Chapter 7.

In the first year of Belshazzar, king of Babylon, Daniel had a dream and prophetic visions of his head on his bed. Then he wrote down this dream, setting forth the essence of the matter. Beginning his speech, Daniel said, "I saw in my night vision, and behold, four winds of heaven were fighting on the great sea, and four great beasts came up out of the sea, unlike one another. The first is like a lion, but it has eagle wings; I looked until his wings were torn out, and he was lifted up from the ground, and stood on his feet like a man, and the heart of man was given to him. And behold, another beast, like a bear, stood on one side, and three fangs in his mouth, between his teeth; Then I saw, behold, another beast like a leopard; On his back he had four birds' wings, and the beast had four heads, and power was given to him. After this I saw in night visions, and behold, the fourth beast, terrible and terrible, and very strong; he has large iron teeth; he devours and crushes, but the remnants he tramples underfoot; he was different from all the former beasts, and he had ten horns. I looked at these horns, and behold, another little horn came out among them, and three of the former horns were uprooted before him, and behold, in this horn were eyes like the eyes of a man, and a mouth that spoke haughtily (vv. 1-8). Why is it not said that he saw women? When it was necessary to present punishment and curse, then the Scriptures used images of women; and when there are kingdoms, then beasts. Here the subject of the speech is the kingdom; it is given a sensual image. And this is very good. Since the properties of kingdoms are especially clearly manifested in beasts, they were necessary for the prophet. He wanted to show luxury combined with ferocity, and introduced a lioness; he wanted to show slowness, and introduced a bear; He wanted to show the speed and ease and destruction of all powers by means of wars, and introduced the lynx. See how good it is that he first of all contemplated the sea, i.e. the entire universe. It is so full of confusion and so agitated, as if it were inhabited by fish and not by people. In the same way, Christ explains that real life is the sea, when He says: "The kingdom of heaven is like a net thrown into the sea, and swallowed up fish of all kinds" (Matt. 13:47). And behold, the four winds of heaven fought on the great sea. Explaining that the beasts came out of there, he shows the swiftness of God's providence. In the same way, when we speak of speed, we point to the wind. The winds rushed, he says, to the sea, and the beasts came out of the sea. And our leaders have our own nature. So often the Scriptures call the king a lion, wishing to show the royal dignity combined with brutal morals. The four winds are spoken of because there is an east wind, there is a north wind, and there is also a south wind; This is like saying: they have stirred up the sea, stirred it up to the sky. Four large beasts came out of the sea, unlike one another. The first is like a lion — so he appeared in a dream; In reality, it was not. Two images denote royal dignity. Some say that (the king of Babylon) overcame the Assyrian, and therefore two images are used. But he has eagle wings; I looked until his wings were torn out, that is, power, and he was lifted up from the ground, and stood on his feet like a man, and the heart of man was given to him. A ferocious animal! On both sides it had organs for rapid movement: wings on top, legs below; but both were taken away: the wings were broken and no longer visible, and the legs turned into weak human ones. And the human heart is given to him. Great was the arrogance of this animal; but now, he says, this king has become humble, meek, tame. And behold, another beast, like a bear, stood on one side, and three fangs in his mouth, between his teeth; he was told thus: "Get up, eat much meat!" Under the dominion of the Medes and Persians there are three fangs, i.e. the countries or kingdoms that they united. It was said to him, "Get up, eat much meat!" because they took Babylon and caused much trouble. Then I saw, behold, another beast, like a leopard; On his back he had four birds' wings, and the beast had four heads, and power was given to him. Then, to say, the leopard, i.e. Alexander, the king of Macedonia, who ran through the whole world, since there was no one faster and faster than he; He was strong and fast like this beast. Four, he says, birds' wings over him, i.e. he seized all power for himself, so dividing the Persians into thirteen provinces, he subdued them all. Do you see his swiftness? It is depicted both by the properties of the beast and by its wings. He went through the entire universe. And this beast had four heads, and authority was given to him. Further, the prophet speaks of the appearance of a beast with diverse and heterogeneous properties, to which he cannot give an image: so changeable was this beast. He conquered all those kingdoms. Others had strength in swiftness, but this one had strength in teeth, because they were made of iron. And the remnants he tramples underfoot. There are many wars spoken of here. What are the ten kings? What does the little horn mean? I affirm that it is the Antichrist who appears among several kings. Eyes like the eyes of men, and lips that speak arrogantly. For what can be more arrogant than the mouth of one who exalts himself above all that is called God or holiness (2 Thess. 