Daniel 6 · Scripture · Fisherman's Friend

And it pleased Darius, and he set over the kingdom a hundred and twenty satraps, to be in all his kingdom;

ΚΑΙ ἤρεσεν ἐνώπιον Δαρείου καὶ κατέστησεν ἐπὶ τῆς βασιλείας σατράπας ἑκατὸν εἴκοσι τοῦ εἶναι αὐτοὺς ἐν ὅλῃ τῇ βασιλείᾳ αὐτοῦ

И҆ бы́сть ᲂу҆го́дно пред̾ царе́мъ, и҆ поста́ви во ца́рствѣ кнѧзе́й сто̀ и҆ два́десѧть, є҆́же бы́ти и҆̀мъ во все́мъ ца́рствѣ є҆гѡ̀,

Ambrose of Milan †397

Daniel received the Holy Spirit and therefore prophesied. So, too, the king promoted him because he had the grace of the Spirit. For the king spoke in this regard, “I have heard of you that the Spirit of the holy God is in you.” And farther on it is written, “Then Daniel became distinguished above all the other presidents and satraps, because an excellent spirit was in him.” And the spirit of Moses also was shared by those who were to be judges.
On the Holy Spirit 3.6.43

Jerome †420

Verse 1. "It pleased Darius to appoint over his kingdom one hundred and twenty satraps, that they might be throughout his whole kingdom; and over them there were three princes, of which Daniel was one." Josephus, of whom we made mention above, in writing an account of this passage, put it this way: Now Darius, who destroyed the empire of the Babylonians in cooperation with his relative, Cyrus, - for they carried on the war as allies - was sixty-two years of age at the time he captured Babylon. He was the son of Astyages, and was known to the Greeks by another name. Moreover he took away the prophet Daniel with him and took him to Media, and made him one of the three princes who were in charge of his whole kingdom. Hence we see that when Babylon was overthrown, Darius returned to his own kingdom in Media, and brought Daniel along with him in the same honorable capacity to which he had been promoted by Belshazzar. There is no doubt but what Darius had heard of the sign and portent which had come to Belshazzar, and also of the interpretation which Daniel had set forth, and how he had foretold the rule of the Medes and the Persians. And so no one should be troubled by the fact that Daniel is said in one place to have lived in Darius's reign, and in another place in the reign of Cyrus. The Septuagint rendered Darius by the name Artaxerxes. But as for the fact that a non-chronological order is followed, so that some history is narrated in the reign of Darius before material is given for Belshazzar's reign, whereas we are subsequently to read that he was put to death by Darius, it seems to me that the anachronism results from the fact that the author has brought all the historical portions together in immediate sequence. Therefore it is at the close of the earlier vision that he had stated: "And Darius the Mede succeeded to the realm at the age of sixty-two." And so it was under this Darius who put Belshazzar to death that the events took place of which we are about to speak.
St. Jerome, Commentary on Daniel, CHAPTER SIX

Ishodad of Merv †850

We need to take notice that previously the Babylonians, that is, their princes, had used trickery in their jealousy of Daniel to destroy Daniel and his companions and had persuaded Nebuchadnezzar to build the golden statue and to order that it alone be worshiped by those under his authority. So, too, now the Medes use trickery in the elaboration of the edict and decree in order to destroy Daniel.
Commentary on Daniel 6:4

2

and over them three governors, of whom one was, Daniel; for the satraps to give account to them, that the king should not be troubled.

καὶ ἐπάνω αὐτῶν τακτικοὺς τρεῖς, ὧν ἦν Δανιὴλ εἷς ἐξ αὐτῶν, τοῦ ἀποδιδόναι αὐτοῖς τοὺς σατράπας λόγον, ὅπως ὁ βασιλεὺς μὴ ἐνοχλῆται.

над̾ ни́ми же трѝ чино́вники, ѿ ни́хже бѣ̀ данїи́лъ є҆ди́нъ, дабы̀ ѿдава́ли и҆̀мъ кнѧ̑зи сло́во, ꙗ҆́кѡ да царю̀ не стꙋжа́ютъ.

3

And Daniel was over them, for [there was] an excellent spirit in him; and the king set him over all his kingdom.

καὶ ἦν Δανιὴλ ὑπὲρ αὐτούς, ὅτι πνεῦμα περισσὸν ἐν αὐτῷ. καὶ ὁ βασιλεὺς κατέστησεν αὐτὸν ἐφ’ ὅλης τῆς βασιλείας αὐτοῦ.

И҆ бѣ̀ данїи́лъ над̾ ни́ми, ꙗ҆́кѡ дꙋ́хъ бѧ́ше преиз̾ѻби́ленъ въ не́мъ, и҆ ца́рь поста́ви є҆го̀ над̾ всѣ́мъ ца́рствомъ свои́мъ.

