Michael shall stand up for the people of God: with other things relating to Antichrist, and the end of the world.
The Angel describeth the persecution of Antiochus, as the figure; & of Antichrist prefigured. 6. the shortnes also of his reigne is clearly prophecied.
1But at that time shall Michael rise up, the great prince, who standeth for the children of thy people: and a time shall come, such as never was from the time that nations began, even until that time. And at that time shall thy people be saved, every one that shall be found written in the book.E in quel tempo sorgerà Michele principe grande, il quale sta a guardia del popol tuo; perocché verrà un tempo, qual mai non fu, dacché cominciarono ad esistere delle nazioni fino a quell'ora. E allora sarà salvato il popol tuo, tutto quello, che sarà trovato scritto nel libro.BVT in that time shal rise vp Michael the great prince, who standeth for the children of thy people: and a time shal come such as hath not beene from the time since nations begane euen vntil that time. And in that time shal thy people be saued, euerie one that shal be found writen in the booke.In tempore autem illo consurget Michaël princeps magnus, qui stat pro filiis populi tui: et veniet tempus quale non fuit ab eo ex quo gentes esse cœperunt usque ad tempus illud. Et in tempore illo salvabitur populus tuus, omnis qui inventus fuerit scriptus in libro. 2And many of those that sleep in the dust of the earth, shall awake: some unto life everlasting, and others unto reproach, to see it always.E la moltitudine di que', che dormono nella polvere della terra, si risveglieranno, altri per la vita eterna, ed altri per l'ignominia, la quale si vedranno sempre davanti.And manie of those, that sleepe in the dust of the earth, shal awake: some vnto life euerlasting, & others vnto reproch to see it alwayes.Et multi de his qui dormiunt in terræ pulvere evigilabunt, alii in vitam æternam, et alii in opprobrium ut videant semper. 3But they that are learned, shall shine as the brightness of the firmament: and they that instruct many to justice, as stars for all eternity.E quegli, che hanno la scienza, rifulgeranno come la luce del firmamento; e quegli, che insegnano a molti la giustizia, come stelle per le intiere eternità.But they that be learned shal shine as the brightnes of the firmament: and they that instruct many to iustice, as starres vnto perpetual eternities.Qui autem docti fuerint, fulgebunt quasi splendor firmamenti: et qui ad justitiam erudiunt multos, quasi stellæ in perpetuas æternitates. 4But thou, O Daniel, shut up the words, and seal the book, even to the time appointed: many shall pass over, and knowledge shall be manifold.Ma tu, o Daniele, chiudi queste parole, e sigilla il libro fino al tempo determinato: moltissimi lo scorreranno, e ne trarranno molta dottrina.But thou Daniel shut vp the wordes, and seale the booke, euen to the time appointed: verie manie shal passe ouer, and there shal be manifest knowlege.Tu autem Daniel, claude sermones, et signa librum usque ad tempus statutum: plurimi pertransibunt, et multiplex erit scientia.
5And I, Daniel, looked, and behold as it were two others stood: one on this side upon the bank of the river, and another on that side, on the other bank of the river.Ed io Daniele osservai, e vidi come due altri stavano, uno da una parte sulla riva del fiume, e un altro dall'altra parte sull'altra riva del fiume.And I Daniel saw, and behold there stood as it were two others: one on this side vpon the banke of the riuer, and an other on that side, on the other banke of the riuer.Et vidi ego Daniel, et ecce quasi duo alii stabant: unus hinc super ripam fluminis, et alius inde ex altera ripa fluminis. 6And I said to the man that was clothed in linen, that stood upon the waters of the river: How long shall it be to the end of these wonders?E dissi a quell'uomo, che era vestito di vesti di lino, il quale si stava sulle acque del fiume: E quando avran fine queste cose portentose?And I sayd to the man, that was clothed with linen garments, that stood vpon the waters of the riuer: How long the end of these meruels?Et dixi viro qui erat indutus lineis, qui stabat super aquas fluminis: Usquequo finis horum mirabilium ? 7And I heard the man that was clothed in linen, that stood upon the waters of the river, when he had lifted up his right hand, and his left hand to heaven, and had sworn by him that liveth for ever, that it should be unto a time, and times, and half a time. And when the scattering of the band of the holy people shall be accomplished, all these things shall be finished.E udii colui, che era vestito di vesti di lino, che stava sulle acque del fiume, che alzata la destra, e la sinistra sua mano verso del cielo, giurò per colui, che vive in eterno, e disse: In un tempo, e in (due) tempi, e nella metà di un tempo. E quando la dispersione della moltitudine del popol santo sarà compiuta, tutte queste cose saranno ridotte ad effetto.And I heard the man, that was clothed with the linen garments, that stood vpon the waters of the riuer, when he had lifted vp his right hand, & his left hand vnto heauen, and had sworne by him that liueth for euer, that vnto a time, & times, & the halfe of a time. And when the dispersion of the hand of the holie people shal be accomplished, al these thinges shal be accomplished.Et audivi virum qui indutus erat lineis, qui stabat super aquas fluminis, cum elevasset dexteram et sinistram suam in cælum, et jurasset per viventem in æternum, quia in tempus, et tempora, et dimidium temporis. Et cum completa fuerit dispersio manus populi sancti, complebuntur universa hæc. 8And I heard, and understood not. And I said: O my lord, what shall be after these things?Ed io udii, ma non capii. E dissi: Signor mio, dopo queste cose, che sarà egli?And I heard, & vnderstood not. And I sayd: My Lord, what shal be after these things?Et ego audivi, et non intellexi. Et dixi: Domine mi, quid erit post hæc ?
9And he said: Go, Daniel, because the words are shut up, and sealed until the appointed time.Ed ei disse: Va, o Daniele: perocché queste sono parole chiuse, e sigillate per sino al tempo determinato.And he said? Goe Daniel, because the wordes are shut vp, and sealed vntil the prefixed time.Et ait: Vade, Daniel, quia clausi sunt signatique sermones usque ad præfinitum tempus. 10Many shall be chosen, and made white, and shall be tried as fire: and the wicked shall deal wickedly, and none of the wicked shall understand, but the learned shall understand.Molti saranno eletti, e imbiancati, e purgati quasi col fuoco: egli empj opereranno empiamente: e nissuno degli empj capirà, ma gli scienziati capiranno.Manie shal be chosen, and made white, & shal be tried as fyre: and the impious shal doe impiousely, neither shal al the impious vnderstand, but the learned shal vnderstand.Eligentur, et dealbabuntur, et quasi ignis probabuntur multi: et impie agent impii, neque intelligent omnes impii: porro docti intelligent. 11And from the time when the continual sacrifice shall be taken away, and the abomination unto desolation shall be set up, there shall be a thousand two hundred ninety days.E dal tempo, in cui sarà tolto il sacrifizio perenne, e sarà innalzata l'abbominazione della desolazione, saranno mille dugento novanta giorni.And from the time f when the continual sacrifice shal be taken away, and the abomination to desolation shal be set vp, a thousand two hundred ninetie dayes.Et a tempore cum ablatum fuerit juge sacrificium, et posita fuerit abominatio in desolationem, dies mille ducenti nonaginta. 12Blessed is he that waiteth, and cometh unto a thousand three hundred thirty-five days.Beato chi aspetta, e giunge fino ai mille trecento trenta cinque giorni.Blessed is he that expecteth, and cometh vnto dayes g a thousand three hundred thirtie fiue.Beatus qui exspectat, et pervenit usque ad dies mille trecentos triginta quinque. 13But go thou thy ways until the time appointed: and thou shalt rest, and stand in thy lot unto the end of the days.Ma tu va fino al tuo termine: ed avrai requie, e goderai di tua sorte sino alla fine de' giorni.But thou h goe, vntil the time prefixed: and thou shalt rest, and stand in thy lotte vnto the end of the dayes.Tu autem vade ad præfinitum: et requiesces, et stabis in sorte tua in finem dierum.
12:1
Michael, "who is like God," alludes to the name of the Machabees; Who is like unto thee among the gods? The archangel protected the Jews, while Epiphanes was engaged beyond the Euphrates.
Time. The nation was in the utmost distress. Only about seven thousand ill-armed men adhered to Judas: yet these delivered the country by God's decree.
Calmet
Book. God seemed to keep a register of his friends. (Calmet)
Worthington
Michael, the guardian of the Church, will protect her against antichrist, as her pastors will do visibly. (Worthington)
12:2
Many. This shews the great number. All shall rise again. In a figurative sense, the Jews who seemed buried shall appear and fight.
Calmet
To see. Hebrew, "everlasting." (Calmet)
Calmet
St. Jerome has not seen a d (Haydock) in the word. This text is express for eternal happiness or misery. (Calmet)
Houbigant
Some have understood, deraon, "stench," or contempt, to denote the ignominy of the damned; but the prophet speaks of the times of the Machabees. (Houbigant.)
Worthington
All shall rise in their bodies, but all shall not be changed for the better, 1 Corinthians 15:51. (Worthington)
12:3
Challoner
Learned in the law of God and true wisdom, which consists in knowing and loving God. (Challoner)
Hebrew, "instructors."
Calmet
Instruct. Hebrew, "justify," in the same sense. The Machabees and other priests, etc. who instructed people in the law, and stood up for its defence, may be meant. (Calmet)
St. Jerome
"There is as much difference between a learned sanctity and a holy rusticity, as there is between heaven and the stars." (St. Jerome)
Worthington
Teachers, martyrs, and virgins are entitled to an aureola, or accidental reward, besides the essential beatitude. (Worthington)
St. Jerome
Many. Th.[Theodotion?] and the Vulgate read, "and of the just many shall be like for an age and after." (St. Jerome)
12:4
Calmet
Shut. The vision will not be understood till the event. (Calmet)
Worthington
It is not to be interpreted by human wit, but by the spirit of God, wherewith the Church is enlightened and governed. (St. Jerome in Gal.) (Worthington)
12:5
Maldonatus
Two angels of Persia and Greece, near the Tigris. (Maldonatus)
12:6
1:Hebrew, "He." Theod.[Theodotion?], Syriac and Arabic, "they said" to Gabriel, Daniel 10:5. Angels ask questions of each other, Daniel 8:13.
Wonders. How long shall this be in the dark, and the misery continue?
12:7
Calmet
Heaven. He thus shews that he is not God. (Calmet)
Worthington
Time often implies a year, Daniel 4:13. Hence he means three years and a half. Christ assures us that those days shall be shortened, (Matthew 24:22.) and the persecutor shall tarry a short time, Apocalypse 17:10., and 12:14. The same period is insinuated by 1290 days, (ver. 11) and 1330, ver. 12. The two witnesses prophesy 1260 days, during which the Church shall be fed in the wilderness, Apocalypse 12:6. But the term is most exactly specified by forty-two months, Apocalypse 11:2., and 13:5. Hence all the Fathers agree that the last persecution shall continue no longer. (Worthington)
Haydock
How absurdly do some Protestants explain this of years during which, they say, the papacy shall subsist! Whence will they date its origin? But they will readily trifle with the word of God, and admit any one to indulge his fancy, as long as he does not strike at the thirty-nine articles. If he do, he may expect the treatment of poor Stone, (Haydock) whose death in the King's Bench, aged 75, has been just announced. He pleaded that one article decided, "nothing was to be maintained which could not be proved by Scripture." Yet he was deprived of his living by Dr. Porteus, who at one time was as eager to procure a change in the articles, yet was not prevented by his scruples from mounting the episcopal throne of Chester or of London. Stone had not this discretion. (Rock. N. 306.) He fell a victim to contradictory articles. He might be in error. But what right had Proteus to throw the first stone at him? or how will Protestants shew that any man is reprehensible for adopting the principles of the Reformation, which was entirely built on private interpretation? They applaud Luther, who established Scripture self-interpreted for the only rule, and they condemn Stone, Wesley, etc. for acting accordingly. If they have such just weights and measures for their own, what wonder then if the rights of Catholics be disregarded? (Haydock)
Calmet
Half a time. The idol of Jupiter remained just three years. Yet the temple was not ready for sacrifices till other ten days had elapsed. They had been interrupted six months before that idol was set up. (Calmet)
We must date from the profanation and distress caused by Apollonius, 1 Machabees 4:52. (Jos. [Josephus?]; S. Hypol. [St. Hippolytus?]; Usher, the year of the world 3836.; Calmet)
Haydock
Band. Literally, "hand." (Haydock)
When the people shall be destitute of strength, God will miraculously deliver them.
