Daniel 8
Commentary from 10 fathers
And I was in Susa the palace, which is in the land of Aelam, and I was on the [bank of] Ubal.
καὶ ἤμην ἐν Σούσοις τῇ βάρει, ἥ ἐστιν ἐν χώρᾳ Αἰλὰμ καὶ εἶδον ἐν ὁράματι καὶ ἤμην ἐπὶ τοῦ Οὐβὰλ
И҆ бѣ́хъ въ сꙋ́сѣхъ гра́дѣ, и҆́же є҆́сть во странѣ̀ є҆ла́мстѣй, и҆ ви́дѣхъ въ видѣ́нїи, и҆ бѣ́хъ на ᲂу҆ва́лѣ,
Verse 2. "I saw in my vision while I was in the castle of Susa, which is in the region of Elam" (Vulgate: "city of Elam"). Or else we may render, as Symmachus has translated it, "...in the city of Elam," from which of course the region took its name, just as the Babylonians were named from Babylon. So also the Elamites were thus named from Elam, in consequence of which the Septuagint translates it: "the region of Elamais." And Susis is the chief city of the region of the Elamites, and there, according to Josephus' account, Daniel erected a lofty tower fashioned of square blocks of marble, and of such outstanding beauty that it seems newly built even up to the present day. There also the remains of the kings of the Persians and Medes lie buried, and the custodian or sacristan and priest of that locality is a Jew. "While I was in the castle at Susa..." Not that the city itself is a castle, for as we have stated, it is a chief city of great power; but rather that the city is so solidly built that it looks like a castle.
"And I saw in the vision that I was over the gate of Ulai." Instead of this Aquila translated:"...over the Ubal of Ulai"; Theodotion rendered: "above Ubal"; Symmachus: "above the swamp of Ulai"; the Septuagint: "above the gate of Ulai." But it should be understood that Ulai is the name of a place, or else of a gate, just as there was in Troy a gate called the Skaia, and among the Romans there is one called Carmentalis. In each case the name has originated from special circumstances.
St. Jerome, Commentary on Daniel, CHAPTER EIGHT
“I saw in a vision” means I was not awake, nor did I see it during the day: the God of all showed it to me in a dream.
Commentary on Daniel 8:2
That is, before the vestibule and the gate where the river Ulai passed, that is, the gate that opens on the river Ulai.
Commentary on Daniel 8:2
And I lifted up mine eyes, and saw, and, behold, a ram standing in front of the Ubal; and he had high horns; and one was higher than the other, and the high one came up last.
καὶ ᾖρα τοὺς ὀφθαλμούς μου καὶ εἶδον· καὶ ἰδοὺ κριὸς εἷς ἑστηκὼς πρὸ τοῦ Οὐβάλ. καὶ αὐτῷ κέρατα ὑψηλά, καὶ τὸ ἓν ὑψηλότερον τοῦ ἑτέρου, καὶ τὸ ὑψηλὸν ἀνέβαινεν ἐπ’ ἐσχάτων.
и҆ воздвиго́хъ ѻ҆́чи моѝ и҆ ви́дѣхъ: и҆ сѐ, ѻ҆ве́нъ є҆ди́нъ стоѧ̀ пред̾ ᲂу҆ва́ломъ є҆мꙋ́же ро́зи, ро́зи же высо́цы, є҆ди́нъ же вы́шше дрꙋга́гѡ, и҆ вы́шшїй восхожда́ше послѣдѝ.
3–258. The prophet having thus instructed us with all exactness as to the certainty of the things that are to be, broke off from his present subject, and passed again to the kingdom of the Persians and Greeks, recounting to us another vision which took place, and was fulfilled in its proper time; in order that, by establishing our belief in this, he might be able to present us to God as readier believers in the things that are to be. Accordingly, what he had narrated in the first vision, he again recounts in detail for the edification of the faithful. For by the "ram pushing westward, and northward, and southward," he means Darius, the king of the Persians, who overcame all the nations; "for," says he, "these beasts shall not stand before him." And by the "he-goat that came from the west," he means Alexander the Macedonian, the king of the Greeks; and in that he "came against that very ram, and was moved with choler, and smote him upon the face, and shivered him, and cast him upon the ground, and stamped upon him," this expresses just what has happened.
9. For Alexander waged war against Darius, and overcame him, and made himself master of the whole sovereignty, after routing and destroying his camp. Then, after the exaltation of the he-goat, his horn-the great one, namely-was broken; and there arose four horns under it, toward the four winds of heaven. For, when Alexander had made himself master of all the land of Persia, and had reduced its people into subjection, he thereupon died, after dividing his kingdom into four principalities, as has been shown above. And from that time "one horn was exalted, and waxed great, even to the power of heaven; and by him the sacrifice," he says, "was disturbed, and righteousness cast down to the ground."
10. For Antiochus arose, surnamed Epiphanes, who was of the line of Alexander. And after he had reigned in Syria, and brought under him all Egypt, he went up to Jerusalem, and entered the sanctuary, and seized all the treasures in the house of the Lord, and the golden candlestick, and the table, and the altar, and made a great slaughter in the land; even as it is written: "And the sanctuary shall be trodden under foot, unto evening and unto morning, a thousand and three hundred days." For it happened that the sanctuary remained desolate during that period, three years and a half, that the thousand and three hundred days might be fulfilled; until Judas Maccabaeus arose after the death of his father Matthias, and withstood him, and destroyed the encampment of Antiochus, and delivered the city, and recovered the sanctuary, and restored it in strict accordance with the law.
Exegetical Fragments - Of the visions of Daniel and Nebuchadnezzar
He signifies Darius the Persian by saying “it had two horns,” as Darius ruled the Medes and the Persians. “Both horns were long, but one was longer than the other”: this is referred to the Persians, whose power was superior to that of the Medes and rose to a higher level. “And the longer one came up second”: this is said because the Persians, after the Medes, would have obtained the rule over the world.
Commentary on Daniel 8:3
Verse 3. "And I lifted up my eyes and saw." Yet of course one only sees in dreams things which appear as shadowy representations, naturally, and as mere likenesses, rather than our being able to behold the reality of the objects themselves.
"And behold, a ram stood in front of the swamp (or: in front of the gate - the word being UBAL in the Hebrew), having lofty horns, one of which was higher than the other and growing yet larger." He calls Darius, Cyrus's uncle, a ram. He reigned over the Medes after his father, Astyages. And the one horn which was higher than the other, and growing still larger, signified Cyrus himself, who succeeded his maternal grandfather, Astyages, and reigned over the Medes and Persians along with his uncle, Darius, whom the Greeks called Cyaxeres.
