Commentaries and Contemplation

From
The Early Fathers of the Church

DANIEL
2000

FR. TADROS Y. MALATY

St. George’s Coptic Orthodox Church
Sporting, Alexandria, Egypt

Translated by
FERIAL MOWAAD
St. Mark’s Coptic Orthodox Church
Chicago – Illinois

Edited by
SILVANA MANSOUR
St. George and St. Anthony’s
Coptic Orthodox Church
Ottawa - Canada

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 THE BOOK FOR EVERY BELIEVER
The book of Daniel has a special significance in the life of believers, for it is not a
record of Daniel’s life, or of an era of the history of the Israelites during the Babylon
captivity. But rather it is a divine book that the Holy Spirit offers us to instill hope in the
hurt souls. Sometimes, God allows throwing us in the fiery furnace of trials, yet He
changes the nature of fire for our comfort and peace.
On the one hand, the book reveals to us that God is the Controller of all
histories, who works for the edification of his faithful believers in any place. On the
other hand, this book reveals to us that God is glorified in the very few people who are
sincere to Him. He is their support in sanctifying their lives and a fiery fence that protects
them and arranges everything for their salvation.
God allows His believers to go through tribulations, as He allowed Daniel while
still a youth. Yet He elevated him to the highest level so that the greatest king at that time
came and worshipped him, realizing that the Spirit of the Holy One is inside him. God
enlightened Daniel’s vision and granted him not only the wisdom to know the king’s
dreams and to interpret them, and conducting all the affairs of the kingdom wisely, but
rather to enjoy the surpassing mysteries of God. So the Holy Spirit revealed to him the
future and eternal work of God with humanity.
It is the book of divine friendship, which can lift up the believer’s heart to a
surpassing heavenly life, even if he lives in captivity during his sojourn.
It is also the book of divine knowledge, which God offers to His chosen and
beloved people. This knowledge stems from faith, from a heart filled with divine love.
This knowledge is granted through the experience of severe tribulation and enduring
sufferings for the sake of God and His people. The book also reveals how Satan tries to
take away this knowledge by destroying our faith.
Finally, this book is directed to every believer to reveal to him what is the
active role he can play at Church as well as in the life of the human race. For Daniel
was not devoted only to the ministry and prophecy, but rather he was playing the role of a
Prime Minister of a country, which dominates the whole world. He knew how to give to
Caesar what belongs to Caesar and to God what belongs to God. Daniel did not go back
to Jerusalem like those who came back from the captivity, did not participate in building
the walls of Jerusalem with Nehemiah, and did not restore building the temple with
Zorobabel, but he was the first man who worked secretly on these matters. He influenced
the kings of Babylon and Persia; he offered a great service through his holy life and his
faithfulness in his work.
May the Spirit of God enlighten our vision so we may discover His divine
mysteries, know Him, accept His friendship with us, and may He use us in whatever way
He sees suitable for the building of His kingdom.
Father Tadros Y. Malaty

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 INTRODUCTION TO
THE BOOK OF DANIEL
Daniel was contemporary to Ezekiel the Prophet, and younger in age. Ezekiel
offered us Jerusalem with its temple, which became desolate due to corruption. At the
same time, he saw through the spirit of prophecy, the return from the captivity but the
erection of a new temple, the temple of the New Testament where the divine grace
overflows. However, Daniel offered us not only the return from the captivity, but also the
encounter with the true Liberator, the Lord Jesus Christ, who can liberate us from the
bondage of sin and allows us to enter into His glory. Moreover, He opens our eyes and
our hearts to see Him coming at the end of ages to form, from his believers, shining stars
in His image. The two captive prophets agreed to reveal God’s care for His believers,
assuring them that He will never forget them, no matter how long the period is.
DANIEL
The book of Daniel reveals to us his unique character:
 Daniel was a prophet occupied with administration. However, he knew that he
should not mix between administration and the prophetic spiritual work assigned to
him. His position as administrator did not make him lose his heavenly vision and his
concern for the salvation of his soul and the salvation of his people, even more the
salvation of the pagan kings who dealt with him. His high level position in the largest
pagan empire did not prevent him from witnessing to the true God and from
preserving His Law, not through violence but through the spirit of wisdom, love and
courage.
 He served his people, not with the spirit of fanaticism, but with the spirit of holiness
and humility, with love to all people. He supported them in the land of captivity where
he found grace in the eyes of the kings. He also opened the doors of hope before the
people in captivity, and before all the Gentiles.
 He looked to the future through the work of the Holy Spirit inside him. God granted
him lots of visions.
 He is the father of the history of the Gentiles. He recorded many precise prophecies
about the kingdoms following one another, through God’s plan. The book of Daniel is
the only book in the Old Testament that prophesied in details about kings and
kingdoms, which he had named like Persia and Greece.
 He is the prophet of dreams and visions, who enjoyed a divine gift, a heavenly
wisdom and a surpassing understanding.
 He is the prophet who determined the times for salvation, the end of the world,
and was occupied with the times of the Gentiles. The Lord Jesus Christ called him
“Daniel the Prophet” (Matthew 24:15). Because of his frequent prophecies, which
counted sixty, the book of Daniel is the book of the Old Testament that is mostly read
and studied in the Christian Church.
 He was a man of wisdom. Ezekiel referred to him together with Noah, and Job as the
most righteous men of God (Ezek.14:14, 20). He mentioned him as one of the wisest

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 men, for the divine inspiration mentioned that God said to the king of Tyre “Behold,
you are wiser than Daniel! There is no secret that can be hidden from you!” (Ezek.
28:3). The Spirit of God granted him the gift of revealing the meaning of dreams, as
the pagan king told him “I know that the Spirit of the Holy God is in you, and no secret
troubles you” (Dan. 4:9).
 Daniel was very skillful in architecture, for he is the one who designed the building
of the famous tower of Shushan in Persia, where the kings of Persia lived, as stated by
Josephus, the Jewish historian.
Daniel was probably born in Jerusalem, and was captive in Babylon like Ezekiel
(Dan. 1:1-2). However, Daniel was a captive at the time of the first captivity, during the
days of Jehoiakim, in the year 606 BC, while Ezekiel was a captive at the time of the
second captivity. Daniel was imprisoned in Babylon, while he was a young, and he was
from the tribe of Judah (Dan. 1:7); probably he was from the royal house, from the
descendants of David (Dan. 1:3). He learned the Chaldean language with the three
youths. Some people say he lived about 84 years, from 618 to 534 BC1.
God granted him wisdom and grace, thus he served during the times of the
kingdoms of Babylon, Medes and Persia. Being faithful to the kings, he remained faithful
to God. He did not eat from the delicacies offered to idols, and rejected worshipping
idols. He was courageous in explaining the visions and dreams to the kings, without
complimenting them.
He lived in very critical decades, for he lived with great kings like
Nebuchadnezzar of Babylon and Cyrus of Persia. At his time, no one was able to talk to
such great kings, even with gentleness, however, Daniel, who was a stranger and a
captive, was able to talk with them frankly and boldly with humility, showing them their
mistakes.
The Holy Bible mentioned two other persons carrying the same name:
a. Daniel, David’s son from Abigail, was born in Hebron (1 Chron. 3:1). He was
called Chileab (2 Sam. 3:3).
b. A priest from Ithamar’s family, who returned with Ezra and represented his
father’s house. He was one of those who sealed the covenant during Ezra’s era (Ezra 8:2;
Neh.10:6).
THE STATUS OF THE BOOK OF DANIEL
In the Hebrew version known as the "Masoretic,” the Jews do not consider the
book of Daniel as one of the prophets’ books, but as one of the wisdom books “Katobim.”
Some people think that the Jews moved the book from the prophets’ books to the wisdom
books because the book indicates clearly and precisely the time of the advent of the Lord
Jesus Christ and His crucifixion.
 Others give the following reason for that move. All the prophets, whether in Israel,
Judah, even in the land of captivity, were dedicated to the prophetic work lived among
the people, talked to them and to the religious and secular leaders about repentance
and the return to God. However, Daniel the prophet had a unique status in the palace.
He played the role of a Prime Minister before pagan kings. He dealt only with kings
and rulers and had no contacts with the Jewish religious leaders or even with the

1
Cf. G. Coleman Luck: Daniel, 1958, p.7.

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 governors of Israel regarding religious issues. Hence, the people looked at him as an
effective leader in the palace.
 The prophets used to spend a great deal of their time to rebuke the people for their sins
but Daniel did not play that role.
 Some Jewish rabbis1 see that Daniel did not suffer as much as Jeremiah or the other
prophets. They only see that he lived like a prince or as a Prime Minister but, in fact,
Daniel was persecuted like the other prophets, lived a very pious life and never
indulged himself with delicacies (10:3). As he lived in the spirit of prophecies for
many days, he lost much weight and became very weak (8:27). He was also exposed
to many conspiracies and was falsely accused and cast in the den of lions.
 The fact that Daniel wrote his book in a pagan country is another reason for
considering the book as part of the books of wisdom. However, Ezekiel, too, wrote his
book in the land of captivity but his book is still considered as one of the prophets’
books.
In all events, Josephus, the Jewish historian, called Daniel one of the "greatest
prophets.”
THE BOOK OF DANIEL WAS WRITTEN FOR WHOM? 2
No doubt that at the time of writing his book, Daniel was thinking of the Jews in
the captivity beside the other Jews scattered all over the globe. The book was then written
for their edification as well as for the edification of the future generations to alert them to
the arrival of Messiah the Savior. It was also written for us, the believers, for our spiritual
benefit, to be eagerly awaiting the Second Advent of the Lord and to be ready for it.
Maybe it was written for the edification of the Babylonians too.
THE CHARACTERISTICS OF THE BOOK
1. The book of Daniel, like the book of Revelation, is considered as a book of
visions or "apocalyptic.” This word means "revelation" or "manifestation" or "unveiling.”
It is a book of prophetic visions, as well as a book of conduct and spirituality, which
portrays a living picture of the practical life in faith while awaiting the life to come.
2. This whole book is a declaration of the power of God and His wisdom in
controlling the world until the end of the days in order to achieve a divine plan. The book
did not portray the life of Daniel or the history of Israel during captivity. Also, it doesn’t
portray the history of the Babylonian captivity, but it portrays the surpassing power of
God in leading all the powers of nature, the history of nations and the kings’ powers to
achieve God's plan for the salvation of His people. Therefore, the word "kingdom" was
repeated 57 times in the book.
3. The book of Daniel was written in two languages: Aramaic, used by the
Babylonians as an international language, and Hebrew, which was used by the Jews
beside the Greek language as in chapters thirteen and fourteen (the continuation of the
book of Daniel). Daniel used the Aramaic language when addressing the Babylonians and
recording what they were saying, and used the Hebrew language when addressing the

1
See Bethany Parallel commentary on the Old Testament, 1985, p. 1764.
2
Cf. Baker’s Pictorial Introduction to the Bible, 1967, p. 196.

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Jews. This reveals how much Daniel cared about details to the point that he did not want
his discussions with the Babylonians to be translated.
Although the book of Daniel was written in more than one language and
contained history, prophecies and visions, it was aiming to one goal and was homogenous
in thoughts. For example, the statue mentioned in chapter two corresponds to the beasts
mentioned in chapter seven and to the prophecies mentioned in chapters seven to twelve.
4. The Lord Jesus Christ and His disciples used many similes and comparisons
seen in the book of Daniel, especially regarding the end of the days.
THE PURPOSE OF THE BOOK AND THE THEOLOGICAL
THOUGHT IN IT
1. The kingdoms of Israel and Judah had completely deviated toward the pagan
worship, and the captivity of their people by the Babylonians and the Assyrians was for
their chastisement. Therefore, the book of Daniel presents a clear lesson, which is the
assurance that there is one God in the entire world, and everybody has to submit to Him
in true sincerity. And that it is foolish to see someone worshipping the pagans or
depending on any pagan power or wisdom. Though the world asks the believers not to be
sincere to God, however, the believers boldly reject that.
God is the Lord of history and the King of the universe; nothing is hidden
from His eyes. He foresees all the events of the history, and He directs the pagan
kingdoms while respecting the freedom of the individual. Nothing happens haphazardly
in the world or without God’s direction. The book of Daniel testifies the confession of
great pagan kings to the dominion of God over all human beings in all generations. (Dan.
2:47; 4:37; 6:26)
God is the king of heaven (4:37), the God of heaven (2:44), and the God of gods
(2:47; 11:36). The Lord of kings (2:47) has the right to exclude and to elevate kings
(2:12). The Prince of hosts (8:11), the only glorified God in the universe (3:45); the great
and awesome God (9:4), His dominion from generation to generation (4:33).
God reveals His hidden wisdom and ability to His righteous people, a revealer of
secrets (2:47), and grants wisdom and knowledge (2:12).
The Savior (3:29): His kingdom is an everlasting kingdom, and all dominions
shall serve and obey Him (7:27). He keeps His covenant and mercy with those who love
Him, and with those who keep His commandments (9:4). His dominion is an everlasting
dominion, which shall not pass away (7:14), He is the God of our fathers. (11:37)
The book reveals the weaknesses and the failure of the pagan gods versus the
above:
 The gods were unable to reveal the dream to the magi and the magicians. (ch 2)
 They were unable to burn the three youths in the fiery furnace. (ch 3)
 They were unable to deliver Nebuchadnezzar from being expelled to live like an
animal of the wilderness eating grass. (ch.4)
 They were unable to stir the hungry lions to devour Daniel the Prophet. (ch 6)
2. The book presents the Lord Jesus as the Stone, cut out of a mountain without
hands (2:45), which struck the image, which became a great mountain and filled the
whole earth. (2:35)
He is the Son of God (3:25); the Ancient of Days (7:9); the Son of man (7:3); the

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Lord of His kingdom (7:14); the Prince of princes (8:25); the Most Holy (9:24); the
Messiah (9:25); His dominion is an everlasting dominion (7:14; Lk.32:33; Phil.2:9-11).
As long as this book is the book of God’s continuous work in the world in the
midst of all difficult trends, therefore the Lord Christ appears in many forms in this book
based on our needs and for our support and edification. St. Ireneaus said: [He does not
appear in one form, but He appears in different forms according to the reasons of His
apparition and the prospective results for His plan, as was written in the book of Daniel.
The people around Hananiah, Azariah, and Mishael saw God walking with them in the
midst of the fire, “and the form of the fourth is like the Son of God.” (Dan. 3:25) On
another occasion, He appeared as “a stone cut out of a mountain without hands” (Dan.
2:45). He destroys all the temporary kingdoms, they vanish away and He fills the entire
earth. The same person saw Him as the Son of Man coming on the clouds of heaven! He
came to the Ancient of Days who brought Him near before Him. “Then to Him was given
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 the one which shall not be destroyed.” (Dan. 7:13,14) 1]
The Word appears before the incarnation in the seventh chapter. He looks like a
man to declare that He is honoring the human being, thus preparing the way for the divine
incarnation.
This book talks about the advent of the Lord Christ, determining a time for His
birth, crucifixion and the great tribulation caused by the Antichrist which precedes His
Second Coming, about His ministry on earth (Dan. 9:2-26), and about His spiritual
kingdom (Dan. 2:44-45; John 18:36). St. Jerome said in the introduction of his book
“Comments on Daniel”: [In my introduction, I want to affirm this fact that no one has
ever talked so clearly about the Lord Christ like Daniel2.]
3. Since this book refers to the role of the Lord Christ and determined the time of
His Advent therefore the Hebrew word “Elohim” was used to talk about God. The
syllable “im” refers to the plural form, therefore as he confirms the oneness of God, with
one divine nature, yet He is Triune, for the Messiah is the Second Person, the Savior of
the world.
The surname “Son of Man” that was mentioned in the book of Daniel (7:13-14)
was the name favored by the Lord Jesus. (Matt 24:30 - 26:24; Mk 13:26 - 14:62; Lk.
21:27 - 22:69)
4. This book dealt with the subject “God’s condemnation to the evil of
paganism.” This corresponds to the name “Daniel,” which means “God the Judge”
This book condemned:
*. The pagan customs (ch.1).
*. The pagan philosophy and wisdom (ch.2).
*. The pagan pride (ch.3).
*. The pagan worship (ch.4).
*. The pagan licentiousness (ch. 5).
*. The pagan persecution (ch. 6).
*. The pagan struggling between kingdoms (ch.7 - 8).

1
Adv. Haer. 4:20:11.
2
PL 25:61.

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 *. Daniel did not condemn the pagan world by attacking it, but his righteous life
overcame evil and condemned it. Also, by his interpretation of the dreams and visions, he
declared that God judges the pagan kingdoms by the appearance of the Messiah to
spiritually rule over the hearts.
5. This book clarified that God’s men who obey His commandments enjoy the
following:
A. Success in this world (1:9-20; 2:48-49).
B. Knowledge of the Divine mysteries (2: 19-22-47).
C. Consolation by the presence of God during tribulations (3: 25).
D. Witnessing against evil (4: 30-37).
They endure sufferings patiently and with sincerity to God, through their
sanctified lives and pure hearts.
The purpose of this book is to declare the Lord Jesus, who according to His image
we are formed, and in His kingdom we shall shine as the firmament1.
6. Often the world attacks the divine justice, however, on the long run, history
reveals God’s justice and surpassing wisdom. God is the Lord of history who uses even
His attackers to achieve His holy divine plans.
7. Regarding the Church: while Daniel was in captivity, God revealed to him
His special care and concern for the Church:
a. Although God has allowed His people to be in captivity for 70 years, yet He
had to wait seven times seventy years to see their return from the captivity of sin by the
coming of the Messiah. This temporary captivity was nothing but a tool to reveal a more
dangerous captivity which touches the eternal life of man, thus he desires a greater return
through the true salvation of God.
b. If some people mocked the believers who had faith in the return from captivity
after 70 years, then the visions came to confirm that many tribulations await the Church
before the coming of the Messiah and throughout the ages until each believer is prepared
for Christ’s heavenly kingdom.
The book has clearly stated that God is the controller of history even during the
moments of chastening the believers; God allows hardships for an eternal purpose.
Nothing happens haphazardly, but God cares for His Church until she reaches the
heavenly glories.
c. The book describes the coming of the Messiah and what follows subsequently
from annulling the letter of the Law and its shadow. Thus, the truth abides and the
believers enjoy living in the Spirit.
d. On the side of the world, some giant people may think that they can dominate
history by their power, so they resist God and persecute His people. However, God
dethrones kings from their kingdoms in the appropriate time. He has prophesied about the
Church of the New Testament as an eternal spiritual kingdom, which crushes the earthly
kingdoms through her Christ, the Stone cut out without hands, Who fills the entire earth.
Thus, God has elevated Daniel’s thought to realize that the Church is not related to some
specific people but embraces all peoples, and the whole world to present them to her
Christ at the time of His second coming as glorious stars.
The quick look on the events reveals the dominion of evil in the world, but when
the vision is opened, one realizes that the powers of evil are definitely vanishing to
1
Boyd’s Bible Handbook, p. 397.

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declare the eternal kingdom of God.
8. The angels: Daniel dealt with many angels, especially with Archangel Gabriel,
who was mentioned for the first time in the Holy Bible. It appears in this book that
thousands of angels are serving God and ten thousands times ten thousand stand before
Him (Dan. 7:10). The angels are spirits serving those who will inherit the salvation;
hence we see that the Son of Man asks Archangel Gabriel to explain the visions to Daniel
the prophet.
Revealing the heavenly world beyond the materialistic nature made some liberal
critics, who do not believe in spirits, assume that what Daniel had described in his book
was a reflection of the Jewish thoughts which prevailed long after the captivity. They
assumed that these thoughts were not as clear in the rest of the books of the Old
Testament!
To refute that, every book has its special nature, from context to circumstances to
the time when it was written. This book was written in the last days of the Old Testament
and it was natural that it relates to the end of the days and the heavenly world. Same as
the book of Revelation, which is the last book of the New Testament and which focused
on the work of Christ in heaven, the angelic world and eschatology. Also, the book of
Daniel was written during the Babylonian captivity and in difficult circumstances when
people suffered from dispersion, homesickness and in slavery similar to the slavery in
Egypt. In such circumstances, it is natural that God reveals the better angelic world, its
unusual power and its work for the benefit of the people. Also to reveal the close coming
of Messiah, the Savior, the Son of David, who will sit on His throne forever. And to
declare God’s surpassing splendor and that He is the Lord of heaven and earth, Creator of
the universe, that He is not conquered as the pagans had thought, and that He will never
forsake His people.
The angels or the heavenly creatures are mentioned in all the books of the Old and
New Testaments. However, talking about them in the form of visions of the latter days in
the book of Daniel of the Old Testament and the book of Revelation of the New
Testament was because of the nature of those two books since they mainly talk about the
end of the days.
9. The Resurrection: The idea of the resurrection of the bodies and the judgment
of the righteous and the wicked is clearly stated in chapter 12 verse 2.
Regarding the dogma of the resurrection from the dead, some critics object and
say that this dogma was not known in the sixth century B.C., and consider this as a proof
that the book was written later during the Maccabean era. However, those critics have
forgotten that the Old Testament raised the possibility of the resurrection from the dead
many centuries before Daniel through the people whom God raised by the hands of the
prophets. We find prophet Elijah who prayed that the soul of the widow’s son at
Zarephath come back to him, and the boy rose from the dead (1 Kings 17: 20-21). The
Bible says “and the soul of the child came back to him and he revived.” (1 Kings 17: 22).
Also, Elisha the prophet raised the son of the Shunammite woman (2 Kings 4: 32-36).
Above all, God said to Moses: “I am the God of Abraham, the God of Isaac, and the God
of Jacob.” “God is not the God of the dead, but of the living.” (Matt 22: 32). This is the
proof that those patriarchs are living with God in their spirits.
The Holy Bible confirms the fact that the spirit exists after the death of the body,
for Job said: “And after my skin is destroyed, this I know, that in my flesh I shall see

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God.” (Job 19: 26). About the resurrection of the dead, Isaiah wrote, “Your dead shall
live; together with my dead body they shall arise. Awake and sing, you who dwell in
dust” (Is 26: 19) and Hosea wrote, “I will ransom them from the power of the grave; I
will redeem them from death. O Death, I will be your plagues! O Grave, I will be your
destruction!” (Hos.13: 14). The vision of Ezekiel the prophet presents this image of the
resurrection from the dead, “The hand of the Lord came upon me and brought me out in
the Spirit of the Lord, and set me down in the midst of the valley; and it was full of
bones. Then he caused me to pass by them all around, and behold, there were very many
in the open valley; and indeed they were very dry. And he said to me, "Son of man, can
these bones live?" So I answered, "O Lord God, you know." Again He said to me,
"Prophesy to these bones, and say to them, ‘O dry bones, hear the word of the Lord!’
Thus says the Lord God to these bones, “Surely, I will cause breath to enter into you, and
you shall live. “I will put sinews on you and bring flesh upon you, cover you with skin
and put breath in you; and you shall live. Then you shall know that I am the Lord.” So I
prophesied as I was commanded; and as I prophesied, there was a noise, and suddenly a
rattling; and the bones came together, bone to bone. Indeed as I looked, the sinews and
the flesh came upon them, and the skin covered them over; but there was no breath in
them. Also He said to me, “Prophesy to the breath, prophecy, son of man, and say to the
breath. Thus says the Lord God: “come from the four winds, O breath, and breathe on
these slain, that they may live. So I prophesied as He commanded me, and breath came
into them, and they lived and stood upon their feet, an exceedingly great army.”(Ezek 37:
1-10) 1.
10. The Divine Knowledge: This book is known as the book of the divine
knowledge. Daniel, with his knowledge, has challenged the wisdom, practiced through
study only, of the Chaldeans, magicians and wise men. However, Daniel’s knowledge
was a divine gift granted to the pure struggling souls who join the living practical faith in
the school of sufferings so that on the Great Lord’s Day, God would glorify all those who
have knowledge. “Those who are wise shall shine like the brightness of the firmament;
and those who turn many to righteousness like the stars forever and ever.” (Dan 12: 3-4)
DANIEL’S PERSONALITY
At the beginning of this introduction, we mentioned that Daniel was a prophet
preoccupied with the administration, yet without mingling with his spiritual work. He
was the beloved beholder whom God revealed to him His secrets, the father of the
Gentiles’ history, and the prophet of the dreams and visions. Here are the large headlines
to this righteous man whom we will get to know better through our study of this book:
1. Daniel challenges difficulties and hardships and does not bow to spoiling and
luxury. He lived in the castle as a man of suffering for the sake of his sincerity to God, his
salvation and the salvation of his brothers. Therefore, heaven was not far from him, but
heaven is close to those who meditate upon it and suffer for its sake.
2. He believed that all authority is from God, and that God directs the history of
the universe, thus He grants victories and allows defeats.
3. Daniel, the statesman who plays the role of a Prime Minister, is the same one
who does the work of God. He remained the same person whether in the lion’s den or in
the castle where all the statesmen submitted to him.

.69 ‫ ص‬،‫ إﻋﺟﺎز اﻟوﺣﻲ واﻟﻧﺑوة ﻓﻲ ﺳﻔر داﻧﯾﺎل‬:‫اﻟﻘس ﻋﺑد اﻟﻣﺳﯾﺢ ﺑﺳﯾط أﺑو اﻟﺧﯾر‬ 1

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 Daniel represents a living image of the true believer, who works during his old
age with the same spirit with which he worked during his youth. He works as the chief
administrator to the greatest kingdom of the time with the same spirit of the beginner who
worked as a servant in the palace.
Daniel was not proud of the Babylonian surname that the king gave him and
which was honored in the entire state, but he used his Hebrew name throughout the book
to show how much he cherishes his relationship with his captive people.
Since his young age, extreme smartness and talented gifts characterized him. God
gave him grace to have this prominent position in the palace, during the captivity, to
become a trustworthy witness to God in the pagan world of the era. He resembled Joseph,
whom God has appointed at the beginning of the history as the second man in the
Pharaoh’s palace, to testify faithfully to his God. Daniel was appointed to the Babylonian
palace at the end of that era to fulfill the same role.
4. Daniel was faithful in his private life, his worship, as well as in his daily work.
Regarding his private life, he was very strict with himself in achieving his goal.
“But Daniel purposed in his heart that he would not defile himself with the portion of the
king’s delicacies, nor with the wine which he drank” (Dan 1: 8). He was honest and
faithful as a saint (ch. 1) and brave without any fear like a wise man (Dan 2: 4-5). He was
extremely meek and humble, always confessing his sins before God and before himself.
He was very brave and courageous, did not fear emperors or governors. Through his
meekness he was able to conquer lions and through his wisdom he was able to win many.
Regarding his worship, he was fervent in spirit, offering prayers and supplications
with fasting, sackcloth and ashes (Dan 9: 3). St. Basil the Great presents him as a
practical example of perseverance in prayers. He said: [How do I deserve to be with
Daniel if I do not pray to God with perseverance and with supplication full of zeal? 1]
Regarding his daily work as a statesman, he was not a plotter or an opportunist but
the wise man of God. No doubt, he had his weaknesses, but he was considered without
blemish. All his zeal enemies could not utter a word against him, and the Bible did not
mention any specific fault about him. “So the governors and satraps sought to find some
charge against Daniel concerning the kingdom; but they could find no charge or fault,
because he was faithful; nor was there any error or fault found in him” (Dan 6: 4). He
also said to the king, "Because I was found innocent before Him; and also, O king, I have
done no wrong before you.” (Dan6: 22)
The world had honored Daniel and he became a statesman carrying the secrets of
the kingdoms dominating the world. God made him His ambassador and declared to him
the detailed history of the end of the world.
St. Hippolytus of Rome wrote in his Commentary on the book of Daniel: [I see
the testimony of this saintly and righteous man, the prophet and beholder of Christ, who
not only revealed the visions of King Nebuchadnezzar, but also trained the three youths
to become true witnesses in the world2.] He called Daniel the blessed saint, the
righteous, and beholder of Christ.
He was a true witness to God and touched the life of the pagan king who became
attracted to God and declared his faith. Nebuchadnezzar said about him, “I know that the
Spirit of the Holy God is in you, and no secret troubles you” (Dan 4: 9). Belshazzar, the

1
The Long Rules: Preface.
2
ANFrs., vol. 5, p. 177.

11
last Babylonian king, told him, “I have heard of you, that the Spirit of God is in you, and
that light and understanding and excellent wisdom are found in you” (Dan 5: 14). It was
said about him, “An excellent spirit was in him; and there was no error or fault found in
him” (Dan 6: 3-4). In the book of Ezekiel, he was mentioned as one of the three righteous
men: Noah, Daniel, and Job. (Ezek14: 14). When God rebuked the king of Tyre, He said,
“Behold, you are wiser than Daniel! There is no secret that can be hidden from you!”
(Ezek 28: 3)
5. Daniel was not granted understanding to all the visions, “for the words are
closed up and sealed till the time of the end” (Dan 12: 9). God said, “But you, go your
way till the end; for you shall rest, and will arise to your inheritance at the end of the
days.” (Dan 12: 13). As the end approaches, we have to realize and understand some of
the secrets of the book of Daniel.
6. As we live like Daniel and his friends, we get ready to enter with Christ in His
glory on the day of His appearance: “Where I am, you also will be.”
THE BOOK OF DANIEL AND THE BOOK OF REVELATION
 The book of Daniel is called the book of the Revelation of the Old Testament, while
the book of Revelation is called the book of the Revelation of the New Testament.
 As the angel (possibly Archangel Gabriel) accompanied Daniel to explain to him most
of the visions (Dan 7: 16; 8: 16; 9: 22), likewise an angel accompanied St. John, the
beloved, to do the same job.
 The book of Revelation used the surname “Son of Man” to call the Lord Jesus (Rev 1:
13; 14: 14), the same surname used by Daniel (Dan 7: 13-14).
 The angel called Daniel “The beloved man,” three times (Dan 9: 23; 10: 11, 19), and
St. John was called John the Beloved, “the disciple whom Jesus loved” was repeated
five times (John 11: 23; 19: 26; 20: 2; 21: 7,20).
 Daniel wrote this book while being captive in Babylon, while St. John wrote his book
of revelation while he was in exile in the island of Patmos (Rev 1: 9).
 The book of Daniel is the special book for the victorious kingdom of Christ over the
four empires, as well as being the book for the life to come. The book of Revelation is
the book of the suffering church in the world as well as the triumphant one, who
awaits the Second Coming of her Christ, and it is also a book pertaining to the life to
come.
 The two books reveal the seals opened by the Lord to declare His mysteries to those
who fear Him, however some of the mysteries are still sealed (Rev 5, 10:4; 22: 4; Dan
12: 4).
 St. John described the Lord Jesus as having His head and hair white like wool (Rev 1:
14), same description of the Lord as presented by Daniel (Dan 7: 9).
 The two books gave similar description of the divine throne surrounded by ten
thousand times ten thousand, and thousands of thousands of angels (Dan 7:9, 10, Rev
4: 2, 9; 5: 11).

12
 In the book of Daniel, God has condemned Belshazzar (Dan 5: 22-23) for the same
reasons upon which He condemned some people in the book of Revelation (Rev 9:
20).
 St. John saw a man standing on the sea raising up his hands to heaven and swearing by
Him who lives forever and ever (Rev 10:5-6), and this was the same vision seen by
Daniel (Dan. 12:7)
 The two books raised the question of the length of a time, times, and half a time (three
years and a half or 1260 days) (Rev 11: 3; 12:6; Dan 7: 25; 12: 7).
 St. John described Satan as a dragon whose tail drew a third of the stars of heaven and
threw them to the earth (Rev 12: 4). It is similar to the description of Satan in the book
of Daniel (Dan 8: 10).
 The two books are identical about the Antichrist.
 The two books are similar in their description of the Day of Judgment and the opening
of the books (Rev 20: 12; Dan 7: 10).
DANIEL AMONG THE MAJOR PROPHETS
1. The books of the Major Prophets (Isaiah, Jeremiah, Ezekiel, and Daniel) are
keen to reveal the personality of the King. However, the books of the twelve Minor
Prophets are interested to reveal the heavenly kingdom, although it is hard to separate
Messiah the King from His kingdom or His Church, which is His Body.
2. Two of the Major Prophets, Isaiah the aristocratic man and Jeremiah the
suspended priest from the village, practiced their prophetic ministry in the Promised
Land. The other two Major Prophets practiced their ministry in the land of captivity:
Ezekiel, a priest on the riverbanks of Chebar, and Daniel, a statesman in Babylon.
Josephus, the historian, mentioned that Daniel’s parents were noble royal descendants.
Thus, the word of God can reach any person wherever he is and in whatever social
spheres.
The Major Prophets presented a perfect living picture for the personality of the
Spiritual King who establishes His kingdom among the human race.
Isaiah lived during the flourishing period of Judah; therefore, he lifted our hearts
to the divine throne so we may realize that the secret behind our true prosperity is the
fellowship in the eternal glories through the divine grace.
Jeremiah lived during the era of the last kings of Judah, where evil prevailed;
thus he came to declare God’s hatred for sin, ascertaining that God has surrendered His
people, city and temple to the enemies for chastisement.
Ezekiel served a group of captives in Babylon, who, in spite of the hard
experience of estrangement from the homeland and their deprivation from the ministry of
the temple, were not chastened. As a priest, he was also deprived of this ministry.
Therefore, God made him enter the temple of the New Testament to see the glory of the
house of God, not through the letter of Moses’ Law but rather through the advent of the
Messiah to the world to establish a new temple with surpassing divine capabilities.
Daniel, however, served in the palace of Babylon, the greatest city at that time,
and it seemed that there was no hope for the return of the people neither to their
homeland nor to the holy Temple of God and the sacrifice. Thus, his prophecy uttered
about God’s spiritual kingdom despite the resistance of the Gentiles (Babylon, Medes and

13
Persia, Greece, and Rome). This resistance will not stop until the Antichrist comes, who
thinks he can completely uproot the Messiah’s kingdom but soon finds himself crawling
down and the Lord rules eternally with His saints in the heavens.