12:8
Understand not. The prophets were obliged to pray, and sometimes to receive a fresh revelation to explain what they had seen, Daniel 9:2.; 1 Peter 1:11.; and 1 Corinthians 14:26. What regarded Antiochus and the Church was almost inexplicable before the event, as the times of antichrist are to us, ver. 9.
12:10
White, by persecution endured with patience, Daniel 11:35.
Learned. While the weak Jews will be scandalized at this treatment, the virtuous will reflect that suffering is a trial of God's servants, and a mark of predestination.
12:11
Calmet
Days: thirteen more than three and a half, as we reckon. The odd number might be neglected, ver. 7. The abomination continued three years and ten days, but the sacrifices had been discontinued six months and three days before. See Daniel 8:14. If Daniel speak of lunar years, as it is probable, the difference would only be two days. (Calmet)
Worthington
From the abolishing of the mass as much as possible, and the practice of heresy and abomination, unto the end of antichrist's persecution, 1290 days shall elapse. (Worthington)
12:12
Calmet
Days. After the three years and a half, fifty-eight days will occur before the death of Antiochus, when Judas will disperse the troops of his three generals. (Calmet)
Menochius
Some respite will be granted for forty-five days, during which sinners may repent. (Menochius)
Worthington
It is difficult to say why forty-five days are here added to the former number. We are content to depart with Daniel, (ver. 9.) without searching any farther into these high mysteries. (Worthington)
12:13
Calmet
Lot. Thou shalt enjoy a glorious resurrection, (Menochius) and thy dignities till death, for which thou must prepare. (Calmet)
Haydock
Days. "Hitherto," says St. Jerome, "we read Daniel, in the Hebrew volume; what follows, to the end, is translated from Theodotion's edition." (Haydock)
Calmet
The history of Susanna is there placed at the beginning. (Calmet)
Menochius
According to the order of time, it should be placed after the first chapter. (Menochius)
12:3
Learned.... Viz., in the law of God and true wisdom, which consists in knowing and loving God.
12:1
•. Michael the guardian Angel and protector of the Ievves in the old testament. ch. 10. v. 13. & 21. & now of the Church of Christ vvil defend the same against Antichrist nuisibly as the Ecclesiastical pastors shal do visibly.
12:2
Al shal rise in bodie but al shal not be changed into better. 1. Cor. 15 v. 51.
12:3
in the lavv of God.
A glorious Aureola or accidental revvard (besides the essential be atitude) shal be geuen to those that duly performe the office of pastors, in teaching others: as there is an other like to Martyrs, and an other to Virgins.
12:4
Daniels prophecie is shut and sealed, not to be interpreted by humane vvitte, but by the spirite of God, vvhervvith the Church is illuminated, taught, gouerned, moued, & viuificated: S. Iero. in Gal.
12:7
7. Vnto a time and times, and half a time. Our Sauiour saying (Matt. 24. v. 22) Antichrists persecution shal not be long. Ancient fathers vnderstand this terme to be three yeares and a halfe. Agreably to other scriptures. that the dayes (of Antichrists great persecution) shal be shortned: and Apoc. 17. v. 10. the great persecutor that is to come, must tarie a shorte time, it is necessarie S Iren li. 5. cont. heres. 8. Ierom S. Theod. in hun lo S. Aug. li. 20. c. 23. ciuit. S. Prim. S. Beda. &c. to say, that the time of the same persecutor here signified to Daniel, as also before ch. 7. v. 25. & repeted Apoc 12 v. 14 by these termes of a time, & times, and half a time, can not possibly importe any long time. And therfore the ancient Fathers vniformely vnderstand by a time, one yeare, by times two yeares, and so by half a time, half a yeare. Vvhich is somewhat more clere in other termes, in this ch. v. 11. by a thousand tvvo hundred ninetie dayes; & v. 12. a thousand three hundred thirtie dayes, & Apoc. 11. v. 3. Two witnesses shal prophecie (against Antichrist) a thousand two hundred sixtie dayes: Apoc 12. v 6. The Church shal be fedde in the wildernes, the same number of dayes 1260. But most clerly Apoc. 11. v. 2 & Apo. 13. v. 5. this great persecution shal indure 42. monethes, that is, three yeares & a half.
Hitherto vve read Daniel in the Hebrevv volume. That vvhich folovveth euen to the end of the booke, is translated out of Theodotions Edition.
A time ordinarily signifieth one yeare, as ch. 4. v. 13 so here is signified the space of three yeares and a halfe, as. ch. 7 and Apo. 12. v. 14. &c.
f From the taking avvay of the daylie sacrifice, and placing of abomination (tovvite the practise of heresie) to desolation, that is, abolishing so much as is possible, the holie Sacrifice of Masse, to the end of that persecution shal be 1290. dayes.
g VVhy 45. dayes are added to the former number, is meruelous obscure: neither may vve presume amongst diuers expositions, to censure vvhich semeth most probable.
h But vve are content to goe avvay vvith Daniel, (v. 9. and 13.) vvithout further searching the profound sense of so hiegh mysteries.
12:11
Concordance Mat. 24.
12:1
St Hippolytus † AD 235 On Daniel 3
… For then they shall all be driven out from every place, and dragged from their own homes and haled into prison, and punished with all manner of punishment, and cast out from the whole world.
Origen † AD 254 Origen Against Celsus 5.10
… And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament, and (those) of the many righteous as the stars for ever and ever,”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.15
… at first indeed making a pretence of benevolence, but afterwards displaying his relentless temper, and that chiefly against the Saints of God. For he says, I beheld, and the same horn made war with the saints ; and again elsewhere, there shall be a time of trouble, such as never was since there was a nation upon earth, even to that same time
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.17
… and many of them that sleep in the dust of the earth shall awake, some to everlasting life, and same to shame and everlasting contempt; and they that be wise shall shine as the brightness of the firmament; and of the many righteous
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.66
… and many of them that sleep in the graves of the earth shall arise with one opening, these to everlasting life, and those to shame and everlasting confusion. And they that have understanding shall shine as the brightness of the firmament, and of the just many shall be as the stars for ever.”
St Augustine of Hippo † AD 430 City of God 20.23
… and in that time all Thy people which shall be found written in the book shall be delivered. And many of them that sleep in the mound of earth shall arise, some to everlasting life, and some to shame and everlasting confusion. And they that be wise shall shine as the brightness of the firmament; and many of the just as the stars for ever.”
St Augustine of Hippo † AD 430 City of God 22.3
… “At that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust” (or, as some interpret it, “in the mound”) “of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 118.4
… “It is” therefore “better to trust in the Lord, than to put any confidence in princes” ( ver. 9 ). For angels also are called princes, even as we read in Daniel, “Michael, your prince.”
John Cassian † AD 435 The Conferences of John Cassian 8.13
… 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.” And again: “At that time shall Michael rise up, the great prince, who standeth for the children of thy people.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.27
… And many of them that sleep in the dust of the earth shall awake: some to everlasting life and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament, and out of the multitude of the just shall shine like stars into the ages and beyond
12:2
St Hippolytus † AD 235 Treatise on Christ and Antichrist 65
65. Moreover, concerning the resurrection and the kingdom of the saints, Daniel says, “And many of them that sleep in the dust of the earth shall arise, some to everlasting life, (and some to shame and everlasting contempt).”
St Hippolytus † AD 235 A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 36
… For concerning the general resurrection and the kingdom of the saints, Daniel says: “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.”
St Methodius † AD 311 From the Discourse on the Resurrection, Part I 1
… For the term “resurrection” is not applied to that which has not fallen, but to that which has fallen and rises again; as when the prophet says, “I will also raise up again the tabernacle of David which has fallen down.” Now the much-desired tabernacle of the soul is fallen, and sunk down into “the dust of the earth.”
St Basil the Great † AD 379 The Letters 260.4
… To all who reason rightly the heaviest of punishments is shame. We have learned this also in the case of the judgments, when “some” shall rise “to everlasting life, and some to shame and everlasting contempt.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 4.31
31. Heed not those who say that this body is not raised; for it is raised: and Esaias is witness, when he says: The dead shall arise, and they that are in the tombs shall awake : and according to Daniel, Many of them that sleep in the dust of the earth shall arise, some to everlasting life, and some to everlasting shame
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.15
… And the Prophet Ezekiel now before us, says most plainly, Behold I will open your graves, and bring you up out of your graves . And Daniel says, Many of them that sleep in the dust of the earth shall arise, some to everlasting life, and some to everlasting shame
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 13
… xiv. 10 ) or how will the account of hell be trustworthy? For if they that have not the Spirit rise not, there will not be a hell at all. What then is it which is said? All shall rise, yet not all to life, but some to punishment and some to life. ( John v. 29 .) This is why he did not say, shall raise up, but shall quicken. (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 41
… But they refuse to listen to the Prophet Isaiah when he says, “The dead shall rise, and they who are in the graves shall be raised,” or to most wise Daniel, when he declares, “Then they who are in the dust of the earth shall arise, these to eternal life, but those to shame and confusion.”
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 47
… For this also the Prophet’s words, which we referred to above, state clearly: “Many shall rise from the dust of the earth, some to life eternal, and others to confusion and eternal shame.”
St Jerome † AD 420 To Pammachius against John of Jerusalem 33
… And they shall come out of the graves like young mules free from the halter. Their heart shall rejoice, and their bones shall rise like the sun; all flesh shall come into the presence of the Lord, and He shall command the fishes of the sea; and they shall give up the bones which they had eaten; and He shall bring joint to joint, and bone to bone; and
12:3
St Irenaeus of Lyons † AD 202 Against Heresies 4.26.1
… “Those who do understand, shall shine as the brightness of the firmament, and many of the righteous as the stars for ever and ever.”
Origen † AD 254 Origen Against Celsus 4.30
… for one star differeth from another star in glory. So also is the resurrection of the dead.” Daniel also prophesied long ago regarding these things.
Origen † AD 254 Origen's Commentary on Matthew 10.3
… Daniel, knowing that the intelligent are the light of the world, and that the multitudes of the righteous differ in glory, seems to have said this, “And the intelligent shall shine as the brightness of the firmament, and from among the multitudes of the righteous as the stars for ever and ever.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.18
… no longer needing for its life such nourishment as now, nor stairs for its ascent, for it shall be made spiritual , a marvellous thing, such as we cannot worthily speak of. Then , it is said, shall the righteous shine forth as the sun , and the moon, and as the brightness of the firmament
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.29
… We must not disbelieve the possibility of this, but having an eye not to our own weakness but to His power, we must believe; for with God all things are possible . And that this is possible, and that we may look for eternal life, Daniel declares, And of the many righteous shall they shine as the stars for ever and ever
St Jerome † AD 420 The Letters of St. Jerome 53.3
… and in his law doth he meditate day and night.” In the close of his most solemn vision Daniel declares that “the righteous shall shine as the stars; and the wise, that is the learned, as the firmament.”
St Augustine of Hippo † AD 430 The Confessions 13.19
25. But you, “chosen generation, you weak things of the world,” who have forsaken all things that you might “follow the Lord,” go after Him, and “confound the things which are mighty;” go after Him, ye beautiful feet, and shine in the firmament,
John Cassian † AD 435 The Conferences of John Cassian 14.9
… “But they that are learned shall shine as the splendor of the firmament: and they that turn many to righteousness as the stars for ever and ever;” and in another prophet: “Enlighten yourselves with the light of knowledge while there is time.”
12:4
St Irenaeus of Lyons † AD 202 Against Heresies 4.26.1
… And therefore it was said to Daniel the prophet: “Shut up the words, and seal the book even to the time of consummation, until many learn, and knowledge be completed. For at that time, when the dispersion shall be accomplished, they shall know all these things.”
