LYRANUS (Nicholas of Lyra)
The
History of Susanna occurred before the Babylonian captivity, or soon
after, because Daniel was still very young, according to what is said
below, chapter 1: “And when he was led to death, God raised up the spirit of a young boy whose name was Daniel.”
And yet he had been transferred to Babylon before the aforementioned
captivity, during the 11 years in which Zedekiah reigned. Because of
this, this history ought to be situated among the non-canonical books of
the Bible after the Book of Baruch; concerning which it is certain that
one part of it was written before the aforementioned captivity, as was
more fully said there.
Verse 1. — And there was a man, etc.
This history is divided into four parts. For first, Susanna’s wicked
temptation is described. Second, her malicious accusation, there: “But they cried out.” Third, her iniquitous condemnation, there: “And the multitude believed them.” Fourth, her worthy deliverance, there: “The Lord heard.”
The first part is still divided into four parts; for first, the virtue
of the tempted person is described. Second, the status of the tempters,
there: “And two were appointed.” Third, the origin of the temptation, there: “But when the people.” Fourth, the manner of the temptation, there: “And it came to pass.”
Concerning
the first, the tempted person is described, namely Susanna, by the
nobility of her lineage, because she was of the tribe of Judah, as will
be said below. And because she was joined in marriage to Joakim, who was
more honorable than all the Jews, as is said here. She is also
described by the beauty of her body; whence it is said: “Very beautiful,” and by the beauty of her mind, because it is said “Fearing God.”
The cause of which is expressed, because she was educated by her
parents according to the law of Moses. And therefore she was well named
according to the property of the thing Susanna, that is, Lily, because
of which the elders were more inflamed regarding her than regarding a
vile person. From these things, the text is clear.
TIRINUS (Jacobus Tirinus)
Verse 2. — Susanna. That is, Lily; perhaps she obtained this surname on account of her exceptional excellence of form and morals. Her husband.
MENOCHIUS (Jacobus Menochius)
Verse 4. — Orchard, etc. That is, also a garden, in Greek, paradeisos (paradise).
TIRINUS
Joakim
was very rich, from the number of those who, with the King of Judah,
Joakim, in the third year of his reign, were led away by Nebuchadnezzar
to Babylon, and retained there, not as captives, but as hostages, and
consequently with their fortunes still whole and intact.
LYRANUS
Verse 5. — And two were appointed from the people, etc.
Here consequently the status of the tempters is described; because they
were elders by maturity of age, judges by sublimity of authority,
presbyters (as is said below) by appearance of holiness, and therefore
they could easily seduce women. The Gloss says here that the Hebrews say
they deceived women by this, that they said Christ would be born from
their seed, since they were of the tribe of Judah, inasmuch as the
priestly tribe and the royal tribe were joined, the birth of which was
most desired. It follows:
Of whom the Lord spoke. Jeremiah 29, where it is said thus: “May
the Lord make you like Zedekiah and Ahab, whom the king of Babylon
roasted in the fire, because they committed folly in Israel, and
committed adultery with the wives of their friends, and spoke a word in
my name falsely, which I did not command them.”
For the Hebrews say that these elders were predicted by the Lord,
Jeremiah 29. But the contrary seems to be the case, because they are
said to be roasted in the fire by the king of Babylon: but the two
elders who tempted Susanna were stoned, as the Gloss says here.
Moreover, they were stoned by the people, not by the king. It must be
said that the penalty of death, whatever it may be, is sometimes
signified by fire in Scripture, and therefore their stoning can be
called a roasting in fire. Moreover, it must be known that by the
license of the king of Babylon, the due penalty was judged by the Jews
according to the law of Moses, because the king’s judges were ignorant
of the law of the Jews, but they could not inflict the execution of
death except by the special mandate and authority of the king, and
therefore that the people stoned them was by the command of the king,
because of which the king did it principally and authoritatively, but
the people executively. The rest is clear.
ESTIUS (Wilhelmus Estius)
And two elders were appointed judges in that year.
That these two elders, or judges, are the same as the two False
Prophets whom the prophet Jeremiah commemorates, chapter 29, roasted in
the fire by King Nebuchadnezzar, because they had committed folly in
Israel, and had committed adultery with the wives of their friends, is
the opinion of the Hebrews. Whether this is probable, and how the Jews
had judges in captivity; and whether it can be true at the same time
that they are said there to be roasted in the fire, and in this place
stoned: See Jerome on the aforementioned chapter 29 of Jeremiah, and
also our notes there.
MENOCHIUS
Two elders were appointed judges.
This was done by the indulgence of the Chaldean kings, permitting that
cases which pertained to the law of the Jews be recognized by judges of
the same nation.
Of whom the Lord spoke, etc.
Where and how, whether by writing or by the living voice of some
prophet, the Lord spoke this, is not clear. Maldonatus thinks that not
the words, but the sense of some passage of Scripture is recited, such
as that one: Jeremiah 23:14: “In the prophets of Jerusalem I have seen a likeness of adulterers, and a way of lying.”
Who seemed to rule the people. Upon whose wisdom and integrity the people seemed to lean, and to be sustained by them.