Isaiah Jeremiah Ezekiel Daniel

Date Through the At the end Among the In the royal palaces.
glory of Judah. of Judah. captives.
Aim Divine glory. God resists Revealing God, the controller of
sin. God’s Person. history.
God serves All nations are in His
man. hands.
THE CONTENTS OF THE BOOK
The book took a prophetic historical approach regarding the Gentile world,
starting with Nebuchadnezzar until the time of the Antichrist and the end of the world1.
The book is divided into a historical part, which is full of visions and prophecies,
and a visionary prophetic part, which is full of historical events.
First: The Historical Part: Chapters 1 - 6
This part represents a historical dark night of violence and corruption, during
which an empire is built on the debris of another, and everybody is resisting God’s work.
However, God, who allows evil to prevail for a short period of time, condemns it for the
sake of the small elected minority. The following historical chapters are there to condemn
evil:
1. The ascetic life of Daniel condemns the pagan luxury: Ch. 1
The three young believers and the delicacies of the king.
2. Daniel’s heavenly wisdom condemns the wisdom of the world: Ch. 2
The statue of Nebuchadnezzar the great.
3. The boldness of the captive youths condemns the fire of injustice: Ch. 3
The three youths in the fiery furnace.
4. The chastity of Daniel condemns the capabilities of Nebuchadnezzar: Ch. 4
The chastisement of the proud Nebuchadnezzar
5. The purity of Daniel judges the defilement of Belshazzar: Ch. 5
Belshazzar and the secret writing.
6. The honesty of Daniel judges the injustice: Ch. 6
Daniel in the lions’ den.
Second: The Prophetic Visionary Part: Chapters 7 -12
This part carries enlightened prophecies, which instill hope in the middle of
tribulations and sufferings, until the believers depart from the world to join the fellowship
of the eternal glory.
There were prophecies, which determined the time of the birth of Christ, the time
of his crucifixion, and also the events of the end of the world2. He talked about the
establishment of the kingdom of the Lord Jesus, as well as the opposition of the enemy,
the antichrist, especially during the last days. He also prophesied about the Second

1
Boyd’s Bible Handbook, P. 307.
.1979 ‫ اﺑرﯾل‬،‫ داﻧﯾﺎل ﺻدﯾق اﻟﻣﻼﺋﻛﺔ‬:‫ ﺑﺣث ﻓﻲ ﺗﻔﺳﯾر اﻟﻣﻌﺎدﻻت اﻟزﻣﻧﯾﺔ اﻟﺗﻲ ﻓﻲ ﺳﻔر داﻧﯾﺎل؛ اﻟﻘﻣص ﺑﯾﺷوى ﻛﺎﻣل‬:‫اﻷﻧﺑﺎ دﯾﺳﻘورس اﻷﺳﻘف اﻟﻌﺎم‬ 2

14
Coming of the Lord Jesus, the eternal glory of the saints, and the judgment of the wicked.
Some add to that the desolation of the temple by the hands of Titus the Roman. Also, he
mentioned the prophecies pertaining to the history of the Jews and the four empires, that
is the Babylonians, the Persians (Medes and Persians), the Greeks, and the Romans. He
was called the prophet of the later times, whom God has granted to see the events of
the future world, but moreover to reflect on the eternity. Thus, God’s divine saying is,
“His secret is to those who fear Him.”
7. The four beasts and the Ancient of Days: chapter 7
8. The vision of a ram and a goat: chapter 8
9. The seventy weeks prophecy: chapter 9
10. Vision of the Glory of God: chapter 10.
11. Prophecies concerning Persia, Greece, and the end of the world: chapter
11
12. The great tribulation and the resurrection: chapter 12.
Third: The continuation of Daniel: chapters 13, 14 from the Septuagint.
We can also divide the book into four parts:
1. Glimpse of Daniel’s character: chapter 1
2. Daniel explaining the vision of the kings:
Nebuchadnezzar: chapters 2-4.
Belshazzar: chapter 5
Darius: chapter 6
3. The angel explaining Daniel’s visions: chapters 7-12
4. The continuation of Daniel: chapters 13,14.
DANIEL AND ARCHEOLOGY1
1. Robert T. Boyd said that there was an important invention in Babylon,
regarding the ruins of a college, library, and a program to train citizens to explain dreams
and visions. It was recorded that:
A. Those who deny the gods are thrown alive in the fiery furnace.
B. Those who object the king are thrown in the lion’s den.
2. Records were discovered that it was the custom for Nebuchadnezzar to order
everyone to worship the great statues.
3. The furnace was found in the diggings and was imprinted on it these words:
“Here was the place of burning those who blasphemed against the gods of the
Chaldeans.”
4. It was written in the book of Daniel that Belshazzar was the last king of
Babylonian kings (chapter 5). However, it was found written on a piece of clay that
Nabonidus was the last of the kings of Babylon, and the Persians allowed him to live
disabled. The critics thought that there was a contradiction between the Holy Bible and
the history, however, searching between hundreds of clay pieces, it was known that
Nabonidus had a son called Belshazzar, and he appointed him to replace him. This was
the custom at that time, for when the Persians attacked Babylon; Nabonidus was at his
castle away from Babylon, while Belshazzar was captured. What the king said to Daniel,
“And shall be the third ruler in the kingdom” ascertained this. (Dan 5: 16) That is
Daniel will be the third man after Nabonidus and Belshazzar. This proves the accuracy of
1
Boyd’s Bible Handbook, p. 311-2.

15
what was mentioned in the book of Daniel.
5. Some remnants of the lions’ den, where Daniel was thrown, were found with
this inscription: “This is the place where the wild beasts kill those who do not obey the
king.”
6. The diggings showed that there were writings on the plaster of the wall of the
king’s palace. Because of the white color of the plaster, anything dark was very apparent
on it. This corresponds with what was mentioned in the book of Daniel chapter 5: 5 when
the fingers of a man’s hand appeared and wrote opposite the lampstand on the plaster of
the wall of the king’s palace1.
DIFFERENT CURRICULA FOR INTERPRETATIONS
There are many interpretations for the prophecies and visions of Daniel:
1. The Patristic interpretation: prevailed during the early Church Fathers, which
interprets that the golden statue in chapter 2 refers to the four kingdoms (Babylon, Medes
and Persians, Greece, and Romans). In the last kingdom, the iron is mixed with the
ceramic, referring to the mixing of various Gentiles with the powerful paganism of Rome.
The visions of the four beasts (chapter 7) came to correspond with that. The ten horns
mentioned in this vision are either ten kings or ten divisions of the Roman Empire.
2. The Anti-Papacy interpretation, or the Protestant System; this assumes that
Daniel the prophet and St. John have previously prophesied about the papal authority2.
The followers of the anti-papacy interpret “the small horn” as the Roman Pope3. Mr.
Bush in his work “Heirophant” writes that the “small horn” is definitely the papal church
authority4, and that the Gothics and Charlesman have attained their role in this important
vision. Many of the Protestants, especially Calvin, have rejected that interpretation.
3. The future interpretation: says that the prophecies of Daniel will be fulfilled
in the future.

.337 ‫ ص‬،4‫ ﺟـ‬،‫ ﺗﻔﺳﯾر اﻟﻛﺗﺎب اﻟﻣﻘدس‬:‫ﻣﻧﺷورات اﻟﻧﻔﯾر‬ 1

2
John Calvin: A Commentary on Daniel (Banner of Truth Trust), Oxford 1985, p. 40.
3
Ibid, p. 42.
4
Hieraphant, N.Y 1844, p. 109.

16
 THE BOOK OF DANIEL
AND THE CRITICS1
THE BOOK OF DANIEL AND PORPHYRY (Prophyrius)
Until the seventeenth century no one denied Daniel's authorship to this book
except Porphyry, a Greek philosopher. He was non-Christian, following Plato and lived
in the third century (233-304 A.D.). St. Jerome and Methodius and others refuted him.
Porphyry was born in Tyre in Syria, and became a disciple of Longinus in Athens
then went to Rome, and there became a disciple of Plato, the famous philosopher. He
learned his ideas and did historical and philosophical research. In his defense of
polytheism and local religions and worship of famous gods, he found that his greatest
enemy is Christianity. He went to Sicily and stayed there a short period from 268 till 271
A.D. for health reasons. Then he went to Rome after the death of Plato around 270 A.D.,
and he was in charge of his school until he died2. He thought that he could eradicate
Christianity from its roots, so he wrote 15 books under the name “Against the
Christians.” He concentrated all his attacks on the Bible, as a whole, and specifically on
the book of Daniel. Eusebius of Caesarea refuted all his writings in 25 books, and
unfortunately, all these books were lost. St. Jerome3, Socrates4 and Philostorgius5
referred to them.
Porphyry vigorously attacked this book for he does not believe in the divine
inspiration or in the prophecies or in the miracles. This book prophesied in details about
the kingdoms and kings, whom he identified some. He prophesied about the Persians,
who no one could ever imagine their victory over the great empire of Babylon. He also
prophesied about the Greeks, who had no political status at that time and about the
character of Alexander the Great before his coming for about 225 years. When Alexander
came to Jerusalem attacking the Jews, the high priest offered him the prophecies of
Daniel and his victories, so he was astonished and worshiped God. What amazed the
atheist philosopher were Daniel’s precise timing of the divine incarnation and the
resurrection of the righteous and the judgment.
In the seventeenth century, the English Deism appeared which called that religion
can be built on the mind only, thus accepted the existence of God but rejected the
Christian faith as well as the Holy Bible as a revelation about God. Since that time till
now, some liberal scholars refuse to give Daniel credit for writing this book in the sixth
century B.C. They consider this book written in the second century B.C., during the
period of Maccabees (168 - 164 B.C.), most probably during the era of Antiochus the
fourth or Antiochus Epiphanes (175 - 163 B.C.).
Gleanson L. Archer6 states that with the exception of Isaiah, there is no one who
challenges the rationalists, who depend on the mind only and reject the idea of divine
inspiration, like Daniel. His book contains prophecies about the seven years when
Nebuchadnezzar became crazy (chapter 4), and the fall of Babylon before Persians and
1
. J.E.H. Thomson, “Daniel” in Pulpit Commentary, p xliii; Robert H. Pfeiffer: Introduction to the Old Testament, p.
755.
2
Angelo Di Berardino: Encyclopedia of the Early Church, Oxford 1992, vol. 2, p.704.
3
De vir illus. 81, Ep. 70.
4
H.E. 3:23.
5
H.E. 8:14.
6
Gleanson L. Archer: Encyclopedia of Bible Difficulties, 1982, p. 282.

17
Medes (chapter 5). It also contains prophecies in the long range like prophesying about
the four consecutive kingdoms (chapter 2), and emphasizing the end of times (chapter
7,8), specifically the third kingdom. He also prophesied about the first advent of the Lord
and the seventy weeks (chapter 9) and a detailed demonstration about the conflict
between the two empires and the two small horns. (Chapter 11)
The liberal critics depended on the following proofs:
First: The most important reason for their doubts is what was mentioned about
consecutive empires. What Daniel had revealed about the future was recorded as if he
lived it and as if it had happened. He prophesied in details about the events of the three
centuries before the birth of Christ. When these prophecies were fulfilled, what the
contemporary historians wrote corresponded to the events, which drove the liberal critics
to claim that the book was written after the establishment of these empires, and they
severely attacked the book. In fact, those liberal critics reject the “Holy Bible;” moreover
they reject God Himself as the Pantocrator or the Almighty who controls all the events of
history. Hence, those liberal critics attempted to remove the sanctity of the word of God
as a divine word revealing the future.
Porphyry, who attacked Christianity, Judaism, and the Holy Bible, used this
reason. St. Jerome said that when Porphyry saw that all what Daniel had written was
fulfilled, claimed that the book was written as a historical record, after the events had
been fulfilled. Thus, the attacks of Porphyry ascertained the preciseness of Daniel1.
Writing detailed historical prophecies is not strange in the Holy Bible, for
Abraham had prophesied about events, which happened through the five centuries. God
told Abraham, "Know certainly that your descendants will be strangers in a land that is
not theirs, and will serve them, and they will afflict them four hundred years. And also
the nation whom they serve I will judge; afterward, they shall come out with great
possessions. Now as for you, you shall go to your fathers in peace; you shall be buried at
a good old age. But in the fourth generation, they shall return here, for the iniquity of the
Amorites is not yet complete."(Gen 15: 13-16) This statement carried precise prophecies:
 The birth of Isaac, the son of the promise; for Abraham's descendants were slaved in
Egypt for about four hundred years.
 In their exodus, they will carry much.
 God condemned the nation, which enslaved them, for Pharaoh and his soldiers
drowned in the sea.
 Their return to Canaan under the leadership of Moses and Joshua.
 The defeat of the Amorites.
All these events were fulfilled in the following five centuries.
The reason that Daniel presented all these details, more than other prophets did,
was because that the time of the coming of the Christ had approached. The promise that
Adam and Eve took from God seemed obscure (Gen 3: 5), and was given in more details
during the era of Abraham, Isaac, and Jacob. He promised Abraham saying, "And in you
all the families of the earth shall be blessed." (Gen 12: 3, 18: 18, 22: 18, 26: 4) This
promise became clearer during the time of David (about 1000 B.C.) when we hear about

1
PG 25:619-620.

18
the coming of the Messiah as the King whom the rulers attack, and when the Psalmist
prophesied about the events of the cross (Ps 22). After about three centuries, Isaiah
prophesied about the birth of Christ from a virgin (Is 9: 6,7), and about the crucifixion (Is
53). Then Daniel came to declare the time of His coming and that it would be preceded
by conflicts of great kingdoms. Hence, what was mentioned in the book of Daniel exactly
corresponds with the spirit of the Holy Bible and its unity.
Second: The miracles, like the deliverance of the three youths from the fiery
furnace and the deliverance of Daniel from the lions’ den. But anyway, those critics reject
the concept of miracles. If miracles were mentioned in the book of Daniel, they were
mentioned for a purpose and not just to show God’s power and authority. The purpose
was to chastise God’s people by captivity that is liberating them from the pagan worship
and its defilement, so they may cleave to Him and trust in His care, power and wisdom. It
was also written for the edification of the Babylonians, whom Daniel lived among.
Among these miracles were:
*. The revealing of the dream of Nebuchadnezzar and Daniel's interpretation (Dan
2). God declared to the proud king how weak he is in front of a simple dream, and that
God the Almighty knows even the thoughts of man and his dreams.
*. The deliverance of the three youths from the fiery furnace (Dan 3). This
declares God's surpassing love to his believers, thus He controls nature, and so He can
change the fiery furnace into a place of rest.
*. The expulsion of Nebuchadnezzar to the wilderness to live with the animals
(Dan. 4). Its purpose was to ascertain the work of God who destroys pride, to raise us as
sanctified souls who may get attached to Him and share His glory according to our free
will.
*. Writing on the wall during the banquet, which was characterized by defilement
(Dan 5). Its purpose was to condemn sin, for there is no one who is above the divine
justice.
*. Deliverance of Daniel from the lions' den (Dan 6): This declares God' s great
care for the faithful believer, thus He can change the den of hungry lions to a joyful
heaven so the believer can meet with the angels and enjoy the heavenly ministry.
Third: The critics attack the book because of the visions, claiming that these
visions are false. But this is unrealistic, for if some fake coins exist in any generation, this
does not mean that there are not true coins. Thus, if some fake visions exist, this does not
mean that all visions are false. Abraham, the Patriarch, saw a vision, and Jacob saw a
vision of the ladder reaching heaven. Also, in the book of Zechariah, some visions are
mentioned, and in the New Testament, there is a book of "Revelation" full of visions,
which many consider as an extension and confirmation to the book of Daniel.
Fourth: The book of Ecclesiasticus (The Wisdom of Jesus, Son of Sirach, (about
170 B.C.) referred to the books of Isaiah, Jeremiah, Ezekiel, the twelve Minor Prophets
and did not mention Daniel. In the same book, it was mentioned that "there was no man
like Joseph" (Sirach 49: 15), thus they think that no one who knows Daniel can utter that
for he is like Joseph.
To refute that1,
1. The proof is very weak, for mentioning the Minor Prophets after Isaiah,

1
J.H. Raven: O.T. Introduction, p. 319.

19
Jeremiah, and Ezekiel, (Sirach 49: 8-10), is very natural, for the book of Daniel in the
Hebrew origin was among a collection called "Ketobeem,” and not among the collection
"Prophets.” Daniel did not present himself as a prophet but as a captive youth who had
grace in front of the chief eunuchs in the palace of Nebuchadnezzar. Most of his life, he
lived away from his nation, and in Babylon, he was not known as a prophet nor as a
spiritual worker among the captive Jews.
2. Not mentioning the name "Daniel" in the book of "Ecclesiasticus" does not
mean that he did not exist. None of the scholars have denied the existence of the book of
Ezra, in spite of not mentioning his name when referring to Zorobabel, Jeshua the chief
priest and Nehemiah. Also, Ecclesiasticus never mentioned Job or the twelve judges like
Gideon, Samson, and Deborah, nor mentioned the names of kings like Asa, Jehoshaphat.
Does this mean that these were fake personalities that did not exist? The scrolls of
Qumran (the Dead Sea scrolls) have identified the popularity of Daniel at his time.
3 Ecclesiasticus has explained the statement regarding Joseph, "No one was born
like Joseph, the chief of his brothers and people, whose bones were transferred and after
his death prophesied." If Daniel and Joseph were similar, both being strangers in palaces,
yet Daniel did not resemble Joseph in the three areas mentioned in the book of
Ecclesiasticus.
Fifth: Why were the late prophets like Haggai, Zechariah, and Malachi, not
affected with what was written in the book of Daniel, as long as it was written in the
previous age? To answer that, there was a great difference between the purpose of what
Daniel wrote and what the other prophets wrote.
Sixth: Not mentioning the name Daniel in the Babylonian and Persian records as
a proof of his not existing. To refute that, many of the great leaders were not mentioned
in the history records like the ministers, or generals in the army or those who built the
pyramids.
Seventh: What was mentioned in the book of Jeremiah (25: 11-12; 29: 10) means
that the book of Daniel was written after accepting the book of Jeremiah as a legal book,
and that was after the era of Daniel. To refute that, it was enough that Daniel had this
book or he even may have known the words of Jeremiah from his parents, especially they
were from noble families or from the royal family.
Eighth: Regarding the language: there were three Greek words for musical
instruments and some Persian words. This means that the book was written after the
establishment of the two empires: the Persian and the Greek; thus considering that what
was recorded as prophecies were just history that was fulfilled. To refute that:
1. If Daniel had lived before the Greek culture was at its peak, however this
culture had started very early and had its influence because of the colonies in the seventh
century before Christ. In the armies of Nebuchadnezzar, there were some Greek armies
and Egyptian army too who fought in the battle of "Carchemish" in the year 605 B.C.
2. In Nineveh, there were some Greek families since the year 700 B.C. It was very
easy for Nebuchadnezzar to capture those Greek musical instruments1.
3. Harrison said that the names of those musical instruments seem to be Greek,
however, their origin may go back Mopsuestia2.
4. The role of the Aramaic as business middlemen between Egypt and Greece, and
1
Coleman Luck: Daniel, Moody Press, 1958, p. 9ff.
.Harrison: Introduction to the Old Testament, p. 1162.‫ إﻋﺟﺎز اﻟوﺣﻲ واﻟﻧﺑوة ﻓﻲ ﺳﻔر داﻧﯾﺎل‬:‫اﻟﻘس ﻋﺑد اﻟﻣﺳﯾﺢ ﺑﺳﯾط أﺑو اﻟﺧﯾر‬ 2

20
between Babylon and the East, could not be ignored. This made them use some foreign
expressions in the midst of their language. Some scholars like Charles Boutflower in his
writing "In and Around Daniel" presented historical lists of the exchange of men,
soldiers, craftsmen and others1.
5. Some critics thought that the Chaldean expressions in the book are Aramaic,
which date back to the sixth century B.C. However, the new discoveries and studies
contradicted that2, for it was proven that the language of the book was very old and dates
back to the sixth century before Christ. Gleanson Archer3 thought that the language of the
book does not correspond with the era following the Persian era, by comparing the
language of the book and the language of the Dead Sea scrolls. It is very clear from the
language of the book that it is older than the language of the dead sea scrolls, and which
dates back to the sixth or fifth century before Christ, and it was written in Eastern region
which spoke Aramaic like Babylon and not Palestine.
It is worthy to note that the Aramaic expressions corresponded with the origin of
the Aramaic words since the ninth, eighth, and seventh centuries before Christ, as well as
the Aramaic of the Egyptian Papyrus which were discovered in the island of "Elephant"
near Aswan and which go back to the fifth century before Christ. The book of Daniel had
a combination of Hebrew, Babylonian, and Persian words like what were found on the
Papyrus of the fifth century before Christ. These were much different than the Aramaic of
"Nebtain" which did not contain any Persian, Hebrew or Babylonian words. However,
they were full of Hebrew expressions, and they were different from the Aramaic of
Balmera (Tadmer), which were full of Greek words, some Persian words, without
Hebrew or Babylonian words4.
The language of the book does not correspond the era of Maccabees, for the
Hebrew language was not used as a living language, because Aramaic replaced it. Some
expressions were similar to what were mentioned in the book of Ezekiel, which was
written during the captivity in the sixth century before Christ. Also, the Aramaic language
in the book of Daniel was different than the accent that was prevailing during the
Chaldean translation of the Old Testament, and is much closer to the language of the
book of Ezra which was written very close to the era of Daniel5.
Studies done by Rosenthal6 have confirmed that the Aramaic language used in the
book of Daniel was the same language, which was spoken in the palaces and embassies
since the seventh century before Christ, and it was wide spread in the Far East.
6. Some object that his Hebrew language used in the book of Daniel was very
weak. To refute that, we say that we cannot expect from a very young captive who was
lived in the Babylonian palace, with Babylonian education, to know Hebrew that well.
7. Regarding the Persian words, it was proven that many of the words, which the
scholars thought they were Persian, had a Babylonian origin. Most of the words referred
to by the critics as Persian, were titles or artistic expression, which could have crossed
from the Medes to Babylon during the days of Daniel.

1
W.A. Criswell: Expository Sermons on the Book of Daniel, vol.1, p. 31.
2
Cf. Robert Dick Wilson: Book of Daniel 1SBE, 2, p.785.
3
Gleanson L. Archer: Encyclopedia of Bible Difficulties, 1982, p. 282.
.‫ ﺑﻧد داﻧﯾﺎل‬:‫داﺋرة اﻟﻣﻌﺎرف اﻟﻛﺗﺎﺑﯾﺔ‬ 4

5
Cf. Dr. Kitto: Encyclopedia of Biblical Literature; p. 620.
6
cf. Harrison: Introduction to the Old Testament, p. 1124-26.

21
 G. L. Archer1 said that the fifteen Persian words mentioned in the book of Daniel
were a proof that the writer was very much associated with the Persian era. He did not
use except three Greek words, which were names of musical instruments, which was a
proof that the writer was before the Greek era.
Ninth: Some claim that there were some historical errors. Dr. Robert Dick
Wilson, one of the Hebrew scholars in this age, refuted those claims. Please refer to the
"International Standard Bible Encyclopedia.”
1. It was mentioned in Daniel 1: 1 that Nebuchadnezzar besieged Jerusalem in the
third year of the reign of Jehoiakim, while Jeremiah mentioned that this besiege was in
the fourth year of the king. (Dan 1: 1)
2. Daniel lived until the first year of King Cyrus (1: 21) and he saw the vision in
the third year of the same king. (10: 1; 1: 21)
3. What came in Daniel about "the law of Medes and Persians" (6: 8)
corresponded with the truths that were revealed in the archaeology and with the writings
of the book itself, assuming that Darius reigned during the same time of Cyrus.
4. Daniel saw the vision in the third year of Belshazzar the king (8: 1) as the last
Babylonian king, while in history, it was known that Nabonidus was the last Babylonian
king (refer to Daniel and archaeology).
Tenth: Geographical objections:
1. It was mentioned that Shushan submitted to Babylon, while some see that it
submitted to Medes. Winkler said that when dividing the Assyrian states between the
Medes and the Babylonians, Elam submitted to Babylon and not to Medes. Also, Daniel
saw the vision in Shushan.
2. Nebuchadnezzar would not besiege Jerusalem leaving the Egyptian army at
Carchemish, exposing himself to danger if defeated at Babylon. To refute this, the region
“Carchemish" was not near "Seresyom" but at Jirabis, about 150 miles from the
Euphrates.
3. Darius appointed 120 satraps (governors). He could have appointed more, for
King Sargon, king of Assyria, ruled over 117 nations and appointed governors too.
PROOFS OF THE AUTHENTICITY OF THE BOOK
1. Inner proof2
It was very clear from the writings that Daniel, the prophet and the writer of the
book who lived in the sixth century before Christ and lived in Babylonian palace in
Babylon for tens of years:
A. The writer very precisely knew the history of the city, its customs, and the way
of living.
B. The writer knew all the ranks of the scholars in Babylon, which were "the
magicians, the astrologers, the sorcerers and the Chaldeans." (2: 2)
C. The writer knew very well the way of those scholars in interpreting dreams,
solving riddles, and explaining enigmas (5: 12), and their religious thoughts "the gods
whose dwelling is not with flesh" (2: 11)
D. The writer used the picture of the beasts especially the lion which had eagle's
wings (7: 3,4), which referred to Babylon.
1
Gleanson L. Archer: Encyclopedia of Bible Difficulties, 1982, p. 284.
.29 ‫ ص‬،1995 ،‫ إﻋﺟﺎز اﻟوﺣﻲ واﻟﻧﺑوة ﻓﻲ ﺳﻔر داﻧﯾﺎل‬:‫اﻟﻘس ﻋﺑد اﻟﻣﺳﯾﺢ ﺑﺳﯾط أﺑو اﻟﺧﯾر‬ 2

22
 E. Mentioning some detailed matters which could not be mentioned in a latter era
like:
 The activities of Nebuchadnezzar during the construction. (4:30)
 Darius did not cast Daniel in the fiery furnace, but in the lions' den, because he
worshiped the god "fire.”
 The prophecy of Ezekiel was accepted as a contemporary to Daniel's (592 – 570 B.C.).
Ezekiel referred to Daniel (28:3), who was contemporary to Daniel, and that is enough
testimony that the book of Daniel was written during the days of Daniel (605 – 530
B.C.) 1.
2. The impossibility that the book of Daniel could have been written during the era
of the Maccabees23:
A. The Book of Maccabees (written about 135 B.C.) referred to the book of
Daniel as a legal book. It was impossible for the book to have been written in that era but
in a previous era. We may question with Walvoord and say, how can the Jews who lived
during the era of the Maccabees accept the book as part of the Holy Bible and refer it to
Daniel, who lived four centuries before them, if the book were not written before their era
and was already considered as one of the legal books of the Bible4.
B. No prophet has ever lived during the period between Malachi the prophet, at
the end of the fifth century before Christ and between John the Baptist, in the first part of
the first century after Christ. The book of the Maccabees assures this fact: "Thus there
was great distress in Israel, such as had not been since the time that prophets ceased to
appear among them." (1 Macc. 9:27) "And stored the stones in a convenient place on the
temple hill until there should come a prophet to tell what to do with them." (1 Macc 4:
46) "And the Jews and their priests decided that Simon should be their leader and high
priest for ever, until a trustworthy prophet should arise." (1 Macc 14: 41)
The Jewish historian Josephus5 said that from 464 – 442 B.C. until our present
time, all the history was recorded. There was no succession of prophets as before, and
there was no prophet since Malachi. Thus, it was impossible for them to accept a book
and consider it as one of the legal books and consider Daniel as one of the heroes of faith.
C. The book of the First Maccabees testified to the righteousness of Daniel,
"Daniel because of his innocence was delivered from the mouth of the lions." (1 Macc 2:
60) He also excerpted Daniel's prophecy about the abomination of Jerusalem (1 Macc 1:
29). It was impossible that the book of Maccabees mention Daniel the prophet with
Abraham, David and others had the book been written in their days.
D. The scrolls of "Qumran," especially the two scrolls written in the Hebrew
language in a cave Q 11, in the year 1956 A.D. that the book of Daniel was widely spread
since the old days. Also, the scroll of “Florililegium6,” and which referred to the book of
Daniel and which had the words of the Lord Jesus in Matthew 24:15 that the book was

1
Boyd’s Bible Handbook, Oregon 1983, p. 307.
.‫ اﻟﺦ‬46 ‫ ص‬،‫ إﻋﺟﺎز اﻟوﺣﻲ واﻟﻧﺑوة ﻓﻲ ﺳﻔر داﻧﯾﺎل‬:‫اﻟﻘس ﻋﺑد اﻟﻣﺳﯾﺢ اﻟﺑﺳﯾط أﺑو اﻟﺧﯾر‬ 2

3
.‫ اﻟﺦ‬46 ‫ ص‬،‫ إﻋﺟﺎز اﻟوﺣﻲ واﻟﻧﺑوة ﻓﻲ ﺳﻔر داﻧﯾﺎل‬:‫اﻟﻘس ﻋﺑد اﻟﻣﺳﯾﺢ اﻟﺑﺳﯾط أﺑو اﻟﺧﯾر‬
4
J.F. Walvoord: Daniel, The Key to prophetic Revelation, p. 20-21.
5
Against Apion 1:8.
6
R.K. Harrison: Introduction to the Old Testament, p 1107.

23
being read since the second century as a holy book inspired by the Holy Spirit. One of the
scholars, Raymond K. Harrison, said that the scrolls of "Qumran,” which included the
book of Daniel, were all written at least half a century ago. Since the "Qumran group"
was Maccabean that is from the Maccabees era, thus the writings of Daniel must have
been written half a century older than the Maccabean era1.
3. If this book was one of the fake books, it would not have been referred to
Daniel, whom some scholars think that he is a fake personality, but would have been
referred to one of the famous Jewish personalities, and the Jews would not have accepted
it as one of their legal books of the Holy Bible.
4. The Septuagint which dates back to 280 - 180 B.C., considered this book as a
legal book of the Holy Bible.
5. We know from Josephus that since the days of Christ, the Jews knew that
Daniel wrote the book and that it is a legal book. Josephus2 said that Alexander the Great
went toward Jerusalem to punish the Jews for their loyalty to Darius, the king of the
Persians. He led a great army and wanted to revenge from the Jews, but the high priest,
Joiada, (Neh. 12:11 met him with other priests. This scene aroused Alexander the Great,
for he had seen this in an earlier vision, thus he felt that this matter was from God. The
high priest revealed to Alexander Daniel's prophecy, which declares that a Greek king
will destroy the Persian kingdom, and this truly happened in the year 322 B.C. Alexander
became a friend to the Jews treating them kindly, which was unusual. This proves that the
Jews knew the book before Alexander and understood from its prophecies, that the Greek
Empire will succeed the Persian Empire.
Also, the book itself referred that Daniel the prophet is the writer (7: 1; 8: 2; 9: 2;
10: 1,2; 12: 4)
Above all, the New Testament referred to the book of Daniel more than once. In
(Matthew 24: 15), the Lord Jesus referred to "the abomination of desolation spoken of by
Daniel.” There is another statement in (Mark 13: 14). So, The Lord Jesus Himself "The
Truth" testified that Daniel is a true historical personality and a prophet, and the book was
referred to him. G. L. Archer3 said that the Lord Jesus did not refer to a book in the Old
Testament by the name of Daniel, but referred to the person Daniel, where he used "dia"
which refers to a human being. Thus, the Lord Jesus confirmed the existence of the
personality of Daniel and that he wrote the book, and his prophecy about the abomination
of desolation has not yet been fulfilled.