2:4)? Do not be surprised that he has human eyes, for it is also said of him that he is a man of sin, the son of perdition (2 Thessalonians 2:3). Why is it small, and not great from the beginning? However, after that, he will grow up and defeat several kings. What then? It is no longer followed by another kingdom, but God Himself destroys it. At last I saw that thrones were set up, and the Ancient of Days sat down; His garment was white as snow, and the hair of His head was like a pure wave; His throne is like a flame of fire, His wheels are a blazing fire. A river of fire went out and passed before Him; thousands of thousands served Him, and thousands of thousands stood before Him; The judges sat down, and the books were opened, v. 9, 10. Let us increase our attention, beloved, because we are not talking about unimportant things. Thrones, he says, are set up, and the Ancient of Days is seated. Who is he? As when you heard of the bear, you did not understand the bear, and when you heard of the lion, you did not understand it, but the kingdom, and when you heard of the sea, you did not understand the sea, but the world, and so on, so it is now. Who is this Ancient of Days? He was like a certain old man. God takes upon Himself images at the request of the circumstances under which He appears, and (here) shows that judgment should be entrusted to the elders. When you hear about the throne, you will not understand the seat; how can one understand someone ordinary by sitting, when in one place He appears armed (Wis. 5:18), in another — bloodied (Isaiah 63:3)? Here the prophet wants to express that the time of judgment has come. His garment was as white as snow. Why? Because the time has come not only for judgment, but also for retribution; because everyone needs to stand before Him; for My judgment, as the prophet says, is like the rising light (Hosea 6:5). Then the altars were set up. Are not the thrones of which Christ says: "Ye also shall sit on twelve thrones" (Matt. 19:28)? And the hair of His head is like a pure wave. Fire did not destroy anything, it was harmless. Do you see here the image of the state and the people? The throne was terrible, because it had a lot of fire, and not just fire, but like a flame of fire. Lest you think that it is used for comparison, the prophet also indicated its effect, saying that it was not mere fire, but like a flame of fire. A river of fire went out and passed before Him; thousands of thousands served Him, and thousands of thousands stood before Him, the judges sat down, that is, He came to execute judgment. And the books opened. What do you say? Does God have need of books, Who knew all things before he was (Dan. 13:42), made their hearts one by one, and delves into all their works (Psalm 32:15)? No, this is said in relation to the custom of the rulers, just as we use records. As with us the records are read not only so that the ruler may know the matter, but so that the justice of the judgment may be seen, so it is here: although the righteous Judge knows, he opens the books. For what? What do you mean? And why does he not speak of honors? He said, "Thrones were set up, as a sign that God had also ordained honors; but since we did not obey, He appointed punishment and torment. Did not Christ make such an appeal to us? From that time, says the Evangelist, Jesus began to preach and say: "Repent, for the Kingdom of Heaven is at hand" (Matt. 4:17). Do not understand here, beloved, anything bodily, and do not think that the infinite God is encompassed by a throne. If in His hand are all the ends of the earth (Psalm 94:4), if He weighed the mountains in the balances, if the nations are like a drop from a bucket, and are counted as a speck of dust in the scales, as He Himself says (Isaiah 40:12,15), then what place can encompass Him all? No, He was not encompassed by a throne. But if He had a garment, how did the fire not destroy it? What is the name of the Ancient of Days He Who exists before all ages? How can He be old? And Thou, saith the Psalmist, art the same (Psalm 101:28). How can He be old? And Thy years, it is said, shall not fail (Psalm 101:28). How could the Infinite and the Incorporeal have clothes? And to His greatness, says the Psalmist, there is no end (Psalm 144:3); and again: "If I ascend into heaven, Thou art there, and if I descend into hell, Thou art there" (Psalm 138:8). How was He clothed in human clothing and fire did not destroy it? However, the prophet could see many other things. How did the hair not burn in the fire? Wherefore the prophet added, His throne is like a flame of fire. And the books were opened, so that whoever is condemned is condemned through his own fault. I saw then that because of the haughty words that the horn spoke, the beast was slain in my eyes, and his body was broken (v. 11) because of his arrogance, although Alexander worshipped God.  And it was given over to be burned by fire. And from the rest of the beasts their power was taken away, and the continuation of life was given to them only for a time and a time, v. 12. Although their power ended, life remained. The beast was slain in my sight, and his body was broken, and given over to be burned with fire. This expresses complete destruction. I saw in the night visions, behold, one as the Son of man walked with the clouds of heaven (v. 13). Who doesn't know this? Who can fail to see this? Is it not the same, O Jew, says Peter or Paul? He came to the Ancient of Days and was brought to Him. From this it can be seen that they have equal honor.  