TIRINUS
Two elders were appointed judges in Babylon from the Jewish people.
Thus it commonly happens when many migrate from one nation to another,
that they themselves judge the cases which concern the laws of that
nation. Thus we see under the Catholic King, the Flemish in Seville and
Lisbon, the Portuguese and Italians in Antwerp have their own
magistrates and judges of their own nation.
Of whom the Lord spoke.
Through the prophet Jeremiah, c. 29, v. 21, say the Hebrews, and from
them Rabanus, Hugh, St. Thomas, and Lyranus, and our own Salianus,
Delrio, and others; who also wish that these judges of Susanna were Ahab
and Zedekiah, the false prophets concerning whom Jeremiah speaks there.
Nor do I see why Africanus, St. Jerome, and our Maldonatus justly
reckon this among fables, since everything corresponds very well. Both
lived in Babylon, both in the time of Nebuchadnezzar and Astyages the
Mede: both liars; both adulterers; both affected by punishment for
adulteries; to both it was said by God: I am judge and witness.
Nor does it contradict that prophets be chosen as judges of the people,
as is clear from Nehemiah, Ezra, Daniel, and several others. Much less
does it contradict that judges convicted of such heinous crime, since
they did not have superiors among the Jews by whom they might be
condemned, were brought to the tribunal of Nebuchadnezzar, and received
from him the sentence of death, and were ordered first by the law of
retaliation, and as adulterers to be overwhelmed with stones according
to the law of Moses, Deuteronomy 19, verse 19, as Daniel hints here,
verse 62, and Jeremiah insinuates above; then as false prophets, and
forgers, to be handed over to the fire and roasted, or grilled, as
Jeremiah predicts, verse 22. For as formerly Achan, Joshua 7, so
Jeremiah says these two would first be struck, namely with stones;
second, roasted, or grilled with fire. Thus were the Maccabees roasted
later, 2 Maccabees 7, and other Jews, Amos 4, v. 2. Let us hear Susanna
struggling with the adulterers.
MENOCHIUS
Who had judgments; οἱ κρινόμενοι [hoi krinomenoi], who were being judged, that is, litigants.
LYRANUS
Verse 7. — But when the people had returned at noon, etc.
Here the origin of the temptation is placed, which arose in these
elders; just as the temptation of the flesh commonly arises in other
men: first from an immodest gaze, because it is said that they saw her
daily. Second from the disordering of affection, when it is added: “And they were inflamed.” And consequently from a blinded intellect, when it is said: “And they turned away their sense,”
because inordinate affection blinds the eye of reason. And consequently
from a wicked attempt to fulfill the purpose, when it is said: “And one said to the other, etc.” Therefore he says first: But when the people had returned, etc.
For Susanna was modest, and with the frequent presence of the people,
she stood closed within the house with her maids. But when the people
had gone out, and the elders remained for a little while to confer
together about what they had heard in judgment; then Susanna would leave
her chamber and enter the garden for the sake of recreation and
washing, nor did she guard against the elders on account of their age
and the appearance of holiness in them as much as she guarded against
others. The rest is clear from what has been said up to that point.
MENOCHIUS
Verse 8. — And they saw her, etc. For with the people departed, they lingered there for a while for the sake of consultation.
MENOCHIUS
Verse 9. — They perverted their sense. They were infatuated with love for her; for love is accustomed to pervert the sense of reason.
They turned aside their eyes, etc. That is, they were so captivated in mind that they had no regard for the fear of God.
That they might not see heaven. That they might not remember God; he put heaven for God; the container for the contained.
Of just judgments. Of divine judgments and vengeance, because the Lord avenges crimes.
LYRANUS
Verse 13. — And one said to the other. Let us go home, because it is the hour of dinner. And going out they departed from each other.
They did this because each wished to free himself from the other, so
that he might return alone to speak with Susanna; and to deceive her. It
follows:
MENOCHIUS
Let us go home, etc. Each wished to dismiss the other from himself, and remain alone, so that he might lay snares for Susanna’s chastity.
LYRANUS
Verse 14. — And when they had returned. Near the house of Joakim, yet by different roads, they came into one place; and inquiring, etc. It follows:
And then in common, etc. Because they were firm in their evil purpose.
MENOCHIUS
Having gone out, etc. Pretending namely that they were going home, they returned to the same place by another way.
LYRANUS
Verse 15. — And it came to pass, when they watched, etc.
Here consequently the manner of the temptation is placed, where these
things are put in order. The first is fraud and ambush in this, that
they watched for a suitable time, namely after the departure of the
people, and a congruous place, namely the orchard or garden. And this is
what is said here: And it came to pass, when they watched for a suitable day. The manner of speaking is to signify the frequency of doing something, because Susanna frequently entered that garden.
MENOCHIUS
As yesterday and the day before. As she was accustomed on those days. A known Hebraism, as Genesis 31:2 and Exodus 4:10.
LYRANUS
Verse 16. — And there was no one there except the two, etc. From the ardor of desire.
LYRANUS
Verse 17. — Therefore she said to the maids, etc. Here oil is taken for the tear of aromatic trees, which they use in that land against the heat.
