Greek Daniel

What is the Greek book of Daniel?

We speak of the Greek book of Daniel because there is a Hebrew book of Daniel, and the two are not identical. To be more precise, in the Greek Daniel, which is a translation of the Hebrew text, there are additions that are absent from the Hebrew Daniel: the prayer of Azariah and the three youths in the midst of the flames (3:24-90), the account of Susanna (13:1-64), and the account of Bel and the Dragon (14:1-42).

Moreover, in the Hebrew Bible, which is divided into three parts, i.e. the Law, the Prophets, and the Writings, the book of Daniel was placed in the Writings section, after the book of Esther and before the book of Ezra; this is somewhat explained by the fact that it was added late to the Hebrew canon. On the other hand, in the Greek version, the book of Daniel was placed in the prophetic texts, after Ezekiel, which created the tradition of the prophet Daniel; but when one considers the content of the book of Daniel where the latter is presented as the one who interprets dreams or has visions, it is difficult to justify such a classification among the prophets, i.e. someone who speaks the word of God to denounce unjust situations or to announce God's salvific intervention to the people

Finally, let us say that Judaism has left us two versions of the Greek text: that of the Septuagint (2nd century BCE), which is shorter, and that of Theodotion (c. 180 CE). Both versions contain the same additions, although the detail of the Greek text diverges.

Composition

Let us first consider the structure of the book. Note that the additions to the Hebrew text are in italics.

Part A: Daniel and his companions facing a pagan world

Presentation of four Jewish deportees, including Daniel (1: 1-21)
1. Nebuchadnezzar takes Jerusalem and the treasures of the temple, and deports the elite (1: 1-3)
2. Training of these deportees to be at court (1: 4-5)
3. Introduction of four Jews, including Daniel, who receive a Babylonian name (1: 6-7)
4. The four Jews are presented as role models who preserve their food customs in a foreign land (1: 8-16)
5. Nebuchadnezzar considers them superior to his soothsayers and magicians in wisdom and science (1: 17-20)
6. Detail about Daniel: he lived until the beginning of the reign of Cyrus (1: 21)
The dream of Nebuchadnezzar on the hybrid statue (2: 1-49)
1. Dream of Nebuchadnezzar and order to his diviners to tell and interpret the dream (2: 1-13)
  1. Nebuchadnezzar is troubled by a dream (2: 1)
  2. He orders his diviners to tell and explain the dream (2: 2-3)
  3. The Chaldeans ask him to tell the dream (2: 4)
  4. The king reiterates his order by offering either gifts or the death penalty (2: 5-6)
  5. The Chaldeans present the same answer (2: 7)
  6. The king reiterates once again his order with the same conditions (2: 8-9)
  7. The Chaldeans tell the king that his order is impossible (2: 10-11)
  8. The king orders the killing of his soothsayers (2: 12-13)
2. Daniel's intervention (2: 14-49)
  1. Learning from the chef, Aroch, about the situation, Daniel requests a royal interview (2: 15-16)
  2. Meanwhile, Daniel, his companions and friends pray to God to preserve them from death (2: 17-18)
  3. After having a night vision where everything was revealed to him, Daniel makes a prayer of thanksgiving to God (2: 19-23)
  4. Daniel's meeting with the king (2: 24-49)
    1. Introduction: Daniel asks Aroch to suspend the executions and to introduce him to the king (2: 24)
    2. Daniel first points out to the king that only God can answer what he asks and it is He who is the source of his dream (2: 25-30)
    3. Description of the dream by Daniel: hybrid statue that is crushed (2: 31-35)
    4. Interpretation of the dream by Daniel: succession of kingdoms and arrival of the kingdom of God (2: 36-45)
    5. Conclusion: Nebuchadnezzar recognizes the power of God and gives authority to Daniel and his companions (2: 46-49)
The golden statue (3: 1-33)
1. Erection of the golden statue and protocol for the dedication (3: 1-6)
2. Dedication Events (3: 7-12)
  1. The people follow the protocol (3: 7)
  2. The Chaldeans denounce the three Jews to the king for not having followed it (3: 8-12)
3. Convocation of the three Jews before Nebuchadnezzar (3: 13-23)
  1. Interrogation of the king and request to adore the statue (3: 13-15)
  2. Refusal of the three Jews (3: 16-18)
  3. Condemnation of the three Jews to the furnace of fire (3: 19-20)
  4. They are chained and thrown fully clothed into the fire (21-23)
4. The three Jews in the furnace of fire (3: 24-90)
  
  The three Jews walk through the flames blessing God (3: 24)
  Azariah's prayer (3: 25-45)
  
  Praise for God's justice in punishing the Jews for their sins (3: 25-33)
  Calling now for his mercy (3: 34-45)
  
  The king's servants fan the fire to the max (3: 46-48)
  Intervention of the angel of God to repel the flames (3: 49-50)
  Song of blessing of the three Jews (3: 51-90)
5. Reaction of Nebuchadnezzar (3: 24-33)
  1. Seeing them singing and without injury, the king expressed his amazement to his advisors (3: 24-25)
  2. The king asks the three Jews to come out of the furnace (3: 26-27)
  3. The king blesses the God who saved those who trusted in him (3: 28)
  4. The king issues a decree forbidding blasphemy to the God of the Jews (3: 29)
  5. The king proclaims to all peoples the great deeds of the Most High God and his eternal kingdom (3: 30-33)
Nebuchadnezzar's dream of a great fallen tree (4: 1-34)
1. The story of the dream (4: 1-15)
  1. Dream of the king and inability of the soothsayers to interpret it (4: 1-4)
  2. Account of the dream in Daniel (4: 5-15)
2. Daniel's interpretation of the dream (4: 16-24)
3. The realization of the dream (4: 25-30)
4. What happens next (4: 31-34)
  1. Nebuchadnezzar recognizes the lordship of God over the universe: (4: 31-32)
  2. He is restored to his kingdom and praises the God of heaven (4: 33-34)
The feast of King Belshazzar (5: 1-30)
1. A story of drinking wine from stolen vessels from the temple in Jerusalem, praising the gods (5: 1-4)
2. Event of the hand that writes on the wall (5: 5)
3. The aftermath of the event (5: 6-16)
  1. Reaction of the king: distraught, he asks for an interpretation by his soothsayers with the promise of a reward (5: 6-7)
  2. Inability of the diviners to offer an interpretation (5: 8-9)
  3. Intervention of the Queen Mother who proposes Daniel (5: 10-12)
  4. Introduction of Daniel to the king (5: 13-16)
4. Daniel's intervention (5: 17-28)
  1. Preliminaries: reproaches to the king for having been as proud as his father (5: 17-24)
  2. Interpretation of the event: (5: 25-28)
5. Conclusion: Daniel becomes 3rd ruler of the kingdom and the king is killed (5: 29-30)
Daniel in the lion's den (6: 1-29)
1. Introduction: organization of the kingdom where Daniel plays an important role, arousing the envy of others (6: 1-4)
2. The satraps lead the king to issue an edict forbidding all prayer, except that addressed to the king (6: 5-10)
3. Having spied on him, the satraps surprised Daniel praying to God and denounced him to the king, who had him thrown into the lions' den (6: 11-19)
4. In the early morning, the king discovers Daniel still alive, the angel of God having closed the lions' mouths, and immediately orders his release (6: 20-24)
5. Conclusion: the king condemns Daniel's accusers to death, then sends a letter to all the principalities of his kingdom acknowledging the strength of Daniel's God, the only living God, who saved him (6: 25-29)

Part B: Daniel's dreams and visions

Daniel's dream of the four beasts (7: 1-28)
1. Daniel's Dream (7: 1-15)
2. Interpretation of the dream by an angel (7: 16-27)
3. Conclusion (7: 28)
Daniel's dream of the ram and the goat (8: 1-27)
1. Daniel's Dream (8: 1-14)
2. Interpretation of the dream by the angel Gabriel (8: 15-26)
3. Conclusion (8: 27)
Daniel's vision of the time of the desolation of Jerusalem and the following (9: 1-27)
1. Daniel understands through Jeremiah what will happen next (9: 1-2)
2. Daniel addresses a prayer to God, recognizing the sin of the people, he appeals to His mercy (9: 3-19)
3. Interpretation of the vision of Daniel by the angel Gabriel (9: 20-27)
Daniel's vision of political history and the end of days (10: 1 – 12: 13)
1. Revelation of a word to David (10: 1-9)
2. Intervention of an angel who invites him to get up and not to be afraid (10: 10-15)
3. Vision of a son of man who invites him not to be afraid (10: 16-21)
4. Revelation of a sequence of political events (11: 1-45)
5. Revelation of the tribulations of the end times (12: 1-13)
Susanna's story (13: 1-64)

Introduction: the rich Ioakim and his wife Susanna (13: 1-4)
Context: two elderly Jews are appointed judges and, frequenting Ioakim's gardens, begin to secretly desire Susanna (13: 5-14)
Action: one day they surprise Susanna alone, ask her to sleep with them under penalty of falsely accusing her of adultery with a young man (13: 15-21)
Accusation: in front of Susanna's refusal, they proceed with the false accusation (13: 22-27)
Susanna's trial: the two elders tell their false story, and when Susanna is condemned to death, she cries her innocence to God (13: 28-44)
Daniel's intervention: he criticizes the court for condemning someone without an investigation and asks to start the trial again (13: 45-49)
Second trial (13: 50-62):

Daniel asks to interview the two elders separately (13: 50-51)
Interrogation of the first: he saw the culprits under a mastic tree (13: 52-55)
Interrogation of the second: he saw the culprits under a green oak tree (13: 56-59)
Sentence: the assembly condemns the two elders to the death penalty (13: 60-62)

Conclusion (13: 63-64): Thanksgiving for Susanna's parents and husband, and Daniel makes a name for himself
Story of Bel and the Dragon (14: 1-42)
1. Story around the Dragon (14: 23-42)
  
  Introduction: the Babylonians worship a great Dragon (14: 23)
  With the permission of the king who considers him a living god, Daniel offers him food that kills him (14: 24-27)
  Furious, the population accuses the king of having become a Jew and asks him for Daniel's head, which he does (14: 28-30)
  Daniel in the lion's den (14: 31-42)
  
  He remains for six days in the pit (14: 31-32)
  The prophet Habakkuk is carried in the air by an angel of Judea to the pit to feed Daniel (14: 33-37)
  Daniel eats while giving thanks (14: 38-39)
  On the seventh day, finding Daniel still alive, the king celebrates the greatness of God
  
  Conclusion: those who demanded Daniel's head are thrown into the lion's den

As we have seen in examining this structure, the book of Daniel is a hodgepodge of different narratives. Even if we forget for a moment the additions (in italics) of the Greek version, we notice two quite different parts.