St Cyprian of Carthage † AD 258 On the Vanity of Idols: Showing that the Idols are Not Gods, and that God is One, and that Through Christ Salvation is Given to Believers 2
… The cave of Jupiter is to be seen in Crete, and his sepulchre is shown; and it is manifest that Saturn was driven away by him, and that from him Latium received its name, as being his lurking-place. He was the first that taught to print letters; he was the first that taught to stamp money in Italy,
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.5
… the eyes of the blind shall see.” Also in Jeremiah: “In the last of the days ye shall know those things.” In Daniel, moreover: “Secure the words, and seal the book until the time of consummation, until many learn, and knowledge is fulfilled, because when there shall be a dispersion they shall know all these things.”
12:7
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.16
… and the times are the remaining two years of iniquity, making up the sum of the three years; and the half a time is the six months. And again in another place Daniel says the same thing, And he sware by Him that liveth for ever that it shall be for a time, and times, and half a time
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St Irenaeus of Lyons † AD 202 Against Heresies 1.19
… But the angel, hiding from him the great mystery of Bythus, said unto him, “Go thy way quickly, Daniel, for these sayings are closed up until those who have understanding do understand them, and those who are white be made white.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 21.17
… Then indeed word and deed and thought will be weighed in the just balances of God, as He arises to judge the earth, gathering together counsel and works, and revealing what He had kept sealed up.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 34
… and David in his lamenting makes mention of a similar proverb.
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 3
I Believe , therefore, is placed in the forefront, as the Apostle Paul, writing to the Hebrews, says, “He that cometh to God must first of all believe that He is, and that He is a rewarder of those who believe on Him.” The Prophet also says, “Except ye believe,
Pseudo-Irenaeus Pseud-Irenæus 1
… but their defeat only the more inflamed their rage, and governor and people, like a wild beast, showed a like unjust hatred of us, that the Scripture might be fulfilled, ‘He that is unjust, let him be unjust still; and he that is righteous, let him be righteous still.’
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.16
… and the half a time is the six months. And again in another place Daniel says the same thing, And he sware by Him that liveth for ever that it shall be for a time, and times, and half a time . And some peradventure have referred what follows also to this; namely, a thousand two hundred and ninety days
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.16
… And some peradventure have referred what follows also to this; namely, a thousand two hundred and ninety days ; and this, Blessed is he that endureth and cometh to the thousand three hundred and five and thirty days
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St Irenaeus of Lyons † AD 202 Against Heresies 5.34.2
… “And come thou, and stand in thy lot at the consummation of the days.”
St Augustine of Hippo † AD 430 City of God 20.23
… for there is yet a day till the completion of the consummation; and thou shall rest, and rise in thy lot in the end of the days.”
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1. IN TIME HOWEVER, — in the time of Antichrist, concerning whom I have spoken a little before. MICHAEL SHALL RISE UP, — that is, Michael shall rise up in battle against the king of the North, that is, against Antichrist, so that he may protect the faithful and saints in such great persecutions against him and against Lucifer. See concerning this battle of Michael and the dragon, that is, of Lucifer, Apocalypse XII, 1 and following; for there St. John alludes to this place of Daniel. Whence St. Thomas and others teach that in this battle Antichrist is to be slain by Michael. For thus he explains that passage in II Thessalonians II, 8: "Whom (Antichris- Heretics, so that they may refute the patronage of saints and angels, understand by Michael Christ; but foolishly, as is evident, for it is certain that the angel understands by Michael the same Michael whom he understood in chapter X, verse 13 and 21; but there he understood Michael the Archangel: for he calls him the prince of the Jews. In a similar manner he names him here, saying: "Who standeth for the children of thy people," who namely presides over and protects the Jews as the faithful, and the people of God, and the children of the Patriarchs; and therefore he will take care that the Jews at the end of the world be converted to Christ and be saved. Alcazar in chapter XII of the Apocalypse, page 645, Polychronius here, and R. Joshua in Aben-Ezra think that here there is still discussion of Antiochus Epiphanes, against whom Michael rose up, that is, says he, Mattathias, standing with his sons for his people. But the following passages stand in the way: "And many of those that sleep in the dust of the earth, shall awake, some to everlasting life, and others to reproach." That this ought to be understood literally of resurrection not moral to the virtue and constancy of the fathers and ancestors, as he himself understands it, but natural to everlasting life, is clear, as St. Jerome, Theodoret and the ancients and moderns everywhere accept it: and St. Jerome sharply rebuked Porphyry here, in that he understood these things of Antiochus. So also Theodoret. For the Maccabees, says he, even after victory were slain, and lost the present life: and because all were pious, all rose to life, not to reproach. Pantaleon the deacon and keeper of the records of the great Church illustrates this passage in many ways, in his homilies on St. Michael, which are extant in Aloysius Lipomanus on the Feast of St. Michael. For in them he attributes to Michael the most illustrious apparitions of angels, which once happened to the fathers, and first, he understands of Michael that passage Psalm XXXIII, 8: "The angel of the Lord shall encamp round about them that fear him, and shall deliver them," "shall encamp," namely, a garrison: for in Hebrew it is חונה chone, that is, shall pitch camp, and as St. Jerome translates it, shall surround in a circle, so that Michael may be opposed to the demon, who is also said to go about like a roaring lion. Therefore the Psalmist signifies that Michael arranges and orders angels in the manner of camps for the defense of the faithful. That angels protect us like soldiers in battle is evident from Genesis XXXII, 2, where when Jacob saw the angels, he said: "This is the camp of God," and IV Kings VI, 17: The mountain was "full of horses and chariots of fire round about Eliseus." And Christ, Matthew XXVI, 53: "Thinkest thou that I cannot ask my Father, and he will give me presently more than twelve legions of angels?" For that demons also are arranged in the manner of camps and battle-line against men, Tertullian proves in book IV Against Marcion, XX, from Luke VIII, 30, where the demon, asked by Christ what his name was, answered: "Legion." Secondly, Michael was he who directed Adam cast out from paradise, and taught the earth to be tilled with the hoe, to sow, to reap, and all agriculture. Thirdly, Michael was he who held back the sword from Abraham, lest he slay his son, and in him blessed all nations, Genesis XXIII. Fourthly, Michael appeared all fiery to the lawgiver Moses tending sheep in the midst of the bush, and burned him, but did not consume him; and thus he foreshadowed the birth of the Blessed Virgin, and the generation of God made man. Exodus III. Fifthly, Michael was he who appeared to Balaam in the way, and corrected him as he went to curse Israel, and compelled him to bless, Numbers XXII. Sixthly, Michael in the place of God gave the law to the Hebrews on Sinai, Exodus XX. Wherefore the Turks venerate St. Michael. For in the book entitled: The Doctrine of Mahomet, page 190, it is thus written: Michael, Gabriel, Saraphiel (that is, sar, that is, prince, Raphael) Archangels, secretaries of the deity. And Rabanus, book I On the Cross, chapter VII, thus sings of him: But Michael, prince of the inhabitants, leader and on high. Thee the whole heaven remembers by the virtue of God, both to rule and to protect. And the Church on the Feast of St. Michael thus invokes him: "Most glorious Prince Michael Archangel, be mindful of us: here and everywhere always pray for us to the Son of God." Seventh, Michael appeared with drawn sword to Joshua when he was directing his army against the enemies, and encouraged him to battle, Joshua V. Michael is "the leader of the angelic forces," says St. Basil, homily On Angels. Wherefore what Mars was to the gentiles, namely the leader and overseer of wars, St. Michael is to Christians. For this reason temples and oratories which the gentiles had once dedicated to Mars at Antwerp, Liège, Luneburg, Bonn, Cologne, and elsewhere, Christians, expelling Mars, dedicated and named in honor of St. Michael, as D. Braunius noted, vol. V of Cities, and from him our Serarius in Joshua cap. V, Question XIV, at the end. Hence St. Michael is called by the Greeks Archistrategos; indeed there exists the standard of Emperors marked with the image of St. Michael and named from it, in the Curopalates, p. 93. Eighth, Michael appeared to Gideon and was adored by him, and extending the rod which he held in his hand, touching the meats which Gideon had offered to him, he kindled a fire and consumed them, and ascended to heaven in the flame of fire. He likewise helped him so that with three hundred soldiers he routed innumerable Midianites, Judges VI and VII. Ninth, Michael was he who killed 185,000 Assyrians in the camp of Sennacherib in one night, IV Kings cap. XIX. Tenth, Michael with Azariah and his companions descended into the furnace, made the flame like dew, and preserved the three boys unharmed, Daniel III. Eleventh, Michael saved Daniel in the lion's den and bridled the mouths of the lions, Dan. VI and XIV. Similarly St. Ephrem, oration On the 40 Martyrs, vol. III: "Lest the enemy disturb the martyrs of Christ, angels guarded the space of the pool: on this side Gabriel, on that side Michael, and from another Christ the inspector of all." There exists in the history of St. Procopius, who was formerly called Nicias, a remarkable miracle by which he was impelled to Christianity. For when an illustrious duke had a golden cross made at Scythopolis, three names were divinely inscribed upon it without the work and knowledge of the goldsmith: Emmanuel, Michael, Gabriel; but so that Emmanuel held the highest place, and Michael and Gabriel the lower place like the arms. See Gretser, lib. II On the Cross, cap. XIII. sum: "Through these two, he says, Michael and Gabriel, descends all good giving and every perfect gift which is sent down to earth from God almighty. For these are the two greatest and of equal importance lamps of divinity, which is one and three." These are the praises which according to Pantaleon's opinion are remembered in Scripture concerning Michael: for Scripture does not expressly appropriate them to Michael; although those things which other angels performed are rightly attributed to Michael. For thus we attribute the deeds of soldiers to their leader. Pantaleon adds that St. John the Apostle was a great preacher of St. Michael in Asia, and that he took care that a temple be built in his honor: as also "the Emperor Justinian built churches for Michael the supreme prince of the heavenly militia in many places: knowing well that if he should gain such and so great a leader, who had overcome the rebellious angels in battle in heaven, he could have certain and secure confidence in overcoming the Vandals," says Procopius, lib. I On the War of the Vandals. Twelfth, Michael seized Habakkuk by the hair of his head, and suddenly transported him with his meal from Judea to Babylon to feed Daniel, and then suddenly set him back in Judea, Daniel XIV. Thirteenth, Michael was he who moved the waters of the Probatica pool and sanctified them in the figure of baptism: so that whoever first descended into it was cured of every infirmity, John V. Again St. Michael appeared to Constantine the Great, indicating that he had once directed the Argonauts to the golden fleece, and said to him: "I am Michael the archangel of the Lord of hosts, protector of the Christian faith, who have furnished you with auxiliary arms in your warfare against impious tyrants, as a faithful and true minister of his." Whence Constantine converted the temple erected by the Argonauts to the Divinity which had brought them salvation, and from this called Sosthenes, into a Michaelion, that is the temple of St. Michael, in which St. Michael thereafter appeared frequently. Thus Nicephorus, lib. VII, cap. L. Nicephorus relates, lib. VII, cap. L, that Constantine the Great built two churches in honor of St. Michael in the place called Sosthenes, and that St. Michael appeared to him there and said: "I am Michael the archangel of the Lord of hosts, protector of the Christian faith, who have furnished you with auxiliary arms in your warfare against impious tyrants, as a faithful and true minister of his;" and so Constantine, awakened from sleep, most beautifully cultivated that region, and with an imperial altar, and with magnificent hand and liberality constructed on the eastern side, made that most celebrated temple renowned among citizens and visitors alike. Moreover the Archangel most wonderfully illustrated that sacred edifice with his appearances. For no one who was beset by any grave misfortune, or inescapable danger, or unknown infirmity, or finally an incurable disease, who prayed to God there and implored his aid, did not easily find help and assistance. And it is held with certainty that the Lord Michael the Archangel was accustomed to appear there and make the place salutary: for which reason it was also called Michaelion by the ancients, thus far Nicephorus.