And smigmata. According to Jerome, migmas; this is water made from barley and chaff for washing the face and cooling it.
And close the doors of the orchard. For security, lest anyone might be able to come to her.
That I may wash.
From those things, namely, which the aforementioned maids ought to
bring, and perhaps there was an irrigation of a spring there, or
something else. It follows:
MENOCHIUS
Oil, not of olives, in my opinion, but some other made from various liquids, and perhaps scented, which the ancients used in baths. Smigmata. Smigma is an ointment having the power of cleansing. In Greek σμήγμα [smēgma], from σμάω [smaō], I cleanse.
MENOCHIUS
Verse 18. — Through the back door, etc.
The back door is a door in the rear part of the house, or of the
garden, as in this place a more familiar and secret door; through which
an entrance lay open into the garden.
LYRANUS
Verse 19. — But when the maids had gone out, etc.
Here is placed secondly what was in this temptation, namely malicious
suggestion. First by assuring Susanna to perpetrate the illicit thing,
when it is said: “Behold the doors of the orchard are closed and no one.” Second by threatening her with death, unless she consents, when it is added: “But if you will not, we will bear witness against you, etc.”
The third thing which is placed in this temptation is Susanna’s
virtuous choice, because she chose rather to die than to transgress the
command of God. And this is what is said here.
LYRANUS
Verse 22. — Susanna sighed. From sorrow of heart on account of the impending danger.
I am straitened on all sides. It is distressing to die, and it is distressing to become worthy of death. Because of which it follows:
For if I do this. Which you persuade, by transgressing the law of God.
It is death for me, namely due, because in the law of Moses it is commanded that an adulteress be stoned.
But if I do not do it, etc. By incurring death, although undeserved.
MENOCHIUS
It is death for me.
I shall be guilty of bodily death, since stoning is due to adulterers
by law, and what I fear more, I shall incur death of the soul through
sin.
TIRINUS
I am straitened on all sides; for if I do this which you ask of me, it is death for me,
if not of the body (although I shall be guilty of this too, by the law
which commands adulteresses to be stoned, says St. Jerome), certainly of
the soul, if I consent to your lust, and willingly mingle with you, as
you demand; so St. Augustine, Chrysostom, Bernard, and others. But
Susanna would have escaped all distress if, compelled by force and fear
of infamy, indeed of death, she had permitted the adulterers to fulfill
their lust, by consenting, or cooperating, but only permitting, and
behaving negatively. For she was not bound to preserve chastity by
crying out, defaming herself, and throwing herself into danger of death,
since the integrity of the body is a lesser good than fame or life.
Thus Dominic Soto, Navarrus, and other doctors teach. But I respond: It
was not enough for the most chaste heroine to wish to keep her soul
untouched from the stain of sin; she wished also to avoid the pollution
of the body. Which was of outstanding chastity and heroic virtue, and
always so esteemed even by pagans, e.g., Lucretia, the Lacedaemonian
woman, Micca, and others in Plutarch and Valerius Maximus, that it
merits by Christians to be preferred to fame and life, if it ought not
to be, certainly it most laudably can be.
LYRANUS
Verse 23. — But it is better, etc.
Because to be punished is not simply evil, because this is the evil of
penalty, but to become worthy of penalty is simply evil, because it is
the evil of fault.
Verse 24. — And she cried out, etc.
Lest perhaps the elders, from the vehemence of concupiscence by which
they were inflamed toward her, might rush upon her, and touch her
immodestly, even unwilling.
They cried out, etc.
Here consequently Susanna’s malicious accusation is placed. And it is
divided into two parts, because first she is accused outside of
judgment; second in judgment there: “And the next day came.” In the first part it is said thus: They cried out, etc.
That they might note her as guilty before the household running to the
cry of Susanna, because if they were silent, they would render
themselves suspect.
MENOCHIUS
She cried out. Imploring help against the lustful elders. They cried out, etc. As having been betrayed by Susanna’s cry.
LYRANUS
Verse 25. — And one ran, etc.
To simulate that the young man concerning whom they falsely accused her
had gone out before the servants came, because if the door had been
found closed, and yet the young man had not been found, their testimony
would have been suspect. It follows:
MENOCHIUS
One ran to the doors of the orchard.
One of the elders, so that namely they might seem to have entered
through there; or that they might lie that the young man, whom they were
going to say had been there with Susanna, had escaped from there.
LYRANUS
Verse 27. — But after, etc. Accusing Susanna of the crime of adultery.
They were ashamed, etc. Because they loved Susanna, as having been nourished in her house. The cause of which is added:
Because never, etc. In which her goodness appears not only in life, but also in reputation.
And it came to pass, etc.
Here consequently the accusation in judgment is placed. And it is
divided into three parts, because first, the summons of Susanna is
placed; second, the oath of the accusers, there: “And the two elders rose up;” third, the testimony of the swearers, there: “And the presbyters said.” In the first part it is said thus.
MENOCHIUS
And the next day came. In the Greek it is: καὶ ἐγένετο τῇ ἐπαύριον [kai egeneto tē epaurion], and it happened on the following day. A Hebraism, for, when on the following day the people had assembled.