1
Ibid 1118.
2
Antiquities 7:11:8.
3
Gleanson L. Archer: Encyclopedia of Bible Difficulties, 1982, p. 284.

24
FROM THE INSPIRATION OF THE BOOK OF DANIEL
ENLIGHTEN MY EYES SO I MAY SEE YOU,
THE ALMIGHTY ONE!
 During this temporary captivity, let me see You, O the Almighty!
I see You holding all history in the palm of Your hand,
so I may trust You, O my Refuge!
 May great kingdoms arise, and may giants appear,
but You alone are the King of kings and the Lord of lords.
Your kingdom is eternal,
which challenges all the evil powers,
and destroys the antichrist and his followers!
You come to me on the clouds to carry me with You,
O the secret of my glory!
 May You draw all my depths amidst all the events,
so I may see You controlling the whole world.
I see You preparing a place for me in Your Fatherly bosom.
 May You raise me from the captivity to the freedom of glory of the children of God!
Yours is the thanksgiving, the praise,
O the Source of my joy!

25
Part One

THE HISTORICAL SIDE

(Chapters 1 – 6)

41
 In this part, the Holy Spirit presents a true picture of the practical faith in the life
of Daniel and his companions in Babylon, during the reign of king Nebuchadnezzar,
Belshazzar, Darius, and Cyrus.

42
CHAPTER 1
STRANGERS IN THE PALACE
Judah was captive on three stages, during this time and until the end of the
captivity was the darkest period for all the people. They lived in humiliation, strangers
away from their country, deprived of worship in the Temple, and losing all dignity in the
eyes of the Gentiles. But during that darkness, Daniel and his three companions were like
shining stars. God takes care of them and uses them for His kingdom as witnesses of the
truth, throughout all the generations.
1. The youths in captivity 1-4.
2. Their choice to serve the king 5-7.
3. Their rejection to the king’s delicacies 8-14.
4. The result of the test 15-16.
5. Their enjoyment of wisdom and understanding 17.
6. They surpass all the wise men 18-21.
1. THE YOUTHS IN CAPTIVITY
The book starts by mentioning the first captivity of Judah in the third year of the
reign of Jehoiakim, around the year 605 BC, by Nebuchadnezzar, king of Babylon, where
he besieged Jerusalem and humiliated its king (2 Kings 24: 1; Jer 22: 19). He took some
of the vessels from the house of God and brought them to Shinar to put them in the
treasury of the house of his god.
“In the third year of the reign of Jehoiakim, king of Judah, Nebuchadnezzar
king of Babylon came to Jerusalem and besieged it” (1).
This captivity was in the third year of the reign of King Jehoiakim (Dan 1: 1),
while in the book of Jeremiah chapter 25: 1 it was mentioned that this captivity took
place in the fourth year of his reign. For the Babylonians and the Assyrians base their
calculation on the year following the king’s reign, while in Judah, it is calculated starting
the year when the king had been enthroned, this is why there is a discrepancy of one year
between the two dates1.
Some scholars state that the word “came” [1] here in Hebrew means that the start
of Nebuchadnezzar’s movement as a the leader of the army to struggle against Necho,
King of Egypt in the battle of Carchemish, while what is recorded in Jeremiah refers to
his arrival to Jerusalem.
Nebuchadrezzar or Nebuchadnezzar is a Babylonian name, which means “Nebo,
the protector of the country borders,” or “O god Nebo, guard the borders,” or “O Nebo,
preserve the succession of the king.” But the word “Nebo” means “broadcasting” or
“press.” Nebo was the god of science and knowledge for the Babylonians2. The father of
Nebuchadnezzar is Nabopolassar who founded the neo-Babylonian empire in the year
625 BC and who conquered the Assyrian empire. He sent his son to attack the pharaoh of
Egypt in the year 605 BC in the battle of Carchemish (2 Kings 24: 7; Jer 46: 2). Then he
came to Jerusalem and besieged it and captured some of its inhabitants, Daniel and his
companions were among them. When Nebuchadnezzar heard of his father’s death, he
went back to Babylon to be enthroned. Notice that it was never mentioned that

1
Raven: O.T. Introduction, p. 319-320.
2
New Westminster Dictionary of the Bible, p. 655.

43
Nebuchadnezzar was a king of Babylon during the captivity of Jerusalem. Berosus1
mentioned that when Nabopolassar became old and was unable to lead his people, he
gave the leadership of the armies to his son Nebuchadnezzar, thus he was a partner with
his father in reigning over his people for at least two years.
The chronicle of Nebuchadnezzar is mentioned in the books of the first and
second Chronicles, Ezra, Nehemiah, Jeremiah, and Daniel. His trace in Babylon
corresponded with what is written in the Holy Bible.
“And the Lord gave Jehoiakim king of Judah into his hand, With some of the
articles of the house of God, which he carried into the land of Shinar to the house of
his god; And he brought the articles into the treasure house of his god” (2).
The Babylonian captivity was accomplished on three stages:
1. The first deportation: in the year 606 BC or 605 BC, after the battle of
Carchemish in which Nebuchadnezzar had conquered the Pharaoh of Egypt, then he went
to Jerusalem, where Daniel and his companions were captured. Nebuchadnezzar took
some of the vessels from the Temple and put them in the temple of Baal in Babylon, and
left Jehoiakim on the throne as his successor and submitted to his authority.
2. The second deportation: in the year 598 BC or 597 BC, eight years after the
captivity of Daniel. During that time, Ezekiel was captured. The kings of Judah,
Jehoiakim and Jehoiachin, were revolted against Nebuchadnezzar, then the king came
and took the rest of the vessels and treasures from the Temple, and captured King
Jehoiakim with some other 10,000 noble men and military men. He did not leave anyone
in Judah except the poor people. (Ezek 1: 1-3; 2 Chron 36: 10; 2 Kings 24 :8-20).
3. The third deportation: in the year 588 BC or 587 BC, where the king came for
the third time to punish King Zedekiah for his rebellion. “He burned the house of the
Lord and the king’s house; all the houses of Jerusalem, that is, all the houses of the great,
he burned with fire” (2 Kings 25:9). He also killed the sons of Zedekiah, the last of the
kings of Judah, and he cast off the eyes of the king himself and led him bound in chains,
thus the temple, Jerusalem, and all the Jewish community were destroyed (2 Kings 25: 1-
7; Jer 34: 1-7).
All that was to fulfill the prophecy (2 Chron 36: 14-21), as a group chastisement
because of the deviation of the people and their insistence for pagan worship, and their
rejection to the voice of God through the prophets.
The first captivity was in the third year of the reign of King Jehoiakim, according
to the Babylonian calendar, which ignores the first part of the year. This was not achieved
because of the courage of Nebuchadnezzar nor because of his tight secure army plan, and
not by coincidence, but by God’s permission to chasten His people. This is what Daniel
the prophet had emphasized.
 The truth about the defeat of Jehoiakim reveals that this victory was because of God’s
will and not because of the power of the enemies2.]
St. Jerome
God had surrendered the king of Judah, his house and his holy vessels to be
delivered by pagan hands to a pagan temple in Shinar. This was not a break in God’s
promise to Abraham and his descendants, as written in the psalm, “This is My resting
place forever; here I will dwell, for I have desired it” (Ps 132: 14). Then He put a
1
Josephus: Contra Apionem 1:19; Antiq. 10:11:1.
2
PL 25:623.

44
condition, “If your sons will keep My covenant and My testimony which I shall teach
them” (Ps 132: 12).
God is willing to surrender His temple and His holy vessels to pagan hands to
stimulate us to repent, to obey Him, and to draw us to His love, to become His temple,
the living stones, and the holy vessels, whose portion is heaven.
“The land of Shinar” is an old name for Babylon, and also the tower which the
old people had tried to build to reach heaven, and there God had confused their
languages, and they called the land Babel which means “confusion.”
St. Jerome explains, symbolically, the transfer of the vessels of the temple of God
by Nebuchadnezzar. He said:
[It was not possible that the king of Babylon transferred all the vessels of the
house of God and put them in the house of the idol, which he had built. He only
transferred part of the vessels from the house of God. These vessels refer to the teachings
of the truth. If you study all the works of the philosophers, you will definitely find parts
of the vessels of God, for example, you will find in Plato that God is the Creator of the
world. Also, Zeno, the head of the Epicureans, mentioned that there are people in Hades
and the souls are immortal. Due to the fact that the philosophers mix truth with lies, and
defile the good nature with many evils. Therefore, they have seized some of the vessels of
the house of God and not all of them1] St. Clement of Alexandria and his disciple
Origen have adapted this thought.
“Then the king instructed Ashpenaz, the master of his eunuchs, to bring some
of the children of Israel and some of the king’s descendants and some of the nobles’
young men in whom there was no blemish, but good-looking, gifted in all wisdom,
possessing knowledge and quick understanding, who had ability to serve in the king’s
palace, and who they might teach the language and literature of the Chaldeans” (3-4).
Some of the liberal critics think that the name of “Ashpenaz” was not mentioned
in the old Babylonian records, and that Ashpenaz was not a historical personality.
However, later, one of the scientists of the Assyriology discovered this name engraved on
one of the bricks in the ruins of Babylon and it is now kept in the British Museum2.
The king established an institute in his palace under the direction of Ashpenaz.
This institute had probably many departments, one of which was related to the education
of the sons of the Jewish nobles, according to their language. The establishment of this
institute to graduate wise men to help the king shows how wise and broad-minded the
king was. His choice of some of the youths from the descendants of the kings was for
many reasons. One of them was his feeling of a victorious man who carries the noble men
not to subdue them but to serve in his palace and manage the affairs of his country. Also,
he was pushing them to submit to him and not to be revolted against him, defending their
country. This gives the Jews a psychological relief that there is one in the palace who
represents them.
These youths were characterized by the following:
 The nobleness of their genealogy.
 The beauty and strength of their body.

1
PL 25:623-4.
2
W.A. Criswell: Expository Sermons on The Book of Daniel, vol. 1.

45
 The craftiness of their wisdom.
 Their knowledge.
 Their ability to educate others.
 Their ability to stand in the palace, to use their wisdom, knowledge, and understanding
in their daily work.
In spite of their physical health, wisdom, and experience, yet the king wanted
them to learn the language and culture of his country, so they may lose the sense of
belonging to their own country. He did not destroy their talents, but wanted to direct their
energies for the benefit of his palace.
What he meant by the “Literature of the Chaldeans” is to learn their language,
culture, astronomy, mathematics, magic, and interpretation of dreams. As Moses learned
all the wisdom of the Egyptians, so Daniel learned all the wisdom of the Chaldeans.
2. THEIR CHOICE TO SERVE THE KING
“And the king appointed for them a daily provision of the king’s delicacies and
of the wine which he drank, and three years of training for them, so that at the end of
that time they might serve before the king. Now from among those of the sons of Judah
were Daniel, Hananiah, Mishael, and Azariah. To them the chief of the eunuchs gave
names: he gave Daniel the name Belteshazzar; to Hananiah, Shadrach; to Mishael
Meshach; and to Azariah, Abed-Nego” (5-7).
It is very clear that Nebuchadnezzar carried the traits of a king, for he chose
youths to be trained in the language and the literature of the Chaldeans, at the expense of
the palace. Moreover, they eat from the delicacies of the king, not that he may brag about
their beauty, but to counsel him and help him in managing the affairs of the country. He
did not despise them because they were foreigners. In this respect, he was far advanced
by many centuries, for he was not like King Ahasuerus (who was mentioned in the book
of Esther), who appointed men to fulfill their lusts, but he chose youths to serve the
society.
Why did the king order that they eat from his delicacies?
He was quite crafty in this regard, for he appears to be the king who treats
generously his captives. However, he wanted, through the luxurious life, to attract them
to him so that they may not revolt against him, and so that they may lose the sense of
belonging to their country. So he wanted to destroy Judah through violence as well as
with gentleness. Training for three years, the number three refers to the resurrection. The
Lord Jesus Christ offered us His risen life to raise us to heaven, however,
Nebuchadnezzar offered the youths three years of training not to raise them to heaven but
to Babylon, so that they may die for their country and live with a new Chaldean thought.
The names of the four youths from the tribe of Judah were to remind them of their
belonging to God and His presence with them.
“Daniel” means “The Lord is my judge.”
“Henaniah” means “Jehovah is kind and gentle.”
“Mishael” means “who is like God or who resembles God.”
“Azariah” means “Jehovah helps him”
This shows the concern of the parents of those youths who had even chosen
names to connect them to God, as it was mentioned in the book of Proverbs, “Train up a
child in the way he should go, and when he is old he will not depart from it” (Prov 22: 6).

46
 The chief of the eunuchs wanted those youths to sever any relationship with their
past, their religion and their education. This is why he gave them new names to bring
them closer to the Chaldean gods, Baal, the god of the sun, the goddess of beauty and
earth, and the goddess of fire.
a. He called Daniel “Belteshazzar,” which means “Baal’s prince.” Baal was the
main god that the Babylonians worshiped.
b. He called Hananiah “Shadrach” which means “Inspired by the god of the sun.”
c. He called Mishael “Meshach,” which means “Through Shak,” for the
Babylonians worshipped Venus, under this name and he is the goddess of beauty and
earth.
d. He called Azariah “Abed-Nego” which means “the servant of the goddess of
fire.”
It is not strange that the king wanted to change their names as he changed their
language and education, like what the Pharaoh did with Joseph. (Gen 41). However, he
was not able to change neither their hearts nor their thoughts away from God or His
people and His holy places. But when the Lord Jesus Christ changed the name of Simon
to Peter (Mk 3: 16), and the two sons of Zebedee to the sons of Boanerges, He renewed
their inner depths to correspond with their heavenly mission, which He had prepared for
them.
Daniel carried three names:
a. In the Hebrew language, he was called Daniel, for the Hebrews saw in Him
God who judges the evil of the pagans.
b. In the Chaldean language, he was called Belteshazzar, for the Chaldeans or the
Babylonians saw in him hidden power, so they considered him the private prince for their
greatest god “Baal.”
c. In the heavenly language, he was called, “man greatly beloved” (10:11,19;
9:23).
3. THEIR REJECTION TO EAT THE DELICACIES OF THE KING
“But Daniel purposed in his heart that he would not defile himself with the
portion of the king’s delicacies, nor with the wine which he drank; therefore he
requested of the chief of the eunuchs that he might not defile himself. Now God had
brought Daniel into the favor and goodwill of the chief of the eunuchs” (8,9).
Since Daniel was faithful to God, he was granted grace in the eyes of the chief of
the eunuchs. David the Psalmist said: “He also made them to be pitied by all those who
carried them away captive” (Ps 106:46). As God had hardened the heart of the Pharaoh to
be glorified in the salvation of his people, he also granted grace in the heart of the chief of
the eunuchs to be glorified in Daniel and the three youths. The Lord comforts us by
touching the hearts of the people around us, either to use their tendency to violence or to
change them to gentleness, so that all things work together for our good.
 The person who was captured because of the sins of his ancestors, was rewarded
because of his virtues, for he had put in his heart not to defile himself with the
delicacies of the king, but preferred a simple meal to a luxurious one. Therefore the
Lord granted him grace and well being in the eyes of the chief of the eunuchs. In

47
 difficult circumstances, the saints are loved by the unbelievers, because of God’s
mercies and not because of the goodness of the evil people1.
St. Jerome
“And the chief of the eunuchs said to Daniel, I fear my lord the king, who has
appointed your food and drink. For why should he see your faces looking worse than
the young men who are your age? Then you would endanger my head before the king.
So Daniel said to the steward, whom the chief of the eunuchs had set over Daniel,
Hananiah, Mishael, and Azariah, Please test your servants for ten days, and let them
give us vegetables to eat and water to drink. Then let our appearance be examined
before you, and the appearance of the young men who eat the portion of the king’s
delicacies; and as you see fit, so deal with your servants. So he consented with them in
this matter, and tested them for ten days” (10-14).
Daniel lived in a strange country (the land of captivity), and he could have had a
good excuse not to fast. Daniel was in a corrupted environment encouraging sin, for he
was in the king’s palace, and he had to eat from the king’s delicacies and drink his wine.
He fasted even in his old age (ch. 10), as if his heart did not get old.
Note that in Daniel’s fasting:
1. Daniel fasted not only by abstaining from food, but he “purposed in his heart”
(8). A spiritual life is enjoying an inner treasure, “For where your treasure is, there your
heart will be also” (Matt 6: 21). Thus, a true spiritual life stems from the depth of the
heart, that even during the temptation, the believer can overcome it by God’s grace and
the strong holy will be inside him. Not only did he purpose in his heart, but also he
transformed it into action. Worship starts from inside and it is also translated into action,
so that the body shares with the soul, the action with the thought, and one practices his
spiritual life with all his hidden and apparent being.
2. Daniel asked the chief of the eunuchs not to defile himself. This request was
considered impossible, because it can put him in trouble and may cost him his life. Daniel
believed that God is the Lord of the impossibilities who can work in the heart of this
pagan man, as long as this matter touches the sanctity of his life and its purity. The chief
of the eunuchs changed their names, but he was unable to change their hearts and their
holy natures in the Lord.
Daniel considered the king’s delicacies defilement. Why?
a. Because his brothers were deprived from this luxurious life, so how could he
accept to live in the luxury of the palace while his brothers were in need?
b. What was offered on the table was unlawful food according to the Mosaic Law,
like the meat of strangled and some unlawful animals. However, on the king’s table, there
must have been some lawful meat, which Daniel and his companions could have chosen
from.
c. Those youths were afraid that the king’s delicacies might make them forget
their true positions as captives. They did not request the king’s delicacies, but rather their
freedom and satisfaction. Their hearts would not rest in a strange palace, but they longed
to go back to their own country. No doubt, Daniel and his companions were groaning for
all what had happened to God’s people, the temple, and the holy city, so they kept an
inner bitterness until God had pity on them and restored their captivity.

1
PL 25:625B.

48
 d. Daniel was afraid that some participants at the table have been addicted to the
wine, so he completely rejected it, as was written. “Those who linger long at the wine,
those who go in search of mixed wine, do not look on the wine when it is red, when it
sparkles in the cup, when it swirls around smoothly” (Prov 23: 30-31). Daniel probably
considered himself a Nazirite to the Lord who does not drink wine or any similar drinks.
(Num 6: 2-3). The priests were forbidden to use it before their ministries in the temple,
(Lev 10:1-9), as well as the kings, too (Prov 31:4-5). Those youths were in bitter agony
because of the captivity, so how can they drink wine, which was a symbol of joy? They
did not use it so God may restore them from their captivity.
 Blessed are those who keep the covenant of their fathers and do not disobey the Law
given by Moses, but fear God. In spite of their captivity in a strange land, they were
not enticed by delicious meat nor by attractive wine nor by the glory of the princes,
but instead they kept their mouths holy and sanctified and praised the Heavenly
Father1.
St. Hippolytus of Rome
 Whoever did not want to eat nor drink from the king’s delicacies lest he gets defiled
(knowing that the wisdom and teachings of the Babylonians were wrong), surely
cannot utter any evil word2.
St. Jerome
Daniel debated his principle of fasting with courage and gentleness, in the spirit of
humility and not with self-righteousness. The true religious life is to practice moderation;
so one may not live in humiliation, nor with violence; with no respect for others, or in
haughtiness feeling that he is more righteous than others.
Daniel was characterized with wisdom, sobriety and faith, knowing that God is
the One who works in the hearts of people. There was a hidden element in this debate,
which was “God’s interference for our own spiritual good.” It was so obvious from verse
9 that the fruit of this debate was not due to Daniel’s personality but to God’s mercies,
who gave him grace in the eyes of the chief of the eunuchs. God is in control of the hearts
of those who rule us, even if they are non-believers or tend to be violent. “The king’s
heart is in the hand of the Lord, like the rivers of water; He turns it whenever He wishes”
(Prov 21:1).
God wants us to enter into dialogue with Him as Abraham, Moses, David and
others did.
3. Daniel and his friends were serious about fasting without weariness for ten
days; thus the Lord rewarded them ten times. He gave them a better countenance, and
they became in much better health than all the others. This was a gift from God, for it is
written, “Man shall not live by bread alone; but man lives by every word that proceeds
from the mouth of the Lord” (Deut 8:3).
 They knew that the earthly meat does not grant people beauty and strength but rather
God’s grace which is granted by His Word3.
St. Hippolytus of Rome

1
Scholia on Daniel 1:8.
2
PL 25:625A.
3
Scholia on Daniel 1:12.

49
 He gave them knowledge, understanding and wisdom, for the moderate spiritual
fasting does not weaken the mind but rather strengthens it and helps it grow.
4. This book presents us a lively picture about the fasting of Daniel, who used to
eat only beans, (12), and no meat (Dan.10:3). He abstained form every luxury; he did not
drink any wine nor did he anoint himself (Dan 10:3). David the Psalmist practiced fasting
the same way, for he said, “My knees are weak through fasting, and my flesh is feeble
from lack of fatness” (Ps 109:24). Repentance accompanies fasting (Dan 10:2).
 His faith was so great to the extent that he promised them that he will be in better
health, once he eats the fasting food, and he determined the time too. This was not
being too hasty in acting, but rather great faith; he despised the delicacies of the king1.
St. Jerome
4. THE RESULTS OF THE TEST
“And at the end of ten days their features appeared better and fatter in flesh
than all the young men who ate the portion of the king’s delicacies. Thus the steward
took away their portion of delicacies and the wine that they were to drink, and gave
them vegetables (beans)” (15-16).
We do not know the number of youths who served the king, however only the
four names, Daniel and his three friends, were mentioned. Since they were serious in their
faithfulness to God, in spite of the difficult circumstances, they were the only ones who
deserved to have their names mentioned in the Holy Bible and to be found engraved in
the book of life.
5. THEY WERE TALENTED WITH WISDOM AND
UNDERSTANDING
“As for these four young men, God gave them knowledge and skill in all
literature and wisdom; and Daniel had understanding in all visions and dreams” (17).
God had fulfilled His promises with His believers, “For those who honor Me, I
will honor...” (1 Sam 2:30).
 Notice that it was written that God gave the young men knowledge in all literature and
in all branches of wisdom2]
St. Jerome
God had selected Daniel, not only from the rest of the people but also from his
peers, because He was preparing him for an important prophetic task. St. Jerome
mentioned that God had given the four young men knowledge and skills, but He added
another gift to Daniel, which was the understanding of all visions and dreams3. Daniel
was distinguished with the spirit of prophecy, for God revealed to Him His plan. God had
forbidden the use of magic to know the future (Deut 18:10), but He revealed some
aspects of the future to His prophets for the edification of the His people and the glory of
His holy name.

1
PL 25:625C.
2
PL 25:625C.
3
PL 25:625C.

50
6. THEY SURPASSED THE WISE MEN
“Now at the end of the days, when the king had said that they should be brought
in, the chief of the eunuchs brought them in before Nebuchadnezzar. Then the king
interviewed them, and among them all none was found like Daniel, Hananiah,
Mishael, and Azariah, therefore they served before the king. And in all matters of
wisdom and understanding about which the king examined them, he found them ten
times better than all the magicians and astrologers who were in all his realm” (18-20).
The king could not have tested those youths unless he himself was highly
educated and full of knowledge and wisdom. The king was pleased with them, but he did
not bring them to the palace just for spending some time nor for having idle talks, but for
helping him with the spirit of wisdom and seriousness.
God was glorified in His captured children, for they have surpassed their peers,
the Chaldeans, who bragged that they were full of wisdom, considering others ignorant
barbarians. Now the king admits that their wisdom is nothing compared to the abundant
grace of God.
“Thus Daniel continued until the first year of King Cyrus” (21).
This does not mean that Daniel did not stay except until the first year of King
Cyrus, but this is to emphasize that Daniel was contemporary during the whole period of
captivity, for in this year the Jews have returned to Jerusalem.

51
FROM THE INSPIRATION OF DANIEL (1)
IN THE BABYLONIAN PALACE
 May the enemy carry me to the Babylonian Palace,
But he cannot cast my soul from heaven!
May he offer me all the delicacies and luxuries,
but he cannot snatch me from the heavenly table!
Because I enjoy the food of the angels!
 Grant me to abstain from the love of the world,
Then bless my body, soul, and mind.
Help me with Your heavenly wisdom
and reveal to me Your surpassing mysteries!
 As you were with Daniel in his sojourn in the palace,
Let Your grace accompany me wherever I go!
Grant me success in every task I undertake!

52
CHAPTER 2
THE VISION OF THE STATUE
It is very hard to express the feelings of Daniel and his three friends. Truly God
has been glorified in them, and gave them grace in the eyes of the king who considered
them wiser than all the other Chaldeans. They had grace in the eyes of everyone, were
much honored and had all the capabilities, yet they felt imprisoned in the palace like the
birds in a golden cage decorated with pearls. To them, freedom was much better than
anything else.
God wanted to assure Daniel that all what had happened to him was not
coincidence. The world, establishing kingdoms and destroying them, even man’s dreams
are all under God’s control. Therefore, God allowed Nebuchadnezzar to see a terrifying
dream, and all the human kind was unable to interpret it. But God revealed it only to
Daniel, and it is summarized in one statement, that “God controls the history and is
concerned about the salvation of the world”
God wanted to reveal that Daniel was distinguished with the spirit of prophecy,
clarifying that God’s mercy was working in him.
1. The history of the dream 1
2. The forgotten dream 2-12
3. The order to kill the wise men 13
4. Daniel’s behavior 14-18
5. Revealing the secret 19-24
6. Encounter with the king 25-30
7. The metal statue 31-33
8. The strange stone 34-36
9. Interpretation of the dream 37-45
10. The glorified Daniel 46-48
11. Daniel’s friends 49
1. THE HISTORY OF THE DREAM
“Now in the second year of Nebuchadnezzar’s reign, Nebuchadnezzar had
dreams; and his spirit was so troubled that his sleep left him” (1).
One would probably ask how can the dream be in the second year of
Nebuchadnezzar’s reign, and Daniel had interpreted it while he was still receiving his
training for a period of three years? Did he not stand before the king except after the three
years? (1:5)
A. Three years refer to a part of the first year, the second year and part of the third
year (Compare 2 Kings 18:9,10; Jer 34:14; Ps 8:31), where the first year of Daniel’s
training is part of Nebuchadnezzar’s reign, and the second year is part of his second year
of reign according to the Babylonian calculations1.
B. Some people feel that the second year means after the desolation of Jerusalem
and the temple, and the destruction of the Jewish community in the year 588 BC or 587
BC.

.329 ‫ ص‬،4 ‫ ﺟـ‬،‫ ﺗﻔﺳﯾر اﻟﻛﺗﺎب اﻟﻣﻘدس‬:‫ﻣﻧﺷورات اﻟﻧﻔﯾر‬ 1

58
 C. The most acceptable opinion is that the first chapter took place at the time
when Nebuchadnezzar was helping his father Nebopolassar in his reign. Here he means
the second year of Nebuchadnezzar’s reign when he was alone on the throne1.
Nebuchadnezzar became a king with his father, as was the custom at that time. He, then,
besieged Jerusalem as a partner of the king and a leader of the army, then he forsook
Jerusalem and went to the battle of Carchemish because the Pharaoh had rebelled against
him. His father was still living, and then he went and besieged Jerusalem again in the
year 606 or 605 BC, where the first deportation happened. Then his father died and he
became king. This story corresponds with what was mentioned in history, meaning that
Daniel and his friends were receiving training for the wisdom of the Chaldeans during the
last days of Nebuchadnezzar’s reign as a partner of his father. Then during the second
year of his reign alone, Daniel stood before him; this was after the training period.
St. Jerome said that what he means by the second year is that he reigned not only
over the Jews and Chaldeans, but also over all the other Gentiles like the Assyrians and
the Egyptians. Josephus2 said that Nebuchadnezzar had a strange dream about the future
after his victory over Egypt3.
It is mentioned that he had dreams, in the plural form, although he had only one
dream. The plural form was used because the dream had many subjects, or probably he
had several dreams within different intervals bearing the same interpretation. However,
the last dream was worrisome, that is why he called the wise men to ask them about the
interpretation.
Why Nebuchadnezzar did not mention the dream to the wise men? St. Jerome
answered: [The dream was in the king’s heart like a shadow, an echo or trace, if others
would repeat the dream before him, he can remember what he had seen, and they would
not be able to trick him with lies4.] What multiplied his worry was that he forgot the
dream, so he needed someone to remind him of it. God who gave him the message
through the dream made him forget, though usually people ignore the dreams that they
forget.
Nebuchadnezzar was probably thinking of the future, asking guidance from the
gods, therefore God revealed to him the times of the Gentiles. (Lk 21:24). He saw that his
rule shall be destroyed, followed by many empires, which appear and disappear then God
will rule forever. The king realized that these are unusual matters, and that there is a
message coming directly to him. When he woke up he forgot the details of the dream, all
what he could remember was that this strange dream is coming from heaven. He asked
someone to remind him of the details and to reveal to him its interpretation.
God, who presented this dream, is the one who made him forget its details, so he
became worried and asked the wise men and magicians to interpret it. This is exactly like
what had happened with King Ahasuerus who had insomnia and could not sleep, then he
looked at the chronicles, and God started the work for the salvation of His people from
the wicked Haman. (Es. 6:1).

1
G. Goleman Luck: Daniel, P. 26.
2
Antiquites., book 10.
3
PL. 25:627.
4
PL. 25:627E-628.

59
2. THE FORGOTTEN DREAM
These dreams are examples of God’s work in secret for the benefit of His
believers. Tertullian, in his discourse “On the Soul” differentiated between three kinds of
dreams1:
A. Dreams from the devil: which may be seen as true and beneficial, yet they are
deceiving.
B. Dreams from God: like what had happened with Nebuchadnezzar, the pagan,
and that was to show God’s great mercy upon the entire human race.
C. Dreams that are common in one’s daily life, mostly as a reaction to one’s
behavior. At night, after the day’s work, one remembers the events of the day, whether
sad or joyful, and remembers them in the form of dreams. Thus, this old say: “hungry
men dream of bread and thirsty men dream of water.”
“Then the king gave the command to call the magicians, the astrologers, the
sorcerers, and the Chaldeans to tell the king his dreams. So they came and stood before
the king” (2).
“Chaldeans” mean the Babylonians in general, but later it meant only the wise
men. Some liberal critics think that the word “Chaldeans” mean the people of Chaldea,
and not just a segment of them. But A. W. Criswell said that the ancient discoveries
proved that what was written in Daniel was correct, that the word “Chaldeans” meant a
special segment of people who served the Baal or Bel.
It is obvious that the king felt that this dream carried a heavenly divine message.
He had previously dreamt a lot, but never cared. But this time, he felt terrified and could
not sleep, for he felt that the heaven is revealing to him something important, that is why
he called all the wise men, magicians, and Chaldeans.
At the beginning, the magicians rejoiced that the king was calling them, for they
thought that he was asking for their counsel, or that he will give them presents after they
interpret the dream. They did not notify Daniel about the king’s call, due to envy and
jealousy. The Jews were wondering why Daniel and his friends did not go to the king. St.
Jerome said that when the king promised gifts to the one whom would interpret the
dream, Daniel and his friends did not care to stand before him because they did not care
about the treasures and the glory of the Chaldeans. Also, the Chaldeans envied the Jews
for their good reputation and honor, that is why they went alone to the king to get all the
rewards for them. But afterwards, they asked for their help to solve such a disaster2.
One of the reasons why the king did not call Daniel and his friends to interpret the
dream although he had already tested them and found them ten times better than all the
others (magicians and astrologers), who were in his realm (1:20), was that he did not
completely trust their sincerity and loyalty to his kingdom.
Whether the wise men or the king were the cause, God allowed that so that they
would not go with the magicians and astrologers. They had to be distinguished because
they worked through the Spirit of God, and not by magic. Anyway, God separated them
so that He is glorified in them.
“And the king said to them, “I have had a dream, and my spirit is anxious to
know the dream.” Then the Chaldeans spoke to the king in Aramaic, “O king live
forever! Tell your servants the dream, and we will give the interpretation” (3-4).

