearing of Gabriel wrought trembling in the Prophets, had God Himself been seen as He is, would not all have perished?
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 51, footnote 6 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, Maker of Heaven and Earth, and of All Things Visible and Invisible. (HTML)
CCEL Footnote 1063 (In-Text, Margin)
... should not perish. The word is not mine, but the Prophet’s. If Thou shalt rend the heavens, trembling will take hold of the mountains at sight of Thee, and they will flow down. And why dost thou wonder that Ezekiel fell down on seeing the likeness of the glory? when Daniel at the sight of Gabriel, though but a servant of God, straightway shuddered and fell on his face, and, prophet as he was, dared not answer him, until the Angel transformed himself into the likeness of a son of man[Daniel 10:16]. Now if the appearing of Gabriel wrought trembling in the Prophets, had God Himself been seen as He is, would not all have perished?
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 51, footnote 6 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, Maker of Heaven and Earth, and of All Things Visible and Invisible. (HTML)
CCEL Footnote 1063 (In-Text, Margin)
... should not perish. The word is not mine, but the Prophet’s. If Thou shalt rend the heavens, trembling will take hold of the mountains at sight of Thee, and they will flow down. And why dost thou wonder that Ezekiel fell down on seeing the likeness of the glory? when Daniel at the sight of Gabriel, though but a servant of God, straightway shuddered and fell on his face, and, prophet as he was, dared not answer him, until the Angel transformed himself into the likeness of a son of man[Daniel 10:18]. Now if the appearing of Gabriel wrought trembling in the Prophets, had God Himself been seen as He is, would not all have perished?
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 75, footnote 7 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words Incarnate, and Made Man. (HTML)
CCEL Footnote 1396 (In-Text, Margin)
14. What wouldest thou then? That He who came for our salvation should become a minister of destruction because men could not bear Him? or that He should suit His grace to our measure? Daniel could not bear the vision of an Angel, and wert thou capable of the sight of the Lord of Angels? Gabriel appeared, and Daniel fell down: and of what nature or in what guise was he that appeared? His countenance was like lightning[Daniel 10:6]; not like the sun: and his eyes as lamps of fire, not as a furnace of fire: and the voice of his words as the voice of a multitude, not as the voice of twelve legions of angels; nevertheless the Prophet fell down. And the Angel cometh unto him, saying, Fear not, Daniel, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 75, footnote 8 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words Incarnate, and Made Man. (HTML)
CCEL Footnote 1397 (In-Text, Margin)
... the Lord of Angels? Gabriel appeared, and Daniel fell down: and of what nature or in what guise was he that appeared? His countenance was like lightning; not like the sun: and his eyes as lamps of fire, not as a furnace of fire: and the voice of his words as the voice of a multitude, not as the voice of twelve legions of angels; nevertheless the Prophet fell down. And the Angel cometh unto him, saying, Fear not, Daniel, stand upright: be of good courage, thy words are heard[Daniel 10:12]. And Daniel says, I stood up trembling: and not even so did he make answer, until the likeness of a man’s hand touched him. And when he that appeared was changed into the appearance of a man, then Daniel spoke: and what saith he? O my Lord, at ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 375, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Oration on Holy Baptism. (HTML)
CCEL Footnote 4180 (In-Text, Margin)
... the purification take hold of these also. Let our loins be girded about and kept in check by conti nence, as the Law bade Israel of old when partaking of the Passover. For none comes out of Egypt purely, or escapes the Destroyer, except he who has disciplined these. And let the reins be changed by that good conversion by which they transfer all the affections to God, so that they can say, Lord, all my desire is before Thee, and the day of man have I not desired; for you must be a man of desires,[Daniel 10:11] but they must be those of the spirit. For thus you would destroy the dragon that carries the greater part of his strength upon his navel and his loins, by slaying the power that comes to him from these. Do not be surprised at my giving a more ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 24, footnote 9 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
That the Holy Spirit is in every conception inseparable from the Father and the Son, alike in the creation of perceptible objects, in the dispensation of human affairs, and in the judgment to come. (HTML)
CCEL Footnote 1045 (In-Text, Margin)