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Cromerus relates in book X of his History that Lescus, a prince of the Poles, pursuing with a small force many thousands of Lithuanians who were harassing Poland, and having rested a little from the labour of his journey, the Archangel Michael stood by him and promised him his aid, and assured him of victory: and he, returning victorious, built a temple to the same angel at Lublin. Famous is the dedication of the church of St. Michael, and his appearance on Mount Garganus under Pope Gelasius, which we commemorate on the 8th of May. Shortly after, Pope Boniface dedicated a church named after St. Michael on the 29th of September on the summit of the circus, which from its height is called Among the Clouds. Thus Addo and Baronius in the year of the Lord 531. Also famous was the temple of St. Michael at Conis or Colossus, which because Alexius the Fourteenth dared to violate, he was afterwards slain by a certain priest of his with a sword, as Nicetas Coniata says in book III of the Annals of the Emperor Isaac. In the fourteenth place, Michael shall sound the last trumpet, and by it he shall awake the dead that they may come to judgment, I Thessalonians, chapter IV, 16. And concerning the souls of the dead the Church sings: "May thy standard-bearer, St. Michael, present them in the holy light, which thou didst once promise to Abraham and to his seed." Wherefore St. Michael is wont to be painted with a balance, as it were weighing souls, and their good and evil deeds. For, as Viegas says in the Apocalypse XII: "It is believed that Michael exercises particular judgment over souls departing from the body; and hence it is that he is depicted with a sword and a balance, that his supreme power and the equality of justice may be declared in weighing our merits or demerits." John Molanus reproves this painting in his book On Paintings, but Serarius defends it in chapter V of Joshua, Question XLV, page 551. Viegas adds that Michael is called Standard-bearer, because he shall bear the sign or standard of the cross before Christ coming to the last judgment. The same doctrine is taught by Eckius, homily 8 On St. Michael. Finally, Michael is, says Pantaleon, "he who gladdens the churches of the faithful peoples, guards the commonwealth of the Romans, arms the Emperor against barbarians, renders Christians victorious, delivers from the mighty waves of the sea those who invoke him, supplies the fruitfulness of the fruits of the earth, comforts the ministers of chastity, visits the sick, stands surety for sinners, repels the assault of demons, extinguishes the flame of vices." AND THERE SHALL COME A TIME. — In Hebrew צרה עת tsara, that is, a time of affliction: for then there shall be "great tribulation, such as hath not been from the beginning of the world," as Christ says in Matthew XXIV, 21. How dreadful and varied the persecution of Antichrist shall be, I have explained in II Thessalonians II, 10, Question V, and in the Apocalypse XIII. THY PEOPLE SHALL BE SAVED. — "Thy," O Daniel! namely the Jews at the end of the world shall be saved, especially when they shall see the Antichrist, in whom they had believed, routed by Christ and thrust down into hell. He calls the Jews the people of Daniel, because Daniel was most zealous for their salvation, as if he had been their mother. For thus the Apostle says to the Galatians, chapter IV, 19: "My little children, of whom I am in labour again." EVERY ONE THAT SHALL BE FOUND WRITTEN IN THE BOOK. — For many of the Jews, after the Antichrist is slain, shall be converted to Christ, and thus shall be saved; because in the short time that shall remain until the day of judgment, they shall persist in the faith and grace of Christ, and therefore are written in the book of the foreknowledge of God and predestination to glory. For the Lord knoweth who are his. Concerning this book I have said much on Exodus XXXII, 32, and Philippians IV, 3. Note: The phrase "every one that shall be found" signifies not that all Jews who shall be at the end of the world are written in the book of life, and therefore not all are to be converted and saved; but that some shall remain in their infidelity and be damned: yet very many shall be converted and saved, which is what the Apostle says in Romans XI, 26: "And so all Israel shall be saved:" "all," that is, most, and nearly all. Thus Theodoret and St. Gregory, homily 12 on Ezekiel. 2. AND MANY OF THOSE WHO SLEEP, etc., SHALL AWAKE,—that is, many of those sleeping, as the Septuagint translates it. For the Hebrews place the ablative with a preposition for the genitive construction. Now many of those sleeping, that is, many sleeping, namely all those sleeping. Yet he says "many," to note that all these shall not be few, but many, as if to say: All those sleeping, who shall be many, and almost innumerable, shall rise, or the whole multitude of those sleeping, which is very great, shall rise. The sense is, all who have died shall rise. Thus "many" is taken for "all," Rom. V, 15: "By the offence of one, many died;" and Matt. XXVI, 28: "Which shall be shed for you and for many." Thus St. Augustine, XX De Civit. XXI, Theodoret and others. Although therefore some have thought that not all men shall die, and consequently not all shall rise from death, namely those who shall live until the day of judgment: for these are to be changed without death, and the living are to be transferred to immortal life, when they shall be caught up to meet Christ the judge in the air, as the Apostle seems to say, I Thess. IV, 16. The same teach St. Chrysostom, Theophylactus, Oecumenius, Theodoret, St. Epiphanius, hær. 64; St. Jerome, epist. 148, Quæst. III; Tertullian, De Resurrect. cap. XLI and XLII; Origen, lib. V Contra Celsum: yet these, and all other Fathers and Doctors agree that all who have died shall rise from death on the day of judgment. Thus St. Jerome to Pammachius, epist. 61, St. Augustine, Enchir. LXXXIV, St. Gregory, XIV Moral. XXXI, and others throughout. Therefore that all dead men shall rise is of faith. For Christ himself asserts this plainly, alluding to this passage of Daniel, John V, 28: "There cometh," he says, "an hour in which all that are in the graves shall hear the voice of the Son of God: and they that have done good things shall come forth unto the resurrection of life; but they that have done evil things, unto the resurrection of judgment," that is, of damnation and hell, to which they shall be condemned by the just judgment of God. And St. Paul, I Cor. XV, 22: "As," he says, "in Adam all die, so also in Christ all shall be made alive." And soon after, vers. 51: "We shall all indeed rise, but we shall not all be changed." Finally, if some shall rise, therefore all shall. There is no reason why this one should rise and not that one, since the condition of all is the same. When therefore the angel here says: "Many shall awake," he does not deny that all shall, but rather comprehends all.
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Note: He says here many rather than all, both for the sake of copiousness of speech, lest he repeat the word all (for he said: "All who shall be found written in the book"), and on account of the following distribution, as if to say: Many of the dead shall rise to glory, many to eternal shame. Thus Maldonatus. Secondly, he says many, because he opposes these many to the few Jews who shall then live and be saved, as I said in the preceding verse, as if to say: At the end of the world almost all your people, O Daniel, that is, most of the Jews then living shall be converted to Christ, shall be saved, and shall rise to glory: but all these shall be few; many indeed, nay very many shall be, who from every age throughout the whole world having died, shall then rise, some to glory, some to hell. Wherefore St. John alludes to this, Apocalypse VII. Where, when he had said that 144,000 Jews were to be converted and saved at the end of the world, namely 12,000 from each tribe, he adds verse 9: "After this I saw a great multitude, which no man could number, of all nations, etc., standing before the throne, and in sight of the Lamb, clothed with white stoles, and palms in their hands." For what John says there, that 144,000 Jews were to be saved, this Daniel says here: "In that time shall thy people be saved, every one that shall be found written in the book." Again, what John says there: "I saw a great multitude, which no man could number"; this Daniel says here: "And many of those that sleep in the dust of the earth, shall awake: some to life everlasting, some to shame." He alludes, I say, not cites: for John speaks of the saved alone on the day of judgment, but Daniel speaks both of the reprobate and of the saved. Again, John opposes to the few Jews to be saved at the end of the world, many nations then likewise to live and be saved; but Daniel opposes to the few Jews then to live and be saved, an innumerable multitude of all men previously dead, who shall then rise. Hence it is clear that the resurrection of the dead was revealed to the Jews by God and angels. For what some Rabbis think, that the Jews oppressed by Antiochus are here called dead, and their liberation is called resurrection, is absurd: for the Jews did not then rise to eternal life; which nevertheless is said of these dead. Thus also the gentiles knew through a shadow the immortality of souls, and the resurrection of bodies consequent upon it. Demosthenes, when fleeing from Antipatrus, to whom Archytas was kindly promising life if he would return, answered: "God forbid that I should prefer to live shamefully rather than to die honorably, after having heard Xenocrates and Plato discoursing on the immortality of the soul." Thus Cardinal Bessarion relates in his Apology for Plato. Trismegistus in the first Dialogue of the Pimander says that of all living things man alone is of a twofold nature, mortal on account of the body, immortal on account of the soul: and he adds "that the soul of the just, freed from the motion of harmony, ascends to heaven, where together with the assembly of blessed minds it praises God, in whom all there rejoice." The same was the opinion of Cicero in the Dream of Scipio. Hence flowed the opinion of the Elysian Fields which Virgil sings of in the sixth book of the Aeneid. Didymus, that prince among the Brahmans, thus writes to Alexander the Great: "We are not inhabitants of this world, but sojourners, nor have we come into the orb of the earth so as to be pleased to remain in it, but to pass through: for we hasten to our native home." I have cited more in Genesis XXXVII, 35. TO SHAME,—to eternal death: for it is opposed to eternal life. This death is called shame, because it shall be most ignominious as well as most troublesome. "The greatest punishment is shame; for the impious shall rise to shame and eternal disgrace," says St. Chrysostom, homily 6 on the Epistle to the Ephesians. For if it is a great punishment when a general is convicted of treason before the king; when a thief guilty is publicly led to the gallows; when a royal consort is publicly punished with death as an adulteress: what shall be the shame when the reprobate before the whole world, as guilty of lèse-majesty divine, infamous, incestuous, traitors, shall be condemned to eternal punishments, so that with the foulest demons in the prison of hell, in pitch, smoke and flame they may live an everlasting life? What shall be that reproach of Christ on the day of judgment to the reprobate? I fed you, washed you, clothed you, redeemed you with my blood: you, when I was hungry, thirsty, naked, afflicted, did not feed me, did not give me drink, did not clothe me, did not help me in any way; I for you was scourged, torn, slain: you again by your crimes scourged me, tore me, slew me; go therefore, cursed, into eternal fire, which is prepared for the devil and his angels. Hear Christ the judge reproaching you in St. Augustine, sermon 67 On the Seasons: "I made you, O man, from clay with my hands; I poured spirit into your earthly limbs, I deigned to confer my image upon you; you, despising vital commandments, preferred to follow the deceiver rather than God. When, cast out from paradise, you were held by the bond of death on account of sin, I took on flesh, laid exposed in a manger, and lay wrapped in swaddling clothes, I endured the indignities of infancy and human sufferings, I received the palms and spittings of mockers, beaten with scourges, crowned with thorns, fixed to the cross. Behold the marks of the nails by which I hung affixed. Behold my side pierced with wounds. Why have you lost what I suffered for you? Why have you ungratefully rejected the gifts of your redemption? Why have you polluted the dwelling which I consecrated to myself in you with the filth of luxury? Why have you afflicted me with a heavier cross of your sins than that on which I once hung? For the cross of your sins is heavier with me; on which I hang unwillingly, than that on which, taking pity on you, I ascended to destroy your death. And because after all these evils you were unwilling to flee to the remedies of penance, you shall not deserve to be freed from evil hearing: for you despised mercy in the judge." Then the wicked shall say in shame and fear to the mountains: Fall upon us; and to the hills: Cover us. See also the reproach of Christ the judge against Elpidophorus, which Muritta the deacon brings against him in Victor of Utica, book III of the Persecution of the Vandals, which I recited at Romans VI, 4. Therefore R. Saadias errs, who thinks only the just and holy shall rise again; and the Jews, who think only Jews shall be raised up by the Messiah. THAT THEY MAY SEE ALWAYS. — In Hebrew it is לדראון עולם lediron olam, which the Septuagint, Vatable and Pagninus translate as "into eternal contempt"; Marinus in the Lexicon, "into eternal reprobation and abomination," so that God, angels and saints may curse and abominate them perpetually. The Syriac and Arabic translate: "into perdition and shame of their companions forever," perhaps for ראון reon, they read רעים reim, that is, of companions and friends. Second, others translate it "into eternal duration of pain," as if