Daniel seeth foure windes fighting, and foure terrible beastes rising from the sea: 9. God sitting in a throne, and serued by innumerable Angels. 11. The greatest beast is slaine, and the powre of the rest diminished. 13. The Sonne of man receiueth eternal powre of God. 15. The prophet much terrified, is instructed that the foure beastes signifie foure kingdoms. 19. The greatest shal preuaile for a while, 26. but shortly perish.
1In the first year of Baltasar, king of Babylon, Daniel saw a dream: and the vision of his head was upon his bed: and writing the dream, he comprehended it in a few words: and relating the sum of it in short, he said:L'anno primo di Baltassar re di Babilonia, Daniele ebbe visione in sogno, e la visione la ebbe essendo nel suo letto, e scrisse, e registrò in brevi note questo sogno, e compendiosamente riferendolo, disse:IN the first yeare of Baltassar the king of Babylon, Daniel saw a dreame: & the vision of his head in his bed: and writing the dreame, he comprehended it in a short speach: and in summe comprising it, he said:Anno primo Baltassar regis Babylonis, Daniel somnium vidit: visio autem capitis ejus in cubili suo: et somnium scribens, brevi sermone comprehendit: summatimque perstringens, ait: 2I saw in my vision by night, and behold the four winds of the heaven strove upon the great sea.Io ebbi una notte questa visione: i quattro venti dell'aria combattevano nel gran mare;I saw in my vision by night, and behold the foure windes of heauen fought in the great sea.Videbam in visione mea nocte: et ecce quatuor venti cæli pugnabant in mari magno. 3And four great beasts, different one from another, came up out of the sea.E quattro grandi bestie uscivan dal mare tra lor diverse.And foure great beasts came vp, out of the sea diuerse one from an other.Et quatuor bestiæ grandes ascendebant de mari diversæ inter se. 4The first was like a lioness, and had the wings of an eagle: I beheld till her wings were plucked off, and she was lifted up from the earth, and stood upon her feet as a man, and the heart of a man was given to her.La prima come una lionessa, e aveva le ali di aquila. Io la riguardava, ed ecco che le furon svelte le ali: ed ella fu alzata da terra, e su pie' suoi si stette come un uomo, e le fu dato un cuore di uomo.The first as it were alyonesse, & she had the wings of an eagle: I beheld til her winges were plucked of, and she was lifted vp from the earth, & she stood vpon the fete as a man, & the hart of a man was geuen to her.Prima quasi leæna, et alas habebat aquilæ: aspiciebam donec evulsæ sunt alæ ejus, et sublata est de terra, et super pedes quasi homo stetit; et cor hominis datum est ei. 5And behold another beast, like a bear, stood up on one side: and there were three rows in the mouth thereof, and in the teeth thereof, and thus they said to it: Arise, devour much flesh.Ed ecco un'altra bestia le stette al lato simile ad un orso, e avea nella sua bocca tre palchi di denti, e dicevano a lei così; Sorgi, mangia delle carni in abbondanza.And behold an other beast like a beare stood a side: and there were three rewes in the mouth therof, and in the teeth therof, & thus they said to it: Arise, eate very much flesh.Et ecce bestia alia similis urso in parte stetit: et tres ordines erant in ore ejus, et in dentibus ejus, et sic dicebant ei: Surge, comede carnes plurimas.
6After this I beheld, and lo, another like a leopard, and it had upon it four wings, as of a fowl, and the beast had four heads, and power was given to it.Dopo di ciò io guardava, ed eccone un'altra come un leopardo, e avea nella parte sua superiore quattro ali come di uccello, e la bestia aveva quattro capi, e fu data a lei la possanza.After this I beheld, and loe an other as it were a leopard, and it had winges as of a bird, foure vpon it, & there were foure heades in the beast, and powre was geuen to it.Post hæc aspiciebam, et ecce alia quasi pardus, et alas habebat quasi avis, quatuor super se: et quatuor capita erant in bestia, et potestas data est ei. 7After this I beheld in the vision of the night, and lo, a fourth beast, terrible and wonderful, and exceeding strong, it had great iron teeth, eating and breaking in pieces, and treading down the rest with its feet: and it was unlike to the other beasts which I had seen before it, and had ten horns.Dopo tali cose io stava osservando nella notturna visione, ed ecco una quarta bestia, terribile, e prodigiosa, e forte straordinariamente: ella aveva grandi denti di ferro, mangiava, e sbranava, e quel, che restava, lo calpestava co' piedi: ma ella era dissimile dalle altre bestie, che lo avea vedute prima di questa, e avea dieci corna.After this I beheld in the vision of the night, and loe g a fourth beast terrible and meruelous, and strong excedingly, it had great yron teeth, eating and breaking, and treading the rest with her fete: and it was vnlike to the other beasts, which I had sene before it, and it had tenne hornes.Post hæc aspiciebam in visione noctis, et ecce bestia quarta terribilis atque mirabilis, et fortis nimis: dentes ferreos habebat magnos, comedens atque comminuens, et reliqua pedibus suis conculcans: dissimilis autem erat ceteris bestiis quas videram ante eam, et habebat cornua decem. 8I considered the horns, and behold another little horn sprung out of the midst of them: and three of the first horns were plucked up at the presence thereof: and behold eyes like the eyes of a man were in this horn, and a mouth speaking great things.Io considerava le corna, quand'ecco che un altro piccolo corno spuntò in mezzo a queste, e tre delle prime corna le furono svelte all'apparire di questo, ed ecco che in questo corno erano occhi quasi occhi di uomo, e una bocca, che spacciava cose grandi.I considered the hornes, and behold an other h litle horne sprang out of the middes of them: and three of the first hornes were plucked of at the presence therof, and loe eyes as it were the eyes of a man were in this horne, & a mouth speaking great wordes.Considerabam cornua, et ecce cornu aliud parvulum ortum est de medio eorum: et tria de cornibus primis evulsa sunt a facie ejus: et ecce oculi, quasi oculi hominis erant in cornu isto, et os loquens ingentia. 9I beheld till thrones were placed, and the ancient of days sat: his garment was white as snow, and the hair of his head like clean wool: his throne like flames of fire: the wheels of it like a burning fire.Io mi stava osservando fino a tanto che furono alzati dei troni, e l'antico de' giorni si assise: le sue vestimenta candide come neve, e i capelli della sua testa come lana lavata. Il trono di lui fiamme infuocate: le ruote del trono erano vivo fuoco.I beheld til thrones were set, and i the ancient of dayes sate: his vesture white as snow, and the heares of his head as cleane wool: his throne flames of fire: his wheeles fire kindled.Aspiciebam donec throni positi sunt, et antiquus dierum sedit. Vestimentum ejus candidum quasi nix, et capilli capitis ejus quasi lana munda: thronus ejus flammæ ignis: rotæ ejus ignis accensus.
10A swift stream of fire issued forth from before him: thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him: the judgment sat, and the books were opened.Rapido fiume di fuoco usciva dalla sua faccia: i suoi ministri erano migliaia di migliaia, e i suoi assistenti dieci mila volte cento mila. S'assise il giudizio, e i libri furono aperti.A fire & swieft streame came forth from his face k thousandes of thousands ministred to him, & l tenne thousand hundred thousands assisted him: iudgement sate, and the bookes were opened.Fluvius igneus rapidusque egrediebatur a facie ejus. Millia millium ministrabant ei, et decies millies centena millia assistebant ei: judicium sedit, et libri aperti sunt. 11I beheld, because of the voice of the great words which that horn spoke: and I saw that the beast was slain, and the body thereof was destroyed, and given to the fire to be burnt:Io stava osservando a motivo del rumore di quelle grandi cose, che quel corno spacciava: ma vidi, che questa bestia era stata uccisa, ed era perito il corpo di lei, ed era stato gettato ad ardere nel fuoco;I beheld because of the voice of the great wordes, which that horne spake: and I saw that the beast was slaine, and the bodie therof was perished, and was committed to the fyre to be burnt.Aspiciebam propter vocem sermonum grandium, quos cornu illud loquebatur: et vidi quoniam interfecta esset bestia, et perisset corpus ejus, et traditum esset ad comburendum igni: 12And that the power of the other beasts was taken away: and that times of life were appointed them for a time, and a time.Come anche alle altre bestie era stato tolto il potere, e fissato lo spazio della lor vita per un tempo, ed un tempo.The power of the other beasts also was taken away: and times of life were appointed them vntil time, and time.aliarum quoque bestiarum ablata esset potestas, et tempora vitæ constituta essent eis usque ad tempus et tempus. 13I beheld, therefore, in the vision of the night, and lo, one like the Son of man came with the clouds of heaven, and he came even to the ancient of days: and they presented him before him.Io stava adunque osservando nella visione notturna, ed ecco colle nubi del cielo venire come il Figliuolo dell'uomo, ed ei si avanzò fino all'antico de' giorni: e lo presentarono al cospetto di lui.I beheld therfore in the vision of the night, and loe with the clowdes of heauen there came in, as it were m the sonne of man, and he came euen to the ancient of dayes: and in his sight they offered him.Aspiciebam ergo in visione noctis, et ecce cum nubibus cæli quasi filius hominis veniebat, et usque ad antiquum dierum pervenit: et in conspectu ejus obtulerunt eum.
14And he gave him power, and glory, and a kingdom: and all peoples, tribes, and tongues shall serve him: his power is an everlasting power that shall not be taken away: and his kingdom that shall not be destroyed.Ed ei gli diede potestà, onore, e regno; e tutti i popoli, tribù, e lingue a lui serviranno: la potestà di lui è potestà eterna, che non gli sarà tolta, e il regno di lui è incorruttibile.And he gaue him powre, and honour, and kingdom: and al peoples, tribes, & tongues shal serue him: his powre, an eternal power, that shal not be taken away: and his kingdom, that shal not be corrupted.Et dedit ei potestatem, et honorem, et regnum: et omnes populi, tribus, et linguæ ipsi servient: potestas ejus, potestas æterna, quæ non auferetur: et regnum ejus, quod non corrumpetur. 15My spirit trembled; I, Daniel, was affrighted at these things, and the visions of my head troubled me.L'orrore mi prese: io Daniele rimasi atterrito per tali cose, e le mie visioni mi conturbarono.My spirit trembled, I Daniel was made sore afrayd at these thinges, and the visions of my head trubled me.Horruit spiritus meus: ego Daniel territus sum in his, et visiones capitis mei conturbaverunt me. 16I went near to one of them that stood by, and asked the truth of him concerning all these things, and he told me the interpretation of the words, and instructed me:Mi appressai ad uno degli assistenti, e a lui domandava la verità di tutte queste cose: e questi mi diede la spiegazione delle cose, e m'istruì:I came to one of the assistants, and I asked the truth of him concerning al these thinges, who told me the interpretation of the wordes, and taught me:Accessi ad unum de assistentibus, et veritatem quærebam ab eo de omnibus his. Qui dixit mihi interpretationem sermonum, et docuit me: 17These four great beasts, are four kingdoms, which shall arise out of the earth.Queste quattro bestie grandi son quattro reami, che si alzeranno dalla terra.These foure great beasts, are foure kingdoms, which shal rise vp out of the earth.Hæ quatuor bestiæ magnæ, quatuor sunt regna, quæ consurgent de terra. 18But the saints of the most high God shall take the kingdom: and they shall possess the kingdom for ever and ever.Poi riceveranno il regno i santi di Dio altissimo, e regneranno sino al fine del secolo, e pe' secoli de' secoli.And they shal take the kingdom of the holie God most high: & they shal obteine the kingdom euen to world, & world of worldes.Suscipient autem regnum sancti Dei altissimi, et obtinebunt regnum usque in sæculum, et sæculum sæculorum.
19After this I would diligently learn concerning the fourth beast, which was very different from all, and exceeding terrible: his teeth and claws were of iron: he devoured and broke in pieces, and the rest he stamped upon with his feet:Io bramai dipoi di essere informato minutamente della quarta bestia, che era molto dissimile da tutte le altre, e fuor di modo terribile: i denti suoi, e le unghie di ferro: mangiava, e sbranava, e quel, che restava, lo calpestava co' piedi suoi:After this I would diligently lerne of the fourth beast, which was very vnlike from al, and exceding terrible: his teeth and clawes of yron: he did eate, and breake in peeces, & the rest he stamped with his feete:Post hoc volui diligenter discere de bestia quarta, quæ erat dissimilis valde ab omnibus, et terribilis nimis: dentes et ungues ejus ferrei: comedebat, et comminuebat, et reliqua pedibus suis conculcabat: 20And concerning the ten horns that he had on his head: and concerning the other that came up, before which three horns fell: and of that horn that had eyes, and a mouth speaking great things, and was greater than the rest.E di esser informato intorno alle dieci corna, che ella avea sulla testa, e all'altro, che era spuntato, all'apparir del quale erano cadute tre corna, e come quel corno avesse occhi, e bocca spacciarne cose grandi, e fosse maggiore di tutti gli altri.and of the tenne hornes that he had on his head: and of the other, that had growen vp, before which the three hornes fel: and of that horne, that had eyes, and the mouth speaking great wordes, and was greater then the rest.et de cornibus decem, quæ habebat in capite, et de alio, quod ortum fuerat, ante quod ceciderant tria cornua: et de cornu illo, quod habebat oculos, et os loquens grandia, et majus erat ceteris. 21I beheld, and lo, that horn made war against the saints, and prevailed over them,Io stava osservando, ed ecco che quel corno facea guerra contro de' santi, e li superava:I beheld, and loe that horne made warre agaynst the saints, and preuailed ouer them,Aspiciebam, et ecce cornu illud faciebat bellum adversus sanctos, et prævalebat eis, 22Till the ancient of days came and gave judgment to the saints of the most High, and the time came, and the saints obtained the kingdom.Fino a tanto che venne l'antico de' giorni, e sentenziò in favore de'santi dell'Altissimo, e venne il tempo, in cui i santi ottennero il regno.til the ancient of dayes came, & gaue iudgement to the saintes on High, and the time came, and the saintes obteyned the kingdom.donec venit antiquus dierum, et judicium dedit sanctis Excelsi, et tempus advenit, et regnum obtinuerunt sancti.
23And thus he said: The fourth beast shall be the fourth kingdom upon earth, which shall be greater than all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.E quegli così mi disse: La quarta bestia sarà il quarto regno sopra la terra, il quale sarà maggiore di tutti i regni, e ingoierà tutta la terra, e la calpesterà, e la stritolerà.And thus he sayd: The fourth beast shal be the fourth kingdom in the earth, which shal be greater then al the kingdoms, and shal deuoure the whole earth, and shal conculcate, and breake it in peeces.Et sic ait: Bestia quarta, regnum quartum erit in terra, quod majus erit omnibus regnis, et devorabit universam terram, et conculcabit, et comminuet eam. 24And the ten horns of the same kingdom, shall be ten kings: and another shall rise up after them, and he shall be mightier than the former, and he shall bring down three kings.E i dieci corni dello stesso regno saran dieci re; e un altro si alzerà dopo di essi, che sarà più possente de' primi, e umilierà tre regi.Moreouer the tenne hornes of that same kingdom, shal be tenne kinges: and an other shal rise vp after them, and he shal be mightier then the former, and he shal bring downe three kinges.Porro cornua decem ipsius regni, decem reges erunt: et alius consurget post eos, et ipse potentior erit prioribus, et tres reges humiliabit. 25And he shall speak words against the High One, and shall crush the saints of the most High: and he shall think himself able to change times and laws, and they shall be delivered into his hand until a time, and times, and half a time.Ed ei parlerà male contro l'Altissimo, e calpesterà i santi dell'Altissimo, e si crederà di poter cangiare i tempi, e le leggi, e saranno poste in mano a lui tutte le cose per un tempo, due tempi, e per la metà d'un tempo.And he shal speake wordes agaynst the High one, and shal destroy the saintes of the Highest: and he shal thinke that he can change times, & lawes, and they shal be deliuered into his hand euen n to a time, & times, & half a time.Et sermones contra Excelsum loquetur, et sanctos Altissimi conteret: et putabit quod possit mutare tempora, et leges: et tradentur in manu ejus usque ad tempus, et tempora, et dimidium temporis. 26And a judgment shall sit, that his power may be taken away, and be broken in pieces, and perish even to the end.E il giudizio sarà assiso, affinchè si tolga a lui la potenza, ed ei sia distrutto, e per sempre perisca.And iudgement shal sitte, that might may be taken away, and be broken, and perish euen to the end.Et judicium sedebit, ut auferatur potentia, et conteratur, et dispereat usque in finem.