LYRANUS
Verse 28. — And when he had come, etc. Namely to the place of judgment.
They came, etc. Appearing in the place of judgment to fulfill their wickedness.
LYRANUS
Verse 29. — And they said before the people. And thus the solemn summons of Susanna appears.
Verse 30. — And she came with her parents, etc.
Because she could not suffice to go to judgment alone, but her friends
came with her, pitying her on account of her holiness, which they knew;
it follows:
Verse 32. — But those wicked men ordered.
Because perhaps they wished to induce the people to suspect evil of her
from the blush of her face, for they knew her to be modest.
For she was covered, etc.
This can be understood in two ways: in one way referring to the command
of the elders, who ordered her to be uncovered, that thus they might be
refreshed by her sight, from which they could not couple themselves in a
wicked act. In another way it can be understood referring to Susanna
herself and her friends, who covered her, so that the sense may be: For she was covered, namely by the counsel of her friends.
That thus they might be satisfied, etc.,
that is, that not seeing her beauty, they might be less inflamed
regarding her, and thus not accuse her cruelly, because her friends,
namely of Susanna, knew the cause of the accusation through Susanna’s
revelation.
Verse 33. — Therefore her own wept, etc., namely from piety, recognizing the innocence of Susanna.
Verse 34. — But the two presbyters rising up.
Here the oath of the accusers is placed, from which an argument is had,
that concerning a crime for which someone ought to die, one ought not
to believe any simple word of his, of whatever authority and holiness he
may be. And this is what is said here; But the two presbyters rising up, etc. Who were judges and priests of the people.
They placed their hands upon her head.
For this was the manner of swearing against a person condemned to
death, that the witnesses swearing, and proffering testimony, placed
their hands upon her head, as is had in Leviticus 24.
MENOCHIUS
They placed hands, etc. Those who accused someone of a capital crime, with hands placed upon his head, swore, Lev. c. 24, 14.
TIRINUS
They placed their hands upon the head of Susanna, according to the custom of the nation, and from the prescription of the law, Leviticus chapter 14.
LYRANUS
Verse 35. — Who weeping. Because she saw that they were proceeding criminally against her.
She looked up to heaven. Because she could not have help from elsewhere, and it is proper to divinity to succor in desperate cases.
LYRANUS
Verse 36. — And the presbyters said. Here the testimony of the swearers is placed.
As we were walking. They say this lest another witness be sought with them. It follows:
And he closed the doors of the orchard. They say this in argument of their saying, which follows.
LYRANUS
Verse 37. — And a young man came to her.
Because otherwise they could not show Susanna worthy of death, unless
they alleged a shameful act: for a sin of will or concupiscence no
penalty is established in the law.
Verse 38. — Moreover when we were.
They say this for the coloring of their saying, because if they had
been in the open, their saying would not have had any probability,
namely that Susanna would wish to commit such a thing, with them
watching.
We ran to them. Because testimony of anyone is not believed concerning a fact, unless he says he saw it.
Verse 39. — And him indeed, etc., as being young, but we elders.
Verse 40. — But her, etc. Moreover they said this lest it be asked of them who the young man was, and by this they might be apprehended.
Verse 41. — He believed them, etc.
Here the unjust condemnation of Susanna herself is described. Which is
shown from two things, namely, from the ignorance of the people, who
believed the elders on account of their age and authority without
diligent examination. Because of this they are reproved below by Daniel,
where it is said: “O foolish sons of Israel.”
From this an argument is drawn that for no age or authority, or
holiness ought witnesses be accepted in a criminal cause, especially
without diligent examination. Second, the unjust condemnation is shown
from Susanna’s innocence, when it is said:
MENOCHIUS
They condemned, etc.
Not by judicial authority, which the people did not have, but by
private and tacit sentence of each one, since they knew adultery was
judged by death, Lev. 20:10, Deut. 22:22. But it is to be believed that
she was condemned judicially by the judges.
LYRANUS
Verse 42. — But she cried out, etc. From affection of heart, and pure conscience.
O eternal God, who art the knower of secrets.
Because he alone knows the secrets of hearts, for divine knowledge is
measured by eternity, therefore he knows future things just as present
things.
MENOCHIUS
Who art the knower of secrets, who knowest all things before they are done. As if to say: How much more this after it is done?
LYRANUS
Verse 44. — He heard, etc.
Here Susanna’s worthy deliverance is placed. And it is divided into
four parts; because first, Daniel’s appeal from the iniquitous sentence
is placed: second, the diligent examination of the witnesses, there: “The people returned;” third, their condemnation, there: “Therefore he cried out;” fourth, thanksgiving for the aforesaid things there: “But Helchiah.” In the first part it is said thus: The Lord heard her voice; that is, he heard with affection.
LYRANUS (Nicholas of Lyra)
Verse 45. — And when she was being led. From this it is clear that Daniel did not do this from human industry, but from divine instinct.
MENOCHIUS (Jacobus Menochius)
The Lord raised up, etc.
The Holy Spirit, who was in Daniel while still very young, the spirit
of prophecy, and the spirit of salutary audacity and industry, by which
he might bring help to Susanna in peril.