diron were compounded from דור dor, that is, duration, and און on, that is, pain. Third, others translate it "into eternal duration of concupiscence, or sin," for on signifies not only pain, but also concupiscence and sin (which is the cause of all pain). Fourth, our translator here and Isaiah, last chapter, last verse, with the Chaldean translate diron as "satiety of vision," as if diron were compounded from די de, that is, sufficiency, satiety, and ראון raon, that is, vision: understand vision both active and passive, that is, that they may see and be seen. Our translator takes the active sense here, meaning: Others shall rise into death and reproach, that they may see, that is, that they may feel and experience always the torments, reproaches and pains of eternal death, that they may always die, always be in agony, and never be dead. He takes the passive sense in Isaiah, last chapter, verse 24, because there is added "to all flesh." For he says: "The damned shall be unto satiety of vision to all flesh," meaning: They shall be seen, and shall be a reproach and mockery to all men; or, as Forerius, R. David and others say, meaning: They shall be nausea and abomination to all who see them, so that they may not wish to see them on account of the multitude of worms with which they shall swarm. For R. David thinks diron is derived from דרא dara, which he himself interprets as worm. Whence he translates diron olam here as "eternal worm." "For their worm shall not die, and their fire shall not be extinguished," Isaiah LXVI, 24. Ruminating on these things, Blessed Isaiah the abbot, volume II of the Library of the Holy Fathers, oration 29, thus laments: "Woe to us, who here without fear bind ourselves with sins! for there eternal fire shall receive us, and outer darkness, and the worm that sleepeth not, and weeping, and gnashing of teeth, and before angels and all creatures eternal shame. Woe to us, whose souls confused, and estranged from penance in the resurrection and that dreadful judgment of all nations, shall be cast from their assumed bodies, with weeping and gnashing of teeth into most bitter and eternal groaning, weeping and torment! Woe to us, who in this exile of pilgrimage pursue detestable pleasures, and forgetting the delights of paradise, despise the kingdom of heaven! Woe to those who labor for others, and profit not themselves. Woe to us, who, though we feel the constant stings of conscience reproaching us, do not blush, and about to render account of all our actions, do we not fear the judgment of God!" 3. BUT THOSE WHO ARE LEARNED SHALL SHINE, etc. — From this place the Doctors teach that the bodies of the Blessed will be wholly luminous externally and internally, so that they are wholly penetrated by light and are transparent. For thus light penetrates the firmament and the stars, and makes them wholly and entirely luminous: and this will be a great joy of the Blessed, that they will be able to perceive themselves and their innermost parts, equally as those of their companions, so that nothing will be hidden that they do not see. Thus teach St. Thomas, Richard, Paludanus, Soto Major, and others whom Francis Suarez cites and follows, III part., vol. II, disput. 48, sect. II, and John Salas, I II Quest. V, art. 5, tract. II, disput. 14, sect. XV. Nor will this light hinder the color of bodies. For thus glass receives various colors, and yet is intimately penetrated by light: indeed other bodies are thick, colored and luminous; and by reason of color they are seen in the day, and by reason of light in the night, as is evident from the glowworm, dormouse, firefly, lampyrid, which is a small worm shining at night like a pearl, which example Cyril of Jerusalem uses to confirm this matter, Catech. 8, when he says: "The just shall shine as the sun, and as the moon, as the brightness of the firmament: and foreseeing this unbelief of men, God gave to small worms a luminous body, that they might shine by it, so that from things that appear it might be believed what we expect: for he who was able to bestow a part, will be able to bestow the whole; and he who made the worm to shine with light, will much more make the just man splendid." You will ask, whether here some are just and others learned: whether the brightness of the firmament is different from that of the stars? First, Dionysius the Carthusian: The learned, he says, are all the just. For these are those knowing God, as was said in the preceding chapter, verse 32; and these are taught by the Holy Spirit to live piously and holily; yet often they do not suffice to teach others: whence in the following hemistich he places teachers before them. To this pertains that saying of St. Leo, serm. On the Epiphany: "Whoever, he says, lives piously and chastely in the Church; who savors the things that are above, not the things that are upon the earth, and is in some way like a light of heaven. And while he himself preserves the brightness of a holy life, he demonstrates the way to the Lord to many as a star." But the word "but" stands in the way, when it says: "But those who are learned," by which it distinguishes the learned from other just and holy ones, who all, as has preceded, shall awake unto life eternal. Whence St. Jerome to Paulinus: "You see, he says, how much just rusticity and learned justice differ from each other; some are compared to stars, others to heaven." Hence also Averroes said that a learned man and an unlearned man differ so much that man, or the nature of man, is not predicated of them equally. Secondly, others think it better that here the learned are distinguished both from the learned and from the Doctors. For these are three degrees of Saints, as unequal in wisdom and merit, so also in reward. The simple and unlearned Saints therefore are as it were the blue heaven, pure and pellucid: but the learned are as the brightness of the firmament, that is as whiteness, or a white cloud that shines in the blue heaven: but the Doctors of others shine as stars. For these are three degrees of Saints, as of light. Hear also the Rabbis in Midras Tehillim, in the Exposition of Psalm XI, at the verse: For the Lord is just and hath loved justice: his countenance hath beheld equity: "These, they say, are the just, of whom it was said Daniel XII: And those who are learned shall shine as the brightness of heaven. For it shall come to pass that the faces of the just shall shine as the sun, as the moon, as heaven, as stars, as lightnings, as lilies, as lamps. First, as the sun, as it is said in Judges chapter V: As the sun going forth in his might. Secondly, as the moon, as it is said Psalm LXXXVIII: As the moon established for ever. Thirdly, as heaven, as it is said Daniel XII: As the brightness of heaven. Fourthly, as stars, as it is said Daniel XII: They shall shine as stars. Fifthly, as lightnings, as it is said Nahum II: As lightnings shall they run. Sixthly, as lilies, as it is said in Psalm LXVIII: Upon lilies. Seventhly, as lamps, as it is said Nahum II: Their vision as of lamps." Then assigning to these so many classes of the just, he adds: "The first diversity (or class) is of those who dwell before the face of the king, and behold the king and his face, as it is said: The righteous shall dwell before thy face. The second is of those of whom it is said: Blessed are they that dwell in thy house. The third, of those of whom they say: Who shall ascend into the mountain of God? The fourth, of those of whom it is said: Blessed, whom thou hast chosen, and brought near. The fifth, of those of whom it is said: God, who shall dwell in thy tabernacle? The sixth, of those of whom it is said: Who shall dwell in thy holy mountain? The seventh, of those of whom it is said: And who shall stand in his holy place? But each of these diversities has a dwelling prepared for itself in the paradise of delights." Opposing to these so many classes of the impious, he adds: "And on the contrary, seven dwellings are also held in gehenna for the impious. And these are: Sheol, that is, hell; Abaddon, that is, perdition; Ge, that is, valley, or depth; Duma, that is, silence; Zalmaveth, that is, shadow of death; Erets tachtich, that is, lower earth; and Erets tzia, that is, thirsty earth. These are the seven dwellings of the impious, and seven of the righteous. But to each according to their works, the house of their dwellings." Thus the Rabbis, in rabbinical fashion. Thirdly and genuinely, St. Jerome, Maldonatus, Pererius and other learned men understand by doctors, so that the same thing is said in the following hemistich as was said in the former, after the Hebrew manner. It is proved, first, because the Hebrew משכלים maskilim signifies not only the learned, but also those who teach: for rewards are not given to the learned, but to those who teach, says Maldonatus. Secondly, because Daniel plainly alludes to the learned in the time of Antiochus and Antichrist, of whom he said in chapter XI, 33: "And the learned in the people shall teach many;" for in such great persecution the office of all the learned was to teach and confirm others in the true faith; then therefore all the learned were both teachers of others, partly by word, partly by example. Thirdly, because properly there is no other splendor of the firmament than that of the stars and from the stars: for a white cloud is not the splendor of the firmament, but light and brightness. Whence the Septuagint translates: And those who understand shall shine as the splendor of the firmament, and as the righteous many as stars for ever. This will be more evident in what follows. Although the Scholiast in the edition of the Septuagint by Carafa probably thinks that the Septuagint, τὸ δικαίων, that is, of the righteous, put for δικαιζώντων, that is, of those who justify, that is, of those who instruct unto justice, as the Hebrew and Our version have. Note first: The learned or understanding, namely those who understand the truth, and the sacred name of God, as St. Clement says, book V of the Constitutions of the Apostles, chapter VI, namely God, and the law of God, as Turrianus explains; these are understood not speculatively only, but also practically, which is the knowledge of the Saints, Wisdom X, 10; and the wisdom and prudence of the righteous, Luke I, 17, which the Wise man mentions throughout in Proverbs. These therefore learned are those who are instructed in the law of God, for this reason that they may bring it into practice and observe it, so that, the more learned they are, the more holy they are also. These shall shine before other righteous, as the splendor of the firmament shines before the firmament itself. Again, these same, who not by a single act, but frequently and continually instruct many unto justice, or, as it is in Hebrew matsdike, that is, who justify many, that is, who by their teaching and exhortation, as well as by example, convert sinners, and make them just or more just; and namely those who in temptation and persecution confirm others in faith and justice; whether publicly in schools, as doctors do; or in temples, as preachers and catechists do; or privately in confession, conversation, at table, at home, etc.; these shall shine as stars shining before others, and illuminating others, into perpetual eternities. The angel therefore here properly does not speak of those who teach profane things, or human laws, philosophy, or theology in a merely speculative and scientific manner; but of those who direct these things to practice, and introduce and instil them into the minds of disciples as it were with food and nets, along with the fear of God and piety, as do religious men, who teach secular sciences to this end. For these men, mixing pious admonitions, teachings and exhortations with secular learning, instruct and form their hearers unto justice, and make them just and holy, equally as learned. For, as St. Dionysius says: "Of all divine perfections, the most divine is to be a cooperator with God in the reduction of souls to the Creator;" and it is an angelic work to purify, illuminate, and perfect others. "For holy simplicity profits only itself, and insofar as it builds up the Church by the merit of life, so much does it harm if it does not resist those who destroy," says St. Jerome to Paulinus. These therefore are Cherubim and at the same time Seraphim. Such was St. Bonaventure the Seraphic Doctor: such it behooves all Doctors, Theologians, especially Religious, to be. Moreover the Syriac version renders it: "Makers of good things, and those who understand shall shine as the light of the firmament; and those who justify many, shall be shining and standing as stars for ever and ever;" the Arabic of Antioch: "Those who have understanding (reason) shall shine as the light of heaven; and as they justify many, they shall be bright as stars, and shall endure for ever and ever;" the Arabic of Alexandria: "The prudent and makers of good things shall shine as the light of heaven; and those who are justified greatly, shall have this (light) as stars, and shall endure for ever. The glory and brightness of holy Doctors therefore shall be like unto stars, in which light is denser and more efficacious for illuminating other things; for thus also these men, as it were in all whom they instruct unto justice, merit in a certain way: thus in the crowns of all of them they themselves also shall be crowned, says Dionysius the Carthusian. And as on earth, they shone forth to others as it were illustrious stars through wisdom and grace; so in heaven they shall likewise shine forth as it were radiating stars, through illustrious crown and glory. Note secondly: The angel here speaks of those who teach and strengthen others both by word and by example, especially of constancy, in virtue, justice, sanctity, and the law of God even unto death and martyrdom. For these men teach and show by words and deeds how brief, vile and scanty are all riches, delights and pomp of the earth: namely that they are mere smoke and children's bubbles, which appear outwardly swollen and great, while inwardly they are empty and void, and contain nothing but air and wind: in like manner worldly riches and honours, by their external pomp, display something great, but