Partie A
- Daniel's companions, Hananiah, Azariah and Mishael, play a role almost as important as he does: in ch. 1 they are inseparable from Daniel and behave in the same way, and in ch. 3 they are the only actors, while Daniel is totally absent.
- Moreover, Daniel is known for his ability to interpret dreams, and thus he interprets three dreams of Nebuchadnezzar (chs. 2, 3 and 4), and the mysterious event of the hand that writes at Belshazzar's feast (ch. 5)
- This part is didactic: Daniel and his companions are presented as models to be followed, who would rather die than compromise their religious convictions, keeping their dietary customs, considering all statues as idols made with human hands and refusing all worship except to the living God; it aims at edifying Jews of the diaspora struggling with the surrounding pagan world
- One might add that this part also has an apologetic note, showing the superiority of Daniel's living God over all the powerless idols, proclaiming that God is the Lord of the whole universe. All this leads to a certain proselytizing, for even the pagan king is led to proclaim the great deeds and the Lordship of Daniel's God
Partie B
- Daniel is no longer the one who has the gift of interpreting dreams; instead, he needs an angel
- It is he who has visions or dreams
- Daniel is no longer presented as a model in a pagan environment, ready to die for his convictions
- The whole atmosphere is apocalyptic: everything is centered on the revelation of the meaning of history, especially the castrophes and the difficult moments, including the time of the last days

The only common thread in all these different stories is the person of Daniel. But who is this Daniel? The earliest mention of Daniel's name is related to a Phoenician king of the 14th century BC (NRSV, p. 1754) who appears in a text from Ugarit (c. 1360) and made his will known through dreams and visions. He appears there as a righteous man and a wise man, and it is as a righteous man that he reappears in Ezekiel (14:14) alongside Noah and Job as a model of a foreigner who was saved because of his righteousness, not because he was a member of the Jewish people; Ezekiel presents him as the model par excellence of the wise man (28:3). Now, it is under the features of the wise man that Daniel and his companions are presented (1: 4.17; 20; 2: 14; etc.) and by which they are superior to all the wise men of Babylon; and it is thus that Daniel is named chief of all the wise men of Babylon (2: 48). And it is because of this wisdom that Daniel can interpret dreams, as we see in his prayer of thanksgiving: "I give thanks and praise, for you have given me wisdom and power, and have now revealed to me what we asked of you" (2:23). If Daniel and wisdom are two realities linked since the 14th century BC, is our Daniel in the book of Daniel really a historical character? Couldn't he be a convenient name for someone who is to be presented as the sage par excellence in a pagan environment?

First of all, despite the effort of the author of the book of Daniel to present us with a chronology of events, we end up with fanciful data. Daniel would have been part of the group of teenagers brought to Babylon at the time of the first capture of Jerusalem in the year 606 BC: let's assume that at that time Daniel was 12 years old, he would have lived at least until the beginning of the reign of the Persian king Cyrus in 539 BC, according to the author; Daniel would have therefore lived until 80 years old, which is not impossible. But it is afterwards that things go wrong, in particular with king Belshazzar whom the author erroneously presents as the son of Nebuchadnezzar, whereas he was in fact the son of Nabonid (reign from 556 BC to 539 BC), the third successor of Nebuchadnezzar, and was never a king, but simply a prince. Similarly, he tells us about Darius the Mede as the last king of Babylon, a character totally unknown to historians. But where things get really bad is in the second part of the book (ch. 7 to 12) where Daniel has visions that cover in a very precise way the period from the Babylonian empire through the Persian empire to the Seleucid empire; the data are so precise that we can identify what happened from 167 BC to 164 BC, i.e. the desecration of the temple and the destruction of the city. i.e. the desecration of the temple by Antiochus IV Epiphanes, the Maccabean revolt and the purification of the temple in 164 BC. In short, we cover 500 years of history. Unless one has a fundamentalist approach to the Bible and attributes magical gifts to Daniel, one must agree that Daniel the wise is a convenient name to link together scattered accounts that have in common only that they took place in the Jewish diaspora of Babylonia. There is no reason to believe that Daniel, as presented in the book of the same name, is a historical figure.

All this raises the question of the literary genre of the book of Daniel. In view of what has just been said about the unreliability of the historical data, it cannot be placed among the historical writings. The Septuagint places it with the prophetic writings, after the prophet Ezekiel, as does the Jerusalem Bible, so that some speak of the prophet Daniel. But if we define a prophet as someone who speaks in the name of God to denounce certain social situations or to convince a people to return to their God or to announce the good news of an imminent salvation, then the book of Daniel is not a prophetic book. So what is it then? Especially for part A, we are in front of folk tales that were meant to edify the listener, and therefore had a didactic purpose: like any popular tale, one can allow oneself fantastic scenes, such as walking with impunity in the middle of a furnace of fire, coming out alive from a den of lions, or being carried by the hair from Jerusalem to Babylon by an angel (addition of the story of the Dragon); the important thing is to insist that if one remains faithful to the faith of one's fathers, God will know how to ensure one's life. But in part B, it is the apocalyptic genre that dominates, where Daniel, as a visionary, reveals the deep meaning of the events of history and what will happen in the end. In this, Daniel is outside of time, in God's world, to reveal what God has prepared for humanity. It is probably because of its didactic and apocalyptic value that the book of Daniel was chosen to be part of the canon of Scripture.

Who then collected these scattered accounts to give a form of unity to the bilingual Hebrew-Aramaic text that served as the basis for the Greek translation? It could be a Jewish Hasidic from Jerusalem (TOB, p. 1673), i.e. a pious and conservative man defending the Jewish faith and practices, but relying above all on a direct intervention of God, and minimizing the significance of the military revolt of the Maccabees (which is mentioned briefly in 11:34). He experienced the persecution of Antiochus IV Epiphanes in 167 BC, and allows himself to specify its duration, which places us around 164 BC with the restoration of temple worship. But the material he uses, i.e. these popular tales, would come from the Jewish diaspora in Babylon, probably from the Persian period (539 BC to 333 BC), for the Babylonian environment is described with Persian words and the important place of angels is quite Persian. This could partly explain the use of Aramaic in 2:4b to 7:28: Aramaic, the language of the Chaldeans of Babylonia, had become the lingua franca of the Near East for trade and commerce, and was the common language of Judea during Jesus' ministry. It is possible that the Hasidic author wrote in Hebrew the introduction to chapter 1 where we are introduced to Daniel and his companions, making them models of the Jews of the diaspora. His hand is felt especially in the apocalyptic part, which is appropriate to a period of persecution, where we feel the influence of the prophet Ezekiel and his visions. His message is clear: whoever remains faithful to the faith of his fathers and trusts in God will not be disappointed, God alone is true and idols are nothing, God is the master of history, the living God will know how to give new life to anyone who dies a martyr's death; the Pharisees will take up this doctrine.

What about the Greek version where, as we mentioned, there are three important additions? The first is called "Azariah's Prayer", but in fact it is two prayers, Azariah's acknowledging the sin of the people and appealing to God's mercy (3:25-45), and the song of blessing of the three companions (3:51-90). We have here a procedure that is found elsewhere: giving a content to the prayer that is simply mentioned in the original text. This is the case of the Prayer of Manasseh, which takes up 2 Ch 33:13 ("Manasseh prayed to Yahweh and he yielded to him"), then expands the text to reveal the content of this prayer. Azariah's prayer follows the typical structure of Jewish prayer with an acknowledgement of one's sin and a confession of One's shame, followed by a plea for God's mercy in the name of his faithfulness to his promise; as for the song of praise, it echoes the doxology found in synagogal prayer as well as in Psalms 136 and 148. Like the prayer of Manasseh, it seems to have been composed in Hebrew, although we no longer have the original, only this Greek translation.

The other addition is the story of Susanna, which takes place in Babylon among the Jews of the diaspora, and would have been composed in the Persian period (539-333 BC) and belongs to the same genre as the stories of chs. 2-6 of the book of Daniel. It is not surprising that it was included in his work. What is surprising, however, is the figure of Daniel who suddenly appears: he is no longer the important figure in Nebuchadnezzar's court, but a young man without a title. But since Daniel's name means "God my Judge", it is possible that he was the right figure to play this role in the story; and it is a bit of a catch-all name for a wise and insightful person. Finally, a question has been debated among biblical scholars: in what language was the story written? All that remains is the Greek text of the Septuagint. And some biblical scholars propose Greek as the original language of the story, because there are puns in it: for example, in 13:54, one of the old men says he saw Susanna under a mastic tree (schinos), and the angel of God will punish him by splitting him (schizō ) through the middle, and in 13:58, the other of the old men says he saw Susanna under an oak tree (prinos), and the angel of God will punish him by cutting (priō) through the middle. But it is unthinkable to admit that a story born in the same environment as the other folk tales of the Babylonian diaspora and written in Aramaic, was originally written in Greek. It is more plausible to admit that it was deliberately intended to imitate the wordplay of the original language.

Finally, the other addition is the two stories of Bel and the Dragon. Again, the scene is in Babylon where the Jews were confronted with pagan deities. The setting is similar to the stories in chs. 2 and 6 which we have set in Persian times and originally written in Aramaic; moreover, the scene of Daniel in the lion's den falls within a parallel tradition to that of Daniel in the lion's den in ch. 6. Moreover, it appears as a midrash, or commentary, on Jeremiah 51, which is also set in Babylon and where the prophet says in the name of Yahweh, "I will visit Bel in Babylon and take out of his mouth what he has swallowed up" (51:44), and "I will crack down on his idols" (51:52).

Who is responsible for these additions and integration that do not appear in the Massoretic or Hebrew text? There are two possible options: either it is the work of the translator, or a version of Daniel in Hebrew/Aramaic existed after the one that entered the Jewish canon, a version that is now lost, and which the translator simply translated. The problem with the first hypothesis, that of an integration by the translator of the Septuagint, is that there are two versions of the Greek Daniel in Greek Judaism, that of the Septuagint, also called the Old Greek (OG) version, and that of Theodotion (c. 180 CE): these two versions diverge on several points of detail, but they have the distinction of containing exactly the three additions (one will refer to the appendix at the bottom of this page for a parallel between the Septuagint and Theodotion texts on Susanna).

The Septuagint version is shorter than that of Theodotion, and so verses 1-4, 15-18, 20-21, 24-27, 42-43, 46-47, 49-50 of Theodotion's text are missing from the Septuagint.
Moreover, the Septuagint and Theodotion do not have the same ending: the Septuagint ends with the praise of the youth, while Theodotion ends its account with the enlarged reputation of Daniel
In Theodotion, the account of Susanna serves as the first chapter, and thus introduces Daniel, while in the Septuagint, the account of Daniel serves as the final chapter.
On the other hand, at certain points, the two versions have identical verses: 9.22-23.34.41-42.52.57-58

How to explain all this? One is forced to admit that the two translators have before them a Hebrew/Aramaic text. Several translated expressions are Semitic expressions: the repetition of "and" (kai), the expression "and it came to pass that" (kai egeneto), or "behold" (idou). Some biblical scholars believe that both translators have the same Hebrew/Aramaic text in front of them, but each goes with his preferred style and words. All of this hardly explains the shorter Septuagint version, and the longer Theodotion version.

It is not impossible that the two translators had two different versions of the Hebrew/Aramaic text before them. To be more precise, it would be normal to think that the Hebrew text continued to evolve over time, that it underwent an expansion as it is natural for folk tales to see the details amplified, so that when it arrived in the hands of Theodotion in the 2nd part of the 2nd century CE, it was much longer than the Septuagint. How did the story get amplified?

One adds a whole scene which describes the preparations of Susanna to go in the park with her two servants to bathe whereas it is hot, and her request to close the doors, whereas the two old ones are already hidden (Theodotion, 14)
The two elders explain their desire for her and detail the options that remain for Susanna (Theodotion, 19-21)
The details of what happened when Susanna refused the request of the elders, their race to open the doors of the park and how they spread their story, as well as the reaction of the people around them are given (Theodotion, 23-27)
It is explained why they could not seize the man who had slept with Susanna: he was stronger (Theodotion, 39)
A transition is added to introduce Daniel's intervention: not only does he shout his disagreement with the judgment of the assembly (I am innocent of the blood of this one!), but the crowd first begins to question his identity, and it is they who then invite him to sit and expound his thoughts (in the Septuagint, Daniel ends up in the courtroom without it being known how or why) (Theodotion, 46-50)

It is likely that Theodotion had before his eyes not only the amplified version of the Hebrew Susanna story, but also the Septuagint translation. Otherwise, one could not explain complete verses identical to the Septuagint (e.g., v. 9, v. 22, v. 33, v. 41-42, v. 48, v. 51-53, v. 57-58). On the other hand, Theodotion is not shy about remaining faithful to his approach, which is that of a more literal and closer translation of the Hebrew/Aramaic text. Moreover, it is probably he who takes the initiative to move the account of chapter 13 to the very beginning, and to make it an introduction to the whole book of Daniel: this was quite logical, since Daniel appears quite young in Susanna's account, whereas from chapter one of the book of Daniel he is an accomplished man, occupying a prestigious position in the king's court. In this perspective, Theodotion probably modified the Septuagint's somewhat moralistic conclusion about the value of youth into a celebration of Daniel's greatness, setting the stage for the whole book of Daniel.

