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  • PARALLEL HISTORY BIBLE - Daniel 4:5


    CHAPTERS: Daniel 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37

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    LXX- Greek Septuagint - Daniel 4:5

    ενυπνιον ειδον 1492 5627 και 2532 ευλαβηθην και 2532 φοβος 5401 μοι 3427 επεπεσεν 1968 5627

    Douay Rheims Bible

    I saw a dream that affrighted me: and my thoughts in my
    bed, and the visions of my head troubled me.

    King James Bible - Daniel 4:5

    I saw a dream which made me afraid, and the thoughts upon my
    bed and the visions of my head troubled me.

    World English Bible

    I saw a dream which made me afraid; and the thoughts on my
    bed and the visions of my head troubled me.

    Early Church Father Links

    Npnf-109 v.iii Pg 20, Npnf-113 iv.iv.iii Pg 51

    World Wide Bible Resources


    Daniel 4:5

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-03 iv.xi.xlvii Pg 5
    Dan. ii. 1, etc.

    and almost the greater part of mankind get their knowledge of God from dreams. Thus it is that, as the mercy of God super-abounds to the heathen, so the temptation of the evil one encounters the saints, from whom he never withdraws his malignant efforts to steal over them as best he may in their very sleep, if unable to assault them when they are awake. The third class of dreams will consist of those which the soul itself apparently creates for itself from an intense application to special circumstances. Now, inasmuch as the soul cannot dream of its own accord (for even Epicharmus is of this opinion), how can it become to itself the cause of any vision? Then must this class of dreams be abandoned to the action of nature, reserving for the soul, even when in the ecstatic condition, the power of enduring whatever incidents befall it? Those, moreover, which evidently proceed neither from God, nor from diabolical inspiration, nor from the soul, being beyond the reach as well of ordinary expectation, usual interpretation, or the possibility of being intelligibly related, will have to be ascribed in a separate category to what is purely and simply the ecstatic state and its peculiar conditions.


    Anf-03 v.iv.iii.xvii Pg 8
    Dan. iv. 33.

    that mercy, too, which conceded to the devotion of the people the son of Saul when about to die,2904

    2904


    Anf-03 vi.vii.xiii Pg 10
    Dan. iv. 33–37. Comp. de Pæn. c. 12. [I have removed an ambiguity by slightly touching the text here.]

    after being exiled from human form in his seven years’ squalor and neglect, because he had offended the Lord; by the bodily immolation of patience not only recovered his kingdom, but—what is more to be desired by a man—made satisfaction to God. Further, if we set down in order the higher and happier grades of bodily patience, (we find that) it is she who is entrusted by holiness with the care of continence of the flesh: she keeps the widow,9158

    9158


    Anf-03 iv.xi.xlvii Pg 5
    Dan. ii. 1, etc.

    and almost the greater part of mankind get their knowledge of God from dreams. Thus it is that, as the mercy of God super-abounds to the heathen, so the temptation of the evil one encounters the saints, from whom he never withdraws his malignant efforts to steal over them as best he may in their very sleep, if unable to assault them when they are awake. The third class of dreams will consist of those which the soul itself apparently creates for itself from an intense application to special circumstances. Now, inasmuch as the soul cannot dream of its own accord (for even Epicharmus is of this opinion), how can it become to itself the cause of any vision? Then must this class of dreams be abandoned to the action of nature, reserving for the soul, even when in the ecstatic condition, the power of enduring whatever incidents befall it? Those, moreover, which evidently proceed neither from God, nor from diabolical inspiration, nor from the soul, being beyond the reach as well of ordinary expectation, usual interpretation, or the possibility of being intelligibly related, will have to be ascribed in a separate category to what is purely and simply the ecstatic state and its peculiar conditions.


    Anf-03 iv.xi.xlvii Pg 5
    Dan. ii. 1, etc.

    and almost the greater part of mankind get their knowledge of God from dreams. Thus it is that, as the mercy of God super-abounds to the heathen, so the temptation of the evil one encounters the saints, from whom he never withdraws his malignant efforts to steal over them as best he may in their very sleep, if unable to assault them when they are awake. The third class of dreams will consist of those which the soul itself apparently creates for itself from an intense application to special circumstances. Now, inasmuch as the soul cannot dream of its own accord (for even Epicharmus is of this opinion), how can it become to itself the cause of any vision? Then must this class of dreams be abandoned to the action of nature, reserving for the soul, even when in the ecstatic condition, the power of enduring whatever incidents befall it? Those, moreover, which evidently proceed neither from God, nor from diabolical inspiration, nor from the soul, being beyond the reach as well of ordinary expectation, usual interpretation, or the possibility of being intelligibly related, will have to be ascribed in a separate category to what is purely and simply the ecstatic state and its peculiar conditions.