He was brought to Him, v. 18. In order that you, when you see that the kingdom is given to Him, do not understand the word, "Humanly given," the prophet says, "With the clouds of heaven." By the clouds of the Scriptures you usually designate the heavens. And to Him was given power, glory, and a kingdom, that all peoples, nations, and tongues should serve Him; His dominion is an everlasting dominion, which shall not pass away, and His kingdom shall not be destroyed, v. 14. What, tell me, could be clearer than this? All nations, he says, nations and tongues served Him. See how the prophet embraced all the nations of the world. See how (the Son of man) also received the power of judgment. And lest you think that this is only for a time, he says, His dominion is an everlasting dominion, which shall not pass away, and His kingdom shall not be destroyed, but stands and remains. But if you do not believe this, then be convinced by your works. Do you see His equality with the Father? Since He appeared after the Father, the prophet says that He came with the clouds. And that He was before is evident from the fact that He comes with clouds. And He was given authority, that is, the authority that He had. That all peoples, nations, and tongues may serve Him. He had power before and then he took the same power that he had. In what sense you understand the hair of the Father and so on, understand this also. When you hear, "Dana," and the like, think not of the Son anything human or base. As when you see the Ancient of Days, you do not understand the elder, so understand the rest. Do not seek clarity in prophecies, where there are shadows and divination, just as in lightning you do not seek constant light, but are content with the fact that it only shines. My spirit trembled in me, Daniel, in my body, and the visions of my head troubled me, v. 15. Of course, he was embarrassed by what he was contemplating. He was the first and alone to see the Father and the Son, as if in a vision. What can the Jews say to this? Since the impending coming of the Son was already near, the wondrous visions are just. I went to one of those who stood by, and asked him the true meaning of all this, and he spoke to me, and explained to me the meaning of what he had said, v. 16. He asks what he has seen means, and learns about the Antichrist, and learns about the kingdom that has no end.  These, he says, are great beasts, of which there are four, signify that four kings will rise from the earth. Then the saints of the Most High will receive the kingdom and will possess the kingdom forever and ever. Then I desired an exact explanation of the fourth beast, which was different from all and very terrible, with teeth of iron and claws of brass, devouring and crushing, and trampling the remnants under foot, and of the ten horns which were on his head, and of the other that came out again, before which three fell out, the same horn which had eyes and mouth; who speak haughtily, and who in appearance has become greater than the rest. I saw this horn wage war with the saints, and prevail over them, until the Ancient of Days came, and judgment was given to the saints of the Most High, and the time came for the saints to take possession of the kingdom. Of this he said, "The fourth beast, the fourth kingdom will be on the earth, different from all kingdoms, which will devour the whole earth, trampling it down, and crushing it. And the ten horns signify that ten kings will arise from this kingdom, and after them there will arise another, different from the former, and will humiliate the three kings, and will speak words against the Most High, and oppress the saints of the Most High; He will even dream of abolishing the feast times and the law from them, and they will be delivered into his hand until a time, and times, and half a time. Then the judges will sit down and take away from him the power to destroy and destroy to the end. And the kingdom and the royal power and majesty in all the heavens will be given to the people of the saints of the Most High, whose kingdom is an eternal kingdom, and all rulers will serve and obey him. Here is the end of the word. I, Daniel, was greatly troubled by my thoughts, and my face was changed on me; but I have kept the word in my heart (vv. 17-28). Why didn't you, O man, say this word? Because this did not apply to the Jews in the least; on the contrary, in words God communicated it secretly, but preserved it in the heart of the prophet. So also at the end he says, "These words are hidden and sealed until the time of the end" (Dan. 12:9), and he wishes that they should remain obscure. Christ Himself does the same when He speaks in parables. See how the prophet exalts this kingdom in every way, so that you do not understand anything human. People, even if they have mastered the whole earth, cannot (possess) always and for an infinite time. Let no one tell me that the prophet means a short time here. What is the meaning of the words, "This kingdom shall not be handed over to another people" (Dan. 2:44)? Look at the things that were in the time of Darius and the Macedonians. Who was it for? For the Jews. Wherefore Alexander, as they say, bowed down to the temple when he saw the book of Daniel, and the pagans marveled at the power of his prediction. No one spoke about it, except this one prophet.

Chapter 8.