There remains one last question: if we know that the translation of Theodotion is to be dated around 180 CE, when does the translation of the Septuagint of Daniel go back to? This question is linked to another one. In 1 Maccabees 2:60 we read: "Daniel was saved from the mouths of lions because of his righteousness". To which version does the book of Maccabees refer, the Hebrew/Aramaic version or the Greek version? Knowing that 1 Maccabees was written around 100 BC (TOB, p. 1977), one could infer that the Greek Daniel of the Septuagint was already known at that time, admitting that it is the Greek text that 1 Maccabees 2:60 refers to; In that case, it would have to be placed somewhere between 160 BC, the period when the first twelve chapters of the book of Daniel were completed, and 100 BC, the writing of 1 Maccabees, say around 145 BC to allow time for the Hebrew/Aramaic text to expand with the additions of the stories of Susanna and Bel and the Dragon, and time for the Greek translation to become known. Since the book of Maccabees was written in Greek, one would have reason to think that we have a solid hypothesis here. Unfortunately, it is far from certain that it is the Greek version to which 1 Maccabees 2:60 refers: we are in Judea where the Hebrew/Aramaic text is the one read and proclaimed. Moreover, the Greek text of 1 Maccabees seems to reflect a Semitic original, almost certainly Hebrew (TOB, p. 1977). Thus, as with all the books of the Septuagint, the translators must be situated in the Jewish diaspora of Alexandria. It is quite reasonable to think that the book Daniel was already translated in the second part of the second century BC, along with the last books of the Hebrew Bible. The TOB suggests the date of 145 BC (p. 1672).

Greek Daniel in history

One of the earliest references to Daniel is found in the Dead Sea Scrolls at Qumran, with the prayer of Nabonides (4QprNab), which recalls Dan 3:31 – 4:34. In the Jewish historian Flavius Josephus (37 – 100), the figure of Daniel, as a model of the Jew in a pagan land, plays an important role (Jewish Antiquities, 10.188-280; 11.337; 12.322). In the Christian milieu, Daniel is present as early as the New Testament (Mt 24:15), and his visions receive an echo in Revelation. Among the Fathers of the Church, the book of Daniel with its additions is accepted without any problem, without asking the question of their canonicity. This is the case, for example, of Irenaeus of Lyons (130-202). For his part, Hippolytus of Rome (170 – 235) refers to the version of Theodotion. And Origen (184 – 253) will inform us that they are part of the sacred books and will castigate the presbyters who refuse their authenticity.

It is from the 4th century onwards that people began to be aware of the difference between the Hebrew text and the Greek text, and to ask themselves the question of the canonicity of the additions. Local synods such as those of Hippo in 393 and Carthage in 397 authorized their use as Scripture. But St. Jerome (347-420), in his translation of the Vulgate, considered the prayer of Azariah, the song of the three youths, the books of Susanna and Bel and the Dragon as fables, writing in his introduction that they were apocryphal writings, not part of the canon.

When John Wycliffe (1320-1384) produced his English translation of the Scriptures from the Latin Vulgate, he included Daniel's additions, but with the caveats of St. Jerome. On the other hand, Bodenstein von Karlstadt (1486 – 1541) rejected these additions as worthless. Luther (1483-1506), on the other hand, agreed to translate them and to include them in his Bible, saying that there were many good things in this beautiful religious fiction. The Council of Trent (1545-1563) declared these additions to be canonical and inspired. At their synod in Jerusalem in 1672, the Orthodox Church also declared these additions canonical.

Today, Bible translations have opted for different approaches. The King James Bible (1611), American Standard version (1901), New English version (1961), New International Version (1968) offer only the Hebrew version after the prophet Ezekiel. The New American Bible (1970) and as well the Jerusalem Bible (1966) have as well the book of Daniel after Ezekiel, but the three additions of the Greek version as been integrated with the Hebrew translation. The Bibles versions that belong to the ecumenical tradition, such as the Revised Standard Version (RSV), the New Revised Standard Version (NRSV) present us first with the Massoretic text of Daniel, and then with the additions of the Greek text at the end, in a section on the apocryphal writings.

-André Gilbert, April 2019

References:

Introduction aux prophètes: Daniel, in La Bible de Jérusalem. Paris: Cerf, 1973, p. 1083-1085.;
Introduction: Daniel, in French Ecumenical Bible Translation (TOB): Old Testament. Paris: Cerf-Les Bergers et les mages, 1978, p. 1671-1678;
Introduction: Daniel, p. 1754-1756; Introduction to the Apocryphal/Deuterocannical Books, p. 2-15; The Additions to Daniel, p. 270-272, in New Revises Standard Version. Oxford: Oxford University Press, 2002.
R. Timothy McLay, New English Translation of the Septuagint