TIRINUS (Jacobus Tirinus)
The Lord raised up, etc.
Namely the prophetic spirit, by which it was made known to Daniel both
the falsity of the accusation and the method of detecting that falsity.
Therefore this spirit was in Daniel, says Origen, but now it is stirred
up by God to undertake this heroic work. From this, Nyssenus,
Chrysostom, and others thoroughly confirm the providence of the Divine
Majesty. St. Ignatius the Martyr, and from him Theodore Torniellus, and
certain others, think that Daniel at this time was only twelve years
old. But how would the whole people have wished to act as judge for a
twelve-year-old boy, and have listened to them summoning the judges
themselves to his judgment? Therefore a young boy
signifies here a youth, who in comparison to those elders could
meritably be considered a boy. For Daniel was then already about 24
years old, as I said in the preface, already educated in all the wisdom
of the Chaldeans, Daniel 1, v. 4. And this history happened about the
year of his transplantation into Babylon, says Cornelius a Lapide and
others. What then of the adulterous elders?
LYRANUS
Verse 46. — He cried out, etc. So that he could be heard by all.
I am innocent.
This is said, I do not consent to this sentence, but rather I appeal
from it, as from an iniquitous one, as is clear from the following
words.
MENOCHIUS
I am innocent, that is, I do not consent to her death.
Verse 48. — What is true, τὸ σαφές [to saphes], what is certain and manifest.
LYRANUS
Verse 50. — He returned. Namely to the place of judgment.
And they said to him. Not those two who accused Susanna, but other elders of the people of Israel.
Come, and sit. In the place of judgment.
And tell us. How the truth can be revealed.
Because to you, etc. Wisdom, which is accustomed to be in the aged, as is said in Job 12: In the aged is wisdom, and in length of days prudence.
MENOCHIUS
He returned.
It may seem remarkable that the whole people was recalled to judgment
by the voice of a boy. But it is credible that either before or then the
people knew Daniel to have the prophetic spirit.
Come, and sit.
The elders say these things either ironically, contemptuous of Daniel;
or by flattery, wishing to win him over by showing honor, lest he expose
their crime.
The honor of old age. In Greek τὸ πρεσβυτέριον [to presbyterion], the presbytery, senile dignity, that is, that you may be a judge just as an elder.
TIRINUS
Sit, they say to Daniel, in
the midst of us, and tell us what truth, what falsehood lies hidden in
this case, and what sentence we ought to have pronounced: because to
you, a youth, namely, God has given the honor of old age,
that is, the dignity of judging, which properly belongs to the elderly;
in whom for the most part there is long experience, prudence, apathy,
and other gifts which are required for the judicial office. The elders
say these things to Daniel ironically and through sarcasm; or if
seriously, through flattery, so that they may win over the prophet to
themselves, lest he expose their crime.
LYRANUS
Verse 51. — And he said to them, etc. Lest they contrive another lie similar to the preceding one. It follows:
MENOCHIUS
To them. To the people. I will judge. I will examine, ἀνακρινῶ [anakrinō].
LYRANUS
Verse 52. — Inveterate in days.
From this it is clear that false witnesses are to be rebuked and
terrified, so that from this their fraud may appear more clearly.
Now they have come, that is, they will be shown, through the penalty to be inflicted upon you by God. It follows:
MENOCHIUS
Inveterate, etc. Full of evil days, wicked and criminal old man, who have badly consumed the time of your life in sins.
Now your sins have come. To the full measure and maturity; now you will be punished with the penalty due to your sins.
TIRINUS
Inveterate in days of evil,
that is, most wicked old man, who just as you are of inveterate age, so
are you of malice, who have spent your whole age in luxury and
injustice and crimes. Now your sins have come, to the full heap and maturity, and into the open light, so that from this deed they may be publicly exposed and punished.
LYRANUS
Verse 53. — The Lord saying. This is said in Deut. 27.
LYRANUS
Verse 54. — Now therefore.
From this it is clear that witnesses are to be questioned about
circumstances, because through this their falsity and contradiction are
apprehended.
You saw them. He speaks courteously like a chaste and modest man, not like the immodest elders, who had said: We saw them mingling together.
Who said: Under a mastic tree.
It is the name of a tree, and is the same as the lentisk tree, a low
tree, whose juice from the leaves consolidates the lips, as the Gloss
says here.
ESTIUS (Wilhelmus Estius)
TELL UNDER WHAT TREE, etc. WHO SAID: UNDER A MASTIC TREE. And the other, v. 59: Under an evergreen oak; σχῖνος [schinos] and πρῖνος [prinos]
are Greek words for trees; of which the former signifies the mastic
tree; the latter the holm oak, or certainly a certain kind of holm oak.
Jerome hinted at the same in the prologue of his version of Daniel. An
ancient objection is taken from this place against the authority of this
history of Susanna; namely, because the allusion of names, or
paranomasia [pun], which is indicated here, is founded only on Greek
words; but it is constant, they say, that Daniel and those elders spoke
Chaldean or Hebrew, not Greek. To which we briefly respond, that for the
faith of the history it is not required that those things which are
said by someone be reported in the precisely same words in which they
were said, but it suffices that they be reported in words signifying the
same thing, and the same matter. Thus the Evangelists are often
different in words; yet it is not doubted that they agree in the matter.