27And that the kingdom, and power, and the greatness of the kingdom, under the whole heaven, may be given to the people of the saints of the most High: whose kingdom is an everlasting kingdom, and all kings shall serve him, and shall obey him.E il regno, e la potestà, e la magnificenza del regno, quanta è sotto tutto il cielo, sia data al popolo de' santi dell'Altissimo, il regno di cui è regno sempiterno, e i regi tutti a lui serviranno, e lo ubbidiranno.And kingdom, and power, and the greatnes of the kingdom, that is vnder al the heauen, be geuen to the people of the saintes of the Highest: whose kingdom is an euerlasting kingdom, and al kinges shal serue him, and shal obey him.Regnum autem, et potestas, et magnitudo regni, quæ est subter omne cælum, detur populo sanctorum Altissimi: cujus regnum, regnum sempiternum est, et omnes reges servient ei, et obedient. 28Hitherto is the end of the word. I, Daniel, was much troubled with my thoughts, and my countenance was changed in me: but I kept the word in my heart.Qui egli finì di parlare. Io Daniele era conturbato forte ne' miei pensieri, e il mio volto si cangiò: e nel cuor mio feci conserva di quelle parole.Hitherto the end of the word. I Daniel was much trubled with my cogitations, and my face was changed in me: but the word I kept in my hart.Hucusque finis verbi. Ego Daniel multum cogitationibus meis conturbabar, et facies mea mutata est in me: verbum autem in corde meo conservavi.
7:1
Haydock
Baltassar. Chaldean, a letter is wanting. (Haydock)
Calmet
This Baltassar was slain, Daniel 5. (Calmet)
Worthington
The two visions happened before that event. (Worthington)
Haydock
The. Protestants, "visions of his head, upon his bed. Then he wrote the dream, and told the sum of the matters." (Haydock)
7:2
Theod
Winds, to imply the tumults occasioned by fresh kingdoms (Worthington) in the world. (Theod.)
7:3
Haydock
Four great beasts; viz. the Chaldeans, Persian, Grecian, and Roman empires. But some rather choose to understand the fourth beast of the successors of Alexander the great, more especially of them that reigned in Asia and Syria, (Challoner) or in Egypt, Daniel 2:40.(Haydock)
7:4
Calmet
Man. The emperors of Babylon were forced to confess that they were nothing more. (Calmet)
Calmet
Their cruel and rapid conquests (Worthington) are denoted by this monstrous animal. Its wings shew how the lands were divided between the Medes and Persians. Perhaps Neriglissor, etc., shared a part, Daniel 5:1. (Calmet)
7:5
Worthington
Bear, which is cruel, and eats what is set before it greedily. (Worthington)
He stood ready to attack the Chaldeans.
Calmet
Three. He ruled over the Medes and Chaldeans, as well as over the Persians. (Calmet)
Grotius
Rows. Greek, "wings or sides" of an animal, (Haydock) or "bones." (Grotius)
7:6
Calmet
Leopard, a small spotted beast, may denote the size and disposition of Alexander, as well as his rapid conquests. When he was asked how he had subdued so many, he answered, "by never putting off." (Calmet)
Calmet
Four. He led his forces on all sides; (Haydock) and after his death, his empire was divided into four, (Worthington) Egypt, Syria, Asia, and Macedon, (Theod.) as he had united in his person the empire of the Chaldeans, Medes, Persians, and Greeks. (Calmet)
7:7
Worthington
Unlike. It is not named: but shews the incomparable power of the Romans, governed by kings, consuls, tribunes, dictators, and emperors, at different times. (Worthington)
Calmet
This is the opinion generally received, which we shall explain. Yet many think that the kingdoms of Syria and Egypt are designated, as [in] Daniel 2:40. St. Jerome acknowledges that what is understood of antichrist, had been partly verified in Epiphanes, his figure. The beast was to be slain before the coming of the Son of man, ver. 11, 26. It would persecute for three years and a half; but God would grant victory to his saints, as he did to the Machabees. Yet they only exhibited a faint idea of what has been done by the Church. The same subject is treated, Daniel 11. Many things caused the dominion of the successors of Alexander to be unlike that of others. It was never united, and was very destructive to the Jews. (Calmet)
Challoner
Horns. That is, ten kingdoms, (as [in] Apocalypse 17:12.) among which the empire of the fourth beast shall be parcelled: or ten kings of the number of the successors of Alexander, as figures of such as shall be about the time of antichrist. (Challoner)
Haydock
Epiphanes was the eighth king, and Laomedon, Antigonus, and Demetrius, had been governors of Syria before. Most understand this of antichrist, whom Epiphanes foreshewed. Others think that it points out Vespasian, the tenth successor of Caesar, who made war on the Jews. The same prediction may regard different events, as the abomination (chap. 9.) may allude to the profanations committed by Epiphanes, by the Romans at the last siege, and by antichrist. Others apply this to the Turkish empire, which may be paving the way for the great antagonist of Christ. (Calmet) Dioclesian and Julian may also be meant, as well as other forerunners of the man of sin. (Haydock)
Worthington
He shall overcome many, but his fury shall continue but a short time, ver. 25. (Worthington)
7:8
Challoner
Little horn. This is commonly understood of antichrist. It may also be applied to that great persecutor, Antiochus Epiphanes, as a figure of antichrist. (Challoner)
He was the youngest son of Antiochus the great, and was a hostage of Rome. While he was returning, his elder brother died, and Epiphanes excluded his son Philometor, of Egypt, and the usurper Heliodorus. He also defeated three, Philometor, on the south; Artaxias, king of Armenia, on the east; and the strength, or God's people, ver 24., and Daniel 8:9.
Man. He gained several at first, by his affability.
Calmet
Things: blasphemy, 1 Machabees 1:23, 43. (Calmet)
7:9
Worthington
Ancient. The Son is born of the Father, and the Holy Ghost proceeds from both, yet all three are coeternal. (Worthington)
Haydock
Hence the Father is sometimes painted in this manner, though he be a pure spirit. His throne resembled that seen by Ezechiel, Daniel 1:(Haydock)
Calmet
He takes cognizance of all, and punishes accordingly. (Calmet)
7:10
Fire. Psalm 96:3.
Menochius
Thousands. Greek implies one million and one hundred millions. (Menochius)
St. Thomas Aquinas
The angels are very numerous, particularly the highest, styled assistants. (St. Thomas Aquinas; Worthington)
7:11
Calmet
Spoke. I wished to see how the king would be punished. He felt the hand of God as he was going to destroy all the Jews, when he pretended to repent, 1 Machabees vi., and 2 Machabees 9:4. His successors could not much disturb the Jews, ver. 13. (Calmet)
7:12
Menochius
Time. Each of the four empires had its period assigned. That of Rome attracted the prophet's attention most, and is mentioned first. (Menochius)
7:13
Calmet
Heaven. Christ appeared about sixty years after the subversion of the Syrian monarchy. Yet these expressions literally refer to his second coming, Matthew 26:64. (Calmet)
Menochius
He had the form of man, as he had the nature. (Menochius)
Worthington
He is clearly predicted. By his power antichrist is overthrown. (Worthington)
7:14
Calmet
Destroyed. The eternal dominion of Christ could not be expressed in stronger terms. He seems to allude to them, Matthew 28:18. (Calmet)
7:17
Haydock
Earth. The first was on the point of disappearing, Daniel 5:31.(Haydock)
7:18
Most High, (Th.[Theodotion?]) or rather Chaldean, "the very high saints of God;" as also [in] ver. 22, 25, and 27.
7:21
Saints. The Machabees at last prevailed. Christ will punish the Jews, Matthew 24:30.
7:23
Greater. Chaldean, "unlike," as [in] ver. 7. Epiphanes was a greater scourge of the Jews than any of the preceding.
7:24
Mightier. Chaldean again, "unlike." Antiochus the great had lost many provinces: but his son was the most implacable enemy of God's people. He subdued them, Egypt and Armenia; or his three competitors, ver. 8.
7:25
Against, or "over against," like an accuser. Sym.: "as if he were God."
Haydock
Laws. He did this with regard to the Jews, (1 Machabees 1:41.; Calmet) prohibiting their festivals. Antichrist will do the like, and pretend to work miracles. (Haydock)
A time, etc. That is, three years and a half; which is supposed to be the length of the duration of the persecution of antichrist. (Challoner) (Apocalypse 11:2.;Apocalypse 12:14.)
Josephus (Jewish Wars, preface) says the sacrifices were discontinued so long, or rather this time elapsed from the publishing his edict till the temple was purified. During six months, people offered sacrifice clandestinely, 1 Machabees 4:36, 52.
7:27
Him. The power of the Machabees was too limited, to be here understood. The Church and Christ must be meant.
7:28
Calmet
Word. The angel spoke no more at this time. (Calmet)
7:3
Four great beasts.... Viz., the Chaldean, Persian, Grecian, and Roman empires. But some rather choose to understand the fourth beast of the successors of Alexander the Great, more especially of them that reigned in Asia and Syria.
7:7
Ten horns.... That is, ten kingdoms, (as Apoc. 17.12,) among which the empire of the fourth beast shall be parcelled. Or ten kings of the number of the successors of Alexander; as figures of such as shall be about the time of Antichrist.
7:8
Another little horn.... This is commonly understood of Antichrist. It may also be applied to that great persecutor Antiochus Epiphanes, as a figure of Antichrist.
7:25
A time, and times, and half a time.... That is, three years and a half; which is supposed to be the length of the duration of the persecution of Antichrist.
7:1
In order of time these two visions, vvere before the histories written in the two precedent chapters.
7:2
Foure winds may signifie the great tumultes which happen in the beginning of monarchies by vvarres and bloudshed of much people.
7:3
Foure beastes do signifie the foure Monarchies of the Chaldees, Medes and Persians, the Grecians, and the Romanes: as was also signified before in Nabuchodonosors dreame. ch. 2.
7:4
A lionesses crueltie, and the pride of an eagle do resemble the Chaldees monarchie.
7:5
A beare of rude shape, & vveake sight, content vvith litle and base meate, represented the Medes & Persians.
7:6
The leopard vvith vvinges and foure heades, signified the speedie victories of the Grecians vnder Alexander in foure quarters of the vvorld: after his death diuided into foure kingdomes. g By the fourth beast without name is vnderstood the incomparable povvre of the Romanes: gouerning first by kinglie auctoritie; aftervvards by Consuls; then ioyning to them Tribunes; sometimes Dictators; finally Emperial. h The litle horne becoming so great and strong, as to ouercome al the other, signifieth Antichrist; whose outragious furie shal continevv but a shorte time. v. 25.
7:25
7:27
• God the Father is called the Ancient of dayes, not as though one Person of the Blessed Trinitie vvere more ancient then an other: for euerie Person is eternal; and al are one eternal God. But in order of proceding, one from an other, the Father is the beginning: of vvhom the Sonne is begotten; and from vvhom, as also from the Sonne, the Holie Ghost procedeth. k By multiplication of these cardinal numbers, is signified the innumerable multitude of Angels: vvho doe excede al corporal creatures in number, as the celestial spheres excede terrestrial bodies in greatnes. l And the hieghest Hierarchie (vvho are Assitants) do farre excede the other Hierarchies in multitude. S. Dionys. c. 14. Hierar. caelest. S. Tho p. 1. q. 112. a. 4 m Our Sauiour Christ is here clearly prophecied: by vvhose povvre Antichrist shal be vtterly destroyed.
7:1
sant'Ippolito † 235 d.C. On Daniel 3
Chap. vii. 1 “And he wrote the dream.” The things, therefore, which were revealed to the blessed prophet by the Spirit in visions, these he also recounted fully for others, that he might not appear to prophesy of the future to himself alone, but might be proved a prophet to others also, who wish to search the divine Scriptures.
7:2
sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 20
… and it was diverse from all the beasts that were before it, and it had ten horns. I considered its horns, and behold there came up among them another little horn, and before it there were three of the first horns plucked up by the roots; and behold in this horn were eyes like the eyes of man, and a mouth speaking great things.”
sant'Ippolito † 235 d.C. 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 13
… and it was diverse exceedingly from all the beasts that were before it; and it had ten horns. I considered its horns, and, behold, there came up among them a little horn, and before it there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.15
… And the third beast was like a leopard, and it had four wings and four heads. And the fourth beast was exceedingly terrible and strong and powerful, and it had great teeth. It devoured and brake to pieces, and whatsoever remained, it stamped with its feet. Now the great sea that Daniel saw
7:4
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.20.11
… Then, too, is this same individual beheld as the Son of man coming in the clouds of heaven, and drawing near to the Ancient of Days, and receiving from Him all power and glory, and a kingdom. “His dominion,” it is said, “is an everlasting dominion, and His kingdom shall not perish.”
sant'Ippolito † 235 d.C. On Daniel 2.0
The interpretation by Hippolytus, (bishop) of Rome, of the visions of Daniel and Nebuchadnezzar, taken in conjunction.
sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 32
32. Speak with me, O blessed Daniel. Give me full assurance, I beseech thee. Thou dost prophesy concerning the lioness in Babylon;
Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.15
15. Again hear concerning the vision of the four beasts which Daniel saw coming up out of the sea and diverse one from another. This is the appearance of them:— The first was like a lion, and it had the wings of an eagle. And I saw that its wings were plucked away, and it stood up like a man upon its feet, and the heart of a man was given to it.
7:5
sant'Atanasio di Alessandria † 373 d.C. Arian Persecution Under Constantine 1
… so their attacks upon Athanasius make it plain, that their accusations of the other Bishops are unfounded likewise. This heresy has come forth upon the earth like some great monster, which not only injures the innocent with its words, as with teeth
7:6
sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 33
33. After this again thou hast told me of the beast dreadful and terrible. “It had iron teeth and claws of brass: it devoured and brake in pieces, and stamped the residue with the feet of it.”
7:7
san Barnaba † 61 d.C. The Epistle of Barnabas 4
… shall rise up after them, who shall subdue under one three of the kings.” In like manner Daniel says concerning the same, “And I beheld the fourth beast, wicked and powerful, and more savage than all the beasts of the earth, and how from it sprang up ten horns, and out of them a little budding horn, and how it subdued under one three of the great horns.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.10
10. O thou that art exalted and lifted up, let not the vaunting of thine heart mislead thee, nor say thou, I will go up against the rich land and against the powerful beast. For that beast will not be slain by the ram seeing that its horns are broken. For the he-goat broke the horns of the ram.