Overview

Chapter 1	According to the author, in the third year of the reign of Ioakim, king of Judah (i.e. 606 BC), Nebuchadnezzar took Jerusalem and carried away the temple utensils to the pagan temple in Babylon. And among the people taken into captivity was an elite group of young people from the nobility who were destined to receive a high education and to speak Aramaic, to be in the service of the king. Among them were four teenagers: Daniel, Hananiah, Mishael, and Azariah. To express their new vocation, they were given new names, especially Daniel who was given the name Belshazzar. The time of training involved a royal diet of food and drink. But wanting to respect the dietary customs of Judaism, Daniel managed to convince the chief of staff to limit the diet to vegetables and water, promising that his face would remain radiant. After ten days, it was clear that the Jews looked and felt better than those who shared the king's menu. At the end of their training, the four teenagers were taken to the king and showed wisdom ten times greater than all the magicians and occult specialists of the kingdom; in particular, Daniel displayed a special gift of dream interpretation. He lived until the beginning of the reign of Cyrus in 539 BC.
Chapter 2	In the second year of his reign (about 603 BC), Nebuchadnezzar (605-562 BC) had a dream which he forgot in the morning, but which left him distressed. So he called the magicians, the astrologers and the soothsayers, also called Chaldeans, so that they make a report on his dream. He was told that he must first tell his dream so that they could then interpret it. Furious, the king replies that they will be exterminated if they cannot tell his dream and interpret it. Hearing the same answer from the diviners, the king reproaches them for simply wanting to gain time and repeats his request. Then the soothsayers answer that the king's request is beyond the reach of a human being and is a matter for the gods. Irritated, the king orders to massacre all the wise men and diviners of Babylon. On the verge of meeting the same fate as all the diviners, Daniel asks for some time before answering the king's request about his dream. Once home, he invited his three companions to pray to God. And during the night, the mystery of the king's dream was revealed to him. Then Daniel raises his prayer of thanksgiving to God. Then, through Arioch, the chief of the executioners, he is introduced to the king, mentioning first that the revelation of such a mystery as he demanded is beyond the reach of a human being, but belongs to the God of heaven, before giving the details of this dream: there was a gigantic statue of extraordinary splendor, but terrifying, the head was of fine gold, the chest and arms of silver, the belly and thighs of bronze, the legs of iron, the feet partly of iron and partly of ceramics; but a stone broke through to strike the statue on its feet of iron and ceramics, pulverized it, and then afterwards it became a great mountain and filled the whole earth. Daniel then gives the interpretation of the dream: the golden head is Nebuchadnezzar in all his power, to be succeeded by a weaker kingdom of silver (the Mede empire), followed by a kingdom of bronze (the Persian empire), then a kingdom of iron (Alexander the Great); But this last kingdom with its half-iron and half-ceramic feet will be a divided kingdom (the Seleucids of Syria and the Ptolemies of Egypt), mixed and held together by matrimonial alliances; all this will happen before the intervention of God who will annihilate all these kingdoms and replace them with his messianic kingdom. Nebuchadnezzar happily pays homage to Daniel's God and wants to give Daniel authority over Babylonia, but Daniel is content to be the chief diviner, leaving political authority to his companions.
Chapter 3	King Nebuchadnezzar had a golden statue built, 27 meters high and 2.7 meters wide. Then he invited all the rulers and officials of his kingdom to come and celebrate its dedication, while the heralds did the same for all the people: to the sound of instruments and music, all had to bow down and worship the monument, or else be thrown into the furnace of fire. This is what everyone did, except the Jews, in particular Hananiah, Mishael, and Azariah. Denounced by the Chaldeans, the men were brought before the king and ordered to comply with his command, under pain of the same threat. The three men refuse to serve the foreign gods. Furious, Nebuchadnezzar ordered to heat the furnace of fire seven times more than usual and to throw the three men into it. The three men were thrown into the fire, bound and fully clothed, so that those who had pulled them into the furnace were burned. Standing in the middle of the furnace with his two companions, Azariah began to pray. He first recognizes how just God is in his judgments, and if Jerusalem was deported to Babylonia, it is because the people had sinned, not obeying his commandments. And now that the people are ashamed, they call upon God not to forget his covenant and to remember his mercy in the name of Abraham, Isaac and Israel to whom he promised descendants as numerous as the stars of the sky and the sand on the seashore. When there is no longer a temple, and therefore no place for offerings and sacrifices, may the broken heart and humbled spirit become like an offering and a sacrifice. So he prays to God to deliver them, to overthrow those who dominate them and that they see how God is the only one. As the flame rises more than 22 meters above the furnace from being fanned, the angel of God descends into the furnace and rejects the flame, preventing it from reaching the three men, while spreading a refreshing wind. Then they begin to bless God and invite the whole universe to praise Him, for having thus delivered them from death. Seeing what was happening and hearing the song of the three men, Nebuchadnezzar, surrounded by his leaders and officials, was amazed and invited the three men to come out of the furnace. Then he begins to bless the God who has delivered these Jews and gives the order to put to death anyone who would dare to speak against this God. As for the three men, they return to their prestigious position.
Chapter 4	King Nebuchadnezzar has another dream that frightens him. Once again, the magicians, astrologers and diviners of the kingdom are unable to interpret it, until Daniel shows up. The king tells him his dream: there is a huge tree in the midst of the earth, whose head touches the sky, whose fruit feeds the universe, and its branches provide shelter for the beasts of the field and a home for the birds of the air; now, behold, angels come down from heaven and demand that the tree be cut down, and that only the stump of its roots be left, with a bond of iron and bronze in the vegetation of the countryside, so that it may share the grass of the earth with the beasts, which will give it a beast's heart; this will last seven years. Daniel gave the interpretation of the dream. The great tree with its abundant fruit and its branches that shelter the beasts of the field and where the birds of the air live is Nebuchadnezzar himself, in all his power. As for the announcement to cut down the tree, it comes from a decision of the Most High God who will force the king to live with the beasts of the field and to feed like them on grass for seven years, until he recognizes that the Most High is master of the kingship of men and that he gives it to whom he wishes. Daniel then invites the king to change his heart and to take care of the poor. So a year later, while the king admired Babylon as a work of his power, a voice from heaven said to him, "The kingdom is taken from you." Nebuchadnezzar was driven out from among men and found himself feeding on grass like the beasts, and became like a beast. But after seven years he came to his senses and recognized and blessed the eternal sovereignty of the living God, whose authority is over the inhabitants of heaven and earth. At that moment, Nebuchadnezzar regained his kingship. Since that day, he has celebrated, exalted and glorified the King of heaven.
Chapter 5	King Belshazzar, whom the author misrepresents as the son of Nebuchadnezzar (in fact, Belshazzar was the son of Nabonidus, Nebuchadnezzar's third successor, and was never a king, but merely a prince), once held a great feast with one thousand guests. They drank wine using the gold and silver utensils stolen from the temple in Jerusalem and used them to praise the deities of metal, wood and stone. At that moment, fingers of a man's hand appeared and wrote on the plaster of the palace wall. The king changed color and began to tremble. He called the magicians and the soothsayers of his kingdom to read the inscription and interpret it, promising to the one who succeeded a gift of authority in his kingdom. But nobody succeeded. Then the queen mother intervened to remind the king that his father had once called Daniel, called Belshazzar, the chief diviner, gifted with the insight to interpret dreams and solve riddles. This is how Daniel was introduced before the king. He first reminded him that his father, who had great power, was nevertheless reduced to the state of a beast by the Most High God because of his pride, until he recognized that the Most High God is master of the royalty of men. Then Daniel told Belshazzar that he had set himself up against the Lord of heaven by using the utensils of the temple in Jerusalem to drink wine with his guests and to praise the deities of metal, wood and stone, forgetting the God who has in his hand his breath and to whom are all his ways. Finally, Daniel interpreted the inscription: Mene, your reign is over; Tekel, you have been found too light on the scales; Parsin, your kingdom has been divided between Medes and Persians. And indeed that night Belshazzar was killed.
Chapter 6	According to the author, Darius the Mede (this Mede is unknown to historians), who would have been the last king in Babylonia before the arrival of Cyrus the Persian in 539 BC, organized the kingdom into 120 satraps under the responsibility of three ministers, including Daniel. Daniel excelled to the point that the king wanted to give him more responsibility, but all this triggered the jealousy of the satraps and the other two ministers. The latter, in order to succeed in eliminating him, devised a subterfuge, knowing that he was a Jew: to get the king to issue a rescript forbidding anyone to address a prayer to any god or man except to the king for 30 days, on pain of being thrown into the lion's den. After the rescript was signed, these men spied on Daniel and caught him praying to God facing Jerusalem. They brought him before the king. The king, who loved Daniel, was grieved and tried to save him, but he was trapped by his rescript and had to resign himself to throwing him into the lions' den. Early in the morning, after a sleepless night, he goes to the pit to inquire about Daniel's condition, who informs him that an angel of God was sent to prevent the lions from harming him. Immediately, the king was happy and ordered to take Daniel out of the pit and put his accusers there instead, with women and children, who were immediately devoured. Then, he writes to the people of his kingdom to fear the living God of Daniel, since he saved him, and that his sovereignty is eternal.
Chapter 7	Daniel has a vision in the first year of Belshazzar's reign. As the sea (symbol of evil) is raging, four different beasts come out of it. The first one looks like a lioness (Babylonian power), but its wings were torn off (it lost its power) and a man's heart was given to it (Nebuchadnezzar becomes an ordinary man for a while). The second one looks like a bear (the Mede power) which holds in its teeth three ribs (subjugated powers). The third beast looks like a leopard (the Persian power) with four wings (the power is spread to the four corners of the universe) and four heads (probably the four great kings who succeeded each other: Cyrus, Darius, Xerxes and Artaxerxes). The fourth beast is frightening and of prodigious strength (the Greek power of Alexander the Great), it had ten horns (the Seleucid dynasty that succeeded Alexander the Great), and in the middle of these horns a small one (the persecutor and arrogant Antiochus Epiphanes (175 to 163 BC)) who made sure that three of the previous horns were eliminated Behold, Daniel saw thrones, and an elder (God) with white hair and a white robe was sitting on a chariot of fire, surrounded by a host of angels, and the books in which the deeds of every man were written were opened before him. The last beast (the power of the Seleucids) was judged and exterminated, and all the others lost their power, although they continued to exist. Then with the clouds of heaven comes the Son of Man, representing all the righteous of Israel, who advances to the elder one to receive eternal kingship over the universe. Immediately Daniel asks an angel to interpret this vision.
Chapter 8	In the third year of Belshazzar's reign, Daniel has another vision. While in Susa (city of the royal palace in the Persian empire), on the bank of the river that crosses it, Ulai, he sees a ram with two horns (the Medes and Persian empire), but one bigger than the other (Cyrus conquered the Medes empire in 549 BC). This ram strikes in all directions (Lydia, Babylonia, Syria, Palestine, Egypt). Then, from the southwest, a goat with a big horn (Alexander the Great) comes and runs against the ram with all his strength and crushes it to the ground (attack of 334 BC against Darius III Codoman). This goat began to grow excessively and its large horn broke and four horns grew below it (after the death of Alexander, his empire was divided between his four generals). From one (the Seleucids) of these horns, comes out a powerful horn (Antiochus Epiphanes) which rises towards the south, against a strong people (Judea), and attacks the army of the sky (God), tramples it under foot (profanes the temple) and interrupts the offerings (in 168 BC, Antiochus decrees the Hellenization of Judea and dedicates the temple of Jerusalem to Olympian Zeus). It will be broken without human intervention (Antiochus will die of languor). Daniel then hears an angel ask another angel how long the desolation of the sanctuary will last; the answer is: four years. When he tries to understand all this, Daniel hears a man's voice asking the angel Gabriel to explain this vision. So Gabriel comes to Daniel to explain everything to him.
Chapter 9	The scene is set in the first year of Darius the Mede (unknown to historians, unless he is the son of Cyaxare (king of the Medes from 625-585 BC)). After consulting the book of the prophet Jeremiah, Daniel thinks that the exile of Jerusalem will last 70 years. So he addresses a prayer to God. In this prayer, Daniel recognizes that the people have sinned by not keeping his ordinances and by not listening to the prophets, and in his justice, God has scattered them in the world. So this is the shame for the people, and the application of the curse written in the law of Moses. But now Daniel turns to the God who saved his people from Egypt and to his mercy, and asks him to turn away his wrath from Jerusalem and to make his presence in the temple shine for his own honor; he awaits the expression of his mercy before the annihilation of the people and the holy city. While he was still praying, the angel Gabriel appeared to him at the time of the evening sacrifice in the temple to make him understand the meaning of all these events: the exile of Jerusalem will last 70 periods until Jerusalem is rebuilt (the arrival of Cyrus), and from the rebuilding of the city until the arrival of the chief-messiah (probably the high priest Onias III) there are 62 periods, and the latter will be put to death (he was murdered in 170 BC), before the desolation occurs for the city and the temple (Hellenization of the city by Antiochus Epiphanes).
Chapter 10	The scene takes place in the third year of the reign of the Persian king Cyrus (i.e. in 556 BC) when Daniel had a vision. After three weeks of fasting, a heavenly angel appears to him and leaves him full of fear and without strength. The angel invites him not to be afraid, because this intervention is a response to his prayers. Then he reveals to him that the guardian angel of the Persians resisted him for a long time, but the archangel Michael came to his aid. And now he comes to reveal to him what will happen to his people at the end of days. Upon hearing this, Daniel fell face down on the ground. Immediately, the one who looked like a son of man touched his lips so that he could speak, but was told that he was powerless. Then the angel touches him again to strengthen him and invites him not to be afraid. Having interrupted his battle with the king of Persia, he now prepares to reveal to him what will happen next.
Chapter 11	First of all, he (the angel) is the one who supported the Persian Cyrus to allow the return of the exiled Jews. A series of Persian kings will follow, and the last one will attack the Greek kingdom, from which will come a powerful king (Alexander the Great) who will establish a great empire. But this kingdom will be divided (between his generals) after his death. One of them, the king of the south (Egypt), will fortify himself (Ptolemy Ist Soter, first king of Egypt, 323 to 285 BC), but one of these princes will prevail against him, and he will dominate a great kingdom (Seleucus Ist Nicator, first lieutenant of Ptolemy, then founder of the Seleucid dynasty in Syria, 312 to 280 BC). Thereafter, an alliance is concluded between the two kingdoms (with the marriage of Berenice, daughter of Ptolemy II, with Antiochus II towards 250 BC), but this alliance will be short-lived (Berenice, her husband and their child are poisoned by the first wife of Antiochus II towards 246 BC). And the king of Egypt attacks the kingdom of north (Ptolemy III, brother of Berenice penetrates in the city of Antioch, capital of the Seleucids and amasses there a considerable booty). In turn, the sons of the king of the North (Seleucus III, 226 to 223 BC, and Antiochus III, 223 to 187 BC) campaigned against the south, and while returning, stopped at the citadel of Jerusalem (campaign of Antiochus III against Egypt in 220 BC, taking away also Palestine) In retaliation, the king of the south sets up a great army to fight the king of the north (Ptolemy IV, 221 to 203 BC, will leave victorious against Antiochus III of the battle of Raphia in 217 BC). The retort is not made wait. The king of the north mounts a larger army (against offensive of Antiochus III from 204 BC), and men of the people of God will miss force (Jews will take position for Antiochus, betraying Egypt). He seized strong cities (taking of Sidon in 198 BC) and stopped in the land of Sheba (Palestine passed under the domination of the Seleucids). In front of Egypt and to annex it, he offers his daughter, without succeeding in obtaining what he wanted (Antiochus III gives for wife to Ptolemy V his daughter Cleopatra, but this one takes the share of Egypt and makes call to the Romans against Syria). Then it turns against the islands (the coastal areas which depended on Egypt), but at the end the opprobrium falls on him (defeat at the hands of the Roman Lucius Scipion in Magnesia in 190 BC). When he returned to his land, he fell and was never seen again (he died during the plundering of a temple in Elam in July 187 BC). From his root will rise a new shoot (Seleucus IV, 187 to 175 BC), but it will be broken again (he dies assassinated). Another will take its place, which will be despised, it will make itself master of the kingdom by dint of artifices (Antiochus IV Epiphanes, 175 to 164 BC, brother of SEleucus IV, seizes the kingdom in the place of his son). It crushes its adversaries, in particular the head of an alliance (the high priest Onias III, deposed in 174 BC and killed in Daphne in Syria in 170 BC where it had been made prisoner). Then, he undertook a campaign against the king of the south (he will carry out the war against Ptolemy VI of Egypt from 170 to 169 BC), and this last will see his army swallowed up (defeat in Pelusium, in Upper Egypt). Then the two kings will sit at the same table to tell lies (prisoner of Antiochus IV, Ptolemy VI must sign a humiliating peace). Returning home, the king of aquilon opposes the holy alliance (on his return, Antiochus IV plunders the temple of Jerusalem). At the marked time, he marches again against the south (second military campaign in 168 BC), but will be stopped by the Citians (intervention of the Roman fleet and the Roman senate orders him to lay down the weapons and to evacuate Egypt and Cyprus). On his return, he became irritated with the Holy Alliance and got along with those who had decided to abandon it (relying on the Jews who supported Hellenization, he inaugurated a policy of oppression of Judaism). And offspring of him will desecrate the sanctuary and will make cease the perpetual sacrifice, and they will replace it by the abomination of the desolation (Apollonius is sent to Jerusalem to build there the citadel of Acra and, in the autumn of year 167 BC, the worship ceases and the temple is dedicated to the worship of Olympian Zeus on December 7). Humiliated, the Jews will receive only a weak help (revolt of Maccabees). Not recognizing any more the gods of his fathers (Antiochus IV abandons the cult of the Syrian gods and Adonis-Tammuz), he will believe himself greater than them all (he divinizes himself, from where the name of Epiphanes, i.e. "manifested" god). Thereafter, Antiochus IV would have been provoked by the king of Egypt and would then have pushed back it until in its lands (these events are unknown of the historians), also pushing its conquest in Ethiopia and Lybie. Receiving bad news from his northern and eastern borders (attack of the Parthians), he hurried to go and exterminate them. According to the author, Antiochus IV died thanks to the intervention of God, while his tents were in Jerusalem (according to historians, he died suddenly of an illness during his military campaign in the East).
Chapter 12	At that time, Michael the archangel will rise in the midst of tribulation, and the Jews written in the divine book will be saved: they will awaken from the earth to eternal life, while all others will awaken to eternal confusion. And the wise men who are the leaders of the people and the righteous will shine like the stars of heaven. Then Daniel saw two men on either side of the river, and one asked the other dressed in linen when these wonders would be accomplished. The answer came: in three and a half years all things would be known, and the answer was made clear to Daniel: these words will be hidden until the time comes. Then he added: many will be tested and sanctified by martyrdom, and the suppression of the perpetual sacrifice in the temple will last three years and two months; happy are those who will wait two months more, then the meaning of the events will be revealed to them; as for Daniel, he will rise again to collect what has been prepared for him.
Chapter 13	The story takes place in Babylon. There was a rich and illustrious man named Ioakim, who used to entertain the Jews of the city in his garden, and he was the husband of Susanna, a beautiful Jewish woman educated according to the law of Moses. That year, two elders were appointed judges. As they frequented Ioakim's garden, they began to desire Susanna, and so they began to watch for the right moment. One day, Susanna wanted to bathe in the garden and sent away the two girls who were assisting her. The two elders, who were hiding and watching her, rushed to her and asked her to sleep with them, otherwise they would accuse her of having had an illicit relationship with a young man. Susanna refused and shouted, while the elders also shouted to accuse her. They gathered around them and the elders told their side of the story. The next day, when the people were assembled, Susanna was called in and the two elders told the story of a young man who had hidden and then slept with Susanna. She was then sentenced to death. Immediately Susanna cried out to God of her innocence. Her prayer was heard. As Susanna was being brought in to be put to death, a young man from the congregation cried out, "I am innocent of her blood!" It was Daniel, and he reproached the judges for condemning someone without investigating. Recognizing in Daniel someone to whom God had given the privilege of the elders, the court gathered again. This time, the two accusers were separated, and Daniel asked the first one under which tree he had caught the culprits: a mastic tree, he answered. To the second accuser he asked the same question: an evergreen oak, was his answer. The assembly of Israel immediately condemned the two accusers as false witnesses, and they were sentenced to death. That day, innocent blood was saved.
Chapter 14	The Babylonians had as a deity Bel, "Lord" in Persia, for whom they gave daily a great quantity of flour, sheep and wine. King Cyrus, who worshipped Bel, once asked Daniel, his companion, "Why do you not worship Bel?" Daniel's answer was typically Jewish: he can only worship the living God, not idols made with human hands. The king brought the fact that by eating everything he eats, Bel can only be alive. Laughing, Daniel replied that Bel had never eaten or drunk anything. Furious, Cyrus called the priests and challenged them to show who was eating all the food or else Daniel would die. The priests accepted the challenge and asked the king to seal the temple door. After the king brought the food to Bel and before he sealed it, Daniel scattered ashes in the sanctuary. At night, as usual, the seventy priests entered through a back door with women and children to eat and drink. The next morning, the king saw that the door was still sealed, and when he entered, he saw that the food was gone. As he proclaimed his faith in Bel, Daniel pointed out the footprints on the ground. Irritated, the king had the priests arrested with their wives and children and put them to death. The Babylonians also worshipped a great dragon. The king asked Daniel why he did not worship it. Daniel replied that he worshipped only his God, for he alone is alive. Then he asked the king for permission to kill him without a sword or a staff. So Daniel made a pellet of pitch, fat and hair and put it in the dragon's mouth, and it died. The crowd was furious and went to the king to demand Daniel's head. The king gives in under their pressure. So Daniel is put for six days in a pit of seven lions that were starved. During this time in Judea, the prophet Habakkuk used to bring the harvesters in the field a crumbled porridge of bread. The angel of the Lord asks him to bring this meal to Daniel in Babylon, and takes him by the hair and deposits him in Babylon, above the lions' den. Habakkuk invites him to eat, and Daniel thanks God for remembering him. The next day, the seventh, the king came to the pit to mourn Daniel, but found him sitting. Proclaiming the greatness of God, he freed Daniel, and had those responsible for his condemnation thrown into the pit to die.

