Daniel having humbled himself by fasting and penance seeth a vision, with which he is much terrified; but he is comforted by an angel.
After fasting & other voluntarie afflictions, 4. Daniel seing a man in a strange forme, and much terrified therwith, 8. is comforted. 13. The Angels of Persians, and Grecians resist his prayer, 20. S. Michael assisting the Iewes.
1In the third year of Cyrus, king of the Persians, a word was revealed to Daniel, surnamed Baltassar, and a true word, and great strength: and he understood the word: for there is need of understanding in a vision.L'anno terzo di Ciro re di Persia fu rivelata una parola a Daniele cognominato Balthasar, una parola vera, e una fortezza grande: ed egli comprese la cosa; perocché necessaria è per questa visione l'intelligenza.IN the third yeare of Cyrus king of the Persians, a word was reueled to Daniel surnamed Baltassar, and a true word, and great strength: & he vnderstood the word: for there is neede of vnderstanding in vision.Anno tertio Cyri regis Persarum, verbum revelatum est Danieli cognomento Baltassar, et verbum verum, et fortitudo magna: intellexitque sermonem: intelligentia enim est opus in visione. 2In those days I, Daniel, mourned the days of three weeks.In que' giorni io Daniele mi stava piangendo pel corso di tre settimane,In those dayes I Daniel mourned the dayes of three weekes,In diebus illis ego Daniel lugebam trium hebdomadarum diebus: 3I ate no desirable bread, and neither flesh, nor wine, entered into my mouth, neither was I anointed with ointment: till the days of three weeks were accomplished.Non mangiai pane fino, e non entrò nella mia bocca carne, né vino, né mi unsi d'unguento, finché non furon passati i giorni di tre settimane.desiderable bread I did not eate, and flesh and wine entered not into my mouth, yea neither with ointment was I annoynted: til the dayes of three weeks were accomplished.panem desiderabilem non comedi, et caro et vinum non introierunt in os meum, sed neque unguento unctus sum, donec complerentur trium hebdomadarum dies. 4And in the four and twentieth day of the first month, I was by the great river, which is the Tigris.Ma il dì ventiquattro del primo mese io me ne stava vicino al gran fiume il Tigri;And in the foure & twentith day of the first moneth I was by the great riuer, which is Tigris.Die autem vigesima et quarta mensis primi, eram juxta fluvium magnum, qui est Tigris. 5And I lifted up my eyes, and I saw: and behold a man clothed in linen, and his loins were girded with the finest gold:Ed alzai gli occhi miei, e vidi, ed ecco un uomo vestito di abiti di lino, e i suoi fianchi eran cinti di fusciacca di fino oro;And I lifted vp mine eyes, & I saw: and beholde a man clothed with linnen clothes, & his reynes girded with the finest gold:Et levavi oculos meos, et vidi: et ecce vir unus vestitus lineis, et renes ejus accincti auro obrizo:
6And his body was like the chrysolite, and his face as the appearance of lightning, and his eyes as a burning lamp: and his arms, and all downward even to the feet, like in appearance to glittering brass: and the voice of his word like the voice of a multitude.E il suo corpo era come il crisolito, e la sua faccia avea la somiglianza d'un folgore, e gli occhi di lui come lampana ardente, e le braccia, e le parti all'ingiù fino ai piedi erano simili ad un bronzo rovente; e il tuono di sue parole come il romorio d'una gran turba.and his bodie as it were the chrysolithus, and his face as the forme of lightning, and his eyes as a burning lampe: and his armes, & the partes that are downward euen to the feete, as it were the forme of glistering brasse: and the voice of his word as the voice of a multitude.et corpus ejus quasi chrysolithus, et facies ejus velut species fulguris, et oculi ejus ut lampas ardens: et brachia ejus, et quæ deorsum sunt usque ad pedes, quasi species æris candentis: et vox sermonum ejus ut vox multitudinis. 7And I, Daniel alone, saw the vision: for the men that were with me saw it not: but an exceeding great terror fell upon them, and they fled away, and hid themselves.E vidi sol io Daniele questa visione; ma coloro, che eran con me, non la videro, ma un eccessivo terrore entrò in loro, e fuggirono a nascondersi.And I Daniel alone saw the vision: moreouer the men that were with me, saw it not, but exceding terrour fel vpon them, and they fled away, and hidde themselues.Vidi autem ego Daniel solus visionem: porro viri qui erant mecum non viderunt, sed terror nimius irruit super eos, et fugerunt in absconditum. 8And I, being left alone, saw this great vision: and there remained no strength in me, and the appearance of my countenance was changed in me, and I fainted away, and retained no strength.Ed io rimaso solo vidi questa visione grande, e non rimase in me vigore, e si alterò la mia faccia, e caddi in deliquio, e non ebbi più forza.And I being left alone saw this great vision: and there remayned no strength in me, yea and my shape of contenance was changed in me, and I withered, neither had any strength.Ego autem relictus solus vidi visionem grandem hanc: et non remansit in me fortitudo, sed et species mea immutata est in me, et emarcui, nec habui quidquam virium. 9And I heard the voice of his words: and when I heard I lay in a consternation upon my face, and my face was close to the ground.E io udiva il suono di sue parole, e giaceva boccone tutto sbigottito, e la mia faccia era attaccata alla terra.And I heard the voice of his wordes: and hearing I lay astonished vpon my face, and my visage cleaued to the ground.Et audivi vocem sermonum ejus: et audiens jacebam consternatus super faciem meam, et vultus meus hærebat terræ.
10And behold a hand touched me, and lifted me up upon my knees, and upon the joints of my hands.Quand'ecco una mano toccommi, e fecemi alzar sulle mie ginocchia, e sulle dita nelle mie mani.And behold a hand touched me, and lifted me vp vpon my knees, and vpon the ioynts of my handes.Et ecce manus tetigit me, et erexit me super genua mea, et super articulos manuum mearum. 11And he said to me: Daniel, thou man of desires, understand the words that I speak to thee, and stand upright: for I am sent now to thee. And when he had said this word to me, I stood trembling.Ed ei disse a me: Daniele, uomo di desideri, intendi le parole, che io ti dico, e sta su' tuoi piedi; imperocché io sono stato ora spedito a te: e quando egli mi ebbe dette queste parole, io mi stetti tremante.And he said to me: Daniel thou man of desires, vnderstand the wordes, that I speake to thee, and stand in thy place: for now am I sent to thee. And when he had said this word to me, I stood trembling.Et dixit ad me: Daniel vir desideriorum, intellige verba quæ ego loquor ad te, et sta in gradu tuo: nunc enim sum missus ad te. Cumque dixisset mihi sermonem istum, steti tremens. 12And he said to me: Fear not, Daniel: for from the first day that thou didst set thy heart to understand, to afflict thyself in the sight of thy God, thy words have been heard: and I am come for thy words.Ed ei disse a me: Non temere, o Daniele; perocché fin dal primo giorno, in cui, affin di ottenere intelligenza, ti mettesti in cuore di affliggerti al cospetto del tuo Dio, furono esaudite le tue parole, e per ragione di tue orazioni son io venuto.And he said to me: Feare not Daniel: because since the first day that thou didst set thy hart to vnderstand to afflict thy self in the sight of thy God, thy wordes haue bene heard: and I am come for thy wordes.Et ait ad me: Noli metuere, Daniel: quia ex die primo, quo posuisti cor tuum ad intelligendum ut te affligeres in conspectu Dei tui, exaudita sunt verba tua: et ego veni propter sermones tuos. 13But the prince of the kingdom of the Persians resisted me one and twenty days: and behold Michael, one of the chief princes, came to help me, and I remained there by the king of the Persians.Ma il principe del regno de' Persiani si oppose a me per ventun giorno: ma Michele, uno de' primari prìncipi, venne in mio soccorso, ed io rimasi colà presso il re de' Persiani.But the prince of the kingdom of the Persians resisted me one and twentie dayes: and behold Michael one of the chiefe princes came to ayde me, and I taried there by the king of the Persians.Princeps autem regni Persarum restitit mihi viginti et uno diebus: et ecce Michaël, unus de principibus primis, venit in adjutorium meum, et ego remansi ibi juxta regem Persarum.
14But I am come to teach thee what things shall befall thy people in the latter days, for as yet the vision is for days.Or io son venuto per ispiegare a te le cose, che avverranno al popol tuo negli ultimi giorni; imperocché questa visione va ai giorni rimoti.But I am come to teach thee what thinges shal come to thy people in the later dayes, because as yet the vision vnto dayes.Veni autem ut docerem te quæ ventura sunt populo tuo in novissimis diebus, quoniam adhuc visio in dies. 15And when he was speaking such words to me, I cast down my countenance to the ground, and held my peace.E nel tempo, ch'ei mi diceva queste parole, abbassai a terra il mio volto, e mi tacqui.And when he spake to me in these maner of wordes, I cast downe my countenance to the ground, and held my peace.Cumque loqueretur mihi hujuscemodi verbis, dejeci vultum meum ad terram, et tacui. 16And behold as it were the likeness of a son of man touched my lips: then I opened my mouth and spoke, and said to him that stood before me: O my lord, at the sight of thee my joints are loosed, and no strength hath remained in me.Ed ecco che colui, che era simile a un figliuolo di uomo, toccò le mie labbra, e aprendo io la mia bocca, parlai, e dissi a lui, che stavami dirimpetto: Signor mio, al veder te si sono sciolte tutte le mie giunture, e non mi è restato vigore alcuno.And behold as it were the similitude of the sonne of man touched my lippes, and opening my mouth I spake, and sayd to him, that stood before me: My Lord, in thy vision my ioynts are dissolued, and no strength hath remayned in me.Et ecce quasi similitudo filii hominis tetigit labia mea: et aperiens os meum locutus sum, et dixi ad eum, qui stabat contra me: Domine mi, in visione tua dissolutæ sunt compages meæ, et nihil in me remansit virium. 17And how can the servant of my lord speak with my lord? for no strength remaineth in me; moreover, my breath is stopped.E come potrà egli il servo del mio Signore parlare col Signor mio? imperocché non è rimaso vigore in me, ed ancor mi manca il respiro.And how can the seruant of my Lord speake with my Lord? for no strength is remayning in me, yea & my breath is stopped.Et quomodo poterit servus domini mei loqui cum domino meo ? nihil enim in me remansit virium, sed et halitus meus intercluditur. 18Therefore, he that looked like a man, touched me again, and strengthened me.Di nuovo adunque toccommi colui, ch'io vedea simile ad uomo, e rendettemi lena;Agayne therfore there touched me as it were the vision of a man, and strengthened me,Rursum ergo tetigit me quasi visio hominis, et confortavit me, 19And he said: Fear not, O man of desires, peace be to thee: take courage, and be strong. And when he spoke to me, I grew strong, and I said: Speak, O my lord, for thou hast strengthened me.E disse: Non temere, o uomo di desiderj: pace sia a te: ripiglia vigore, e robustezza. E mentre egli parlava meco, io mi rinvigorii, e dissi: Parla, Signor mio; perocché tu mi hai riconfortato.and he sayd: Feare not ô man of desires, Peace be to thee: take courege & be strong. And when he spake with me, I receiued strength, and sayd: Speake my Lord, because thou hast strengthened me.et dixit: Noli timere, vir desideriorum: pax tibi: confortare, et esto robustus. Cumque loqueretur mecum, convalui, et dixi: Loquere, domine mi, quia confortasti me.