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 15.12
12. But this aforesaid Antichrist is to come when the times of the Roman empire shall have been fulfilled, and the end of the world is now drawing near
san Girolamo † 420 d.C. The Letters of St. Jerome 123.16
16. But what am I doing? Whilst I talk about the cargo, the vessel itself founders. He that letteth
7:8
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.25.3
… I was looking, and this horn made war against the saints, and prevailed against them, until the Ancient of days came and gave judgment to the saints of the most high God, and the time came, and the saints obtained the kingdom.”
sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 47
… and he opened his mouth to blaspheme God. And that born made war against the saints, and prevailed against them until the beast was slain, and perished, and his body was given to be burned.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.6
… O Ram, whose horns are broken, rest thou from the beast, and provoke it not lest it devour thee and grind thee to powder. The ram could not stand before the he-goat; how shall it stand before that terrible beast, whose mouth speaketh great things ,
Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.20
20. For Daniel said:— I was considering the ten horns that were upon the head of the beast. For the ten horns were ten kings
7:9
san Giustino † 165 d.C. Dialogue with Trypho 31
… and all powers shall be subject to Him, and shall obey Him. Hitherto is the end of the matter. I, Daniel, was possessed with a very great astonishment, and my speech was changed in me; yet I kept the matter in my heart.’ ”
san Melitone di Sardi † 180 d.C. Melito, the Philosopher 9
Head of the Lord — His simple Divinity; because He is the Beginning and Creator of all things: in Daniel.
sant'Ippolito † 235 d.C. The Refutation of All Heresies 6.27
… And the animal essence is, he says, of a fiery nature, and is also termed by them the super-celestial Topos, and Hebdomad, and “Ancient of Days.”
sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 21
… Thousand thousands ministered unto Him, and ten thousand times ten thousand stood around Him: the judgment was set, and the books were opened. I beheld then, because of the voice of the great words which the horn spake, till the beast was slain and per ished, and his body given to the burning of fire. And the dominion of the other beasts was taken away.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.2.24
… his throne was a flame of fire and his wheels burning fire. A river of fire flowed before him. Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him. He appointed judgment, and the books were opened.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.6
… and whoever stirs up that beast, it shall devour him. And who is there that shall escape out from under the feet of that beast when it is trampling on him? For the beast shall not be slain until the Ancient of Days shall sit upon the throne, and the Son of Man shall come near before Him, and authority shall be given to Him.
san Basilio † 379 d.C. The Letters 46.5
… A fiery stream issued and came forth before Him; thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened,”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 15.21
… Then if any man’s works are of gold, he shall be made brighter; if any man’s course of life be like stubble, and unsubstantial, it shall be burnt up by the fire . And the Father shall sit , having His garment white as snow, and the hair of His head like pure wool
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 16.9
… but only that final and fearful judgment-seat, more just even than fearful; or rather more fearful because it is also just; when the thrones are set and the Ancient of days takes His seat,
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.6
6. Let Him then be standing for you, that you may not be afraid of Him sitting; for when sitting He judges, as Daniel says: “The thrones were placed, and the books were opened, and the Ancient of days did sit.”
san Giovanni Crisostomo † 407 d.C. An Exhortation to Theodore After His Fall 1
… His throne was a flame of fire, and the wheels thereof burning fire: a stream of fire wound its way in front of Him. Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him. The judgment was set and the books were opened.”
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 15
… And thus elsewhere He saith, ( Ecclus. ix. 15 .) “New wine is as a new friend: but if it become old, then with pleasure shalt thou drink it:” in the case of friendship bestowing his praise rather upon the old than the new. And again, “The Ancient of days sat,” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 15
… vi. 1 ); and to John himself testifying of Him, that “he said these things when he had seen His glory”? ( c. xii. 41 .) What also to Ezekiel? for he too beheld Him sitting above the Cherubim. ( Ezek. i. and x .) What to Daniel? for he too saith, “The Ancient of days did sit” (
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.18
… And there was given Him dominion, and glory, and a kingdom, that all peoples, nations, and languages should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed.”
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 17
… His throne was a flame of fire, its wheels were burning fire. A river of fire came forth before Him: thousand thousands ministered to Him, and thousand thousands stood before Him: He sat to judgment, and the books were opened.”
7:10
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 34
… Let our boasting and our confidence be in Him. Let us submit ourselves to His will. Let us consider the whole multitude of His angels, how they stand ever ready to minister to His will. For the Scripture saith, “Ten thousand times ten thousand stood around Him, and thousands of thousands ministered unto Him,
sant'Ireneo di Lione † 202 d.C. Against Heresies 2.7.4
… And then, again, since there are many, yea, innumerable angels who surround the Creator, as all the prophets acknowledge,—[saying, for instance,] “Ten thousand times ten thousand stood beside Him, and many thousands of thousands ministered unto Him,”
Tertulliano † 220 d.C. Against Praxeas 3
… and being his, it is quite as much a monarchy (or sole empire ), since it is held together by two who are so inseparable. Therefore, inasmuch as the Divine Monarchy also is administered by so many legions and hosts of angels, according as it is written, “Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him;”
Origene † 254 d.C. Origen Against Celsus 4.13
… The divine word says that our God is “a consuming fire,” and that “He draws rivers of fire before Him;”
Origene † 254 d.C. Origen Against Celsus 8.34
… for we find God and His only-begotten Son, manifested to us in Jesus, to be gracious and kind to us. And if we would wish to have besides a great number of beings who shall ever prove friendly to us, we are taught that “thousand thousands stood before Him, and ten thousand times ten thousand ministered unto Him.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 5.4
… “Let them be blotted out of the book of the living,” while of those who are to undergo the judgment, there are books in the plural, as Daniel says:
Origene † 254 d.C. Origen's Commentary on Matthew 14.9
And these things will take place whenever that happens which is written in Daniel, “The books were opened and the judgment was set;”
san Basilio † 379 d.C. De Spiritu Sancto 16
… Do “all His angels” and “all His hosts” praise God? It is through the co-operation of the Spirit. Do “thousand thousand” of angels stand before Him, and “ten thousand times ten thousand” ministering spirits?
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 15.24
… The whole earth is but as a point in the midst of the one heaven, and yet contains so great a multitude; what a multitude must the heaven which encircles it contain? And must not the heaven of heavens contain unimaginable numbers ? And it is written, Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.16
… his body is on earth, yet his soul mirrors forth the heavens. He sees, like Esaias, the Lord sitting upon a throne high and lifted up ; he sees, like Ezekiel, Him who is above the Cherubim ; he sees like Daniel, ten thousand times ten thousand, and thousands of thousands
san Gregorio di Nissa † 395 d.C. On Virginity 24
… And the consequence of being crucified with Christ is that we shall live with Him, and be glorified with Him, and reign with Him; and the consequence of presenting ourselves to God is that we shall be changed from the rank of human nature and human dignity to that of Angels; for so speaks Daniel, that “thousand thousands stood before him
san Giovanni Crisostomo † 407 d.C. An Exhortation to Theodore After His Fall 2.3
… For if the wife hath not power over her own body, but the husband, much more they who live in Christ must be unable to have authority over their body. He who is now despised, the same will then be our judge; think ever on Him and the river of fire: “For a river of fire” we read, “winds before His face;”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… but it is a divine dignity to sit together with God ‘to whom thousand thousands minister and before whom ten thousand times ten thousand stand.’”
7:13
san Giustino † 165 d.C. The First Apology 51
… It was thus spoken: “Lift up the gates of heaven; be ye opened, that the King of glory may come in. Who is this King of glory? The Lord, strong and mighty.” And how also He should come again out of heaven with glory, hear what was spoken in reference to this by the prophet Jeremiah.
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.19.2
… that He sat upon the foal of an ass; that He received for drink, vinegar and gall; that He was despised among the people, and humbled Himself even to death and that He is the holy Lord, the Wonderful, the Counsellor, the Beautiful in appearance, and the Mighty God, coming on the clouds as the Judge of all men;
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.20.11
… For at one time He was seen with those who were around Ananias, Azarias, Mishael, as present with them in the furnace of fire, in the burning, and preserving them from [the effects of] fire: “And the appearance of the fourth,” it is said, “was like to the Son of God.” At another time [He is represented as] “a stone cut out of the mountain without hands,”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.33.1
… while He gathered from the ends of the earth into His Father’s fold the children who were scattered abroad, and remembered His own dead ones who had formerly fallen asleep, and came down to them that He might deliver them: but the second in which He will come on the clouds,
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.33.11
11. For some of them, beholding Him in glory, saw His glorious life ( conversationem ) at the Father’s right hand; others beheld Him coming on the clouds as the Son of man;
Tertulliano † 220 d.C. An Answer to the Jews 14
… and they who were standing by led (Him) unto Him. And there was given Him royal power; and all nations of the earth, according to their race, and all glory, shall serve Him: and His power is eternal, which shall not be taken away, and His kingdom one which shall not be corrupted.”
Tertulliano † 220 d.C. The Five Books Against Marcion 3.7
… and they brought Him before Him, and there was given Him dominion and glory, and a kingdom, that all people, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away; and His kingdom that which shall not be destroyed.”
Tertulliano † 220 d.C. The Five Books Against Marcion 3.24
… they fly as clouds, and as young doves, unto me” —that is, simply like a dove. For we shall, according to the apostle, be caught up into the clouds to meet the Lord (even the Son of man, who shall come in the clouds, according to Daniel
Tertulliano † 220 d.C. The Five Books Against Marcion 4.10
… It was He who was seen by the king of Babylon in the furnace with His martyrs: “the fourth, who was like the Son of man.” He also was revealed to Daniel himself expressly as “the Son of man, coming in the clouds of heaven” as a Judge, as also the Scripture shows.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.39
… “So likewise ye, when ye shall see these things come to pass, know ye that the kingdom of God is nigh at hand.” This will be the great day of the Lord, and of the glorious coming of the Son of man from heaven, of which Daniel wrote: “Behold, one like the Son of man came with the clouds of heaven,”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.41
… But yet for all this, He with a solemn gesture says, “Hereafter shall the Son of man sit on the right hand of the power of God.” For it was on the authority of the prophecy of Daniel that He intimated to them that He was “the Son of man,”
Tertulliano † 220 d.C. The Five Books Against Marcion 5.9
… Now they say that this Psalm was a chant in honour of Hezekiah, because “he went up to the house of the Lord,” and God turned back and removed his enemies. Therefore, (as they further hold,) those other words, “Before the morning star did I beget thee from the womb,”
Tertulliano † 220 d.C. On the Flesh of Christ 15
… “But now ye seek to kill me, a man that hath told you the truth;” and “The Son of man is Lord of the Sabbath-day.” For it is of Him that Isaiah writes: “A man of suffering, and acquainted with the bearing of weakness;” and Jeremiah: “He is a man, and who hath known Him?” and Daniel: “Upon the clouds (He came) as the Son of man.”
sant'Ippolito † 235 d.C. On Daniel 4
… “I saw in the night-visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days. And there was given Him dominion, and glory, and a kingdom; and all peoples, nations, and languages shall serve Him: His power is an everlasting power, which shall not pass away, and His kingdom shall not be destroyed.”
sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 22
… And there was given Him dominion, and honour, and the kingdom; and all peoples, tribes, and tongues shall serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom shall not be destroyed.”
sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 26
… And there was given Him dominion, and glory, and a kingdom; and all peoples, tribes, and languages shall serve Him: and His dominion is an everlasting dominion, which shall not pass away, and His kingdom shall not be destroyed.”
sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 44
… and he came to the Ancient of days, and he was brought to Him. And there were given Him dominion, and honour, and glory, and the kingdom; all tribes and languages shall serve Him: His dominion is an everlasting dominion, which shall not pass away.”
sant'Ippolito † 235 d.C. Against the Heresy of One Noetus 4
… For He was Word, He was Spirit, He was Power. The same took to Himself the name common and current among men, and was called from the beginning the Son of man on account of what He was to be, although He was not yet man, as Daniel testifies when he says, “I saw, and behold one like the Son of man came on the clouds of heaven.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.27
… And they who stood beside Him brought Him before Him: and to Him was given a royal power, and all the kings of the earth by their generation, and all glory obeying Him: and His power is eternal, which shall not be taken away, and His kingdom shall not be destroyed.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.2.25
… and all peoples, tribes, and tongues serve him. His dominion is an everlasting dominion which shall not pass away, and his kingdom shall not be destroyed.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 15.21
… And fearful will be that descent of our Master. David says, God shall manifestly come, even our God, and shall not keep silence; a fire shall burn before Him, and a fierce tempest round about Him , and the rest . The Son of Man shall come to the Father, according to the Scripture which was just now read, on the clouds of heaven , drawn by a stream of fire
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 15.27
… and all peoples, tribes, and languages shall serve Him; His dominion is an everlasting dominion, which shall not pass away, and His kingdom shall not be destroyed
san Giovanni Crisostomo † 407 d.C. An Exhortation to Theodore After His Fall 1
… His dominion is an everlasting dominion, which shall not pass away, and His kingdom shall not be destroyed. As for me Daniel, my spirit shuddered within me, and the visions of my head troubled me.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 54
Wherefore out of the cloud? Thus doth God ever appear. “For a cloud and darkness are round about Him;” and, “He sitteth on a light cloud;” and again, “Who maketh clouds His chariot;” and, “A cloud received Him out of their sight;” and, “As the Son of Man coming in the clouds.”
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 34
… and there was given to Him dominion, and honour, and a kingdom. And all peoples, tribes, and languages shall serve Him. And His dominion is an eternal dominion which shall not pass away, and His kingdom shall not be destroyed.”
sant'Agostino d'Ippona † 430 d.C. City of God 18.34
… And to Him there was given dominion, and honor, and a kingdom: and all people, tribes, and tongues shall serve Him. His power is an everlasting power, which shall not pass away, and His kingdom shall not be destroyed.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 12.44
44. The same Saviour is spoken of in Daniel, where the Son of man appears before the Ancient of days, and receives a kingdom without end, that all nations may serve Him.
7:14
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Magnesians: Shorter and Longer Versions 6
… He, being begotten by the Father before the beginning of time, was God the Word, the only-begotten Son, and remains the same for ever; for “of His kingdom there shall be no end,”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.39
… “So likewise ye, when ye shall see these things come to pass, know ye that the kingdom of God is nigh at hand.” This will be the great day of the Lord, and of the glorious coming of the Son of man from heaven, of which Daniel wrote: “Behold, one like the Son of man came with the clouds of heaven,” etc. “And there was given unto Him the kingly power,”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 15.32
… According as Paul says in another place, And exhort each other daily, while it is called to-day ; meaning, “continually.” For as we may not speak of the “beginning of the days” of Christ, so neither suffer thou that any should ever speak of the end of His kingdom. For it is written, His kingdom is an everlasting kingdom
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 39
… nor will it seem that the Son after these things will be a King. How then, first of all, concerning the Father doth the Son Himself say, “My Father worketh hitherto, and I work:” ( John v. 17 .) and of Him Daniel, “That His kingdom is an everlasting kingdom, which shall not pass away?” (
7:15
sant'Agostino d'Ippona † 430 d.C. City of God 20.23
… For when in prophetic vision he had seen four beasts, signifying four kingdoms, and the fourth conquered by a certain king, who is recognized as Antichrist, and after this the eternal kingdom of the Son of man, that is to say, of Christ, he says, “My spirit was terrified, I Daniel in the midst of my body, and the visions of my head troubled me,”
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Eusebio di Cesarea † 339 d.C. The Oration of Eusebius 3.2
… and, by the appointment of the Cæsars, fulfills the predictions of the holy prophets, according to what they uttered ages before: “And the saints of the Most High shall take the kingdom.”
sant'Agostino d'Ippona † 430 d.C. City of God 22.3
… 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.” And in another place by the same prophet: “The saints of the Most High shall take the kingdom, and shall possess the kingdom for ever, even for ever and ever.”
sant'Agostino d'Ippona † 430 d.C. A Work on the Proceedings of Pelagius 13
… “This can be proved by the Scriptures: but heretics, in order to disparage the Old Testament, deny this. I, however, simply followed the authority of the Scriptures when I said this; for in the prophet Daniel it is written: ‘The saints shall receive the kingdom of the Most. High.’”
sant'Agostino d'Ippona † 430 d.C. A Work on the Proceedings of Pelagius 14
… not according to the testament that I made with their fathers, in the day that I took them by the hand, to lead them out of the land of Egypt.” This was done on Mount Sinai. But then there had not yet risen the prophet Daniel to say: “The saints shall receive the kingdom of the Most High.”
sant'Agostino d'Ippona † 430 d.C. A Work on the Proceedings of Pelagius 62
… “The saints shall take the kingdom of the Most High.”
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Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.6
6. Therefore, as for the ram, its horns are broken. And though its horns are broken, lo! it exalts and uplifts itself against the fourth beast, that is strong and mighty and its teeth of iron and its hoofs of brass, and it shall devour and grind down, and trample with its feet whatsoever remaineth .