1
Cf. A Treatise on the Soul, 4-7.
2
PL 25: 628D.

60
 The king admitted his ignorance to interpret the dream and his weakness before
the message it carries.
When they told him, “O king live forever,” this was not a mere salutation, but
they saw worries on his face. They asked him not to worry, for they were absolutely
confident that they could interpret the dream.
“But the king answered the Chaldeans in these words: “My decision is firm: if
you do not make known the dream to me, and its interpretation, you shall be cut in
pieces and your houses shall be made an ash heap” (5).
Although they talked with confidence that they can answer his request, yet they
were surprised that he was asking something beyond their means and above their
understanding. Those magicians and astrologers were like half gods, in the eyes of the
rulers and the people. But now, they were humiliated because they did not know the
interpretation. This was a fruit of their pride and haughtiness. This severe threat revealed
the violence of the king and his brutality, besides it gave a chance to spreading the news
on a large scale; thus God was glorified through His work in Daniel.
“However, if you tell the dream and its interpretation, you shall receive from me
gifts, rewards, and great honor. Therefore tell me the dream and its interpretation” (6).
Knowing that they were covetous and lovers of vainglory, the king promised them
to honor them with gifts and rewards.
“They answered again and said, “Let the king tell his servants the dream, and
we will give its interpretation.” The king answered and said, “I know for certain that
you would gain time, because you see that my decision is firm. If you do not make
known the dream to me, there is only one decree for you! For you have agreed to speak
lying and corrupt words before me till the time has changed. Therefore tell me the
dream, and I shall know that you can give me its interpretation” (7-9).
The astrologers insisted to know the dream, and in pride, they ascertained that
they would know its interpretation. The king showed another side of their crime, which
was telling lies and corrupted words. Knowing that he had forgotten the dream and that
they could not give its interpretation, they wanted to gain time until the king would calm
down and forgive them. During the discussion between the king and the Chaldeans, the
king doubted that they would know the interpretation because they were not truthful in
their knowledge. They wanted to gain time until the king’s anger would subside and
would change his order of killing them.
The Chaldeans realized that only God would know the matters related to the
future. We thank God for His love, for the Word of God came to tell us everything, as the
Samaritan woman said, “I know that Messiah is coming, who is called Christ. When He
comes, He will tell us all things” (Jn.4:25).
“The Chaldeans answered the king, and said, “There is not a man on earth who
can tell the king’s matter; therefore no king, lord, or ruler has ever asked such things
of any magician, astrologer or Chaldean” (10).
They presented just an excuse to the king that no one could ever do what he was
asking, and that it had never happened before in the history of mankind. Thus, everyone
had witnessed that if anyone could tell that dream, this would be a divine gift from God,
for God is the only knows man’s dreams and the inner thoughts. They had witnessed to
the God of Daniel, even before Daniel uttered a word about God.

61
 “It is a difficult thing that the king requests, and there is no other who can tell it
to the king except the gods, whose dwelling is not with flesh” (11).
Some thought that they meant the angels who are the only ones who can tell that
strange dream, which came as a divine revelation. The dream was omitted from the
king’s mind for a divine purpose, but his soul was still full of anxiety. Others thought that
he meant the gods for the Chaldeans worshipped many gods, and the Supreme god was
the ruler only.
“For this reason the king was angry and very furious, and gave the command to
destroy all the wise men of Babylon” (12).
The answer of the wise men did not comfort the king, but rather he became very
furious and his threatening changed to a royal order to kill all the wise men of Babylon.
3. THE ORDER TO KILL ALL THE WISE MEN
“So the decree went out, and they began killing the wise men; and they sought
Daniel and his companions, to kill them” (13).
Daniel and his companions were not called with the wise men when the king
asked them to reveal his dream and interpret it. But when the order to kill was issued,
they wanted them to be killed too. In spite of that injustice, Daniel and his companions
did not hate them but Daniel saved them, without even rebuking them.
4. DANIEL’S BEHAVIOR
“Then with counsel and wisdom Daniel answered Arioch, the captain of the
king’s guard, who had gone out to kill the wise men of Babylon; he answered and said
to Arioch the king’s captain, “Why is the decree from the king so urgent?” Then
Arioch made the decision known to Daniel” (14-15).
It is obvious that some wise men were already killed before Daniel and his
friends. This decree had a big impact on all the communities in the country.
When Daniel was ordered to death, he met with Arioch, the king’s captain. He
wanted someone to intercede on his behalf and on behalf of his friends to clarify to the
king that the decree to kill them was unjust because they were not called with the wise
men to reveal nor interpret the dream. He rebuked him with gentleness by saying, “Why
is the decree from the king so urgent?”
It is obvious from Daniel’s words that he was not defending himself lest he dies,
but he wanted what is good for the king. The sudden verdict of Daniel’s unjust death did
not make him lose his wisdom nor his calmness, and did not make him worry. The dream
worried the king, but the verdict to kill Daniel did not worry Daniel because he felt that
his life, his heart, his thought are under God’s control and the guidance of the Holy Spirit.
He asked the king to give him some time so that God may reveal to him the secret. He
asked with great confidence that God would provide him with all his needs. He knew that
this request was risky, for if he would not know the answer, then his punishment would
be multiplied.
“So Daniel went in and asked the king to give him time, that he might tell the
king the interpretation. Then Daniel went to his house, and made the decision known
to Hananiah, Mishael, and Azariah, his companions, that they might seek mercies
from the God of heaven concerning this secret, so that Daniel and his companions
might not perish with the rest of the wise men of Babylon” ( 16-18).

62
 The Chaldeans asked for the dream to interpret it, but Daniel asked for some time
to stand before the One who reveals the secrets.
“Daniel went to his house,” this means that the king had agreed to give Daniel
some time, maybe just one day, since he wanted the answer fast in order to be relieved
from his worry. Daniel asked for this day to enjoy a divine revelation of the dream and its
interpretation.
Given some time, Daniel did not go to the library to read nor did he ask his friends
for counseling, but he asked his friends to pray for him. Daniel was so close to God, yet
he felt that he needed many intercessions and supplications for him. Likewise, St. Paul
used to ask the people to pray for him so that God may grant him wisdom, before uttering
any word. Hence, trials led Daniel and his friends to deeper prayers and fellowship with
God.
 Daniel did not ask for some time to seek the interpretation of the secrets by his own
ability, but rather to ask the God of secrets. That is why he asked Hananiah, Mishael
and Azariah to pray with him, so that he would not be the only one to deserve the
glory. They shared the risk; therefore they shared a general prayer1.
St. Jerome
When Daniel talked with his friends, he said “The God of heaven” (18). He did
not say the God of Israel, for he knew that Israel had sinned and did not deserve to have
the name of God called upon it. This title was also mentioned in the books of Nehemiah,
Ezekiel, Daniel, because they are all books related to the era of captivity. It seemed that
God had forsaken His people for a moment, so that they would repent, then He would
dwell in them. This title was also mentioned in the Book of Revelation, where our hearts
are elevated up to heaven, where God carries us to His heaven, and thus He is called the
God of heaven.
The three youths helped Daniel with their prayers, not to share with him a reward
from the king, nor to remove his shame, but for the glory of God in His prophet in the
land of captivity. The eyes of those righteous young men were directed toward the divine
mercies, for only they help us during our tribulations.
5. REVEALING THE SECRET
God had allowed Daniel to go through this tribulation so that he may go to His
house and meet the God of heaven, to lift his heart and thought up to heaven and discover
deeper secrets, and enjoy knowledge, which surmounts all difficulties. We are in dire
need to go to our house, the inner Jerusalem, to meet the One who transfers us from the
cares of this world to the pledge of eternity.
“Then the secret was revealed to Daniel in a night vision. So Daniel blessed the
God of heaven” (19).
Since Daniel and his friends prayed with faith to God, God answered their
prayers. As St. James said, “But let him ask in faith, with no doubting, for he who doubts
is like a wave of the sea driven and tossed by the wind. For let not that man supposes that
he will receive anything from the Lord” (James 1: 6-7). God is near to those who cry to
Him in truth and sincerity with faith.
“Daniel answered and said: “Blessed be the name of God forever and ever, for
wisdom and might are His” (20).
1
PL 25: 628D.

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 After God revealed the secret of the dream to Daniel, he did not think to meet
with the king, but he presented a new praise to the Lord, giving Him credit for wisdom
and power. He glorified God the Almighty who is in control of everything and nothing is
hidden from Him. “He changes the times and the seasons; He removes kings and raises
up kings; He gives wisdom to the wise and knowledge to those who have
understanding” (21). Many admit the existence of God, His might, His wisdom, but they
consider Him away from human’s life, in general, and their life, in particular. However,
Daniel praised God who works in the life of everyone. God is the source of power and
wisdom and He never deprives us of them, as St. Paul said, “To God, alone wise, be glory
through Jesus Christ forever” (Rom 16: 27). When we obtain the Lord Jesus, we obtain
wisdom.
Any contemporary man expects daily changes, so he reads the newspapers to be
up to date with the news, watching for anything to happen. However, when God’s people
wake up any day, they realize God’s plan in the salvation of the world. God is in control
of all events, whether worldly or locally, whether church matters or personal matters. One
praises God for all His surpassing care. A believer sees all movements in heaven, in
nature, in all humanity, and in his private life, all praise the Almighty wise One. When he
says, “He gives wisdom to the wise,” it means that God granted men with natural
wisdom, which is a divine gift. If one is faithful in his natural wisdom, giving the credit
to God, then God will grant him more heavenly wisdom. If we are faithful in the little that
we have then God will bless us more, for whoever has, more will be given.
“He reveals deep and secret things; He knows what is in the darkness, and light
dwells with Him” (22).
He is talking here about the gift of prophecy, where God lets His prophets
interpret His secrets. This is a grace given to some faithful, for the edification of the
community and for the glory of God.
God, living in the light, makes us enter into His light and destroys the kingdom of
Satan that is darkness. What a difference between the magicians, the children of darkness
and Daniel, the son of the light!
St. Augustine distinguishes between the joy of the revelation with the spirit and
understanding with the mind. As we worship God in the spirit and mind (1 Cor 14:15), so
Daniel the prophet realized the divine revelation with his spirit and discovered its
understanding by his mind.
 The greatest prophets are those who are granted the two gifts, the gift of revelation in
the spirit with symbolic comparisons of material matters, and the gift of understanding
these matters with the power of the mind. Thus, it was Daniel who told the king his
dream and also interpreted it. (Dan 2:27-4:16-24). God revealed to him the dream
itself, with the spirit, and God revealed to him its understanding with the mind. The
word “spirit” is used here with the same meaning as St. Paul used it when he
distinguished between the spirit and the mind1.
St. Augustine
“I thank You and praise You, O God of my fathers; You have given me wisdom
and might, and have now made known to me what we asked of You, for You have made
known to us the king’s demand” (23).

1
The Literal Meaning of Genesis, Book 12, ch. 9.

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 Daniel is glorifying the God of his fathers, the God of the living church, which
extends along all ages. God, who made wonders in the past with his fathers, works now
from generation to generation and unto the end of all ages. St. Clement of Alexandria
said that God is the One who grants wisdom, knowledge, and true philosophy. He said,
 The Holy Bible considers every science, art and skill from God. This is evident from
the Scriptures: “Then the Lord spoke to Moses, saying: “See, I have called by name
Bezaleel, the son of Uri, the son of Hur, of the tribe of Judah. And I have filled him
with the Spirit of God, in wisdom, in understanding, in knowledge and in all manner
of workmanship” (Ex 31:1-3). Those who take their wisdom from God have
multiplied understanding1]
 [God gives His own wisdom, understanding and support to the righteous people2.
 [Before the Lord’s coming, philosophy was essential for the righteousness of the
Greeks, and now it leads to righteousness as a kind of training to proofs of faith3.
St. Clement of Alexandria
“Therefore, Daniel went to Arioch, whom the king had appointed to destroy the
wise men of Babylon and told him, “Do not destroy the wise men of Babylon, take me
before the king, and I will tell the king the interpretation” (24).
Why Daniel asked Arioch not to destroy the wise men of Babylon despite the fact
that they were magicians, followers of Satan?
I. He asked not because they were righteous people, but because the verdict was
unjust, for no one can reveal the dreams except God.
II. They were not Jews who knew the law that forbids magic.
III. By not killing them, this will give them and their families a chance to realize
God’s true work in the lives of His prophets.
God answered Daniel’s prayers very fast, and the first thing that Daniel did, even
before going to the king, was to thank God. In the captivity, Daniel felt God’s abundant
care, for He the Almighty decides the times. After many centuries, the Lord Jesus came
and the Jews did not arrest Him for they feared the multitudes. But God’s plan was
fulfilled, for at the Passover, He was crucified, to ascertain that He is the true Passover, in
whom all the symbols were fulfilled.
St. Hippolytus of Rome commented on the revealing of the secret by saying,
[The dream was kept secret for those who had the earthly mind, but those who seek the
heavenly matters4.] [God reveals to them the heavenly mysteries5.]
St. Hippolytus of Rome said that the name Arioch literally means the chief of
butchers or cooks.
6. MEETING WITH THE KING
“Then Arioch quickly brought Daniel before the king, and said thus to him, “I
have found a man of the captives of Judah, who will make known to the king the
interpretation” (25).

1
Stromata 1 : 4.
2
Ibid.
3
Ibid. 1 : 5.
4
Scholia on Daniel 2 : 3.
5
Scholia on Daniel 2 : 10.

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 Arioch presented Daniel to the king as the one who did good and deserved the
reward, for he said, “I have found a man...” Daniel did not give himself the credit, but
gave all the glory to God.
Daniel had previously asked if the king would give him some time to think of the
dream and its interpretation, why then did Arioch tell the king about Daniel, as if the king
does not know Daniel at all? Probably because the king had given Daniel only one day.
The king had despaired that Daniel or any of the wise men would know the dream and its
interpretation, thus he used the one-day request to justify the order of killing all the wise
men, including Daniel.
“The king answered and said to Daniel, whose name was Belteshazzar, “Are
you able to make known to me the dream which I have seen, and its interpretation?”
(26).
It is obvious that the king was desperate and wanted badly anyone to reveal the
dream and interpret it. The king talked with Daniel telling him how impossible is it for
anyone to tell him his dream. This showed more the surpassing work of God with Daniel,
which glorified God.
“Daniel answered in the presence of the king and said, “The secret which the
king has demanded, the wise men, the astrologers, the magicians, and the soothsayers
cannot declare to the king. But there is a God in heaven who reveals secrets, and He
has made known to King Nebuchadnezzar what will be in the latter days. Your dream
and the visions of your head upon your bed, were these” (27-28).
When Daniel started talking to the king, he clarified that the dream was prophetic,
ascertaining that this was not a normal dream for human; and no man can interpret it.
Therefore, God who showed the king this dream will reveal it with His Spirit.
God had revealed to him what will happen at the end of the days, where kings fall,
until the King of kings come and establish His spiritual kingdom in the hearts.
“As for you, O king, thoughts came to your mind while on your bed, about what
would come to pass after this; and He who reveals secrets has made known to you what
will be” (29).
Daniel stirred the king’s feelings when he told him that his dream was not a
normal one, but rather it was uplifting of his thoughts to know the One who reveals the
secrets, who gave him this dream.
“But as for me, this secret has not been revealed to me because I have more
wisdom than anyone living, but for our sakes who make known the interpretation to
the king, and that you may know the thoughts of your heart” (30).
God, in His wisdom, has elevated the thoughts of the king to enjoy a private secret
regarding the last days, but he was not able to understand the dream. However, Daniel
knew the dream and its interpretation. Daniel gave the credit to God and not to himself.
He told the king that God, who gave him the dream, granted him someone to interpret it,
and all what is happening is due to God’s divine plan.
Someone might ask, “Does God talk to us now in dreams?” God can do that, but
He gives us what is greater, for St. Paul wrote, “God has in these last days spoken to us
by His Son” (Heb 1: 2).
7. THE METAL IMAGE
“You, O king, were watching; and behold a great image! This great image
whose splendor was excellent, stood before you; and its form was awesome” (31).

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 Someone would probably ask why God showed this dream, pertaining to the four
kingdoms which end by the coming of the Lord Jesus, to Nebuchadnezzar and not to
Daniel?
I. If the dream were revealed to Daniel, all the Jews would not have known about
it. But because it was revealed to the king, who was troubled and wanted to kill all the
wise men, the magicians and the satraps, the dream was made known throughout the
kingdom and to every Jew.
II. Since the dream pertains to the coming of the Lord Jesus, the Savior of the
world, God wanted the Gentiles to learn about the coming of the Lord.
“This image’s head was of fine gold, its chest and arms of silver, its belly and
thighs of bronze, its legs of iron, its feet partly of iron and partly of clay” (32-33).
After Daniel related the dream, he did not ask the king: “Is this the dream?” But
with great confidence, he believed that what God had said was true, thus he said: “This is
the dream.” The king listened to it with great astonishment and silence for Daniel has
revealed the dream with great accuracy.
It is noted in this dream that:
1. The king saw a great royal image. In spite of the different metals in it, it is one
image. All the kingdoms are consecutive, in spite of the various capabilities. In the eyes
of God, it is one image, or one unit of time, very splendid in the eyes of those who benefit
from it, but frightening for all those who fall under its pressure. The king did not see
many visions or images, but one vision. The four kingdoms differ from one another and
each kingdom was built on the fall of the other. The Persian kingdom was established on
the decline of the Babylonian’s; and the Macedonian’s was established on the decline of
the Persians; and the Roman Empire was established on the fall of the Macedonian. In
spite of the differences of the kingdoms, yet they all share the rejection to the will of God,
so they all resist the truth.
2. The head of the image was from gold and the feet were from iron and clay. This
refers to the fact that the world will gradually deteriorate and weaken, and that corruption
will be spread all over the ages.
3. Here he is talking about every kingdom as a whole, and not specifically about
kings. The kingdom of Cyrus had noble traits, full of wisdom and moderation, but the
kingdom of Persia was corrupted and resisted the truth.
4. This dream was shown to a pagan king. When the captive Jews who long to go
back to their country realize that, they do not get depressed when the kingdom of Cyrus
dominates the kingdom of Babylon, then the Greeks, then the Romans. In all that, Israel
did not appear as it should in the days of King David or King Solomon, for God wanted
to present the kingdom of the Son of David, the stone that struck the image and became a
great mountain. Its spiritual kingdom is extended to the whole world! God wanted to
direct their attention from waiting for a temporal kingdom to an eternal spiritual
kingdom.
5. He ignored the kingdom of the Assyrians, for the dream was not meant to
record history, but to lead everyone to the Lord Jesus, the Savior of the world. That is
why he did not mention the previous kingdoms, but started with the kingdom of Babylon.
6. In this vision, Nebuchadnezzar was described as “the head made of gold,” for
he made Babylon a great empire, full of glory, dominion and majesty. Therefore, the
divine inspiration did not refer to him as the founder of this kingdom, but rather as an

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entity; Nebuchadnezzar and Babylon are one. He was its symbol and representative, as he
said: “Is not this great Babylon, that I have built for a royal dwelling by my mighty power
and for the honor of my majesty?!” (Dan 4: 30). The divine inspiration described him as:
“It is you, O king, who have grown and become strong; for your greatness has grown and
reaches to the heavens, and your dominion to the end of the earth” (Dan 4: 22).
Nebuchadnezzar was a great king and leader, he was a genius and an architect; his
dominion was unlimited1. The divine inspiration made gold as a symbol the king and his
kingdom, which was a symbol of greatness as well as wealth. Herodot, who visited
Babylon 90 years after the reign of Nebuchadnezzar (450 BC), saw plenty of gold in its
temples, altars, vessels and equipment, besides many other products made of pure gold2.
7. Silver was a symbol of the kingdoms of Medes and Persians, which in the Bible
was a symbol of riches and continuous demand of money, for “He who loves silver will
not be satisfied with silver; nor he who loves abundance, with increase” (Eccl 5: 10).
Judas sold Lord Jesus for silver. (Lk 22: 5). The word “silver” is the synonym of the word
money. This empire loved money, and because of the tax system, the kings of Medes and
Persians collected lots of silver. Daniel had prophesied in his third vision (11: 2) that one
of the richest Persian kings, who was Ahasuerus, would collect all the silver of his father
Darius and of the kings of Persians3.
“You, O king, are a king of kings. For the God of heaven has given you a
kingdom, power, strength and glory; and wherever the children of men dwell, or the
beasts of the field and the birds of the heaven, He has given them into your hand, and
has made you ruler over them all - you are this head of gold” (37-38).
“The word “king of kings” is a title used with most of the rulers of the East, it was
a general title between the Persians, the Ethiopians and the Babylonians4. In the book of
Ezekiel, Nebuchadnezzar was also called “king of kings” (Ezek 26: 7). His authority was
extended all over the civilized world, especially between the historical countries like
Egypt, Palestine, Asia Minor. Thus, Babylon became a worldly kingdom, and the first
model as a representative of all the worldly powers.
Here, Daniel did not praise the king, but called him the golden head of the image,
which will be completely destroyed later, and that another kingdom will follow. When he
says, “You are the head,” he does not mean the king personally but he means the
kingdom of Babylon, of which Nebuchadnezzar was the most famous king. He was
known for his brutality and violence, as king Belshazzar was known by his disrespect to
God.
“But after you shall arise another kingdom inferior to yours; then another, a
third kingdom of bronze, which shall rule over all the earth” (39).
The kingdom of Persia was smaller than the kingdom of Babylon, not due to its
dimensions, nor due to its weak power, dominion or riches, but rather it is smaller
because of its increasing corruption and cruelty. Even Cyrus, the wise and stable, was
brutal when he tried to dominate the whole world.

1
The Pulpit Commentary, Daniel, p.70.
2
W. A. Criswell, vol. 2, p. 62.
3
W. A. Criswell, vol. 2, p. 63.
4
G. H. Lange: The Histories and Prophecies of Daniel, p.76.

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 Then he called the kingdom of the Macedonians, which dominated the world
“bronze,” not because it was mightier than the kingdom of Persia, but because it was
more evil, so in comparison it is a bronze when compared to silver.
“And the fourth kingdom shall be as strong as iron, inasmuch as iron breaks in
pieces and shatters everything; and like iron that crushes, that kingdom will break in
pieces and crush all the others. Whereas you saw the feet and toes, partly of potter’s
clay and partly of iron, the kingdom shall be divided; yet the strength of the iron shall
be in it, just as you saw the iron mixed with ceramic clay. And as the toes of the feet
were partly of iron and partly of clay, so the kingdom shall be partly strong and partly
fragile. As you saw iron mixed with ceramic clay, they will mingle with the seed of
men; but they will not adhere to one another, just as iron does not mix with clay” (40-
43).
This applies to the Roman Kingdom (58 BC - 476 A.D.), for the Macedonian
Kingdom was divided into four sections after the death of Alexander, and the Romans
made them all submit. The Roman Caesuras were called iron, referring to their brutality,
which surpassed the brutality of the kings of the previous kingdoms, and their empire,
was much stronger than all the previous empires. Mixing iron with clay referred to
corruption, and that there was no true unity.
The Roman Empire did not occupy the holy lands until the year 63 BC. Therefore,
the scholars, who reject the divine inspiration and the prophecies, said that the book of
Daniel was written during the Maccabean period between the years 167 - 165 BC. And
that the writer did not prophecy, but recorded historical facts pertaining to the four
kingdoms: the Chaldeans, the Medes, the Persians and the Greeks. Since they accepted
the fourth kingdom being the Roman Empire, then the writer would have prophesied
about it 100 years before its establishment. All references had ascertained that the writer
was Daniel in the sixth century B. C., not just before the Roman Empire was established
but even before the Greek Empire.
Father Abd-El-Messih Abu-El-Khair said:
I. The Roman armies were known as iron armies, and Daniel the prophet used the
word “iron” 14 times in describing this empire. Therefore, the Church Fathers believe
that the empire referred to be the Roman Empire. This was the opinion of the early
fathers who wrote about the book of Daniel, like St. Ireneaus in the second century, St.
Hippolytus in the third century, St. Jerome in the fourth century, and St. John
Chrysostom in the fourth century… Joseph Mede, one of the interpreters, wrote that the
Jewish church, before the coming of the Lord Jesus, believed that the fourth kingdom was
the Roman Empire, and this belief was delivered to the disciples of the apostles and all
the Christian Church for 300 years1.
II. What proves the authenticity of this explanation, the prophecy of the book of
Daniel and the greatness of the Holy Bible, that it is the word of God, is that the kingdom
of the Messiah started in this empire, for the prophecy in the vision said: “And in the
days of these kings the God of heaven will set up a kingdom which shall never be
destroyed; and the kingdom shall not be left to other people.” (44). Indeed, in that
empire, the Lord Jesus was born in Bethlehem of Judea, because of Caesar, for it is
written in the book of Luke, “And it came to pass in those days that a decree went out
from Caesar Augustus that all the world should be registered” (Lk 2:1). The beginning of
1
Chr. Wordworth: Holy Bible with notes and introduction, p. 8.

69
the ministry of John the Baptist was recorded with dates of the emperors. It is written:
“Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor
of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the
region of Trachonitis, and Lysanias tetrarch of Abilene, while Annas and Caiaphas were
high priests, the word of God came to John the son of Zacharias in the wilderness” (Lk
3:1-2). The Lord Jesus had paid the taxes for himself and for the disciples (Matt 17:24-
27), and He used its currency (Matt22: 17-21) and He was crucified according to its laws
(Jh19: 21).
III. The Roman Empire stayed longer in power than any other empire. The
Babylonian Empire lasted 70 years, the Persian-Medes Empire lasted 200 years, the
Greek Empire lasted 130 years, but the Roman Empire lasted 500 years, united, and it
remained with its two divisions, the Eastern and the Western, until the year 145 A.D.,
when the Turks dominated Constantinople. The Western part remained with the rest of
the European countries until today. The civilization of these countries and some of their
population were transferred to the North and the South of America as well as Australia.
IV. In the second century, St. Ireneaus, in explaining the prophecy, said: [The
kingdom is divided, and in his referral to the ten fingers, he meant the ten kings who
ruled the ten parts of the kingdom, some will be strong and effective, while others will be
very lazy and useless1.] St. Jerome said that the prophecy was partly fulfilled in his era,
at the destruction of the empire by the inner enmity and the civil wars. It was later
fulfilled when the empire was divided to Eastern and Western parts. Lately, it has been
divided into many small states. St. Hippolytus thought that the ten fingers, made from
iron and clay, meant the different democracies, which were divided between the ten
fingers of the image in which the iron and the clay were mixed together.
V. Some think that the mingling of iron and clay refers to the mixing of two
civilizations, like the barbarian groups penetrating the modern Empire. Thus the invasion
of the Germanian tribes from one side and the Turks from the other side is the nearest
interpretation to the real meaning of the symbol in the prophecy.
8. THE STRANGE STONE
“You watched while a stone was cut out without hands, which struck the image
on its feet of iron and clay, and broke them in pieces. Then the iron, the clay, the
bronze, the silver, and the gold were crushed together, and became like chaff from the
summer threshing floors; the wind carried them away so that no trace of them was
found. And the stone that struck the image became a great mountain and filled the
whole earth” (34-35).
The most important thing in the dream was that strange stone which was able to
crush the kingdoms to establish a spiritual kingdom which fills the earth, a kingdom
which lasts forever. Here he talks about a New Kingdom, which shall be established from
the stone without hands, for the Lord Jesus was incarnated from a virgin.
Without hands refer to the kingdom being heavenly without beginning.
Calling the Lord Jesus the Stone or Rock, for He is the Cornerstone who united
the Jews with the Gentiles in one faith, that is, He united them as binding two walls with
the cornerstone, and He is the Rock on which His Church is built.

1
Adv. Haer. 5:26:1.

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 “The stone which the builders rejected has become the chief cornerstone. This was
the Lord’s doing, it is marvelous in our eyes” (Ps 118: 22-23). Isaiah said, “He will be as
a sanctuary, but a stone of stumbling and a rock of offense to both the houses of Israel.”
(Is 8: 14). “Behold I lay in Zion a stone for a foundation, a tried stone, a precious
cornerstone, a sure foundation.” (Is 28: 16). “For behold, the stone that I have laid before
Joshua: Upon the stone are seven eyes. Behold I will engrave its inscription” (Zech. 3:9;
cf. Acts 4: 11, 1 Pet 2: 7,8).
 The stone which came from heaven, struck the image and demolished all the kingdoms
and gave the kingdom to God’s saints1.]
 [The stone, which struck the image and filled the earth, is the Christ who came from
heaven for the judgment of the world2.
St. Hippolytus
 Daniel, saying that a stone without hands will judge the world, was referring to the
Lord’s coming. That He, the Lord Jesus Christ, came not according to a human plan
but according to a divine plan. “Therefore, thus says the Lord God: “Behold I lay in
Zion a stone for a foundation, a tried stone, a precious cornerstone, a sure foundation;
whoever believes will not act hastily” (Is. 28:16). The Lord’s coming in the human
nature was according to God’s will and not man’s will3.
St. Ireneaus
 This mountain refers to the Jewish kingdom, and from this mountain was cut a stone
without hands, referring to Christ who was born not of any human act4.
Fr. Caesarus of Arles
 This was the temple of the flesh, which was cut from the mountain of human nature,
without any human act5.
Origen
 There was a big stone put on the well (Gen. 29), where many shepherds used to
remove it to offer drink for themselves and for their cattle. But only Jacob removed the
stone and offered drink to the cattle of his bride. What was this stone except the Lord
Himself? Daniel also said, “stone cut without hands,” who is Christ born not of human
act. It is strange to cut a stone from a rock without any axe or any cutting tools;
likewise it was strange that the Lord Jesus was born from a virgin6.
St. Gregory of Nyssa
9. THE INTERPRETATION OF THE DREAM
“This is the dream. Now we will tell the interpretation of it before the king. You,
O king, are a king of kings. For the God of heaven has given you a kingdom, power,
strength, and glory; and wherever the children of men dwell, or the beasts of the field
and the birds of the heaven, He has given them into your hand, and has made you
ruler over them all-you are this head of gold. But after you shall arise another kingdom

1
AN Frs. Vol. s, P. 178.
2
Ibid. 179.
3
Adv. Haer. 3 : 21 : 7.
4
Sermon 169:6.
5
In Exod. hom. 6:12.
6
On the Baptism of Christ.

71
inferior to yours; then another, a third kingdom of bronze, which shall rule over all the
earth. And the fourth kingdom shall be as strong as iron, inasmuch as iron breaks in
pieces and shatters everything; and like iron that crushes, that kingdom will break in
pieces and crush all the others. Whereas you saw the feet and toes, partly of potter’s
clay and partly of iron, the kingdom shall be divided; yet the strength of the iron shall
be in it, just as you saw the iron mixed with ceramic clay. And as the toes of the feet
were partly of iron and partly of clay, so the kingdom shall be partly strong and partly
fragile. As you saw iron mixed with ceramic clay, they will mingle with the seed of
men; but they will not adhere to one another, just as iron does not mix with clay. And
in the days of these kings the God of heaven will set up a kingdom which shall never be
destroyed; and the kingdom shall not be left to other people; it shall break in pieces and
consume all these kingdoms, and it shall stand forever. Inasmuch as you saw that the
stone was cut out of the mountain without hands, and that it broke in pieces the iron,
the bronze, the clay, the silver and the gold - the great God has made known to the king
what will come to pass after this. The dream is certain, and its interpretation is sure”
(36-45).
10. THE GLORIFIED DANIEL
“Then King Nebuchadnezzar fell on his face, prostrate before Daniel, and
commanded that they should present an offering and incense to him” (46).
It was not easy for the king to fall down and prostrate before Daniel. The king
who considered himself like a god whom everyone worshiped, was hard for him to
worship Daniel, especially because Daniel did not tell him any joyful news, but rather
that his kingdom will be abolished, and in great weakness and humility he submitted to
God’s plan. The king bowed down to glorify the God of Daniel, but for a moment, like
what the Pharaoh did. (Ex.9: 27, 10: 16). Nebuchadnezzar himself felt God’s mighty hand
and witnessed to that by saying, “How great are His signs, and how mighty His wonders!
His kingdom is an everlasting kingdom, and His dominion is from generation to
generation” (Dan.4: 3). However, he still loved vainglory, and the luxurious life choked
the word of God, which had sprouted inside him.
“The king answered Daniel, and said, ‘Truly your God is the God of gods, the
Lord of kings, and a Revealer of secrets, since you could reveal this secret’” (47).
He glorified God, but for a moment, for he was not serious in the salvation of his
soul. God had allowed that to encourage the captive Jews that they may realize that God
can be glorified in them, if they return to God with all their hearts.
“Then the king promoted Daniel and gave him many great gifts; and he made
him ruler over the whole province of Babylon, and chief administrator over all the wise
men of Babylon” (48).
Daniel accepted the king’s gift for the service of his people; that is why he
appointed the three young men for the works of the Babylonian kingdom, knowing that
they do not desire anything from this world and its riches, but he did that for his captive
brothers.
11. DANIEL’S COMPANIONS
“Also Daniel petitioned the king, and he set Shadrach, Meshach, and Abed-
Nego over the affairs of the province of Babylon; but Daniel sat the gate of the king”
(49).