20And he said: Dost thou know wherefore I am come to thee? And now I will return, to fight against the prince of the Persians. When I went forth, there appeared the prince of the Greeks coming.Ed ei disse: E non sai tu il perchè io sono venuto a te? Ed ora io tornerò a combattere contro il principe de' Persiani. Quand'io partiva, compariva il principe de' Greci, che veniva.And he sayd: Doest thou know wherfore I am come to thee? and now I wil returne, that I may fight agaynst the prince of the Persians. when I therfore went sorth, there appeared the prince of the Greekes coming.Et ait: Numquid scis quare venerim ad te ? et nunc revertar ut prælier adversum principem Persarum. Cum ego egrederer, apparuit princeps Græcorum veniens. 21But I will tell thee what is set down in the scripture of truth: and none is my helper in all these things, but Michael your prince.Ma io annunzierò a te quello, che sta espresso nella Scrittura di verità: e nissuno mi dà aiuto in tutto questo, se non Michele vostro principe.But yet I wil tel thee that which is expressed in the scripture of truth: and none is my helper in al these, but Michael f your prince.Verumtamen annuntiabo tibi quod expressum est in scriptura veritatis: et nemo est adjutor meus in omnibus his, nisi Michaël princeps vester.
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Year of the World 3478, Year before Christ 536.
Third. This concurs with the first of Darius. Cyrus then reigned in Persia, and the king is here often mentioned, as the vision happened near it, on the banks of the Tigris. Only twenty-one days had elapsed since the former.
Calmet
Strength. Hebrew, "warfare," or determinate time, Job 7:1. This shall surely take place, but not soon. (Calmet)
Haydock
For. Protestants, "and had understanding," etc. (Haydock)
Calmet
He was informed of the meaning, or strove to know what the preceding vision denoted. (Calmet)
St. Thomas Aquinas
Pharao and Baltassar were not prophets, as they did not comprehend what they saw. For understanding is requisite, in order that a vision may be prophetical. (St. Thomas Aquinas, 2:2. q. 175 a. 2; Worthington)
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Calmet
Weeks. Marsham says twenty-one years. But it means only so many days. He began to mourn on the third of Nisan, and continued fasting (ver. 4.) it seems even on the sabbaths, and on the feast of Passover, till the 24th. (Calmet)
Calmet
He was grieved that the people did not make use of the leave granted by Cyrus; (Theod.) or because the Samaritans had prevailed at court to have the temple forbidden; (Usher, year of the world 3470; 1 Esdras 1:14.) or rather because he could not fully understand the former visions, Daniel 9:30., and 12:9. etc. (Calmet)
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Linen. Hebrew baddim.
Finest. Hebrew uphaz, (Haydock) from Phasis or Ophir.
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Chrysolite. Hebrew, "Tharsis." This precious stone was perhaps greenish.
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Hand; the Holy Ghost, or rather the angel Gabriel.
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Calmet
Desires most amiable. (Calmet)
Worthington
This new title is given to comfort the prophet. (Worthington)
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Challoner
The prince, etc. That is, the angel guardian of Persia: who, according to his office, seeking the spiritual good of the Persians, was desirous that many of the Jews should remain among them. (Challoner)
Worthington
St. Jerome, etc. explain it of the angel guardian. (Worthington)
Each country has an archangel over it, as individuals have an angel. Others assert that this was an evil angel; for how could a good one oppose so long the will of God? Yet this argument may be retorted, as evil spirits themselves must comply. It seems, therefore, that Cyrus was exhorted by the good angels to invade the Chaldeans, and thus to liberate God's people. He was afraid of the hazardous attempt, and free-will may resist the inspirations of God.
Calmet
One, or "prince." (Calmet)
Worthington
Michael, and the guardian of Daniel, joined their prayers for the liberation of the Jews, ver. 20. (Worthington)
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Days. It will not soon take place; or, I have many things to tell.
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Haydock
To thee? He awakens his attention (ver. 14.; Calmet) and gratitude. (Haydock)
Calmet
Prince, angel guardian; or Alexander, who would one day rout the Persians, Daniel 11:2. (Calmet)
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Calmet
Of truth, in the former sealed visions. (Calmet)
Calmet
Your prince. The guardian general of the Church of God, (Challoner) as he was of the synagogue. (Calmet)
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Michael your prince.... The guardian general of the church of God.
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Pharao had a vision in slepe, Gen. 41. Baltassar vvaking, savv a hand writing in the vval, Dan. 5. but neither of them vnderstood their visions, & therfore vvere not prophets. Ioseph vnderstood the former, & Daniel this other, and so they vvere prophets. For as this text teacheth, vnderstanding is required that a vision be prophetical. •. ••o. 2. 2. q 175 a. 2 & 4.
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The Angel iepereth this honorable nevv title to encorege him being sore frighted.
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prayers.
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The Angel guardian of Persia. S. Ierom, S. Theodoret. S. Gregorie.
This Angel for his office sake, not yet knowing Gods vvil in this particular, prayed that the Iewes might remain among the Persians for their edification and spiritual good.
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Daniels proper Angel ioyned his prayers vvith him for the deliuerie of the Ievves from captiuitie. f S. Michael the guardian Angel of the whole Church also prayed for the same purpose.
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Tertullian † AD 220 On Fasting 9
… with oil I was not anointed; until three weeks were consummated:” which being elapsed, an angel was sent out (from God), addressing him on this wise: “Daniel, thou art a man pitiable; fear not: since, from the first day on which thou gavest thy soul to recogitation and to humiliation before God, thy word hath been heard, and I am entered at thy word.”
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Tertullian † AD 220 A Treatise on the Soul 48
… if it contributes some good service to superstition, much more does it to religion. For even demons require such discipline from their dreamers as a gratification to their divinity, because they know that it is acceptable to God, since Daniel (to quote him again) “ate no pleasant bread” for the space of three weeks.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… ( Jer. xi. 5 .) So Moses left the palace and the sort of living herein, and hasted to be among their calamities. And Daniel abode for twenty days following without food, pinching himself with the most severe fast, that he might reconcile God to them. (
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 30.2
… and you are wont to praise them, and count them as martyrs; though they too followed the doctrine of devils, if this is to be taken as the apostle’s opinion. And Daniel himself declares that he fasted for three weeks, not eating flesh or drinking wine, while he prayed for his people.
John Cassian † AD 435 The Conferences of John Cassian 9.34
… But that this also shall be sought from the Lord unweariedly, we are taught by the example of the blessed Daniel, as, though he was heard from the first day on which he began to pray, he only obtained the result of his petition after one and twenty days.
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.23
… For he, by thus afflicting himself on the Sabbaths not only with hunger but with the forty days’ journeying, broke the Sabbath: and yet God, Who gave the law, was not wroth with him but shewed Himself to him on Choreb as a reward for his virtue. And what will they say about Daniel? Did he not spend three weeks without food
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 20
… It was not this then that He enjoined, but, forasmuch as the ancients had a custom to anoint themselves continually, when they were taking their pleasure and rejoicing (and this one may see clearly from David and from Daniel);
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St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.27
… For since Paul might have been injured by the vehemence of this sun to which he was accustomed, if he gazed upon it not according to custom, how much more should he be injured by the glory of that light to which his eyes never had been accustomed? For behold, Daniel also
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St Hippolytus † AD 235 On Daniel 2.25
… With a pure girdle, therefore, he was girded round the loins. For the Word was to bear us all, binding us like a girdle round His body, in His own love. The complete body was His, but we are members in His body, united together, and sustained by the Word Himself. “And his body was like Tharses.”
St Hippolytus † AD 235 On Daniel 3
Chap. x. 6 “And the voice of His words.” For all we who now believe on Him declare the words of Christ, as if we spake by His mouth the things enjoined by Him.
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.28
… For it was not with threatening, the angel came to him. For if he had come with threatening, how could a mouth full of threatening become full of peace, when it came, saying, Peace be unto thee, thou man of desire? Thus that mouth that was a fountain of thunderings— for the voice of his words was like the voice of many hosts ,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.14
… or that He should suit His grace to our measure? Daniel could not bear the vision of an Angel, and wert thou capable of the sight of the Lord of Angels? Gabriel appeared, and Daniel fell down: and of what nature or in what guise was he that appeared? His countenance was like lightning
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… I mean from the case of the greater powers. Hear at least how the beauty of these struck the man greatly beloved; for wishing to set forth their beauty and being unable to find a body of the same character, he had recourse to metallic substances, and he was not satisfied even with these, but took the brilliancy of lightning for his illustration.