7:21
sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 25
… For Daniel says: “I considered the horn, and behold that horn made war with the saints, and prevailed against them, till the beast was slain and perished, and its body was given to the burning of fire.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.20
… For this was accomplished at that time, when the venerable and aged Eleazar was slain, and the sons of the blessed Samuna, seven in number, and when Judas (Maccabeus) and his brethren were struggling on behalf of their people, when they were dwelling in hiding-places. At that time the horn made war with the saints ,
san Cirillo di Gerusalemme † 386 d.C. 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
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sant'Ireneo di Lione † 202 d.C. Against Heresies 5.25.3
… and after them shall arise another, who shall surpass in evil deeds all that were before him, and shall overthrow three kings; and he shall speak words against the most high God, and wear out the saints of the most high God, and shall purpose to change times and laws; and [everything] shall be given into his hand until a time of times and a half time,”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 15.13
13. Now these things we teach, not of our own invention, but having learned them out of the divine Scriptures used in the Church , and chiefly from the prophecy of Daniel just now read; as Gabriel also the Archangel interpreted it, speaking thus: The fourth beast shall be a fourth kingdom upon earth, which shall surpass all kingdoms
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san Barnaba † 61 d.C. The Epistle of Barnabas 4
… and He will come to the inheritance.” And the prophet also speaks thus: “Ten kingdoms shall reign upon the earth, and a little king shall rise up after them, who shall subdue under one three of the kings.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 15.12
… There shall rise up together ten kings of the Romans, reigning in different parts perhaps, but all about the same time; and after these an eleventh, the Antichrist, who by his magical craft shall seize upon the Roman power; and of the kings who reigned before him, three he shall humble
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 15.13
… Then Gabriel goes on to interpret, saying, His ten horns are ten kings that shall arise; and another king shall rise up after them, who shall surpass in wickedness all who were before him
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Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.20
… At that time the horn made war with the saints , and their power prevailed. And the wicked Antiochus spake words against the Most High, and changed the times and the seasons.
sant'Atanasio di Alessandria † 373 d.C. Persecution in Egypt 1
… How can he in any way fail to be regarded as that one? or how can the latter fail to be supposed such a one as he is? Did not the Arians and the Gentiles offer those sacrifices in the great Church in the Cæsareum , and utter their blasphemies against Christ as by His command? And does not the vision of Daniel thus describe
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 15.16
… for He says, But for the elect’s sake those days shall be shortened ; and Antichrist shall reign for three years and a half only. We speak not from apocryphal books, but from Daniel; for he says, And they shall be given into his hand until a time and times and half a time
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Origene † 254 d.C. Origen Against Celsus 2.49
… Any one, moreover, who likes may find the prophecy in Daniel respecting antichrist.
Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.20
… Now the time and half a time is the week and a half, which is ten years and a half. Again he said:— The judgment was set and they took away his authority from him, to injure and destroy him until the end of the kingdom .
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sant'Ireneo di Lione † 202 d.C. Against Heresies 5.34.2
… “And the kingdom and dominion, and the greatness of those under the heaven, is given to the saints of the Most High God, whose kingdom is everlasting, and all dominions shall serve and obey Him.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.21
21. He said again:— The saints of the Most High shall receive the Kingdom .
Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.23
… For lo! every covenant of God is freed from the burden of kings and princes . For even if a man has served the heathen, as soon as ever he draws nigh unto the covenant of God, he is set free. But the Jews are toiling in bondage amongst the Gentiles. For thus he said about the Saints;— They shall inherit the Kingdom that is beneath the heaven .
sant'Agostino d'Ippona † 430 d.C. City of God 22.3
… “The saints of the Most High shall take the kingdom, and shall possess the kingdom for ever, even for ever and ever.” And a little after he says, “His kingdom is an everlasting kingdom.”
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1. Anno primo Balsasar. — Ergo haec visio Danieli objecta est in captivitate Babylonica, anno 97 ab eversa Jerusalem et templo, ut patet ex dictis cap. V, 1.
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2. Quatuor venti coeli pugnabant in mari. — Per mare accipe mundum, qui agitatur, et salsis amarisque fluctibus abundat ut mare, in quo superbia tumidi tolluntur in altum, ut profundius ruant. Ita S. Hieronymus et Rupertus. Per quatuor ventos, vel cum S. Hieronymo, accipe angelos quatuor regnorum, de quibus sequitur, praesides; sunt enim angeli ut venti, invisibiles et celeres. Unde ait Psaltes: «Qui facit angelos suos spiritus.» Quomodo inter se pro suis regnis pugnent angeli, videbimus cap. X, 13. Vel potius cum Theodoreto accipe tumultus, commotiones et perturbationes, quae in exordio singulorum horum quatuor regnorum exstiterunt. Porro hae omnes simul hic in visione Danieli repraesentantur, uti et quatuor monarchiae, licet reipsa illae non simul, sed vicissim et successive exstiterint. Venti etiam notant horum regnorum inconstantiam, fugacitatem et vicissitudinem. Hinc saepe singulis saeculis, sive centum annis, videmus singula regna in aliam familiam aut gentem transferri, vel valde immutari. Cum angelis ergo e coelo despice hos ventos. Denique Orosius, lib. II Hist. cap. 1, et lib. VII, cap. II, censet quatuor hasce monarchias fuisse sitas in quatuor ventis, id est plagis mundi. Ait enim Romanum imperium esse occidentale; Babylonicum orientale; Macedonicum septentrionale; Carthaginense (haec enim cum Africano pro Persico substituit, aitque durasse septingentos annos) meridionale: subditque Romanum ab Occidente consurgens hereditate Orientis fuisse nutritum, et Macedonicum ac Carthaginense partes tutoris et curatoris tenuisse: omnia enim imperia in Romanum desierunt et transierunt. Verum de Carthaginensi nulla hic est mentio.
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3. Quatuor bestiae. — Hae significant quatuor regna, ut patet vers. 17. Notant Durandus, Pighius, Briedo, et ex iis Ludovicus Molina, De justitia, tract. II, disp. XXIV, haec imperia assimilari bestiis, non hominibus, quia magna ex parte fuerunt injuste et tyrannice acquisita, aeque ac gubernata: «Commune enim vitium monarchiae est tyrannis,» ait Elias Cretensis in Apolog. Nazianz. orat. 1. Et S. Augustinus, lib. IV De Civit. cap. IV et VI, talia regna vocat magna latrocinia. Monarchae ergo olim erant magni latrones. Unde piratae capti ab Alexandro Magno, et rogati quidnam agerent, responderunt se una navi agere cum paucis in parte maris, quod Alexander cum multis agebat in toto mundo; se esse parvos latrones, Alexandrum esse magnum latronem, uti ibidem refert Augustinus. Dicuntur tamen subinde haec imperia a Deo fuisse data et concessa: primo, quia Deus ea permisit; secundo, quia iis usus est ad Judaeorum, et aliarum gentium pu- nitionem; tertio, nominatim de Cyro dicitur, quod eum Deus creaverit regem; quia eum direxit ad imperium hoc fine, ut ille Judaeos e Babylone liberaret.
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4. Prima quasi leaena. — Haec significat primam monarchiam, scilicet Chaldaeorum; et praesertim regnum Nabuchodonosoris, qui mire illud auxit: hic dicitur leaena ob potentiam et ferociam. Leaena enim leone est ferocior, maxime cum catulos nutrit. Item ob libidinem: leaena enim, testibus Aristotele et Plinio, semper gestit ad coitum; nec leone contenta, etiam cum hyaena et pardo miscetur: inde enim nascuntur leopardi. Sic Jeremias eundem vocat leonem, cap. IV, 7: «Ascendit, inquit, leo de cubili suo, et praedo gentium se levavit;» et Isaias, cap. V, 29: «Rugitus, inquit, ejus ut leonis.» Huc spectat elegans et acutum aenigma, vel potius epigramma asini: Unque equas, aure lepus, leo voce, lupusque colore Censetur, toto sed capite est asinus. Et alas habebat aquilae. — Rex hic fuit quasi monstrum; partim enim fuit leo ob saevitiam, partim aquila ob celeritatem in bellis conficiendis: nam leo fortissimus est, sed aquila velocior; aquila velocissima est, sed leo fortior. Sic Jeremias cap. IV, 13, de eodem ait: «Velociores aquilis equi illius,» et cap. XLVIII, 40: «Ecce quasi aquila volabit.» Ita Maldonatus.
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Evulsae sunt alae ejus. — First, S. Hieronymus et Theodoretus haec tribuunt Balsasari. Huic enim evulsae sunt alae, cum occisus est, tumque apparuit non esse leo, sed habere cor hominis, id est esse imbecilis ac mortalis. Secundo, genuine et proprie haec referenda sunt ad Nabuchodonosorem: huic enim evulsae sunt alae, cum ipse spoliatus imperio ad bestias missus est; sed sibi restitutus, rursumque factus homo debilis, stetit erectus, qui ante curvabatur ut bestia: habuitque cor hominis, quia suam agnovit infirmitatem; humanamque egit vitam, cum antea instar ferae ageret, et saeviret ut leo. Licet enim Nabuchodonosor jam esset mortuus (hoc enim somnium habuit Daniel anno primo Balsasaris, qui fuit ejus filius), tamen sub ejus persona vaticinatur de futura regni translatione; eo quod illi primum regni translatio per statuam quadriformem, cap. II, et per arborem succisam, cap. IV, praesignificata fuerit. 5. Et ecce bestia alia similis urso. — Secunda haec monarchia est Persarum; et, ut Syrus ac Arabicus vertunt, Medorum. Illa comparatur urso: primo, quia ursi patientissimi sunt laborum, et tolerantissimi inediae; nam, ut docet Aristoteles, lib. VIII Histor. animal. cap. XVII, ursi magnam hiemis partem sine ullo pastu cibatuque transigunt, et solo suctu priorum pedum vivunt. Idem ab ursa fieri, quoties plus nimio pinguescit, tradit Aelianus, quo, pinguedine concocta, fiat agilior. Unde illa, auctore Eustathio, in Athenienses emissa fames ab irata Diana, quod ursam quae in Munichio ejus sacello nata fuerat, occidissent, ut ita per inediam affligerentur, quia animal inediae patientissimum sustulissent. Tales quoque fuerunt veteres Persae, teste Xenophonte, et S. Hieronymo hic, scilicet laboriosi, et solo pane ac cardamomo victitantes. Secundo, quia ursus est infirmo capite et visu: hinc si urgente vi eum praecipitare se ex rupe contingat, capite pedibus cooperto se dejicit: saepe autem in arena colapho impacto capiti ursorum, eos exanimatos fuisse tradit Plinius, lib. VIII, cap. XXXVI. Ubi et addit oculos in ursis saepe hebetari; ideo eos alvearia expetere, ut convulneratum os ab apibus levet sanguine gravedinem. Insuper eos somno ita gravari interdum, ut ne vulneribus quidem concisi excitentur; mire autem eo veterno pinguescere, uti et glires dormiendo pinguescunt. Ita et Persae, non tam prudentia, solertia, vigilantia aut robore, quam innumerabili hominum turba, aut ex ignavia hostium eis praevaluerunt. Tertio, ursi foetus, inquit Plinius, deformis est, videturque tantum esse caro alba et rudis, sine pilis, sine oculis, sine cruribus; sed mater lambendo sensim eum ita conformat, ut perfectum et formosum reddat. Sic Cyrus, Persas viles et rudes exercendo, per suam prudentiam et artem militarem eos sensim ad imperium provexit. Quarto, ursus saevus est, uti omnes norunt: tales fuerunt et Persae, utpote barbari. Negat hoc Pererius, sed asserunt S. Hieronymus et Theodoretus. Idque patet ex eorum suppliciis in reos, et in hostes. Nam vel ipsa coria hominibus detrahebant, et membratim corpora secando, lenta et acerba morte necabant. Quam crudeles fuerint Sapores, Isdegerdes, et alii Persarum reges in christianos, docet Theodoretus, lib. V, cap. XVIII, et Socrates, lib. VII, cap. XVIII. Denique Tomyris, Cyro occiso, exprobravit aviditatem sanguinis, uti mox dicam. In parte stetit. — Clare Syrus: Ad unum latus stetit, q. d. Ad latus unum tantum irruit, scilicet in Babylonios: iis enim a Cyro superatis, Persae potiti sunt imperio. Ita Vatablus. Jam etiam a pluribus saeculis Persarum regnum in parte stat, quia tantum Persidem, Mediam, Assyriam, et pauca alia imperio suo continet. Aliter Hebraei, q. d. Cyrus stetit, id est benignus fuit in unam gentem, puta Hebraeos, cum in alias ferox irrueret. Aliter et Theodoretus, q. d. Regnum Persarum ab Alexandro eversum est; stetit tamen in parte, quia postea sub Romanis caput erexit, stetitque in sola Perside. Verum haec hoc loco sunt impertinentia. Agitur enim de exordio et incremento regni Persarum. Tres ordines erant in ore ejus. — S. Hieronymus vertit, tres versus; Theodotion, tria latera; Theodoretus, tres alas; alii, tres costas in ore inter dentes ejus: ita Syrus et Arabicus; Vatablus, tres boli. Significat enim hunc ursum tres ordines non dentium, ut aliqui putant, quasi per eos significetur maxima potentia; sed carnium vel escarum habuisse in ore, quas dentibus (unde Chaldaeus, Graeca et Vatablus habent, inter dentes), manderet. Unde sequitur: «Surge, comede carnes plurimas.» Hebraei putant hic significari tres fore reges Persarum, sed falluntur; multo enim plures fuerunt. Dico ergo, hi tres ordines sunt tria imperia, scilicet Babylonicum, Medicum, Persicum, quae in secunda monarchia a Cyro conjuncta, et in unum redacta sunt. Ita S. Hieronymus. Hinc et Theodoretus tres mundi plagas hic intelligit: Cyrus enim domuit Orientem, Cambyses Austrum, puta Aegyptum et Aethiopiam, Darius Hystaspis Septentrionem, puta Scythas. Comede carnes plurimas, — plurimos interfice. Hinc Tomyris regina Scytharum, caeso Cyro, caput ejus in saccum sanguine plenum injiciens insultansque dixit: «Satia te, Cyre, sanguine quem sitiisti, et cujus insatiabilis fuisti.» Symbolice, et quasi allegorice, Optatus Milevitanus, lib. III Contra Parmen., per leonem accipit persecutionem fidelium sub Decio et Valeriano imperatoribus, per ursum eam quae fuit sub Diocletiano et Maximiano: «Omnibus, ait, notum est quid eorum operata sit artificiosa crudelitas. Omnis locus templum erat ad scelus (idololatriae), inquinabantur prope morientes, ignorans polluebatur infantia, a matribus parvi liberi portabantur ad nefas, parentes incruenta parricidia facere cogebantur, alii cogebantur templa Dei vivi subvertere, alii Christum negare, alii leges divinas incendere, alii thura ponere.»