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 Daniel sat at the gate of king’s palace as a chief, so that he may observe everyone
who moves in or out the palace. Probably he had the responsibility of the judiciary affairs
in the palace, where the custom was to put the courts at the door of the palace.
Daniel and his companions did not desire any temporary matters, but rather
desired the kingdom of God and its righteousness, thus God gave them more than what
they expected; the temporary and the heavenly gifts.
 when they asked for the heavenly matters from God, they accepted also the temporal
matters from the king1.
St. Hippolytus of Rome

1
Scholia on Daniel 2 :49.

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FROM THE INSPIRATION OF DANIEL (2)
MAY YOU MAKE ME ENTER INTO MY HOUSE!
 The king and his advisers were worried about the forgotten dream.
But Daniel did not shake because he was unjustly exposed to death!
Grant me to enter with Daniel to my house,
to enter into my inner Jerusalem,
to meet You, O king of heavens with Your angels and saints.
 May You carry me to Your eternal chambers,
reveal to me Your surpassing mysteries,
grant me Your knowledge,
and transform my life into a joyful praise!
Instead of worrying, all my inner being is shaken of joy.
 I see that all the kingdoms of the world are like a metal image,
which is crushed.
You are the Cornerstone who crushes evil and brings all the holy ones to You!
You declare Your abundant love to all the earth!
May You crush any strange image in me
and create Your joyful kingdom inside me!

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CHAPTER 3
THE THREE YOUTHS
IN THE
FIERY FURNACE
God talked to Nebuchadnezzar through the language of dreams in which he
believes, for his spirit was troubled (Dan 2: 3). Daniel interpreted the dream for him,
warning him from pride, for he became like a golden head (Dan 2: 8) to a metal image,
which will be destroyed. The king bowed before Daniel and witnessed that God is the
God of gods and the King of kings (Dan 2: 46,47). Soon enough, the king forgot all that
and erected an image of his person, not only with a golden head, but it was all made of
gold, (statue from wood or metal all gold plated). He ordered that everyone in his
kingdom should bow down to his statue or else will be thrown into a fiery furnace. (Dan
3: 6).
Nebuchadnezzar’s heart was like a thorny ground, for he had heard the
interpretation of the dream by Daniel and had glorified God, and had appointed Daniel
above all the wise men of Babylon, as well as appointing his three friends over all the
affairs of Babylon. But soon, the thorns had choked the word.
1. Building a golden image 1-7
2. Complaint against the three youths. 8-12
3. Debate with Nebuchadnezzar 13-18
4. The three youths in the fiery furnace 19-23
5. Deliverance of the three youths 24-30
6. The praise of the three youths
1. BUILDING A GOLDEN IMAGE
“Nebuchadnezzar the king made an image of gold, whose height was sixty
cubits and its width six cubits. He set it up in the plain of Dura, in the province of
Babylon” (1).
Some think that the act of Nebuchadnezzar is of someone who wanted to outdo
the effects of the dream from his people and his kingdom, for he felt that many had
glorified the God of Israel. Therefore, he built this image to occupy the minds of the
people. Was this image for Nebuchadnezzar himself, or for the god of his kingdom, or for
a new god? Daniel did not mention that, but the majority thinks that he wanted to make
himself a god. So if he appeared as someone humble before Daniel, it was only for a
moment, shortly after he recovered his pride and vainglory.
Probably after he had his dream, the king was afraid that the Jews would stir the
Gentiles not to worship the gods of the king. Therefore, he built this golden image, as a
test for all the people which he had taken as captives. He set it up in the plain of Dura, or
in the open city.
Because the image was so huge, some thought that this was not a historical story.
But to refute this, we say that probably the whole image was not made from pure gold,
but maybe it was only gold plated, and the dimension of the image included the big base
on which the image was built.

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 “And King Nebuchadnezzar sent word to gather together the satraps, the
administrators, the governors, the counselors, the treasurers, the judges, the
magistrates, and all the officials of the provinces, to come to the dedication of the
image which King Nebuchadnezzar had set up. So the satraps, the administrators, the
governors, the counselors, the treasurers, the judges, the magistrates, and all the
officials of the provinces gathered together for the dedication of the image that King
Nebuchadnezzar had set up; and they stood before the image that Nebuchadnezzar had
set up. Then a herald cried aloud: ‘To you it is commanded, O peoples, nations, and
languages, that at the time you hear the sound of the horn, flute, harp, lyre, and
psaltery, in symphony with all kinds of music, you shall fall down and worship the gold
image that King Nebuchadnezzar had set up; and whoever does not fall down and
worship shall be cast immediately into the midst of a burning fiery furnace.’ So at that
time, when all the people heard the sound of the horn, flute, harp, and lyre, in
symphony with all kinds of music, all the people, nations, and languages fell down and
worshiped the gold image which King Nebuchadnezzar had set up” (2-7).
The dimensions of the image were an omen of a decline. Number seven refers to
perfection, while number eight refers to what is beyond the temporal perfection, for the
Lord Jesus rose on the first day of the new week (that is the eighth day). Number six
refers to the decline, for the name of the antichrist is 666 (Rev 13: 13-18), which means
continuous decline. Here, the image measures 60 feet in height and 6 feet in width (1).
Nebuchadnezzar used every possible way to force people to worship the image.
He used the army to frighten the public, and used all kinds of music to stir the emotions.
Thus, in every generation, Satan uses every possible means to attract us to worship him,
or to drive some people away from God toward sin, or to convince some that the holy life
is rebellion against the society.
All the nations worshiped the image, whether it is god or the king or another god,
to obey the king’s command, who threatened to torture them in a fiery furnace.
2. COMPLAINT AGAINST THE THREE YOUTHS
The wicked people talked with the king, telling him that the three youths have
disobeyed the king and that they have declared that to obey God is better than to obey
men. (Acts 5: 29).
“Therefore at that time certain Chaldeans came forward and accused the Jews.
They spoke and said to King Nebuchadnezzar, ‘O king live forever! You, O king, have
made a decree that everyone who hears the sound of the horn, flute, harp, lyre, and
psaltery, in symphony with all kinds of music, shall fall down and worship the gold
image and whoever does not fall down and worship shall be cast into the midst of a
burning fiery furnace. There are certain Jews whom you have set over the affairs of
the province of Babylon: Shadrach, Meshach, and Abed-Nego; these men, O king,
have not paid due regard to you. They do not serve your gods or worship the gold
image which you have set up” (8-12).
It is noted here that they were using some Greek musical instruments, for the
Greek culture has influenced this region, through the Greek merchants and some Greek
colonies before the establishment of the Greek Empire.
It is obvious that the movements of the three youths were under strict supervision,
especially after the issuing of the order to worship the image. Probably some of the king’s
advisers have notified the king that those strangers did not participate with the rest of the

85
people in the Babylonian religious rites. Some have envied those, whom the king elevated
from the slavery to occupy high positions in the country, and accused them of being
rebellious and not worshiping the gods.
The Chaldeans, whom Daniel and the three youths have rescued from death (Dan.
2:2) complained to the king about those who saved them, and asked that the three youths
be cast in the fiery furnace. The Chaldeans gave back hatred instead of love, envy instead
of mercy. This is the nature of the sinful who likes to annoy the righteous and persecute
them.
St. Clement of Rome said: [You cannot find in the church books saints expelling
righteous, but we find evil people persecuting righteous, ungodly people arresting good
people. The righteous people endured all that with glory. What shall I say? Did men who
fear God throw Daniel into the lion’s den? Were Hananiah, Azariah, and Mishael thrown
in the fiery furnace by righteous peoples whom worshiped God? God forbid! 1]
3. DEBATE WITH NEBUCHADNEZZAR
“Then Nebuchadnezzar, in rage and fury, gave the command to bring
Shadrach, Meshach, and Abed-Nego. So they brought these men before the king.
Nebuchadnezzar spoke, saying to them, ‘Is it true, Shadrach, Meshach, and Abed-
Nego, that you do not serve my gods or worship the gold image which I have set up?
Now if you are ready at the time you hear the sound of the horn, flute, harp, lyre, and
psaltery, in symphony with all kinds of music, and you fall down and worship the
image which I have made, good! But if you do not worship, you shall be cast
immediately into the midst of a burning fiery furnace. And who is the god who will
deliver you from my hands? Shadrach, Meshach, and Abed-Nego answered and said to
the king, “O Nebuchadnezzar, we have no need to answer you in this matter. If that is
the case, our God whom we serve is able to deliver us from the burning fiery furnace,
and He will deliver us from your hand, O king. But if not, let it be known to you, O
king, that we do not serve your gods, nor will we worship the gold image which you
have set up” (13-18).
Nothing excites those who are in authority except the feeling that someone does
not obey them, even if their orders are unjust. He gave them a last chance to rescue their
lives, if they worship the image only once. What troubled him was not worshiping the
image but rather defying his authority.
Tertullian spoke of obedience to kings and rulers (Rom 13: 1; 1 Pet 2: 13) except
for matters pertaining to faith -: [The three youths were obedient to Nebuchadnezzar
except when he told them to worship the image; they completely refused2.]
The three youths could have some excuses to justify worshiping the image:
1. They were young in age and captives.
2. They were under the authority of a brutal king.
3. The king had absolute authority over them, being a captive of war. They were
required to worship only once, without forbidding them from worshiping God.
4. They were offered all kinds of music to stir them.
5. The king himself, who gave them to live in the luxury of the palace, threatened
them.

1
l Cor. 45:4-7.
2
On Idolatry, 15.

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 6. They were in a strange country, and they could have easily done what the
people are doing, as the proverb says, “When in Rome, do as Romans do.”
7. Their predecessors worshipped the idols even in the temple in Jerusalem and in
all Judah as was mentioned in Jeremiah and Ezekiel, without any outside pressure, while
these strangers insisted that they do not worship the idols even in a strange country.
8. By refusing to worship the idols, they lose every chance to do something to
help their people; however, they were confident that God could rescue them.
The furnace was made from red bricks, with an opening on the top as a side door,
through which the king had seen the three youths and the Son of God.
King Nebuchadnezzar defied their King. However, they defied death because of
their faith in God. They believed that God could save them even if He does not save them
from the temporal fire. They were not afraid of the king’s threatening, for they believed
that:
A. God can save them, and that He is the Guardian of their lives, and that He does
not allow them to die;
B. They believed that if God allows them to die, they would accept that
courageously, offering their lives as a sacrifice to testify their love to God.
The three youths are considered martyrs because they witnessed to the divine
truth, offering their lives as a price for their testimony, whether they are killed or whether
God delivers them. St. Augustine said that martyrdom is not achieved through only
death, but according to the condition of the believer. Martyrdom is based on two
principles: first, believing in God who guards and guides our lives to the direction He
wants us to follow, and second watching a door opened in heaven where we can see the
glory prepared for us, recognizing that we are passing through a transient period.
 Look at their faith! They say we believe that God can save us, and if our sins hinder
us, we believe that He can deliver us from the eternal death. We do not believe in this
life only but in the life to come. We do not believe just to escape from the flames, but
so that we may not escape crossing this fire to fall in another serious fire. Therefore,
do what you want, prepare your furnace, for it is for our purification1.]
St. Jerome
Maybe some may ask why no one complained that Daniel did not worship the
image? The answer is that perhaps Daniel was in a mission outside the region. And
second, those who complained against Daniel were afraid that the king might accuse
them, for they knew how the king appreciated and highly regarded Daniel, or maybe, they
were planning to accuse Daniel after the three youths. Third, probably the king felt that
everyone should bow down to Daniel because he is greater than the image or equal to it.
4. THE THREE YOUTHS IN THE FIERY FURNACE
“Then Nebuchadnezzar was full of fury, and the expression on his face changed
toward Shadrach, Meshach, and Abed-Nego. He spoke and commanded that they heat
the furnace seven times more than it was usually heated. And he commanded certain
mighty men of valor who were in his army to bind Shadrach, Meshach, and Abed-
Nego, and cast them into the burning fiery furnace. Then these men were bound in
their coats, their trousers, their turbans, and their other garments, and were cast into
the midst of the burning fiery furnace. Therefore, because the king’s command was
1
On Ps. hom. 55.

87
urgent, and the furnace exceedingly hot, the flame of the fire killed those men who
took up Shadrach, Meshach, and Abed-Nego. And these three men, Shadrack,
Meshach, and Abed-Nego, fell down bound into the midst of the burning fiery furnace”
(19-23).
They were thrown in the furnace from the upper opening. By looking into the
eternal fire, they did not fear the temporal fire, or death. (Lk. 12:4,5).
What did the fire of persecution do to them?
A. The Word of God appeared, the form of the fourth is like the Son of God. He
who was inside them protected them and embraced them.
B. The flames unbound the ties, however it could not touch their hair, nor their
clothes.
C. The king confessed to their God that He is the Savior and honored them in the
region of Babylon.
St. John Cassian wrote that the king of Babylon refers to the devil that stirs
inside us the fire of the lust.
 We subdue the lusts of the flesh by depriving the flesh of the food that stirs lust and
pride. Thus, by repentance and the tears of our hearts, we can put off the flame of the
fire of lust, which the Babylonian king has inflamed. But through the Holy Spirit in
our hearts, we can subdue the carnal lusts1.
St. John Cassian
5. DELIVERANCE OF THE THREE YOUTHS
“Then King Nebuchadnezzar was astonished; and he rose in haste and spoke,
saying to his counselors, “Did we not cast three men bound into the midst of the fire?”
They answered and said to the king, “True, O king.” “Look!” He answered, “I see four
men loose, walking in the midst of the fire; and they are not hurt, and the form of the
fourth is like the Son of God.” Then Nebuchadnezzar went near the mouth of the
burning fiery furnace and spoke, saying, “Shadrach, Meshach, and Abed-Nego,
servants of the Most High God, come out and come here.” Then, Shadrach, Meshach,
and Abed-Nego came from the midst of the fire. And the satraps, administrators,
governors, and the king’s counselors gathered together, and they saw these men on
whose bodies the fire had no power; the hair of their head was not singed nor were
their garments affected, and the smell of fire was not on them. Nebuchadnezzar spoke,
saying, “Blessed be the God of Shadrach, Meshach, and Abed-Nego, who sent His
Angel and delivered servants who trusted in , and they have frustrated king’s word, and
yielded their bodies, that they should not serve nor worship any god except their own
God! Therefore I make a decree that any people, nation, or language which speaks
anything amiss against the God of Shadrach, Meshach, and Abed-Nego shall be cut in
pieces, and their houses shall be made an ash heap; because there is no other God who
can deliver like this.” Then the king promoted Shadrach, Meshach, and Abed-Nego in
the province of Babylon” (24-30).
There was a side door for the furnace. The king stood by that side door to see
them thrown inside the furnace. What did he see?
First, the fire had purified them in the eyes of God and in the eyes of the king, so
the One like the Son of God appeared to glorify them.
1
Institutes, Book 5:14.

88
 Second: The fire had loosened the iron chains, but did not affect their clothes.
Third: While some of the soldiers died because of the heat, the three youths were
walking in the fiery furnace.
Fourth: The fire changed into dew, and probably the king wanted to enjoy what
they were enjoying but he couldn’t, so he called them to come out to him.
The three youths came out of the furnace, but they were walking inside it until the
king ordered that they should come out. They were obedient to the king, in the Lord.
The Chaldeans knew the story about throwing the three youths in the fiery
furnace. Therefore, they became a living witness in the province of Babylon to God the
Savior of His righteous people. But what did the king do about his eternity?
 Hananiah, Mishael, and Abed-Nego deserved to be protected from the flames by the
dew, and to have the mouths of the lions shut, through the prayers of Daniel1.
 Hananiah and his friends went down to a spiritual pond granted to all the saints, and
which Isaac had uttered these words when he told Jacob, “May God give you of the
dew of heaven..” (Gen 27: 28). This was much better than the material dew that put off
the flames of Nebuchadnezzar2.
 Nebuchadnezzar uttered the same words which we now utter, for we are crossing to
the life to come (Heb 11: 13), yet we experience the heavenly dew which puts off all
the flames of lust, and we follow the example of the three youths3.
Origen
 In the Old Testament, prayers were used to deliver from fire (Dan. 3), from animals
(Dan. 6), and from famine (1 Kings 18, James 5:17-18). Although this happened
before the Lord Jesus had honored prayers, how about now? 4
Tertullian
 The three youths became an example for all the believers. For they did not fear the
words of the king, nor when they saw the flames of the fire, but they considered the
entire world as a trash can, keeping only the fear of God before their eyes. Daniel
stood away in silence. Nevertheless, he smiled and encouraged them to be steadfast in
their faith. Moreover, he was delighted with their testimony and understanding, and
for them receiving the crowns of victory over the devil5.
 The king called the three youths by their names, but he couldn’t find a name for the
fourth One, for He was not yet incarnated to be the Christ born from the Virgin6.
 They were honored not only by God, but by the king too. They taught the Gentiles to
worship God7.
St. Hippolytus of Rome

1
On Prayer, 16:3.
2
On Prayer, 16:3.
3
Exhortation to Martyrdom 33.
4
On Prayer, 29
5
Scholia on Daniel, 3:16.
6
Scholia on Daniel, 3:39
7
Scholia on Daniel, 3:79.

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 when they were locked inside the furnace, the flames escaped and the Lord was with
them, assuring that no power can stand against His confessors and witnesses. No harm
can touch those who depend on God, but they are always in a haven from all dangers1.
 [They added that God is the Almighty who can do everything. They did not say that
just for a temporal request, but to enjoy the glory of the eternal freedom and
guarantee2.
 [They say, “If that is the case...” telling the king that they are willing to die for the
sake of God whom they worship. This is the courageous power of faith. Believing that
God can rise from the dead does not mean fear from death, or escape from it, but
through it, faith is strengthened the more3.
 [The three youths were the same age, steadfast in their faith, persisting in the virtue,
and stronger than the flames and the punishments imposed on them. They declared
that they obey only God, and know and worship Him only4.
St. Cyprian
 The three youths have manifested themselves above all lusts of the flesh and despised
wrath of the king. They were very courageous and did not fear the fire, but proved to
all that the golden image is a worthless god5.
 How did the three youths have victory over the power of fire? By their persistence6
St. Basil the Great
7
 The three youths were famous in Babylon because of the fire .
St. Augustine
Before those who accused the three youths find anything to justify themselves, the
king had issued a decree to abolish anyone who stand against the God of Shadrach,
Meshach, and Abed-Nego. However, he did not forsake the pagan worship, and did not
ask to be with the God of the three youths and to enjoy His presence.
6. THE PRAISE OF THE THREE YOUTHS
The three youths started praising God and glorifying Him in the fiery furnace. The
church sings this praise daily. We’ll talk about it later when we talk about the completion
of the book of Daniel in the Septuagint.
 God, who made the fiery furnace in Babylon cold, is in our midst8.
St. Basil the Great]
 said: [The three youths cried to the Lord inside the furnace; and when they praised
God, the fire became cold. The flames could not touch them nor harm them, and God
delivered them from it1.
1
Epistle, 80:3.
2
Epistle, 80:3.
3
Epistle, 55:5.
4
Treatise, 11:11.
5
On Renunciation of the World.
6
The Long Rules, Q.16.
7
Sermons for Christmas 1:13.
8
On Detatchment.

90
 It is obvious that God never forsook the three youths who praised in the furnace, and
the flames could not touch them2.]
St. Augustine

1
Second Discourse on Ps 33 (34).
2
Third Discourse on Ps 36 (37).

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FROM THE INSPIRATION OF DANIEL (3)
SO THAT I MAY WALK WITH YOU IN THE FURNACE
 Let the fire be inflamed and the enemy roars,
but as long as You are with me,
I am not afraid!
You change the fire into dew!
Instead of groaning,
You change my life into praise!
May You be transfigured in my depths,
and glorified in my weaknesses,
You who are the God of the impossible!
Grant me the spirit of prayer with praise,
so that I may deny all the flames of tribulations and the devil and all his evil deeds!
I shall not fear,
for You grant me victory over sin!

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CHAPTER 4
THE DECREE OF NEBUCHADNEZZAR
OR
THE HAUGHTY TREE
This chapter is unique in the Holy Bible where Daniel, the prophet, presents a
royal decree revealing to the pagan king a divine talk with God in a dream. God talked
with him twice in a dream (ch. 2) where He showed him the haughtiness of Babylon and
its fall; and in the fiery furnace (ch. 3) where God revealed to him that He defies his
oppression. Now He talks with him in a second dream to put him down, and to break his
haughtiness. In the book of Job, “For God may speak in one way, or in another, yet man
does not perceive it. In a dream, in a vision of the night, when deep sleep falls upon men,
while slumbering on their beds, then He opens the ears of men, and seals their
instruction” (Job 33: 14-16).
In this royal decree, the old king confesses his pride and is not ashamed to witness
to God who broke his pride, by chastening him until he lowered him to the level of
animals. He admits that he was under God’s chastisement, and though it may appear
severe, yet he deserves it. All what happened to him is a natural fruit of his evil life, for
now he is reaping from what he has sown and drinking from the cup, which he had filled
with his own hands.
Daniel presented the decree in its original language.
1. The decree of Nebuchadnezzar 1-3
2. Calling the wise men to interpret his dream 4-8
3. The haughty tree 9-18
4. Daniel interprets the dream 19-27
5. Fulfilling the interpretation 28-36
6. Nebuchadnezzar glorifies God 37
1. THE DECREE OF NEBUCHADNEZZAR
“Nebuchadnezzar the king, to all peoples, nations and languages that dwell in
all the earth: peace be multiplied to you” (1).
St. Jerome said that the message of Nebuchadnezzar was recorded in the
prophets, so no one can claim that Daniel did not write the book. He meant to direct his
statement to that pagan man, Porphyry, who attacked the book of Daniel1.
Nebuchadnezzar presented a royal message from his heart, after going through a
period of divine chastening because of his pride. He was not ashamed to direct this
message to all nations, and people living in all the earth.
a. for it was the custom for kings to consider themselves rulers over all the earth,
however the Babylonian Empire did not extend to the countries of Gaul and others. Thus,
Rome, during the Roman Empire, was called the empire seat for the whole world,
although the empire did not extend to the whole world, then. In his message,
Nebuchadnezzar declares that:
b. He testifies to his personal relationship with God, for God had done with him
many wonders. Even if God had chastised him, yet he deserves all that. He glorified God

1
PL 25:644 B.

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for His care and confessed his sins and stated that he deserved God’s chastisement. “I
thought it good to declare the signs and wonders that the Most High God had worked
for me. How great are His signs and how mighty His wonders! His kingdom is an
everlasting kingdom, and His dominion is from generation to generation” (2-3).
c. He admits God’s surpassing power, “How great are His signs and how mighty
His wonders” (3). St. Jerome said: [The king was restored to his throne, through God’s
mercies, thus he praised the God of heaven and glorified Him for all His works are true
and His ways are righteous. He is the Almighty who can subdue all those who walk in
pride1.]
d. He witnesses to God’s everlasting kingdom, and that His dominion never ends;
but the earthy kingdoms – the kingdoms of men - will definitely perish. “His kingdom is
an everlasting kingdom, and His dominion is from generation to generation” (3).
The beginning of Nebuchadnezzar’s decree was written in a divine language,
which led some people to think that this reveals how much Daniel has influence over the
king and his language2.
God talked with the king who was a ruler over all the earth at that time. But the
king was still very proud, for he witnessed to God with his lips but his heart remained
haughty. His witness to the Holy God was temporary, for still he worshipped the pagan
gods and was attached to his wrong beliefs.
2. CALLING THE WISE MEN TO INTERPRET THE DREAM
“I, Nebuchadnezzar, was at rest in my house, and flourishing in my palace” (4).
Before Nebuchadnezzar talks about God’s judgments because of his pride, he says
that he was at rest and flourishing in his palace, for he had conquered Egypt, Syria,
Phoenicia, Judah, Arabia, at the year 34 or 35 after his reign. (Ezek.29: 17). These
consecutive victories made him proud, for he felt that he is never defeated and that no one
could attack him, therefore peace was secured.
Some translate the word “selueh” or rest as abundance. When one has everything
in abundance, he becomes like a horse, which no one can control once he indulges in
eating. That is why God sometimes controls our stomachs so He doesn’t give us all that
we desire, not to deprive us of it, but to teach us to walk in righteousness in the proper
way, such that we do not harm ourselves or do wrong to Him.
“I saw a dream which made me afraid, and the thoughts on my bed and the
visions of my head troubled me. Therefore I issued a decree to bring in all the wise men
of Babylon before me, that they might make known to me the interpretation of the
dream. Then the magicians, the astrologers, the Chaldeans, and the soothsayers came
in, and I told them the dream; but they did not make known to me its interpretation” (5-
7).
Here, the king distinguishes this dream, that it is different from the other dreams,
and that it is an unusual dream, which carries a divine message; that is why he called the
wise men to interpret it.
Daniel was in the palace but the king had completely ignored him, for he called
the wise men, the astrologers, and the Chaldeans. When they failed to interpret his dream,
the king sought Daniel. He wanted the skills of the magicians, although he knew the

1
Ibid.
2
cf. the New Bible Commentary, Eerdmans, 1971, p.693.

97
power of the divine interpretation. Often a lot we do the same thing. The prophetic word
is in our hands and the divine knowledge not far from us, yet we ignore all that and we
seek the temporal blessings. Let us seek the work of God, who is full of wisdom, power,
love, and is dwelling inside us. Let us abide in his promises instead of seeking outside
help!
The magicians could not interpret the dream, although they had previously said:
“Let the king tell his servants the dream, and we will give its interpretation” (ch.2: 4,7).
The prophecy of Isaiah was fulfilled, “You are wearied in the multitude of your counsels;
let now the astrologers, the stargazers, and the monthly prognosticators stand up and
save you from what shall come upon you” (Is. 47: 13).
“But at last Daniel came before me (his name is Belteshazzar, according to the
name of my god; in him is the Spirit of the Holy God, and I told the dream before him,
saying” (8).
When all the human devices failed, the king called God’s man, Daniel, and told
him the dream. He, as a pagan king, believes that Daniel has “the Spirit of the Holy
God.” (8)
The king did not call Daniel, although he knew that he is able to interpret the
dream, because he knew that the dream meant chastisement for him. That is why he did
not seek Daniel’s interpretation except at the very end1.
3. THE HAUGHTY TREE
“Belteshazzar, chief of the magicians, because I know that the Spirit of the Holy
God is in you, and no secret troubles you, explain to me the visions of my dream that I
have seen, and its interpretation” (9).
The king called him “Belteshazzar,” thinking that he is honoring him because he
was referring to a pagan god. However, the name hurt Daniel’s feelings, for he preferred
the name given to him by his parents, because it connects him with God. He also called
Daniel “chief of the magicians,” which even hurt his feelings more because he did not
want to be associated with the magicians who had deceived the world with their
witchcraft. The king knew two things pertaining to Daniel:
First, that he had “the Spirit of the Holy God” (9). Whatever he utters, is not
from him but from the Holy Spirit. When all the human devices failed, the king called
Daniel because he has the Spirit of the Holy God.
Second, “that no secret troubles you” (9). helped eliminating the king’s worry.
“These were the visions of my head while on my bed: I was looking, and behold,
a tree in the midst of the earth, and its height was great. The tree grew and became
strong; its height reached to the heavens, and it could be seen to the ends of all the
earth. Its leaves were lovely, its fruit abundant, and in it was food for all. The beasts of
the field found shade under it, the birds of the heavens dwelt in its branches, and all
flesh was fed from it. I saw in the visions of my head while on my bed, and there was a
watcher, a holy one, coming down form heaven. He cried aloud and said thus: “Chop
down the tree and cut off its branches, strip off its leaves and scatter its fruit. Let the
beasts get out from under it, and the birds from its branches. Nevertheless leave the
stump and roots in the earth, bound with a band of iron and bronze, in the tender grass
of the field. Let it be wet with the dew of heaven, and let him graze with the beasts on

1
The New Bible Commentary, p. 693.

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the grass of the earth. Let his heart be changed from that of a man, let him be given the
heart of a beast, and let seven times pass over him” (10-16).
Nebuchadnezzar liked the trees of Lebanon and used its wood for construction
therefore; God compared him to a huge tree.
Often the prophets refer to great men as trees, as was mentioned in the book of
Ezekiel chapters 17: 5-7; 31: 3; Ps.1: 3 and 38: 35). The historian Herodot says that
Ahasuerus saw a dream where he was crowned with an olive tree which its branches
filled the whole earth, but soon the crown on his head was withered, so he realized that
his reign will end.
God wants that all those who have authority to be like trees in which others find
their rest and satisfaction. But on the contrary they abused their authority and changed
their ministry to exploitation and pride. Thus, the trees had to be uprooted; and the tree of
the cross had to be planted to announce love, peace and inner joy to everyone.
In this chapter, God warns King Nebuchadnezzar, making it clear to him in a
dream that he is under severe chastisement because of his pride. In this warning, we still
see the compassion of God in His dealings with man, for even the haughty pagan king,
God was revealing to him the chastisement so he may return from his wickedness and
repent. He gave him a whole year to examine himself, but instead of repenting, he
became proud. Even when God was warning him, He compared him to a useful tree,
which provides a shade for the animals of the wilderness, and food for men and animals
as well as shelter for the birds.
 People brag, not because of their great virtues but because of their pride therefore they
perish1.
St. Jerome
The king related to Daniel the dream of the huge tree which was characterized by
the following:
a. A tree in the midst of the earth and its height was great (10). In the midst of the
earth, that is in the center, where the Babylonian Empire extended over all nations.
Origen and St. Jerome see that Jerusalem, being the city of God where the temple was,
is the center of the earth. Some people think that Babylon is the center of the earth
because in it there is the royal palace of the antichrist and his kingdom. Since
Nebuchadnezzar represents a planted tree in Babylon, the mother of proud adulterous,
then the true believer represents a planted tree in Jerusalem, in the house of God.
b. “The tree grew and became strong; its height reached to the heavens, and it
could be seen to the ends of all the earth” (11).
c. Its leaves were lovely (12) referring to the many constructions and decorations
of the capital which Nebuchadnezzar had built.
d. Its fruit abundant and in it was food for all, (12) referring to the huge fortune of
Nebuchadnezzar.
e. It shelters others for “The beasts of the field found shade under it, the birds of
the heavens dwelt in its branches” (12).
This is what God offers man, to make him king ruling himself, making him grow
until he is in the bosom of the Father, who is glorified in all the earth, satisfying
everyone, open with love for everyone!