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St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.28
28. But the majesty of the angel was manifested in itself; the weakness of flesh in itself could not endure. For my inward parts were turned into corruption .
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 9.1
… And why dost thou wonder that Ezekiel fell down on seeing the likeness of the glory? when Daniel at the sight of Gabriel, though but a servant of God, straightway shuddered and fell on his face, and, prophet as he was, dared not answer him, until the Angel transformed himself into the likeness of a son of man
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St Basil the Great † AD 379 De Spiritu Sancto 16
… I indeed maintain that even Gabriel in no other way foretells events to come than by the foreknowledge of the Spirit, by reason of the fact that one of the boons distributed by the Spirit is prophecy. And whence did he who was ordained to announce the mysteries of the vision to the Man of Desires
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.14
… and his eyes as lamps of fire , not as a furnace of fire: and the voice of his words as the voice of a multitude , not as the voice of twelve legions of angels; nevertheless the Prophet fell down. And the Angel cometh unto him, saying, Fear not, Daniel, stand upright: be of good courage, thy words are heard . And Daniel says, I stood up trembling
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… For none comes out of Egypt purely, or escapes the Destroyer, except he who has disciplined these. And let the reins be changed by that good conversion by which they transfer all the affections to God, so that they can say, Lord, all my desire is before Thee, and the day of man have I not desired; for you must be a man of desires,
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… His throne was a flame of fire, and the wheels thereof burning fire: a stream of fire wound its way in front of Him. Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him. The judgment was set and the books were opened.”
Rufinus of Aquileia † AD 411 Translation of Pamphilus' Defence of Origen 1
You have been moved by your desire to know the truth, Macarius, who are “a man greatly beloved,”
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 2.15
… He recalls the words of the Apology of the Martyr Pamphilus (which however, I have proved to be the work of Eusebius the Chief of the Arians) of which he had said, “I translated it into the Latin tongue as best I was able and as the matter demanded;” he then adds: “It is this as to which I wish to give you a charge, Macarius, man of desires,
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.14
… not like the sun: and his eyes as lamps of fire , not as a furnace of fire: and the voice of his words as the voice of a multitude , not as the voice of twelve legions of angels; nevertheless the Prophet fell down. And the Angel cometh unto him, saying, Fear not, Daniel, stand upright: be of good courage, thy words are heard
John Cassian † AD 435 The Conferences of John Cassian 8.13
… and I am come for thy words. But the prince of the kingdom of the Persians resisted me one and twenty days: and behold Michael one of the chief princes came to help me, and I remained there by the king of the Persians. But I am come to teach thee what things shall befall thy people in the latter days.”
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St John Chrysostom † AD 407 Homilies on Ephesians 7
Angels knew only this, that “The Lord’s portion was His people.” ( Deut. xxxii. 8, 9 .) And again it is said, “The Prince of Persia withstood me.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.18
… They did not “go about to establish their own righteousness,” that they might “submit themselves to the righteousness of God.” …Behold! you are mortal; and you bear about you a body of flesh that is corrupting away: “And ye shall fall like one of the princes. Ye shall die like men,” and shall fall like the devil.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.10
… as if one could not say, Heal me; and it were necessary to say, Give me health, as it is here said, “Give me understanding;” or, make me whole, as here it may be said, make me intelligent. This indeed an Angel could do: for he said to Daniel, “I am come to give thee understanding;”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.14
… and not even so did he make answer, until the likeness of a man’s hand touched him. And when he that appeared was changed into the appearance of a man, then Daniel spoke: and what saith he? O my Lord, at the vision of Thee my inward parts were turned within me, and no strength remaineth in me, neither is there breath left in me
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.14
… and what saith he? O my Lord, at the vision of Thee my inward parts were turned within me, and no strength remaineth in me, neither is there breath left in me . If an Angel appearing took away the Prophet’s voice and strength, would the appearance of God have allowed him to breathe? And until there touched me as it were a vision of a man
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St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.28
… but on account of his terrible nature and prevailing brightness. For it was not with threatening, the angel came to him. For if he had come with threatening, how could a mouth full of threatening become full of peace, when it came, saying, Peace be unto thee, thou man of desire?
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John Cassian † AD 435 The Conferences of John Cassian 8.13
… “And the angel said: Dost thou know wherefore I am come to thee? And now I will return to fight against the prince of the Persians. For when I went forth, there appeared the prince of the Greeks coming. But I will tell thee what is written down in the Scriptures of truth: and none is my helper in all these things but Michael your prince.”
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.2.13
13. You will perceive also from the same words that this was no other than he who talked with Moses.
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like the appearance of a man, and he strengthened me, 19. And he said: Fear not, O man of desires: peace be to thee: take courage, and be strong. And when he spoke with me, I was strengthened, and I said: Speak, O my Lord, for thou hast strengthened me. 20. And he said: Dost thou know why I am come to thee? and now I will return to fight against the prince of the Persians. When I went forth, there appeared also the prince of the Greeks coming. 21. But I will tell thee that which is written in the scripture of truth: and there is none that helpeth me against all these, but Michael your prince.
In the first year of his reign, after Babylon had been destroyed, Cyrus had liberated the Jews from it and had sent them into Judea: in the second year of Cyrus, the Jews after their return began to rebuild the temple; but immediately the neighboring nations hindered it, Ezra IV, 4. Understanding this, Daniel mourned and prayed to God that He would remove these hindrances. Wherefore God presented these visions to him, by which He satisfied his prayers. The Hebrews relate that Cyrus reigned only three years as monarch, and hence Daniel also ends the kingdom of Cyrus in the third year.
The vision which I saw was true, not feigned, not illusory. Again, this vision was not a dream, nor shown in sleep, as were the preceding ones in chapters vii and viii, which I did not truly see, but seemed to myself to see them in sleep: but this one I saw while awake and in reality, as is evident from verse 7. Moreover this vision, that is the thing seen, was the august form of an angel, which he describes in verse 5, with his army, namely with the angels subject to him.
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In Hebrew it is צבא tsaba, which others take for צבי tsebi, that is pleasure, as if to say, From this vision great joy and pleasure came upon me. But it is objected that in verse 8, Daniel says he was not delighted by this vision, but terrified. Secondly, Maldonatus thus explains it, as if to say, This vision seemed to me very strong, that is vehement, terrible and dreadful. Thirdly and genuinely, tsaba is army, as if to say, A great military force or army was the object of my vision; for I saw partly, and partly heard from the Angel of the armies of angels with their princes fighting among themselves. For although one angel appeared to Daniel, yet there is no doubt that he, as a prince, had his attendants and his forces, and this is sufficiently indicated by the voice 'of them'; for this was the voice of a multitude, as is said in verse 6. For in this chapter the battles of angels are narrated, but in the following chapter the battles of men. Because I saw many Jews preferring servitude to liberty, preferring to remain in Chaldea rather than to return to their homeland, says Theodoret. Secondly and genuinely: 'I mourned,' because on account of the sins of the people the city of Jerusalem was desolate, and the building of the temple, granted by Cyrus, was hindered by the enemies and deceits of the Jews, nor could I act with Cyrus on this matter and obtain a new edict to continue the building; because Cyrus had set out for the Scythian war, in which he also died in that same year: and Cambyses his son, who administered the kingdom in Cyrus's absence, did not love the Jews, as is evident from Ezra IV, 6 and 7. Daniel therefore mourns and weeps here for three weeks for the salvation of the people, whom, as a man of desires, he uniquely longed for. For, as St. Augustine says, XX Civit. xvii: 'The holier a man is, and the fuller of holy desire, the more abundant is his weeping in prayer.' While therefore he prays, Daniel weeps, because his heart, as if melted, pours itself out through his eyes and tears to God, and as it were forces itself upon God, and moves the bowels of His mercy. For the prayers of the pious are violent, armed with tears and fastings.
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It is a hysterologia; for here verses 2 and 3 are to be placed before verse 1: for that vision in verse 1 happened after Daniel's fast, and is explained in verses 4 and following.
That is, I did not eat pleasant, royal, white bread, but common, dark and rye bread. Thus St. Jerome. St. Chrysostom notes, hom. 3 On the Incomprehensible Nature of God, that Daniel by abstinence merited that celebrated vision and revelation of the angel, which is narrated in this chapter and the following: for through fasting, he says, his mind became lighter and more spiritual. Note here that Daniel in his fast used a selection of foods, and abstained from flesh and wine: why therefore do the Novatians censure this selection? especially since the ancient Christians used it, and employed xerophagia, that is eating dry foods, as Tertullian, Cyprian, Basil and others testify. And they did this for a threefold reason, first for penance: for just as drink, because it is liquid and subtle and penetrating to the depths, affects and refreshes the innermost parts of the body more intimately: so to abstain from drink and from liquids, and to eat dry foods, is greater penance than to eat liquids and abstain from dry foods. Thus thirst afflicts a man more than hunger; and therefore it is easier for one who is hungry to abstain from food, than for one who is thirsty to abstain from drink. Secondly, for chastity: for dry foods
dry up the body, and consume the venereal moisture. Thirdly, for wisdom, study and prayer; for he who abstains from liquids lacks the vapors and fumes which obscure, darken and dull the head, reason and judgment. Hence the ancient saying: 'The dry soul is the wisest.' This is what St. Bernard points to, serm. 4 On Lent: 'Fasting merits the grace of prayer,' by which namely one prays acceptably to God, and therefore obtains, in which consists all the force and happiness of prayer. St. Chrysostom, orat. 1 Against the Jews, thinks that Daniel here abstained from all flesh and food whatsoever, and therefore did not eat the Passover, which nevertheless was commanded by law: for these things happened in the first month on the 24th day (as is evident from verses 3 and 4), when the Passover was to be eaten. This opinion is true: because the Jews in Babylon did not celebrate the Passover; for it was to be celebrated in Jerusalem, according to the law of Deuteronomy, chapter xvi, verse 6.