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Tropologice, ursus, qui mellis est avidus, effigiem habet libidinis, quae voluptates corporis consectatur. Carnes comedit plurimas, id est carnales homines plurimos. Tres habet dentium ordines, quoniam adolescentes, viros et senes dilaniat, quorum cani sunt, non sensus, sed capilli tantum. Comedit laniatque carnales, molles luxu, non asperos poenitentia, non castitate et pudicitia armatos. Illi enim dentes ejus non metuunt. 6. Et ecce alia quasi pardus. — Tertia haec est monarchia Graecorum et Alexandri, qui pardo comparatur. Nota: Licet Solinus, cap. XXI, pardum et pantheram censeat esse duas et diversas animalium species, tamen Aristoteles, Plinius, Dioscorides, Gaza et alii dicunt esse eamdem speciem, idemque animal. Pardus ergo est panthera aut potius πανθήρ (panthera enim saepius feminam, pardus et panther marem significant), id est plane ferus et saevus. Unde et aconitum παρδαλιαγχές vocatur, eo quod pantheras enecet. Pardus ergo primo, est maculosus et varius, ut ait Jeremias cap. XIII, 23. Secundo, ait hic S. Hieronymus, est «velocissimus, praecepsque fertur ad sanguinem.» Tertio, est astutus, et oculis ac tota pelle distinctus; itaque partim pellis varietate et pulchritudine, partim odore, ut ait Plinius, animalia ad se allicit (occultans interim caput turpe et horridum) ac devorat, praesertim hinnulos, simias, dorcades et capras sylvestres. Ita Aelianus, Aristoteles, Volaterranus et Gesnerus in Panthera. Quarto, pardales vino delectantur: unde forsitan Poetae fabulantur, eas olim mulieres Bacchi nutrices fuisse; quocirca vino inebriatae etiam capiuntur. Ita Oppianus et Gesnerus. Quinto, pardus est superbus, aliasque bestias prae se contemnit. Plutarchus, in Moral., refert apologum de pardo: Cum, inquit, pardus aliquando vulpem prae se contemneret, quod ipse pellem haberet omnigenis colorum maculis variegatam; respondit vulpes sibi id decoris in animo esse, quod illi esset in cute: neque vero paulo satius esse ingenio praeditum esse vafro, quam cute versicolore. Sexto, esto pardi sint saevi et celeres, ac, ut Claudianus ait Panegyr. VIII, fulminei, tamen ubi venatorem aut hostem sentiunt viribus sibi parem, sunt meticulosi. Unde pantherae cor maximum (qui enim parvum habent cor, sunt animosi; qui magnum, timidi) est proportione, ut et reliquis timidis, propter metum maleficii, inquiunt Aristoteles, Plinius et Gesnerus. Animalia enim furacia et rapacia, esto sint audacia in praedam, tamen in venatores sunt timida, ob maleficii, puta furti et rapinae, conscientiam. Talis per omnia fuit Alexander, nimirum pardus, sive pardalis, ut vertit Theodotion, primo, varius et maculosus, vitiis et virtutibus; secundo, saevus et acer in praeliis; tertio, sagax et astutus; quarto, vinolentus; quinto, arrogans; sexto, mixtum audaciae habuit pudorem et timorem, mixtos quoque habuit fortunae casus. Nam vivens victoriis fuit felix, moriens vero infelix; utpote qui a suis cum tota sua stirpe sit exstinctus. Quatuor alae significant tum celeritatem victoriarum: nam ipse sex annis totam Asiam, magnamque Africae et Europae partem subegit; tum animi magnitudinem, vigorem et ingenium quasi ignivolucre, quod Julio Caesari dat Plinius, lib. VII, cap. XV; tum ambitionem, qua ut deus quasi filius Jovis Hammonis, coli voluit. Unde et a sacerdote Jovis Hammonis per adulationem, salutatus est, ὦ παῖ Διός, id est o fili Jovis! pro eo quod dicere debuisset, ὦ παιδίον, id est o filiole! ait Plutarchus. Qui et addit eum, cum sagitta saucius ingenti dolore cruciaretur, exclamasse: «Hic sanguis, amici, qui fluit est humanus, non talis diis ut solitus manare beatis.» Adulabantur ei in hac sua ambitione Hages et Cleo, inquit Curtius, lib. VIII, qui coelum illi aperiebant, Herculemque et Liberum, et cum Polluce Castorem novo numini cessuros esse jactabant. Obstitit eis Callisthenes dicens: «Hominem consequitur aliquando, nunquam comitatur divinitas. Prius ab oculis mortalium amolienda est natura, quam in coelum fama pervehat. Fac aliquem regem, si deum potes facere: facilius enim est imperium dare, quam coelum.» Quocirca tandem Callisthenes ab Alexandro occisus est. Quin et moriens Alexander hunc divinitatis fumum ambivit, uti dicam cap. VIII, 8. Porro Alexandri virtutes cum vitiis ita describit et comparat Curtius, lib. X: «Liquet bona naturae ejus fuisse vitia vel fortunae vel aetatis; vis incredibilis animi; laboris patientia propemodum nimia; fortitudo non inter reges modo excellens, sed inter illos quoque, quorum haec sola virtus fuit; liberalitas saepe majora tribuentis quam a diis petuntur; clementia in devictos, tot regna aut reddita quibus ea dempserat bello, aut dono data: mortis, cujus metus ceteros exanimat, perpetua contemptio: gloriae laudisque ut justo major cupido, ita ut juveni, et in tantis admittenda rebus: jam pietas erga parentes, quorum Olympiada immortalitati consecrare decreverat, Philippum ultus erat: jam in omnes fere amicos benignitas, erga milites benevolentia; consilium par magnitudini animi, et quan- tam vix capere poterat ejus aetas, solertia: modus immodicarum cupiditatum: veneris intra naturale desiderium usus; nec ulla nisi ex permisso voluptas, ingentes profecto dotes erant.» Vitia ejus deinde subnectit: «Vitia fortunae, diis aequare se, et coelestes honores accersere, et talia suadentibus oraculis credere; et dedignantibus venerari ipsum vehementius quam par esset irasci: in externum habitum mutare corporis cultum: imitari devictarum gentium mores, quas ante victoriam spreverat. Nam iracundiam et cupidinem vini sicuti juventa irritaverat, ita senectus mitigare potuisset. Fatendum est tamen, cum plurimum virtuti debuerit, plus debuisse fortunae.» Annon ergo pardus varius et maculosus fuit Alexander? Annon chamaeleon qui colorem, habitum et mores gentium a se victarum induit? Pulchre Tertullianus, lib. De Pallio: «Vicerat, ait, Alexander Medicam gentem (Persas), et victus est Medica veste: triumphalem cataphractem amolitus, in captiva sarabara processit: pectus squamarum signaculis desculptum, textu pellucido tegendo nudavit, anhelum adhuc ab opera belli, et ut mollius ventilante serico exstinxit. Non erat satis animi tumens Macedo, nisi illum etiam vestis inflatior delectasset.» Hinc purpureum diadema albo distinctum, quale Darius gestaverat, capiti circumdedit, et vestem Persicam induit, ait Curtius. Denique in pardo notatur ingens gloria Alexandri, quam sibi ex tot gentium subjugatione comparavit: hanc enim figurat variegata, et ocellis quasi interstincta pardi pellis, «quae facit eas bestias memorabiles,» ait Solinus cap. XXI. Sicut ergo inter aves pavo ob caudam versicolorem et ocellatam, inanem mundi gloriam mire exprimit: ita inter feras eamdem optime repraesentat pardus ocellis variegatus. Et sicut pavo in pennis superbit, in pedibus se dejicit: ubi enim suos despicit pedes, speciosum plumarum orbem deprimit, expansumque contrahit: sic et pardus in ocellis superbit; at ubi pedes bestiales intuetur, fastum ponit. Ita et Alexander animos et cristas dejecit, cum pedes hominis intuitus, fragilem sese et mortalem in morte agnovit. Ita Alcazar in Apocal. cap. III, 12, pag. 685. Et quatuor capita. — Hi sunt quatuor praecipui Alexandri duces, quibus ille imperium divisit, scilicet Philippus, cui cessit Macedonia; Antigonus, cui cessit Asia Minor; Seleucus, cui Syria; Ptolemaeus Lagi, cui Aegyptus. Ita S. Hieronymus et passim alii.
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Et potestas data est ei. — Indicat Alexandrum non tam suis viribus, quam Dei dono suam monarchiam constituturum. 7. Et ecce bestia quarta terribilis atque mirabilis. — Est haec quarta Romanorum monarchia. Vidit Daniel certam bestiam, sed nobis incognitam, quia eam non exprimit, idque ut significet incomparabilem potentiam et ferociam Romanorum, cui significandae nulla species bestiae nobis cognitae satis idonea reperiretur. Quare more suo divinant, imo nugantur Rabbini, dum hanc bestiam volunt fuisse aprum illum de quo Psal. LXXIX, 14: «Exterminavit eam aper de sylva, et singularis ferus depastus est eam.» Quo loco praedici putant excidium Judaeae per Romanos sub Vespasiano, ut is ipse sit aper; sylva autem sit Roma, quam ante conversionem ad Christum recte S. Leo in serm. De S. Petro, vocat sylvam frementium bestiarum. Verum errant: nec enim aper saevior est leaena, urso et pardo. Porro Daniel quartae hujus bestiae speciem et nomen non exprimit, quia varia fuit et monstrosa: ut significaret Romanorum regimen fore novum et varium. Primo enim reges illud administrarunt; secundo, consules; tertio, decemviri; quarto, rursus consules, additusque dictator; quinto, imperatores, consulibus et tribunis remanentibus. Itaque una monstrosa respublica ex monarchia, aristocratia et democratia conflata est, quae non unum imperium, sed omnia orbis imperia complexa est, ita ut «Roma esset quasi compendio mundus,» ut ait S. Cyprianus, epist. 45. Talis bestia, sed fabulosa est illa apud Lucretium, lib. V: Prima leo, postrema draco, media ipsa chimaera. 'Or when suddenly it becomes a bristling boar, a black tiger, A scaly dragon, and a lioness with tawny neck.' Et illa apud Virgilium, IV Georg.: 'She too, seeking mates through a triple riddle, Who would be two-footed, four-footed, and three-footed, all things alone: Affrighted Aonia — a bird, lion, maiden in triple form: The sphinx, a bird in wings, a beast in feet, a girl in face.' Aut ubi fit subito sus horridus, atraque tigris, Squamosusque draco, et fulva cervice leaena. Talis fuit et sphinx, cujus speciem triformem, aeque ac aenigma ab ea propositum ita describit Ausonius in Grypho ternario: Illa etiam thalamos per trina aenigmata quaerens, Qui bipes, et quadrupes foret, et tripes, omnia solus: Terruit Aoniam volucris, leo, virgo triformis: Sphinx volucris pennis, pedibus fera, fronte puella.
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Porro hoc sphingis aenigma Oedipus solvit: Homo, ait, significatur, qui primum infans manibus pedibusque repit, ut quadrupes: firmior deinde et grandior, incedit bipes: demum senex et imbecillis, tanquam tripes, baculo innixus graditur. Homo ergo mane est quadrupes, meridie bipes, vesperi tripes. Nota: Daniel hanc bestiam, puta Romanorum monarchiam, vocat primo, terribilem; secundo, «mirabilem,» id est stupendam et horribilem; hoc enim est Chaldaeum אמתני emtani; unde et Theodotion vertit, φοβερὸν καὶ ἔκθαμβον; tertio, valde fortem; quarto, ait eam habuisse dentes ferreos et magnos, id est magnos fortesque exercitus: bestiae enim arma sunt dentes. Quinto, vocat bestiam comedentem, atque comminuentem, id est discerpentem; quod homines quasi devorare videretur. Sexto, dicit eam reliqua quae non comedit et discerpsit, pedibus conculcasse, ut faciunt bestiae, quae homines non comedunt, nec occidunt, sed conculcant: quo significat fore ut Romani, quos non occiderint, tributis subigant. Septimo, dicit eam decem cornua habuisse, id est decem reges potentes (uti ait angelus vers. 24, et S. Joannes, Apocal. XVII, 12), qui erunt sub finem mundi ante judicium, uti innuit angelus, vers. 26 et vers. 9 ac 13. Vide dicta Apocal. XVII, 12. 8. Et ecce cornu aliud parvulum ortum est de medio eorum. — Primo, Porphyrius apud S. Hieronymum, censuit hoc cornu fuisse Antiochum Epiphanem; sed hic in tertia fuit Graecorum monarchia: Daniel vero modo agit de quarta Romanorum. Secundo, Judaei volunt hoc cornu esse Christum, qui tribus annis cum dimidio praedicavit; hic bellum fecit cum Sanctis, inquiunt, quia legem Mosis et Judaeorum evertit. Sed haec blasphemia est, stolida aeque ac impia. Nam si ita est, cur ergo post mortem Christi non regnant Judaei? hoc enim de Sanctis contra quos cornu illud pugnavit, asserit hic Daniel, vers. 18 et 27. Imo vero cur post necem Christi Judaei a Tito sunt excisi? Cur Christi regnum post ejus necem magis floruit, totumque orbem sibi subegit? contrarium enim plane prophetat de cornu hoc Daniel. Tertio, Lutherani per hoc cornu accipiunt Romanum Pontificem; sed insulse et absurde, ut fatetur ipse Calvinus: necdum enim decem cornua, et multo minus hoc undecimum, nata sunt; sed adhuc nascitura exspectantur. Quarto, per hoc cornu Vatablus et alii intelligunt Turcam, qui parvis initiis crescens, duo cornua, id est duo regna, puta Constantinopolitanum, et Aegypti, superavit; superest tertium cornu ei superandum. Aut tria haec regna sunt Asiae, Africae et Aegypti, quae ipse jam occupavit. Huc pertinet Joannis Anni et Hectoris Pinti sententia, cornu hoc esse Mahometem. Verum nec Turca, nec Mahomet decem cornua evertit, nec tantum tribus annis cum dimidio regnavit, sed pluribus; nec adhuc nasciturus, sed jam pridem natus est. «Ergo dicamus, ait S. Hieronymus, quod omnes scriptores ecclesiastici tradiderunt, in consummatione mundi, quando regnum Romanum destruendum est, decem futuros reges,» quasi decem cornua, qui orientur quidem ex Romano imperio, sed non erunt Romani imperatores, «qui orbem Romanum inter se divident,» tumque «undecimum» cornu parvum, id est «regem parvulum surrecturum» (scilicet Antichristum) obscuro loco natum, et plebeium, «qui» sensim crescens, «tres reges de» illis «decem superaturus est,» scilicet «regem Aegypti, regem Africae, et regem Aethiopiae, quibus interfectis etiam reliqui septem reges illi victori colla submittent,» ut dicitur vers. 24. Ita S. Hieronymus, Theodoretus, Irenaeus, lib. V, et Lactantius, lib. VII, cap. XVI, Josephus Acosta, lib. II De Tempor. noviss. cap. IX, Ribera, et passim Interpretes tam hic quam Apocal. XIII et XVII. Unus dubitat S. Augustinus, lib. XX De Civit. XXIII, an decem reges non vocentur omnes reges; ut numerus finitus ponatur pro indefinito; eo quod suo tempore distinctio et divisio imperii, tantum Porro dicitur rex ille habiturus «oculos hominis,» ne diabolum fore putemus, uti aliqui putarunt; sed hominem, in quo totus Satanas habitaturus est corporaliter. Ita S. Hieronymus. Secundo et melius, oculi hominis significant humanam sapientiam et prudentiam Antichristi, qua multos seducet, inquit Theodoretus; item humanitatis virtutisque simulationem, qua multos alliciet. Maldonatus vero putat per oculos notari superbiam Antichristi: haec enim in oculis maxime apparet. Habebit etiam «os loquens ingentia,» quia erit homo peccati, filius perditionis, ita ut in templo Dei sedere audeat, faciens se quasi Deum. Mystice vide S. Gregorium, lib. XXXII Moral. cap. XII.