within they lack substance, truth and solidity. These men teach that true, solid and eternal goods are in heaven, which God promised to those who despise earthly things. These men teach by words and deeds of Holy Scripture how great a good is virtue, and the fear and love of God, and how great an evil is sin, and the offence and wrath of God immense. Finally these men in persecutions teach in deed that all torments are brief and scanty compared to the magnitude of eternal glory, which they certainly expect, and that trumpet-call of the Apostle, by enduring all sad and hard things so bravely, and by exhorting, they sound forth to all: "The sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us; for that which is momentary and light of our tribulation worketh for us above measure exceedingly an eternal weight of glory." Thus did the Saints Sebastian, Vincent, Lawrence, and the first Roman Pontiffs: for this is the true doctrine and wisdom of the Saints. For the angel alludes to the Levites Machabees, and other doctors and martyrs, who were in the time of Antiochus, and shall be in the time of Antichrist, of whom he said in the preceding chapter, verse 33: "And the learned among the people shall teach many, and they shall fall by the sword and by flame;" and verse 35 (for in both places there is in Hebrew the same word as here, namely maskilim): "And some of the learned shall fall, that they may be tried as by fire, and chosen, and made white." For these are divine doctors, and therefore shall shine as stars for ever. Nay, some, as Alcazar cited above, wish that here only those are treated of, namely Mathathias and the Machabees: and Maldonatus understands by these learned men and doctors those who teach others by their example, especially martyrs. This is what Christ ordains and says of them, Matt. V, 19: "Whosoever therefore shall do and teach (the law and commandments of God), he shall be called great in the kingdom of heaven." For of others, who teach by word but unteach by life, he says in the same place: "Whosoever therefore shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven." Note thirdly: These learned men and teachers will have greater glory than the common people, the rude and unlearned, not only accidental, but also essential. The reason is, because their doctrine, since it is practical and affectionate, involves greater charity, grace and spirit; for impelled by this they teach others, and imbue them with the same, namely the knowledge and love of God and heavenly things: but to greater grace and charity is promised greater beatitude and essential glory by God, as it were as a reward. Otherwise, if some common and rude person, for example a rustic, should be endowed with greater grace and charity than a doctor and preacher (which not rarely happens in those who devote themselves entirely to dry speculation, or to the elegance of words and little flowers), he will likewise obtain greater essential glory than the doctor, although he will not obtain the accidental laurel crown of the doctor. These therefore, the learned men and teachers of Daniel, will shine: first, with greater light of glory in the soul; second, with greater glory of the body; third, with a special halo. For there are three halos, namely of Doctors, Virgins and Martyrs, as the Doctors teach. Moreover this halo will be a peculiar glory of soul and body, an ornament and crown like a star: and it is probable that in martyrs there will be, as St. Augustine says, Sermon 1 On All Saints, a crown on the head, and, as Dominicus Soto teaches in IV, disputation XXIX, at the end, in Martyrs there will be a brightness throughout the whole body somewhat ruddy and purple like roses; in Virgins brightness will be white like lilies; in Doctors brightness will be starry, and green like laurel. For there will be, says Dominicus Soto, in the bodies of Saints a lucid color and colored light. Therefore the gift of brightness of Virgins will be whitish, of Martyrs ruddy, of Doctors green. The same teaches Josephus Anglesius, Question On Beatitude, article VI, at the end. Similar things concerning these halos teach Paludanus, in IV, distinction XLIX, Question VIII, article IV; St. Antoninus, III part, title XXX, chapter VIII; Henriquez, tract On the End of Man, chapter XXVII, § 8; Bonaventure in the Breviloquium, last chapter; Major, in IV, distinction XLIX, Question XXIII, at the end. Soto adds: And perhaps Virgins will carry lilies, Martyrs palms, Doctors laurels or green branches. For, as St. Augustine says, Sermon 1 On All Saints: "In the flowers of heaven neither roses nor lilies are lacking. Let each strive to receive both most ample honors, the dignity of crowns, either white from virginity, or purple from passion: in the heavenly camps peace and battle have their flowers," but superior to ours, and unknown to us, "with which the soldiers of Christ are crowned." And St. Ambrose, in chapter XII of St. Luke: "Where," he says, "there is integrity, where chastity, where religion, where faithful knowledge of sacred things, where the brightness of angels is; there are the violets of Confessors, the lilies of Virgins, the roses of Martyrs: for there are thorns of roses, because there are torments of martyrs." For this reason the blessed Virgins with lilies, Martyrs with roses have often appeared. Thus St. Agatha appeared to St. Digna, and offering her a rose and a lily, invited her to martyrdom and the prize of virginity. Hear Eulogius, and from him Baronius, in the year of the Lord 853. When the Saracens raged against the Church of Cordoba, among other martyrs a certain virgin, a young girl, worthy and by name Digna, God revealing and comforting, proceeded to the palm. For a short time before her martyrdom she sees a girl standing by her in a dream, with angelic appearance and dress, carrying roses and lilies in her hand. When she inquired of her concerning her name and the reason for her coming: "I am," she said,
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Agatha once, on account of Christ, worn down by dire torments, and now come to confer upon you a share of this purple gift: receive the gift willingly, and act manfully in the Lord. For the relics of roses and lilies, which I hold in my hand, I shall give to you after this place, to those who depart." Thus the sacred virgin, illuminated by such a vision and gift, when she received a rose from the right hand of the one speaking, humbled herself all the more, and said with tears: "Do not call me Worthy, but rather unworthy, for I ought to be marked by the name of one whose merit I am." And when from the day of her revelation, moved by love of martyrdom, she pondered in silent thought by what signs she might aspire to it, she often ruminated; the cloisters of the monastery having been silently opened, when she had now learned that the blessed martyrs were hanging, seeking the judge with swift step, she asks with intrepid assertion why he had slaughtered her brothers, heralds of justice: "Is it, she says, because we are worshippers of God, and faithfully honor the holy Trinity, Father, and Son, and Holy Spirit, confessing one true God; and all that dissents from this faith, we not only deny, but also detest, curse and confound, for this reason are we pierced?" While the maiden was discoursing these and similar things with a holy and immaculate mouth, the judge, without delay, committed her to the lictors to be beheaded, who soon brought the sword to the delicate throat. Without delay, her limbs falling in consternation, she is suspended downward on the rack, and is cut to pieces beyond the river. In this order these three advocates, namely Anastasius the priest, Felix the monk, and the blessed virgin Digna, fell on the same day in different ways. Thus far Eulogius. In the year of the Lord 304, St. Dorothea, virgin and martyr, suffered at Caesarea in Cappadocia: to whom, when she was being led to torture, Theophilus, the advocate of the prefect, mocking said: "Come now, you bride of Christ, send roses from your bridegroom's paradise." And Dorothea answered: "Indeed I shall do so." When she came to the blow of the executioner, she asked the executioner to permit her to pray briefly: her prayer finished, behold a boy appeared before her bearing in his napkin three most elegant roses (it was winter; for she suffered on the 6th of February). To whom she said: "I beseech you to carry these to Theophilus, and say to him: Behold what you asked of me, that I should send to you from my bridegroom's paradise." But she herself, struck by the sword, went to Christ. Meanwhile the boy brings the roses to Theophilus, saying: "Behold, as the virgin Dorothea promised, thus she sends these to you from her bridegroom's paradise." Receiving them, Theophilus exclaimed: "Truly Christ is God, and there is no deception in Him." Whence captured, tortured on the rack, and cut down by the sword, he flew as a martyr to Dorothea in paradise. Thus the Life of St. Dorothea has it. Similarly an angel, offering to St. Cecilia and Valerian her bridegroom two crowns woven of roses and lilies, invited them to virginity and to martyrdom, as the Acts of Cecilia have it. Do you wish examples of these stars? Receive them: first, Christ the teacher of teachers, now glorious, says of Himself in the Apocalypse XXII, 16: "I am the bright and morning star." Second, the Church, which is the pillar and ground of truth, appeared to St. John, Apocalypse XII, 1, as it were a woman having upon her head a crown of "twelve stars," namely the twelve Apostles, who are the teachers of the Church, and as stars shone forth, and shall shine forth forever. Hear St. Chrysostom, homily On Pentecost, toward the end of volume III: "What, he says, are such stars as the Apostles? Stars in heaven, Apostles above the heavens. What are above, the Apostle says, mind, where Christ sits at the right hand of the Father. Stars of insensible fire (according to the opinion of the Platonists, according to which the Poet: You eternal fires) Apostles of intelligible fire. Stars shine in the night, are obscured in the day: Apostles in day and in night with their rays, that is virtues, shine forth. Stars, when the sun rises, are obscured: Apostles, when the sun of justice shines, shine with their own brightness. Stars in the resurrection shall fall like leaves: Apostles in the resurrection shall be caught up in the air with clouds; and in those stars indeed one is called Antifer, another Lucifer; but in the Apostles there is no Antifer, all are Lucifers. And therefore the Apostles are greater than stars: and whoever shall call them the lights of the world shall not err; not only when they were in the body, but also more now when they have departed from life."
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Thirdly, Moses the legislator and doctor of the Old Testament shone forth as a star, when his face received rays and as it were horns of light from God, Exodus XXXIV, 29. Fourthly, concerning Simeon, son of Onias, a distinguished doctor and pontiff, Ecclesiasticus cap. L, 6 says: "As the morning star in the midst of a cloud, and as the full moon in her days she shineth, and as the sun shining, so did he shine forth in the temple of God." Fifthly, Apocalypse I, 20: "The seven stars, angels (that is, doctors and Bishops), are the seven Churches" of Asia. Sixthly, St. Dominic appeared to a certain noble matron in a vision bearing a brilliant star on his forehead, by whose immoderate splendor the whole world was irradiated, as his Life has it, lib. I, cap. I, and cap. ult. at the end. Seventhly, St. Nicholas of Tolentino, who by his word and holy and austere life instructed many unto salvation, sleeping in his cell saw a most radiant star: but when awake he saw a star, which daily by direct motion preceded him unto the altar; then this star after his death, on the very day of his death each year was seen at his tomb. The same man six months before his death, every night before the night prayers heard angels singing most sweetly, and inviting him to their fellowship in heaven; so that he himself aspiring to them said: I desire to be dissolved, and to be with Christ. Assuredly angels love doctors, as those who perform the office of angels among men. Eighthly, Abbot Polychronius in the Spiritual Meadow cap. VI, relates concerning a certain holy monk, over whose dead head a star, as it were a companion of the journey, did not cease to appear until they committed him to burial, and cap. CIV, Abbot Theodosius relates that he saw a most bright star over the head of Nonnus the priest. Another there saw the same Nonnus, with hands extended to heaven, praying: "And his hands shone as lamps of fire." Ninthly, at the death of St. Thomas Aquinas, a certain religious man saw a star resting over the monastery, which as he breathed out his soul ascended to heaven: whence he himself, though absent, knew the death of St. Thomas equally as his glory. Thus Ferdinand Castiglione relates in the History of the Order of St. Dominic, part I, lib. III, cap. XXXIII. See what is said Numbers XXIV, 46: "A star shall rise out of Jacob."
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Tenthly, the Blessed Virgin Mary, that is, lady, teacher of the virgin, and star of the sea, nay of the world, is allegorically the woman clothed with the sun, and crowned with twelve stars, Apocalypse cap. XII, and with her whole body, and with her whole soul in innumerable gifts both of glory and of grace, as with most bright stars she glitters, so that of her a Poet truly sang: So many gifts are thine, O Virgin, as stars in the sky. Finally, stars signify that doctors and pastors are the eyes of the Church, just as a leader is the eye of an army, and a star is the eye of heaven. Hence Demetrius, a distinguished orator, after the death of Alexander the Great, the doctor and leader of the Macedonians, compared their army to a Cyclops, whose eye had been put out. Again a heavenly star signifies that they are taught, led, ruled from heaven by God, and are moved by his instinct and spirit, so that they may illuminate, convert, and justify the hearts of their hearers: for to this human power is not sufficient, but divine power is required.