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The Orientals used ointments and baths, but those fasting and doing penance abstained from them as from luxuries: hence Christ admonishes the Jews, that when they fast, they should anoint their head, lest they appear to men to be fasting, Matt. vi, 16. Thus Magdalene anointed Christ at the feast, Luke vii, 46. For the origin of this unction see Pliny, lib. XIII.
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Tigris is said to be named from the tiger, a wild beast, because it imitates its swiftness in its flow. Thus some. But Quintus Curtius and Pliny, lib. VI, vii, assert that Tigris is a word of the Medes and signifies an arrow; because the Tigris river in its course seems almost to equal the swiftness of an arrow. One angel in the appearance of a man. They note, first, Theodoret, the Carthusian and Pererius that this angel was the same one who, in cap. viii and ix, appeared to Daniel, namely Gabriel. But St. Gregory, lib. XVII Moral. cap. viii, and Cassian, Collat. VIII, cap. xiii, suspect that this angel had a particular care for the Hebrews who were captive in Babylon. Anthony Fernandez notes, in vision XXVI, sect. 1, three angels appointed by God for the protection of the Hebrews: first, Michael, who was their guardian, inasmuch as they were the people and Church of God: for Michael is their president both formerly and even now. Second, a particular angel, who guarded the Hebrews as a certain nation, like others scattered throughout the world: for it is the common opinion of all that one angel presides over each kingdom. Third, Gabriel, to whom God had entrusted a special care of the captive Hebrews. And Gabriel is aptly called, that is, the virtue of God, or God the strong; and he appeared in the appearance not of a young winged one, as at other times, but of a strong man: because his vision was intended so that Daniel might recognize the virtue and strength of God, whose remarkable proofs God himself was about to give in the liberation of his people through the Maccabees, according to that Psalm lxvii: 'God is wonderful in his saints, he himself will give strength and fortitude to his people.' For which note: This angel has a new and wonderfully august form, because he comes to announce the victories of the Maccabees, and the glory and majesty which the people of God were to obtain through those wars. Moreover, these wars and victories of the Maccabees were a type and figure of the wars and victories which Christians were to obtain against idolaters and other infidels persecuting the Church. Whence St. John, Apoc. i, 13, saw Christ in a similar appearance and adornment as was this one of Daniel's, who foretold to him his own and his Christians' patient wars and triumphs. Moreover, although John's vision was different from Daniel's, yet in many things this one was very similar to that one, as is evident from these parallels of each: From the Apocalypse: 1. John turns around and sees one like the Son of man. 2. Clothed with a garment down to the feet. 3. Girded about the breasts with a golden girdle. 4. His eyes as a flame of fire. 5. His feet like unto brass as in a burning furnace. 6. His voice as the voice of many waters. 7. His face as the sun shineth in his strength. 8. John falls as one dead. 9. His right hand is laid upon him, and he is wonderfully confirmed. From Daniel: 1. Daniel lifts up his eyes, and behold one man. 2. Clothed in linen, or fine linen. 3. His loins girded with gold of Ophaz. 4. His eyes like a burning lamp. 5. His arms and what extends downward to his feet like the appearance of shining brass. 6. The voice of his words like the voice of a multitude. 7. His face like the appearance of lightning. 8. Daniel is dismayed, and his countenance cleaves to the ground. 9. He is touched by hand, and is raised up upon his knees and upon the joints of his hands. See more in Alcazar on Apocalypse I, 18, note 17, page 244 and following. Hence note secondly: The linen garment signifies the purity and innocence of angels; likewise the priesthood and religion of the Maccabees. Thirdly, the labors and hardships by which they themselves were tried and proved for that cause like carded and tested linen: for the Angel foretold these same things, cap. xi, and therefore represents them by his garment. Moreover, this linen garment was very thin and fine, as are the precious cloths of Cameracum (which was the byssus of the ancients): for Daniel through this garment saw into the very body of the angel, and saw it to be like chrysolite. Note thirdly: The angel's girdle was of pure gold, in Hebrew ophaz, concerning which I have spoken at Jerem. x, 9. He was therefore girded, as it were ready, equipped and armed for war; for he announces in the following cap. wars in which he himself was about to aid the Maccabees and other faithful ones. On the contrary, the soft, unarmed and idle were called ungirt among the ancients. Hence the proverb: 'Let not him that is girded glory as him that is ungirt,' that is, let not a commander or soldier sing a victory song before the victory, and, as the Chaldean clearly translates: Let not the equipped one praise himself, and descending into battle (for this one is girded), like a man who conquers and ascends from it: for this one, when the war is finished, lays down his arms and ungirds himself. Which the king of Israel uses against the proud and insolent Benadad king of Syria, III Reg. xx, 11. Moreover, the golden girdle is a symbol of charity: for this is what made the angel prompt and ready, and impelled him to fight for the people of God: therefore charity had girded him as it were with a military belt. Mystically it is signified that charity binds and embraces the other virtues, as a girdle does garments, and stands out among them as the crown and completion of all. Secondly, the golden girdle signifies the charity of God, which girds the loins, that is, all concupiscence, pleasure and love, and draws them toward God. Again, mystically it signifies that men who are girded about with this charity of God, restraining the love and concupiscence of the flesh and the world, are worthy of the fellowship, conversation and consolation of angels. Thirdly, the girdle is a constant and stable guard of oneself and others, always recurring in the same manner, as Dionysius says, cap. xv of the Celestial Hierarchy. Fourthly, the golden girdle signifies the royal priesthood of the Maccabees, who against Antiochus, and of Christians, who against Antichrist, as soldiers of God and Christ, will fight most valiantly. For a golden belt was once the insignia of kings: and the Maccabees were not only priests, but also princes and kings. Such likewise are all Christians mystically, girded about with gold of charity, as it were with an invincible sword: for these, as I have said, this angel represents. Thus St. Stephen had charity for his arms, and by it conquered everywhere. By the charity of God he did not cease before the raging Jews: by the charity of his neighbor, he interceded for those who stoned him: supported by the virtue of charity, he conquered Saul raging cruelly: and he whom he had as a persecutor on earth, he merited to have as a companion in heaven,' says St. Fulgentius, sermon on St. Stephen. Fourthly, his body was as it were chrysolite, that is, a golden stone: for this gem shines with a golden color, and with such a burning quality that gold compared with it appears white, as Pliny says, lib. XXXVII, cap. ix. Hence under the name of chrysolite are sometimes included topazes and hyacinths, which are also of a golden color. Anselmus Boetius, the distinguished gem-expert of the Emperor Rudolph II, lib. II On Gems, cap. lxv: 'Chrysolite,' he says, 'is of a solar nature, whose appearance it reflects in its golden color.' Hence chrysolite was engraved in the Rational of the high priest for Ephraim, as being a golden, that is, a royal tribe of the kingdom of Israel. Chrysolite therefore signifies here the pre-eminent, heavenly and spiritual nature of angels, which surpasses other creatures, as the sun surpasses the stars, gold surpasses metals. Furthermore, although Alcazar in the Apocalypse xxi, 20, thinks that chrysolite has no color other than golden, yet it is more true that it has a golden color mixed with sea-green; hence in Hebrew it is called thursis, that is, marine. Whence Isidore says: 'Chrysolite,' he says, 'is similar to gold with a similarity of sea-green color:' because the golden color in it is not opaque, but shines through, therefore it is as it were glassy and marine, and thus reflects the heavenly Jerusalem, of which St. John says, Apocalypse xxi, 18: 'The city itself is pure gold like pure glass;' and verse 21: 'The street of the city is pure gold, as transparent glass.' Wherefore many think that chrysolite is that which is commonly called by gem-experts chrysolica, whose color is a dilute green, and which is usually polished and smoothed with many angles, so that when finished it shines brightly. But in chrysolica the golden color scarcely appears. Add that green color is not marine. Wherefore Anselmus Boetius in the place cited: 'Chrysolite,' he says, 'has a golden color and reflects water tinted with rhubarb or saffron. The Oriental ones of the purest gold shine brilliantly: the European ones are soft like crystal with a golden color, or much, or little blackish. Among these some have little yellowness, so that, unless distinguished by blackness from crystals, they could not be separated from them.' Chrysolite therefore, being translucent and marine, suits Gabriel, who came to pour forth his light and to illuminate Daniel. Pliny, lib. XXXVII, cap. ix, asserts that chrysolite is best 'which in comparison makes gold appear white with a certain appearance of silver.' Thus Gabriel communicates to Daniel gold, that is, wisdom, whitened with silver, that is, with pure and sincere speech. Wherefore Hugo of St. Victor, and from him Pererius and Fernandius, vision XXVI: 'Chrysolite,' he says, 'shines like gold, and sends forth burning sparks from itself; wherefore by this stone are signified those who understand divine Scripture, and what they understand, they demonstrate to others by deed and word; and as it were cast forth sparks of good work and word from themselves, by which others are illuminated and set on fire.' Moreover Boetius, Rueus and other gem-scholars attribute these virtues to the chrysolite: It is effective, they say, against asthma and tightness of the chest, and against pusillanimity, melancholy, troubles and nocturnal fears, as Rueus, Cardanus, and from him Boetius write that they have experienced it, cap. lxvi. Abulensis adds in Exod. xxviii, 20, that it is effective against demons; namely because it is effective against melancholy, through which demons are accustomed to vex and tempt men. The chrysolite therefore here signifies Gabriel, who from the Maccabees and Christians drives away the fear of Antiochus, and of Antichrist and demons, and animates and strengthens them so that they mightily overcome all hardships through the love of God. But in the Maccabees and Christians it signifies their unconquered constancy and virtue shining forth in so many adversities. For the chrysolite is of such a nature that 'light conceals it, darkness reveals it. For this diversity is in it, that by night it is fiery, by day pale,' as Solinus Polyhistor says, cap. xxxiii, Isidorus and Abulensis. Thus concerning the chrysolamp Pliny writes, book XXXVII, cap. x: 'The chrysolamp is born in Ethiopia of a pale color by day, by night fiery.' Wherefore the chrysolite signifies penitents (for it is of a sea color: whence it represents the tears of the penitent) equally as the patient, who burning with the love of Christ generously overcome all adversities, and shine like gold in a furnace. Hence in Apoc. xxi, 20, the chrysolite signifies St. Matthew the apostle and evangelist, who by his penance and gospel like a fiery torch illuminated the night of this age and of the Church: thus here it signifies to the Maccabees and the faithful placed in persecution, immortal glory and heavenly glory, which they obtain through their endurance and fortitude.