Note:

The additions of the Greek Daniel to the original text are in italics
The source text translated by the Greek version is in Hebrew, except for the Aramaic section from ch. 2: 4b to ch. 7: 28 which is indicated by square brackets []
The Greek text is the one that comes to us from Theodotion (around 180 AD), according to A. Rahlfs, Septuaginta. Stuttgart: Deutsche Bibelstiftung, 1935)
The English translation is from the New Revised Standard Version (NRSV), including the Additions to the Greek text of Daniel, which are numbered with letters from A through F.

Text of the Septuagint (Old Greek)

Text of Theodotion

1 Και ἦν ἀνὴρ οἰκῶν ἐν Βαβυλῶνι, καὶ ὄνομα αὐτῷ ᾿Ιωακείμ. 2 καὶ ἔλαβε γυναῖκα, ᾗ ὄνομα Σωσάννα, θυγάτηρ Χελκίου, καλὴ σφόδρα καὶ φοβουμένη τὸν Κύριον· 3 καὶ οἱ γονεῖς αὐτῆς δίκαιοι καὶ ἐδίδαξαν τὴν θυγατέρα αὐτῶν κατὰ τὸν νόμον Μωυσῆ. 4 καὶ ἦν ᾿Ιωακεὶμ πλούσιος σφόδρα, καὶ ἦν αὐτῷ παράδεισος γειτνιῶν τῷ οἴκῳ αὐτοῦ· καὶ πρὸς αὐτὸν προσήγοντο οἱ ᾿Ιουδαῖοι διὰ τὸ εἶναι αὐτὸν ἐνδοξότερον πάντων. 5 καὶ ἀπεδείχθησαν δύο πρεσβύτεροι ἐκ τοῦ λαοῦ κριταὶ ἐν τῷ ἐνιαυτῷ ἐκείνῳ, περὶ ὧν ἐλάλησεν ὁ δεσπότης, ὅτι ἐξῆλθεν ἀνομία ἐκ Βαβυλῶνος ἐκ πρεσβυτέρων κριτῶν, οἳ ἐδόκουν κυβερνᾶν τὸν λαόν.

6 καὶ ἤρχοντο κρίσεις ἐξ ἄλλων πόλεων πρὸς αὐτούς

6 οὗτοι προσεκαρτέρουν ἐν τῇ οἰκίᾳ ᾿Ιωκείμ, καὶ ἤρχοντο πρὸς αὐτοὺς πάντες οἱ κρινόμενοι.

7 οὗτοι ἰδόντες γυναῖκα ἀστείαν τῷ εἴδει γυναῖκα ἀδελφοῦ αὐτῶν ἐκ τῶν υἱῶν Ισραηλ ὄνομα Σουσανναν θυγατέρα Χελκιου γυναῖκα Ιωακιμ περιπατοῦσαν ἐν τῷ παραδείσῳ τοῦ ἀνδρὸς αὐτῆς τὸ δειλινὸν καὶ ἐπιθυμήσαντες αὐτῆς

7 καὶ ἐγένετο ἡνίκα ἀπέτρεχεν ὁ λαὸς μέσον ἡμέρας, εἰσεπορεύετο Σωσάννα καὶ περιεπάτει ἐν τῷ παραδείσῳ τοῦ ἀνδρὸς αὐτῆς. 8 καὶ ἐθεώρουν αὐτὴν οἱ δύο πρεσβύτεροι καθ᾿ ἡμέραν εἰσπορευομένην καὶ περιπατοῦσαν καὶ ἐγένοντο ἐν ἐπιθυμίᾳ αὐτῆς.

9 διέστρεψαν τὸν νοῦν αὐτῶν καὶ ἐξέκλιναν τοὺς ὀφθαλμοὺς αὐτῶν τοῦ μὴ βλέπειν εἰς τὸν οὐρανὸν μηδὲ μνημονεύειν κριμάτων δικαίων

9 καὶ διέστρεψαν τὸν ἑαυτῶν νοῦν καὶ ἐξέκλιναν τοὺς ὀφθαλμοὺς αὐτῶν τοῦ μὴ βλέπειν εἰς τὸν οὐρανόν, μηδὲ μνημονεύειν κριμάτων δικαίων.

10 καὶ ἀμφότεροι ἦσαν κατανενυγμένοι περὶ αὐτῆς καὶ ἕτερος τῷ ἑτέρῳ οὐ προσεποιεῖτο τὸ κακὸν τὸ ἔχον αὐτοὺς περὶ αὐτῆς οὐδὲ ἡ γυνὴ ἔγνω τὸ πρᾶγμα τοῦτο

10 καὶ ἦσαν ἀμφότεροι κατανενυγμένοι περὶ αὐτῆς καὶ οὐκ ἀνήγγειλαν ἀλλήλοις τὴν ὀδύνην αὐτῶν, 11 ὅτι ᾐσχύνοντο ἀναγγεῖλαι τὴν ἐπιθυμίαν αὐτῶν ὅτι ἤθελον συγγενέσθαι αὐτῇ.

12 καὶ ὡς ἐγίνετο ὄρθρος ἐρχόμενοι ἔκλεπτον ἀλλήλους σπεύδοντες τίς φανήσεται αὐτῇ πρότερος καὶ λαλήσει πρὸς αὐτήν

12 καὶ παρετηροῦσαν φιλοτίμως καθ’ ἡμέραν ὁρᾶν αὐτήν.

13 καὶ ἰδοὺ αὕτη κατὰ τὸ εἰωθὸς περιεπάτει καὶ ὁ εἷς τῶν πρεσβυτέρων ἐληλύθει καὶ ἰδοὺ ὁ ἕτερος παρεγένετο καὶ εἷς τὸν ἕτερον ἀνέκρινε λέγων τί σὺ οὕτως ὄρθρου ἐξῆλθες οὐ παραλαβών με καὶ ἐξωμολογήσαντο πρὸς ἀλλήλους ἑκάτερος τὴν ὀδύνην αὐτοῦ

13 καὶ εἶπαν ἕτερος τῷ ἑτέρῳ· πορευθῶμεν δὴ εἰς οἶκον, ὅτι ἀρίστου ὥρα ἐστί. καὶ ἐξελθόντες διεχωρίσθησαν ἀπ’ ἀλλήλων, 14 καὶ ἀνακάμψαντες ἦλθον ἐπὶ τὸ αὐτὸ καὶ ἀνετάζοντες ἀλλήλους τὴν αἰτίαν, ὡμολόγησαν τὴν ἐπιθυμίαν αὐτῶν· καὶ τότε κοινῇ συνετάξαντο καιρὸν ὅτε αὐτὴν δυνήσονται εὑρεῖν μόνην.

15 καὶ ἐγένετο ἐν τῷ παρατηρεῖν αὐτοὺς ἡμέραν εὔθετον εἰσῆλθέ ποτε καθὼς ἐχθὲς καὶ τρίτης ἡμέρας μετὰ δύο μόνων κορασίων καὶ ἐπεθύμησε λούσασθαι ἐν τῷ παραδείσῳ, ὅτι καῦμα ἦν. 16 καὶ οὐκ ἦν οὐδεὶς ἐκεῖ πλὴν οἱ δύο πρεσβύτεροι κεκρυμμένοι καὶ παρατηροῦντες αὐτήν. 17 καὶ εἶπε τοῖς κορασίοις· ἐνέγκατε δή μοι ἔλαιον καὶ σμήγματα καὶ τὰς θύρας τοῦ παραδείσου κλείσατε, ὅπως λούσωμαι. 18 καὶ ἐποίησαν καθὼς εἶπε καὶ ἀπέκλεισαν τὰς θύρας τοῦ παραδείσου καὶ ἐξῆλθαν κατὰ τὰς πλαγίας θύρας ἐνέγκαι τὰ προστεταγμένα αὐταῖς καὶ οὐκ εἴδοσαν τοὺς πρεσβυτέρους, ὅτι ἦσαν κεκρυμμένοι.