Jerome †420

3–4
Verses 3, 4. "Moreover the king was planning to set Daniel over the whole realm. Consequently the princes and satraps sought an opportunity to find out something against Daniel as touching the king..." Instead of "princes" - the rendering used by Symmachus - Theodotion translated it as taktikoi, and Aquila as synektikoi. And when I inquired as to who these tacticians or liaison princes might be, I read it more clearly specified in the Septuagint, which renders: "...and the two men whom the king had appointed with Daniel, and also the one hundred twenty satraps." And so it was the fact that the king was planning to appoint Daniel as chief ruler even over the two princes who had been associated with him in a triumvirate that gave rise to the envy and intrigue. They sought an opportunity to find out something against Daniel as touching the king. And in this passage the Jews have ventured some such deduction as this: the side of the king is tantamount to the queen or his concubines and other wives who slept at his side. And so they were seeking for a pretext in things of this sort, to see whether they could accuse Daniel of wrong in his speech or touch or movements of his head or any of his sensory organs. But, say the Jews, they could find no cause for suspicion whatsoever. Since he was a eunuch, they could not even accuse him on the score of lewdness. This interpretation was made by those, who make a practice of fabricating long tales on the pretext of a single word. I myself would simply interpret this as meaning that they were unable to discover any pretext of accusation against him in any matter in which he had injured the king, for the simple reason that he was a faithful man and no suspicion of blame was discoverable in him. Instead of "suspicion" Theodotion and Aquila have rendered "offense" (amblakema), which is essaitha in the Chaldee. And when I asked a Jew for the meaning of this word, he replied that the basic significance of it was "snare," and we may render it as a "lure" or sphalma, that is, a "mistake." Furthermore Euripides in his "Medea" equates the word amplakiai (spelling it with a p instead of a b) to hamartiai, that is to say, "sins."
St. Jerome, Commentary on Daniel, CHAPTER SIX

Theodoret of Cyrus †458

[Daniel] had received from God a greater and more abundant grace. Now, from this we learn that to those also who are entrusted with conduct of earthly affairs, even if unsympathetic to religion, a grace of wisdom is given from God for their management of those they rule. Blessed Daniel implied as much in saying, “Because there was an extraordinary spirit in him,” that is, he had received the grace in keeping with his religious sentiments.
Commentary on Daniel 6:3

4

Then the governors and satraps sought to find occasion against Daniel; but they found against him no occasion, nor trespass, nor error, because he was faithful.

καὶ οἱ τακτικοὶ καὶ οἱ σατράπαι, ἐζήτουν πρόφασιν εὑρεῖν κατὰ Δανιήλ· καὶ πᾶσαν πρόφασιν καὶ παράπτωμα καὶ ἀμπλάκημα οὐχ εὗρον κατ’ αὐτοῦ, ὅτι πιστὸς ἦν.

Чинѡ́вницы же и҆ кнѧ̑зи и҆ска́хꙋ вины̀ ѡ҆брѣстѝ на данїи́ла: и҆ всѧ́кїѧ вины̀ и҆ собла́зна и҆ грѣха̀ не ѡ҆брѣто́ша на него̀, ꙗ҆́кѡ вѣ́ренъ бѧ́ше.

5

And the governors said, We shall not find occasion against Daniel, except in the ordinances of his God.

καὶ εἶπον οἱ τακτικοί· οὐχ εὑρήσομεν κατὰ Δανιὴλ πρόφασιν, εἰ μὴ ἐν νομίμοις Θεοῦ αὐτοῦ. -

И҆ рѣ́ша чинѡ́вницы не ѡ҆брѧ́щемъ на данїи́ла вины̀, а҆́ще не въ зако́нѣхъ бг҃а є҆гѡ̀.

6

Then the governors and satraps stood by the king, and said to him, King Darius, live for ever.

Τότε οἱ τακτικοὶ καὶ οἱ σατράπαι παρέστησαν τῷ βασιλεῖ καὶ εἶπαν αὐτῷ· Δαρεῖε βασιλεῦ, εἰς τοὺς αἰῶνας ζῆθι·

Тогда̀ чинѡ́вницы и҆ кнѧ̑зи предста́ша царю̀ и҆ рѣ́ша є҆мꙋ̀: да́рїе царю̀, во вѣ́ки живѝ:

7

All who preside over thy kingdom, captains and satraps, chiefs and local governors, have taken counsel together, to establish by a royal statute and to confirm a decree, that whosoever shall ask a petition of any god or man for thirty days, save of thee, O king, shall be cast into the den of lions.