Hear Mathathias I Machab. ii, 64: 'You therefore, my sons, be strengthened, and show yourselves men in behalf of the law; for by it you shall obtain glory;' and I Machab. v, 63: 'The men of Juda were magnified exceedingly in the sight of all Israel, and of all the nations.' Maldonatus understands by chrysolite crystal, which is of a heavenly and whitish color. But the Hebrew תרשים tharsis signifies not crystal, but the chrysolite properly so called. This signifies first, the glory of angels which gleams with the splendor of divine knowledge. Secondly, their zeal, terror and wrath against the wicked and enemies of God. The same is signified in the Maccabees and other faithful soldiers of God, who like lightning flashed forth in the darkness of idolatry and sins, and by their zeal struck and prostrated the enemies of faith. Finally lightning signifies the glory of resurrection, which in cap. xii, Gabriel proposes and promises to the Maccabees and the faithful striving manfully for God: for the bodies of Christ and the Saints in the resurrection shall shine like lightning. Whence also of the angel who announced and represented the resurrection of Christ it is said
Matthew xxviii, 3: 'And his countenance was as lightning.' So also here Gabriel's face shone with lightning, that is, as Theodoret says, a splendor illuminating and flashing forth emanated from his face; for as it is the nature of lightning to sparkle, so from the face of Gabriel thus illuminated, rays flashed forth in all directions. These three things the angel represents by his flashing face, but especially the second. For lightning is a symbol of sharp and swift war, and of fierce and burning armies; for lightning is joined with thunder, and from it as it were a flame bursts forth. Hear Pliny, lib. II, cap. xliii: 'If in a cloud a blast or vapor struggles, thunders are produced; if a burning one bursts forth, lightnings; if it strives in a longer course, flashes; by these the cloud is split, by those it is broken through.' Likewise cap. liv: 'It is certain that lightning is seen before thunder is heard (although they occur simultaneously). Nor is it a wonder, since light is swifter than sound.' Again, lightning levels all things; and Jupiter, says Virgil, in I Georgic, 'scattered the mountains with his thunderbolt.' Hence the three-pronged thunderbolts, and flashing armies and eagles. As therefore the Poet said: 'Two lightnings of war, the Scipios,' namely Cnaeus and Publius Scipio: so were there 'two lightnings of war of Mattathias,' namely Judas and Jonathan, sons of Mattathias. Thus also John and James were called by Christ Boanerges, that is, sons of thunder, that is, thundering and flashing. For this reason angels are most excellently depicted as it were lightnings and with a flashing body: for nothing represents them to us so well as lightning. The Hebrew and Septuagint, as lamps of fire. These signify the clarity of angelic intellect, both natural and beatific, namely the light of glory, from which arises the highest love and enjoyment of God seen. But in the Maccabees these eyes signify prudence, industry, vigilance, which avail much in wars; for a general of war ought to be more cunning than strong, says Vegetius. But the flashing eyes have and indicate both things, namely both cunning and keenness in fighting and striking down enemies. Thus we read in the Life of St. Frances, widow of Rome (cap. iv), who lived in Rome with wonderful holiness, and concluded her angelic life with a similar death, in the year of our Lord 1440, and was placed by our Holy Father Pope Paul V in the catalogue of Saints, that she continually beheld her angel, as it were a most elegant youth, with keen eyes, and with face always lifted toward heaven, and with hands crossed in the form of a cross upon his breast (whence also the angel is depicted in such a figure in her image), with face so flashing that she could scarcely gaze upon it, so that in this light of his without a candle she walked through the house at night, recited the divine Office and performed her other exercises. If she labored under illness, or was beaten by demons, or was struck by terrible apparitions, or was tempted as it were by an angel of light; the Angel gave her a sign by moving his hair, and by scattering from it a great light, from which she received wonderful consolation, illumination and strength, so that the demons, confounded, departed.
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But if she sinned in any way by word, deed or thought, he withdrew himself, and the angel disappeared; whence she, repenting, sought out the fault, and having recognized it, washed it away with tears, and thus the angel again exhibited his presence to her. For this reason this angel was first, as it were her pedagogue, directing her in all her actions. Secondly, he was to her as a shield to repel all temptations and scruples, by which on a certain occasion she was gravely tormented while praying, and looking upon the angel with a joyful and serene countenance extended toward her, thus in fact telling her that these suggestions of the devil were light matters and of no moment; so immediately with her mind serene she was, that she felt no anxiety thereafter. Thirdly, he was to her a companion of prayer, and of all spiritual taste and consolation: wherefore conversing with the angel, she perceived from his heavenly voice such sweetness, that all human voice and harmony seemed to her harsh and discordant, and as the Bride said: 'Let thy voice sound in my ears; for thy voice is sweet, and thy face comely.' Fourthly, this angel breathed into her a wonderful spirit: whence meditating on this angelic form, she spoke with incredible efficacy of all virtues, especially of innocence and purity, by which she saw the angel to excel before men. The same woman afterwards, instituting a Religious order, had as superior an Angel from the fourth order, flashing with greater splendor, as is related in cap. xvi of the Life of the same. Hence St. Basil exhorts virgins to conduct themselves with propriety in their chambers, in bed, at table, etc., because they have as observer an angel most watchful.
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Although they did not see the angel, nevertheless they perceived his voice and sound, or certainly a wonderful light, and as it were flashing. Something similar happened to the companions of St. Paul, when he himself saw Christ, Acts xxii, 9. The reason why Daniel alone saw the angel, not his companions, was not blindness by which the angel struck the companions, as he struck the Sodomites, Genesis xix, 11; but because angels in an assumed body, just as blessed men, have the visible forms of their glorious body in their power, and cause their body to emit its form at will into the eye of one person, for example Daniel, not into that of others standing near him, so that one sees him alone, not the others standing by. Thus the Scholastics teach in dist. xlviii and seq.
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I grew weak: for formerly in the old law, which was a law of fear and terror, God through an angel showed himself to men, even to Saints and Prophets, august and terrible, as I said at Deut. iv, 33. He acts differently in the new law, which is a law of love. Mystically, 'I grew weak;' because, as St. Gregory says, lib. III Dialog. xxiv: 'The flesh is not able to grasp those things which are of the spirit, and therefore when the human mind is led beyond itself to see, it is necessary that this fleshly vessel, which is not able to bear such weight of talent, be weakened.' Again, the human mind while it ascends to God, beholds his strength, and thus is as it were absorbed and melted by his desire. In Hebrew, upon the palms of the hands, that is to say, the angel raised me up as I was collapsing, and made me lean upon my knees and hands, so that I might rise. Note here: Good angels first terrify, then console their own, and strengthen them, and thus gradually and step by step they lead them from earthly to heavenly things. Whence St. Gregory, lib. XXII Moral. cap. xiv, or according to another edition xxii, teaches that Daniel here first prostrate, second raised up, third trembling, 'in himself makes known to us the whole order of our progress. For we heard the words of God lying on the earth, when placed in sins, joined to earthly pollution, through the voice of the Saints we know spiritual precepts. To which precepts we are raised up as it were upon our knees and upon the joints of our hands, because withdrawing from earthly contaminations, we as it were lift up our belly from the lowest things. Finally, raised up indeed by the voice of the Lord, but trembling we stand, when perfectly lifted up from earthly desires, we know the words of God more fully, we fear more.' He adds a little later: 'Where fittingly to the divine voice is subjoined: Fear not; because when we know more fully what we should fear, more is poured into us from God through internal grace which we should love, so that fear may pass into charity.' Seventh, arms signify the strength of action, which is in angels; legs and feet signify the swiftness of motion. Thus St. Dionysius above. Moreover these were of 'glowing brass' or whitening brass, that is, as the Hebrew, polished and burnished, and therefore shining, as the Septuagint translates, on account of the strength, which angels perpetually sharpen, and to which none yield, but they are able suddenly to break and crush all things. In the Maccabees, however, and in the faithful, these signify both the splendor of strength and of arms, and how great a slaughter they were about to make through them. For the Maccabees rushed upon the enemies most fiercely, just as if they had had brazen arms and legs. I have said more about glowing brass at Ezech. 1, at the end of the chapter.
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Eighth, the voice of his words was a voice like a multitude, that is great and confused, that is to say, if you had seen this angel, hearing him, you would hear a crowd of many men conversing among themselves; such was his voice, as is usually the voice of a multitude: and the murmur of waters; for to this the voice of God and of angels is usually compared, as appears Ezech. i, 24; Apoc. i, 15, and elsewhere. The first reason was, because this angel was not alone, but came accompanied by many angels of his order, for he was a prince. The second, because this great voice signified the abundance of knowledge, and the power of teaching and illuminating, which angels have. Thus Theodoret. In the Maccabees this voice signified their armies and phalanxes.