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Hinc patet Antichristum nondum venisse, tum quia haec decem cornua, quorum tria a cornu parvulo contrita sint, nondum visa sunt; tum quia Angelus, vers. 26, indicat eum venturum in fine mundi, et per Christum occidendum esse, «ut auferatur potentia, et conteratur, et dispereat usque in finem.» Unde S. Paulus ait quod Christus eum interficiet spiritu oris sui. Vide dicta II Thessal. II, 3 et sequent. Orientis et Occidentis, a Caesaribus facta esset: erant enim duo tantum orbis imperatores, et quasi reges. Unde verebatur Augustinus ne forte in his decem regibus eos exspectantes falleremur; quia videbatur ei Antichristus non longe abesse; nec videbat quomodo tam cito duplex regnum in decuplex scinderetur. Verum hoc jam vereri non debemus, cum de facto idipsum videamus, atque in orbe facile decem, imo plures reges absolutos, nullique subjectos numeremus. Hinc rursum sequitur errare eos, qui per decem reges accipiunt decem imperatores romanos, qui olim persecuti sunt Ecclesiam, scilicet Neronem, Domitianum, Trajanum, Antoninum, Severum, Aurelianum, Decium, Maximianum, Valerianum et Diocletianum. Nam hi decem reges erunt in fine mundi, et tres ex eis occidet Antichristus, mox reliqui septem territi ei se subdent. Explicari enim nequit quomodo Nero, Decius, Severus, aut quis alius illorum decem primorum imperatorum ab Antichristo conterendus sit. Jam, an Roma a decem regibus evertenda sit ante Antichristum, an sub Antichristo, disserui et resolvi Apocal. cap. XVII, 16. 9. Aspiciebam donec throni positi sunt. — Nota: Post quatuor monarchias Daniel hic, aeque ut cap. II, 44, describit regnum Christi, quod illis succedet in fine mundi: depingit ergo Daniel hic Dei majestatem, quasi de Christo et Antichristo judicantem, causamque Christo adjudicantem, illique regnum tradentem: regnum, inquam, non tantum spirituale, uti cap. II, 44, sed et corporale, puta gloriosum, quando post quatuor monarchias, et regnum Antichristi eversum, Christus in die judicii hostibus, puta reprobis, in ignem aeternum retrusis, accipiet a Patre regnum stabile, quo in coelo et in terra in omnem aeternitatem regnabit. Symbolice, thronus significat Dei primo, majestatem; secundo, regnum et imperium; tertio, potestatem judiciariam; quarto, immobilitatem et immutabilitatem, uti docet S. Dionysius, De Divin. Nomin. cap. IX. Nota: Illi throni ponuntur Deo Patri; ipse enim est hic judex: plures autem sunt, ut ipse in aliis Christum regem quasi inaugurandum, ejusque Apostolos constituat; aut potius, ut per plures thronos major sanctiorque majestas Dei judicis repraesentetur: hoc enim fit cum judex multos, quasi consiliarios, aut rex plures principes circumsedentes habet, quam cum ipse solus sedet. Simile est Apoc. IV et V. Angeli ergo quasi consiliarii Dei hic in thronis consident, ut regna inter homines distribuant. Sic enim cap. IV, 17, angeli quasi judices in causa Nabuchodonosoris, de regno ei auferendo inducuntur: «In sententia, inquit, vigilum decretum est.» Ita Maldonatus. Antiquus dierum sedit, — non Christus, ut vult S. Hieronymus, sed Deus Pater: Christus enim hic potius est judicandus, quam judex. Sedet ergo hic Deus Pater in tribunali, Filius vero ad eum quasi causam acturus adducitur (simile est Apoc. cap. IV et V). Certat enim cum Antichristo de regno, quod Pater illi attribuit. Unde patet, directe et proprie non agi hic de ultimo judicio (uti nonnulli censent), quo Christus corporaliter et visibiliter judicabit vivos et mortuos; sed de alio spirituali et invisibili, quo Deus Pater sub idem tempus Antichristum, omnesque ejus asseclas Christi hostes conteret Christoque subjiciet: sicuti simili judicio sibi subjecit et prostravit Antiochum, Nabuchodonosorem, aliosque tyrannos. Recte tamen haec omnia adaptes diei judicii: ejus enim praeludium et inchoatio hic describuntur. Erit enim hoc Dei judicium, extremo judicio Christi simile, vicinum et praevium, ad illudque viam sternet, creando Christum judicem. Nota: Majestas Dei Patris hic describitur, dicendo primo, quod sit Antiquus dierum, tum quia ipse plenus est dierum; tum quia fuit ante omnes dies et tempora; tum quia conditor est omnis temporis, atque in se, suaque aeternitate eminenter continet omnem temporis antiquitatem. Unde S. Dionysius, cap. X De Divinis Nom.: «Dierum, ait, antiquus laudatur Deus, propter hoc quod omnium ipse est et aevum, et tempus, et ante dies, et ante aevum, et tempus et diem; sicut existens intransmutabilis et immobilis, et in hoc quod semper movetur manens in seipso, et sicut aevi et temporis et dierum causa.» Tum quia Filio suo antiquior est, id est prior origine, qua Filius est Deus; et etiam prior tempore, qua Filius est homo; tum denique quia immensam habet sapientiam et experientiam: haec enim in judice maxime requiritur, estque in senibus; nam, ut dicitur Eccli. cap. XXV, vers. 8: «Corona senum multa peritia;» et Job XII, 12: «In antiquis est sapientia, et in multo tempore prudentia.» Aliqui, teste Theodoreto, pro Antiquus dierum, vertunt, antiquans dies; quod videlicet sua aeternitate transcendat omnes dies et tempora, eosque quasi se inferiores antiquet, abroget, aboleat; cum ipse stabilis maneat et vegetus, expers omnis mutabilitatis, successionis et defectus. Sic veteres, poetae praesertim, finxerunt Saturnum, Jovis deorumque patrem, esse senem, annisque saturum, indeque vocari Saturnum. Audi Ciceronem, lib. II De Natura Deorum: «Saturnum eum esse voluerunt, qui cursum et conversionem spatiorum ac temporum contineret; qui Deus graece idipsum nomen habet. Kronos enim dicitur, qui est idem χρόνος, id est spatium temporis: Saturnus autem est appellatus, quod saturetur annis. Ex se enim natos comesse fingitur solitus; quia consumit aetas temporum spatia, annisque praeteritis insaturabiliter expletur.» Alii Saturnum censent dici Kronon, velut a satietate intellectus: graece enim κόρος est satietas, νοῦς mens et intellectus. Saturnus ergo, inquiunt, est nomen compositum ex prima parte Latina, posteriore Graeca, estque idem quod saturitas mentis, quam solus praestat Deus. Secundo, dicitur sedisse, per catachresin, id est summa tranquillitate, auctoritate et majestate exercuisse judicium, quo Filio traderet meritum ab eo regnum. Tertio, capillos habet candidos, id est comas, «quasi lana munda,» id est alba, quae nullo nisi nativo colore est tincta, quia senum est canities. Rursum capilli lanae similes innuunt, in divinis judiciis, etiam in extremo illo die, multum mollitudinis et clementiae admixtum iri: Deus enim faecem rigoris sui nunquam exhaurit, ait Antonius Fernandius, visione XXIV, comment. II, sect. II. Quarto, vestimenta habet candida; quia purissimus est: est enim ipsa aeterna et increata lux; unde Psalm. CIV, 2, dicitur: «Amictus lumine sicut vestimento:» quia enim candor inter omnes colores maxime refert lumen, et plurimum habet lucis; hinc alba vestis semper Deo tribuitur, quae ejus claritatem et gloriam significat. Exstat hac de re priscorum magorum aenigma: «Est res undique lucida, est res undique obscura; est partim lucida, partim obscura,» scilicet in ordine corporum, res undique lucida est stella quaelibet supra lunam: obscurus est undique aer: partim lucet, partim obscuratur luna. In ordine vero spirituum, res undique lucida est Deus et mens divina: anima irrationalis est undique obscura: partim lucida, partim obscura est intellectus et ratio. Hinc Apostolus, I Corinth. III, 13, ait quod dies Domini (puta dies extremi judicii) in igne revelabitur, in igne, inquam, tum proprio, quo mundus conflagrabit; tum metaphorico, qui erit clarum et exactum, ac quasi igneum examen operum cujusque. Unde Cajetanus ibidem
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Thronus ejus flammae ignis, — thronus ejus est flamma, imo flammae multae. Flammeus thronus Dei Patris significat primo, ejus gloriam inaccessam et immensam; secundo, sinceritatem et manifestationem publicam divini ejus judicii; tertio ejusdem efficaciam, et Antichristi ac reproborum punitionem per ignem gehennae. Hinc a Paulo Deus vocatur ignis consumens. Ita S. Hieronymus. Rotae ejus ignis accensus. — Septuaginta, ignis ardens; Vatablus, ignis flagrans. Thronus hic habet rotas, sive quia tales erant olim regum throni; unde Vatablus: Solia, inquit, regum olim erant versatilia, et uti currus triumphales exstruebantur: sive ut significet Dei tum gloriam, tum providentiam, quae quasi curru rotisque vecta per omnia discurrit. De qua re dixi in curru Cherubim, Ezechiel. I, 15. Significatur ergo hic, quod Deus Pater quasi immobilis secundum naturam quidem in throno consideat; secundum tamen rotas suae potestatis et efficacitatis per omnia quae in coelo et in terra sunt, permeet efficacissime et celerrime, ideoque rotae sunt igneae. Confirmatur ex hoc loco usus ecclesiasticus pingendi Deum: cur enim quem Scriptura verbis pingit, imo qui seipsum imagine hac sui in phantasia Danielis depinxit, nobis simili imagine et coloribus pingere non liceat? non enim per imaginem conamur Dei naturam exprimere, utpote quae neque coloribus, neque verbis, neque cogitatione pingi potest; sed ut ejus effecta et proprietates hac ratione, qua una id possumus, exprimamus, quemadmodum angelos, justitiam, prudentiam caeterasque virtutes pingere solemus. Ita Maldonatus. Quod enim describitur, idem et pingitur, cum sit eadem ratio utriusque, styli nimirum et penicilli. Hinc Spiritus Sanctus pingitur specie columbae, quia hac descendit in Christum; et specie linguarum ignearum, quia hac illapsus est in Apostolos die Pentecostes. Allegorice Rupertus: Thronus, inquit, Dei est Ecclesia et singuli Sancti, perinde ut inter angelos ordo Thronorum dicitur ex eo, quod ipsi sint quasi throni Dei. Thronus ergo Dei est S. Petrus, S. Paulus, S. Franciscus, etc. Nix et lana munda est gratia et remissio peccatorum. Fluvius igneus est Spiritus Sanctus, datus in Pentecoste: tunc Ecclesia habuit rotas igneas, id est praedicatores amore Dei succensos. Hi enim vocantur rotae igneae: «Quia cum ex Dei desiderio per varia loca discurrent, unde ipsi ardent, alios accendunt,» inquit S. Gregorius, hom. 5 in Ezechiel. Unde tunc millia millium hominum, id est innumerabiles, coeperunt ministrare Deo per vitam activam, et alii eidem assistere per vitam contemplativam. 10. Fluvius igneus rapidusque. — Quasi ex igneo fonte (instar Aetnae) Deo, fluvius igneus emanat, qui significat sententiam ejus, utpote summi judicis efficacissimam et celerrimam, inquit S. Hieronymus. Hic ergo fluvius est gladius anceps utrinque acutus et scindens, quem procedere de ore Christi judicis vidit Joannes, Apocal. I, 16, de quo et Moysi dixit Deus, Deuter. XXXII, 41: «Si acuero ut fulgur gladium meum, et arripuerit judicium manus mea.» Idem ergo est fluvius igneus rapidusque, quod gladius fulgurans, ac rapide vibratus in judicium, qui instar citatissimi fluminis Antichristum aliosque hostes Christi prosternet, afflabit et in tartarum praecipitabit. Alii per hunc fluvium igneum accipiunt ignem conflagrationis mundi, de quo dicitur Psalm. XCVI, 3: «Ignis ante ipsum praecedet, et inflammabit in circuitu inimicos ejus.» Verum hic judicium non Christi, sed Dei Patris pro Christo contra Antichristum describitur, ut dixi vers. 9. Prior ergo sensus est genuinus. Symbolice S. Dionysius, lib. De Caelest. Hierarch. cap. ult., has rotas, currus et flumen adaptat angelis Dei: «Ignea, inquit, flumina divinos significant latices, largissimam angelis atque indeficientem inundationis copiam largientes, vitalisque fecunditatis altores: currus autem conjunctam similium et aequalium societatem signant: rotae vero quae altae quidem sunt, caeterum in anteriora semper absque ulla conversione, in nullam partem declinando, incedunt, vim profecto actionis angelicae, quae rectam semper viam atque arduam pergunt, insinuant. Quippe omnis illorum cursus, spiritualisque rotatus, ad viam illam erectam atque arduam coelesti intentione dirigitur.» Deinde alium rotarum affert sensum: «Est enim, inquit, eis, ut Propheta (Daniel) ait, cognomen inditum galgil, quod Hebraeorum voce revelationes ac revolutiones significat: igneae namque et divinae rotae regyrationes quidem habent, quod sempiterno motu circa summum idem versenter bonum: revelationes autem, quod occulta sacramenta revelent, et humiliores quosque promoveant, sublimesque divini fulgoris radios in inferiora agmina descendendo transfundant.» Millia Millium. — Septuaginta, χίλιαι χιλιάδες, id est millies millia, id est millio, puta decies centena millia. Secundo et melius, millies millia, id est plurima millia Angelorum ministrabant Deo: non enim certum ministrantium numerum designat, sed tantum significat eum esse maximum. Tertullianus, Contra Praxeam, legit: «Millies centies centena millia assistebant ei, et millies centena millia apparebant ei.» Praeclare S. Sophronius Archiepiscopus Hierosolymae, tomo II Biblioth. SS. Patrum, orat. 6 De Angelorum excellentia, eos ita compellat et invocat: «Vos omnium regis estis administri, vos venti, et spiritus, et aquae, et principes, et equi, et exercitus, et diaconi, et apostoli, et praedicatores, et prophetae, et evangelistae, et rerum divinarum interpretes, et custodes, et praesides, et conservatores, et abactores, et conductores, et viae duces, et inquisitores, et libripendes, et calculatores, et curatores, et illuminatores, et opum datores, et luminaria, et lampades, et montes, et colles, et nubes, et judices, et susceptores, et relatores, et defensores, et decertatores, et propugnatores, et divina specula, et simulacra, et imagines, et nautae, et naves, et gubernatores. Vos ii estis qui coelum cursu expeditissimo transmittitis, qui Creatoris voluntatem indefesse perficitis, qui mentes Deique tabernacula appellamini, qui carbones, et turbines, et flammae nominamini; conservate vitam meam inoffensam, spem infractam, dilectionem erga Deum et proximum integram.» Et decies millies centena millia, — id est mille milliones. Errant ergo in computu, qui putant esse tantum centies centena millia, id est decem milliones, cum sint mille. Syrus et Arabicus: Myriades myriadum stant coram eo. Sic et graece est μύριαι μυριάδες, id est decies millies dena millia, id est centum milliones. Verum, ut dixi, non significatur hic numerus certus, sed indefinitus, isque maximus. Myriades ergo myriadum, idem est quod plurimae myriades. Unde Cyrillus Hierosolymitanus, catechesi 15, notat longe plures esse angelorum myriades; Danielem tamen has tantum consignare, quia majorem numerum, quem homines mente concipere possent, exprimere nequibat. Sensus ergo est, q. d. Plurimi, et quasi innumerabiles angeli assistebant ei. Hinc S. Dionysius et theologi docent numerum angelorum proprie quidem non esse infinitum, sed limitatum et finitum; eumdem tamen esse plurimum, et hominibus incomprehensibilem, ac superare numerum rerum corporearum, adeo ut S. Dionysius, Caelest. Hierarch. XIII et XIV, asserat eum soli Deo esse cognitum. S. Ambrosius explicans parabolam ovis centesimae perditae et reductae a Christo, Lucae XV, innuit omnes homines esse centesimam portionem numeri angelorum. Vide Gabrielem Vasquez, I part., Quaest. LIII, disp. 180. Rursum, ex hoc loco S. Dionysius, D. Thomas, I part., Quaest. CXII, art. 2 et 3, et ejus asseclae ibidem, distinguunt angelos ministrantes, qui scilicet a Deo in terram, et ad homines mittuntur, ab assistentibus, qui Deo semper assistunt; adduntque quatuor supremos ordines, scilicet Seraphim, Cherubim, Thronos et Dominationes esse assistentium, reliquos quinque inferiores esse ministrantium, illosque his longe esse numerosiores. Verum ad Hebr. I, 14, docui omnes angelos esse ministrantes. Nam, ut ait Apostolus, «omnes sunt administratorii spiritus, in ministerium missi:» esto alii, ut inferiores, crebrius mittantur; alii, ut superiores, rarius, Deoque fere semper assistant: et hac ratione hi assistentes, illi ministrantes dici possunt. Adde hoc loco non esse diversa angelorum officia, assistere, et ministrare; sed unum idemque: est enim posterius prioris repetitio, juxta Canon. XXV; solent enim qui ministrant astare Domino. «Sedendo, et quiescendo, anima fit prudens;» quia hoc situ anima quiescit, nec distrahitur mens ad alia agenda, aut cogitanda. Porro judicium hoc est Dei Patris, ut dixi, quod tamen perficiet et complebit Christus in die judicii, damnando impios. Et libri aperti sunt. — Per libros accipe non hominum conscientias, «quae scriptae sunt non atramento,» sed «flagitiorum inquinamento,» inquiunt S. Ambrosius in Psalm. I, et Theodoretus (nec enim Antichristus, ejusque conscientia in hoc Dei Patris judicio comparuit); neque librum vitae et mortis, ut S. Hieronymus; neque Vetus et Novum Testamentum, ut alii; sed accusatorum objectiones, et defendentium patronorum responsiones. Tria enim librorum genera in Dei judicio sunt: unus liber est angelorum, aut daemonum accusantium; alter angelorum defendentium; tertius liber vitae, ex quo judex profert quodammodo sententiam. Id colligitur ex Apoc. cap. XX, 12: «Libri, inquit, aperti sunt, et alius liber apertus est qui est vitae.» Vide ibi dicta. Significat ergo hic Daniel, in divino judicio astantibus angelis, de quarta bestia, deque ejus undecimo cornu, id est de Romano imperio, et Antichristo disputatum esse, librosque tam accusantium quam defendentium apertos fuisse, id est expositas fuisse in utramque partem rationes, ac praesertim quod jam impleta esset mensura peccatorum Antichristi, omniumque ejus asseclarum. Denique examine adhibito pronuntiatam esse sententiam, quartam bestiam de medio tollendam, regnumque aeternum Christo tradendum esse. Est catachresis. Ita Maldonatus. Dogmatice libris hisce apertis significatur, judicis esse diligenter jura, causaeque acta evolvere, ne parti faciat injuriam. Nam «ignorantia judicis plerumque est calamitas innocentis,» ait S. Augustinus, lib. XIX De Civit. VI. Moraliter, vide quid hic agas: quidquid enim egeris, in libris hisce scribitur, qui hic clausi sunt, sed pandentur et legentur in die judicii. Audi S. Basilium, lib. De Vera virg.: «Quae prius corpore, quasi veste contecti, minime habere putabamur, ea nudata se omnium oculis ingerent, nullusque jam vel negationi, vel defensioni erit locus, quando ipsa cernentur opera in suo auctore conspicua. Non enim confuse, sed singula per partes, ut sese habeant, velut in pictura noscentur.» Et S. Ephrem, lib. De Vera poenit. cap. IV: «Unusquisque cernet ante faciem suam exposita opera sua, sive bona illa, sive mala praemisit. Formidabiles libri aperientur, in quibus scripta sunt opera nostra, et actus, et verba, et quaecumque egimus in hac vita: nec solum actus, sed et cogitationes et intentiones cordis.» Et S. Chrysostomus, hom. 5 in epist. ad Rom.: «Quid, inquit, tunc nobis miseris fiet, cum omnia orbi universo palam facta in tam aperto, tamque illustri thea- ait: «Erit dies ille claritas omnium operum; quia in igne metaphorico rigorosi examinis revelabitur.» Judicium sedit. — «Judicium,» id est judex, vel judices, sive tota judicum corona et ordo, ut ait Glossa, scilicet Deus Pater, ejusque assessores angeli visi sunt mihi sedere in thronis. Sic dicimus: Magistratus sedit, vel decrevit hoc aut illud, id est ii qui sunt e magistratu sederunt vel decreverunt. Congruum est ut judices sedeant, tum ad auctoritatem, tum ad tranquille et sedate judicandum. Nam, ut ait Aristoteles, lib. VI Physic.: infentosque in illum oculos habere; nec aliter eos omnes ministrare videre potuit Daniel. Ita Gabriel, qui est ex assistentibus, ut patet Lucae I, 19; est etiam ex ministrantibus qui foras mittuntur; nam missus est ad Danielem, cap. VIII, 16, et ad B. Virginem, Lucae I, 26. Ita Michael, qui angelorum, et consequenter Seraphinorum, Deo assistentium est primus, ministrat, et pugnat pro Ecclesia et fidelibus, Daniel. X, 13, et cap. XII, 1. Ita septem spiritus, id est principes angeli, qui in conspectu throni Dei sunt Apocal. I, 4, ideoque sunt ex assistentibus, dicuntur «missi in omnem terram,» cap. V, 6. Iidem ergo sunt assistentes, qui et ministrantes: quia quocumque mittantur, semper vident faciem Patris, ut ait Christus, Matth. cap. XVIII, 10. Proprie tamen dicuntur assistere, cum Deo astant in coelo empyreo; ministrare vero, cum foras mittuntur. Ita Molina, I part., Quaest. CXII.