συνεβουλεύσαντο πάντες οἱ ἐπὶ τῆς βασιλείας σου στρατηγοὶ καὶ σατράπαι, ὕπατοι καὶ τοπάρχαι, τοῦ στῆσαι στάσει βασιλικῇ καὶ ἐνισχῦσαι ὁρισμόν, ὅπως ὃς ἂν αἰτήσῃ αἴτημα παρὰ παντὸς θεοῦ καὶ ἀνθρώπου ἕως ἡμερῶν τριάκοντα, ἀλλ’ ἢ παρὰ σοῦ, βασιλεῦ, ἐμβληθήσεται εἰς τὸν λάκκον τῶν λεόντων.

совѣща́ша всѝ и҆̀же во ца́рствѣ твое́мъ воевѡ́ды и҆ кнѧ̑зи, ѵ҆па́ти и҆ ѡ҆блада́ющїи страна́ми, є҆́же ᲂу҆ста́вити ᲂу҆ста́въ ца́рскїй и҆ ᲂу҆крѣпи́ти предѣ́лъ, ꙗ҆́кѡ а҆́ще кто̀ попро́ситъ проше́нїѧ ѿ всѧ́кагѡ бо́га и҆ человѣ́ка до дні́й три́десѧти, ра́звѣ то́чїю ѿ тебє̀, царю̀, да вве́рженъ бꙋ́детъ въ ро́въ ле́вскїй:

8

Now then, O king, establish the decree, and publish a writ, that the decree of the Persians and Medes be not changed.

νῦν οὖν, βασιλεῦ, στῆσον τὸν ὁρισμὸν καὶ ἔκθες γραφήν, ὅπως μὴ ἀλλοιωθῇ τὸ δόγμα Περσῶν καὶ Μήδων.

нн҃ѣ ᲂу҆̀бо, царю̀, ᲂу҆ста́ви предѣ́лъ и҆ положѝ писа́нїе, ꙗ҆́кѡ да не и҆змѣни́тсѧ за́повѣдь ми́дска и҆ пе́рсска, (да никто́же престꙋ́питъ є҆ѧ̀).

9

Then king Darius commanded the decree to be written.

τότε ὁ βασιλεὺς Δαρεῖος ἐπέταξε γραφῆναι τὸ δόγμα. -

Тогда̀ ца́рь да́рїй повелѣ̀ вписа́ти за́повѣдь.

10

And when Daniel knew that the decree was ordered, he went into his house; and his windows were opened in his chambers toward Jerusalem, and three times in the day he knelt upon his knees, and prayed and gave thanks before his God, as he used to do before.

Καὶ Δανιήλ, ἡνίκα ἔγνω ὅτι ἐνετάγη τὸ δόγμα, εἰσῆλθεν εἰς τὸν οἶκον αὐτοῦ, καὶ αἱ θυρίδες ἀνεῳγμέναι αὐτῷ ἐν τοῖς ὑπερῴοις αὐτοῦ κατέναντι ῾Ιερουσαλήμ, καὶ καιροὺς τρεῖς τῆς ἡμέρας ἦν κάμπτων ἐπὶ τὰ γόνατα αὐτοῦ καὶ προσευχόμενος καὶ ἐξομολογούμενος ἐναντίον τοῦ Θεοῦ αὐτοῦ, καθὼς ἦν ποιῶν ἔμπροσθεν.

Данїи́лъ же є҆гда̀ ᲂу҆вѣ́дѣ, ꙗ҆́кѡ за́повѣдь вчини́сѧ, вни́де въ до́мъ сво́й: двє́рцы же ѿвє́рсты є҆мꙋ̀ въ го́рницѣ є҆гѡ̀ проти́вꙋ і҆ерⷭ҇ли́ма, въ три́ же времена̀ днѐ бѧ́ше прекланѧ́ѧ кѡлѣ́на своѧ̑, молѧ́сѧ и҆ и҆сповѣ́даѧсѧ пред̾ бг҃омъ свои́мъ, ꙗ҆́коже бѣ̀ творѧ̀ пре́жде.

Didache †100

But let not your fasts be with the hypocrites; for they fast on the second and fifth day of the week; but do ye fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us to-day our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Thine is the power and the glory for ever. Thrice in the day thus pray.
The Didache, Chapter 8

Jerome †420

Verse 10. "Now when Daniel learned of it, that is, of the law which had been enacted, he entered his house, and with the windows in his upper room opened up in the direction of Jerusalem, he continued to bow his knees three times a day and worshipped, and made confession before his God just as he was previously accustomed to do." We must quickly draw from our memory and bring together from all of Holy Scripture all the passages where we have read of domata, which mean in Latin either "walled enclosures" (menia) or "beds" or "sun-terraces," and also the references to anogaia, that is, "upper rooms." For after all, our Lord celebrated the passover in an upper room (Mark 14:15, Luke 22:12), and in the Acts of the Apostles the Holy Spirit came upon the one hundred and twenty souls of believers while they were in an upper room (Acts 1:13). And so Daniel in this case, despising the king's commands and reposing his confidence in God, does not offer his prayers in some obscure spot, but in a lofty place, and opens up his windows towards Jerusalem, from whence he looked for the peace . He prays, moreover, according to God's behest, and also according to what Solomon had said when he admonished the people that they should pray in the direction of the Temple. Furthermore, there are three times in the day when we should bow our knees unto God, and the tradition of the Church understands them to be the third hour, the sixth hour, and the ninth hour. Lastly, it was at the third hour that the Holy Spirit descended upon the Apostles (Acts 2:15) . It was at the sixth hour that Peter, purposing to eat, ascended to the upper room for prayer (Acts 10:9). It was at the ninth hour that Peter and John were on their way to the Temple (Acts 3:1).
St. Jerome, Commentary on Daniel, CHAPTER SIX