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FOR EVER AND EVER. — In Hebrew it is, for ever and beyond, that is, into all eternity, and beyond it, if anything could be or imagined. See the sayings at Exodus XV, 18. Behold how small the labour, how small the passion, what a weight of glory it produces. Because teachers are "sowers of blessed eternity," as St. Hilarius says; hence they shall also be reapers of the same. The greatest blindness and ignorance which men draw from Adam is this, that they prefer present goods, vile, fleeting and brief, to true, solid and eternal ones: for they regard only the pomp and external appearance of things, not the things themselves, like children who inflate bubbles from soap and water, and pursue them, which, swollen by the wind, soon vanish thin into the air: and like the dog of Aesop, who, holding meat in his mouth, and seeing its shadow larger, let go the meat that he might seize the shadow: thus men pursue bubbles and shadows of things, not the things themselves, and consequently lose both. Most excellently St. Augustine, sermon 39 on the Temporal: "The whole," he says, "series of the Scriptures exhorts us to be raised from earthly to heavenly things, where true and eternal beatitude is, to which it is most certain that no one can come except through faith in the Catholic peace, with the cooperation of the love of God and neighbour." O how glorious is the kingdom in which with Christ the teacher of teachers, all the Saints reign, all doctors shine forth like stars, like suns for ever and ever! O Israel! how great, how lasting is the house of God! how vast the place of possession of him who numbers the multitude of the stars, and calls all of them by name! O eternal wisdom, Jesus our love! teach us, grant that we also may teach others unto justice, and at length lead us into the Holy of Holies, that there we may shine forth as stars for ever and ever. 4. SHUT UP THE WORDS AND SEAL THE BOOK. — This closing and sealing signifies, first, the remoteness of the prophecy, namely that those things which are predicted in it shall come to pass after many times: for this reason the angel commanded it to be sealed in chapter VIII, 26. Thus among the ancients a sealed book was a hieroglyphic of antiquity, as Pierius says from Horus, hierogl. 47, cap. XXXVI, because in it either the ancient teachings of the wise, or deeds, are commended to the memory of a long posterity, and thus the book, as Horace says: "Prolongs for the writer a long age." Secondly, its obscurity: for those things which are closed are obscure and impassable. For this reason St. John saw these same things in a book sealed with seven seals, Apocalypse cap. V, 1. Thirdly, its certainty: for those things which are sealed are held to be certain, as is evident from cap. VIII, 26, as if to say, O Daniel! all these things which I have revealed to you up to the tenth chapter are equally obscure, as they are remote and certain: wherefore seal them under figures and shut them up, that is, write them enigmatically, so that those reading may not understand, as if to say, These shall not be well known before the "appointed time," namely of the new law, says Theodoret, in which Christ shall open the mysteries of Holy Scripture: nor fully before the "appointed time," when those things which are here prophesied shall be actually fulfilled, especially those which are here predicted to be future concerning the resurrection of the good and the wicked, and concerning the glory of Doctors at the end of the world. Whence Pagninus translates: Until the time of the end; the Septuagint: Until the time of consummation. Wherefore many shall pass through and read these prophecies beforehand, and shall bring their manifold knowledge, that is, interpretation. Thus indeed when Daniel wrote these, no one understood them: after the time of Antiochus those things began to be understood which pertain to him and his predecessors: but those things which are said concerning Antichrist are not yet understood; they shall be understood however in the time of Antichrist. Thus Maldonatus. For as St. Irenaeus says: "Every prophecy before it is fulfilled is an enigma; but when it has been fulfilled, it has a manifest exposition and understanding."
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Thus the ancient Egyptians painted sphinxes on the doors of temples, to signify that divine dogmas, oracles and mysteries are abstruse and hidden; and to be treated only in secret among the wise cultivators of religious worship: and because Augustus Caesar was most fond of silence concerning sacred things, hence he bore a sphinx carved in the ring with which he sealed letters. For the sphinx was a monster, with the head and hands like a girl, the body of a dog, the wings of a bird,
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the claws of a lion, the tail of a dragon, the voice of a man; which was said to detain men passing by with difficult and inextricable questions. Thus Pierius, hierogl. 1 and 7. Morally, God teaches here that dogma of Ptolemy at the beginning of the Almagest: "Do not commit your counsel except to him who has kept it secret," namely to the wise and just. "For the hearts of the just are monuments of secrets," as Ptolemy says in the same place.
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5. AND BEHOLD, AS IT WERE TWO OTHERS STOOD. — St. Jerome thinks that these two men standing on either side of the river were two angels, namely, the prince of the kingdom of the Greeks, and the prince of the kingdom of the Persians, who opposed the liberation of the Jews, as the angel said, cap. X, 13 and 20; but a third angel standing on the bank with them was the angel of the Hebrews, who has spoken with Daniel from cap. X until now, whom it is likely was Gabriel, as is gathered from cap. VIII, vers. 16. Otherwise Alcazar in Apocal. X, 1, note 2; for he thinks that these two men standing on the bank signify the kings of the South and the North, that is of Egypt and Syria, who by the tumult of wars were about to cast God's people, captured on both sides, into the greatest dangers, calamities and afflictions, as we heard in the preceding cap. These two resist the angel standing upon the waters, lest he depart to either bank, that is, they resist the Jews (for their own angel represents them), lest from this crossroads of wars they escape the hand of either one. But these things pertain to the times of Antichrist, as is evident from the course of the prophecy.
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6. AND I SAID (namely I Daniel: thus also the Septuagint; but the Hebrew already has ויאמר vaiomer, and he said, namely one of the two angels standing on the bank) TO THE MAN WHO WAS CLOTHED IN LINEN (that is to the angel of the Hebrews, who was speaking with Daniel, as is evident cap. X, 9), WHO STOOD UPON THE WATERS OF THE RIVER, — namely the Tigris, as is evident cap. X, 4: for Daniel dwelt there; and this was to signify, first, that all empires run their course most swiftly, just as the Tigris runs most swiftly; second, that the Jews his people are tossed about by the waves of waters, that is, by the afflictions of tribulations and persecutions. UNTO WHEN THE END OF THESE WONDERS, — when shall these wonderful things which thou hast foretold come to pass? Second and rather, as if to say: How long shall it last, and when shall that cruel persecution of Antichrist end, which thou hast described so laboriously and horribly? To this question the angel presently answers, saying: "In a time and times, and half a time." For the brevity of tribulation, if it be foreknown, greatly alleviates it: wherefore on account of the elect God shall shorten the day of the persecution of Antichrist, lest they succumb, Matt. XXIV. 7. WHEN HE HAD LIFTED UP HIS RIGHT HAND AND HIS LEFT, — when, with right hand and left hand lifted up, he swore. We are accustomed to swear with the right hand lifted up: but here the angel also lifts up his left hand both on account of the gravity of the matter, and for the confirmation of the oath. This oath therefore signifies that God's decree concerning these oracles and future things is immutable and irrevocable. BECAUSE IN A TIME. — Refer these words to I heard, as if to say: I heard the angel when he had sworn, saying: "Because in a time, and times, and half a time," that is for a year, and two years, and half a year, that is, for three years and a half shall the persecution of Antichrist last, concerning which thou askest. Alcazar in Apocal. XI, 2, note 2, thinks that here the persecution of Antiochus is spoken of literally: for although the profanation of the temple by him lasted only three years, as is said I Mach. IV, 52, and Josephus testifies lib. XII Antiq. cap. X, otherwise XI, yet the profanation of the city of Jerusalem lasted three years and a half. For so long he occupied the city and the fortress of Sion, and forbade divine worship, as Josephus expressly teaches in the Prologue lib. De Bello, and cap. I. Consequently what is said in this cap. vers. 12: "Blessed is he that waiteth, and cometh unto a thousand three hundred thirty-five days," he refers to the restoration of the fortress of Sion, which was expiated for the greater protection and defense of the temple, as is clear I Mach. IV, 60, and in Josephus lib. XII, cap. X, otherwise XI. But Catholics throughout, both modern and ancient, refer these things to the persecution of Antichrist, and I have demonstrated this in many ways cap. VII, 25. AND WHEN THE SCATTERING OF THE HAND OF THE PEOPLE SHALL BE FINISHED. — "Hand," that is multitude: for because he was speaking of war, he used military language, as if to say: When many Christians shall be scattered into deserts and caves, so as to yield to the fury of Antichrist, Apocal. XII, 6, then those things which I here foretell shall be completed; and then God's elect shall be made white in tribulation as in fire, as he said cap. XI, and again here he says vers. 10. Theodoret reads: When the scattering of the people of the sanctified shall be perfected, they shall know the holy one, namely Elijah the prophet, he says, who shall comfort the faithful fleeing from Antichrist. 8. AND I HEARD, AND UNDERSTOOD NOT (especially that which I asked vers. 6, and which again here I ask): WHAT SHALL BE AFTER THESE THINGS? — That is, What shall be the end of these wonders? Thus the Hebrew and Theodotion. Whence it follows: 9. THE WORDS ARE CLOSED UP AND SEALED UNTIL THE PREFIXED TIME, — as if to say: No one shall fully understand these things, until the time prefixed by God shall come, when they shall actually come to pass. See the words vers. 4.
12:12
10. NEITHER SHALL ALL THE IMPIOUS UNDERSTAND. — The impious and anti-Christian shall not understand this prophecy, even when they see those things which are here spoken of come to pass; because they will attribute prosperity to the power of Antichrist and to the counsels of men; and adversity to chance and fortune and other natural causes. BUT THE LEARNED SHALL UNDERSTAND, — that is to say, the pious and wise Christians shall understand the mysteries of this prophecy when they see it fulfilled; because now, recognizing God's providence, they shall lift up their heads, and shall know that their redemption draweth nigh, and that the prophecy of Daniel is fulfilled, as they were warned by Christ in a similar manner, Matt. XXIV, 15. 11. FROM THE TIME WHEN THE CONTINUAL SACRIFICE SHALL BE TAKEN AWAY, etc. — The Syriac version renders it: From the time when the oblation (sacrifice) shall pass away, there shall be given profanation (abomination) unto corruption (of desolation), one thousand two hundred and ninety days; the Arabic of Antioch: And from the time in which the sacrifice is changed, there shall be given unto uncleanness, unto desolation, one thousand two hundred and ninety days; the Arabic of Alexandria: They shall consider in the time when the oblation shall pass away, and the wicked one shall make uncleanness and correction, one thousand two hundred and ninety days. FROM THE TIME. — Porphyry and some Catholic interpreters understood these things of the time of Antiochus, who took away the sacred rites of the Jews. Another thinks that here is designated the time during which the war of the Romans against the Jews lasted: for if you reckon from the thirteenth year of Nero, when this war began, until the second year of Vespasian, when the city was conquered and taken, and all Judea, you will find three years and a half. But from verse 2, it is clear that here the end of the world is spoken of. As therefore in cap. IX, 27, Daniel predicts that there shall be an abomination of desolation in the temple, in the destruction by Titus, and again in cap. XI, 13, in the destruction by Antiochus Epiphanes: so here he says that the same shall be for the third time in the destruction by Antichrist, of which those two former were the type and prelude. Therefore this abomination of desolation is threefold, or repeated three times in Daniel, first, under Antiochus; secondly, under Titus; thirdly, under Antichrist. I say therefore, that by the continual sacrifice here is understood the sacrifice of the Eucharist. For this is continual, because in the Mass it is offered daily throughout the whole world in the Church of Christ, as formerly the continual sacrifice of the lamb was offered daily, Exod. XXIX, 28. Whence the Greek texts have ἐνδελεχισμόν, that is, continuity, or continuous worship of God. It signifies therefore that Antichrist, when he shall be full monarch, shall take away the sacrifice of the Eucharist, so that no one shall dare to do this publicly: and consequently he shall take away all public worship of God. Thus St. Jerome, Theodoret, Irenaeus, lib. V; Primasius in cap. XI of the Apocalypse and Hippolytus, tract. On the Consummation of the World. Whence it is clear of what forerunners our heretical Sacramentarians are, who endeavor not only to abolish the use of the Sacrifice of the Mass, but also its substance and truth. Moreover, Antichrist shall do this, first, because he will wish to be worshipped alone by sacrifices, prayers, etc. Secondly, that he may abolish the most precious monument of the passion and redemption of Christ; for this is the Eucharist. Thirdly, that he may deprive the faithful of this spiritual food, which wonderfully strengthens the faithful in temptation and persecution; and thus he may cast them down and subject them to himself: wherefore the faithful shall then celebrate the Eucharist privately in caves and hidden places, and shall fortify themselves with it against Antichrist, and shall say that word of Psalm XXII, 5: "Thou hast prepared a table before me against them that afflict me," as they did formerly under Decius and Diocletian. AND THE ABOMINATION SHALL BE PLACED IN DESOLATION. — "Abomination," that is, an idol, namely Antichrist himself, who will wish to be worshipped in place of Christ as God, and that in, that is unto, "desolation," so that he may lose and lay waste all things. From this time therefore, and from the beginning, until the end of the persecution of Antichrist, there shall be one thousand two hundred and ninety days, that is, three years and a half (as I said in cap. VII, verse 25); for these precisely make 1278 days, but the persecution shall extend further by twelve days, namely until 1290 days. Whence also St. John, Apoc. XI, 2, teaches that Antichrist shall reign for 42 months, which make three years and a half. Thus Theodoret and Jerome, likewise Primasius, Bede, Anselm, Aretas, Richard, Rupert and others in the Apocalypse, XI, concerning which I have said more things there. Moreover St. Ambrose, lib. X in Luke, Nazianzen in Scholia upon certain passages of Scripture, Damascene, lib. IV, XXVII, and others assert that formerly Julian the Apostate, in hatred of Christ, attempted that which Antichrist shall perfect, namely, that he shall rebuild the temple of Solomon, and in it establish for himself a throne of divinity, and there be adored by all as king of the world, as Christ the savior of men, as God finally of all. But whether he shall do this in this or in another temple, it is clear and certain that he shall do it. For of him the Apostle says, II Thess. cap. II, 4: "Who opposeth and is lifted up above all that is called God, or that is worshipped: so that he sitteth in the temple of God, shewing himself as if he were God." See the things said there. Note: God hath appointed a brief time for this persecution, lest He should suffer His faithful to be pressed and oppressed by so great a temptation for too long: for it shall be monstrous, and so great, "that the very elect shall be led into error, if it were possible," Matt. XXIV, 24.