Therefore it is possible that Daniel responded to each elder: May God destroy you, because you have lied;
or something similar. Nevertheless, the Greek writer or interpreter
does not overturn the sense on account of this, who narrates the same
matter with a certain pleasing paranomasia. For neither is it likely
that Job and his friends spoke in poems; nor nevertheless is that
history called into doubt on that account because it is written in
poetry or rhythm.
MENOCHIUS
Conversing, ὁμιλοῦντας [homilountas], which word could have been translated lying together; the interpreter preferred this, so that he might signify a shameful thing with an honorable word.
Under a mastic tree. The schinus is a tree, which is also called the lentisk.
TIRINUS
TELL THEREFORE UNDER WHAT TREE you saw them conversing with each other, or having commerce of adultery between themselves. Who said: Under a schinus;
that is, under a lentisk: which tree Hippocrates and Ruellius say is of
the size of a holm oak or oak, yet of the odor of the terebinth, with
berries when ripening red, when matured black, exuding resin, which they
call mastic: and to bear fruit three times a year, as Cicero also
reports. It is wonderful that it did not come to the mind of these
adulterers, or one of them, that they could deny that the memory of such
a nefarious tree had stuck with them, or that disturbed by the crime,
they did not attend to what kind of tree it was. But it was done by
divine providence that both said a different name of the tree, so that
they might be convicted of open lying and calumny.
LYRANUS
Verse 55. — He said, etc. For the condemnation of your head which will follow from this.
Behold indeed an angel. A judge, because judges of the people and priests are sometimes named angels, as is clear in Malachi 2:6: The lips of the priest keep knowledge, and they shall seek the law at his mouth, for he is the angel of the Lord of hosts. Or an angel is truly taken for the angel of Susanna, who procured the condemnation of the elders before God.
MENOCHIUS
You have lied well. Aptly, so that you might condemn yourself by your own words.
He will cut you in two: σχίσει σε μέσον [schisei se meson], well-known and elegant is the paranomasia between the tree σχῖνον [schinon] and the verb σχίζειν [schizein],
with which Daniel jests. Which was the cause for some denying these
things to be canonical, because Daniel speaking Hebrew or Chaldean could
not use these allusions. But those who think thus ought first to prove
that nothing similar is in that language: certainly in Latin there is.
For he could have said, if he had acted in Latin, concerning the lentisk
[lentiscus]: you will not die slowly [lente], but suddenly: concerning the holm oak [ilex]: you will perish instantly [ilico].
Why therefore do we deny something similar to have been in the speech
which he used? which afterwards the Greek interpreter imitated in Greek,
so that it might be understood.
From him, from God, as is in the Greek.
TIRINUS
For Daniel said: Well, that is, certainly, truly, you have lied to your head, that is, you have given false testimony to your own destruction and ruin: Behold indeed the Angel of God will cut you in two.
Namely he will take care that you are killed and perish. Beautiful here
is the allusion as much in Latin as in Greek, to the name of the tree
proffered by the adulterer; namely σχίζειν [schizein] to σχῖνον [schinon], and he will cut to schinus. Thus also v. 59, at least in Greek there is a similar paranomasia πρῖσαι [prisai], that is, to cut, to πρῖνον [prinon]
the tree, which is itself a holm oak, but of another kind, namely from
which the kermes is born, says Pliny. But in Hebrew and Chaldean there
is no similar allusion between these trees and the words of Daniel, says
Africanus: therefore these things are fabricated by the Greek
interpreter. — Response:
denying the consequence. For although there is none now, since we have
few Hebrew words, nor others than those which exist in the Bible: yet it
is posited that formerly there were when these things were first
written, when many more Hebrew words existed, now entirely unknown to
us. Then, grant there was not in Hebrew such an allusion of words, as
neither now is there in Latin, between prinus and to cut,
nevertheless the Greek interpreter faithfully converting the Hebrew
things, and word for word, could find such a paranomasia in Greek words,
as a Latin would find in schinus and he will cut. Thus Cornelius a Lapide.
LYRANUS
Verse 56. — And when he had removed him. For first he removed him before the other came, lest he might be able to signify to the other what he was saying.
And he said.
Although indeed he was of the tribe of Judah according to reality,
nevertheless he imitated the morals of the Canaanites. Moreover Daniel
rebukes him just as the first, and for the same cause, so that terrified
he may be apprehended more quickly.
Beauty deceived, that is, the beauty of Susanna.
And concupiscence, that is, turned your mind away from the rectitude of reason and the divine law.
MENOCHIUS
Seed of Canaan. O man rather of Canaanite morals than Judean, as Ezekiel 16:45: Your mother was a Hittite and your father an Amorite.
LYRANUS
Verse 57. — Thus you used to do. Deceiving them through terrors.
AND THEY, etc. Consenting to you in the nefarious work.
BUT NOT THIS WOMAN OF JUDAH. Noble, namely in lineage and morals.
SHE ENDURED, etc. By assenting to you.