19 καὶ εἶπεν εἷς τῷ ἑτέρῳ πορευθῶμεν πρὸς αὐτήν καὶ συνθέμενοι προσήλθοσαν αὐτῇ καὶ ἐξεβιάζοντο αὐτήν

19 καὶ ἐγένετο ὡς ἐξήλθοσαν τὰ κοράσια, καὶ ἀνέστησαν οἱ δύο πρεσβῦται καὶ ἐπέδραμον αὐτῇ 20 καὶ εἶπον· ἰδοὺ αἱ θύραι τοῦ παραδείσου κέκλεινται, καὶ οὐδεὶς θεωρεῖ ἡμᾶς, καὶ ἐν ἐπιθυμίᾳ σού ἐσμεν· διὸ συγκατάθου ἡμῖν καὶ γενοῦ μεθ’ ἡμῶν· 21 εἰ δὲ μή, καταμαρτυρήσομέν σου ὅτι ἦν μετὰ σοῦ νεανίσκος καὶ διὰ τοῦτο ἐξαπέστειλας τὰ κοράσια ἀπὸ σοῦ.

22 καὶ εἶπεν αὐτοῖς ἡ Ιουδαία οἶδα ὅτι ἐὰν πράξω τοῦτο θάνατός μοί ἐστι καὶ ἐὰν μὴ πράξω οὐκ ἐκφεύξομαι τὰς χεῖρας ὑμῶν

22 καὶ ἀνεστέναξε Σωσάννα καὶ εἶπε· στενά μοι πάντοθεν· ἐάν τε γὰρ τοῦτο πράξω, θάνατός μοί ἐστιν, ἐάν τε μὴ πράξω, οὐκ ἐκφεύξομαι τὰς χεῖρας ὑμῶν.

23 κάλλιον δέ με μὴ πράξασαν ἐμπεσεῖν εἰς τὰς χεῖρας ὑμῶν ἢ ἁμαρτεῖν ἐνώπιον κυρίου

23 αἱρετώτερόν μοί ἐστι μὴ πράξασαν ἐμπεσεῖν εἰς χεῖρας ὑμῶν ἢ ἁμαρτεῖν ἐνώπιον Κυρίου. 24 καὶ ἀνεβόησε φωνῇ μεγάλῃ Σωσάννα, ἐβόησαν δὲ καὶ οἱ δύο πρεσβῦται κατέναντι αὐτῆς. 25 καὶ δραμὼν ὁ εἷς ἤνοιξε τὰς θύρας τοῦ παραδείσου. 26 ὡς δὲ ἤκουσαν τὴν κραυγὴν ἐν τῷ παραδείσῳ οἱ ἐκ τῆς οἰκίας, εἰσεπήδησαν διὰ τῆς πλαγίας θύρας ἰδεῖν τὸ συμβεβηκὸς αὐτῇ. 27 ἡνίκα δὲ εἶπαν οἱ πρεσβῦται τοὺς λόγους αὐτῶν, κατῃσχύνθησαν οἱ δοῦλοι σφόδρα, ὅτι πώποτε οὐκ ἐρρήθη λόγος τοιοῦτος περὶ Σωσάννης.

28 οἱ δὲ παράνομοι ἄνδρες ἀπέστρεψαν ἀπειλοῦντες ἐν ἑαυτοῖς καὶ ἐνεδρεύοντες ἵνα θανατώσουσιν αὐτήν καὶ ἐλθόντες ἐπὶ τὴν συναγωγὴν τῆς πόλεως οὗ παρῳκοῦσαν καὶ συνήδρευσαν οἱ ὄντες ἐκεῖ πάντες οἱ υἱοὶ Ισραηλ

28 Καὶ ἐγένετο τῇ ἐπαύριον ὡς συνῆλθεν ὁ λαὸς πρὸς τὸν ἄνδρα αὐτῆς ᾿Ιωακείμ, ἦλθον οἱ δύο πρεσβῦται πλήρεις τῆς ἀνόμου ἐννοίας κατὰ Σωσάννης τοῦ θανατῶσαι αὐτὴν καὶ εἶπαν ἔμπροσθεν τοῦ λαοῦ·

29 καὶ ἀναστάντες οἱ δύο πρεσβύτεροι καὶ κριταὶ εἶπαν ἀποστείλατε ἐπὶ Σουσανναν θυγατέρα Χελκιου ἥτις ἐστὶ γυνὴ Ιωακιμ οἱ δὲ εὐθέως ἐκάλεσαν αὐτήν 30 ὡς δὲ παρεγενήθη ἡ γυνὴ σὺν τῷ πατρὶ ἑαυτῆς καὶ τῇ μητρί καὶ οἱ παῖδες καὶ αἱ παιδίσκαι αὐτῆς ὄντες τὸν ἀριθμὸν πεντακόσιοι παρεγένοντο καὶ τὰ παιδία Σουσαννας τέσσαρα

29 ἀποστείλατε ἐπὶ Σωσάνναν θυγατέρα Χελκίου, ἥ ἐστι γυνὴ ᾿Ιωακείμ· οἱ δὲ ἀπέστειλαν. 30 καὶ ἦλθεν αὐτὴ καὶ οἱ γονεῖς αὐτῆς καὶ τὰ τέκνα αὐτῆς καὶ πάντες οἱ συγγενεῖς αὐτῆς·

31 ἦν δὲ ἡ γυνὴ τρυφερὰ σφόδρα

31 ἡ δὲ Σωσάννα ἦν τρυφερὰ σφόδρα καὶ καλὴ τῷ εἴδει.

32 καὶ προσέταξαν οἱ παράνομοι ἀποκαλύψαι αὐτήν ἵνα ἐμπλησθῶσι κάλλους ἐπιθυμίας αὐτῆς

32 οἱ δὲ παράνομοι ἐκέλευσαν ἀποκαλυφθῆναι αὐτήν, ἦν γὰρ κατακεκαλυμμένη, ὅπως ἐμπλησθῶσι τοῦ κάλλους αὐτῆς·

33 καὶ ἐκλαίοσαν οἱ παρ’ αὐτῆς πάντες καὶ ὅσοι αὐτὴν ᾔδεισαν πάντες

33 ἔκλαιον δὲ οἱ παρ’ αὐτῆς καὶ πάντες οἱ ἰδόντες αὐτήν.

34 ἀναστάντες δὲ οἱ πρεσβύτεροι καὶ κριταὶ ἐπέθηκαν τὰς χεῖρας αὐτῶν ἐπὶ τῆς κεφαλῆς αὐτῆς

34 ἀναστάντες δὲ οἱ δύο πρεσβῦται ἐν μέσῳ τῷ λαῷ ἔθηκαν τὰς χεῖρας ἐπὶ τὴν κεφαλὴν αὐτῆς·

35 ἡ δὲ καρδία αὐτῆς ἐπεποίθει ἐπὶ κυρίῳ τῷ θεῷ αὐτῆς καὶ ἀνακύψασα ἔκλαυσεν ἐν ἑαυτῇ λέγουσα

35 ἡ δὲ κλαίουσα ἀνέβλεψεν εἰς τὸν οὐρανόν, ὅτι ἦν ἡ καρδία αὐτῆς πεποιθυῖα ἐπὶ τῷ Κυρίῳ.

35a κύριε ὁ θεὸς ὁ αἰώνιος ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν σὺ οἶδας ὅτι οὐκ ἐποίησα ἃ πονηρεύονται οἱ ἄνομοι οὗτοι ἐπ’ ἐμοί καὶ εἰσήκουσε κύριος τῆς δεήσεως αὐτῆς

[42 ἀνεβόησε δὲ φωνῇ μεγάλῃ Σωσάννα καὶ εἶπεν· ὁ Θεὸς ὁ αἰώνιος ὁ τῶν κρυπτῶν γνώστης, ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν, 43 σὺ ἐπίστασαι ὅτι ψευδῆ μου κατεμαρτύρησαν· καὶ ἰδοὺ ἀποθνήσκω μὴ ποιήσασα μηδὲν ὧν οὗτοι ἐπονηρεύσαντο κατ’ ἐμοῦ. 44 Καὶ εἰσήκουσε Κύριος τῆς φωνῆς αὐτῆς.]

36 οἱ δὲ δύο πρεσβύτεροι εἶπαν ἡμεῖς περιεπατοῦμεν ἐν τῷ παραδείσῳ τοῦ ἀνδρὸς αὐτῆς

36 εἶπον δὲ οἱ πρεσβῦται· περιπατούντων ἡμῶν ἐν τῷ παραδείσῳ μόνων, εἰσῆλθεν αὕτη μετὰ δύο παιδισκῶν καὶ ἀπέκλεισε τὰς θύρας τοῦ παραδείσου καὶ ἀπέλυσε τὰς παιδίσκας·

37 καὶ κυκλοῦντες τὸ στάδιον εἴδομεν ταύτην ἀναπαυομένην μετὰ ἀνδρὸς καὶ στάντες ἐθεωροῦμεν αὐτοὺς ὁμιλοῦντας ἀλλήλοις 38 καὶ αὐτοὶ οὐκ ᾔδεισαν ὅτι εἱστήκειμεν τότε συνειπάμεθα ἀλλήλοις λέγοντες μάθωμεν τίνες εἰσὶν οὗτοι 39 καὶ προσελθόντες ἐπέγνωμεν αὐτήν ὁ δὲ νεανίσκος ἔφυγε συγκεκαλυμμένος

37 καὶ ἦλθε πρὸς αὐτὴν νεανίσκος, ὃς ἦν κεκρυμμένος, καὶ ἀνέπεσε μετ’ αὐτῆς. 38 ἡμεῖς δὲ ὄντες ἐν τῇ γωνίᾳ τοῦ παραδείσου, ἰδόντες τὴν ἀνομίαν ἐδράμομεν ἐπ’ αὐτούς· καὶ ἰδόντες συγγινομένους αὐτούς, 39 ἐκείνου μὲν οὐκ ἠδυνήθημεν ἐγκρατεῖς γενέσθαι διὰ τὸ ἰσχύειν αὐτὸν ὑπὲρ ἡμᾶς καὶ ἀνοίξαντα τὰς θύρας ἐκπεπηδηκέναι,

40 ταύτης δὲ ἐπιλαβόμενοι ἐπηρωτῶμεν αὐτήν τίς ὁ ἄνθρωπος

40 ταύτης δὲ ἐπιλαβόμενοι ἐπηρωτῶμεν τίς ἦν ὁ νεανίσκος,

41 καὶ οὐκ ἀπήγγειλεν ἡμῖν τίς ἦν ταῦτα μαρτυροῦμεν καὶ ἐπίστευσεν αὐτοῖς ἡ συναγωγὴ πᾶσα ὡς πρεσβυτέρων ὄντων καὶ κριτῶν τοῦ λαοῦ

41 καὶ οὐκ ἠθέλησεν ἀγγεῖλαι ἡμῖν. ταῦτα μαρτυροῦμεν. καὶ ἐπίστευσεν αὐτοῖς ἡ συναγωγὴ ὡς πρεσβυτέροις τοῦ λαοῦ καὶ κριταῖς καὶ κατέκριναν αὐτὴν ἀποθανεῖν.