In the third year of the reign of Belshazzar the king, a vision appeared to me, Daniel, after the one that had appeared to me before. And I saw in a vision, and when I saw, I was in Shushan the throne city in the province of Elam, and I saw in a vision, as if I were by the river Ulai. I lifted up my eyes, and saw, behold, a ram was standing by the river; he has two horns, and the horns are high, but one is higher than the other, and the highest rose afterwards. I saw this ram butting to the west, and to the north, and to the south, and no beast could stand against it, and no one could save from it; he did what he wanted, and boasted himself. I looked at it attentively, and behold, from the west a goat walked over the face of the whole earth, without touching the ground; This goat had a prominent horn between its eyes. He went against the ram with horns, which I saw standing by the river, and rushed at him in his great rage. And I saw how he approached the ram, and was angry with him, and smote the ram, and broke both his horns; And the ram was not strong enough to stand against him, and he threw him to the ground, and trampled him down, and there was no one to save the ram from him. Then the goat became exceedingly magnified; but when it became stronger, the great horn was broken, and in its place came four turned to the four winds of heaven. From one of them came out a small horn, which grew exceedingly to the south and to the east, and to the beautiful country, and ascended to the army of heaven, and cast down to the earth a part of this host and the stars, and trampled them down, and even ascended against the leader of this army, and the daily sacrifice was taken away from him, and the place of his holiness was desecrated. And the army was betrayed together with the daily sacrifice for wickedness, and he, casting the truth to the ground, acted and succeeded. And I heard a certain saint speaking, and this saint said to someone who asked, "How long will this vision of the daily sacrifice and of the devastating wickedness last, when holiness and the host shall be trampled underfoot?" and then the sanctuary will be cleansed." And it came to pass, that when I, Daniel, saw this vision, and sought the meaning of it, behold, he stood before me as the form of a man. And I heard from the midst of Ulai a man's voice, which called and said, "Gabriel! And he came to the place where I stood, and when he came, I was terrified, and fell on my face; And he said to me, Know, son of man, that the vision is to the end of time, and as he spoke to me, I lay senseless with my face on the ground. But he touched me, and set me in my place, and said, Behold, I reveal unto thee what shall be in the last days of wrath; for it refers to the end of a certain time. The ram that you saw with two horns is the kings of the Medes and the kings of Persia. And the shaggy goat is the king of Greece, and the great horn that is between his eyes is its first king; He was broken, and in his place came forth four others: these are the four kingdoms that will arise out of this people, but not with their power. But at the end of their kingdom, when the apostates have fulfilled the measure of their iniquities, there will arise a king who is insolent and skilled in deceit; and his strength shall be strengthened, though not by his power, and he shall wrought wonderful desolation, and shall succeed, and act, and destroy the mighty and the holy people, and with his mind and deceit shall prosper in his hand, and in his heart he shall be exalted, and in the midst of the world he shall destroy many, and he shall rise up against the Lord of lords, but he shall be crushed, not by his hand. But the vision of the evening and the morning, of which it is spoken, is true; but hide this vision, for it belongs to distant times" (vv. 1-26).   The voice of man, which called and said, it is said, Gabriel! Explain this vision to him. Look at the duties of angels and archangels. Is there another great force? And he came, says the prophet, to the place where I stood, and when he came, I was terrified and fell on my face. Where are those who speak evil of the angels? The angel did nothing of his own. Do you see that they are also divided into many ranks and types? In the first vision, the prophet says: "He went up to one of those who were waiting and asked" (Dan. 7:16); But this is not the case. And I heard a certain saint speaking; asks the other, as if not knowing, so that Daniel may know. And he said, he says. And at the end of their kingdom, when the apostates have fulfilled the measure of their iniquities, there will arise a king who is insolent and skilled in deceit. See how the prophet shows the Jews that they are to blame; but he does not state this plainly, lest they intentionally remain evil: for if they remained so when nothing of the kind was said, how much more would they remain if it had been clearly expressed; also that you may know that the Spirit has power everywhere, that God foresees all things, and that He, although He knew of their future sins, nevertheless brought them out (from captivity). And note that if he had indicated the years, the time would have seemed short, so he counts the days in order to frighten them with a multitude of them, and moreover he counts not only the days, but also the nights. He dwells at length on the sad events of Antiochus, in order to frighten at least in this way. And his strength will be strengthened, that is, God could have stopped him, but He allowed him to do so for the sins of the Jews, and not just for their sins, but because the measure was fulfilled. Is there any measure of sins? For the measure of iniquity, says God, the Amorites have not yet been filled (Gen. 15:16). And note: it is no longer the burning that is predicted, but individual cases of murder. Since some will be kinder and better than their fathers, the punishment is less. This is said so that they, being proud of the victories that took place under Zerubbabel, would not become careless. And see how he does not indicate anything bright after the times of Antiochus, but speaks only of the cessation of the calamities and of the time that embraces them. What then? Did he not foretell of this captivity? He predicted, but it is not very clear. That is why Christ also said: "When ye shall see the abomination of desolation, spoken through the prophet Daniel, standing in the holy place" (Matt. 24:15). Disasters will come, he says, but as if he had not foretold. However, some say that this was not rightly predicted, since this captivity did not have a definite time. A tomb with evildoers was assigned to Him, says the prophet, but He was buried with the rich (Isaiah 53:9). But hide this vision, for it belongs to remote times, i.e., preserve it, so that it does not become distorted by long time. See how God has always spared the Jews. They came into Egypt and became evil; He did not depart from them, but led them out into the wilderness. They remained in wickedness; He did not depart from them, but led them into the promised land. Under Antiochus he brought them out again, and again they remained the same. In Christ's time they were the same again; but even then He did not depart from them, but constantly cares for them. As the natural qualities given to us by nature do not leave us, no matter what happens, so is God; or rather, they may leave us, but God never forsakes His providence and care. Will a woman forget her suckling child, He says, so as not to have pity on the son of her womb? but if she also had forgotten, I would not forget you (Isaiah 49:15). Just as a mother does not look at whether her children are good, but fulfills the law of nature, so, and even more, God is constantly careful, never forsook, always acts in the same measure. And I, Daniel, was faint, and was sick for several days; then he got up and began to attend to the king's affairs; I was amazed at this vision, and did not understand it, v. 27. Why did he become exhausted? Perhaps from sorrow at the contemplation of future calamities, while the present ones have not ended. And yet, he says, so many disasters! Or: I have not yet reconciled God to them, and they themselves are again arming Him against themselves.  And then he got up and began to engage in royal affairs, i.e. he served. And I was amazed at this vision, and did not understand it. Sorrow is especially strong when it is impossible to share it with anyone; or because they were wicked. And he began to engage in the king's affairs, that is, I did not omit anything, but did my own business.