1
PL 25:646.

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 When Nebuchadnezzar fell in pride, he deserved chastening. So God sent him an
angel, called a watcher, a holy one coming down from heaven.
The angel was called a watcher, for he is a spirit without body, does not sleep, and
does not need rest, always alert day and night. He fulfills the will of God for the
edification of His people, as David the psalmist said, “Bless the Lord, you His angels,
who excel in strength, who do His word, heeding the voice of His word” (Ps 103: 20).
The angel was also called the holy one for he does not carry any human
weaknesses, for we are weak not just because of our sins but also because of the
corruption that entered our lives similar to our forefathers, Adam and Eve, and affected
our bodies as well as our hearts and minds.
No matter how much man is sanctified, yet because he is still in the flesh, he is
not called the holy one because he is surrounded by temptations and he has to struggle to
overcome them. We have to differentiate between angels and human beings, between the
struggling believers and those who have departed.
In this chastisement, we notice the following:
a. Whatever happened to the pagan king was not through a human plan, but
through God’s permission, for He sent His watchful angel to implement this plan. He
talked to him in the language of Chaldeans who believed in heavenly beings who
condemn the works of men, and have power on determining destiny.
b. There is mercy at the same time there is chastisement. God ordered that the
roots remain in the earth so that the tree may grow again in humility and repentance. Do
not completely uproot the tree, for chastisement is for a limited time (16). “For there is
hope for a tree, if it is cut down, that it will sprout again, and that its tender shoots will
not cease. Though its root may grow old in the earth, and its stump may die in the
ground, yet at the scent of water it will bud and bring forth branches like a plant” (Job
14: 7-9). God had allowed Nebuchadnezzar to eat the plant with the animals of the
wilderness, yet He did not deprive him of the dew of heaven.
c. The order to escape was for the animals, which were resting in the shade of the
tree and for the birds in its branches. This referred to all the statesmen forsaking the king;
this was the fruit of sin to feel isolated; to feel that everyone is abandoning us during the
time of trouble.
d. It is very clear from the dream that the tree symbolized a certain person, for he
says, “Let his heart be changed from that of a man, let him be given the heart of a
beast” (16). He did not say “it” referring to the tree but “he” referring to a person.
e. What does God mean by the heart? He means the understanding, the will, the
feelings and the inner soul as a whole. Of course trees do not have hearts, but this dream
was a symbolic dream. The order was to remove from the king his empire and his human
nature, for he does not deserve to live as a man.
e. He did not appoint a king instead of him, but appointed his son until
Nebuchadnezzar came back to his mind.
f. In this statement (16), God is confirming to the king that he cannot escape from
the chastisement.
g. The purpose of the chastisement was to benefit others (17).
“This decision is by the decree of the watchers, and the sentence by the word of
the holy ones, in order that the living may know that the Most High rules in the
kingdom of men, gives it to whomever He will, and sets over it the lowest of men. This

100
dream I, King Nebuchadnezzar, have seen. Now you, Belteshazzar, declare its
interpretation; since all the wise men of my kingdom are not able to make known to me
the interpretation, but you are able, for the Spirit of the Holy God is in you” (17-18).
The word “pethegma” probably means a decree or an edict, as was mentioned in
the book of Esther 1: 20. What was declared was a heavenly decree, but why is the king
referring the decree to the holy watchful angels, is it a divine order or an angelic one?
No doubt that the order was divine, from God Himself, but referring it to the
angels was because they had a positive role.
The angels completely obey God’s commands and implement His orders, pray for
the salvation of people and ask God to interfere to chasten those who blaspheme against
Him. The decree issued from God was in harmony with the desire of the angels and their
continued supplications, as if it was issued from them.
4. DANIEL INTERPRETS THE DREAM
“Then Daniel, whose name was Belteshazzar, was astonished for a time, and his
thoughts troubled him. So the king spoke and said, ‘Belteshazzar, do not let the dream
or its interpretation trouble you.’ Belteshazzar answered and said, ‘My Lord, may the
dream concern those who hate you, and its interpretation concern your enemies!” (19).
Daniel was astonished and very sorrowful at the disaster that will befall the king
of Babylon. The king was a tyrant, he captived the Jewish people together with other
nations. Daniel, being in the palace, was obliged to pray for him, for God said through
Jeremiah, “And seek the peace of the city where I have caused you to be carried away
captive, and pray to the Lord for it; for in its peace you will have peace” (Jer 29: 7).
However, the seventy years were not accomplished thus the believers did not have the
right to ask the king to go back to Judah, instead they submitted to him and served him
faithfully without any hatred. Knowing that, Daniel was sad about what will befall the
king.
“The tree that you saw, which grew and became strong, whose height reached to
the heavens and which could be seen by all the earth, whose leaves were lovely and its
fruit abundant, in which was food for all, under which the beasts of the field dwelt, and
in whose branches the birds of the heaven had their home - it is you, O king, who have
grown and become strong; for your greatness has grown and reaches to the heavens,
and your dominion to the end of the earth” (20-22).
Here, Daniel’s amazing wisdom appears, for though his love to the king and his
humility before him as well as his desire to rescue him from the disaster, yet he talked
with him frankly and uttered the divine truth. Daniel is giving a practical lesson in
service, for the true servant is compassionate toward sinners and desires their salvation. If
he rebukes sinners, he does not forget that he himself is weak and at the same time, he
does not agree with sinners at the expense of the truth, and does not cover up God’s wrath
at sin. Daniel was compassionate with the king, but very courageously said: “It is you, O
king.” He did not hesitate, did not present any excuses, nor was in any doubt, but with
great certainty he declared to him that he was the tree.
“And inasmuch as the king saw a watcher, a holy one, coming down from
heaven and saying, ‘Chop down the tree and destroy it, but leave its stump and roots in
the earth, bound with a band of iron and bronze in the tender grass of the field; let it be
wet with the dew of heaven, and let him graze with the beasts of the field, till seven

101
times pass over him; this is the interpretation, O king, and this is the decree of the Most
High, which has come upon my lord the king” (23-24).
St. Jerome asked: “Who will bind the king with a band of iron and bronze?” And
he answered, [Certainly, only the crazy and the insane are the ones tied in chains so that
they would not harm themselves1.]
Daniel was assuring that the dream and all the consequences in it applied to the
king. But he still called the king “O king.” He respected him and revered him.
“They shall drive you from men, your dwelling shall be with the beasts of the
field, and they shall make you eat grass like oxen. They shall wet you with the dew of
heaven, and seven times shall pass over you, till you know that the Most High rules in
the kingdom of men, and gives it to whomever He chooses” (25).
Kings are often tyrant, they give orders and never submit to anyone, and they may
even forget that they have a human nature. Here, Daniel presents the interpretation, not to
show the king his weak nature but to tell him about God’s chastening. The king will be
lowered to the animals’ level.
“And inasmuch as they gave the command to leave the stump and roots of the
tree, your kingdom shall be assured to you, after you come to know that Heaven rules”
(26).
In this verse, Daniel is preparing King Nebuchadnezzar to repent. He opens before
him the door of hope, for God’s abundant mercies await the penitent. God chastises
people, not to torture them but to discipline and elevate them, and grant them the
gift of knowledge. For Daniel tells the king, “After you come to know;” Chastisement is a
school where we enjoy the surpassing heavenly knowledge.
“Therefore, O king, let my advice be acceptable to you; break off your sins by
being righteous, and your iniquities by showing mercy to the poor. Perhaps there may
be a lengthening of your prosperity” (27).
Daniel kept silent for a while and he felt perplexed. The king felt the seriousness
of the dream and encouraged Daniel to talk; assuring him that he will accept the news.
Daniel was afraid and his thoughts scared him for two reasons:
a. The fall of a great king to the lowest level, the level of animals, by having a
heart of an animal.
b. That he is the one, who is interpreting the dream although he wished the king
well.
The king encouraged Daniel to talk because he was curious and wanted to know
the truth.
 Daniel made known the truth without insulting the king, to avoid accusing the king of
false pride2.
St. Jerome
Daniel concluded his talk by opening the door of hope before the king, through
repentance and deeds of mercy. Daniel wished that Nebuchadnezzar would repent so he
would not fall under such severe chastisement. Therefore, he advised him to show mercy
to the poor, thus turning from violence and selfishness to love and giving, so that he may
find grace in the eyes of God.

1
PL 25:647C.
2
Ibid.

102
 If you open your hands to the poor, Christ as well opens the gates of Paradise before
you1.]
Fr. Caesarus of Arles
 God postponed the punishment for twelve months to give Nebuchadnezzar a chance to
do merciful deeds, but instead, in great haughtiness, he used to walk in his palace
saying, “This is the great Babylon which I have built.” 2
 We also read in the book of Jeremiah, that God is directing the Jewish nation to pray
for the Babylonians, for the peace of the captives is associated with the peace of those
who keep them captive3.
St. Jerome
5. THE FULFILLMENT OF THE INTERPRETATION
“All this came upon King Nebuchadnezzar. At the end of the twelve months he
was walking about the royal palace of Babylon. The king spoke, saying, “Is not this
great Babylon, that I have built for a royal dwelling by my mighty power and for the
honor of my majesty?” While the word was still in the king’s mouth, a voice fell from
heaven: “King Nebuchadnezzar, to you it is spoken: the kingdom has departed from
you! And they shall drive you from men, and your dwelling shall be with the beasts of
the field. They shall make you eat grass like oxen; and seven times shall pass over you,
until you know that the Most High rules in the kingdom of men, and gives it to
whomever He chooses” (28-32).
The Hebrew word “mehelek” refers to the king walking on the roof of the palace,
as was the custom in the countries of the East.
The king was able to see all Babylon from the roof, especially because the palace
was built on a high hill.
In pride, he thought he was a god and this is the reason why he was lowered to the
level of animals. King Nebuchadnezzar gave himself the credit for everything, not to God
who granted him the power and wisdom. Also, he ignored those who preceded him in
building the city. Listen to what King Solomon, who built the temple, said, “Unless the
Lord builds the house, they labor in vain who built it; unless the Lord guards the city, the
watchman stays awake in vain” (Ps 127: 1).
“That very hour the word was fulfilled concerning Nebuchadnezzar; he was
driven from men and ate grass like oxen; his body was wet with the dew of heaven till
his hair had grown like eagles’ feathers and his nails like birds’ claws. And at the end
of the time I, Nebuchadnezzar, lifted my eyes to heaven, and my understanding
returned to me; and I blessed the Most High and praised and honored Him who lives
forever; for His dominion is an everlasting dominion, and His kingdom is from
generation to generation” (33-34).
In his pride, Nebuchadnezzar gave himself the credit for building Babylon with its
great fences, its gardens, its temple for Baal and the royal palace. Herodot refers Babylon
to Semiramis and Nitocris, while Berosus and Abydenus said that the Babylonians or
Nebuchadnezzar had added to the old city, so Nebuchadnezzar built a huge palace and
fence. It is noted from Nitocris that Nebuchadnezzar’s wife had beautified the city.

1
Sermon 31:3.
2
PL 25:649.
3
PL 25:649A.

103
 The critics have attacked this statement saying that, historically, Nebuchadnezzar
had not built Babylon, but in the new discoveries, thousands of bricks with the engraving
“Nebuchadnezzar, son of Nebopolassar,” were found in Babylon. The word
“construction” here does not mean just building but also expanding with more additions1.
We should not forget that most kings do not like to remember the glories of their
predecessors and they give themselves the credit for everything.
 If he had not lifted his eyes to heaven, his understanding would not have returned to
him. Saying, “my understanding returned to me” proves that he had not lost his
outside appearance but his understanding2.
St. Jerome
Saying “from generation to generation“ does not mean the future generations,
but as St. Jerome said that when his understanding returned to him he realized that the
mystery of the kingdom of God passes from the Law to the Gospel3.
“All the inhabitants of the earth are reputed as nothing; He does according to
His will in the army of heaven and among the inhabitants of the earth. No one can
restrain His hand or say to Him, what have You done?” (35).
Often, the tyrants think that God has no control over the affairs of men, and they
can do whatever they like and no one can attack them. But now, the king admits that God
is in control; He leads, guides, and controls everything on earth, as well as in heaven.
“At the same time my reason returned to me, and for the glory of my kingdom,
my honor and splendor returned to me. My counselors and nobles resorted to me, I was
restored to my kingdom, and excellent majesty was added to me” (36).
Nebuchadnezzar did not repent in spite of the fact that God had forsaken him for
twelve months after the dream. On the contrary, the king became very haughty, and the
dream was fulfilled. The dream was fulfilled one year later, because God wanted to give
the king an opportunity to examine himself and repent and care for the needy and the
captives. However, he became haughtier. The king became like an animal of the
wilderness eating the hay; he lost his mind and became crazy4.
 After the king of Babylon was neglected for seven years because he rebelled against
the Lord, and after enduring the physical pain, he did not only restore his kingdom but
fulfilled the will of God5.]
Tertullian
God, who moved Nebuchadnezzar to chasten His people by captiving them for a
while, now declares to him that everything happen with His permission. He permitted that
his statesmen arrested him because of his insanity; now He directs them to restore him to
the kingdom without seeing God’s hidden hand.
6. NEBUCHADNEZZAR GLORIFIES GOD
“Now, I Nebuchadnezzar praise and extol and honor the King of heaven, all of
whose works are truth, and His ways justice. And those who walk in pride He is able to
abase” (37).

1
The Bethany Parallel Commentary on the O.T., p. 1779.
2
PL 25:650.
3
Ibid.
.335‫ ص‬،4 ‫ ﺟـ‬،‫ ﺗﻔﺳﯾر اﻟﻛﺗﺎب اﻟﻣﻘدس‬:‫ﻣﻧﺷورات اﻟﻧﻔﯾر‬ 4

5
On Patience 13.

104
 At the end of the chastening period, his mind came back to him, so he lifted his
eyes up to heaven as a penitent asking for God’s mercies. He had a contrite soul and
glorified God. He realized that all kingdoms are vain in the eyes of God and that no one
can rule forever. Probably, when Nebuchadnezzar lifted his eyes to heaven to glorify
God, God stopped chastening him.
Some believed that there were no historical proofs about Nebuchadnezzar being
insane . However, Berosus and Josephus2, the Jewish historians, referred to the craziness
1

time of Nebuchadnezzar.

.325‫ ص‬،4 ‫ ﺟـ‬،1988 ‫ ﺗﻔﺳﯾر اﻟﻛﺗﺎب اﻟﻣﻘدس‬:‫ﻣﻧﺷورات اﻟﻧﻔﯾر‬ 1

2
Contra Apionem 1:20.

105
FROM THE INSPIRATION OF DANIEL (4)
TRAIN MY SOUL, FOR SHE HAD GONE ASTRAY!
 You have granted me abundant blessings;
I was filled and yet went astray.
Who would train me but O You who cares for my salvation?
 Deprive me of some of your gifts,
but do not deprive me of You,
for You are my share and my eternal inheritance!
May You grant me humility,
for it builds my inner depths.
 I have ignored your love and your abundant blessings,
for I had no control over myself!
How hard it is for me to remain humble while You are overflowing me with abundant
gifts!
 Let me continuously remember my weaknesses,
so that I remain humble.
Hold my hand and let me walk with You on the road of Your love!
Grant me the spirit of Daniel the prophet and servant,
so that I may desire the salvation of sinners and be compassionate toward them, but
not at the expense of the divine truth.
 I do not fear any king no matter how tyrant he is,
and I do not hide Your word no matter how strict it is!
 Your threatening had scared Nebuchadnezzar,
but I find the sweetness of Your love in the midst of Your threatening to me.
Teach me to consecrate all my life to Your obedience.
Your threats and promises are for my edification.
My sins have made me fall under the divine chastening and made me eat the pigs’
food.
But now I come back to You,
so may You carry me in the fellowship of the saints,
lift me to the heavenly life and grant me a surpassing heavenly knowledge!

106
CHAPTER 5
BELSHAZZAR
AND
THE WRITINGS ON THE WALL
The seventy years of the captivity of which Jeremiah had prophesied (Jer 25: 11)
came to an end. The kingdom of Babylon had changed to a luxurious and corruptive life.
Belshazzar, with his weak personality, came in power and with him the kingdom
deteriorated.
Nebuchadnezzar was a proud and sinful man, and God gave him many
opportunities to examine himself. His grandson, Belshazzar did not learn from the lessons
of his fathers, but defied God Himself and deliberately insulted God. Therefore, God
chastised him. Nebuchadnezzar did not do what Belshazzar had committed.
St. Jerome said: [He was not balanced when he committed these things but was
drunk, forgetting the punishment, which had befallen Nebuchadnezzar1.]
Daniel the prophet did not pity King Belshazzar, as he did with his grandfather,
Nebuchadnezzar, for he was known for his injustice and corruption. This corresponds to
what Zinofonm, the pagan historian, said about him that he was an evil and very violent
man.
1. The banquet of Belshazzar 1-4
2. Writing on the wall 5-9
3. Bringing Daniel to the king 10-16
4. Daniel’s interpretation 17-29
5. The results 30-31
1. THE BANQUET OF BELSHAZZAR
“Belshazzar the king made a great feast for a thousand of his lords, and drank
wine in the presence of the thousand” (1).
Some translated the word “shezzar” as fire, however, the word “Bel-shar-usur”
“Bel-Sharra-Utsur” means protecting the king.
The great feasts were a characteristic of these old times, and “the thousand” meant
that it was a huge feast, and it represents a number. In the eastern feasts, the custom was
that the king or the head of the feast sits on a high pulpit so that all may see him. That is
why Daniel said, “drank wine in the presence of the thousand.”
“While he tasted the wine, Belshazzar gave the command to bring the gold and
silver vessels which his father Nebuchadnezzar had taken from the temple which had
been in Jerusalem, that the king and his lords, his wives, and his concubines might drink
from them. Then they brought the gold vessels that had been taken from the temple of the
house of God which had been in Jerusalem; and the king and his lords, his wives and his
concubines drank from them” (2-3).
The word “father” can mean any of his grandfathers or ancestors. The Babylonian
city was in danger of Persia, for Cyrus was surrounding the city. Belshazzar was busy
arranging a banquet for thousand of great people with their wives and concubines. He
thought that it was impossible for Cyrus to attack the great walls of the city so he belittled

1
PL 25:652.

113
him and that he besieged it with his army. According to Herodot, the width of the walls of
Babylon was 87 feet and its height was 350 feet. It had 250 towers, which go up high as
100 feet. That is why Belshazzar thought that Cyrus could never attack.
The amount of money and effort that was spent in preparing this banquet could
not be valued. During the besiege of the city, Belshazzar defied God and instead of crying
to Him and fasting, he used the holy vessels for drinks and licentiousness. Cyrus knew
about the size of the banquet, and that the king was indulged in drinking wine and did not
have the time to manage his city, so he thought it was a good opportunity for him to
attack the city1.
While Belshazzar was in the opening ceremony, the army of Cyrus was
approaching the doors of Babylon. The pagan historian, Xenophon, relates that the two
leaders of Belshazzar, Godatas and Gobryas, have betrayed him; one was eunuch and
killed the son of the other while they were hunting; his arrow hit the boy by mistake so
the other wanted to revenge. Cyrus managed to change the canals of the Euphrates River
and suddenly attacked the city.
Belshazzar and his company used the vessels, not for mere enjoyment of the
drinking, but rather for insulting God and defiling the vessels, which were sanctified for
the service of His temple. Moreover, they glorified the pagans while drinking.
St. John Cassian wrote in the introduction of his book “The Institutes” that
during this banquet, the believers were warned not to be occupied with holy vessels made
of gold or silver which the wicked kings could steal. But rather to give heed to the
spiritual vessels, which means the souls of the believers, so that no one can rob them.
 When you plan in your heart to build a true temple for God, do not build it with hard
rocks but with the communion of the saints. Do not build a temporary building but an
everlasting building, which does not shake. When you want to sanctify the most
precious vessels - not made of metals nor gold or silver, which the king of Babylon
could use for his own pleasure - you want to shape holy souls with righteousness and
purity who carry Christ inside them as the King2.
St. John Cassian
One of the reasons the critics attacked this book is because of this chapter. The
two pagan historians, Berosus and Abydenus, had previously declared that Nabonidus
was the last Babylonian king, and that he was holding a distinguished position, even after
the Persians had besieged Babylon. But, in this chapter, it was mentioned that Belshazzar
was the last Babylonian king and that he was killed.
The discoveries of the archeologists had assured that what was mentioned by the
pagan historian and by Daniel was true. In the Assyrian carves, which Sir Herbert
Rawlinson had discovered in the year 1854 A.D., it was mentioned that Belshazzar was
the son of King Nabonidus, and that he shared the reign with him. This corresponds with
what was mentioned in the book of Daniel that Belshazzar was the third king of Babylon.
Among the carvings at Ur, there was a carving for Nabonidus, which contained a
prayer for himself and another one for his first-born son, Bel-Shar-Usur. This kind of
prayer was never offered except to the kings who reigned. Also there were records stating

1
Bethany Parallel Commentary on the O.T., p. 1780.
2
Institutes, Preface.

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that Belshazzar had offered sheep and oxen in the temples of Sippar, as sacrifices for the
king1.
Many floods happened in a region called Hillah, in old Babylon, as a result of
which a number of huge ceramic vessels were discovered containing receipts and
contracts for a special organization related to banks in Babylon. These receipts and
contracts revealed that Belshazzar had a house, secretaries and guards2.
Belshazzar perhaps was the same person mentioned in the Babylonian records,
who acted as vice president to the king. According to the Babylonian records, he became
king, replacing his father, in the year 553 BC, and remained in that position until the year
539 BC. Although Nabonidus was absent all the time in Timah, at the North of the
peninsula, yet he did not leave the kingdom until Cyrus invaded Babylon3.
Why Belshazzar became a king of Babylon during the life of his father? This goes
back to the personality of his father, Nabonidus, who was an archaeologist and involved
in abundant cultural and religious cares. He was searching for the imprints of the old
kings and the stones of the public buildings, as well as for records from the past. His
religious cares were very strong. His daughter was devoted to the god of the moon, and
his mother was a priestess in the temple of “Sun.” All these elements together made him
neglect the matters of the kingdom. He spent most of the days of his reign, not in Babylon
but in Timmah. He let his son, Belshazzar, rule Babylon, same as Nebuchadnezzar ruled
for his father Nebopolassar. Raymond P. Dougherty, professor of the Assyriology,
presented these facts in New Haven, Yale, 19294.
“They drank wine, and praised the gods of gold and silver, bronze and iron,
wood and stone” (4).
Since they defiled the holy vessels, they praised the pagan gods, thinking that they
became victorious over the true God. As mentioned in the book of Habakkuk, “Therefore
they sacrifice to their net, and burn incense to their dragnet; because by them their share
is sumptuous and their food plenteous” (Hab 1: 16). Thus, they ate and drank and were
filled and forgot about God, who abundantly grants us gifts.
The king deliberately brought the holy vessels to use them for drinking, and being
drunk, he exaggerated in mocking God. The king, with his wives and concubines, sinned
and thus the banquet became a scornful council.
 How stupid they were! They drank in golden vessels and praised wooden gods and
stones! 5
St. Jerome
St. Jerome wrote that the golden gods refer to those who attack the truth using
mental proofs that seem to be right, and the silver gods refer to those who use the logic
for the same reason. The copper and iron gods refer to those who use vain babbling, the
wooden gods and the stones refer to those who use trifle matters6.

1
G. L. Archer: Encyclopedia of Bible Difficulties, p.286.
2
Today’s Dictionary of the Bible; Bethany Parallel Commentary on O.T., p. 1780.
.208 ‫ ص‬،‫ﻗﺎﻣوس اﻟﻛﺗﺎب اﻟﻣﻘدس‬ 3

4
W.A. Griswell, p.38-40
5
PL 25:652.
6
PL 25:652A, 653.

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2. WRITING ON THE WALL
“In the same hour the fingers of a man’s hand appeared and wrote opposite the
lampstand on the plaster of the wall of the king’s palace; and the king saw the part of
the hand that wrote” (5).
St. Jerome commented on the words, “In the same hour,” by saying: [The hand
which appeared in the same hour was to declare that God’s chastening had happened due
to Belshazzar’s blasphemy and not for any other reason.]
It is obvious that the feast was at night because the lamp stand was found there,
and they were still feasting until midnight when Cyrus invaded Babylon.
The hand appeared to the king only and not to the other dignitaries; that is why he
was confused and terrified. The dignitaries became terrified like him without seeing
anything.
St Jerome wrote that the writing was on the wall of the royal palace, so that the
king may realize that what was written concerned him personally1.
“Then the king’s countenance changed, and his thoughts troubled him, so that
the joints of his lips were loosened and his knees knocked against each other” (6).
Few minutes ago, the king was self-conceited and thought that he was a mighty
lord, mocking the true God, defiling His sacred vessels and praising the idols. Now he
stood as an accused and humiliated person, and he realized that God is the true Judge.
The physical power of the king was shaken, his thoughts were confused and he lost his
balance and dignity before the guests at the feast.
“The king cried aloud to bring in the astrologers, the Chaldeans, and the
soothsayers. The king spoke, saying to the wise men of Babylon, ‘whoever reads this
writing, and tells me its interpretation, shall be clothed with purple and have a chain of
gold around his neck; and he shall be the third ruler in the kingdom” (7).
The king was terrified and called the magicians, the astrologers, and the
soothsayers to find an answer for his confusion, but he felt that there was no solution and
that he cannot escape the Almighty’s hands. He forgot that he was the king, who had a
great feast for the dignitaries, so he hastily called these men to help him. He lost his
temper and cried loudly, which was not fitting for a king with such great authority.
Why did he not call Daniel?
a. Probably, because Daniel was getting old, thus he had retired.
b. The great honor that Nebuchadnezzar had given Daniel had caused hatred in the
hearts of the magicians toward Daniel because they felt that such a stranger was better
than all of them. Therefore, after Nebuchadnezzar’s death, they did all what they can to
exclude Daniel from the affairs of the palace, so that he may be completely forgotten.
This found favor in Daniel’s heart because he did not want to be counted as one of the
wise men. Meanwhile, they had marred the image of the Jewish people and their worship
in the eyes of the king. This was evident in the acts of the king when he held the feast and
wanted to defile the holy vessels and glorify his idols. Hence, they were able to remove
all the influence that Daniel had in the palace.
c. In spite of all what had happened, the king did not examine himself. He had
defiled the Lord’s holies and glorified his idols; did not seek the man of God to help him,
but instead he asked the magicians and astrologers to help him. God had terrified him;
and instead of seeking the divine voice, he sought the voice of his idols. Finally, he
1
PL 25:653.

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realized that he could not escape from God’s judgment, however blind he may be, for his
eyes couldn’t see the divine light.
By declaring that he would offer gifts to anyone who would explain the vision, he
showed that he did not enjoy God’s fear, but became like a dead person. In his hidden
pride, he declared that he would enrich anyone who could explain the vision.
“Now all the king’s wise men came, but they could not read the writing, or
make known to the king its interpretation. Then King Belshazzar was greatly troubled,
his countenance was changed, and his lords were astonished” (8-9).
This writing was like a sealed book, as was written in the book of Isaiah 29: 11,
therefore they could not open it nor read it. They became blind and couldn’t read it; a veil
was covering their hearts and they couldn’t understand it.
God granted the king to see the hidden handwriting on the wall, but He did not
grant him to know the interpretation of what was written. Likewise, the wise men became
like blind, something that terrified the king. This incident, which happened before
thousand of dignitaries made the news of, the vision spread very quickly. It made Cyrus
feel confident that God’s hand supports him. All the details of this event moved Cyrus to
honor Daniel, his people and his God, which in turn facilitated the return of God’s people
to Jerusalem.
God condemned the evil deed of the king, thus the writing was not a dream but
rather a tangible fact. The king realized that punishment awaits him; therefore, he was
terrified before even knowing the interpretation of the writing. Thus, whatever the king
did was not out of ignorance, but he was fully aware of it.
 Belshazzar saw the fingers writing on a wall. After the vision was over, it still
remained in his mind; he could visualize it but could not understand it. When the king
failed to find someone to give him the interpretation, Daniel came right away, and
with the spirit of prophecy, he revealed to the king the prophetic meaning of the
vision1]
St. Augustine
3. BRINGING DANIEL BEFORE THE KING
“The queen, because of the words of the king and his lords, came to the banquet
hall. The queen spoke, saying, ‘O king live-forever! Do not let your thoughts trouble
you, nor let your countenance change. There is a man in your kingdom in whom is the
Spirit of the Holy God. And in the days of your father, light and understanding and
wisdom, like the wisdom of the gods, were found in him; and King Nebuchadnezzar
your father, your father the king, made him chief of the magicians, astrologers,
Chaldeans, and soothsayers” (10-11).
It was obvious that the queen had lived the events of Nebuchadnezzar, the grand
father of Belshazzar. Therefore, most probably the queen was the wife of
Nebuchadnezzar, or the grandmother of Belshazzar and not his wife. In Babylon, the
queen had a high status in the royal palace. The grandmother, in great wisdom, did not
participate in the banquet because it was against the eastern traditions2.
She reminded the king of Daniel, who most probably had retired. Belshazzar
ignored all about Daniel, while others looked at Daniel as an angel from heaven. The king
1
The Literal Meaning of Genesis, Book 12, ch. 11.
.337‫ ص‬،4‫ ص‬،‫ ﺗﻔﺳﯾر اﻟﻛﺗﺎب اﻟﻣﻘدس‬:‫ﻣﻧﺷورات اﻟﻧﻔﯾر‬ 2

117
was preoccupied with his desires, which made him ignore God’s man and resist God
Himself.
The queen had rebuked him in a gentle way, as if telling him, “Why do you abide
in the darkness while God had given you a man who had the Spirit of God?”
“Inasmuch as an excellent spirit, knowledge, understanding, interpreting
dreams, solving riddles, and explaining enigmas were found in this Daniel, whom the
king named Belteshazzar, now let Daniel be called, and he will give the interpretation”
(12).
The old queen was able to discern between Daniel and the magicians. The
magicians used to brag about their interpretation of dreams, but they could not interpret
the kings’ dreams; but Daniel was characterized by three divine gifts: He had an excellent
spirit, he had knowledge and understanding, and he could interpret dreams.
She also revealed Nebuchadnezzar’s appreciation to him, for he gave him a name
“Belteshazzar.” similar to King Belshazzar’s name. It is therefore obvious that
Nebuchadnezzar did not despise Daniel because he was a captive.
“Then Daniel was brought in before the king. The king spoke, and said to
Daniel, ‘Are you that Daniel who is one of the captives from Judah, whom my father
the king brought from Judah? I have heard of you, that the Spirit of God is in you, and
that light and understanding and excellent wisdom are found in you. Now the wise
men, the astrologers, have been brought in before me, that they should read this
writing and make known to me its interpretation, but they could not give the
interpretation of the thing. And I have heard of you that you can give interpretations
and explain enigmas. Now if you can read the writing and make known to me its
interpretation, you shall be clothed with purple and have a chain of gold around your
neck, and shall be the third ruler in the kingdom” (13-16).
In spite of all what had happened to the king and what he had heard from his
grandmother, yet he did not humble himself, regretting what he had done, but he talked
with great haughtiness to Daniel and treated him as a captive man. He used this method to
oblige him to obey.
The king admitted that he had sought the magicians and they were unable to help
him, and he hopes that Daniel can help him.
The king promised Daniel a golden chain and royal clothes without knowing that
he himself will lose all his possessions, even his life, after a short while. He was terrified
of the divine justice. Probably, he felt that he will lose everything but he hid all his fear
away and promised others things he does not know if he himself would be able to enjoy
ever again.
4. DANIEL’S EXPLANATION
“Then Daniel answered, and said before the king, ‘Let your gifts be for
yourself, and give your rewards to another; yet I will read the writing to the king, and
make known to him the interpretation” (17).
Daniel made it clear that he is not interested in the temporal gifts before
interpreting the writing lest the king thinks that the rejection was not from the depth of
the heart, but because Daniel knew that his kingdom will end. As St. Jerome said that
Daniel followed the commandment, rejecting any reward, for it is written ‘Freely you

118
have received, freely you give1.’ On the one hand, his heart was not attached to any
richness, honor or authority. On the other hand, he realized that Belshazzar could not
offer any gift because soon he will perish.
The method of interpretation in this case was different from the one used with
Nebuchadnezzar. Daniel did not care about the reward for the following reasons:
The sin of the king was not due to ignorance, for he was aware of what had
happened with his grandfather.
Belshazzar attacked the Almighty God.
Belshazzar glorified and praised the pagans to insult the living God.
The writing was “Mene, Mene, Tekel, Upharsin,” which means that God had
ended your kingdom. You have been weighed in the balances and found wanting. Your
kingdom has been divided and given to two empires, the Persians and the Medes.
St. Jerome said: [Elijah’s prophecy about the destruction of the Babylonian
kingdom was fulfilled. He said, ‘My heart wavered, fearfulness frightened me; the night
for which I longed He turned into fear for me. Prepare the table, set a watchman in the
tower, eat and drink, arise you princes, anoint the shield!” (Is 21: 4-5) 2]
“O king, the Most High God gave Nebuchadnezzar your father a kingdom and
majesty, glory and honor. And because of the majesty that He gave him, all peoples,
nations, and languages trembled and feared before him. Whomever he wished, he
executed; whomever he wished, he kept alive; whomever he wished, he set up; and
whomever he wished, he put down. But when his heart was lifted up, and his spirit was
hardened in pride, he was deposed from his kingly throne and they took his glory from
him” (18-20).
Daniel made it clear that what the king’s grandfather had enjoyed was a gift from
God, for every authority is from God (Rom 8: 1). God wanted to reveal His power
through the kingdoms, but the king abused this gift. Instead of glorifying God and serving
humanity, he became haughty and proud.
Nebuchadnezzar had authority; he could kill whomever he wanted and forgive
whomever he wanted; He could exalt whomever he wanted and humiliate whomever He
wanted. However, he did not realize that people’s lives are in God’s hand, moreover, the
king’s life, his honor and authority are in God’s hand too.
 If the king can do whatever he wanted, how can this Bible verse be applied: “The
king’s heart is in the hand of the Lord, like the rivers of water; He turns it wherever
He wishes” (Prov 21: 1). We can say that he means that every saint is a king because
sin does not rule over his mortal body, and his heart remains in the hand of God (Rom
6). Whoever is in the hands of God, no one can ever snatch him3.
St. Jerome
“Then he was driven from the sons of men, his heart was made like the beasts,
and his dwelling was with the wild donkeys. They fed him with grass like oxen, and his
body was wet with the dew of heaven, till he knew that the Most High God rules in the
kingdom of men, and appoints over it whomever He chooses” (21).