[35a κύριε ὁ θεὸς ὁ αἰώνιος ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν σὺ οἶδας ὅτι οὐκ ἐποίησα ἃ πονηρεύονται οἱ ἄνομοι οὗτοι ἐπ’ ἐμοί καὶ εἰσήκουσε κύριος τῆς δεήσεως αὐτῆς]

42 ἀνεβόησε δὲ φωνῇ μεγάλῃ Σωσάννα καὶ εἶπεν· ὁ Θεὸς ὁ αἰώνιος ὁ τῶν κρυπτῶν γνώστης, ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν, 43 σὺ ἐπίστασαι ὅτι ψευδῆ μου κατεμαρτύρησαν· καὶ ἰδοὺ ἀποθνήσκω μὴ ποιήσασα μηδὲν ὧν οὗτοι ἐπονηρεύσαντο κατ’ ἐμοῦ. 44 Καὶ εἰσήκουσε Κύριος τῆς φωνῆς αὐτῆς.

45 καὶ ἰδοὺ ἄγγελος κυρίου ἐκείνης ἐξαγομένης ἀπολέσθαι καὶ ἔδωκεν ὁ ἄγγελος καθὼς προσετάγη πνεῦμα συνέσεως νεωτέρῳ ὄντι Δανιηλ

45 καὶ ἀπαγομένης αὐτῆς ἀπολέσθαι, ὁ Θεὸς ἐξήγειρε τὸ πνεῦμα τὸ ἅγιον παιδαρίου νεωτέρου, ᾧ ὄνομα Δανιήλ, 46 καὶ ἐβόησε φωνῇ μεγάλῃ· ἀθῷος ἐγὼ ἀπὸ τοῦ αἵματος ταύτης. 47 ἐπέστρεψε δὲ πᾶς ὁ λαὸς πρὸς αὐτὸν καὶ εἶπαν· τίς ὁ λόγος οὗτος, ὃν σὺ λελάληκας;

48 διαστείλας δὲ Δανιηλ τὸν ὄχλον καὶ στὰς ἐν μέσῳ αὐτῶν εἶπεν οὕτως μωροί υἱοὶ Ισραηλ οὐκ ἀνακρίναντες οὐδὲ τὸ σαφὲς ἐπιγνόντες ἀπεκρίνατε θυγατέρα Ισραηλ

48 ὁ δὲ στὰς ἐν μέσῳ αὐτῶν εἶπεν· οὕτως μωροὶ οἱ υἱοὶ ᾿Ισραήλ; οὐκ ἀνακρίναντες οὐδὲ τὸ σαφὲς ἐπιγνόντες κατεκρίνατε θυγατέρα ᾿Ισραήλ; 49 ἀναστρέψατε εἰς τὸ κριτήριον· ψευδῆ γὰρ οὗτοι κατεμαρτύρησαν αὐτῆς. 50 καὶ ἀνέστρεψε πᾶς ὁ λαὸς μετὰ σπουδῆς. καὶ εἶπαν αὐτῷ οἱ πρεσβύτεροι· δεῦρο κάθισον ἐν μέσῳ ἡμῶν καὶ ἀνάγγειλον ἡμῖν, ὅτι σοὶ δέδωκεν ὁ Θεὸς τὸ πρεσβεῖον.

51 καὶ νῦν διαχωρίσατέ μοι αὐτοὺς ἀπ’ ἀλλήλων μακράν ἵνα ἐτάσω αὐτούς

51 καὶ εἶπε πρὸς αὐτοὺς Δανιήλ· διαχωρίσατε αὐτοὺς ἀπ’ ἀλλήλων μακράν, καὶ ἀνακρινῶ αὐτούς.

52 ὡς δὲ διεχωρίσθησαν εἶπεν Δανιηλ τῇ συναγωγῇ νῦν μὴ βλέψητε ὅτι οὗτοί εἰσι πρεσβύτεροι λέγοντες οὐ μὴ ψεύσωνται ἀλλὰ ἀνακρινῶ αὐτοὺς κατὰ τὰ ὑποπίπτοντά μοι. και έκάλεσε τὸν ἕνα αὐτῶν, και προσήγαγον τὸν πρεσβύτερον τω νεωτέρῷ, καὶ εἶπεν αύτῶ Δανιηλ Ἄκουε ἄκουε, πεπαλαιωμένε ἡμερῶν κακῶν • νῦν ἥκασί σου αί άμαρτίαι, ἃς ἐποίεις τὸ πρότερον

52 ὡς δὲ διεχωρίσθησαν εἷς ἀπὸ τοῦ ἑνός, ἐκάλεσε τὸν ἕνα αὐτῶν καὶ εἶπε πρὸς αὐτόν· πεπαλαιωμένε ἡμερῶν κακῶν, νῦν ἥκασιν αἱ ἁμαρτίαι σου, ἃς ἐποίεις τὸ πρότερον

53 πιστευθεὶς ἀκούειν καὶ κρίνειν κρίσεις θάνατον ἐπιφερούσας καὶ τὸν μὲν ἀθῷον κατέκρινας τοὺς δὲ ἐνόχους ἠφίεις τοῦ κυρίου λέγοντος ἀθῷον καὶ δίκαιον οὐκ ἀποκτενεῖς

53 κρίνων κρίσεις ἀδίκους καὶ τοὺς μὲν ἀθῴους κατακρίνων, ἀπολύων δὲ τοὺς αἰτίους, λέγοντος τοῦ Κυρίου· ἀθῷον καὶ δίκαιον οὐκ ἀποκτενεῖς·

54 νῦν οὖν ὑπὸ τί δένδρον καὶ ποταπῷ τοῦ παραδείσου τόπῳ ἑώρακας αὐτοὺς ὄντας σὺν ἑαυτοῖς καὶ εἶπεν ὁ ἀσεβής ὑπὸ σχῖνον

54 νῦν οὖν ταύτην εἴπερ εἶδες, εἰπόν· ὑπὸ τί δένδρον εἶδες αὐτοὺς ὁμιλοῦντας ἀλλήλοις; ὁ δὲ εἶπεν· ὑπὸ σχῖνον.

55 εἶπεν δὲ ὁ νεώτερος ὀρθῶς ἔψευσαι εἰς τὴν σεαυτοῦ ψυχήν ὁ γὰρ ἄγγελος κυρίου σχίσει σου τὴν ψυχὴν σήμερον

55 εἶπε δὲ Δανιήλ· ὀρθῶς ἔψευσαι εἰς τὴν σεαυτοῦ κεφαλήν· ἤδη γὰρ ἄγγελος Θεοῦ λαβὼν φάσιν παρὰ τοῦ Θεοῦ σχίσει σε μέσον.

56 καὶ τοῦτον μεταστήσας εἶπε προσαγαγεῖν αὐτῷ τὸν ἕτερον καὶ τούτῳ δὲ εἶπεν διὰ τί διεστραμμένον τὸ σπέρμα σου ὡς Σιδῶνος καὶ οὐχ ὡς Ιουδα τὸ κάλλος σε ἠπάτησεν ἡ μιαρὰ ἐπιθυμία

56 καὶ μεταστήσας αὐτὸν ἐκέλευσε προσαγαγεῖν τὸν ἕτερον· καὶ εἶπεν αὐτῷ· σπέρμα Χαναὰν καὶ οὐκ ᾿Ιούδα, τὸ κάλλος ἐξηπάτησέ σε, καὶ ἐπιθυμία διέστρεψε τὴν καρδίαν σου·

57 καὶ οὕτως ἐποιεῖτε θυγατράσιν Ισραηλ καὶ ἐκεῖναι φοβούμεναι ὡμιλοῦσαν ὑμῖν ἀλλ’ οὐ θυγάτηρ Ιουδα ὑπέμεινε τὴν νόσον ὑμῶν ἐν ἀνομίᾳ ὑπενεγκεῖν

57 οὕτως ἐποιεῖτε θυγατράσιν ᾿Ισραήλ, καὶ ἐκεῖναι φοβούμεναι ὡμίλουν ὑμῖν, ἀλλ’ οὐ θυγάτηρ ᾿Ιούδα ὑπέμεινε τὴν ἀνομίαν ὑμῶν.

58 νῦν οὖν λέγε μοι ὑπὸ τί δένδρον καὶ ἐν ποίῳ τοῦ κήπου τόπῳ κατέλαβες αὐτοὺς ὁμιλοῦντας ἀλλήλοις ὁ δὲ εἶπεν ὑπὸ πρῖνον

58 νῦν οὖν λέγε μοι· ὑπὸ τί δένδρον κατέλαβες αὐτοὺς ὁμιλοῦντας ἀλλήλοις; ὁ δὲ εἶπεν· ὑπὸ πρῖνον.

59 καὶ εἶπεν Δανιηλ ἁμαρτωλέ νῦν ὁ ἄγγελος κυρίου τὴν ῥομφαίαν ἕστηκεν ἔχων ἕως ὁ λαὸς ἐξολεθρεύσει ὑμᾶς ἵνα καταπρίσῃ σε

59 εἶπε δὲ αὐτῷ Δανιήλ· ὀρθῶς ἔψευσαι καὶ σὺ εἰς τὴν σεαυτοῦ κεφαλήν· μένει γὰρ ὁ ἄγγελος τοῦ Θεοῦ τὴν ῥομφαίαν ἔχων πρίσαι σε μέσον, ὅπως ἐξολοθρεύσῃ ὑμᾶς.

60-62 καὶ πᾶσα ἡ συναγωγὴ ἀνεβόησεν ἐπὶ τῷ νεωτέρῳ ὡς ἐκ τοῦ ἰδίου στόματος ὁμολόγους αὐτοὺς κατέστησεν ἀμφοτέρους ψευδομάρτυρας καὶ ὡς ὁ νόμος διαγορεύει ἐποίησαν αὐτοῖς καθὼς ἐπονηρεύσαντο κατὰ τῆς ἀδελφῆς καὶ ἐφίμωσαν αὐτοὺς καὶ ἐξαγαγόντες ἔρριψαν εἰς φάραγγα τότε ὁ ἄγγελος κυρίου ἔρριψε πῦρ διὰ μέσου αὐτῶν καὶ ἐσώθη αἷμα ἀναίτιον ἐν τῇ ἡμέρᾳ ἐκείνῃ

60 καὶ ἀνεβόησε πᾶσα ἡ συναγωγὴ φωνῇ μεγάλῃ καὶ εὐλόγησαν τῷ Θεῷ τῷ σώζοντι τοὺς ἐλπίζοντας ἐπ’ αὐτόν. 61 καὶ ἀνέστησαν ἐπὶ τοὺς δύο πρεσβύτας, ὅτι συνέστησεν αὐτοὺς Δανιὴλ ἐκ τοῦ στόματος αὐτῶν ψευδομαρτυρήσαντας, καὶ ἐποίησαν αὐτοῖς ὃν τρόπον ἐπονηρεύσαντο τῷ πλησίον, 62 ποιῆσαι κατὰ τὸν νόμον Μωυσῆ, καὶ ἀπέκτειναν αὐτούς· καὶ ἐσώθη αἷμα ἀναίτιον ἐν τῇ ἡμέρᾳ ἐκείνῃ.

63 διὰ τοῦτο οἱ νεώτεροι ἀγαπητοὶ Ιακωβ ἐν τῇ ἁπλότητι αὐτῶν καὶ ἡμεῖς φυλασσώμεθα εἰς υἱοὺς δυνατοὺς νεωτέρους εὐσεβήσουσι γὰρ νεώτεροι καὶ ἔσται ἐν αὐτοῖς πνεῦμα ἐπιστήμης καὶ συνέσεως εἰς αἰῶνα αἰῶνος

63 Χελκίας δὲ καὶ ἡ γυνὴ αὐτοῦ ᾔνεσαν τὸν Θεὸν περὶ τῆς θυγατρὸς αὐτῶν μετὰ ᾿Ιωακεὶμ τοῦ ἀνδρὸς αὐτῆς καὶ τῶν συγγενῶν πάντων, ὅτι οὐχ εὑρέθη ἐν αὐτῇ ἄσχημον πρᾶγμα. 64 καὶ Δανιὴλ ἐγένετο μέγας ἐνώπιον τοῦ λαοῦ ἀπὸ τῆς ἡμέρας ἐκείνης καὶ ἐπέκεινα.