... establishes our statement of the freedom of the will of the invisible powers; being, as they are, in a condition of equipoise between virtue and vice, and on this account needing the succour of the Spirit. I indeed maintain that even Gabriel in no other way foretells events to come than by the foreknowledge of the Spirit, by reason of the fact that one of the boons distributed by the Spirit is prophecy. And whence did he who was ordained to announce the mysteries of the vision to the Man of Desires[Daniel 10:11] derive the wisdom whereby he was enabled to teach hidden things, if not from the Holy Spirit? The revelation of mysteries is indeed the peculiar function of the Spirit, as it is written, “God hath revealed them unto us by His Spirit.” And how could ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 95b, footnote 14 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book IV (HTML)
Against the Jews on the question of the Sabbath. (HTML)
... on the Sabbath. But if they should object that this took place before the law, what will they say about Elias the Thesbite who accomplished a journey of forty days on one meal? For he, by thus afflicting himself on the Sabbaths not only with hunger but with the forty days’ journeying, broke the Sabbath: and yet God, Who gave the law, was not wroth with him but shewed Himself to him on Choreb as a reward for his virtue. And what will they say about Daniel? Did he not spend three weeks without food[Daniel 10:2]? And again, did not all Israel circumcise the child on the Sabbath, if it happened to be the eighth day after birth? And do they not hold the great fast which the law enjoins if it falls on the Sabbath? And further, do not the priests and the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 304, footnote 19 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference I. First Conference of Abbot Moses. (HTML)
Chapter XX. About discerning the thoughts, with an illustration from a good money-changer. (HTML)
... notice this threefold order, and with a wise discretion to analyse the thoughts which arise in our hearts, tracking out their origin and cause and author in the first instance, that we may be able to consider how we ought to yield ourselves to them in accordance with the desert of those who suggest them so that we may, as the Lord’s command bids us, become good money-changers, whose highest skill and whose training is to test what is perfectly pure gold and what is commonly termed tested,[Daniel 10:5] or what is not sufficiently purified in the fire; and also with unerring skill not to be taken in by a common brass denarius, if by being coloured with bright gold it is made like some coin of great value; and not only shrewdly to recognize coins ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 380, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference VIII. The Second Conference of Abbot Serenus. On Principalities. (HTML)
Chapter XIII. Of the fact that opposing powers turn the attack, which they aim at men, even against each other. (HTML)
... where the angel Gabriel speaks as follows: “Fear not, Daniel: for from the first day that thou didst set thy heart to understand, to afflict thyself in the sight of thy God, thy words have been heard: and I am come for thy words. But the prince of the kingdom of the Persians resisted me one and twenty days: and behold Michael one of the chief princes came to help me, and I remained there by the king of the Persians. But I am come to teach thee what things shall befall thy people in the latter days.”[Daniel 10:12-14] And we can not possibly doubt that this prince of the kingdom of the Persians was a hostile power, which favoured the nation of the Persians an enemy of God’s people; for in order to hinder the good which it saw would result from the solution of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 380, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference VIII. The Second Conference of Abbot Serenus. On Principalities. (HTML)
Chapter XIII. Of the fact that opposing powers turn the attack, which they aim at men, even against each other. (HTML)
... him, and intervened, and defended him from his attack, and so enabled him to come to instruct the prophet after twenty-one days. And a little later on it says: “And the angel said: Dost thou know wherefore I am come to thee? And now I will return to fight against the prince of the Persians. For when I went forth, there appeared the prince of the Greeks coming. But I will tell thee what is written down in the Scriptures of truth: and none is my helper in all these things but Michael your prince.”[Daniel 10:20-21] And again: “At that time shall Michael rise up, the great prince, who standeth for the children of thy people.” So then we read that in the same way another was called the prince of the Greeks, who since he was patron of that nation which was ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 399, footnote 3 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference IX. The First Conference of Abbot Isaac. On Prayer. (HTML)
Chapter XXXIV. Answer on the different reasons for prayer being heard. (HTML)