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Stand upright, as you stood before the vision, in which struck down you fell. Through fastings, prayers and sighs. For that you might afflict yourself is to be referred to you set, that is to say, You set your heart that you might afflict yourself, and through this affliction you might obtain understanding, by which you might know whether and when these obstacles to the building of the temple, and to the full liberty of the Jews, set against them by enemies, on account of which you mourned, and afflicted yourself verse 2, were to be removed. Behold indeed I am sent to you from God, that I might make known to you that your prayers have been heard; and therefore soon, as you requested, the temple is to be rebuilt, namely after Cambyses, who will reign only seven years, at the beginning of the reign of Darius Hystaspes, and then many of the Jews will fly from Babylon there. Again Artaxerxes in the seventh year of his reign will send Ezra, and in the twentieth year will send Nehemiah, who will lead the rest of the Jews remaining in Babylon with him to Jerusalem, and will rebuild and complete its walls and houses: for Nehemiah will indeed accomplish this in fact. It is probable that Gabriel revealed these things or some part of them to Daniel, even if he does not recount it here, because he hastens to other matters.
Note here again: By fasting and mortification of the body, and by prayers, the Saints obtained from God understanding, indeed even prophecy. Thus St. Thomas by fasting obtained the explanation of difficult passages of Holy Scripture. Whence St. Gregory, book XXX of the Morals, chapter ix, or according to another edition chapter xviii: Daniel, he says, abstained from delights, so that 'he might receive the taste of wisdom within all the more eagerly, the more robustly he had rejected the flavor of flesh outwardly for the sake of that same wisdom. For if we cut off from the flesh what pleases it, immediately in the spirit we find what delights. For to the intention of the soul, if external wandering is closed off, the inner retreat is opened. For the mind cannot be scattered outside itself on account of discipline in the way it can be stretched upward over itself on account of progress: because a tree is forced to grow upward, which is prevented from spreading through branches: and when we obstruct the streams of a fountain, we provoke the waters to rise to higher places.' And these he thinks are called by St. Job ibexes, which bring forth young on rocks, chapter xxxix, 1.
On account of your prayers already heard by God. The Jews and heretics respond that it was Cambyses, the son of Cyrus, hostile to the Jews, or his princes, who hindered the restoration of the temple with him: for these resisted the Jews and consequently the angel protecting the Jews. Secondly, Rupertus and Cassianus, Collation VIII, xiii, think it was an evil angel, or a demon: for this one fights with a good angel. Prosper holds the same view in the Dimidium temporis, chapter xv, where he teaches that this battle is the same as the battle of the dragon against Michael, Apocalypse chapter xii, verse 7. For just as to each man from birth a good angel is assigned by God for his protection; so to the same man an evil angel is assigned by Lucifer for his temptation: and just as to each kingdom a good angel is assigned by God for its protection, as it were a ruler; so to the same kingdom by Lucifer an evil angel is assigned as ruler, who disturbs and overturns the state of the kingdom. Therefore the demon assigned as ruler to the Jews by Lucifer is called here the prince of the Persians, who out of hatred of God greatly resisted, lest the Jews, as the people of God, be freed from captivity. But he did this in four ways: First, by instigating and inducing the Jews to grave crimes, so that they would render themselves unworthy of liberation. Secondly, by suggesting to the Jews love of Babylon on account of freedom and abundance of things; but hatred of Judea, as if barren and utterly laid waste. Thirdly, by persuading Cyrus and Cambyses what he had once persuaded Pharaoh, Exodus I, namely that the Jews were useful to the kingdom, and therefore should be retained. Fourthly, by alleging before God the crimes of the Jews, which had not yet been sufficiently avenged and expiated by captivity. Thus Rupertus, book IX On the Victory of the Word of God, chapter vi. But I say that this angel was good, who was appointed by God and given as guardian to the kingdom of the Persians. For thus God appoints to each nation and kingdom his own angel, as St. Basil teaches, book III Against Eunomius, Clement of Rome, St. Dionysius, Gregory of Nazianzus and others, whom Ludovicus Molina cites I part. Question cxiii, at the end, and this is evident here from the angel of the Greeks, who is named verse 20. And thus the Fathers understand that passage Deuteronomy xxxii, 8, according to the Septuagint: He set the bounds of the peoples according to the number of the angels of God. It is confirmed first, from the fact that he immediately adds: 'Behold Michael one of the chief princes comes to help me;' where, calling Michael one of the princes, he hints that he has called some other good angel the prince of the kingdom of the Persians. Secondly, from verse 21, where he says: 'No one is my helper in all these things, except Michael your prince:' for here he opposes the prince of the Jews to the prince of the Persians, as it were angel to angel.
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This is the opinion of St. Jerome (who nevertheless also reports the contrary opinion, but as that of another, not as his own, in his manner), Theodoret, St. Gregory XVII Morals chapter vii, St. Thomas I part. Question cxiii, article vii, Lyran, the Carthusian, Pereira, Fernandez and others. Note however: for the angel meets a tacit objection, as if to say: You will say to me, O Daniel: If my prayer on the first day was heard, as you said verse 12, why then did I not come to you immediately? why did I wait three weeks, as it is said verse 2, namely 21 days, as it is said in this verse? I answer, I was hindered for so many days, because I resisted the prince of the Persians, who by contrary prayers and arguments was striving to overturn your requests, if not entirely, certainly in part.
Molina notes, I part. Quest. cviii, that the angels of the lowest hierarchy are guardians of nations and men; namely, that the Principalities are guardians of kings and kingdoms: hence it appears that here the prince of the Persians is called; but the Archangels are guardians of provinces; Angels of individual men. You will say: Do the angels then fight among themselves, and how did the angel prince of the Persians resist Gabriel? Maldonatus responds that these two princes of angels fought before the king of the Persians, namely Cambyses, while each strove to suggest and persuade things contrary to him for his own nation and province. For this reason he says: 'I remained there beside the king of the Persians.' Secondly and rather, this battle of the angels was waged before God: for they themselves approached Him, namely God, the source from which they knew both the mind of the king of the Persians and the freedom and captivity of the Jews to depend, and they disputed before Him. For although the angels love one another with supreme charity and are all in harmony (for what is said in Job xxv, 2: 'Who maketh peace in his high places;' and cap. xxxviii, 37: 'Who shall make the harmony of the heavens to sleep?' concerning the heavens and stars; it is far more truly the case in angels: 'For the victory of all is one, the supreme will of their Creator over themselves: while they always behold this, what they cannot obtain they never will,' says St. Gregory cited above); nevertheless in certain matters in which God has not yet revealed His will, they can will contrary things to one another, not absolutely and efficaciously, but conditionally, namely if it should please God that which they themselves desire and wish. And so this battle of theirs is conditional, not absolute: for absolutely both sides, although mutually adverse, resign themselves to the will and judgment of God. Thus Gregory of Valencia, I, part. disp. viii, on the fifth Effect of divine government, Quest. vi, punct. iv. Thus Gabriel here prayed to God on behalf of his Jews, that He would lead all of them back from Babylon to their homeland, lest they be infected by the idolatry and vices of the Babylonians, as he saw some were being infected, and that He would take care to restore the city and temple, according to His promises; that there they might serve God piously, securely and peacefully: which Daniel had requested so urgently and continually, when he heard that the building of the temple, begun in the first year of Cyrus, had been interrupted and forbidden in the second year of the same on account of enemies. He added that the Jews were the people of God, and a nation chosen and beloved by Him above all; from which the Messiah was to be born. He alleged the merits of Abraham, Isaac, Jacob, Moses, etc., the prayers of Jeremiah, Ezekiel, Nehemiah, Jesus, and others then living, especially Daniel. On the other hand, the angel of the Persians prayed that God would leave some Jews in Babylon for the conversion of the Babylonians and Persians, and that they might learn from the Jews the one true God and His worship; and that this would be useful to the Jews, as being those who would become better through adversity. Thus Theodoret and St. Gregory above. But that saying of Seneca is true, lib. III De Ira, cap. viii: 'You will understand how much custom can do, if you see that even wild beasts become tame by living with us, and no savage beast retains its ferocity if it has endured the companionship of man.' So much do conversation, examples, and custom avail, that with good reason the angel of the Persians demanded with such fierce warfare the companionship of the Jews for his Persians. Those Fathers who add another reason, namely that the prince of the Persians resisted Gabriel and the Jews from zeal for justice, saying that the Jews, who had received so many benefits from God and by living badly had shown themselves so ungrateful to Him, ought to be punished and purged even more.
Note: This battle of Gabriel with the angel of the Persians was waged not by drawing swords, nor by striking, but first, by willing contrary things; secondly, by disputing against the antagonist; thirdly, by calling upon and stirring up Michael and other angels to the same against him; fourthly, by praying to God ardently against the wishes of the other, solving his arguments, and pressing his own. Namely, throughout the whole time of three weeks, during which Daniel fasted, vers. 2. This battle lasted so long, not on account of the angels themselves: for their acts are instantaneous and are perfected in an instant; but first, that meanwhile Daniel might be sharpened to pray more for the complete freedom of the Jews; secondly, that the Jews might know the difficulty of this battle and their liberation.