Translation from the Septuagint (Old Greek)

Translation from Theodotion

1 There was a man living in Babylon whose name was Ioakim. 2 He married the daughter of Hilkiah, named Susanna, a very beautiful woman and one who feared the Lord. 3 Her parents were righteous, and had trained their daughter according to the law of Moses. 4 Ioakim was very rich, and had a fine garden adjoining his house; the Jews used to come to him because he was the most honored of them all.

5...concerning whom the Master had said: Lawlessness came forth from Babylon, from elders who were judges, who were supposed to govern the people.

5 That year two elders from the people were appointed as judges. Concerning them the Master had said: "Wickedness came forth from Babylon, from elders who were judges, who were supposed to govern the people."

6 And cases from other cities would come to them.

6 These men were frequently at Ioakim's house, and all who had a case to be tried came to them there.

7 These men, when they saw a woman - elegant in appearance, wife of their brother, one of the sons of Israel, named Susanna daughter of Chelkias, wife of Ioakim - walking about in her husband's orchard,

7 When the people left at noon, Susanna would walk about in her husband's orchard.

8 and since they lusted after her

8 Every day the two elders used to see her, going in and walking about, and they began to lust for her.

9 they diverted their mind and turned away their eyes in order not to look to heaven nor to remember to make right decisions.

10 But both were transfixed by her, but one to the other pretended the opposite to the evil that possessed them because of her (nor did the woman know of this matter).

10 But both were transfixed by her, but they did not tell each other of their distress, 11 for they were ashamed to disclose their lustful desire to seduce her.

12 And as soon as dawn would break, they would come and cheat one another, being anxious who should appear to her first and should speak to her. 13 And lo, according to her custom, she was walking around. And the one elder had already come, and lo, the other arrived, and one questioned the other saying, "Why did you come out so early in the morning and not take me along?"

12 Day after day they watched eagerly to see her. 13 One day they said to each other, "Let us go home, for it is time for lunch." So they both left and parted from each other.

14 And they acknowledged to one another each his distress.

14 But turning back, they met again; and when each pressed the other for the reason, they acknowledged their lust. Then together they arranged for a time when they could find her alone. 15 Once, while they were watching for an opportune day, she went in as before with only two maids, and wished to bathe in the garden, for it was a hot day. 16 No one was there except the two elders, who had hidden themselves and were watching her. 17 She said to her maids, "Bring me olive oil and ointments, and shut the garden doors so that I can bathe." 18 They did as she told them: they shut the doors of the garden and went out by the side doors to bring what they had been commanded; they did not see the elders, because they were hiding.

19 And one said to the other, "Let us go to her!" So having agreed, they approached her and tried to force her.

19 When the maids had gone out, the two elders got up and ran to her. 20 They said, "Look, the garden doors are shut, and no one can see us. We are burning with desire for you; so give your consent, and lie with us. 21 If you refuse, we will testify against you that a young man was with you, and this was why you sent your maids away."

22 And the Judean lady said to them, "I know at if I do it, it is death for me, and if I do not, I will not escape your hands.

22 Susanna groaned and said, "I am completely trapped. For if I do it, it is death for me, and if I do not, I will not escape your hands.

23 But it would be better for me to fall into your hands by not doing it than to sin before the Lord."

23 It is preferable for me to fall into your hands by not doing it than to sin before the Lord" 24 Then Susanna cried out with a loud voice, and the two elders shouted against her. 25 And one of them ran and opened the garden doors. 26 When the people in the house heard the shouting in the garden, they rushed in at the side door to see what had happened to her. 27 And when the elders told their story, the servants felt very much ashamed, for nothing like this had ever been said about Susanna.

28 So the scoundrels turned away, uttering threats among themselves and lay in ambush so that they might have her put to death. And when they came to the city assembly, where they sojourned, all the sons of Israel who were there deliberated.

28 The next day, when the people gathered at the house of her husband Ioakim, the two elders came, full of their wicked plot to have Susanna put to death. In the presence of the people they said,

29 And when the two elders and judges stood up they said, "Send for Susanna daughter of Chelkias, who is the wife of Ioakim." So they immediately summoned her.

29 "Send for Susanna daughter of Hilkiah, the wife of Ioakim."

30 Now, when the woman arrived with her own father and mother, even her servants and maids who numbered five hundred) came and Susanna's four children.

30 So they sent for her. And she came with her parents, her children, and all her relatives.

31 Now the woman was very refined.

31 Now Susanna was very refined and beautiful in appearance.

32 And the scoundrels ordered to uncover her in order that they could be sated with lust for her beauty.

32 Then the scoundrels commanded that she be uncovered (for she was veiled) so that they could be sated with her beauty.

33 And all those who were with her and all who knew her wept.

33 But those who were with her and all who saw her began weeping.

34 Then after the elders and judges stood up, they placed their hands on her head.

34 Then after the two elders stood up before the people, they put their hands on her head.

35 But her heart trusted in the Lord, her God, and when she lifted her head, she wept, saying to herself,

35 But she, while crying, looked up to heaven, because her heart trusted in the Lord.

35a "O Lord, everlasting God, you who know all things before their beginning, you know that I have not done what these men are maliciously alleging against me." And the Lord heeded her supplication.

[ 42 Then Susanna cried out with a loud voice, and said, "O everlasting God, you who know all things before their beginning, 43 you understand that they have testified lies against me. And lo, I will die, though I have done nothing that they have maliciously alleged against me!" And the Lord heeded her voice. ]

36 Then the two elders said, "We were walking around in her husband's orchard,

36 Then the elders said, "While we were walking in the orchard alone, this woman came in with two maids and shut the orchard doors and dismissed the maids.

37 and as we were going around the walk, we saw this woman resting with a man. And while we stood, we saw them having intercourse together. 38 And they did not know that we stood there. Then we agreed together, saying, 'Let's find out who they are'.

37 And a young man, who was hiding there, came to her and lay with her. 38 We were in a corner of the garden, and when we saw this wickedness we ran to them.

39 And as we approached we recognized her, but the young man fled, covered over.

39 Although we saw them embracing, we could not hold the man, because he was stronger than we, and he opened the doors and got away.

40 But when we had seized this woman, we asked her, 'Who is the man?'

40 But when we had seized this woman, we asked who the young man was,

41 but she would not tell us who he was. These things we testify." And as they were elders and judges of the people, the whole assembly believed them.

41 and she did not want to tell us. These things we testify." And as they were elders of the people and judges, the assembly believed them, and they condemned her to death.

[ 35a "O Lord, everlasting God, you who know all things before their beginning, you know that I have not done what these men are maliciously alleging against me." And the Lord heeded her supplication. ]

42 Then Susanna cried out with a loud voice, and said, "O everlasting God, you who know all things before their beginning, 43 you understand that they have testified lies against me. And lo, I will die, though I have done nothing that they have maliciously alleged against me!" And the Lord heeded her voice.

44-45 And lo, there was an angel of the Lord as she was being taken off to be executed. And the angel, just as be was ordered, gave a spirit of understanding to a youth, being Daniel.

45 And as she was being led away to be executed, God awakened the holy spirit of a young lad whose name was Daniel, 46 and he shouted with a loud voice, "I want no part in shedding this woman's blood!"

47 All the people turned to him and asked, "What is this you are saying?"

48 Then Daniel parted the crowd, and after he stood among them, he said, "Are you such fools, O sons of Israel? Without examining nor learning the plain, truth, do you kill a daughter of Israel?

48 So he, as he stood among them said, "Are you such fools, O sons of Israel? Without examining nor learning the plan truth, do you condemn a daughter of Israel? 49 Return to court, for these men have given false evidence against her." 50 So all the people hurried back. And the rest of the elders said to him, "Come, sit among us and inform us, for God has given you the standing of an elder."

51 And now separate them far from one another for me so that I can test them." 51a So when they were separated, Daniel said to the assembly, 'Now, have no regard that they are elders, saying, They would never lie!' But I will examine them according to what occurs to me."

51 And Daniel said to them, "Separate them far from one another, and I will examine them." 52a So when they were separated one from the one,

52 And he summoned one of them, and they brought the elder to the youth and Daniel to him, "Hear! Hear! You that have grown aged in wicked days, your sins have now come, which you have committed formerly;

52b he summoned one of them and said to him, "You that have grown aged in wicked days, your sins have now come, which you have committed formerly,

53 when you were entrusted to hear and to judge cases carrying a death sentence and you condemned the innocent while you were acquitting the guilty though the Lord says, 'You shall not kill an innocent and righteous person.'

53 when you judged unjust cases, and condemning the innocent, while releasing those responsible, though the Lord says, 'You shall not kill an innocent and righteous person.'

54 Now, therefore, under what tree and at what sort of place of the orchard did you see them with one another?" And the impious one said, "Under a mastich."

54 Now therefore, if you really saw this woman, tell: Under what tree did you see them having intercourse together?" Then he said, "Under a mastich."

55 Then the youth said, "Truly you have lied to the detriment of your own soul, for this very day the angel of the Lord will split your soul."

55 Then Daniel said, "Truly you have lied to the detriment of your own head, for already as the angel of God receives the sentence from God he will split you in two."

56 And after he had this one removed, he told them to bring the other to him. Then he also said to that one, "Why is your seed twisted, like that of Sidon, and not like that of Iouda? Beauty has deceived you [or paltry lust].

56 And after he had him removed, he ordered them to bring the other. And he said to him, "O seed of Chanaan and not Iouda, beauty has beguiled you, and lust has twisted your heart.

57 And thus you used to treat the daughters of Israel, and they, being afraid, would have intercourse with you, but a daughter of Iouda did not tolerate bearing your sickness in lawlessness.

57 Thus you used to treat the daughters of Israel, and they, being afraid, would have intercourse with you, but a daughter of Iouda did not tolerate your lawlessness.

58 Now, therefore, tell me: Under what tree and in what place of the garden did you catch them having intercourse together? Then, he said, "Under an evergreen oak."

58 Now, therefore, tell me: Under what tree did you catch them having intercourse together?" Then, he said, "Under an evergreen oak."

59 And Daniel said, "Sinner! Now, the angel of the Lord stands with the sword until the people destroy you so that he may saw you in pieces."

59 Then Daniel said to him, "Truly you also have lied to the detriment of your own head, for the angel of God is waiting with the sword to saw you in two so as to destroy you."

60-62 And the whole assembly shouted for the youth, how out of their own mouths he had established them both as false witnesses by their own admission. And as the law states explicitly, they did to them just as they had wickedly intended against their sister. And they silenced them and took them away and threw them into a ravine. Then the angel of the Lord threw fire in their midst. And guiltless blood was saved that day.

60 And the whole assembly shouted with a loud voice and blessed the God who saves those who hope in him. 61 And they rose up against the two elders, because Daniel had implicated them out of their own muth that as false witnesses, and they did to them what they had wickedly intended to the neighbor, 62 by doing to them according to the law of Moyses, and they killed them. And guiltless blood was saved that day.

63 For this reason youths are beloved by Iakob, because of their simplicity. And as for us, let us watch out for young able sons. For youths will be pious, and a spirit of knowledge and understanding shall be with them forever and ever.

63 Hilkiah and his wife praised God for their daughter Susanna, and so did her husband Ioakim and all her relatives, because she was found innocent of a shameful deed. 64 And from that day onward Daniel had a great reputation among the people.