    Anf-01 ix.vii.vi Pg 6
    Dan. iii. 19–25.

    Neither the nature of any created thing, therefore, nor the weakness of the flesh, can prevail against the will of God. For God is not subject to created things, but created things to God; and all things yield obedience to His will. Wherefore also the Lord declares, “The things which are impossible with men, are possible with God.”4475

    4475


    Npnf-201 iii.xvi.iv Pg 86


    Anf-03 iv.iv.xv Pg 11
    Dan. iii.

    proving that whatever is extolled beyond the measure of human honour, unto the resemblance of divine sublimity, is idolatry.  So too, Daniel, in all other points submissive to Darius, remained in his duty so long as it was free from danger to his religion;285

    285


    Anf-03 vi.iv.xxix Pg 4
    Dan. iii.

    and from beasts,8947

    8947


    Anf-03 iv.iv.xv Pg 12
    Dan. vi.

    for, to avoid undergoing that danger, he feared the royal lions no more than they the royal fires. Let, therefore, them who have no light, light their lamps daily; let them over whom the fires of hell are imminent, affix to their posts, laurels doomed presently to burn:  to them the testimonies of darkness and the omens of their penalties are suitable. You are a light of the world,286

    286


    Anf-03 vi.iv.xxix Pg 5
    Dan. vi.

    and from famine;8948

    8948


    Anf-03 iv.iv.xv Pg 12
    Dan. vi.

    for, to avoid undergoing that danger, he feared the royal lions no more than they the royal fires. Let, therefore, them who have no light, light their lamps daily; let them over whom the fires of hell are imminent, affix to their posts, laurels doomed presently to burn:  to them the testimonies of darkness and the omens of their penalties are suitable. You are a light of the world,286

    286


    Anf-03 vi.iv.xxix Pg 5
    Dan. vi.

    and from famine;8948

    8948


    Anf-02 vi.iii.ii.i Pg 60.1


    Anf-01 viii.iv.cxxvi Pg 4
    Gen. xxxii. 24; 30.

    and asserts it was God; narrating that Jacob said, ‘I have seen God face to face, and my life is preserved.’ And it is recorded that he called the place where He wrestled with him, appeared to and blessed him, the Face of God (Peniel). And Moses says that God appeared also to Abraham near the oak in Mamre, when he was sitting at the door of his tent at mid-day. Then he goes on to say: ‘And he lifted up his eyes and looked, and, behold, three men stood before him; and when he saw them, he ran to meet them.’2442

    2442


    Anf-02 vi.iii.i.vii Pg 19.1


    Anf-02 vi.iv.v.xv Pg 2.3


    Anf-03 iv.ix.iii Pg 3
    See Gen. xii.–xv. compared with xvii. and Rom. iv.

    nor yet did he observe the Sabbath. For he had “accepted”1163

    1163


    Anf-03 iv.ix.iii Pg 5
    There is, if the text be genuine, some confusion here.  Melchizedek does not appear to have been, in any sense, “subsequent” to Abraham, for he probably was senior to him; and, moreover, Abraham does not appear to have been “already circumcised” carnally when Melchizedek met him. Comp. Gen. xiv. with Gen. xvii.

    “But again,” (you say) “the son of Moses would upon one occasion have been choked by an angel, if Zipporah,1165

    1165


    Anf-02 ii.ii.iii Pg 4.1
    αὐτοῦ to God, in opposition to the translation given by Abp. Wake and others.

    neither walks in the ordinances of His appointment, nor acts a part becoming a Christian,16

    16


    Anf-01 v.iii.ix Pg 14
    Ps. vi., Ps. xii. (inscrip.). [N.B.—The reference is to the title of these two psalms, as rendered by the LXX. Εἰς τὸ τέλος ὑπὲρ τῆς ὀγδόης.]

    on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, “whose god is their belly, who mind earthly things,”692

    692


    Anf-01 ix.ii.xx Pg 7
    Dan. xii. 9, 10. The words in the above quotation not occurring in the Hebrew text of the passage, seem to have been interpolated by these heretics.

    Moreover, they vaunt themselves as being the white and the men of good understanding.


    Anf-01 ix.ii.xx Pg 7
    Dan. xii. 9, 10. The words in the above quotation not occurring in the Hebrew text of the passage, seem to have been interpolated by these heretics.

    Moreover, they vaunt themselves as being the white and the men of good understanding.

    Treasury of Scriptural Knowledge, Chapter 4

    VERSE 	(5) - 

    Da 2:1; 5:5,6,10; 7:28 Ge 41:1 Job 7:13,14


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