John Cassian †435

And so in the monasteries of Palestine and Mesopotamia and all the East the services of the above-mentioned hours are ended each day with three psalms apiece, so that constant prayers may be offered to God at the appointed times, and yet, the spiritual duties being completed with due moderation, the necessary offices of work may not be in any way interfered with: for at these three seasons we know that Daniel the prophet also poured forth his prayers to God day by day in his chamber with the windows open. Nor is it without good reasons that these times are more particularly assigned to religious offices, since at them what completed the promises and summed up our salvation was fulfilled. For we can show that at the third hour the Holy Spirit, who had been of old promised by the prophets, descended in the first instance on the apostles assembled together for prayer.
Institutes 3:3

Peter Chrysologus †450

The psalmist instructs us to allot three periods a day to God when he says, “At evening, at morning and at midday I shall speak what I have to say, and you will hearken to my voice.” For those three periods while Daniel diligently beseeched God, not only did they obtain foreknowledge of the future, but he also merited the freedom of his people held captive for so long.
Sermon 21:6

Theodoret of Cyrus †458

Note how much this verse implied in a few words in mentioning the piety and courage of blessed Daniel. First, when Daniel learned that the decision has been reached, “he went into his house”—that is, when he got news of the passing of the law, he had great scorn for it and continued openly doing the opposite. It next mentions a further detail that reveals his courage: the windows were open, it says—in other words, he said his prayers not in secret but openly, with everyone watching, not for vainglory but in scorn for the impiety of the law.
Commentary on Daniel 6:10

When blessed Daniel in Babylon prayed, he opened the windows facing Jerusalem, not under the impression that God was confined there but from his knowledge that the divine manifestation occurred there.
Commentary on Psalm 28:2

He did this not only to provoke his accusers but also to fulfill an ancient law: when Solomon built that famous temple and celebrated the festival of consecration, he prayed a prayer of supplication for divine grace and implored that the temple be filled with it, adding this in addition to other things, “If you surrender your people to their foes, and they take them as captives to a land distant or near, and they have a change of heart in the land where they are transported and pray to you in their exile in the words, We sinned, we did wrong, we broke the law, and they turn back to you with their whole heart and with their whole soul in the land of their foes where you transferred them, and they pray to you toward their land which you gave their ancestors, and the city that you chose and the house that I built to your name, may you hearken from heaven, forthwith from your dwelling place, and forgive their sins by which they have sinned against you and all the transgressions they have committed against you, and show them pity before their captors.” Instructed in this, Daniel faced Jerusalem in praying.
Commentary on Daniel 6:10

11

Then these men watched, and found Daniel praying and supplicating to his God.

τότε οἱ ἄνδρες ἐκεῖνοι παρετήρησαν καὶ εὗρον τὸν Δανιὴλ ἀξιοῦντα καὶ δεόμενον τοῦ Θεοῦ αὐτοῦ.

Тогда̀ мꙋ́жїе ѻ҆́нїи наблюдо́ша и҆ ѡ҆брѣто́ша данїи́ла просѧ́ща и҆ молѧ́щасѧ бг҃ꙋ своемꙋ̀,

12

And they came and said to the king, O king, has thou not made a decree, that whatsoever man shall ask a petition of any god or man for thirty days, but of thee, O king, shall be cast into the den of lions? And the king said, The word is true, and the decree of the Medes and Persians shall not pass.

καὶ προσελθόντες λέγουσι τῷ βασιλεῖ· βασιλεῦ, οὐχ ὁρισμὸν ἔταξας, ὅπως πᾶς ἄνθρωπος, ὃς ἂν αἰτήσῃ παρὰ παντὸς θεοῦ καὶ ἀνθρώπου αἴτημα ἕως ἡμερῶν τριάκοντα, ἀλλ’ ἢ παρὰ σοῦ, βασιλεῦ, ἐμβληθήσεται εἰς τὸν λάκκον τῶν λεόντων; καὶ εἶπεν ὁ βασιλεύς· ἀληθινὸς ὁ λόγος, καὶ τὸ δόγμα Μήδων καὶ Περσῶν οὐ παρελεύσεται.