MENOCHIUS
THUS YOU USED TO DO TO THE DAUGHTERS OF ISRAEL.
As if to say: You thought Susanna, educated holily and religiously from
the tribe of Judah, would be similar to the Israelite women, that is,
from the ten tribes, such as many are here among us captives, who for
perpetrating a crime, if they are struck with fear, or are invited by
some allurements, betray chastity.
THEY WERE SPEAKING WITH YOU. They were lying with you, as above, n. 54.
LYRANUS
Verse 58. — NOW THEREFORE. Speaking courteously about the carnal act, as has already been said.
WHO SAID: UNDER AN EVERGREEN OAK.
It is the name of a tree, nor is it the same tree as the lentisk, as
some say and poorly, because then there would not be discord in their
testimony, the contrary of which is expressed in the text, otherwise
they would not be convicted as false witnesses. And therefore it must be
said that the prinus is the same as the pine, as is said in the book On the Properties of Things.
MENOCHIUS
Under an evergreen oak. The prinus is a genus of holm oak: see Pliny, book 16, c. 6 and 8.
LYRANUS
Verse 59. — HE SAID AUTEM. Let it be expounded in the same way as before.
THAT HE MAY CUT YOU. Separating, namely, the soul from the body through death: because they were not killed by the sword, as was said above.
MENOCHIUS
THAT HE MAY CUT YOU IN TWO: πεῖσαι σε μέσον [peisai se meson]. This also is a paranomasia between the tree πρῖνον [prinon] and πρῖζειν [prizein], such as between σχῖνον [schinon] and σχίζειν [schizein], about which, n. 55. Such could be in the Latin language between cedrum [cedar] and caedere [to cut].
LYRANUS
Verse 60. — HE CRIED OUT. Because he saw their contradiction.
MENOCHIUS
HE CRIED OUT. With the lying of the elders detected.
LYRANUS
Verse 61. — AND THEY ROSE UP, etc. Doing to them according to the law of talion written in the law of Moses.
MENOCHIUS
THEY DID TO THEM, etc. They punished them with the penalty of talion, which is written in the law of Moses, Deut. 19:19.
LYRANUS
Verse 62. — AND THEY KILLED THEM, etc.,
that is, as worthy of death they handed them over to the king, who had
high justice: and he made them be burned according to the manner of that
land, as is said in Jer. 29, and above alleged in that chapter. Or
otherwise: THEY KILLED THEM;
because by the special will of the king it was permitted to the Jews
that they might kill them according to the law of Moses. And thus they
were stoned, which stoning can be called a roasting in fire; as was said
above.
MENOCHIUS
THEY KILLED THEM WITH STONES. For adulteries were punished by stoning, as is clear from the places cited, n. 41.
LYRANUS
Verse 63. — HELCHIAH, etc. Here consequently thanksgiving is placed for the deliverance of the innocent. And this which is said: But Helchiah, etc. It follows:
BECAUSE THERE IS NOT, etc.
Although indeed they praised God for the deliverance of Susanna from
death, nevertheless they praised Him more for the deliverance of their
innocence, because innocence is a greater good than is corporal life.
Verse 64. — BUT DANIEL, etc.
Because from this deed it became known to the people that the spirit of
prophecy was in him, and zeal for the divine law. Also from this his
solicitude is clear concerning the people, who although he was in the
king’s house, nevertheless was solicitous about those things which were
happening among the sons of Israel.
Verse 65. — AND KING ASTYAGES (1).
Here consequently the history of Bel and the history of the dragon are
placed. And it is divided into two parts, because first, the time in
which the history happened is expressed; and second, the history is
described there: THERE WAS ALSO, etc.
Concerning the first it must be noted that some say the part pertains
to chapter 13, so that by this is noted the time in which the fact of
Susanna happened, namely when Astyages the king died, and Cyrus
succeeded him: nevertheless it is not to be understood that Astyages
reigned in Babylon, because never; indeed he was king of the Medes and
Persians, as is had in the Scholastic History, but because Cyrus did
many good things for the people of Israel, therefore according to these
men here is noted the time in which Cyrus accepted the kingdom of
Astyages. For the evidence of this however it must be noted that as is
written in the Scholastic History; Astyages saw in a dream from the
genitals of his daughter a vine proceed which occupied all Asia, and it
was responded to him by conjecturers that that woman would bear a son,
and would subjugate Asia to himself and defeat Astyages; hearing which
he gave his daughter to a certain plebeian soldier, lest a son born from
her might become noble and powerful: he also made the time of his
daughter’s birth be observed, and he ordered the born boy to be killed.
But those to whom this was commanded, abhorring this deed, threw the
living boy into a grove, whom a shepherd finding carried him with
himself, nourished him, and adopted him as a son; who having become an
adult, was elected by the shepherds as their king: and he punished
delinquents gravely, so much that the clamor came to King Astyages, who
having summoned the youth, asked why he did such things. And he
constantly responded that he could since he was elected king by them.