1
PL 25:653B.
2
PL 25:657.
3
PL 25:653-5.

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 What happened with Nebuchadnezzar was very serious, and could be a lesson for
the generations to come. However, soon his grandson, Belshazzar, forgot the lesson and
did not learn from the experience of his grandfather. The haughtiness of Nebuchadnezzar
isolated him and made him live in the kingdom of the animals, as if he had no mind. This
was exactly what his grandson did with his own free will when he prepared the banquet
and defiled the holy vessels.
“But you his son, Belshazzar, have not humbled your heart, although you knew
all this” (22).
Belshazzar was called the son of King Nebuchadnezzar who was chastened by
God because of his pride, as if God is telling him, “I gave you an example from your
father’s house, you have no excuse!”
St. Jerome said that this talk applies to the Antichrist. As Belshazzar did not
benefit from the chastening of his father Nebuchadnezzar who fell in pride, likewise the
Antichrist does not benefit from what had happened to his father Satan because of his
pride. As the kingdom was transferred from Belshazzar after his death, likewise the
antichrist dies and the saints reign instead of him1.
“And you have lifted yourself up against the Lord of heaven. They have brought
the vessels of His house before you, and you and your lords, your wives and your
concubines, have drunk wine from them. And you have praised the gods of silver and
gold, bronze and iron, wood and stone, which do not see or hear or know; and the God
who holds your breath in His hand and owns all your ways, you have not glorified.
Then the fingers of the hand were sent from Him, and this writing was written. And
this is the inscription that was written: Mene, Mene, Tekel, Upharsin. This is the
interpretation of each word, Mene: God has numbered your kingdom, and finished it;
Tekel: you have been weighed in the balances, and found wanting; Peres: Your
kingdom has been divided, and given to the Medes and Persians.’ Then Belshazzar
gave the command and they clothed Daniel with purple and put a chain of gold around
his neck, and made a proclamation concerning him that he should be the third ruler in
the kingdom” (23-29).
The king presented his gifts to Daniel but this did not last for long. Probably
Daniel accepted them lest the king thinks that Daniel was rebelling against him or that he
was haughty. Daniel was clothed with a purple robe and was given a chain of gold around
his neck, symbol of the royal authority. Cyrus heard the news about Daniel and asked for
the reason of honoring him, then he learnt about the vision.
St. Jerome commented that when the king presented gifts to Daniel, he thought
that this gloomy prophecy will not be fulfilled in the near future, and that by honoring
God’s man, he will find mercy and grace in the eyes of God.
5. THE RESULTS
“That very night Belshazzar, king of the Chaldeans, was slain. And Darius the
Mede received the kingdom, being about sixty-two years old” (30-31).
While they were indulged in drinking, Cyrus entered Babylon in a way the guards
did not expect. River Euphrates overflowed under the great walls of Babylon. The
Persians dug a huge tunnel outside Babylon, and the Babylonians did not know about it.
They connected the tunnel with the river so the water flowed in the tunnel, and the army

1
PL 25:655.

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crossed the city through the dry river under the walls. The soldiers attacked the city and
Belshazzar was killed that very same night or the following night. The kingdom was
transferred from the hands of the Babylonians to the Persians, thus we move from the
golden head of the statue to the silver chest and the shoulders, as mentioned in the second
chapter of the book.
The pagan historians talked about Cyrus invading Babylon.
Darius the Mede
Darius, in Persian language, means “owning good” This was a title for the Persian
kings, like for instance “Pharaoh” for Egypt and “Caesar” for Rome.
Some historians think that Darius the Mede is no one else but Cyaxares II, the son
of Astyages1 and the uncle of Cyrus who gave him the throne of Babylon, as his
companion in the reign. Fr. Abdel-Messih Basit Abo-El-Kher says, it came in the book
that Darius is son of Ahasuerus of the seed of the Medes, who was king over the realm of
the Chaldeans (9: 1). “King” here means ‘was made ruler’ over Babylon, meaning he was
a ruler as partner to, or representative of king Cyrus. It came also in the book that the
kingdom was not given to the Medes alone but “to the Medes and Persians”(5: 28). The
king ruled according to one law which alters not, “the law of the Medes and Persians,
which alters not” (6: 8,15), and which Darius could not change or break. In other words
Daniel the prophet speaks of one united Empire that is the Empire of the Medes and
Persians, and does not speak of two successive Empires. Besides he was not able to
reform or change or oppose the law of the Medes and Persians, the law of the united
kingdom2. Daniel did not speak of the war that rose between the Babylonians and the
Medes but Isaiah did (chap50,51). We do not need to refer to the alliance between Medes
and Persians especially in their occupying Babylon under the rule of Darius and Cyrus
where both occupied the city.
St. Jerome says, [After the murder of Belshazzar by the hands of Darius, king of
the Medes uncle of Cyrus the Babylonian, the Empire of the Chaldeans was destroyed by
the hands of Cyrus the Persian. Isaiah spoke in chapter 21 of the two kingdoms, Medes
and the Persians as a couple of horsemen, a chariot of asses and a chariot of camels (Is
21: 7) 3.]
Some assume he is Gubaru or Gubarn or Gobry as the general ruler of Cyrus who
occupied Babylon and had an effective role. It came in the Asphinian cuneiform
paintings, which were discovered and spread in the twentieth century that Cyrus assigned
Gubran the army commander as a ruler of Babylon once it was opened. In his turn
Gubran assigned rulers in Babylon. This means that Cyrus gave him the right to rule the
city and put rulers there, while he managed to conquer other cities. His name was written
on the cuneiform plate as a ruler of Babylon and beyond the two rivers, meaning
Babylon, Syria, Phoenicia, Palestine along fourteen years, and mentioning his name
caused criminals to terrify.
Others assume that Cyrus himself was called Darius4.
Herodot did not refer to Darius as a king because of his weak and corrupt
personality, particularly that he passed over the thrown to his nephew Cyrus1.

1
St. Jerome: Comm. on Daniel, PL 25:651D.
.63،64‫ ص‬،‫اﻟﻘس ﻋﺑد اﻟﻣﺳﯾﺢ ﺑﺳﯾط أو اﻟﺧﯾر‬ 2

3
PL 25:651D.
.147‫ ص‬،‫ ﻣوﺳوﻋﺔ اﻟﻛﺗﺎب اﻟﻣﻘدس‬:‫دار ﻣﻧﻬل اﻟﺣﯾﺎة‬ 4

121
 This happened when Darius was in the age of sixty-two, this matches with what
came in Zinofon2 that he was Cyaxares 2.
Why did God allow Daniel to wear the scarlet?
The life of Daniel presents to us a living picture of God’s dealings with us. From
time to time God is glorified in the life of Daniel and uses him for the service of His
captivated people. However the more God was glorified in him the more the evil one
planed to destroy him, thus the plane was altered for the edification of the kingdom of
God. Now Daniel who seems to be outside the stage is attracted to the palace through
Belshazzar’s vision and the matter ends by his wearing scarlet and the chain of gold
around his neck and becomes the third man in the kingdom.
This lasted only for a few hours where Darius captured Babylon and killed king
Belshazzar.
Daniel was found in this scarled cloth, and when it was asked what about him it
became known that he prophesied about the fall of the Babylonian kingdom, the rise of
the Persian kingdom and the victory of Cyrus etc. He honored and approached him as the
man of God; he also sympathized with his people. As if God permitted what happened in
this chapter in the critical moments of the fall of Babylon and the Persians’ victory so that
Cyrus gives an ear to Daniel and his people. Besides that Cyrus may hear to Jeremiah’s
prophesies about their return after 70 years of captivity, and gives his orders to this.(Ez1:
1- 4)

1
Cyrop. 1:5;8:7.
2
Cyrop. 8:5,19.

122
FROM THE INSPIRATION OF DANIEL (5)
SO THAT I MAY ENJOY THE BANQUET OF YOUR LOVE,
I DO NOT DESIRE THE BANQUETS OF TH WORLD.
 Belshazzar dared to defile the holy vessels,
and with ignorance I defile my body, Your precious vessel!
Let me enjoy the banquet of Your love, my Savior,
so that I do not desire the banquets of the world!
 Your hand was stretched to declare Your judgment of Belshazzar.
Let Your fiery Spirit write the words of Your love in my heart,
so that I may not desire any wise person in the world,
but I may seek Daniel, Your prophet,
and hear Your divine voice inside me!
 Daniel despised all the gifts of the king and did not desire richness or authority,
then You gave him grace in the eyes of Cyrus to support Your people in their
captivity.
When do I despise the temporal matters?
When do I obtain You,
the treasure of my soul and her inner glory?!
Behold I am in Your hands,
use me as You wish!

123
CHAPTER 6
DANIEL
IN THE LION’S DEN
This chapter presents the story of throwing Daniel in the lion’s den; it is similar to
the story of casting the three youths in the fiery furnace.
The two stories confirm God’s great power to deliver His believers, who keep His
commandments, from great tribulations. The third chapter presents the determination
of the believers not to worship idols, while this chapter presents the eagerness of
worshipping God in all circumstances. The two stories were known during the
Maccabees. (1 Mac 2: 59) 1.
Daniel became very old, however his spirit was not old; and the long years of
captivity did not change his heart or his faithfulness to God. Although deprived of the
spiritual environment, yet he grew in faith and remained young in the heart. Daniel
symbolizes the Church, especially at the end of the ages, when people will reject
worshipping the Antichrist and the beast. Daniel was a captive, and God demonstrated his
love through his faithful prophet Daniel, even during the chastening time.
1. Daniel’s position during the reign of Darius 1-3
2. The enemies plotting against Daniel 4-9
3. Daniel’s faith 10-15
4. Daniel’s tribulation and salvation 16-24
5. The declaration of Darius 25-28
1. DANIEL’S POSITION DURING THE REIGN OF DARIUS
King Darius had no doubt heard of Daniel the prophet, and he might also have
seen him when Belshazzar was killed since he was clothed in purple with golden chain
around his neck. The king knew that he was the one who interpreted the dreams of
Nebuchadnezzar and the writings on the wall for Belshazzar. Darius had honored Daniel
and trusted him, and God used him as a tool to free his people from captivity. However,
the devil did not stay quiet, for the more God was glorified in Daniel, the more the devil
was stirred to destroy Daniel. The king promoted Daniel to be the second man in the
kingdom, nevertheless, the enemy prepared for him a den of hungry lions to devour him
and get rid of him.
“It pleased Darius to set over the kingdom one hundred and twenty satraps, to
be over the whole kingdom; and over these, three governors, of whom Daniel was one,
that the satraps might give account to them, so that the king would suffer no loss. Then
this Daniel distinguished himself above the governors and satraps, because an
excellent spirit was in him; and the king gave thought to setting him over the whole
realm” (1-3).
We have previously talked about Darius in the fifth chapter. Some historians think
that the period of the captivity of Babylon was undetermined. Darius was probably an
unknown man, who was entrusted with the kingdom by Cyrus2.

1
A New Catholic Commentary on Holy Scripture, Nelson 1959, p. 661.
.338 ‫ ص‬،4 ‫ ﺟـ‬،‫ ﺗﻔﺳﯾر اﻟﻛﺗﺎب اﻟﻣﻘدس‬:‫ﻣﻧﺷورات اﻟﻧﻔﯾر‬ 2

130
2. THE ENEMIES PLOTTING AGAINST DANIEL
“So the governors and satraps sought to find some charge against Daniel
concerning the kingdom; but they could find no charge nor fault, because he was
faithful; nor was there any error or fault found in him. Then these men said, “We shall
not find any charge against this Daniel unless we find it against him concerning the
law of his God” (4-5).
 Blessed is the man, against whom the enemies cannot find any charges, except
concerning the law of his God1.
St. Jerome
“So these governors and satraps thronged before the king, and said thus to him:
“King Darius, live forever! All the governors of the kingdom, the administrators and
satraps, the counselors and advisors, have consulted together to establish a royal
statute and to make a firm decree, that whoever petitions any god or man for thirty
days, except you, O king, shall be cast into the den of lions. Now, O king, establish the
decree and sign the writing, so that it cannot be changed, according to the law of the
Medes and Persians, which does not alter” Therefore King Darius signed the written
decree” (6-9).
It is obvious that Darius was not the king of the Medes Empire only, but of two
empires, the Medes and the Persians, as mentioned in the previous chapter, for he was a
partner in the reign with Cyrus.
The enemies plotted against Daniel; they envied his greatness, his righteousness
and his loyalty to the king. They could not find any charge against him so they plotted to
get rid of him.
They convinced the king that the decree of petitioning him would reveal whether
the captives were loyal to the king or not.
3. DANIEL’S FAITH
“Now when Daniel knew that the writing was signed, he went home. And in his
upper room, with his windows open toward Jerusalem, he knelt down on his knees
three times that day, and prayed and gave thanks before his God, as was his custom
since early days” (10).
The enemies knew when exactly Daniel prayed, and they could easily watch him
from the open windows. The Jews used to pray three times daily2: in the morning, while
offering the morning sacrifice, at 3:00 p.m. time of offering the evening sacrifice, and in
the evening at sunset.
Daniel used to worship in his upper room, referring to the elevation of the soul to
meet God above the earthly matters.
 The Lord Jesus Christ celebrated the Passover in the upper room (Matt 14). In the
book of Acts, it was mentioned that the Holy Spirit came upon the believers (120
men). in the upper room (Acts ch.2). And Daniel, disregarding the king’s commands
and confident in God, did not pray in a dark place but went to the upper room and
opened the windows toward Jerusalem, so that he may feel the peace of God.
St. Jerome

1
PL 25:658B.
2
E. Schurer: A History of the Jewish People in the Time of Jesus Christ, 2, I p. 290, n. 248.

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 Moreover, he used to pray according to the commandment of God and according
to King Solomon’s teaching that they should worship looking toward the temple1.]
 [We have to worship God three times a day. The tradition in the church had set the
three times a day as follows: the third hour or 9:00 a.m., when the Holy Spirit came
upon the disciples (Acts 2: 15); the sixth hour or 12:00 noon, when St. Peter went up
the upper room to pray (Acts 10); and the ninth hour or 3:00 p.m., when St. Peter and
St. John were on their way to the temple (Acts 3) 2.]
St. Jerome
“Then these men assembled and found Daniel praying and making supplication
before his God. And they went before the king, and spoke concerning the king’s
decree: “Have you not signed a decree that every man who petitions any god or man
within thirty days, except you, O king, shall be cast into the den of lions?” The king
answered and said, “The thing is true, according to the law of the Medes and Persians,
which does not alter.” So they answered and said before the king, “That Daniel, who is
one of the captives from Judah, does not show due regard for you, O king, or for the
decree that you have signed, but makes his petition three times a day.” And the king,
when he heard these words, was greatly displeased with himself, and set his heart on
Daniel to deliver him; and he labored till the going down of the sun to deliver him.
Then these men approached the king, and said to the king, “Know, O king, that it is the
law of the Medes and Persians that no decree or statute which the king establishes may
be changed” (11-15).
St. Jerome said that the king understood the intention of Daniel’s enemies who
wanted to harm him, and that the enemies, too, understood the intention of the king, who
abstained from food until sunset, to put them under pressure them so that they would not
ask for Daniel’s death. For the king could not change the decree that he had issued, but
they could overlook the prayers of Daniel and drop the charge against him. However,
they did not take into consideration the act of the king and insisted on applying the decree
on Daniel3.
Daniel could have stopped praying for thirty days until the period of time stated in
the decree was over, and he could have prayed secretly in his house with the windows
closed, or he could have pretended that he worshiped the idols. However, Daniel found
this occasion a good opportunity to declare his faith, therefore he opened the windows
and challenged the devil, not to show off but to testify to his faith. Daniel got into the
habit of setting special hours of the day, evening, morning and at noon for worship, so did
David the psalmist too (Ps 55: 16-17).
The enemies talked against him in hatred, saying: “This Daniel…”, and the king
defended him. But the enemies were firm in their plot, for the king had already signed a
decree on which he could not go back.
4. DANIEL’S TRIBULATION AND DELIVERANCE
“So the king gave the command, and they brought Daniel and cast him into the
den of lions. But the king spoke, saying to Daniel, ‘Your God, whom you serve
continually, He will deliver you” (16).

1
PL 25:659.
2
PL 25:660A.
3
PL 25:660A.

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 The king realized that the God of Daniel is the God of the impossible, when all
human efforts are incapable of any doing, then God’s power is revealed.
 The king left the plot of casting Daniel in the lion’s den to the multitudes, and did not
dare to stop their plot but depended on God’s power to implement what he could not
do. He did not doubt God’s power, for he did not say, “If God can save you.” But he
dared to say, in great assurance, “Your God, whom you serve continually, He will
deliver you.” Definitely, he had heard about the three youths, whom God had delivered
from the fiery furnace, and he had heard of the mysteries that were declared to Daniel,
thus he regarded him highly regardless of the fact that he is a captive1.]
St. Jerome
“Then a stone was brought and laid on the mouth of the den, and the king
sealed it with his own signet ring and with the signets of his lords, that the purpose
concerning Daniel might not be changed” (17).
 The stone was sealed with the king’s seal, so that no one could open it. Daniel was
entrusted in God’s hand and he was not scared from the lions. The king was worried
about Daniel from the people; he sealed the den with the king’s seal so that no doubt
could enter their hearts about God’s deliverance2.]
St. Jerome
“Now the king went to his palace and spent the night fasting; and no musicians
were brought before him. Also his sleep went from him” (18).
 How great was the king’s concern! He did not touch any food day or night, and he
could not sleep. Because Daniel was in danger, the king was worried about him.
If the king, who did not know God, could not eat and could not sleep because he
cared about someone whom he wanted to deliver from evil, then how much we, the
believers, should fast and pray asking God’s mercy for our many sins! 3]
St. Jerome
“Then the king arose very early in the morning and went in haste to the den of
lions. And when he came to the den, he cried out with a lamenting voice to Daniel. The
king spoke, saying to Daniel, ‘Daniel, servant of the living God, has Your God, whom
you serve continually, been able to deliver you from the lions?” (19-20).
 The king revealed his inner emotions by crying; he forgot his royal dignity and his
triumph over the captives as well as his dominion over his servant Daniel. He called
the living God to distinguish him from the other gods, which were like idols for the
dead. He did not doubt the power of God whom he trusted, but he uttered these words,
without hesitation, so that when he finds Daniel safe he could justify his wrath on the
governors4.
St. Jerome
“Then Daniel said to the king, ‘O king, live forever!” (21).
 Daniel honored the king, who earlier honored him, and asked that he lives forever5]
St. Jerome
1
PL 25:660A.
2
PL 25:660A.
3
PL 25:660A.
4
PL 25:660A.
5
PL 25:660A.

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 “My God sent His angel and shut the lions’ mouths, so that they have not hurt
me, because I was found innocent before Him; and also O king, I have done no wrong
before you” (22).
 He who prays saying, ‘Oh, do not deliver the life of Your turtledove to the wild beast”
(Ps 74: 19). is heard. He does not suffer from the serpent, because with Christ, he can
trample on serpents and scorpions (Ps 91: 13). He is granted the glorious power by
God to tread on serpents and scorpions and over all the power of the enemy (Lk. 10:
19). He is not harmed by any of these. Such a person has to thank God, more than
Daniel, because He saved him from much wilder animals1.
 The mouths of invisible lions were shut, so that the visible lions do not harm his soul2.
Origen
 These beasts could be not harmful, unless they are considered as punishment or as a
test of faith to prove the virtues of the believer3]
St. Augustine
 Let every saint utters these words, then he is released from the mouths of the invisible
lions and from the pit, for he trusts God4.
St. Jerome
“Now the king was exceedingly glad for him, and commanded that they should
take Daniel up out of the den. So Daniel was taken up out of the den, and no injury
whatever was found on him, because he believed in his God. And the king gave the
command, and they brought those men who had accused Daniel, and they cast them
into the den of lions - them, their children, and their wives; and the lions overpowered
them, and broke all their bones in pieces before they ever came to the bottom of the
den” (23-24).
On the one hand, Daniel’s story gives a living picture of the role of man within
the community. Daniel lived a holy life and he succeeded to involve his three friends in
the holy life too. He served his people in the captivity, served the kings, and the gentiles,
and he presented them with prophecies about the coming of Jesus Christ. In the captivity,
he served the Lord with no limits because he was closely attached to the Lord.
On the other hand, the corruption, which befell his envious enemies, made them
lose their peace. It drove them, their wives, and their children to become prey to the
hungry lions and subject to destruction. We should be constructive and do not deviate like
Jonah, who escaped from the Lord and because of him a great storm happened. The
punishment of the whole family was common in the earlier communities. This
contradicted what was mentioned in the book of Deuteronomy 24: 16, in the book of
Jeremiah 31: 29, and in the book of Ezekiel chapter 18.
The king failed in rescuing Daniel for he had already signed the decree and sealed
it, but God saved him.

1
On Prayer, ch 13:4.
2
On Prayer, ch 16:3.
3
The Literal Meaning of Genesis, Book 15:24.
4
PL 25:662.

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 The king was depressed in his castle and he could not sleep. The evil people were
plotting against Daniel and were happy for their success of getting rid of Daniel. They
were probably plotting to appoint another person to replace Daniel. But Daniel was still
alive as if befriending the animals in Paradise, for he experienced the pledge of heaven.
When the angel descended and shut the mouths of the lions, this was the happiest night
that Daniel had ever lived.
If the king had not cast the evil people in the den, one could have said that the
lions were not hungry and that was the reason why they did not do any harm to Daniel.
Daniel spent a whole night with the hungry lions in complete peace, whereas the hungry
lions could not wait but devoured the evil people as soon as they were cast down and
crushed all their bones. This revealed God’s mighty hand who saved Daniel and removed
any doubt about Him being the true God.
Daniel rested, not because he was saved from physical death, but because he
enjoyed a new revelation of God and discovered His deep love, care and concern for him.
The king did not rest when he threw Daniel in the den, for he realized that he was unjust
and that he had lost a loyal friend, but he had faith in God, the God of Daniel to save him.
Daniel praised God in the lion’s den saying with David the Psalmist: “You shall
tread upon the lion and the cobra, the young lion and the serpent you shall trample
underfoot. Because he has set his love upon Me, therefore, I will deliver him; I will set
him on high, because he has known My name. He shall call upon Me, and I will answer
him; I will be with him in trouble; I will deliver him and honor him. With long life I will
satisfy him, and show him My salvation” (Ps 91: 13-16). The following verses apply to
Daniel’s enemies: “It will be as though a man fled from a lion, and a bear met him! Or as
though he went into the house, leaned his hand on the wall, and a serpent bit him. Is not
the day of the Lord darkness, and not light? Is it not very dark, with no brightness in it?”
(Amos 5: 19-20).
After God saved Daniel, the king decided to punish the evil people and their
families who plotted against the righteous Daniel.
5. THE DECLARATION OF DARIUS
“Then king Darius wrote: ‘To all peoples, nations, and languages that dwell in
all the earth: peace be multiplied to you. I make a decree that in every dominion of my
kingdom men must tremble and fear before the God of Daniel. For He is the living
God, and steadfast forever; His kingdom is the one which shall not be destroyed, and
His dominion shall endure to the end. He delivers and rescues, and He works signs and
wonders in heaven and on earth, who has delivered Daniel from the power of the
lions” (25-27).
The declaration of Darius was stronger than the declaration of Nebuchadnezzar (3:
29), for it was very positive. Darius was touched by the miracle that happened. He
realized that the true God is the God of Daniel, and that He is the eternal, the immortal,
who controls heaven and earth to deliver His believers. But this did not mean that Darius
became righteous because he still had the pagan worship in his palace. For a period of
time, he glorified God temporarily, but he remained in paganism.
The king called God the God of Daniel, as He was previously called the God of
Abraham, Isaac and Jacob. Because the king did not experience the life with God, he
could not say that God is his God. We are in dire need to enjoy our God, who desires to
attribute Himself to us, as well as we are attributed to Him and say with Jeremiah the

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prophet, “The Lord is my portion, says my soul..” (Lament 3: 24). We also hear His voice
saying, “He who overcomes shall inherit all things, and I will be his God and he shall be
My son.” (Rev 21: 7).
The king said that God is the Savior who saved and saves Daniel, however, he did
not enjoy His divine mercies nor tasted His fatherhood in his private life.
He praised God as Maker of wonders and miracles in heaven and on earth. He
knew all what God did with his predecessors and what is being done with Daniel.
However, he did not enjoy these miracles in his inner depth and did not submit his body
and soul to God like earth and heaven, which God can move with His mighty hand and
declare His wonders!
Some people asked how could the den fit 120 satraps with their wives and
children? The answer is those who were thrown were only the few satraps who accused
Daniel.
According to Persian customs, the relatives of the accused person were punished
too, that is why the wives and children were thrown too.
“So this Daniel prospered in the reign of Darius and in the reign of Cyrus the
Persian” (28).
This chapter concludes by saying that Daniel prospered in the reign of Cyrus and
Darius. During the kingdoms of the Persians and the Medes, Darius shared with Cyrus
the ruling of the kingdom. This statement does not mean that they were two consecutive
rulers, and the recent discoveries confirmed that.
Daniel succeeded during the Chaldeans or the Babylonian kingdom where he was
exiled and was chosen to serve before the king (ch.1). God gave him grace in the eyes of
Nebuchadnezzar for interpreting his dreams. But he was excluded from the council of the
wise men because of the envy of the magicians, astrologers and the Babylonian wise
men. During Belshazzar’s last days of life, he was called to interpret the writing on the
wall. When Darius and Cyrus invaded Babylon, they gave Daniel special honor; Darius
honored him until he died, and Cyrus the Persian, the nephew of Darius, considered him
one of the greatest men in his kingdom. Thus, God changed the sorrows of Daniel in the
captivity to consolation. Daniel succeeded in his daily life and in his work. He mightily
served his generation, as well as the following generations from the Gentiles and the
Jews, through the prophecies that were mentioned in the second part of this book.
No doubt that Daniel was sad because he was a captive, like many peoples, which
Nebuchadnezzar had dominated. But his sorrow was even bigger because he was
deprived of the Promised Land and of enjoying the holy land and the temple of the Lord.
However, God had used him for a greater work among the nations and for a better
mission, which has its impact on all the generations. Thus God gave him success
according to the divine plan and not according to his human thought. He was deprived of
the temple in Jerusalem, but he stood before the new temple of God to open the doors of
hope before the Gentiles to enjoy the divine holy. Thus, he was able to sing, “I would
rather be a doorkeeper in the house of my God than dwell in the tents of wickedness” (Ps
84: 10). Ezekiel the prophet counted him one of the first three great men: Noah, Daniel,
and Job (Ezek 14: 14).

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FROM DANIEL’S INSPIRATION (6)
HE CHANGED DEN INTO HEAVEN!
 How wonderful is Your care, O You the Almighty!
You allow me to be thrown in the den with Daniel,
however you change the den into paradise!
You grant me to see Your angels,
who minister unto us for salvation and love and work for the sake of Your kingdom
inside us!
 May You throw me in the den, but may You shut the mouths of the hungry lions so
they would not devour me.
 In my perplexity, I see that all are against me,
but I see, even among the unbelievers,
Darius the faithful king! I am ashamed of his sincerity and his confidence in You!
For the sake of Daniel, Darius did not eat until sunset and remained fasting until dawn.
He deprived himself of his human rights,
could not sleep and at dawn hurried to the den for the sake of his servant Daniel!
 With a sorrowful voice, he called Daniel to find out what happened to him.
The God of Daniel is able to save unto the end!
 Darius condemns me!
Do I fast and weep for the salvation of my brothers,
and for the salvation of the whole world?
Do I believe that the God of Daniel is able to save?
Do I give up sleeping as long as there are souls in the den of the invisible lions?
Do I wake up early seeking the salvation of every soul that is drifting away?
What do I answer?

137
Part Two

VISIONS AND PROPHECIES

(Chapter 7 – 12)

142
 VISIONS AND PROPHECIES
Part one of the Book of Daniel contains some selected events from the life of
Daniel and his three companions which revealed God’s interest in the very few righteous
people, even if they were some captives, deprived of the Promised Land, the Holy City
Jerusalem and the Temple of God.
Those events also reveal God’s care for His Church even at the time of its redress
and confirm that the entire history is in the hands of God, who works through an outdo
holy plan.
Part II contains four visions that Daniel enjoyed, which started before the events
in Part I took an end, and go parallel, from a historical point of view, with what has been
relayed in chapters 5 and 6.
The first vision took place in the first year of the reign of Belshazzar;
The second vision took place in the third year of the reign of Belshazzar;
The third vision took place in the first year of the reign of Darius the Medes;
The fourth vision took place in the third year of the reign of Cyrus.
In those visions, the Holy Spirit presents to us the history of salvation to begin
with the days of Daniel until the Second Advent of our Lord Jesus Christ. He also
presents to us the understanding of salvation as the erection of the kingdom of God in the
life of all believers from all nations to enter with them to the heavenly glory. Those
visions were to allow the believers from the Jews to accept the Gentiles and together
believe in Christ the Savior.
Harrison1 sees that the general organization of the Book of Daniel reveals that it
was written by Daniel himself, or was written shortly after him around mid-fifth century
B.C.
THE VISIONS AND THE CONTEMPORARY CRITICS2
First, for several long years the critics about those visions initiated many
discussions. As I said in the preamble of the book, most of those discussions were
focussing on the four temporary empires that they considered as Babylon, Macedonia,
Persia and Greece. They believed that the author of the Book made reference to the
existence of the independent state of Medes, which according to them was
established between the fall of Babylon and the edification of Cyrus the Persian (5:
13)3. In all event, the history of the empire of Medes does not leave room to any of those
probabilities4 as well as a meticulous reading of the book of Daniel confirms that those
probabilities were not on the mind of the author.
 It is clear in chapter 5: 28 that Babylon was not shaken before the empire of Medes but
rather before a composed empire, in which Persia appears in a greater power than
Medes.
 In the management of the empire’s affairs, Darius was abiding by the rules of Medes
and Persia (ch 6: 8, 12, 15), something that would have never happened if Medes was

1
R. K. Harrison: Introduction to the Old Testament, Eerdmans 1988, p. 1127.
2
Cf. R. K. Harrison: Introduction to the Old Testament, Eerdmans 1988, p. 1126ff.
3
Cf. J.G. Eichhorn: Einleitung in das (Altes Testament), 1823 ed, IV, p. 483 ff; S. Davidson: Introduction to the Old
Testament, 1862, III, p. 207; R. H. Charles: A Critical and Exegetical Commentary on the Book of Daniel, p. 167 ff.
4
J.C. Whitcomb: Darius the Mede, p.68 ff.

143
 an independent state at that time, especially that he was not in a state to allow him to
change it.
 Besides, the book of Daniel did not mention anywhere that Darius is the king of
Medes or of the Medians but rather is related to Medes.
All of the above proof that the second empire is the empire of Persia and Medes
combined.
Many scholars believed that the editor of the Book of Daniel had followed what
has been mistakenly reported in the book of Isaiah (13: 17 and 21: 2) and in the book of
Jeremiah (51:11, 28). They believed that Medes took over Babylon without any reference
to Persia, as if the authors of the three books of Isaiah, Jeremiah and Daniel wrongfully
believed that the kingdom of Medes alone destroys the empire of Babylon.
Rowley1 had clearly indicated that even though the author of the book of Isaiah
had talked about Medes as the shaker of the empire of Babylon he, in fact, meant the
combined kingdom of Persia (Elam) and Medes together as stated in the book of Isaiah.
“A distressing vision is declared to me; the treacherous dealer deals treacherously, and
the plunderer plunders. Go up, O Elam! Besiege O Media! All its sighing I have made
to cease” (Is 21: 2). The monumental discoveries, as stated by Harrison, indicate that
Isaiah and Jeremiah may make reference to Medes as the conqueror of Babylon. For
example, the narration of Nabonidus the Babylonian of the events that took place in his
time and about his exile in the south of Arabia for ten years is a proof of the ruling of
Medes in the year 546 B.C. In other words, four years after the melting of Medes with
Persia through Cyrus, for those from Medes who were playing an important role in the
overtaking of Babylon could not form an independent army and were an integral
component of the Persian army under the leadership of Cyrus2. It is now clear that there is
no room for confusion in the mind of Isaiah or Jeremiah, even in the mind of Daniel,
about the kingdom of Medes and Persia, as many contemporary critics may have
believed.
Second, some contemporary critics have also relied on what has been reported in
the visions about the small horn (Dan 7: 8 and 8: 9) to think that the contents of the first
text refer to Antiochus Epiphanes who was associated with the fourth beast as if the
fourth kingdom is Greece and not the Roman Empire. But it is clear that the
characteristics of the small horn as reported in (Dan 7: 8) are totally different from those
stated in chapter 8: 9 as their functions are also different from one another. The report in
chapter 8: 9 is relative to the antichrist who fights the saints of God before the Second
Advent of our Lord Jesus Christ as we will find out. However, what has been stated in
that chapter talks really about Antiochus Epiphanes, as a symbol of the antichrist, before
the appearance of the Roman Empire.
Third, the report on the struggle between the Ptolomies of Egypt and the
Seleucusians of Syria as relayed in perfect details in chapter ten, moved some critics to
deny that it is in fact a vision and not a history narration of events after they took place.
We have previously responded to that thought in the introduction of the book.
FROM HISTORY TO VISION
The Book of Daniel with its two principal parts, the historical part and the vision

1
H. H. Rowley: Darius the Mede and the Four World Empires in the Book of Daniel, p.58.
2
D. J. Wiseman. Christianity Today, II, no 4 (1957), p.10.