и҆ прише́дше рѣ́ша пред̾ царе́мъ: царю̀, не вчини́лъ ли є҆сѝ ты̀ предѣ́ла, ꙗ҆́кѡ да всѧ́къ человѣ́къ, и҆́же а҆́ще попро́ситъ ᲂу҆ всѧ́кагѡ бо́га и҆ человѣ́ка проше́нїѧ до три́десѧти дні́й, но то́чїю ᲂу҆ тебє̀, царю̀, да вве́ржетсѧ въ ро́въ ле́вскъ; И҆ речѐ ца́рь: и҆́стинно сло́во, и҆ за́повѣдь ми́дска и҆ пе́рсска не мимои́детъ.

13

Then they answered and said before the king, Daniel of the children of the captivity of Judea, has not submitted to thy decree; and three times in the day he makes his requests of his God.

τότε ἀπεκρίθησαν καὶ λέγουσιν ἐνώπιον τοῦ βασιλέως· Δανιὴλ ὁ ἀπὸ τῶν υἱῶν τῆς αἰχμαλωσίας τῆς ᾿Ιουδαίας οὐχ ὑπετάγη τῷ δόγματί σου, καὶ καιροὺς τρεῖς τῆς ἡμέρας αἰτεῖ παρὰ τοῦ Θεοῦ αὐτοῦ τὰ αἰτήματα αὐτοῦ.

Тогда̀ ѿвѣща́ша пред̾ царе́мъ и҆ глаго́лаша: данїи́лъ, и҆́же ѿ сынѡ́въ плѣ́на і҆ꙋде́йска, не покори́сѧ за́повѣди твое́й (и҆ не радѣ̀) ѡ҆ предѣ́лѣ, є҆го́же вчини́лъ є҆сѝ: въ три́ бо времена̀ днѐ про́ситъ ᲂу҆ бг҃а своегѡ̀ проше́нїй свои́хъ.

14

Then the king, when he heard the saying, was much grieved for Daniel and he greatly exerted himself for Daniel to deliver him: and he exerted himself till evening to deliver him.

τότε ὁ βασιλεύς, ὡς τὸ ῥῆμα ἤκουσε, πολὺ ἐλυπήθη ἐπ’ αὐτῷ καὶ περὶ τοῦ Δανιὴλ ἠγωνίσατο τοῦ ἐξελέσθαι αὐτὸν καὶ ἕως ἑσπέρας ἦν ἀγωνιζόμενος τοῦ ἐξελέσθαι αὐτόν.

Тогда̀ ца́рь, ꙗ҆́кѡ слы́шавъ сло́во сїѐ, ѕѣлѡ̀ ѡ҆печа́лисѧ ѡ҆ не́мъ, и҆ ѡ҆ данїи́лѣ прѧ́шесѧ є҆́же и҆зба́вити є҆го̀, и҆ бѣ̀ да́же до ве́чера прѧ́сѧ є҆́же и҆зба́вити є҆го̀.

15

Then those men said to the king, Know, O king, that the law of the Medes and Persians is that we must not change any decree of statue which the king shall make.

τότε οἱ ἄνδρες ἐκεῖνοι λέγουσι τῷ βασιλεῖ· γνῶθι, βασιλεῦ, ὅτι τὸ δόγμα Μήδοις καὶ Πέρσαις τοῦ πᾶν ὁρισμὸν καὶ στάσιν, ἣν ἂν ὁ βασιλεὺς στήσῃ, οὐ δεῖ παραλλάξαι. -

Тогда̀ мꙋ́жїе ѻ҆́нїи глаго́лаша царю̀: вѣ́ждь, царю̀ ꙗ҆́кѡ ми́дѡмъ и҆ пе́рсѡмъ не лѣ́ть є҆́сть премѣни́ти всѧ́кагѡ предѣ́ла и҆ ᲂу҆ста́ва, є҆го́же ца́рь ᲂу҆ста́витъ.

16

Then the king commanded, and they brought Daniel, and cast him into the den of lions. But the king said to Daniel, Thy God whom thou servest continually, he will deliver thee.

Τότε ὁ βασιλεὺς εἶπε καὶ ἤγαγον τὸν Δανιὴλ καὶ ἐνέβαλον αὐτὸν εἰς τὸν λάκκον τῶν λεόντων· καί εἶπεν ὁ βασιλεὺς τῷ Δανιήλ· ὁ Θεός σου, ᾧ σὺ λατρεύεις ἐνδελεχῶς, αὐτὸς ἐξελεῖταί σε.

Тогда̀ ца́рь речѐ, и҆ приведо́ша данїи́ла и҆ вверго́ша є҆го̀ въ ро́въ ле́вскъ. И҆ речѐ ца́рь данїи́лꙋ: бг҃ъ тво́й, є҆мꙋ́же ты̀ слꙋ́жиши прⷭ҇нѡ, то́й и҆зба́витъ тѧ̀.