Astyages however considering the face of the youth and his constancy,
knew him to be of royal seed, and not the son of a shepherd, and
inquiring diligently he found verbatim, that he was his grandson whom he
had ordered to be killed: and by divine virtue his mind was changed,
and he received the youth into grace, believing that his dream had been
fulfilled in the aforementioned kingdom of the boys, and he handed over
his grandson to be guarded and nourished to a certain one of the
princes: afterwards the Persians rebelling against Astyages, that prince
was sent against them, and remembering a certain injury which Astyages
had done to him, he secretly persuaded the Persians that they elect
Cyrus as king for themselves, and he would help their part against
Astyages, and thus it was done. Hearing which Astyages gathered an army
that he might defeat Cyrus his grandson, he himself however finally was
defeated by Cyrus, Cyrus however treated him humanely, and left him the
kingdom of the Hyrcanians, but to Darius the son of Astyages the kingdom
of the Medes: he himself however retained the kingdom of the Persians
for himself, yet so that the kingdom of Astyages and Darius to them
dying would come to Cyrus: and therefore Cyrus succeeded Astyages dying,
as is said here. But what some say, that then the history of Susanna
happened, as was said, does not seem to be true: because Cyrus after
Darius reigned for thirty years, as the historiographers say: and yet
when he died, he was still strong, and proceeding to war, because
fighting against the Massagetae he died. Moreover when he succeeded
Astyages he was already at least 25 years, or thereabout, because
already before him he had defeated in war, as was said. And thus it does
not seem that Cyrus before the death of Darius succeeded Astyages by 10
years, or thereabout. When however Darius died, Daniel was already 80
years, according to the Latins, according to the Hebrews 75 years,
because from the time when there had been the transplantation into
Babylon already 70 years of the Babylonian captivity had passed
according to the Latins, according to the Hebrews however 52 years.
Moreover 11, of the kingdom of Zedekiah before the aforementioned
captivity and after the transplantation of Daniel into Babylon. And
Daniel when he was led into Babylon it is probable that he was 10 years,
or thereabout at least, which together are 73 years. And thus it cannot
be said that Daniel was a youth at that time, when Astyages died:
therefore the history of Susanna was not then, because then he was a
youth, as is said in the text. GOD RAISED UP THE SPIRIT, etc.
Moreover in the text it is said, that Daniel from that day, and
thenceforth was made great before all the people. And thus it is clear
that he was of youthful age, because from his youth he was known in
wisdom, as is clear from Daniel chapter 1, and therefore the solution of
some is not valid saying that Daniel here is called a youth not simply,
because he was already of great age: but he is called a youth in
respect to the elders who accused Susanna, because Daniel was already 80
years, as is clear from the aforesaid. Moreover those elders do not
seem to have been of greater age then, since still in them vigorated so
much carnal concupiscence, because already before for many years David
had said about the life of man: ‘But if in the strong ones 80 years, etc.’
Thus therefore it is clear that the history of Susanna did not happen
at the time when Cyrus succeeded Astyages. And therefore it must be said
that by the death of Astyages, which is noted here, when it is said: AND KING ASTYAGES,
is designated the time of the following history, which was done under
Belshazzar, or Evil-merodach his father, according to what is said in
the Scholastic History; and therefore it is the beginning of chapter 14
of the book of Daniel. Then however Daniel was of advanced age, and a
friend of the King of Babylon on account of his wisdom frequently shown,
as is clear from what was said in the book of Daniel.
(1)
Although Lyranus begins the following chapter from this verse,
nevertheless we have reposed his Annotation on the same verse here, lest
the order of the Vulgate be inverted.
MENOCHIUS
AND KING ASTYAGES, etc.
These words are to be referred to the beginning of the following
history about Bel and the Dragon. This is clear from the more correct
Greek Bibles, which begin chapter 14 from these words, it is therefore
here as it were a chronological title of the following history, that we
may know at what time it happened, namely after the death of Astyages,
thus Cornelius a Lapide; Maldonatus thinks the sense is: Daniel was made great in the sight of the people, and Astyages was added to his fathers, that is, up to the death of Astyages, and the kingdom of Cyrus: it is therefore a Hebraism, and the particle and is put for until.
TIRINUS
AND KING ASTYAGES,
prince of the Persians and Medes, maternal grandfather of Cyrus, a few
years after these deeds, namely 18 (which intervene from the 4th year of
the transplantation of Daniel up to the death of Astyages), not
violently slain by Cyrus (as Herodotus and Justinian narrate), but
naturally deceased, was added to his fathers;
and Cyrus the Persian, his grandson from his daughter Mandane, by
hereditary right undertook his kingdom, not the Median (because he
yielded that to Darius the son of Astyages, the uncle of Cyrus) but the
Persian, of which in the 27th year, with Babylon having been stormed,
the beginning of the monarchy of Cyrus was made, as I said elsewhere.
Lyranus, Hugh, Dionysius the Carthusian, Torniellus, and several others,
following the Greek exemplars, begin from this verse the following
chapter 14. The Arabic edition does the same, both the Egyptian
Alexandrian, and the Antiochene. Whence it seems to be a chronic title
of the history of Bel and the Dragon, which happened in the 25th year of
the Persian reign of Cyrus, and the first of the reign of Belshazzar in
Babylon.
CONTINUE
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