... of importunity may animate us, as this is placed in the power of any one who wills without the difficulties of any merits or labours. But let not any suppliant doubt that he certainly will not be heard, so long as he doubts whether he is heard. But that this also shall be sought from the Lord unweariedly, we are taught by the example of the blessed Daniel, as, though he was heard from the first day on which he began to pray, he only obtained the result of his petition after one and twenty days.[Daniel 10:2] Wherefore we also ought not to grow slack in the earnestness of the prayers we have begun, if we fancy that the answer comes but slowly, for fear lest perhaps the gift of the answer be in God’s providence delayed, or the angel, who was to bring the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 316, footnote 4 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: Three Homilies. (HTML)
On Our Lord. (HTML)
CCEL Footnote 586 (In-Text, Margin)
... its proper force and not in wrath; how much more should the light that is from above, akin to the things that are above, by its vehemence injure a man here below who has suddenly gazed upon that which is not akin to his nature? For since Paul might have been injured by the vehemence of this sun to which he was accustomed, if he gazed upon it not according to custom, how much more should he be injured by the glory of that light to which his eyes never had been accustomed? For behold, Daniel also[Daniel 10:5-6] was melted and poured out on every side before the glory of the angel, whose vehement brightness suddenly shone upon him! and it was not because of the angel’s wrath that his human weakness was melted, just as it is not on account of the wrath or ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 316, footnote 5 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: Three Homilies. (HTML)
On Our Lord. (HTML)
CCEL Footnote 587 (In-Text, Margin)
28. But the majesty of the angel was manifested in itself; the weakness of flesh in itself could not endure. For my inward parts were turned into corruption.[Daniel 10:8] But yet men see men, their fellows, and faint before them: Yet it is not by their bright splendour that they are moved, but by their harsh will. For servants are terrified by the wrath of their masters, and those that are judged tremble through fear of their judges. But this did not befall Daniel on account of threatening or anger from the angel; but on account of his terrible nature and prevailing brightness. For ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 317, footnote 1 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: Three Homilies. (HTML)
On Our Lord. (HTML)
CCEL Footnote 588 (In-Text, Margin)
... harsh will. For servants are terrified by the wrath of their masters, and those that are judged tremble through fear of their judges. But this did not befall Daniel on account of threatening or anger from the angel; but on account of his terrible nature and prevailing brightness. For it was not with threatening, the angel came to him. For if he had come with threatening, how could a mouth full of threatening become full of peace, when it came, saying, Peace be unto thee, thou man of desire?[Daniel 10:19] Thus that mouth that was a fountain of thunderings— for the voice of his words was like the voice of many hosts, that voice became to him a fountain teeming with and containing peace. And when [the voice] reached the terrified ears which were ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 317, footnote 2 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: Three Homilies. (HTML)
On Our Lord. (HTML)
CCEL Footnote 589 (In-Text, Margin)
... their judges. But this did not befall Daniel on account of threatening or anger from the angel; but on account of his terrible nature and prevailing brightness. For it was not with threatening, the angel came to him. For if he had come with threatening, how could a mouth full of threatening become full of peace, when it came, saying, Peace be unto thee, thou man of desire? Thus that mouth that was a fountain of thunderings— for the voice of his words was like the voice of many hosts,[Daniel 10:6] that voice became to him a fountain teeming with and containing peace. And when [the voice] reached the terrified ears which were athirst for the encouraging greeting of peace, there was opened and poured out [for Daniel] a draught of peace. And by ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 317, footnote 3 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: Three Homilies. (HTML)
On Our Lord. (HTML)
CCEL Footnote 590 (In-Text, Margin)
... for the voice of his words was like the voice of many hosts, that voice became to him a fountain teeming with and containing peace. And when [the voice] reached the terrified ears which were athirst for the encouraging greeting of peace, there was opened and poured out [for Daniel] a draught of peace. And by the angel’s later [word of] peace, those ears were encouraged, which had been terrified by his former voice first. For [he said], Let my Lord speak because I have been strengthened.[Daniel 10:19] But because in that heart-moving vision the fiery angel was about to announce nothing concerning Him, [the Lord], on this account that majesty [of the angel] was forward to give the salutation of peace to the lowliness [of the prophet]; that by the ...