12:13
Some think that the whole time of the Evangelical law is called 1290 days, or three and a half years, that is, half a week, because, as St. John says, now it is the last hour, since the fullness of times has already come, and we are not to expect another law, another Church, another Christ; as if to say, From the abomination of desolation, that is, from the destruction of the temple by Titus, until the end of the world, there will be 1290 days, that is, the last half week of those seventy will be completed, of which I spoke in chapter IX, 24. But this exposition seems new, foreign, and gaping, both because the angel here treats of the time of Antichrist and the end of the world; and because this opinion tears the half week away from the other seventy, and makes it far greater than all of them; and because according to it the angel should have said half a week, not 1290 days. 12. UNTIL THE DAYS OF ONE THOUSAND THREE HUNDRED AND THIRTY-FIVE. — Some Jews take a day for a year, and thus expound it, as if to say, From the time when either by Antiochus or by the Emperor Hadrian an idol was set up in the temple, there will elapse 1335 years, which being completed, the Messiah will come. But chronology refutes this fiction: for from Antiochus until now there have elapsed 1770 years and more; from Hadrian indeed 1480 years and more: and yet their Messiah has not yet appeared. Secondly, some Catholics think that the angel indicates three times by three numbers, namely by 1290 days to indicate the whole time from Christ until Antichrist; by thirty to indicate the whole time during which Antichrist will reign; by the last five to indicate the possession of blessed life, and whatever is to happen after the end of time. But this new or mystical exposition seems invented. Thirdly, Theodoret thinks that by these days, after Antichrist has been slain, Elijah will preach and convert those who fell under Antichrist. But he is mistaken: for Elijah will be killed by Antichrist, as is clear from Revelation XI, 7. To this Thomas Malvenda adds, in book XI On Antichrist, chapter XIX, who thinks that so many days, namely 1335 after the death of Antichrist, will remain until the day of judgment; and thus expounds it, as if to say, Blessed will he be who after the death of Antichrist, and after the 1290 days of the tyranny of Antichrist have elapsed, survives another 1335 days: for he will see the Lord coming in majesty to judgment; so that the angel here reveals and signifies to Daniel that from the death of Antichrist and the restoration of perpetual sacrifice until the day of judgment, precisely 1335 days will elapse, that is, three years and seven and a half months. This sense is not improbable, but new, and does not sufficiently connect and combine these days with the 1290 immediately preceding; which nevertheless the angel seems to do. I say therefore that the angel looks to the 1290 days, verse 11, during which Antichrist will reign and persecute the faithful, and to the end of persecution, namely to the death of Antichrist, adds 45 days, as if to say, Blessed and happy will be those who live after the death of Antichrist: for to them will be given some rest, and some time in which they can conveniently seek the salvation of their souls, and, if they have fallen under Antichrist, repent; and aspire to God and heavenly glory. Thus Lyra, the Carthusian, Pererius and others. Hence therefore it is not certain whether from the death of Antichrist until the day of judgment and the end of the world there will be precisely only 45 days: for, as St. Jerome says, Daniel says that after the death of Antichrist there will be silence and peace for 45 days; but he does not deny that there will be more days, especially since Ezekiel, XXXIX, 9, after the slaughter of Gog and Magog, who will be slain with Antichrist, places seven years. Whence the Sibyl, in book III of the Oracles, predicted that after Antichrist a widow woman will reign, who will cast gold, silver, bronze and iron into the sea, and then will follow the end of the world and the day of judgment. See the things said on Ezekiel. Wherefore some take the 45 days to mean 45 years, which they think should be given after Antichrist until the day of judgment, so that those who fell under him may come to their senses. For if after Christ was killed by the Jews, forty years were given to them to repent, namely until Titus and Vespasian; why should not as many and more be given to the whole world at the end of the world? Thus they. But since in verse 11 the 1290 days are properly taken for days, not for years: therefore here also. these same extend to the days 1335; moreover 45 days are not sufficient for converting the fallen, for instructing the unfaithful, for restoring or founding churches throughout the whole world. "Blessed" therefore will he be who shall have reached the days 1290, not because precisely on day 1290 the final judgment will be, by which Christ will make blessed His Saints and His elect, as St. Jerome seems to say. For thus certainly and determinately the day of judgment could be foreknown, and that immediately from the beginning of the kingdom and persecution of Antichrist; namely, reckoning from thence judgment would be precisely on day 1290. But this is repugnant to that saying of Christ: "But of that day and hour no one knoweth, no not the angels of heaven, but the Father alone," Matt. cap. XXIV. But "blessed" will he be, because then priests and preachers coming forth from their hiding places will gather the faithful, and will preach publicly, and will restore to the Church those who have fallen away under Antichrist through the penance of the Church; and will indeed incite the unfaithful to embrace the faith of Christ, inasmuch as they will then see that they have been deceived by Antichrist. About day 1290 therefore the Church will flourish again, and public worship of God; wherefore "blessed" will he be who shall have lived then, because he will be able to worship God without fear, and to be reconciled to Him. For a little before, namely immediately after the death of Antichrist, before day 1290 there will be great fear and terror everywhere hindering men from professing the faith and religion of Christ; and this either on account of so many recent plagues, slaughters and disasters of men, which will so strike the survivors that they will appear stunned and of troubled mind: or because they will fear lest the princes and followers of Antichrist survive, who might promote and restore his persecution: or because the minds of all will be in suspense, for they will not know what the condition or change of religion, the Church and the commonwealth will be: who, and what kind of men the governors and princes of the commonwealth will be; in what direction the state of affairs will incline. Whence they will not dare to reveal themselves and their faith or mind or to profess it: but when they shall see the wicked plainly cast down their heads and Bishops and Doctors raise their necks, and preach the true faith publicly and fearlessly, and from them public exercise of Christian faith be restored (which will happen within the 45 days after the death of Antichrist); then laying aside fear and terror, they will begin to think of God and of their salvation, and will easily obtain it through preachers and zealous priests, whom God will then send. See what is said Ezech. XXXIX, 9.
Machine translation from the Latin, not reviewed.
12:1
… In Daniel there is mention of angelic "princes", among whom Michael and Gabriel are named (8:10; 9:21; 10:13). In Tob. 12:15 a third is mentioned, Raphael, as "one of the seven who stand before the Lord" (cf. Apoc. 1:4; 4:5). In the Greek version of Dan. 12:1, Michael is called ἀρχάγγελος; the "archangel" (v.) occurs in I Thess. 4:14 and in Iud. 9. Besides the cherubim and the seraphim known from the Old Testament, the New Testament …
ARCHANGEL. - The term occurs only twice (I Thess. 4:16; with the article: Jude 9) in the New Testament, in the singular, and designates Michael (v.), called haš-šar hag-gādhōl ("the great prince") in Dan. 12:1. The prefix ἀρχι, much in use in the Hellenistic (and Byzantine) period with terms of office or dignity, expresses
… with the trumpet of the M. will gather the Israelites scattered throughout the world (Sanhedrin, 10, 3; etc.; cf. Mt. 17, 10). The advent of the M., held to be imminent and ardently awaited, will be preceded by a period of grave tribulations (from Dan. 12, 1 ff.; cf. Enoch 80, 7 f.; 100; Apoc. …
… In Dan. 12:1 the character of "M. the great prince, who stands guard over the sons of the people" of Israel is specified more clearly; to him is assigned the task of defending the elect at a dramatic …
… 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. …
… "Then your people shall be saved, whoever is found written in the book of life" (Dan. 12:1; cf. Ex. 32:32 and Ps. 69 [68]:19; the identical image is found in Apoc. 3:5; 17:8; 21:12). What is also emphasized in the Old Testament is that God freely chose the Hebrew people …
12:2
… the flesh; to a manifest reminder of biblical events and teachings, already operative in Jewish tradition, such as the idea of the body-seed (I Cor. 15, 36-44), of the earth-mother (Gen. 3, 19; Iob. 1, 21; Eccl. 40, 1), of death-rest and sleep (Dan. 12, 2; Io. 11, 11-39).
… The two categories of the damned and of the eternally glorified are described in Dan. 12:2-3, at least from the moment of the resurrection. …
12:3
Certain categories of Saints have a special motive for glory, with reference to an extraordinary victory won over the world (the martyrs: Matt. 10, 32; Apoc. 7, 14), over error (the doctors, Dan. 12, 3), over the flesh (the virgins: Apoc. 14, 3-4): this particular perfection of accidental beatitude, called the "aureole" (Sum. …
… Theol., suppl., q. 85, a. 1), making them conformable, even in the body, to the Incarnate Word: (Phil. 3:21) whence « tunc fulgebunt iusti sicut sol in regno Patris mei » (Mt. 13:43; cf. Wis. 3:7; Dan. 12:3); c) agility (δῶσις), whereby the bodies, freed from natural heaviness, will be able to move rapidly from one point to another (cf. Is. 40:31; St. Augustine, Serm., 242, 3: PL 38, …
12:4
… Spirit (Hos. 9, 7; Mic. 3, 8; Ezek. 2, 2; 3, 12; 8, 13; 11, 5, 24; Zech. 7, 12; II Sam. 23, 2; Eccl. 39, 8; 48, 27; II Esdr. 14, 21, 25, 40-44); who orders him to speak or to write (Ex. 17, 14; 34, 27; Deut. 31, 19; Is. 8, 1; 30, 8; Hab. 2, 2; Dan. 8, 26; 12, 4; Ezek. 24, 2; in a special way Jer. 36) and to set forth only what God wills (Deut. 18, 15-22; Jer. 23, 16; 20, 7-9, 15, 19; 14, 14; Ezek. 13, 3-17; Mic. 3, 5-8; Zech. 7, 12; cf. II …
… The prophecies of Daniel, published and divulged in that period (cf. Dan. 8, 26; 12, 4, 9), probably served as the basis for such a transformation. …
12:9
Some prophecies, not communicated orally to contemporaries, were only written, since they directly concerned future situations; thus especially the second part of Isaiah (40-66), and Daniel (2, 7-12), according to the explicit mention of the latter (Dan. 8:26; cf. 12:9). The distinction between prophets of action, or orators, and prophets who were writers is therefore only external. …
12:11
Epistles I-II to the Thessalonians
… Iud., V. 1, 3, 13). It is the sign par excellence, the last, given by Jesus for the beginning of the tribulation (the siege) and the destruction of Jerusalem (Mt. 24:15; Mk. 13:14: "when you see the abominable desolation [Dan. 9:17; 12:11] standing in the holy place"). …
a) Scripture. — In the Old Testament the Fathers found figures (for example, the paschal lamb: Ex. 12:17; Deut. 16; 17) and allusions (for example, Ps. 21:23: "adorabunt et manducabunt"; Is. 19:19: "in illa die erit altare Domini in medio terrae"; Dan. 3:39; 12:11) to the Eucharistic Sacrifice. …
12:12
The declarative exclamation beginning with "blessed" (Heb. 'ashre, "blessings of...") occurs in the Old Testament (Deut. 33:29; 1 Sam. 10:8; Job 5:17; Prov. 3:13, 18, and 6 other times; Eccles. 10:17; Is. 30:18; 32:20; 56:2; Dan. 12:12), especially in the Psalms (Ps. 1:1, and 25 other times). …
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.