St. Jerome, Commentary on Daniel, CHAPTER EIGHT
He sees the Persian Empire in the form of a ram since it was flush with wealth and had a great abundance of resources.
Commentary on Daniel 8:3
He perceived two horns on the ram because Cyrus was the first to reign over it and transmitted the empire only to his sons; when his son Cambyses died, soothsayers held power for a few months, but shortly afterwards Darius son of Hystaspes, who passed the empire on to his offspring and theirs up to the last Darius, whose empire Alexander the Macedonian took over after slaying him. So by the two horns he means two races of kings, seeing both to be tall, but the second taller than the first.
Commentary on Daniel 8:3
And I saw the ram butting westward, and northward, and southward; and no beast could stand before him, and there was none that could deliver out of his hand; and he did according to his will, and became great.
καὶ εἶδον τὸν κριὸν κερατίζοντα κατὰ θάλασσαν καὶ βορρᾶν καὶ νότον, καὶ πάντα τὰ θηρία οὐ στήσεται ἐνώπιον αὐτοῦ, καὶ οὐκ ἦν ὁ ἐξαιρούμενος ἐκ χειρὸς αὐτοῦ, καὶ ἐποίησε κατὰ τὸ θέλημα αὐτοῦ καὶ ἐμεγαλύνθη.
И҆ ви́дѣхъ ѻ҆вна̀ бодꙋ́ща на за́падъ и҆ на сѣ́веръ, и҆ на ю҆́гъ и҆ на восто́къ: и҆ всѝ ѕвѣ́рїе не ста́нꙋтъ пред̾ ни́мъ, и҆ не бѣ̀ и҆збавлѧ́юща и҆з̾ рꙋкѝ є҆гѡ̀, и҆ сотворѝ по во́ли свое́й, и҆ возвели́чисѧ.
He was speaking of the Persian power and dominion that overran the whole earth.
Discourses Against Judaizing Christians 5:7.2
Verse 4. "After this I saw the ram pushing with its horns westward and northward and southward..." Not that he saw the ram itself, that is, the ram of Cyrus or Darius, but rather the ram of the same kingdom as theirs, that is, the second Darius, who was the last king of the Persian power, and who was overcome by the king of the Macedonians, Alexander the son of Philip. And as to the fact that Darius was a very powerful and wealthy king, both the Greek and the Latin and the barbarian historical accounts so relate.
St. Jerome, Commentary on Daniel, CHAPTER EIGHT
By “beasts” he refers again to the other kingdoms individually, Syria, Cilicia, Arabia, Egypt, calling them “beasts” on account of their being fearsome to those they ruled. So no kingdom, he is saying, could resist that empire charging to the north, south and west, nor could any human being liberate anyone from that power. Yet for all its appearance it met its end.
Commentary on Daniel 8:4
And I was considering, and, behold, a he-goat came from the south-west on the face of the whole earth, and touched not the earth: and the goat [had] a horn between his eyes.
καὶ ἐγὼ ἤμην συνίων καὶ ἰδοὺ τράγος αἰγῶν ἤρχετο ἀπὸ λιβὸς ἐπὶ πρόσωπον πάσης τῆς γῆς καὶ οὐκ ἦν ἁπτόμενος τῆς γῆς, καὶ τῷ τράγῳ κέρας θεωρητὸν ἀναμέσον τῶν ὀφθαλμῶν αὐτοῦ.
А҆́зъ же бѣ́хъ размышлѧ́ѧ, и҆ сѐ козе́лъ ѿ ко́зъ и҆дѧ́ше ѿ лі́ва на лицѐ всеѧ̀ землѝ и҆ не бѣ̀ прикаса́ѧсѧ землѝ, и҆ козлꙋ̀ томꙋ̀ ро́гъ ви́димь междꙋ̀ ѻ҆чи́ма є҆гѡ̀:
Verse 5. "And I myself understood..." On the basis of the previous visions which had symbolized the second kingdom by the ram and the he-goat, Daniel now also understood that he was looking at the empire of the Medes and Persians.
"And behold, there was a he-goat which was coming from the West above the surface of the whole earth, and yet without touching the ground..." So that no one will think that I am attaching a private interpretation to this, let us simply repeat the words of Gabriel as he explained the prophet's vision. He said, "The ram whom thou sawest to possess two horns is the king of the Medes and Persians." This was, of course, Darius the son of Arsames, in whose reign the kingdom of the Medes and Persians was destroyed. "There was in addition a he-goat, who was coming from the west," and because of his extraordinary speed he appeared not to touch the ground. This was Alexander, the king of the Greeks, who after the overthrow of Thebes took up arms against the Persians. Commencing the conflict at the Granicus River, he conquered the generals of Darius and finally smashed against the ram himself and broke in pieces his two horns, the Medes and the Persians. Casting him beneath his feet, he subjected both horns to his own authority.
"And (he had) a large horn..." refers to the first king, Alexander himself. When he died in Babylon at the age of thirty-two, his four generals rose up in his place and divided his empire among themselves. For Ptolemy, the son of Lagos, seized Egypt; the Philip who was also called Aridaeus (var.: Arius), the (half-) brother of Alexander took over Macedonia; Seleucus Nicanor took over Syria, Babylonia, and all the kingdoms of the East; and Antigonus ruled over Asia Minor. "But (they shall not rise up) with his power" (chap. 8:22), since no one was able to equal the greatness of Alexander himself. "And a long time afterward" there shall arise "a king of Syria who shall be of shameless countenance and shall understand (evil) counsels," even Antiochus Epiphanes, the son of the Seleucus who was also called Philopator.
St. Jerome, Commentary on Daniel, CHAPTER EIGHT
The dream’s riddle here suggested the Macedonian Empire, calling it a “goat” because of its speed and fleetness of foot, a goat being faster than a ram. He said it came from the southwest: since it had previously subjugated Egypt, it thus advanced into the land of the Persians, conquering Darius in Cilicia, and from there traversing Syria, Phoenicia and Palestine, taking some of the cities by surrender, securing others by force. It then also gained possession of that empire, occupied the Persians and destroyed the greater part of their power.
Commentary on Daniel 8:5
By the “one horn visible,” in the sense of famous and illustrious, he refers to Alexander; he says the horn was growing between its eyes on account of the shrewdness, intelligence and sagacity of Alexander’s thinking.