Chapter 9.

In the first year of Darius, the son of Assyria, of the family of the Medes, who was made king over the kingdom of the Chaldees, in the first year of his reign, I, Daniel, discerned from the books the number of years of which the word of the Lord was to Jeremiah the prophet, that seventy years would be fulfilled over the desolation of Jerusalem. And I turned my face to the Lord God with prayer and supplication, in fasting and sackcloth and ashes (vv. 1-3). This is Darius the Mede. By the first year the prophet does not mean the first year of his reign, since he did not say, in the first year of his reign, but in the first year of his reign, so that it may also be called the first year in which, as king, he may perhaps have taken captive the adherents of Belshazzar. I, Daniel, calculated from the books the number of years, that is, the time of the murder of Belshazzar, and pondered. See how he did not dare to approach the Lord before a certain time. Three youths also entered the furnaces; But in the ditch he did not do so. What then? Did they do badly, or did he? Neither they nor he. They expressed their love, and he expressed their understanding of the time they were experiencing. And so, did he not read the prophecies with understanding? I think that he does not count from the capture of the city, but perhaps from the captivity of Israel; wars can justly be called the desolation of Jerusalem. Note that here too there is a sevenfold number. As before he changed four hundred and thirty years (Exodus 12:40) into two hundred and fifteen, so now, I think, it is reduced. Of whom was the word of the Lord to Jeremiah the prophet, that seventy years shall be fulfilled over the desolation of Jerusalem. And I turned my face to the Lord God with prayer and supplication, in fasting and sackcloth and ashes. Look at his piety. And I turned my face, he says, that is, before, to the point of humiliation, I was ashamed, but now I turned my face, in other words, I dared. If he had asked for what was due, he would not have said, "I have turned my face, as if the matter were connected with danger." But if he cares so much for others, if, enjoying such favor with God and with the king, he does not delight in it in the least, but grieves more than those who are in need, as if he himself were exposed to calamities, then how can he not be properly amazed? See how, even after these calamities, he does not dare to approach God until he sees that the time has been fulfilled. What will happen to us unfortunate? What say thou, Daniel? You are among good things, you enjoy honor from God and from people; Why do you care about others? Moses did the same. And what does he say? In fasting and sackcloth and ashes he asked for what was due. Why, if it was due? Because he feared that the Jews would be unworthy of this. There is no need for God; It is above the laws. And I turned my face to the Lord God, he said, with prayer and supplication. First of all, he asks for this. Will God, he says, allow me to pray for them? For he heard that it was said to Jeremiah, "Thou shalt not pray for this people, nor offer up prayers or petitions for them" (Jeremiah 7:16). In spite of the fact that the captivity, the coming of the time, his own virtue, and his innumerable sufferings were intercessors for him, he does not feel courage in himself, but sprinkles himself with ashes and covers himself with sackcloth, and thus prays. What will we, the careless, do? We must imitate him. In order that no one may say that the other prophets did this out of poverty, he who has been most honored humbles himself the most. He came from a royal family and enjoyed so many blessings. Thus it is necessary to mourn one's own misfortunes; so one should feel sorry for one's neighbors; Such is the compassion of the prophets. See how he was especially distinguished by this. Moses said, "Forgive them their sin, and if not, blot me also out of Thy book" (Exodus 32:32). And Daniel was constantly in fasting and tears. And Paul was constantly in tears and ready to go to hell itself. None of them enjoyed their own blessings; but as the eye in the body, though beautiful, cannot feel its beauty when the feet are damaged and rotting, so it was with them. What is the ashes for? It reminded him of his own nature. What is sackcloth for? It humbles with its coarseness. What is fasting for? And it reminds us of what happened in paradise. This is the custom (of the pious): they seek that which causes sorrow. I am not worthy, he says, of land, or clothing, or other gifts of nature, but I deserve the most grievous punishment, although I am clothed in Persian cloth and wear a Persian tiara. And what else does he say? Let us listen to his confession. And I prayed to the Lord my God, v. 4. Look at his love for the Lord. To my God, he says. The one whom he did not dare to ask, he calls his God. And while I was still speaking, and praying, and confessing my sins and the sins of my people Israel, and I made my supplication before the Lord my God for the holy mountain of my God; while I was still praying, the man Gabriel, whom I had seen before in the vision, quickly flew in, touched me about the time of the evening sacrifice and admonished me, spoke to me and said: "Daniel! now I have come