Morally, if there are dissensions even among the angels, indeed among the princes of the angels, what wonder is it that dissensions sometimes arise among holy men, whether of opinions or of wills, with charity preserved on both sides. Thus the dissension that arose between Paul and Barnabas was the cause that the Gospel was preached to many nations, Acts xv, 39. Thus St. Paul disagreed with St. Peter, Gal. ii, 11. Thus also St. Cyprian disagreed with St. Stephen the Pontiff, St. Chrysostom with St. Epiphanius, St. Jerome with St. Augustine: whom nevertheless one charity joined and bound together with God and with one another. For often the Hebrews take the cardinal number for the ordinal, as if to say Michael is the first of the princes, namely of the Archangels. Thus St. Jerome and Theodoret. Whence by St. Jude in his epistle, and by the Church Michael is called an Archangel; it appears therefore that Michael is the prince of the order of Archangels only. Secondly, others thus expound it, 'one of the princes,' that is first in the order of Principalities, who preside over kingdoms: from which it follows that Michael is the prince of the last hierarchy only. Thus St. Thomas I part. Quest. cxiii, art. 3, and St. Dionysius hints at it cap. ix Cœlest. Hierarch. The same opinion is held by Ægidius Romanus in II dist. dub. 1, Toletus in Luke cap. i, 26, annot. 45, Gabriel Vasquez, I part. disp. ccxxiv, num. 14, where he says St. Michael is among the Principalities who preside over the whole world. Thirdly, many now very probably hold that Michael is absolutely first and prince of all the angels whatsoever, both in dignity of nature and of grace and glory. And this is proved first, because for this reason, Apoc. xii, 7, Michael is said to have fought with Lucifer and his angels, when he resisted his pride, and said most humbly מי כ אל mi ca el, who is like God? Just as therefore Lucifer is the emperor of the demons, so Michael is the emperor of the angels, for God, and is first among the Seraphim. Secondly, because the Church calls Michael the Primate of the heavenly host, the prefect of paradise, and celebrates the feast of all the angels in his name. Thirdly, because Michael, as formerly of the Synagogue, so now of the whole Church is revered and guarded by the faithful. Hence the Church in the Mass for the dead calls him the Standard-bearer of Christ. Again, the Church calls him the prefect for receiving souls. For this reason St. Francis, although he pursued all the angels with singular love and veneration, so much so that 'from the feast of the Assumption of the Blessed Virgin he fasted for forty days, constantly persisting in prayer; yet to St. Michael the Archangel, because he has the office of presenting souls, he was more devoted with spiritual love, on account of the fervent zeal he had for the salvation of all to be saved,' says St. Bonaventure in his Life, cap. ix. Thus in the year of the Lord 1087, when St. Arnulf Bishop of Soissons was dying, his cell trembled, and St. Michael appeared to him with many angelic spirits, promising to be his guide to the blessed life. Thus Lisiardus has it in his Life. Thus in the year of the Lord 705, when St. Wilfrid Archbishop of York was sick, St. Michael appeared to him, and restored him to health, adding that he would return after four years, and then he would end his life in peaceful tranquility. Thus Bede, lib. V Hist. Anglic. cap. xx. Thus in the year of the Lord 922, at the death of Sisinand Bishop of Compostela, the voice of angels singing was heard: 'Come, elect of God, and enter into the joy of thy Lord,' says Vasæus in Chronic. Thus to St. Anthony dying angels came to meet him, and defended him against the calumnies of the devil, as St. Athanasius testifies. Thus St. Benedict saw the soul of St. Germanus of Capua being borne to heaven by angels, as St. Gregory testifies, lib. II Dialog. cap. xxxv. The same happened to the soul of St. Radegund the queen, as Gregory of Tours teaches, De Gloria Confess. cap. cvi, and to the soul of St. Hilda the Abbess, as Bede teaches, lib. IV Histor. Angliæ, cap. xxiii. Finally, St. Michael is the prince of all the angels, and therefore first among the Seraphim, as St. Basil holds in hom. De Angelis: 'To thee, he says, O Michael, leader of the supernal spirits, who art exalted in dignity and honor above all other supernal spirits, to thee, I say, I beseech.' And Pantaleon the Deacon in Lipomanus in hom. De S. Michaele: 'He holds, he says, the first place among thousands of thousands, and ten thousand myriads of angels, and next and without any amazement (while the other angels are amazed at God's majesty) Michael sings the thrice holy and admirable hymn, who is the greatest and brightest star of the angelic order.' The same opinion is held by Blessed Laurentius Justinianus, serm. De S. Michaele, Rupertus, in cap. vii Apoc., Ambrosius Catharinus, in cap. i ad Hebræos, Molina, I part. Quest. cviii and cxii, Viegas in cap. xii Apoc., Salmeron, tom. III, cap. iii, Bellarminus, tom. I, Controv. III, cap. ix, and others. Whence John Molanus Doctor of Louvain, lib. III De Pictur. et imagin. cap. xxxix: 'Michael, he says, is called an Archangel, not because he is of the order of Archangels, but because he is the head and leader of all the Angels.' I shall say more about Michael cap. xii, 1.
Moreover, what a learned man wrote, that there are two Michaels, one a Seraphim the victor over Lucifer, the other an Archangel the guardian of the Church, is new and hitherto unheard of, and asserted without authority and equally without necessity.
Michael came to the aid of Gabriel, both because he himself was set over the Hebrews, and because Gabriel was defending the better cause: for already the seventy years of captivity had elapsed, after which God had promised to free the Jews from Babylon. Thus St. Gregory above.
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Namely that I might bend Cyrus, and when Cyrus went forth to war against the Scythians, his son Cambyses, and make them well-disposed toward the Jews. Thus Rupertus. The angel teaches here that he has pleaded the cause of the Jews before God in such a way that he has also pleaded the same cause before the king of the Persians, upon whom, after God, the liberation of the Jews depended. Let us also learn thus to rely upon God, yet not to neglect human means and aids. Our holy Father Ignatius taught us this prudence, when he admonished that in accomplishing things we ought to trust in God as if the whole matter depended on Him alone; and then in the execution we ought to apply ourselves so diligently to the matter, and seek all human aids, as if the thing were to be accomplished by these alone.
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Namely many, that is to say, After many years the following vision is to be fulfilled, which is explained in the next chapter.
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Not from fear: for the angel had already wiped it away; but from reverence, and from weakness contracted from the consternation of the former vision of the angel, as being terrible and august. It appears that this was the same angel whom Daniel had seen, and who spoke with him; for soon he says to him: 'Lord, in thy vision my joints are loosed;' and: 'Speak, Lord, for thou hast strengthened me.' The angel therefore here first put on a form and voice so august and splendid that he seemed to be above man: for being struck by it, Daniel grew faint and fell to the ground. Whence
the angel put on another form, namely one more similar to an ordinary man, and familiar, and thus addressing Daniel courteously, he restored him to himself. Add that this angel was a type of Christ the man, and for that reason also is said to be like the son of man.
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That is to say, My mouth, which before from reverence had been silent, the angel by touching opened, so that I might speak with him freely, confidently and readily. Thus the Seraph touched the lips of Isaiah, chapter vi, 7. Daniel therefore speaks, and says:
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Daniel calls himself a servant, but the angel a Lord: for there was an august and terrible form, which struck Daniel and utterly confounded him. Whence he adds: 'For no strength remained in me, but my breath also was stopped,' as happens in great fear and consternation. Whence Vatablus thus explains it, that is to say, It is all over with me, I have seen an angel. For the Jews of old thought they would die if they had seen an angel, so terrible did it then appear. Whence Manoah the father of Samson, seeing the angel, said to his wife: 'We shall die, because we have seen the Lord,' Judges xiii, 22. But Daniel was wiser, and Gabriel had already wiped away or tempered his fear. And so it is more true what I said, that Gabriel appeared in so bright a form, and struck the eyes of Daniel, so that he was almost deprived of strength, and abandoned in spirit, and could scarcely breathe. Wherefore the angel, moderating this splendor, said to him: 'Peace be to thee,' which although Vatablus explains as, that is to say, Safety is thine, thou shalt not die, no harm shall befall thee: yet it is more true that the angel is praying peace, that is, calm, strength and vigor to Daniel. He adds: 'Be strengthened, and be valiant.'
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The angel touched me appearing in human form, and seen by me as a man. See what is said at verse 16.
That is to say, Thou seest not to know why I have come to thee, but I will tell thee: I came that I might tell thee, first, that thy prayers are heard, as to the full return of the Hebrews to their homeland. Second, what shall happen to the Persian people. Third, what shall be in the end of the world, but I shall return quickly, that I may stand in the sight of God against the angel of the Persians: for I am not altogether secure, for I fear a more grievous contest is impending upon me from the angel of the Greeks, of which verse 20. Nevertheless before I go, and return to the fight, I will briefly announce to thee the things to come: which are expressed in the scripture of truth, that is in the book of the foreknowledge and predestination of God, which is most true and most certain, and cannot deceive. 'Scripture' therefore 'of truth' is called here God's decree, because it is fixed and firm like a writing, and is not changed by forgetfulness or time. Moreover these three things to come are those mentioned a little before, which the angel explains to Daniel in the two following chapters, although St. Jerome thinks other visions are narrated there; but what I said seems more true.