Commentary on Daniel 8:5
And he came to the ram that had the horns, which I had seen standing in front of the Ubal, and he ran at him with the violence of his strength.
καὶ ἦλθεν ἕως τοῦ κριοῦ τοῦ τά κέρατα ἔχοντος, οὗ εἶδον, ἑστῶτος ἐνώπιον τοῦ Οὐβὰλ καὶ ἔδραμε πρὸς αὐτὸν ἐν ὁρμῇ τῆς ἰσχύος αὐτοῦ.
и҆ прїи́де до ѻ҆вна̀ и҆мꙋ́щагѡ рога̀ є҆го́же ви́дѣхъ стоѧ́ща пред̾ ᲂу҆ва́ломъ, и҆ течѐ къ немꙋ̀ въ си́лѣ крѣ́пости своеѧ̀.
And I saw him coming up close to the ram, and he was furiously enraged against him, and he smote the ram, and broke both his horns: and there was no strength in the ram to stand before him, but he cast him on the ground, and trampled on him; and there was none that could deliver the ram out of his hand.
καὶ εἶδον αὐτὸν φθάνοντα ἕως τοῦ κριοῦ, καὶ ἐξηγριάνθη πρὸς αὐτὸν καὶ ἔπαισε τὸν κριὸν καὶ συνέτριψεν ἀμφότερα τὰ κέρατα αὐτοῦ, καὶ οὐκ ἦν ἰσχὺς τῷ κριῷ τοῦ στῆναι ἐνώπιον αὐτοῦ· καὶ ἔρριψεν αὐτὸν ἐπὶ τὴν γῆν καὶ συνεπάτησεν αὐτόν, καὶ οὐκ ἦν ὁ ἐξαιρούμενος τὸν κριὸν ἐκ χειρὸς αὐτοῦ.
И҆ ви́дѣхъ є҆го̀ доходѧ́ща до ѻ҆вна̀, и҆ разсвирѣ́пѣ на него̀, и҆ поразѝ ѻ҆вна̀, и҆ сокрꙋшѝ ѻ҆́ба рѡ́га є҆гѡ̀: и҆ не бѣ̀ си́лы ѻ҆внꙋ̀, є҆́же ста́ти проти́вꙋ є҆мꙋ̀: и҆ пове́рже є҆го̀ на зе́млю и҆ попра̀ є҆го̀, и҆ не бѣ̀ и҆збавлѧ́ѧй ѻ҆вна̀ ѿ рꙋкѝ є҆гѡ̀.
Again the ram was lifted up and exalted, and it pushed with its horns toward the west, and toward the north and toward the south, and it humbled many beasts. And they could not stand before him, until the he-goat came from the west and struck the ram and broke his horns and humbled the ram completely. But the ram was the king of Media and Persia, that is, Darius; and the he-goat was Alexander, the son of Philip, the Macedonian.… And the he-goat of the goats came up from the region of the Greeks and exalted himself against the ram, and he struck him and broke both his horns, the greater and the lesser. And why did he say that he broke both his horns? Clearly because he humbled both the kingdoms that he ruled; the lesser, that of the Medes, and the greater, that of the Persians. But when Alexander the Greek came, he killed Darius, king of Media and Persia.
Demonstrations 5:5
The words “breaking its two horns,” that is, the two powers, which Darius possessed, as the kingdom was subjected to two races, since the Medes and Persians were indicated together. In the same manner Cyrus, who was the first to rule, was a Mede on his mother’s side and a Persian on his father’s side. As their first king was called a Persian and a Mede, so the peoples, who were under his dominion, were indicated with the same names, because these two territories made a single kingdom.
Commentary on Daniel 8:7
And the he-goat grew exceedingly great: and when he was strong, his great horn was broken; and four other [horns] rose up in its place toward the four winds of heaven.
καὶ ὁ τράγος τῶν αἰγῶν ἐμεγαλύνθη ἕως σφόδρα, καὶ ἐν τῷ ἰσχῦσαι αὐτὸν συνετρίβη τὸ κέρας αὐτοῦ τὸ μέγα, καὶ ἀνέβη ἕτερα κέρατα τέσσαρα ὑποκάτω αὐτοῦ εἰς τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῦ.
И҆ козе́лъ ко́зїй возвели́чисѧ до ѕѣла̀: и҆ внегда̀ ᲂу҆крѣпи́сѧ, сокрꙋши́сѧ ро́гъ є҆гѡ̀ вели́кїй, и҆ взыдо́ша дрꙋзі́и четы́ри ро́зи под̾ ни́мъ, по четы́ремъ вѣ́трѡмъ небє́снымъ:
After the defeat of Darius, Alexander extended the empire of the Greeks in every direction and made it firm with strong garrisons. In the meantime “the great horn was broken,” that is, Alexander died, “and in its place there came up four horns.” Indeed, since Alexander had died without children, he left his divided monarchy to his friends Seleucus, Demetrius, Philip and Ptolemy.
Commentary on Daniel 8:8
Despite that great conquest, Alexander met the common fate of humankind.
Commentary on Daniel 8:8
By “four horns” he hints at the four kings who succeeded Alexander at the one time: Ptolemy son of Lagus took control of Egypt; Seleucus Nicanor got possession of Babylon and the other parts bordering on Syria; Antigonus was in charge of Asia; Antipater, Macedonia—or, as some historians think, Philip, who is also called Arrhideus, brother of Alexander.
Commentary on Daniel 8:8
And out of one of them came forth one strong horn, and it grew very great toward the south, and toward the host:
καὶ ἐκ τοῦ ἑνὸς αὐτῶν ἐξῆλθε κέρας ἓν ἰσχυρὸν καὶ ἐμεγαλύνθη περισσῶς πρὸς τὸν νότον καὶ πρὸς τὴν ἀνατολὴν καὶ πρὸς τὴν δύναμιν·
и҆ ѿ є҆ди́нагѡ и҆́хъ взы́де ро́гъ є҆ди́нъ крѣ́покъ, и҆ возвели́чисѧ вельмѝ къ ю҆́гꙋ и҆ къ восто́кꙋ и҆ къ си́лѣ,
This is Antiochus, who was born from the family of Seleucus Nicanor. “It grew great toward the south and toward the east.” Antiochus extended his empire especially in these two parts of the world.