Clement of Rome †99

For what shall we say? Was Daniel cast into the den of lions by those who feared God? Were Ananias and Azarias and Mishael shut up in a furnace of fire by those who observed the great and glorious worship of the Most High? Far from us be such a thought! Who, then, were they that did such things? The hateful, and those full of all wickedness, were roused to such a pitch of fury that they inflicted torture on those who served God with a holy and blameless purpose [of heart], not knowing that the Most High is the defender and protector of all such as with a pure conscience venerate his all-excellent name.… But they who with confidence endured [these things] are now heirs of glory and honor and have been exalted and made illustrious by God in their memorial for ever and ever.
1 Clement 45

Ignatius of Antioch †108

From Syria even to Rome I fight with beasts: not that I am devoured by brute beasts, for these, as you know, by the will of God, spared Daniel, but by beasts in the shape of people, in whom the merciless wild beast himself lies hid and pricks and wounds me day by day. But none of these hardships "move me, neither count I my life dear unto myself," in such a way as to love it better than the Lord. Wherefore I am prepared for [encountering] fire, wild beasts, the sword or the cross, so that only I may see Christ my Savior and God, who died for me. I therefore, a prisoner of Christ, who is driven along by land and sea, exhort you: "stand fast in the faith," and be steadfast, "for the just shall live by faith"; be unwavering, for "the Lord causes those to dwell in a house that are of one and the same character."
Epistle of Pseudo-Ignatius to the Tarsians

Apostolic Constitutions †380

Lord, who fulfilled your promises made by the prophets, and had mercy on Zion and compassion on Jerusalem, by exalting the throne of David, your servant … by the birth of Christ, who was born of his seed according to the flesh, of a virgin alone; please, O Lord God, accept the prayers that proceed from the lips of your people which are of the Gentiles, which call on you in truth, as you accepted the gifts of the righteous in their generations. In the first place you respected the sacrifice of Abel … of Ezra at the return; of Daniel in the den of lions; of Jonah in the whale’s belly.
Constitutions of the Holy Apostles 7:37

Let not, therefore, any one that works signs and wonders judge any one of the faithful who is not granted the same: for the gifts of God that are bestowed by him through Christ are various; and one person receives one gift and another another.… For neither did the wise Daniel, who was delivered from the mouths of the lions, nor the three children, who were delivered from the furnace of fire, despise the rest of their fellow Israelites: for they knew that they had not escaped these terrible miseries by their own might but by the power of God did they both work miracles and were delivered from miseries. Wherefore let none of you exalt himself against his brother, though he is a prophet or though he is a worker of miracles.
Constitutions of the Holy Apostles 8:1

Jerome †420

Verse 16. "Then the king gave order, and they brought Daniel and cast him into the pit of lions. And the king said to Daniel: 'Thy God whom thou dost ever serve will Himself deliver thee.'" He gives way to the crowd and dares not to withhold from his plotting adversaries the death of his friend, and he commits to the power of God the purpose which he himself was unable to attain. Nor does he use the language of doubt, so as to say, "If He be able to deliver thee"; but rather he speaks with boldness and confidence and says, "The God whom thou dost ever serve shall Himself deliver thee." He had heard, of course, that three youths who were of a lower rank than Daniel himself had triumphed over the flames of Babylon. He had heard that many secrets had been revealed to Daniel, and therefore regarded him highly, and held him, captive though he was, in the greatest honor.
St. Jerome, Commentary on Daniel, CHAPTER SIX

17

And they brought a stone, and put it on the mouth of the den; and the king sealed [it] with his ring, and with the ring of his nobles; that the case might not be altered with regard to Daniel.

καὶ ἤνεγκαν λίθον καὶ ἐπέθηκαν ἐπὶ τὸ στόμα τοῦ λάκκου, καὶ ἐσφραγίσατο ὁ βασιλεὺς ἐν τῷ δακτυλίῳ αὐτοῦ καὶ ἐν τῷ δακτυλίῳ τῶν μεγιστάνων αὐτοῦ, ὅπως μὴ ἀλλοιωθῇ πρᾶγμα ἐν τῷ Δανιήλ.

И҆ принесо́ша ка́мень є҆ди́нъ и҆ возложи́ша на ᲂу҆́стїе рва̀, и҆ запеча́та ца́рь пе́рстнемъ свои́мъ и҆ пе́рстнемъ вельмо́жъ свои́хъ, да не и҆змѣни́тсѧ дѣѧ́нїе ѡ҆ данїи́лѣ.

18

And the king departed to his house, and lay down fasting, and they brought him no food; and his sleep departed from him. But God shut the mouths of the lions, and they not molest Daniel.