down to teach you understanding. At the beginning of thy supplication a word went forth, and I have come to declare it unto thee, for thou art a man of desires; Therefore give heed to the word, and understand the vision (vv. 20-23). If the Jews say to us, Why is it that in the time of Isaiah, when the son of Uzziah feared war and the invasion of two kings, the prophet went out and gave them a sign, which was to be fulfilled many years later? — then we also say to them: Why, when Daniel prayed for the return and wanted to hear something about it, did the angel who came not announce anything about it, but pointed out the works that were to be done after a long time? As there the question is fully resolved, so it is here. The restoration of the city is made very certain when it is announced that it will be taken again. What then? Did He not wish to grieve the prophet by doing this? No, He wanted to inspire greater fear in the Jews. And not once or twice, but many times, He does this, because the prosperity that lies ahead could easily fill their souls with pride, since the city was not only to be rebuilt, but also built by the hands of the barbarians, the very hands of the barbarians who destroyed it. Isaiah also speaks of this, showing that God is omnipotent, that He can do and change everything (Isaiah 49:17). The Jews were afterwards restored the blessings of their fatherland, and granted brilliant and frequent victories, of which the prophets proclaim, e.g., Ezekiel says that the weapons of those who shall be taken captive shall be burned for seven years (Ezekiel 39:9), and others have often said the same; In order that they, being proud of this, should not become worse than before, God, by the fear of prediction and the repeated repetition of the same thing, as it were, makes them unavoidably obliged not to be corrupted, even if they wish. Therefore He did not reveal time clearly; And what was the use of discovering it? And notice, when is the prophecy reported? On their very return, when their circumstances were favorable and flourishing. Moses, intending to lead them into the promised land, at the very moment of receiving the blessings, foretells of the coming calamities, saying: "I bear witness to you today in heaven and earth" (Deuteronomy 4:26): to the insensibility that comes from prosperity, he opposes the threat of punishment, — so Daniel restrains them with fear. That is why Zechariah dwells on this at length and speaks about it because there is nothing less useful for human nature than prosperity and tranquility. While I was still praying, he said, the man Gabriel, who used to appear to him, whom I had seen before in a vision, quickly flew in and touched me about the time of the evening sacrifice, either so that he would not be frightened by the vision, or in order that he might understand what was said. Since it could not be clearly revealed in the presence of others, he touches it. And he admonished me, he said, he spoke to me, and said, Daniel! now I have come down to teach you understanding. At the beginning of thy supplication a word went forth, and I have come to declare it unto thee, for thou art a man of desires; Therefore, heed the word and understand the vision. Consider, he says, what will be said. When someone asks for one thing and hears about another, then great attention is needed. And the people will return, and the streets and walls will be built, v. 25. Some understand here the wall which Agrippa built. Therefore know and understand: from the time when the command for the rebuilding of Jerusalem is issued, until Christ the Lord, there are seven weeks and sixty-two weeks; and the people will return, and the streets and walls will be built, but in difficult times. And at the end of sixty-two weeks Christ shall be put to death, and shall not be; but the city and the sanctuary will be destroyed by the people of the leader who is coming, and the end thereof will be like a flood, and there will be desolation until the end of the war. And one week shall confirm the covenant for many, and in the middle of the week the sacrifice and the offering shall cease, and the abomination of desolation shall be upon the wing of the sanctuary, and the final predestined destruction shall come upon the destroyer" (vv. 25-27). See how amazingly he speaks of disasters! And one week shall confirm the covenant for many, and in the middle of the week the sacrifice and offering shall cease, and on the wing of the sanctuary shall be the abomination of desolation, and the final predestined destruction shall come upon the desolator, v. 27. See how he ended his speech with sorrowful events, but he did not speak clearly about the favorable ones, the latter are indicated in the words: "He will confirm the covenant for many one week; but he speaks often and much about sorrowful things. And the abomination of desolation, i.e., Adrian's. Zechariah speaks more clearly about this; He also speaks of favorable circumstances for those who remain. And in Egypt the Jews lived so many years, and yet they were not exterminated; And now you no longer expect this (their salvation)! Look at other circumstances as well. The Jews do not enter their city as they once did, and who can even speak of their return? No one.

Chapter 10.