Commentary on Daniel 8:9
As Josephus told the story, Daniel saw a smaller horn rise up from these, and it grew strong. God, who showed Daniel the vision, was telling him that war would come on his nation, that Jerusalem would be taken by storm, the temple would be pillaged, the sacrifices would be hindered and cut short, and this would last for 1, days.
Discourses Against Judaizing Christians 5:8.7
Verse 9. After he had been a hostage to Rome, and had without the knowledge of the Senate obtained rule by treachery, Antiochus fought with Ptolemy Philometor, that is, "against the South" and against Egypt; and then again "against the East," and against those who were fomenting revolution in Persia. At the last he fought against the Jews and captured Judea, entering into Jerusalem and setting up in the Temple of God the statue of Jupiter Olympius. "...and against the power of heaven," that is, against the children of Israel, who were protected by the assistance of angels. He pushed his arrogance to such an extreme that he subjected the majority of the saints to the worship of idols, as if he would tread the very stars beneath his feet. And thus it came to pass that he held the South and the East, that is, Egypt and Persia, under his sway.
St. Jerome, Commentary on Daniel, CHAPTER EIGHT
The first and second books of the Maccabees inform us of this more clearly, and the historian Josephus made a precise record of it, and we shall outline concisely the facts about him. When the Jews of the high-priestly family rebelled against the high priest of the time, those anxious for the position went to Antiochus and persuaded him to change the Jewish way of life to the Greek and to build a gymnasium in the city. When this happened, devout people were in mourning at seeing the blatant violation of the laws, while the remaining throng had no qualms about trampling on the divine law and treating with contempt the commandment about circumcision. When the uprising became more serious, Antiochus arrived and put to death most of the devout, and he had the audacity even to enter the precincts of the temple; after entering he sacked the whole temple, appropriating to himself the treasures, all the offerings, cups and bowls and vessels, the golden table, the golden censer, the lampstands made of gold, and in short all the instruments of divine worship. In addition to this he built in God’s temple an altar to Zeus, filled the whole city with idols and obliged everyone to sacrifice, while he himself sacrificed a pig on the divine altar and named the temple after Zeus of Olympus.
Commentary on Daniel 8:10
and it magnified itself to the host of heaven; and there fell to the earth [some] of the host of heaven and of the stars, and they trampled on them.
καὶ ἐμεγαλύνθη ἕως τῆς δυνάμεως τοῦ οὐρανοῦ, καὶ ἔπεσεν ἐπὶ τὴν γῆν ἀπὸ τῆς δυνάμεως τοῦ οὐρανοῦ καὶ ἀπὸ τῶν ἄστρων, καὶ συνεπάτησαν αὐτά,
и҆ возвели́чисѧ да́же до си́лы нбⷭ҇ныѧ: и҆ сотворѝ па́сти на зе́млю ѿ си́лы нбⷭ҇ныѧ и҆ ѿ ѕвѣ́здъ, и҆ попра̀ ѧ҆̀:
He signifies here the priestly order, which he compares with the host of heaven. “It threw down to the earth some of the host and some of the stars and trampled on them.” Here he prophesies about the sons of Semona and the allies killed by Antiochus.
Commentary on Daniel 8:10
Most of the people by transgressing God’s law quickly fell away from heavenly things, and they were trampled down by this tyrant to their own destruction. He referred to them as stars on account of the fame and splendor of their piety, hinting also at the promise to Abraham, “I shall make your offspring like the stars of heaven.”
Commentary on Daniel 8:10
“The host of heaven” and “the stars and princes of the host”: he recalls in this way Onias and Eleazar and those of the house of the Maccabees. He calls them “stars” because of the brightness and beauty of the fear of God, by alluding to the words “I will make your offspring as numerous as the stars of heaven.”
Commentary on Daniel 8:10-11
And [this shall be] until the chief captain shall have delivered the captivity: and by reason of him the sacrifice was disturbed, and he prospered; and the holy place shall be made desolate.
καὶ ἕως οὗ ὁ ἀρχιστράτηγος ῥύσεται τὴν αἰχμαλωσίαν, καὶ δι’ αὐτὸν θυσία ἐταράχθη, καὶ ἐγενήθη καὶ κατευοδώθη αὐτῷ, καὶ τὸ ἅγιον ἐρημωθήσεται·
и҆ до́ндеже а҆рхїстрати́гъ и҆зба́витъ плѣ́нники, и҆ є҆гѡ̀ ра́ди же́ртва смѧте́сѧ, и҆ благопоспѣши́сѧ є҆мꙋ̀, и҆ ст҃о́е ѡ҆пꙋстѣ́етъ:
11–12Verses 11, 12. And as for the statement, "And he glorified himself even against the Prince of Power," this means that he lifted himself up against God and persecuted His saints. He even took away the endelekhismos or "continual offering" which was customarily sacrificed in the morning and at even, and he prevailed to the casting down of the "place of His sanctuary." And he did not do this by his own prowess, but only "on account of the sins of the people." And thus it came to pass that truth was prostrated upon the ground, and as the worship of idols flourished, the religion of God suffered an eclipse.
St. Jerome, Commentary on Daniel, CHAPTER EIGHT
Then he foretells with greater clarity the audacity that would be committed by Antiochus. “On account of him sacrifice was disrupted by transgression”: he did not permit the sacrifices prescribed by law to be made, requiring instead that they be performed in the Greek manner.
Commentary on Daniel 8:11
“The host was given over,” so that “the regular burnt offering” that is, the sacrifices and offerings, were abolished and removed from their place. They were called so, because they had been established since the days of Moses and had continued constantly, or because the Jews offered sacrifices in the morning and the evening; and they came to an end as a consequence of the intervention of that criminal. “The place of his sanctuary,” that is, he destroyed, scattered and overturned the vessels and adornments of the house of the Lord.
Commentary on Daniel 8:11
And a sin-offering was given for the sacrifice, and righteousness was cast down to the ground; and it practised, and prospered.
καὶ ἐδόθη ἐπὶ τὴν θυσίαν ἁμαρτία, καὶ ἐρρίφη χαμαὶ ἡ δικαιοσύνη, καὶ ἐποίησε καὶ εὐοδώθη.
и҆ даде́сѧ на же́ртвꙋ грѣ́хъ, и҆ пове́ржесѧ пра́вда на зе́млю: и҆ сотворѝ, и҆ благопоспѣши́сѧ.