καὶ ἀπῆλθεν ὁ βασιλεὺς εἰς τὸν οἶκον αὐτοῦ καὶ ἐκοιμήθη ἄδειπνος, καὶ ἐδέσματα οὐκ εἰσήνεγκαν αὐτῷ καὶ ὁ ὕπνος ἀπέστη ἀπ’ αὐτοῦ. καὶ ἔκλεισεν ὁ Θεὸς τὰ στόματα τῶν λεόντων, καὶ οὐ παρηνώχλησαν τῷ Δανιήλ.

И҆ ѿи́де ца́рь въ до́мъ сво́й и҆ лѧ́же без̾ ве́чери, и҆ ꙗ҆́ди не внесо́ша къ немꙋ̀: и҆ со́нъ ѿстꙋпѝ ѿ негѡ̀. И҆ заключѝ бг҃ъ ᲂу҆ста̀ львѡ́мъ, и҆ не стꙋжи́ша данїи́лꙋ.

19

Then the king arose very early in the morning, and came in hast to the den of lions.

τότε ὁ βασιλεὺς ἀνέστη τὸ πρωΐ ἐν τῷ φωτὶ καὶ ἐν σπουδῇ ἦλθεν ἐπὶ τὸν λάκκον τῶν λεόντων·

Тогда̀ ца́рь воста̀ заꙋ́тра на свѣ́тѣ и҆ со тща́нїемъ прїи́де ко рвꙋ̀ ле́вскꙋ.

20

And when he drew near to the den, he cried with a loud voice, Daniel, servant of the living God, has thy God, whom thou servest continually, been able to deliver thee from the lion’s mouth?

καὶ ἐν τῷ ἐγγίζειν αὐτὸν τῷ λάκκῳ ἐβόησε φωνῇ ἰσχυρᾷ· Δανιήλ, ὁ δοῦλος τοῦ Θεοῦ τοῦ ζῶντος, ὁ Θεός σου, ᾧ σὺ λατρεύεις ἐνδελεχῶς, εἰ ἠδυνήθη ἐξελέσθαι σε ἐκ τοῦ στόματος τῶν λεόντων;

И҆ є҆гда̀ прибли́жисѧ ко рвꙋ̀, возопѝ гла́сомъ крѣ́пкимъ: данїи́ле, ра́бе бг҃а жива́гѡ! бг҃ъ тво́й, є҆мꙋ́же ты̀ слꙋ́жиши прⷭ҇нѡ, возмо́же ли и҆зба́вити тѧ̀ и҆з̾ ᲂу҆́стъ льво́выхъ;

21

And Daniel said to the king, O king, live for ever.

καὶ εἶπε Δανιὴλ τῷ βασιλεῖ· βασιλεῦ, εἰς τοὺς αἰῶνας ζῆθι.

И҆ речѐ данїи́лъ царе́ви: царю̀, во вѣ́ки живѝ:

22

My God has sent his angel, and stopped the lions’ mouths, and they have not hurt me: for uprightness was found in me before him; and moreover before thee, O king, I have committed no trespass.

ὁ Θεός μου ἀπέστειλε τὸν ἄγγελον αὐτοῦ, καὶ ἐνέφραξε τὰ στόματα τῶν λεόντων, καὶ οὐκ ἐλυμήναντό με, ὅτι κατέναντι αὐτοῦ εὐθύτης εὑρέθη ἐμοί· καὶ ἐνώπιον δέ σου, βασιλεῦ, παράπτωμα οὐκ ἐποίησα.

бг҃ъ мо́й посла̀ а҆́гг҃ла своего̀ и҆ затворѝ ᲂу҆ста̀ львѡ́въ, и҆ не вреди́ша менѐ, ꙗ҆́кѡ ѡ҆брѣ́тесѧ пред̾ ни́мъ пра́вда моѧ̀, и҆ пред̾ тобо́ю, царю̀, согрѣше́нїѧ не сотвори́хъ.

23

Then the king was very glad for him, and he commanded to bring Daniel out of the den. So Daniel was brought out of the den, and there was found no hurt upon him, because he believed in his God.

τότε ὁ βασιλεὺς πολὺ ἠγαθύνθη ἐπ’ αὐτῷ, καὶ τὸν Δανιὴλ εἶπεν ἀνενέγκαι ἐκ τοῦ λάκκου. καὶ ἀνηνέχθη Δανιὴλ ἐκ τοῦ λάκκου, καὶ πᾶσα διαφθορὰ οὐχ εὑρέθη ἐν αὐτῷ, ὅτι ἐπίστευσεν ἐν τῷ Θεῷ αὐτοῦ.

Тогда̀ ца́рь вельмѝ возвесели́сѧ ѡ҆ не́мъ и҆ речѐ данїи́ла и҆звестѝ и҆з̾ рва̀. И҆ и҆зведе́нъ бы́сть данїи́лъ и҆з̾ рва̀, и҆ всѧ́кагѡ тлѣ́нїѧ {и҆ ни є҆ди́нагѡ вре́да} не ѡ҆брѣ́тесѧ на не́мъ ꙗ҆́кѡ вѣ́рова въ бг҃а своего̀.