Thus grammarians have their own grammatical war, in which they do not clash with blows, but with words among themselves concerning words, and contend even to hoarseness. Thus philosophers have their scholastic battles, while one here defends his opinion and another attacks it. Thus, which is plainly similar to this place, advocates before a judge in court wage war, while one strives to drive the accused to death, and another strives to snatch him away and defend him. Thus Cicero asserts that he waged battle with oration and words, lib. I ad Attic. epist. 11: 'I, he says, as long as the authority of the senate had to be defended by me, so fiercely and vehemently did I wage battle, that there was a great outcry and concourse with the highest praise to me.' For although Gabriel, vers. 12, said that God had heard the prayers of Daniel and assented to them; nevertheless he feared lest the angel of the Persians might subvert them with contrary reasons and prayers, at least in part. He therefore hastens to dispute against him, and having heard from God the reasoning of both, to obtain a definitive sentence in favor of Daniel and the Hebrews. Whence the Arabic version translates: Now I will return to contend (to contending) with the king of Persia. Cassianus, Collat. VIII, cap. xiii, thinks that these princes were evil angels; whence he concludes that demons not only dissent and conflict with good angels, but also among themselves: 'We read, he says, that the prince of the Greeks also is similarly called another, who indeed, favoring the nation subject to him, appeared hostile both to the people of Israel and to the nation of the Persians. From which it is clearly perceived, that the discords of nations, and the conflicts and enmities, which they wage among themselves with these instigating them, even the adverse powers exercise against themselves, and in their victory rejoice, or in their diminution are tormented: and for this reason they cannot be in accord among themselves, while each one for those over whom he presides, against the ruler of another nation always contends with restless emulation.' But I have already shown that all these princes were good angels, not evil; and certainly if they had been evil, they would not have procured the advantages of their nation, as Cassianus wishes, but would have agitated for its extermination. For demons burn with great hatred of all men. This angel of the Greeks therefore the angel of Daniel held in suspicion, and feared lest he himself might favor the angel of the Persians against him and the Hebrews, or lest, as it were a third party, he might cast some obstacle by which he might delay or divert the liberation of the Hebrews: for this reason therefore he hastens to return to battle. This is confirmed by what he immediately adds: 'No one is my helper, except Michael your prince:' therefore the angel of the Greeks was not his helper. Whence also the Royal Bible and others read thus: For when I went forth, the prince of the Greeks appeared. Where the 'for' gives the reason for the preceding, as if to say: I immediately return; for behold I see a new antagonist coming to me, namely the prince of the Greeks. Whence also Vatablus translates: But the prince of Greece came, as I was going forth. Why the prince of the Greeks, that is of the Macedonians, came, and what he did or requested from God, is uncertain. It is not doubtful that he acted for the cause of the Greeks committed to him; and therefore it is likely that he requested that some Hebrews be sent into Greece, or that they be mixed with Greeks existing in Persia and in the king's court, and be detained there, so that they might gradually imbue the Greeks with the knowledge and worship of the one God; and therefore he partly resisted Gabriel urging that all return to Judea, lest they turn aside among the nations to idols and the vices of the gentiles. Secondly, St. Jerome thinks that this angel of the Greeks resisted the Angel of the Persians, and accused their tyranny and sins, and requested that with the Persians cast down from empire, the kingdom of Alexander and the Macedonians should succeed: which also happened, as is evident in the following chapter. But this happened after many times, namely after two hundred years: whence it does not appear that at this time the angel prayed and solicited for it. But it can be answered that the angel was ignorant of God's decree concerning so many years to be given to the kingdom of the Persians; or, if he knew it, thought it was not absolute, but conditional: for the angel of Daniel also, in the following chapter, vers. 2, counts only three kings of the Persians, who are to reign in Persia. Perhaps therefore this angel from these and other arguments supposed that the end of the kingdom of the Persians was pressing, and requested that it be transferred to the Greeks, and the time be accelerated, and therefore the Hebrews not be dismissed, so that they might benefit the Greeks about to reign soon, as I said in the first response. Thirdly, St. Gregory, XVII Moral. cap. vii, thinks that the angel of the Greeks resisted the Hebrews; because the Hebrews had previously committed something against the Greeks and had injured them. This is mere conjecture: for Scripture indicates nothing of the sort. Fourth, Maldonatus holds that the angel of the Greeks, equally as all the others, except Michael, hindered the liberty of the Jews, because their sins had not yet been expiated: but especially after the angel of the Persians did the angel of the Greeks do this, because he knew that the kingdom of the Persians was to be transferred to the Greeks, and therefore did not wish the Jews to return thence to their homeland, so that the prey of the Greeks might be greater, and for this reason he came to the aid of the angel of the Persians. But who would believe this of a good angel, whose office it is to protect the faithful, and not to favor tyranny? Note: God willed this battle of the angels to take place, so that men might know how much care and providence each angel bears for his own nation. See here therefore how Gabriel and the angels strongly aid their own, and give victory in battles. Elesbaan, king of the Ethiopians, about to fight with Dunaan the tyrant of the Homerites, when his camps were suffering from hunger and were being greatly pressed by the enemy, having made supplication and received holy communion, invoked the aid of the Lord with tears. He himself heard them; and immediately a certain voice was heard from heaven, which said: Gabriel, Gabriel, Gabriel. The Ethiopians therefore, having descended from the ships with confidence and joined battle with the enemy, routed them and slew them all, even the king himself bound in chains. See Baronius, in the year of Christ 523, from the Acts of the Martyr Aretha. In the year of the Lord 601, which is reckoned the fifth year of the reign of Theodebert and Theodoric, brothers, kings of the Franks, a civil war was kindled between them and Clotharius, son of King Chilperic, and heir of Guntheramnus, and great slaughter was made on both sides, but finally victory fell to Theodebert and Theodoric, with Clotharius fleeing. In which battle, says Aimoinus, in the Deeds of the Franks, book III, chapters lxxxvii and lxxxviii, an angel of the Lord standing by was seen to hold a drawn sword. Luitprand relates, in book II of his History, chapter xiv, that Wenceslaus, king of Bohemia, met on the borders the Duke of Carinthia, who was laying waste the borders of this kingdom, and offered him single combat, so that he might spare the slaughter of many. When it came to blows, angels appeared, who protecting Wenceslaus furnished him with arms. Seeing this, the Duke begged for mercy, and having obtained it departed. The kingdom of Congo was explored in the year of the Lord 1484 by the fleets of the Portuguese. And when the king had given his name to Christ together with many of his people, he miraculously obtained victory over certain rebels, with the standard of the cross brought forth into battle. The name of this king was John. When he died, his eldest son Alphonsus followed his father's faith, the younger was altogether estranged: wherefore they came to battle to acquire the kingdom. Innumerable men who did not yet worship Christ followed the younger, and made great forces against the other, who was attended by few soldiers. Finally they came to battle: scarcely had the battle begun when the enemies of Christ, suddenly seized with great fear, took to flight. The commander of the hostile army, being captured, openly confessed that he had seen in the battle a great multitude of soldiers mounted on horses and marked with crosses and shining with such great light that it dazzled the eyes of all, and being terrified by its fear he had put himself and his men to flight. Thus Jerome Osorius, in book III of his History. To the blessed Abbot Moses at a certain time the demon brought so vehement an assault of fornication that he could not remain quiet in his cell any longer. He therefore betook himself to St. Abbot Isidore, and with great sorrow of heart related to him the violence of this most fierce attack. And when Abbot Isidore, bringing forth testimonies from the holy Scriptures, comforted him and asked him to return to his cell, and he could not be persuaded to do so; then Abbot Isidore led him to the upper part of his little dwelling, and said to him: 'Look toward the West, and see.' And he saw toward that region of the world an innumerable multitude of demons vehemently disturbed with fury, and as if preparing for battle. that more are with us than with them, as the prophet Elisha said, as also St. John says: Because greater is he that is in us, than he that is in this world. Having heard these things, strengthened in the Lord, Abbot Moses returned to his cell, giving thanks and glorifying the power and goodness of the Lord Jesus Christ. Thus his Life has it in the Lives of the Fathers. Our d'Aurout recounts more in the Catechism, chapter On Angels.
arrayed in battle to rush forward and fight in squadrons. Abbot Isidore said to him again: 'Look toward the East.' And when he directed his eyes attentively in that direction, he saw an innumerable multitude of holy angels, and a splendor exceeding the light of the sun of the abundance of heavenly powers. Then Abbot Isidore said to him: 'Behold those whom you saw in the West, these same are they who also assail the Saints of God. But those whom you beheld toward the East, these are they whom the Lord God of hosts sends to the aid of his servants. Know therefore
Machine translation from the Latin, not reviewed.
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Cyrus the Great (Cuneiform Inscriptions Kuruš; Heb. Kôreš)
… Iud., XI, 1, 1-2). The prophet Daniel, who was already at the court of Babylon at the moment of the occupation, also enjoyed the favor of C. (Dan. 1, 21; 6, 28; 10, 1; 14, 1 ff.); in his book he describes several times, symbolically, the Persian empire: 2, 32.39 (breast and arms of silver); 7, 5, 17 (bear with one side higher and three ribs in its …
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Triduum, Octave (Octiduum), Novena
… leave the camp for three nights, to adore God (Iud. 12, 6); Queen Esther, with all the Jewish people, fasts for three days and three nights to avert the danger of extermination (Esth. 4, 16); Daniel undertakes a fast, with prayers, of three weeks (Dan. 10, 2-3); Judas Maccabeus imposes on himself and his men a fast with prayers for three continuous days (II Mach. 13, 12); all practices that demonstrate, in the Jewish people, a preference …
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The fast, if ordered to an honorable end, e.g., to curb the motions of the flesh, to render the mind more fit for contemplation (Dan. 10:3), to make satisfaction for sins, to impetrate, together with prayer, spiritual and temporal benefits, is an act of virtue.
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… Aramaic Dighlath, Arabic Diglah; in Old Persian the Aramaic name phonetically became Tigrā, whence the Greco-Latin Tīyquc) is remembered as one of the four rivers of Paradise (Gen. 2:14) and as a river of Mesopotamia it is mentioned in the later histories (Dan. 10:4; Tob. 6:1; Jdt. 1:6; Sir. 24:35 [25]).
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even individual nations (Israelites, Persians, Greeks) have an angel (called šar "prince") as protector (Dan. 10:13, 20).
… In Dan. 10:13, 21 he is presented as "one of the chief princes" and as the particular protector of the Jewish people (tarkhem). …
… Two of them, Michael (Dan. 10:13, 20-21; 11:1; 12:1) and Gabriel (Dan. 8:16; 9:21), provide for the interests of the Persians and the Greeks. …
10:14
… In a messianic context (Isa. 2:2; Matt. 4:1 etc.; cf. Ezek. 38:6, 16; Dan. 10:14: in novissimis diebus or in novissimo dierum) it indicates the end of the era or of the times of the Old Testament (etymological sense of 'aḥārith) and the beginning of the messianic …
10:20
… Dan. 8:21 ff. and 11:2 describe the power of the ram, or Alexander "king of the Greeks" ("first king of the Greeks": 1 Macc. 1:1; 6:2). The Seleucids too are "kings of the Greeks" (Dan. 10:20; Zech. 9:13; 1 Macc. 1:11; 8:18: against them the Jews ask help from the Romans, that they may free them from the "yoke of the Greeks").
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.