“The sanctuary was cast to the ground.” Indeed, when Antiochus gets into Jerusalem and kills forty thousand [inhabitants] and rapes the women, he then enters the temple, destroys the candlestick, breaks the table of the breads of the presence and all the vessels of the sanctuary, builds an altar to Zeus inside the temple, which he calls “temple of Zeus,” and offers a pig to him. He gets into the treasury, where he steals eighteen hundred golden talents and the vessels of the cult. When he departs from [the city], he leaves behind some immoral men in order to overturn the prescriptions and laws of the righteous.
Commentary on Daniel 8:12
And I heard one saint speaking, and a saint said to a certain one speaking, How long shall the vision continue, [even] the removal of the sacrifice, and the bringing in of the sin of desolation; and [how long] shall the sanctuary and host be trampled?
καὶ ἤκουσα ἑνὸς ἁγίου λαλοῦντος, καὶ εἶπεν εἷς ἅγιος τῷ φελμουνὶ τῷ λαλοῦντι· ἕως πότε ἡ ὅρασις στήσεται, ἡ θυσία ἡ ἀρθεῖσα καὶ ἡ ἁμαρτία ἐρημώσεως ἡ δοθεῖσα, καὶ τὸ ἅγιον καὶ ἡ δύναμις συμπατηθήσεται;
И҆ слы́шахъ є҆ди́нагѡ ст҃а́гѡ глаго́люща. И҆ речѐ є҆ди́нъ ст҃ы́й дрꙋго́мꙋ нѣ́коемꙋ глаго́лющемꙋ: доко́лѣ видѣ́нїе ста́нетъ, же́ртва ѿѧ́таѧ, и҆ грѣ́хъ ѡ҆пꙋстѣ́нїѧ да́нный, и҆ ст҃о́е и҆ си́ла попере́тсѧ;
Verse 13. "And I heard one of the saints speaking, and one saint said to another saint (I do not know which one), who was conversing with him." Instead of "another one which one I do not know" - the rendering of Symmachus (tini pote) which I too have followed - Aquila and Theodotion, and the Septuagint as well, have simply put the Hebrew word (p-l-m-n-y) phelmoni itself. Without specifying the angel's name, I should say that the author indicated some one of the angels or other in a general way.
"'How long shall be the vision concerning the continual sacrifice and the sin of the desolation that is made, and the sanctuary and the strength be trodden under foot?'" One angel asks another angel for how long a period the Temple is by the judgment of God to be desolated under the rule of Antiochus, King of Syria, and how long the image of Jupiter is to stand in God's Temple (according to his additional statement: "...and the sanctuary and the strength be trodden under foot?").
St. Jerome, Commentary on Daniel, CHAPTER EIGHT
The word phelmouni means “a person” in Greek; Syriac, which is close to Hebrew, also confirms this. So blessed Daniel is saying, I heard one holy one asking another holy one. Clearly he is witnessing angels conversing and wanting to learn how long is the period of the offenses of impiety and lawlessness, the devastation of the temple, the illicit and loathsome sacrifice and the oppression of the people.
Commentary on Daniel 8:13
Plūmni: interior. This name is given to the angel on the basis of his actions and the place that he occupies; it indicates the one who is in the inside and close to the Judge and who knows the secrets and the events that are about to happen. It is a Hebrew term.
Commentary on Daniel 8:13
And he said to him, Evening and morning [there shall be] two thousand and four hundred days;[*] and [then] the sanctuary shall be cleansed.
καὶ εἶπεν αὐτῷ· ἕως ἐσπέρας καὶ πρωΐ ἡμέραι δισχίλιαι καὶ τετρακόσιαι,[*] καὶ καθαρισθήσεται τὸ ἅγιον. -
И҆ речѐ є҆мꙋ̀: да́же до ве́чера и҆ ᲂу҆́тра дні́й двѣ̀ ты́сѧщы и҆ три́ста, и҆ ѡ҆чи́ститсѧ ст҃о́е.
The intention of the angel who asked the question was to learn for how long the holy things would be given into the hands of immoral people. To him the angel who interprets the vision says, “For two thousand three hundred days,” to which “the times, time and half time” mentioned above correspond.
Commentary on Daniel 8:14
Verse 14. And he answered him, "'Until the evening and the morning, until two thousand three hundred days; and then the sanctuary shall be cleansed.'" If we read the Books of Maccabees and the history of Josephus, we shall find it there recorded that in the one hundred and forty-third year after the Seleucus who first reigned in Syria after the decease of Alexander, Antiochus entered Jerusalem, and after wreaking a general devastation he returned again in the third year and set up the statue of Jupiter in the Temple. Up until the time of Judas Macca-baeus, that is, up until the one hundred and eighth year, Jerusalem lay waste over a period of six years, and for three years the Temple lay defiled; making up a total of two thousand three hundred days plus three months. At the end of the period the Temple was purged. Some authorities read two hundred instead of two thousand three hundred, in order to avoid the apparent excess involved in six years and three months. Most of our commentators refer this passage to the Antichrist, and hold that that which occurred under Antiochus was only by way of a type which shall be fulfilled under Antichrist. And as for the statement, "The sanctuary shall be cleansed," this refers to the time of Judas Maccabaeus, who came from the village of Modin, and who being aided by the efforts of his brothers and relatives and many of the Jewish people the generals of Antiochus not far above Emmaus (which is now called Nicopolis). And hearing of this, Antiochus, who had risen up against the Prince of princes, that is, against the Lord of lords and King of kings, was earnestly desirous of despoiling the temple of Diana which was located in Elimais, in the Persian district, because it possessed valuable votive offerings. And when he there lost his army, he was destroyed without hands, that is to say, he died of grief. As for the mention of evening and morning, this signifies the succession of day and night.
St. Jerome, Commentary on Daniel, CHAPTER EIGHT
By “evening” he referred to the beginning of the calamities and by “morning” to the end of the calamities, since night and darkness are figures of distress. From the present time, the beginning of the troubles, to the end, he is saying, the period is of that length [twenty-three hundred evenings and mornings].
Commentary on Daniel 8:14
And it came to pass, as I, [even] I Daniel, saw the vision, and sought to understand it, that, behold, there stood before me as the appearance of a man.
Καὶ ἐγένετο ἐν τῷ ἰδεῖν με, ἐγὼ Δανιήλ, τὴν ὅρασιν καὶ ἐζήτουν σύνεσιν, καὶ ἰδοὺ ἔστη ἐνώπιον ἐμοῦ ὡς ὅρασις ἀνδρός.