24

And the king commanded, and they brought the men that had accused Daniel, and they were cast into the den of lions, they, and their children, and their wives: and they reached not the bottom of the den before the lions had the mastery of them, and utterly broke to pieces all their bones.

καὶ εἶπεν ὁ βασιλεύς, καὶ ἠγάγοσαν τοὺς ἄνδρας τοὺς διαβαλόντας τὸν Δανιήλ, καὶ εἰς τὸν λάκκον τῶν λεόντων ἐνεβλήθησαν, αὐτοὶ καὶ οἱ υἱοὶ αὐτῶν καὶ αἱ γυναῖκες αὐτῶν· καὶ οὐκ ἔφθασαν εἰς τὸ ἔδαφος τοῦ λάκκου, ἕως οὗ ἐκυρίευσαν αὐτῶν οἱ λέοντες καὶ πάντα τὰ ὀστᾶ αὐτῶν ἐλέπτυναν. -

И҆ речѐ ца́рь, и҆ приведо́ша мꙋ́жы ѡ҆клевета́вшыѧ данїи́ла и҆ въ ро́въ ле́вскъ вверго́ша ѧ҆̀ и҆ сы́ны и҆́хъ и҆ жєны̀ и҆́хъ: и҆ не доидо́ша дна̀ рва̀, да́же соѡдолѣ́ша и҆̀мъ львы̀ и҆ всѧ̑ кѡ́сти и҆́хъ и҆стончи́ша.

25

Then king Darius wrote to all nations, tribes, [and] languages, who dwell in all the earth, [saying], Peace be multiplied to you.

Τότε Δαρεῖος ὁ βασιλεὺς ἔγραψε πᾶσι τοῖς λαοῖς, φυλαῖς, γλώσσαις, τοῖς οἰκοῦσιν ἐν πάσῃ τῇ γῇ· εἰρήνη ὑμῖν πληθυνθείη·

Тогда̀ да́рїй ца́рь написа̀ всѣ̑мъ лю́демъ, племенѡ́мъ, ꙗ҆зы́кѡмъ, живꙋ́щымъ во все́й землѝ: ми́ръ ва́мъ да ᲂу҆мно́житсѧ:

26

This decree has been set forth by me in every dominion of my kingdom, that [men] tremble and fear before the God of Daniel: for he is the living and eternal God, and his kingdom shall not be destroyed, and his dominion is for ever.

ἐκ προσώπου μου ἐτέθη δόγμα τοῦτο ἐν πάσῃ ἀρχῇ τῆς βασιλείας μου εἶναι τρέμοντας καὶ φοβουμένους ἀπὸ προσώπου τοῦ Θεοῦ Δανιήλ, ὅτι αὐτός ἐστι Θεὸς ζῶν καὶ μένων εἰς τοὺς αἰῶνας, καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται, καὶ ἡ κυριεία αὐτοῦ ἕως τέλους·

ѿ лица̀ моегѡ̀ заповѣ́дасѧ за́повѣдь сїѧ̀ во все́й землѝ ца́рства моегѡ̀, да бꙋ́дꙋтъ трепе́щꙋще и҆ боѧ́щесѧ ѿ лица̀ бг҃а данїи́лова, ꙗ҆́кѡ то́й є҆́сть бг҃ъ живы́й и҆ пребыва́ѧй во вѣ́ки, и҆ црⷭ҇тво є҆гѡ̀ не разсы́плетсѧ, и҆ вла́сть є҆гѡ̀ до конца̀:

27

He helps and delivers, and works signs and wonders in the heaven and on the earth, who has rescued Daniel from the power of the lions.

ἀντιλαμβάνεται καὶ ρύεται καὶ ποιεῖ σημεῖα καὶ τέρατα ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς, ὅστις ἐξείλατο τὸν Δανιὴλ ἐκ χειρὸς τῶν λεόντων.

под̾е́млетъ и҆ и҆збавлѧ́етъ, и҆ твори́тъ зна́мєнїѧ и҆ чꙋдеса̀ на небесѝ и҆ на землѝ, и҆́же и҆зба́ви данїи́ла ѿ ᲂу҆́стъ льво́выхъ.

28

And Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.

καὶ Δανιὴλ κατηύθυνεν ἐν τῇ βασιλείᾳ Δαρείου καὶ ἐν τῇ βασιλείᾳ Κύρου τοῦ Πέρσου.

Данїи́лъ же ᲂу҆правлѧ́ше во ца́рствѣ да́рїевѣ и҆ во ца́рствѣ кѵ́ра пе́рсѧнина.