In the third year of Cyrus king of Persia, there was a revelation to Daniel, who was called by the name of Belshazzar; and truly was this revelation of great power. He understood this revelation and understood this vision. In these days I, Daniel, have been in mourning for three weeks of days. I did not eat delicious bread; flesh and wine did not enter into my mouth, and I did not anoint myself with ointment until the three weeks of the days were fulfilled (vv. 1-3). Why is he grieving again? If the first year of the reign of Cyrus has come, what has he been weeping about, and all these days, when it was only possible to mourn for one day? Again, he hears nothing about what he is praying for. He prays, it seems to me, that the calamities may cease; but God says nothing of the sort, but expresses the same thing more clearly as before. The prophet prays that all the Jews will return, although great calamities awaited them, and although God wanted to reject their homeland. And here God says it more clearly and precisely. Note that Daniel is always honored with a vision, only after fasting. When it was necessary to know the dream (of Nebuchadnezzar), fasting preceded; when Gabriel appeared, there was again fasting, ashes and sackcloth; When an angel now appears, there is again fasting and prayer. But look how he almost justifies himself before Daniel. And on the twenty-fourth day of the first month I was on the bank of the great river Tigris, and I lifted up my eyes, and behold, behold, a man clothed in linen, and his loins girded with gold from Uphaz. His body is like topaz, his face is like the sight of lightning; his eyes are like burning lamps, his hands and his feet are like shining brass, and the voice of his words is like the voice of a multitude. And only I, Daniel, saw this vision, and those who were with me did not see this vision; but great fear fell upon them, and they fled to hide. And I was left alone and looked at this great vision, but there was no strength left in me, and the appearance of my face changed exceedingly, there was no cheerfulness in me. And I heard the voice of his words; And as soon as I heard the voice of his words, I fell on my face in a daze, and lay with my face to the ground. But behold, a hand touched me, and set me on my knees, and on the palms of my hands. And he said to me, "Daniel, man of desires! Consider the words that I will speak to you, and stand upright on your feet; for to you I have been sent this day." When he said these words to me, I stood up trembling. But he said to me, "Do not be afraid, Daniel; From the first day that thou hast disposed thy heart to understand and humble thee before thy God, thy words have been heard, and I would have come according to thy words (vv. 4-12). Do you see how I said that he almost justifies himself before the prophet? From the first day, he said, I was sent. Why did he delay? But the prince of the kingdom of Persia stood against me twenty-one days, v. 13. Have you heard that when the Most High gave inheritance to the nations and dispersed the sons of men, then He set the boundaries of the nations according to the number of the children of Israel (Deuteronomy 32:8)? Every nation has a patronizing angel who wants to be stronger than others. I, Daniel, saw this vision, because it was not enough to listen to the words that were spoken. Do you see that the prophets were instructed in other ways? And great power. Truly great, if weak people have overcome that Antiochus who has won so many victories. And this revelation was true. This is said because they could not believe it. Which was called by the name of Belshazzar. The prophet reminds us of previous events in order to be reliable. So he also broke the Passover, since the Passover occurs in the first month, and he fasted until the twenty-fourth day of this month. His fast begins on the fourteenth day and lasts from the fourteenth to the twenty-first, and two more days. Look at how the provisions of the law are already being repealed. Was it not fear that made you flee, Daniel? No, he says. Notice where he sees the vision: in the wilderness, like Moses, because the cities are full of noise and confusion. In the same way, Christ is transfigured on the mountain. Behold, Michael, one of the chief princes, came to help me, and I remained there with the kings of Persia. And now I have come to tell you what will happen to your people in the last times, for the vision is of distant days." When he spoke these words to me, I fell on my face to the ground and was dumb. But behold, one who looked like the sons of men touched my mouth, and I opened my mouth, and began to speak, and said to him who stood before me, My lord! because of this vision my inward parts turned in me, and there was no strength in me. And how can the servant of such a master of mine speak to such a master of mine? for there is no strength in me, and the breath is still in me." Then that human form touched me again and strengthened me and said: "Do not be afraid, man of desires! peace be upon you; And as he spoke to me, I strengthened myself, and said, "Speak, my lord; for thou hast strengthened me." And he said, "Do you know why I have come to you? Now I will return to fight the prince of Persia; and when I go out, behold, the prince of Greece will come. Nevertheless, I will declare to you what is written in the true scriptures; and there is no one to support me in this, except Michael your prince (13-21). And a man clothed in linen clothing, perhaps a priest's garment. Seeing him is like a kind of lightning. How did he appear to them in lightning? Why does this angel appear in this way? Is it not in order to impress the people? But what is the use of this? He appears in order to persuade the prophet not to grieve over the fact that he is repeatedly told the same thing: the angel testifies to the power of the future; or to assure the prophet. And the voice of his words is like the voice of a multitude of people, so that even with this he may frighten. Daniel loses his senses and then during the conversation he is exhausted again: probably the angel only allows this, and does not make him powerless himself, because before he said: be of good courage, and he got up. Do you see what the angel's appearance was like? Do not think that Daniel saw copper or gold. Who could be so struck by the sight of them? And here there is light everywhere. Since I have been sent, he says, I warn you only that you have not lost grace. Thy words have been heard, and I would have come according to thy words. What did he ask for and pray for? But the angel does not tell him about