И҆ бы́сть, є҆гда̀ ви́дѣхъ а҆́зъ данїи́лъ видѣ́нїе и҆ взыска́хъ вѣ́дѣнїѧ, и҆ сѐ, ста̀ предо мно́ю а҆́ки ѡ҆́бразъ мꙋ́жескъ,
Verse 15. "And it came to pass that when I, Daniel, had seen the vision, I sought to understand it." He beheld the vision by way of a picture or likeness, and he failed to understand it. Consequently, not everyone who sees comprehends what he has seen; it is just as if we read the Holy Scripture with our eyes and do not understand it with our heart,
"...And behold, one stood before me who resembled the appearance of a man." Angels, after all, are not actually men by nature, but they resemble men in appearance. For example, three persons appeared as men to Abraham at the oak of Mamre (Genesis 18:1-2), and yet they certainly were not men, for one of them was worshipped as the Lord. And so the Savior also stated in the Gospel: "Abraham beheld My day; he beheld it and rejoiced" (John 8:56).
St. Jerome, Commentary on Daniel, CHAPTER EIGHT
And I heard the voice of a man between [the banks of] the Ubal; and he called, and said, Gabriel, cause that man to understand the vision.
καὶ ἤκουσα φωνὴν ἀνδρὸς ἀναμέσον τοῦ Οὐβάλ, καὶ ἐκάλεσε καὶ εἶπε· Γαβριήλ, συνέτισον ἐκεῖνον τὴν ὅρασιν.
и҆ слы́шахъ гла́съ мꙋ́жескъ средѣ̀ ᲂу҆ва́ла, и҆ призва̀ и҆ речѐ: гаврїи́ле, скажѝ видѣ́нїе ѻ҆́номꙋ.
The guardian angel of Daniel, who never parted from him, asked the angel Gabriel, who was now by him, now by all the other saints in everything concerning visions, to explain to Daniel his dream.
Commentary on Daniel 8:15
16–17Verses 16, 17. "And I heard the voice of a man in the midst of the Ulai, and he cried out and said: 'Gabriel, make this vision intelligible (Vulgate: make this man to understand the vision).' And he came and stood near to where I was standing." The Jews claim that this man who directed Gabriel to explain the vision to Daniel was Michael. Quite appropriately it was Gabriel, who has been put in charge of battles, to whom this duty was assigned, inasmuch as the vision had to do with battles and contests between kings and even between kingdoms themselves. For Gabriel is translated into our language as "the strength of, or the mighty one of, God." And so at that time also when the Lord was about to be born and to declare war against the demons and to triumph over the world, Gabriel came to Zacharias (Luke 1:11-20) and to Mary (Luke 1:26-27). And then we read in the Psalms concerning the Lord in His triumph: "Who is this king of glory? The Lord strong and mighty, the Lord mighty in battle; He is the King of glory" (Psalm 24:8). But whenever it is medicine or healing that is needed, it is Raphael who is sent, for his name is rendered as "the healing of," or "the medicine of God" - that is, if one cares to accept the authority of the Book of Tobias (Tobit 12:11-15). And then, when favorable promises are made to the people, and hilasmos, which we might render as "propitiation" or "expiation," is the thing required, then it is Michael who is directed to go, for his name means, "Who is like God?" Of course the significance of the name indicates the fact that the only true remedy is to be found in God.
"And he said to me: 'Son of man, understand that in the time of the end the vision shall be fulfilled.'" Inasmuch as Ezekiel and Daniel and Zechariah behold themselves to be often in the company of angels, they were reminded of their frailty, lest they should be lifted up in pride and imagine themselves to partake of the nature or dignity of angels. Therefore they are addressed as sons of men, in order that they might realize that they are but human beings.
St. Jerome, Commentary on Daniel, CHAPTER EIGHT
I heard someone else as well using a human voice and bidding the one standing near me, whom he called Gabriel, to interpret the riddle of the revelation to me. It is possible from what was said to come to the conclusion that the one giving the orders was the Lord.
Commentary on Daniel 8:16
And he came and stood near where I stood: and when he came, I was struck with awe, and fell upon my face: but he said to me, Understand, son of man: for yet the vision is for an appointed time.
καὶ ἦλθε καὶ ἔστη ἐχόμενος τῆς στάσεώς μου, καὶ ἐν τῷ ἐλθεῖν αὐτὸν ἐθαμβήθην, καὶ πίπτω ἐπὶ πρόσωπόν μου, καὶ εἶπε πρός με· σύνες, υἱὲ ἀνθρώπου· ἔτι γὰρ εἰς καιροῦ πέρας ἡ ὅρασις.
И҆ прїи́де и҆ ста̀ бли́з̾ стоѧ́нїѧ моегѡ̀: и҆ є҆гда̀ прїи́де ᲂу҆жасо́хсѧ и҆ падо́хъ на лицѐ моѐ. И҆ речѐ ко мнѣ̀: разꙋмѣ́й, сы́не человѣ́чь, є҆ще́ бо до сконча́нїѧ вре́мене видѣ́нїе.
The first definite person we find named in Scripture “son of man” is, speaking at the moment from memory, Daniel. And after him, Ezekiel. They were prophets in the captivity, so far as our researches go in the undisputed books that pass currently as inspired, there is no one named by this title.… It was, as we think, because the people of captivity were sinners that Daniel alone, to their reproach, because they preserved the dignity of human nature, made according to the image and the likeness, was addressed as the son of man. As much may be said also of Ezekiel. For the name “man” was first given to him who was made by God according to his image and likeness, so that he would be man in the true sense.
Selections in Psalms
“And I became frightened,” being struck by the excessive brightness of this angel.
Commentary on Daniel 8:17
Do not think that these things come to fulfillment in the present age; they will happen after a great number of years. When the set time has run its course, then each of them will reach its fulfillment.
Commentary on Daniel 8:17
Joshua, the son of Nun, and Daniel bowed in veneration before an angel of God, but they did not adore him. For adoration is one thing, and that which is offered in order to honor something of great excellence is another.
On Divine Images 1:8
And while he spoke with me, I fell upon my face to the earth: and he touched me, and set me on my feet.