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Quod vero numerus posterior major sit priore, id tantum confirmationis et auxesis causa fit, ad declarandam angelorum innumerabilitatem. Sic enim cum maximum numerum militum vidimus, dicimus nos vidisse decem millia, moxque resumpto spiritu, cum putamus nos nimis parum dixisse, addimus, dicimusque nos vidisse viginti, imo triginta millia. Ita Maldonatus. Tropologice, S. Clemens, lib. V Constit. Apost. cap. XIV, hanc numerum refert ad homines fideles et electos. Hi enim, inquit, sunt «plenitudo numeri eorum qui salvi fiunt, millia millium, et decies millia centena millium.»
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Moraliter, dum psallis cogita: «In conspectu angelorum,» imo cum angelis, «psallam tibi;» dum oras, haec tibi sit compositio loci, ut cogites te coram Deo consistere, cui tot myriades angelorum ministrant: dum doces, dum studes, dum operaris, cogita: Illi, et in ejus praesentia doceo, studeo, operor, cui millia millium ministrant, et decies millies centena millia assistunt. «Quanta ergo cum reverentia, quanto timore, quanta illuc humilitate accedere debet a palude sua procedens et repens ranuncula vilis (qualis est omnis homo, etiam reges, ut Alexander et Darius, cap. VIII, 3)! Quam tremebundus, quam supplex, quam denique humilis et sollicitus et toto intentus animo majestati gloriae, in praesentia angelorum, in concilio justorum, et congregatione assistere poterit miser homuncio? In cunctis igitur actionibus nostris multa opus est animi vigilantia, sed praecipue in oratione,» ait S. Bernardus, serm. De quatuor modis orandi. tro denudata, hominum partim nobis cognitorum, partim incognitorum oculis subjicientur?» Tunc, ut ait Isaias, cap. XXIV, 23: «Erubescet luna, et confundetur sol.» Et S. Ambrosius in Apologia David: «Vae, ait, mihi, quia latere cupio, et latere non possum: quomodo enim latebo, qui inscripta in pectore meo gero meorum indicia peccatorum?» Et S. Augustinus in Psalm. XLIX, 21, ad illa verba «Arguam te, et statuam contra faciem tuam»: «Ordinabuntur, ait, ante infelicem animam peccata sua, ut et eam convincat probatio, et confundat agnitio.» Et S. Bernardus in tract. De Convers. ad Cleric. cap. II: «Aperitur, ait, conscientiae liber, revolvitur miserae vitae series, tristis quaedam historia replicatur, illuminatur ratio, et evoluta memoria velut quibusdam ejus oculis exhibetur. Utraque vero non tam ipsius est animae, quam anima ipsa, ut eadem sit et inspiciens et inspecta, contra suam statuta faciem, et a violentis quibusdam apparitoribus, immissarum utique cogitationum, judicanda cogitur assistere tribunali.»
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Symbolice S. Gregorius, XXXIII Moral. VI, Christum visum in judicio vocat librum vitae: «Liber, inquit, vitae est ipsa visio advenientis judicis, in quo quasi scriptum est omne mandatum; quia quisquis eum viderit, mox, teste conscientia, quid non fecit intelliget.» Et S. Anselmus in Elucidario, librum vitae ait esse vitam Jesu, quae omnibus est norma vivendi, et quasi lex per quam omnes judicabuntur. 11. Aspiciebam propter vocem sermonum grandium, — q. d. Spectabam quem exitum habitura essent verba illa, superbiae et contumeliae in Deum plena, quae quartae bestiae cornu undecimum, puta Antichristus, loquebatur; ac paulo post vidi bestiam ipsam interimi et igni tradi, id est vidi Romanum imperium prorsus aboleri, et quasi in cinerem redigi. 12. Aliarum quoque bestiarum ablata esset potestas, — q. d. Vidi etiam tria priora imperia, puta Babyloniorum, Persarum et Graecorum periisse. Et tempora vitae constituta essent eis usque ad tempus, et tempus. — Chaldaeus עד זמן ועדן ad zeman veiddan, id est usque ad tempus, et definitam periodum a Deo; qua evoluta, vidi ea occidere et everti: nec enim positos a Deo terminos excedere potuerunt. 13. Cum nubibus coeli quasi filius hominis veniebat. — Nota to quasi, q. d. Visus sum mihi videre in somnis aliquem instar hominis, vel habentem formam et speciem hominis, advenientem ad judicem, scilicet Deum Patrem, qui sedebat in throno: non enim videbat veram hominem, sed tantum hominis speciem, et phantasma a Deo sibi objectum. Adde: Christus, qui notatur, necdum factus erat, sed adhuc futurus erat homo; hoc innuit to quasi. Tertio, Maldonatus censet to quasi, non significare Christum non fore verum hominem, sed eum fore plusquam hominem, itaque in tempore praestituto demissam fuisse divinitatem in illo, ut cum verus sit Deus, sic tamen appareret quasi tantum esset homo. Unde S. Paulus, Philip. II, 7, ait: «Exinanivit semetipsum formam servi accipiens, in similitudinem hominum factus, et habitu inventus ut homo.» Hic sensus sublimior est, prior vero planior et solidior. Unde Cyrillus, lib. II in Joan. cap. LXXIII, ex hoc loco probat Christum non qua Deus, sed qua homo est, fore judicem hominum.
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Nota primo: Pro quasi filius hominis, chaldaice est כבר אנש kebar enos, id est quasi filius hominis miseri, aerumnosi, mox morituri, obliviosi, et oblivioni tradendi: haec enim omnia significat enos. Unde Psaltes admirans Dei in homines benignitatem: «Quid est, inquit, homo (hebraice enos), quod memor es ejus?» Hic ergo titulus, filius enos, est titulus summae dignationis, quem in incarnatione assumpsit Christus, dum noster frater et consanguineus ita arcte fieri voluit, ut simul nostras aerumnas suscipere et sentire voluerit, ut eas in se expiaret, itaque eas in nobis curaret et aboleret. Haec est philanthropia (id est singularis et mirificus ille in homines amor), quam admirans Apostolus ait ad Titum, cap. III, 4: «Apparuit benignitas et humanitas (graece φιλανθρωπία) Salvatoris nostri Dei.» Hoc est «magnum pietatis sacramentum, quod manifestatum est in carne,» etc., I Tim. cap. III, 16, nimirum quod «Verbum factum est caro:» Verbum, inquam, illud aeternum, omniscium, omnipotens, Deo consubstantiale, ipseque Deus, de quo paulo ante dixerat Joannes, cap. I, 1: «In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Omnia per ipsum facta sunt, et sine ipso factum est nihil.» Hoc Verbum factum est caro, id est homo carneus, fragilis, vilis et miser. Rursum «filius hominis,» id est homo. Dicitur tamen filius, ut nova significetur dignatio ipsius, qua non a Deo creari, uti creati sunt Adam et Eva; sed ex homine, puta ex virgine, nasci dignatus est, ut idem esset virginis et Dei filius, virgini quasi matri subditus et obediens. Quocirca merito exclamat S. Bernardus, serm. I super Missus est: «Utrinque stupor, utrinque miraculum; et quod feminae Deus obtemperat, humilitas absque exemplo; et quod femina principatur Deo, sublimitas sine socio. Erubesce, cinis: Deus se humiliat, et tu te exaltas?» Atque ob hanc Christi immensam demissionem Deus in immensum exaltavit illum, fecitque eum qua homo est, regem angelorum, hominum et totius mundi, principem et judicem omnium, ut ait hic Daniel; et S. Joannes, cap. V, 27: «Potestatem, ait, dedit ei judicium facere, quia filius hominis est.» Nota secundo: Loquitur hic Daniel non de Christi ascensu ad coelum, ut volunt aliqui, sed de adventu ejus ad judicium. Veniet enim in nubibus coeli, Matth. XXIV, 30, sed antequam descendat ad judicium, ducitur hic ad Patrem, ut subjec-
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Prorsus horreo incidere in manus Dei viventis: illi hostes, puta Antichristum, aliosque infideles et improbos, utque illi omnem potestatem judicandi tradat. Porro nubes lucida et gloriosa symbolum est et velamentum Divinitatis. Qua de re dixi Ezech. I, 4. Obtulerunt eum. — Chaldaice est הקרבוהי hacrebuhi, id est adduxerunt eum: haec verba ergo non vim, sed honorem significant; scilicet quod Christus accinctus ad judicium, multis angelis comitantibus ac deducentibus, adierit Patrem; indeque, accepta potestate, cum eis descenderit ad judicium, ut dicitur Matth. XVI, 27. Angeli ergo obtulerunt Christum Patri. Unde Tertullianus, lib. III Contra Marc. VII, et S. Justinus, Contra Tryphon., legunt: Et qui assistebant ei, adduxerunt eum; et S. Cyprianus, lib. II Testim.: Et qui assistebant ei, obtulerunt eum.
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14. Et dedit ei potestatem — judicandi et regnandi: licet enim eam habuerit Christus a primo instanti conceptionis suae in actu primo, tamen in die judicii eamdem a Patre accipiet in actu secundo, sive quoad exercitium, ut scilicet eamdem actu exerceat, et reipsa judicium peragat. Et omnes populi, tribus et linguae ipsi servient. — S. Justinus et S. Cyprianus loco jam citato legunt: Omnes reges terrae per genus, et omnis claritas (omnes clarissimi) servient ei.
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15. Horruit spiritus meus. — Chaldaice est excisus, vel abbreviatus est spiritus meus, Danielis, inquam, in medio vaginae ejus. Vagina animae est corpus, q. d. Deliquium animi passus sum prae turbatione, et animo fui destitutus, ac quasi exanimatus. Quis non horreat haec omnia, ac praesertim rigidum Dei judicium considerans, in quo impiis omnia erunt terribilia? A dextris erunt peccata, a sinistris daemonia, subtus horrens infernus, supra judex iratus, foris mundus ardens, intus conscientia urens: ubi justus vix salvabitur, miser impius quid faciet? latere erit impossibile, apparere intolerabile, inquit S. Bernardus, tract. De Inter. domo, cap. XXXVIII: «Judicaturo Domino, inquit S. Hieronymus ad Heliodorum, lugubre mundus immugiet, tribus ad tribum pectora ferient, potentissimi quondam reges nudo latere palpitabunt.» Merito ergo monet S. Bernardus, serm. 55 in Cant.: «Time scrutinium judicis, time illum qui per Prophetam dicit: Scrutabor Jerusalem in lucernis; acuto visu est, nihil inscrutatum relinquet oculus ejus.» Audi voces judicatorum et damnatorum, Sap. V, 3: «Hi sunt quos habuimus aliquando in derisum. Nos insensati vitam illorum aestimabamus insaniam: ecce quomodo computati sunt inter filios Dei, et inter Sanctos sors illorum est. Ergo erravimus a via veritatis, et Sol intelligentiae non est ortus nobis.» Quid hic consilii? audi et fac quod suggerit S. Bernardus loco citato: «Unum est, si nosmetipsos dijudicaverimus, non utique dijudicabimur: bonum judicium, quod me illi districto divinoque judicio subducit et abscondit. volo vultui irae judicantis praesentari, non judicandus. Judicabo proinde mala mea, judicabo et bona: scrutabor vias meas, et studia mea, quo is, qui scrutaturus est Jerusalem in lucernis, nihil inscrutatum in me, nihil indiscussum inveniat.» Idem consilium dat S. Augustinus, serm. 181 De Tempore. Hac de causa Jabbus patriarcha Hierosolymorum, qui deinde Pontifex, Urbanus IV est appellatus, symbolum praeferebat, cor hominis palpitans in spineto, cum epigraphe: «Recordare novissimorum,» uti refert Sadoletus in Symbol. tom. II, pag. 78. 17. Quatuor sunt regna. — Chaldaice, quatuor sunt reges; sed reges pro regnis accipit: non enim hic de personis, sed de rebus et regnis agitur.