this or anything like that. Perhaps he wanted to know exactly the time (of deliverance), what would follow it. The prince of the kingdom of Persia stood against me. Is it not of an earthly ruler that he speaks? No, because in another place he says: "Behold, the prince of Greece will come." It seems to me that this prince is not one of the chiefs or rulers of the people, but of the higher powers. Then, when the other angels could not stand against him, he told the prophet about it. The Jews, he says, are set free. What more do you ask for? And behold, Michael, one of the chief princes, came to help me, and I remained there with the kings of Persia. And now I have come to tell you what will happen to your people in the last times. Why did Michael not come earlier than twenty days? It seems to me that he wants to show the prophet that he asks for what is forbidden, illegal, and difficult, as if he were putting the angels in difficulty. That is why Michael does not come to the rescue immediately, not at the very beginning, but later, in order to impress upon him that the return (of the Jews) who lived after was unworthy of return. The angels are offended by this. And I stayed there, either to persuade or to hinder. But what angel would resist when he heard that God bestows grace? I think that here the matter is presented in a sensual image, just as in another place it is said: "Who would carry away Ahab" (2 Chronicles 18:19); and again: "Leave Me therefore, that My wrath may be kindled against them, and I will destroy them" (Exodus 32:10). The prophet restrains God, as it were, but He does not tolerate hindrance or compulsion. The same is true here. And in another place it says: "Let me go, for the dawn has risen" (Gen. 32:26); and again about the angel and the donkey: "If it had not turned away from me" (Num. 22:33); and again, "Only his face will I receive" (Job 42:8). Consequently, this does not show that the angel resists God, but only that the angels are offended. Such was the power that Daniel had! And I have come to tell you what will happen to your people in the last times. See how he, having abandoned the necessary work, justifies himself before the prophet. Daniel is again exhausted, and again the angel lifts him up and says, "Now I will return to fight with the prince of Persia; and when I go out, behold, the prince of Greece will come. Perhaps he was going to fight with one of those who opposed him for the future, for example, those who acted against Macedonia; However, he is not yet sure of this. Do angels struggle and compete for people? Yes, because they care a lot about people. He was not yet sure, and as if he had said so: I have to fight with him.

Chapter 11.

And so, from the first year of Darius the Mede, I became his support and strength. Now I will tell you the truth (vv. 1, 2). I am he, he says, who even then saved (the Jews). Lest anyone say, Why are you fighting? "What if you don't win?" — he says: no; And then I defended them. And there is no one to support me in this, except Michael your prince (Dan. 10:21). He says this in order to convince the prophet that he is not his enemy or adversary, but that the prophet demands what is not lawful; and not because he says that he needs helpers. What then? Obviously, he was not one of the princes. Then he talks about everything in detail and indicates where the defeats will come from. Then he proclaims the salvation and glory of his people in the future.

Chapter 12.

And I heard a man in linen, standing over the waters of the river, lifting up his right and left hands to heaven, swearing to Him who lives forever, that at the end of time, and times, and half a time, and after the power of the holy people had been completely overthrown, all these things would come to pass. I heard this, but I did not understand, and therefore I said: "My lord! And he answered, "Go, Daniel; for these words are hidden and sealed until the time of the end. Many will be cleansed, made white, and refined in temptation; but the wicked will do wickedness, and none of the wicked will understand it, but the wise will. From the time of the cessation of the daily sacrifice and the setting up of the abomination of desolation, one thousand two hundred and ninety days will pass. Blessed is he who waits and reaches one thousand three hundred and thirty-five days. But thou shalt go to thy end, and thou shalt rest, and rise up to receive thy lot at the end of days" (vv. 7-13). But you, he says, go, for it will be after a long time. Consequently, the prophet does not weep for the return, but after the return he weeps for those who have returned.

Chapter 13.

King Astyages was gathered to his fathers, and Cyrus the Persian received his kingdom. And Daniel dwelt with the king, and was more glorious than all his friends, v. 1, 2. Daniel wrote us a story about Bel. Don't you think that Bel is an inanimate god? Do you not see how much he eats and drinks every day?  (v. 6) Alas, this is the proof and sign of the divinity: he eats and drinks much! Daniel did not object, "Is this God, tell me?" "Because the king was weak, but he won a complete victory. He did not say, "I speak to you of God, who created heaven and earth; and you represent to me an insatiable belly; this is not at all characteristic of God; God does not hunger or grow weary. But the prophet wants to conquer not by reasoning, but by deeds. The tsar himself imposed a punishment. Why does Bel eat not in front of the eyes of those present, but at night? How did not the priests realize that they would be exposed through their own cunning? When God arranges, then do not be surprised at anything. And the king commanded to be put to death, says the prophet (v. 22). What else does he say about the serpent? Does anyone worship the beast? And he killed him. Do you see how foolish and weak the kings of Persia were? He was compelled to betray (v. 30). Why had he betrayed him, after such a brilliant victory? The angel of the Lord said to Habakkuk, "Take this supper which you have to Babylon to Daniel," v. 34. Look at the miracle. Was it not possible to bring him food from some other place than from Judea? Thus it pleased the prophet, that he should not act as in the case of a eunuch, and should not suffer hunger, considering the food to be defiled. How did he recognize Habakkuk? By similarity of speech. Habakkuk was to become the herald of the greatest miracle for those who were in Judea. How was man not afraid of beasts? He ate, and they fasted. Let them not touch the body of the righteous man; But why did they abstain from food? As if some muzzle or bridle restrained them.