καὶ ἐν τῷ λαλεῖν αὐτὸν μετ’ ἐμοῦ πίπτω ἐπὶ πρόσωπόν μου ἐπὶ τὴν γῆν, καὶ ἥψατό μου καὶ ἔστησέ με ἐπὶ πόδας
И҆ є҆гда̀ глаго́лаше со мно́ю, падо́хъ ни́цъ на землѝ, и҆ прикоснꙋ́сѧ мнѣ̀, и҆ поста́ви мѧ̀ на но́ги моѧ̑, и҆ речѐ:
18–19Verses 18, 19. "And he touched me and stood me upon my feet, and said to me..." Overcome with terror, the prophet was lying on the ground face downward upon his hands and knees, but at the angel's touch he was raised up to a standing position in order that he might without perturbation attend to and understand what was spoken.
St. Jerome, Commentary on Daniel, CHAPTER EIGHT
Perceiving me prostrate with fear, he first set me upright, then consoled me by making known why he had come, to inform me in my anxiety of the future and what in turn would overtake my people as a result of God’s wrath. Then, in his wish to allay the fear besetting me, he mentioned that this would happen after a time and interpreted to me the meaning of each of the things I had seen.
Commentary on Daniel 8:18-19
And he said, Behold, I make thee know the things that shall come to pass at the end of the wrath: for the vision [is] yet for an appointed time.
καὶ εἶπεν· ἰδοὺ ἐγὼ γνωρίζω σοι τὰ ἐσόμενα ἐπ’ ἐσχάτων τῆς ὀργῆς· ἔτι γὰρ εἰς καιροῦ πέρας ἡ ὅρασις.
сѐ, а҆́зъ возвѣща́ю тебѣ̀ бꙋ̑дꙋщаѧ на послѣ́докъ гнѣ́ва (сынѡ́мъ люді́й твои́хъ): є҆ще́ бо до конца̀ вре́мене видѣ́нїе.
The ram which thou sawest that had the horns is the king of the Medes and Persians.
ὁ κριός, ὃν εἶδες, ὁ ἔχων τὰ κέρατα βασιλεὺς Μήδων καὶ Περσῶν.
Ѻ҆ве́нъ, є҆го́же ви́дѣлъ є҆сѝ и҆мꙋ́ща рога̀, ца́рь ми́дскїй и҆ пе́рсскїй:
“As for the ram that you saw with the two horns, this is the king of the Medes and the Persians.” [Gabriel] alludes to Darius. “The two horns” signify the two kingdoms, the Persian and the Mede. “The male goat is the king of Greece”: Alexander. “And the great horn between his eyes” signifies his highest power and his exceedingly extended empire all over the world. “After the horn was broken, four kingdoms arose from it”: the monarchy of Alexander, after his death, will be diminished and divided into parts assigned to his friends Seleucus, Philip, Demetrius and Ptolemy.
Commentary on Daniel 8:20
The he-goat is the King of the Greeks: and the great horn which was between his eyes, he is the first king.
ὁ τράγος τῶν αἰγῶν βασιλεὺς ῾Ελλήνων· καὶ τὸ κέρας τὸ μέγα, ὃ ἦν ἀναμέσον τῶν ὀφθαλμῶν αὐτοῦ, αὐτός ἐστιν ὁ βασιλεὺς ὁ πρῶτος.
а҆ козе́лъ ко́зїй ца́рь є҆́ллинскїй є҆́сть: ро́гъ же вели́кїй, и҆́же междꙋ̀ ѻ҆чи́ма є҆гѡ̀, то́й є҆́сть ца́рь пе́рвый:
And [as for] the one that was broken, in whose place there stood up four horns, four kings shall arise out of his nation, but not in their [own] strength.
καὶ τοῦ συντριβέντος, οὗ ἔστησαν τέσσαρα κέρατα ὑποκάτω, τέσσαρες βασιλεῖς ἐκ τοῦ ἔθνους αὐτοῦ ἀναστήσονται καὶ οὐκ ἐν τῇ ἰσχύϊ αὐτοῦ.
семꙋ́ же сокрꙋши́вшꙋсѧ воста́ша четы́ри ро́зи под̾ ни́мъ: четы́ри ца́рїе воста́нꙋтъ ѿ ꙗ҆зы́ка є҆гѡ̀, но не въ крѣ́пости є҆гѡ̀,
After [Alexander’s] death his empire will be divided into four kingdoms, but though those reigning over them are four, they will not succeed in achieving what he achieved but will be seen to be much inferior to his strength.
Commentary on Daniel 8:22
And at the latter time of their kingdom, when their sins are coming to the full, there shall arise a king bold in countenance, and understanding riddles.
καὶ ἐπ’ ἐσχάτων τῆς βασιλείας αὐτῶν, πληρουμένων τῶν ἁμαρτιῶν αὐτῶν, ἀναστήσεται βασιλεὺς ἀναιδὴς προσώπῳ καὶ συνίων προβλήματα.
и҆ на послѣ́докъ ца́рства и҆́хъ, и҆сполнѧ́ющымсѧ грѣхѡ́мъ и҆́хъ, воста́нетъ ца́рь безсра́менъ лице́мъ и҆ разꙋмѣ́ѧ гада̑нїѧ,
When the Jews begin to abandon the law and faith of God and to estrange themselves, the grandchildren of Seleucus Nicator will invade the last part of their kingdom. “A king of bold countenance shall arise”: this is Antiochus, who is able to understand riddles, is cunning and is ready to weave intrigues and to prepare his domination by means of his intelligence.
Commentary on Daniel 8:23
And his power [shall be] great, and he shall destroy wonderfully, and prosper, and practise, and shall destroy mighty men, and the holy people.
καὶ κραταιὰ ἡ ἰσχὺς αὐτοῦ καὶ θαυμαστὰ διαφθερεῖ καὶ κατευθυνεῖ καὶ ποιήσει καὶ διαφθερεῖ ἰσχυροὺς καὶ λαὸν ἅγιον.
и҆ держа́вна крѣ́пость є҆гѡ̀, не въ крѣ́пости же свое́й, и҆ чꙋде́снѡ растли́тъ и҆ ᲂу҆пра́витъ и҆ сотвори́тъ, и҆ разсы́плетъ крѣ̑пкїѧ и҆ лю́ди ст҃ы,
Nothing will be an obstacle to him; instead, he will do what he wishes. Of such people blessed David says in exhortation, “Do not vie with the one who prospers in his way, with the one who commits lawlessness”: it often happens that people living a godless and lawless life prosper considerably in their lawless pursuits.
Commentary on Daniel 8:24-25
And the yoke of his chain shall prosper: [there is] craft in his hand; and he shall magnify himself in his heart, and by craft shall destroy many, and he shall stand up for the destruction of many, and shall crush them as eggs in his hand.