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Consument — tria ultima; nam primum, scilicet Chaldaeorum, regnum jam surrexit. 18. Suscipient autem regnum Sancti Dei altissimi. — Ita vertunt et Septuaginta, Vatablus et alii. Perperam ergo vertit Calvinus, suscipient, scilicet quatuor regna jam dicta, regnum Sanctorum, id est Sanctis debitum, q. d. Haec quatuor regna in terra regnabunt, et occupabunt regnum, quod occupare deberent Sancti. Perperam, inquam; nam quatuor haec regna non regnarunt in saeculum, et in saeculum saeculorum; quod tamen hic dicitur. Significatur ergo hic regnum felix et beatum, quod post quatuor regna inibunt Sancti in die judicii, qui tum resurgent, et tam corpore quam animo beabuntur, regnabuntque cum Christo in aeternum. Hinc patet Sanctos omnes in coelo fore reges coelestes et aeternos, qui coelo totique orbi dominabuntur. Unde Apocal. V, 10, canunt: «Fecisti nos Deo nostro regnum et sacerdotes, et regnabimus super terram.» Idque meruerunt tum sua humilitate, qua in hac vita fuerunt viles, despecti, et vexati ab impiis et antichristianis; unde Christus id eis promisit, dicens, Matth. cap. V: «Beati pauperes spiritu, quoniam ipsorum est regnum coelorum;» tum sua fortitudine, qua sensibus, concupiscentiis, membris, opibus, honoribus, crucibus et morti dominati sunt.
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Sancti Dei altissimi. — Chaldaice est קדישי עליונין kaddische elionin, id est Sancti altissimorum, id est Sancti Dei altissimi: intelligitur enim elohim, quod quia est plurale, hinc etiam ejus epithetum elionin, id est altissimorum, est plurale. Aliter Maldonatus: censet enim Beatos vocari Sanctos altissimorum, eo quod locorum et bonorum altissimorum in coelis haeredes sint, habitatores et possessores; eo quod hic altiorem in terris vitam egerint, dicentes cum Paulo: «Nostra conversatio in coelis est;» et cum Isaia: «Sustollam te super altitudines terrae.»
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19. De bestia quarta. — Haec est quarta monarchia Romana. Cornua decem sunt decem reges futuri; cornu undecimum erit Antichristus, ut dixi vers. 7; hoc praevaluit Sanctis, donec venit Antiquus dierum, ejusque tyrannidem condemnavit, atque regnum tradidit Christo, et Sanctis ejus, uti in sequent. explicat Daniel. 22. Judicium dedit Sanctis. — «Judicium,» id est potestatem et auctoritatem judicandi; quia Sancti, praesertim Apostoli, eorumque sequaces, judicabunt cum Christo, I Cor. VI, 3; Matth. XIX, 28. Aliter Maldonatus: «Judicium dedit Sanctis,» id est, inquit, sententiam protulit secundum Sanctos, aut in favorem Sanctorum, adjudicavit Sanctis regnum coeleste, sicut dicitur Psalm. LXXXI, 3: «Judicate pupillo et viduae,» id est in favorem pupilli et viduae. 25. Et sanctos altissimi conteret. — Chaldaice est יבלא ieballe, id est veterascere faciet, atteret, consumet, ut vestes vetustate consumuntur. Unde Septuaginta vertunt, παλαιώσει, id est veterascere faciet: pro quo alii corrupte legunt μαξιών, id est seducet; S. Augustinus, Contra Tryph. ζαρασ-τρέψει, id est evertet; alii, ταπεινώσει, id est humiliabit. Et putabit quod possit mutare tempora et leges. — «Tempora» Chaldaice זמנין zimnin, quod idem est cum Hebraeo מועדים moedim, id est statuta tempora, puta stata festa, ut Paschae, Pentecostes, Dominicae, etc.; «et leges,» Chaldaice דת vedat, id est, et legem, scilicet Evangelicam, q. d. Antichristus abolebit festa omnia, omnemque legem tam Christi, quam Mosis, novamque suam sectam et religionem in mundum inducet. Aliter Maldonatus: «Tempora,» ait, sunt praescripti a Deo singulis regnis termini: «leges» sunt Dei decreta, quibus constitutum est ut hoc regnum tantum, illud tantum temporis duret: quia, inquit, hic agitur de regnis et de judiciis divinis. Verum hoc remotius et obscurius est: prior ergo sensus est planior et germanior.
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Usque ad tempus, et tempora, et dimidium temporis. — Hic non est zimnin, vel zeman, ut paulo ante, sed עדן iddan, quod respondet Hebraeo עת et, id est tempus. Calvinus vult per haec non certum, sed incertum tempus, quo regnabit Antichristus, id est Pontifex Romanus, significari. Verum S. Hieronymus, Theodoretus, Vatablus hic, S. Augustinus, lib. XX Civit. XXV, Irenaeus, lib. V, cap. XXX, Cyrillus, cateches. 25, Hippolytus, De Consummat. saeculi, et passim veteres, per tempus accipiunt annum, per tempora duos annos, per dimidium temporis dimidium annum; indeque communiter docent Antichristum ut monarcham regnaturum tres annos cum dimidio. Probatur id primo, quia ita se explicat Daniel cap. XII; cum enim vers. 7, dixisset desolationem Antichristi duraturam in tempus, et tempora, et dimidium temporis, mox ea vers. 11 explicat, dicens: «A tempore quo ablatum fuerit juge sacrificium, et posita fuerit abominatio in desolationem, dies mille ducenti nonaginta,» qui circiter tres annos cum dimidio efficiunt. Secundo, quia ita explicat S. Joannes, Apocal. XII, 6, cum ait mulierem, id est Ecclesiam, tempore Antichristi fugisse in solitudinem per dies 1260, qui faciunt tres annos cum dimidio; et rursus vers. 14, ait datas esse mulieri alas, ut volaret in solitudinem usque ad tempus et tempora, et dimidium temporis; et cap. XIII, vers. 5, datam esse ait potestatem Antichristo per menses 42, qui pariter tres annos cum dimidio efficiunt. Tertio, quia erit tunc acerrima persecutio: unde Deus illi breve tempus constituit, ne in errorem inducantur electi, qui utique caderent, si illa diutius duraret, ut ait Christus, Matth. XXIV, vers. 22. Quarto, quia decet ut Antichristus non permittatur diutius regnare et praedicare quam Christus, qui tres annos cum dimidio evangelizavit.
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Hinc patet perperam nonnullos hos tres annos cum dimidio referre ad persecutionem Antiochi; praesertim quia post hos annos mox «judicium sedebit, ut regnum detur populo Sanctorum» in coelis, uti subdit Daniel. Pejus alii referunt hos annos ad tempus, quo Nero aliique Imperatores Romani persecuti sunt Ecclesiam. Nota: Pro Chaldaeo עדנין iddanin, id est tem- mora, forte legendum est in duali עדנין iddanain, id est duo tempora, quanquam iddanain plurale etiam pro duali ponatur: quia Chaldaei rarius duali, plerumque vero plurali, etiam pro duali, utuntur, uti docet Guido Fabricius in Grammat. Syrochaldaea.
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26. Judicium sedebit. — Judices sedebunt, puta Deus Pater ejusque angeli, qui auferent potentiam Antichristi, et dabunt regnum aeternum populo Sanctorum, uti dixi vers. 10, ibi enim figuram, sive symbolum a se visum narravit; hic vero illud explicat.
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… Ciò si verificò in quella notte medesima (Dan. 5). Nel 1° e 3° anno del regno di B. (Dan. 7, 1; 8, 1), Daniele ebbe le visioni intorno ai quattro grandi imperi del mondo, al regno messianico ed alle vicende del dominio dei Diadochi ed Epigoni.
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Il leviathan ha molte teste (Ps. 74 [73], 14: «d.» in Settanta e Volgata), e altri mostri ibridi e terrificanti compaiono nei passi poetici o allegorici del Vecchio Testamento: le 4 bestie di Dan. 7, 3-8, il becco di 1 e 4 corna (Dan. 8, 5-22), ma si tratta di meri simboli non identificabili con il d. Negli apocrifi ricorre il d. come equivalente di Satana o della morte, o di loro …
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… Barnabae annunzia imminente la finale apostasia (4, 3: τὸ τέλειον σκάνδαλον ἤγγιες), « come dice Enoch » (Enoch etiop. 89, 61-64; 90, 17) e Daniele (Dan. 7, 7 sg. 24), e raccomanda di « resistere » (come I Pt. 5, 9) nel periodo dell'empietà (ἐν τῷ ἀνόμῳ καιρῷ) affinché non entri subdolamente « il Nero » (4, 9: ὁ Μέλας) cioè l'A.
… Taur., 1245: αἰνωτὸς βράκων; Plutarco, Is. et Osir., 22: τὸν Τύρωνα ... πυρρόν) con 7 teste (opposte ai «7 spiriti di Dio»: 1, 4; 3, 1; 4, 5; 5, 6) coronate e 10 corna (Dan. 7, 7). È un re: «il capo di questo mondo» (Io. 16, 11, ecc.). …
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… J. Knabenhauer (Comment. in Dan. proph., Parigi 1897, pp. 192, 267) sostiene, allegando l'autorità di molti Padri, che Dan. 7, 8 e 9, 27 parla dell'A.; all'opposto, S. R. Driver (The Book of Daniel, Cambridge 1912, p. xcvii) e J. A. Montgomery (The Book of Daniel, Edimburgo 1927, p. 83) affermano che è del …
… (12, 4) l'annunzio del g. d. universale si va precisando nelle vivide descrizioni dei profeti (Is. 13, 9; 66, 15; Ioel. 2, 1; Soph. 1, 2; Dan. 7, 8) e di Sap. (5, 1-13). Tutto il Nuovo Testamento è dominato da questa grande prospettiva. …
7:13
AMOS (EBR. 'ĀMŌS «CHE PORTA UN FARDELLO», DIVERSO DAL NOME DEL PADRE DI ISAIA 'ĀMŌS «ROBUSTO»)
Epilogo: ristabilimento della casa di David (9, 11-15). Questo oracolo è ritenuto messianico sia nella tradizione talmudica (Sanhedrin, 96 b) che lo mette in relazione con Dan. 7, 13-14 (il « Figlio dell'uomo » che riceve il potere eterno ed universale), sia nella tradizione cristiana, ov'è citato come vaticinio messianico in Act. 15, 16-17 da s. Giacomo. …
… 19, 28; la καπνή κτίσις di Gal. 6, 15; II Cor. 5, 17; il passaggio da morte a vita di Io. 5, 24-28; E. B. Allo, op. cit., p. 325). Infine i vari elementi (angeli, nube, fuoco, ecc.) che accompagnano le manifestazioni di Dio giudice (Is. 34, 10; 66, 15; Dan. 7, 13 sgg., ecc.; Mt. 16, 27; 26, 63 sg.; Mc. 14, 61 sg., ecc.) sono soltanto descrittivi, caratteristici dello stile profetico.
Dan. 7, 13 sg., dopo aver descritto la visione delle 4 bestie, soggiunge: «Stovo osservando nelle visioni not-turne, - ed ecco con le nubi del cielo - veniva uno come un uomo (nell'aramaico kēbar …
… Dio, nel senso inteso dai Salmi (2, 7) e da G. stesso (Io. 5, 18). G. con l'espressione «vedrete il Figlio dell'uomo sedere alla destra della Potenza e venire sulle nubi del cielo» (Mt. 26, 64) risponde affermativamente alle due domande: l'allusione a Dan. 7, 13-14 prova la sua messianità; «sedere alla
… sarà un fanciullo concepito da una Vergine (Is. 7, 14), ma anche il Dio forte (ibid. 9, 6); sarà il Servo fedele di Jahweh, che salverà gli uomini con le sue sofferenze e la sua immolazione (ibid. 53); sarà il Figlio dell'uomo che regnerà in eterno (Dan. 7, 13-14).
11, 3 sg.); sarà re per sempre (Ez. 37, 25); cf. Mi. 5, 1, i cui termini sono talmente forti da lasciar facilmente concludere alla preesistenza del M., sebbene esprimano per sé soltanto un'origine molto remota; Dan. 7, 13 sg. lo dice di origine celeste.
Come nella seconda parte di Daniele (capp. 7-12), la predicazione di Gesù e degli Apostoli richiama spesso il mistero della fine, mistero che si svolge in tre momenti: apparizione del Figlio dell'uomo (Dan. 7,13 = Mt. 24,30 e 26,64), risurrezione e giudizio universale, glorificazione dei santi. …
… Altri accenni si riscontrano nei testi messianici (Ps. 2 e 109; Is. 7, 14; Dan. 7, 13 ed altri), nelle Teofanie o apparizioni divine, denominate « Angelo di Jahweh » (per es., quella del rovetto ardente, Ex. 3, 2). Più vaghe ancora e oscure sono le indicazioni del …
7:14
… di Dio su lei, eletta a madre del Messia: « Ed ecco che concepirai in seno e partorirai un figlio, e gli imporrai nome Gesù ». Formulato con frasi e concetti di antiche profezie (cf., p. es., II Sam. 7, 16; Ps. 88, 30-37; Is. 9,7 [ebr. 6]; Mich. 4, 7; Dan. 7, 14-27), l'angelico annunzio delinea la figura e il compito del Redentore promesso (cf. Mt. 1, 21).
Nel Nuovo Testamento, i sinottici specialmente (cf. Mt. 3, 2; 4, 23; 9, 35; 13, 1-53; 21, 43; Mc. 1, 14; Lc. 1, 32, 33; 16, 16) ci descrivono il regno fondato dal Cristo, regno predetto dai profeti (cf. Is. 9, 6, 7; Dan. 2, 44; 7, 14), a cui tutti gli uomini debbono appartenere, dove la solidarietà è cementata dalla carità, implorata da Gesù nella sua preghiera sacerdotale (Io. 17, 21-24), estesa, nella primavera …
… Dan. 10, 14: in novissimis diebus o in novissimo diorum) indica la fine dell'èra o dei tempi del Vecchio Testamento (senso etimologico di 'aḥārith) e l'inizio dell'èra messianica considerata perfetta e definitiva: il Regno del Messia durerà in eterno (Dan. 7, 14-27, ecc.:
Il suo regno sarà universale, definitivo e spirituale: Is. 11, 10; 42, 1-7; 49, 5 sgg.; 61, 1 sgg.; Ier. 31, 31-34 (=Hebr. 8, 8-12); Dan. 7, 14-27; 9, 24; avrà per centro di diffusione Sion (Os. 2, 19-24; Is. 2, 2 sgg.; Mi. 4, 2 sgg.; Ier. 31, 33; Ez. 16, 60 sgg.; 17, 23; ecc.); sarà fonte di benedizioni per tutte le genti (Ez. …
Il R. di D. è promesso per il futuro: Dio regnerà da Sion, nell'Israele restaurato (Is. 24, 23; 52, 7; Dan. 7, 14; Ps. 2; 71 [72]; 109 [110]); « l'idea del Regno divino si integra perfettamente nella prospettiva messianica » (J. Bonsirven).
7:20
— A. IV, il nemico di Dio, è profeticamente descritto in Dan. 7, 20-25; 8, 1-27; [9, 24-27 [?]); 11, 36-45; 12, 1-11. L'apocalittica imiterà Daniele: (III) Enoch etiop., 83-90. Il tardivo Megillath Antiochos esprimerà l'esecuzione rabbinica, incurante …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.