καὶ ὁ ζυγὸς τοῦ κλοιοῦ αὐτοῦ κατευθυνεῖ· δόλος ἐν τῇ χειρὶ αὐτοῦ, καὶ ἐν καρδίᾳ αὐτοῦ μεγαλυνθήσεται καὶ δόλῳ διαφθερεῖ πολλοὺς καὶ ἐπὶ ἀπωλείας πολλῶν στήσεται καὶ ὡς ὠὰ χειρὶ συντρίψει.
и҆ ꙗ҆ре́мъ вери́гъ свои́хъ и҆спра́витъ: ле́сть въ рꙋцѣ̀ є҆гѡ̀, и҆ въ се́рдцы свое́мъ возвели́читсѧ, и҆ ле́стїю разсы́плетъ мно́гихъ, и҆ на па́гꙋбꙋ мнѡ́гимъ возста́нетъ, и҆ ꙗ҆́кѡ ꙗ҆́ица рꙋко́ю сокрꙋши́тъ.
[Gabriel] says this because [Antiochus] got into the city through fraudulence, polluted the precious vessels of the temple and committed pillages and demolished the walls. “Without warning he shall destroy many”: he killed forty thousand Jews and captured just as many. “And he shall even rise up against the Prince of princes”: either because Antiochus would have attacked God with curses and blasphemies or because he would have violated the temple of God and would have destroyed the holy vessels.
Commentary on Daniel 8:25
And the vision of the evening and morning that was mentioned is true: and do thou seal the vision; for [it is] for many days.
καὶ ἡ ὅρασις τῆς ἑσπέρας καὶ τῆς πρωΐας τῆς ρηθείσης ἀληθής ἐστι· καὶ σὺ σφράγισον τὴν ὅρασιν, ὅτι εἰς ἡμέρας πολλάς.
И҆ видѣ́нїе ве́чера и҆ ᲂу҆́тра рече́ннагѡ и҆́стинно є҆́сть: ты́ же назна́менай видѣ́нїе, ꙗ҆́кѡ на дни̑ мнѡ́ги.
Verse 26. "Thou therefore seal up the vision, because it shall come to pass after many days." Having explained the vision which we have examined above to the best of our ability, the angel Gabriel adds at the end: "Thou therefore seal up the vision, because it shall come to pass after many days." By the mention of a seal, he showed that the things spoken were of a hidden character and not accessible to the ears of the multitude, or susceptible of comprehension prior to their actual fulfilment by the events themselves.
St. Jerome, Commentary on Daniel, CHAPTER EIGHT
“Seal up the vision because it will be in many days time,” that is, leave it obscure for many people; I have made it clear to you in your longing before the event.
Commentary on Daniel 8:26
“Seal up what the seven thunders have said, and after these things write.” This shows that what is now undisclosed is to be explained through experience and the course of the events themselves. And from the heavenly voice the Evangelist learned that the voices are to be imprinted on the mind, but that the final understanding and the clear interpretation of them is reserved for the last times. Also Daniel learned that such words are to be sealed and locked away.
Commentary on the Apocalypse 10:4
And I Daniel fell asleep, and was sick: then I arose, and did the king’s business; and I wondered at the vision, and there was none that understood [it].
καὶ ἐγὼ Δανιὴλ ἐκοιμήθην καὶ ἐμαλακίσθην ἡμέρας καὶ ἀνέστην καὶ ἐποίουν τὰ ἔργα τοῦ βασιλέως· καὶ ἐθαύμαζον τὴν ὅρασιν, καὶ οὐκ ἦν ὁ συνίων. * Alex.
А҆́зъ же данїи́лъ ᲂу҆спо́хъ и҆ и҆знемога́хъ на дни̑ (мнѡ́ги), и҆ воста́хъ и҆ творѧ́хъ дѣла̀ царє́ва, и҆ почꙋди́хсѧ видѣ́нїю, и҆ не бѧ́ше разꙋмѣва́ющагѡ.
Verse 27. "And I, Daniel, languished and was sick for some days. And when I rose from my bed, I performed the king's tasks." This is the same thing as we read in Genesis about Abraham, for after he had heard the Lord speaking to him, he averred that he was but dust and ashes (Genesis 18:27). And so Daniel states that he languished as a reaction to the horror of the vision, and suffered illness. And after he had risen from his sick-bed, he says he performed the tasks assigned to him by the king, rendering to all men all that was due them and bearing in mind the gospel principle: "Render unto Caesar the things that are Caesar's, and to God the things that are God's" (Luke 20:25).
"And I was amazed at the vision, and there was no one who could interpret it." If there was no one who could interpret it, how was it that the angel interpreted it in the previous passage? What he means is that he had heard mention of kings and did not know what their names were; he learned of things to come, but he was tossed about with uncertainty as to what time they would come to pass. And so he did the only thing he could do: he marveled at the vision, and resigned everything to God's omniscience.
St. Jerome, Commentary on Daniel, CHAPTER EIGHT
On learning the troubles that would overtake the people in due course, I became so unwell as to fall a victim to illness. Yet despite being thus indisposed, I managed the work entrusted to me by the king, with no one aware of the cause of the sickness. He was in the habit of saying along with blessed Paul, “Who is weak, and I am not weak? Who is made to stumble, and I am not indignant?” and “Weeping with those who weep, rejoicing with those who rejoice,” and “If one limb suffers, all the limbs suffer together.” This man felt the same way, and he had this affection for his fellow slaves; and on learning of the calamities to overtake his fellow slaves many generations later, he kept weeping and wailing. He had a precise knowledge that he personally would not experience those things but would instead be freed from the present life before long.
Commentary on Daniel 8:27
In the third year of the reign of king Baltasar a vision appeared to me, [even] to me Daniel, after that which appeared to me at the first.
ΕΝ ἔτει τρίτῳ τῆς βασιλείας Βαλτάσαρ τοῦ βασιλέως ὅρασις ὤφθη πρός με, ἐγὼ Δανιήλ, μετὰ τὴν ὀφθεῖσάν μοι τὴν ἀρχήν.
Въ лѣ́то тре́тїе ца́рства валтаса́ра царѧ̀ видѣ́нїе ꙗ҆ви́сѧ мнѣ̀, а҆́зъ данїи́лъ, по ꙗ҆́вльшемсѧ мнѣ̀ пре́жде.