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part, gives the impression of two separate books; each one has its own style and its own
characteristics. However, the unity of the book is quite evident, not only in confirming
that God is the controller of history, the founder of spiritual kingdom that extend to the
whole world and the Savior of the believers who suffer and will suffer great tribulation,
but also in showing the fascinating accord between the two parts of the book in relaying
the events that will happen in the future, from Daniel to the end of the days.

145
CHAPTER 7
THE FOUR BEASTS
AND
THE SMALL HORN
NEBUCHADNEZZAR’S DREAM AND DANIEL’S VISION
In this chapter, we find Daniel granted a vision, which was interpreted by the
angel himself instead of Daniel interpreting the kings’ dreams. This vision does not need
any interpretation because it was explained to Daniel.
In general, this vision carries the same meaning of the dream of Nebuchadnezzar,
as related in the second chapter, but with a different view and some additions. He saw the
transfer of the kingdom from the Assyrians to the Babylonians (612 B.C.), from
Babylonians to Persians (year 530 B.C.), from Persians to Macedonians (Alexander the
Great - year 331 B.C.), and from Macedonians to the Roman Empire which started in the
year 63 B.C.
Nebuchadnezzar, who symbolizes the ordinary man, saw the great kingdoms of
the world represented in the statue of a great man. The statue was made of metal with a
head made of bronze. However, Daniel, the spiritual man, saw it represented in four wild
hungry beasts talking about the moral issues of the kingdoms of the world. What
Nebuchadnezzar saw is the human vision of the four kingdoms, for they focused on
wealth, authority, and greatness. However, what Daniel saw represents God’s outlook to
those kingdoms, where he sees them all as wild beasts that want to devour one another1.
Nebuchadnezzar saw it from a political point of view, whereas Daniel saw it from a
spiritual point of view, which is the victory of the kingdom of goodness and the
destruction of evil.
Nebuchadnezzar saw Christ as a small stone growing little by little, but Daniel
saw Him as the glorious Son of Man (13-14) who came to establish His spiritual kingdom
in the lives of the people.
Nebuchadnezzar did not see the Antichrist, but Daniel saw him as the evil king
who will appear at the end of the days.
The dream of Nebuchadnezzar and Daniel’s vision were both recorded to benefit
the Jewish nation under captivity, the Babylonians and the future generations. However,
in this vision, every empire is different from the other, but they all share the same
characteristics of violence (four beasts) and irrationality.
1. The history of the vision 1
2. The Great sea 2
3. The first beast: Babylon 3-4
4. The second beast: Medes and Persians 5
5. The third beast: The Greek Empire 6
6. The fourth beast: The Roman Empire 7
7. The small horn 8
8. The Ancient Days 9-12
9. Like the Son of Man 13,14

1
See Clarence Larkin: The Book of Revelation, 1919, p. 111.

146
 10. The interpretation of the vision 15-18
11. The kingdom of Antichrist and the kingdom of the saints
19-27
12. Daniel’s worry 28
1. THE HISTORY OF THE VISION
“In the first year of Belshazzar king of Babylon, Daniel had a dream and
visions of his head while on his bed. Then he wrote down the dream, telling the main
facts” (1).
Daniel was granted this vision during the first year of the reign of King
Belshazzar, the last of the Babylonian kings (year 556 - 539 B.C.). From the historical
point of view, this chapter comes before chapters five and six, since the timing of this
vision was in the year 555 B.C.
2. THE GREAT SEA
“Daniel spoke, saying, “I saw in my vision by night, and behold, the four winds
of heaven were stirring up the Great Sea” (2).
By night, that is, before the Sun of Righteousness shone in this world, in the
darkness of the evil world, he saw the Great Sea, which we call now the Mediterranean
Sea.
1. The boundary of the four great kingdoms was the Mediterranean Sea, and the
capital of the last kingdom was Rome, on its coast, thus it is fit that the four animals
appear in it.
The sea, in the Bible, is a symbol of nations, peoples, gentiles and tongues. (Rev
17: 15, Lk 21: 25, Is 57: 20).
2. The great sea with its waves refers to the worrisome state or instability. This is
a feature that the four kingdoms had in common. The sea is also a state of unrest and
anxiety; that is why in the new heaven and the new earth, there is no sea. (Rev 21: 1).
Some people think that the term “Great Sea” does not mean the Mediterranean
Sea as mentioned in Isaiah 9:1, but it means the dwelling of Satan, who sends his servants
to attack God’s kingdom. Some Jews see that the dragon, symbol of Satan, lives in the
sea (Is.27:1), and that the watchful Church which works with the mighty hand of God,
dries the sea and attacks the dragon. “Awake, awake, put on strength, O arm of the Lord!
Awake as in the ancient days, in the generations of old. Are you not the arm that cut
Rahab apart, and wounded the serpent? Are you not the One who dried up the sea, the
waters of the great deep; that made the depths of the sea a road for the redeemed to cross
over?” (Is 51: 9-10). That is why he sings, saying, “You divided the sea by Your strength;
You broke the heads of the sea serpents in the waters. You broke the heads of Leviathan
in pieces, and gave him as food to the people inhabiting the wilderness. (Ps 74: 13-14).
The four winds of heaven refer to the hidden stewardship of God; the wind refers
to the Holy Spirit who works in secret (John 3: 8), for in the Hebrew and Greek
languages, “wind” and “spirit” are the same word. The vision that the prophet saw came
from heaven, with God’s permission, where God’s Spirit works for the kingdom of
heaven.
 The four winds of heaven were angelic powers, and this is in accordance with what
was mentioned in the book of Deuteronomy. “When the Most High divided their
inheritance to the nations, when He separated the sons of Adam, He set the boundaries

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 of the peoples according to the number of the children of Israel” (Deut 32: 8). The sea
covered by bitter waves refers to this world, as the Lord explained about the net cast in
the sea (Matt 13). And the Lord was described as the king of all creatures that live in
the sea, as mentioned in Psalm 73. Also in Amos, it was said, “And though they hide
themselves on top of Carmel, from there I will search and take them; though they hide
from My sight at the bottom of the sea, from there I will command the serpent, and it
shall bite them” (Amos 9: 3). The four winds of heaven on the great sea are called the
“winds of heaven,” for every angel fulfills his obligations within limits1.
St. Jerome
Probably what is meant by the “four winds of heaven” is that the four empires will
be hanging in the winds, which means that these kingdoms have no stability, and no one
can change the events that God had declared.
3. THE FIRST BEAST: BABYLON
“And four great beasts came up from the sea, each different from the other. The
first was like a lion, and had eagle’s wings. I watched till its wings were plucked off;
and it was lifted up from the earth and made to stand on two feet like a man, and a
man’s heart was given to it” (3-4).
In verse 17, the four beasts refer to four kings, whereas in verse 23, the four beasts
refer to the four kingdoms. It is obvious that each kingdom had its own king.
Nebuchadnezzar represented the kingdom of Babylon, while Cyrus represented the
kingdom of Persia; Alexander the Great represented the Greek Kingdom (Macedonia),
and the beast in Revelation chapter 13 referred to the Roman kingdom.
A lion with eagles’ wings represented the Babylonian kingdom; that is, power and
the speed of motion distinguish him, for the Babylonian kingdom dominated the whole
world in a very short period. In the book of Ezekiel, Babylon was referred to by a flying
eagle, which quickly devours its prey.
St. Jerome said: [The fact that Babylon had the wings of an eagle refers to the
pride of the mighty kingdom and its ruler, as was mentioned in the book of Isaiah, “I will
ascend above the heights of the clouds, I will be like the Most High” (Is 14: 14). That is
why it was written: “If you are elevated like the eagle, I will lower you” (4). As the lion
represents the king of the beasts, the eagle represents the king of the birds2.]
Daniel saw the wings of the Babylonian kingdom were cut off, which means the
kingdom started to decline because it was unable to fly.
When one is known by his bravery, it is said that he has a heart of a lion or “lion
hearted” like King Richard. Here, we find a lion with a man’s heart. Outwardly, he
appears to be like a brave lion among the beasts, but inwardly, he is full of fear like an
unarmed man among wild beasts. This is what happened with Babylon during the days of
Belshazzar.
St. Jerome translates the Aramaic word “aryeh” as a lioness. He said: [The
kingdom of Babylon was not called lion but lioness, because of its fierceness and
brutality, and moreover because of its indulgence in lusts.] He also said: [The authors of
natural history confirm that the lionesses are fiercer than the lions, especially when they

1
PL 25:663A, B; 664
2
PL 25:664.

148
nurse their cubs, and they are very lustful in intercourse1.]
St. Hippolytus of Rome said: [When talking about a lioness coming from the sea,
it means the kingdom of Babylon, same thing with the head of a golden statue. The wings
of the eagle refer to King Nebuchadnezzar who was very boastful of his glory against
God. Then, his wings were plucked off, which means that his glory was destroyed, for he
was expelled from his kingdom. The words “It was lifted up from the earth and made to
stand on two feet like a man, and a man’s heart was given to it” mean that he returned to
himself and realized that he was a mere person, giving the glory to God2.]
St. Jerome said: [it is obvious that Nebuchadnezzar after losing his kingdom, the
power was removed from him, then he returned to his original state and learned not only
to be a man instead of a lioness, but to regain his heart whom he had lost. This can be
applied to the kingdom of the Chaldeans too, that is, after the killing of Belshazzar, and
the Medes and the Persians took over the empire, the Babylonians realized that they were
nothing3.]
The kings of Babylon were:
1. Nebopolassar is the first to establish the New Kingdom of Babylon after he
rebelled against the Assyrians in the North and became independent. In the year 612
B.C., he destroyed Nineveh and burned it.
2. Nebuchadnezzar (606 - 562 B. C.) invaded many places and established the city
of Babylon and the temples of Merodach. He also invaded Jerusalem three times (606,
599, 587 B.C.) and during the last invasion he destroyed the temple, which became
desolate. The offering of sacrifices ceased during the captivity.
3. Evil-Merodach (562- 560 B.C.) forgave Jehoiachin, the king of Judah.
4. Neriglissar (560 - 556 B.C.) is the brother-in-law of the previous king.
5. Nabonidus, the father of Belshazzar, (556 -539 B. C.), gave up the kingdom to
his son and in his days, the Babylonian kingdom was abolished. When Cyrus invaded
Babylon, he killed Belshazzar but his father remained outside Babylon and abandoned the
political work until his death.
4. THE SECOND BEAST: MEDES AND PERSIA
“And suddenly another beast, a second, like a bear. It was raised up on one
side, and had three ribs in its mouth between its teeth. And they said thus to it: ‘Arise,
devour much flesh!” (5).
The most important features of a bear are power, violence and timidity. It was
known that the kingdoms of Medes and Persia did not use any military skills or swift
motions to conquer the countries, but with large numbers of army they invaded the
countries. In his battle against the Greeks, Ahasuerus fought against 2.5 million men from
the allies when his army was composed of about 5 million men. Upon entering a city,
they would demolish it because of their multitude and would cause famine because they
captured all the food supplies for the needs of the army4.
It was raised up on one side, for the kingdom was made up of two nations: the
Medes and the Persians. But after a short while, the Persians dominated over the Medes.
St. Jerome said that the raising up of the bear on one side meant that although the

1
PL 25:664.
2
Cf. AN Frs., vol. 5. p. 178, 209.
3
PL 25:664C.
4
Clarence Larkin: The Book of Revelatien, 1919, p. 109.

149
Persian Kingdom was very fierce with other nations, yet it was gentle with the Jews. It
treated them differently from the other nations, that is why the kingdom was raised on
one side1.
The three ribs between the bear’s teeth are the main Babylonian cities: Babylon,
Ecbatana and Borsippa. The army of Cyrus invaded these cities. They may be also
referred to the kingdoms of Lydia, Babylon and Egypt2. However, St. Hippolytus of
Rome said that the ribs referred to three nations: Medes, Persians, and Babylon3, where
they all met under the Persian Empire.
The kings of Persia were:
A. Cyrus II (559 - 530 B.C.): Isaiah the prophet called him “the anointed of the
Lord” because he forgave the Jews and issued a decree for their return from the captivity
of Babylon during the era of Zorobabel, when Cyrus gave him permission to rebuild the
temple and restore all its vessels, which Nebuchadnezzar had stolen. Cyrus started his
reign in the northern part in the year 559 B.C., and he was able to add Babylon, which
was in the southern part, in the year 539 B.C. when he killed Belshazzar, the last king of
Babylon who had invaded many places in the Arab island.
B. Cambyses (530 - 522 B.C.).
C. Pseudo-Smerdis (522 B.C.).
D. Darius I (522 -486 B.C.).
E. Xerxes I (486-465)B.C. ), the book of Esther.
F. Artaxerxes I (465 - 424 B.C.), the book of Nehemiah.
G. Xerxes II (424 - 423 B.C.).
H. Darius II (423 - 404 B.C.).
I. Artaxerxes II (404 - 359 B.C.).
J. Artaxerxes III (359/8 – 338/7 B.C.).
K. Arses (338/7 – 336/5 B.C.).
[Link] III (337/6 – 336/5 B.C.).
5. THE THIRD BEAST: THE GREEK EMPIRE
“After this I looked, and there was another, like a leopard, which had on its
back four wings of a bird. The beast also had four heads, and dominion was given to
it” (6).
The leopard is normally smaller than the lion, but the one referred to in this verse
is bigger because he has four wings and four heads.
The Greek Empire was less greater than the Babylonian Empire, like the leopard
being smaller than the lion, however, Alexander the Great was more swift than the
Babylonian emperors, that is why the leopard had four wings to allow him to fly in the
four directions of the world.
The four wings refer to the multiplied speed and victory, for in ten years,
Alexander the Great, the founder of the Greek Empire, in the year 333 B.C. conquered all
the Persian kingdom and dominated the entire world, including Egypt and Palestine4. The
four heads refer to the four divisions of the kingdom after the death of Alexander the
Great at the age of 34 years old. His four leaders were Seleucus, king of Syria, Ptolemy,

1
PL 25:665.
2
Ibid 109.
3
AN Frs., vol. 5. p. 178-9.
4
Clarence Larkin, p. 110.

150
king of Egypt, Israel and Palestine, the leader Macedonia, and the leader of Thrace.
St. Jerome said: [The victory of Alexander the Great was so fast, for he
conquered all the way from the Illyricum to the Adriatic Sea, to the Indian Ocean and the
Ganges River. He did not only enter these battles, but he mightily conquered and in four
years ruled over all Asia and part of Europe1.]
In spite of his genius and military ability, we must not forget that all the authority
he was given came from God. St. Jerome said: [He was given authority; this statement
reveals that the greatness of the empire was not due to his bravery but to the will of
God2.]
6. THE FOURTH BEAST: THE ROMAN EMPIRE
This chapter mentioned the Roman Empire, which was symbolized by a beast that
Daniel could not compare to any existing beast. Nothing could be more violent and brutal
than this empire.
St. Jerome said: [In the previous animals we saw different symbols for terror, but
in this case all kinds of terror were found in one animal3.]
[This is probably to show how terrifying the animal was, to demonstrate how
fierce the Romans were; they were like a wild animal that crushed all the rest. Indeed, the
Romans tortured the Gentiles and submitted them to slavery and taxes4.]
The Roman Empire was established in the year 63 B.C., and was extended until it
occupied both kingdoms of Babylon and Persia as well as Egypt in the year 47 B.C.
“After this I saw in the night visions, and behold, a fourth beast, dreadful and
terrible, exceedingly strong. It had huge iron teeth; it was devouring, breaking in
pieces, and trampling the residue with its feet. It was different from all the beasts that
were before it, and it had ten horns” (7).
This beast, dreadful, terrible, and exceedingly strong, was much stronger than all
the other beasts. It had huge iron teeth and brass toes (the Septuagint). This description
corresponds to the feet of the statue, which Nebuchadnezzar had seen, some were iron
and some were pottery (Dan 2: 33). St. Hippolytus of Rome said that the toes, made of
iron and pottery, correspond to the ten horns of the beast, which represent the ten kings of
this kingdom5.
This beast was dreadful, terrible and very strong, a description which could not fit
any of the previous kings. For instance, Alexander the Great conquered most of the
countries of the world, yet his desire was to be famous and not to dominate. When his
dreams were fulfilled, he granted freedom to all the countries under his dominion. The
Romans however, dominated the world and became harsh rulers; they subdued Asia
Minor, Syria, Cecilia, Greece, Macedonia, Spain, Wales, and some parts of Germany. All
the countries of the Mediterranean, including Egypt, submitted to the Romans, for they
submitted to the taxes imposed by them as well as to their laws. The Romans left some
rulers in Asia Minor, but these were spies for them. Julius Caesar was the first to enter
Great Britain after subduing Wales that is why the book of Daniel called the Roman
Empire dreadful and very strong beast.

1
PL 25:666.
2
PL 25:666.
3
PL 25:666.
4
PL 25:666.
5
AN Frs., vol. 5. p. 178.

151
 “It had huge iron teeth,” which symbolized its fierce attacks and its strong greed.
The best crops of the world and all its resources were transferred to Rome, yet the
Romans were not satisfied. The Roman Empire never cared about the needs of the
colonies but on the contrary, it crushed them. The emperors used to send ambassadors to
the colonies with the excuse of keeping their security, but their main goal was spying and
transferring all the valuable things to Rome.
Some critics think that this beast refer to the Selecusians, and its ten heads refer
to: Seleucus I, Antiochus Soter, Antiochus II, Seleucus II, Seleucus III, Antiochus III,
Seleucus IV, Heliodorus, Ptolemy VI, Demetrius, and the strong horn is Antiochus
Epiphanes who crushed the last three kings. However, the correct opinion is that the
fourth beast refers to the Roman Empire. He is a different beast because the Romans did
not impose their culture on their colonies. Their concern was military power and tax
collection. Their empire was characterized by its administration and by leaving each
country with its own culture.
Some scholars say that the ten horns refer to the ten periods of the Romans
persecution. Others see that they represent kingdoms, which will exist during the second
stage of history1.
Some Jews think that it means ten kings will rule Rome, but it is obvious that the
number 10 in the Holy Bible means abundance. The Roman emperors appointed
governors over the colonies, one over Syria, another over Macedonia, and another over
Spain, etc. Those governors had rights like the kings. They could do whatever they liked
but they had to submit to the emperor, whom they considered as a god, and had to obey
his laws.
7. THE SMALL HORN
“I was considering the horns, and there was another horn, a little one, coming
up among them, before whom three of the first horns were plucked out by the roots.
And there, in this horn, were eyes like the eyes of a man, and a mouth speaking
pompous words” (8).
Porphyry thinks that the small horn, which appeared after the ten horns, was
Antiochus Epiphanes, and that the three horns which were plucked out of the ten were
Ptolemy VI (Philometer), Ptolemy VII (Euergetes) and Artaraxias the king of Armenia.
St. Jerome refuted that by saying that some Christian critics said that the small
horn was Satan or the devil or the son of perdition who dared to sit in the temple of God
making himself like God (2 Thess 2) 2.
He also said that it would be impossible to say that the small horn was Antiochus
whom Judas Maccabaeus had conquered for how could he say that Judas will be coming
on the clouds as the son of man and that he comes before the “Ancient of Days” (13)
How can he grant authority and royal power and that all nations and tribes worship him
and that his dominion is everlasting3 (14) If he refers to Maccabaeus, then let those who
defend him explain how can the kingdom of the Maccabees have the characteristic of
continuity4.
John Calvin mentioned that some had thought that the small horn was the Pope of

.344 ‫ ص‬،4‫ ﺟـ‬،‫ دراﺳﺎت ﻓﻲ اﻟﻛﺗﺎب اﻟﻣﻘدس‬:‫ﻣﻧﺷورات اﻟﻧﻔﯾر‬ 1

2
PL 25:667A-668.
3
PL 25:670-671.
4
PL 25:671.

152
Rome or the appearance of the Turks. But this opinion was refuted1. He also mentioned
that the small horn might have been Julius Caesar or any other Caesar like Augustus,
Tiberius, Caligula, Claudius, Nero or others. The senate shared the authority of the
Caesars to limit it that is why they were compared to the small horn2.
Since the visions and the prophecies revealed the coming of the Lord Jesus to
establish His spiritual kingdom and abolish the violence from the hearts, the devil started
attacking the believers. This attack becomes very apparent day after day and it will be
especially more evident when the Antichrist will come. Daniel prophesied about this
when he mentioned the small horn; also the Lord Jesus Christ talked about it in his
teaching about the end of the world (Matt 24). St. Paul also made reference to it (2
Thess.3: 2), as well as St. John the Beloved. (Rev 13).
The small horn symbolizes the Antichrist. This was mentioned in the Old
Testament as well as in the New Testament. (Matt 24, 2 Thess.2: 2-8, Dan 7) to
emphasize that although the Church will be surrounded by many tribulations, especially
in the last days, yet the end result is the victory of the divine plan for the Kingdom of
God. If Satan and all his powers attack the kingdom, still the saints will reign with God,
not on earth but in heaven. What is written here concerning the Antichrist is identical to
what is mentioned in the New Testament.
The characteristics of the small horn were:
A. A little one, mysterious and violent (8), he suddenly appears and conquers
kingdoms and establishes a kingdom which resist the Church of God (25) and he terrifies
all (28).
B. He is like another king who has the power of Satan and makes himself god. (8,
Rev 13: 2, 2 Thess 2: 9).
C. He conquers three kings (8,24).
D. He is very smart and knows how to plan for he has many eyes.
E. He blasphemes and resists God.
F. He looks exciting (20).
G. His kingdom is temporary for a time and two times and a half time; he thinks
that he can conquer the kingdom of God and can change times (25), as if he does not
know about the divine plan, which conquers all evil.
H. The secret of the victory is the advent of the Lord Jesus:
1. His first advent was when He destroyed the devil by His cross.
2. His second advent will be to reign with the saints in heaven after conquering
the Antichrist.
3. The coming of the Lord in the heart is to conquer the kingdom of evil inside us.
8. THE OF TIMES
“I watched till thrones were put in place, and the Ancient of Days was seated;
His garment was white as snow, and the hair of His head was like pure wool. His
throne was a fiery flame, its wheels a burning fire; a fiery stream issued and came
forth from before Him. A thousand thousands ministered to Him; ten thousand times
ten thousand stood before Him. The court was seated, and the books were opened” (9-
10).

1
John Calvin: A Commentary on Daniel, 1986, vol. 2, Oxford, p. 26.
2
Ibid 27.

153
 After talking about the four empires, which ended by the coming of the Lord
Jesus Christ to establish His kingdom in the hearts, Daniel talked about condemning
those wicked empires. He saw the eternal God sitting on the throne and He had dethroned
all the empires with their authorities, though He had prolonged their lives for a season
and a time (12).
He states that God is the Judge, whom he calls the “Ancient of Days” to assure
that all the past events are not overlooked. He is the eternal Judge, but because He is
patient, He waits for the appropriate time. Since He created us, He offers us many
opportunities to enjoy His mercies. Since the beginning of our fall, He awaits our return,
but the time will come when He will sit on the seat of judgment to judge according to His
justice and righteousness.
Some see in the term “thrones were put in place,” in Hebrew means that the
thrones of kings were removed so that the King of kings alone will judge. Others see in
this term that God will sit on His throne surrounded by the heavenly saints and they will
rejoice the victory of the believers and the destruction of Satan and his followers.
Probably the thrones here refer to what the Lord Jesus promised His disciples that
they would judge the twelve tribes of Israel. God the Almighty will judge all human
beings, and the victorious righteous will judge the wicked who will have no excuse. They
will be rebuked by the righteousness of their follow-servants who lived with them in this
world.
The attributes of God the Judge here correspond to what is mentioned in the
Revelation (Rev 1: 1-4 etc.). The Lord Jesus said that He is the Judge of the Gentiles
(Matt 25: 31-46).
 When a man approaches his end, he becomes in more dignity; but God is the eternal,
Ancient of Times and the oldest of all things1.
St. Clement of Alexandria]
 No doubt the man who is judged will be desperate, but when God sits on His throne to
bestow on him a reward, then this is a happy man2.
 God’s judgment subdues pride that is why the Roman Empire will be destroyed, for it
is the horn that utters lofty words3]
St. Jerome
 When Daniel described God’s judgment, He appeared sitting, and he made reference
to the books which were opened (Dan 7: 10). No doubt that these books contained
people’s sins. We are the ones who write these books, which will judge us on the Last
Day4.]
Origen
No one can see God, but He declares Himself to us according to our ability and in
a manner that will edify us. Here the revelation presents the conflict between the kingdom
of the Lord Jesus Christ with His saints and the kingdom of the Antichrist. God appeared
in a white robe, white like snow, and his hair like pure wool. The white color refers to
purity and the heavenly life. Our weapon in the battle is our enjoyment of the heavenly

1
Paed. 3:3.
2
On Ps. hom.. 26.
3
PL 25:669D.
4
In Gen. hom. 13:4.

154
life, lifting our hearts to heaven and being occupied with our eternal life and keeping
oneself pure.
Talking about the fiery inflamed throne and the chariots mean that our depths are
changed to a spiritual throne inflamed with the fire of the divine love, with no laziness or
negligence but with inflamed spirits like the Cherubim.
In front of Him flows a river, which quenches our thirst, not with water but with
holy fire, thus changing our depths to a Paradise carrying the fruits of the inflamed spirit.
If the Antichrist is scary and dreadful, yet the children of God, in whom the heavenly
river flows, become so powerful that the devil before them cannot stand!
Then, he declares that innumerable heavenly hosts, thousands and ten thousands,
desire to serve Him. The heavenly hosts along with the believers stand before Him. The
believers have the following traits:
* Heavenly thoughts and purity.
* The fire of love and the inflamed zeal.
* The fire of the daring heart, which never fails.
* They stand in countless numbers.
Origen mentioned the Book of Life in a singular form. Also St. John the Beloved
said the same thing in the Revelation (Rev 3: 7, 5: 1-5). Moses, too, said the same thing:
“Yet now, if You will forgive their sin, but if not, I pray, blot me out of Your Book which
You have written” (Ex 32: 32). However, the plural form was used to refer to the books,
which track those who are kept for eternal judgment1.
 The closed books will show an accountability of all our performances, every word or
thought or even any idle word (Matt 12: 36). Some people think that there are real
books in heaven in which our sins are recorded; however these books are symbol of
our conscious that will be revealed on that Day, and each one will realize what he has
done to himself2.]
St. Jerome
 The conscious of people and their deeds, whether good or evil, are revealed before
everyone on that Day. One of these books is the Book of Life, which contains the
names of the living, while the other is the book of evil, which the accuser holds in his
hands, this one wants to revenge and how cunning he is, we read of him being the
accuser of our brethren, who accused them before our God day and night (Rev 12: 10).
This is the earthly book about which the prophet Jeremiah said, “shall be written in the
earth” (Jer 17: 13) 3.
St. Jerome
9. ONE LOOKS LIKE THE SON OF MAN
“I was watching in the night visions, and behold, One like the Son of Man,
coming with the clouds of heaven! He came to the Ancient of Days, and they brought
Him near before Him. Then to Him was given 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 the one which shall not be
destroyed” (13-14).

1
Comm. on John, book 5,7.
2
On On Ps. hom. 14.
3
PL 25:669D.

155
 He comes to reign forever, where the saints enjoy fellowship of glory with Him.
Tertullian, in his debate with the Jews, clarified that Daniel had prophesied that there are
two comings for the Lord Jesus. First, He comes as a small rock, which knocks down the
statue of temporal kingdoms, He comes incarnated emptying Himself, however in His
Second Coming, He will come on the clouds in His heavenly royal glory1
 He is the Son of God, He is the Word of the Father, and He is the Son of Man. He was
born from St. Mary, and He became the Son of Man2.
St. Ireneaus]
 All authority given by the Father to the Son was revealed to those in heaven, and to
those on earth, and to those under the earth and He is the Judge of everyone. (Phil.2:
10). He is the Lord to those in heaven for He is the Word born before all ages; and He
is the Lord to those on earth for by His death, He conquered death and preached the
Gospel to the spirits in prison (1 Pet 3: 19) 3.
St. Hippolytus
10. THE EXPLANATION OF THE REVELATION
Daniel was worried when he saw this vision, so he approached one of those
standing - most probably an angel - asking to be given an explanation of what he had
seen. However, Daniel was peaceful when he realized that all these kingdoms, with their
brutality and dominion, will one-day end with the kingdom of the saints in heaven, which
is preceded by the great tribulation of the Antichrist.
“I, Daniel, was grieved in my spirit within my body, and the visions of my head
troubled me. I came near to one of those who stood by, and asked him the truth of all
this. So he told me and made known to me the interpretation of these things: Those
great beasts, which are four, are four kings which arise out of the earth. But the saints
of the Most High shall receive the kingdom, and possess the kingdom forever, even
forever and ever” (15–18).
The prophet Daniel saw all the heavenly hosts standing before the throne serving
Him joyfully, for it is written that thousands ministered to Him and ten thousand times
ten thousand stood before Him (10). This motivates us to serve Him like the heavenly
hosts.
St. Clement of Rome said: [As we gather together in harmony, let us cry
fervently with one voice to become partakers of His great glorious promises. He is our
pride, our rest in Him, let us submit to His and realize that all the angels are assembled to
minister to Him4.]
St. Gregory of Nyssa said: This picture motivates us to desire to be like the angel
through the redeeming act of Christ. He said, [We live with Christ because we are
crucified with Him, glorified with Him and we reign with Him. The result of our presence
with Him is our transfer from the level of the human nature and human dignity to that of
the angels, thus Daniel said that thousands stood before Him5.]
 It is appropriate for those who are pure to put simple white clothes. Very clearly,

1
Cf. An Answer to the Jews, 14.
2
Adv. Haer. 3:19:3.
3
Treatise on Christ and Antichrist, 26.
4
1Cor. 34:7,5.
5
On Virginity, ch. 24.

156
 Daniel said, “I watched till thrones were put in place and the Ancient of Days was
seated; His garment was white as snow” (9). In the revelation, the Lord appeared in
white clothes. Also the saints appeared in the same clothes. “…I saw under the altar
the souls of those who had been slain for the Word of God… Then a white robe was
given to each of them…” (Rev 6: 9, 11). The white color is the natural color for the
truth1.
St. Clement of Alexandria
11. THE KINGDOM OF THE ANTICHRIST AND THE KINGDOM
OF THE SAINTS
“Then I wished to know the truth about the fourth beast, which was different
from all the others, exceedingly dreadful, with its teeth of iron and its nails of bronze,
which devoured, broke in pieces, and trampled the residue with its feet; and the ten
horns that were on its head, and the other horn which came up, before which three fell,
namely, that horn which had eyes and a mouth which spoke pompous words, whose
appearance was greater than his fellows. I was watching; and the same horn was
making war against the saints, and prevailing against them” (19–21).
Daniel was eager to know the secret of this strange beast. He repeated his
description because he realized how dangerous his violent act is.
The other king beside the ten kings is the small horn who knows the Antichrist.
He reigns for a time and times and half a time (25).
St. Jerome thinks that a time means a year, that is, the Antichrist will reign for
three and a half years (16-23).
 The Antichrist will stir a war against the saints and will glorify himself, attempting to
change God’s laws and the holy rituals2.
 The four kingdoms are earthly kingdoms; “all are from the dust, and all return to
dust” (Eccel 3: 20). But the saints will be granted not an earthly kingdom but a
heavenly one3.
St. Jerome
“Thus he said: ‘the fourth beast shall be a fourth kingdom on earth, which
shall be different from all other kingdoms, and shall devour the whole earth, trample it
and break it in pieces. The ten horns are ten kings who shall arise from this kingdom.
And another shall rise after them; He shall be different from the first ones, and shall
subdue three kings. He shall speak pompous words against the Most High, shall
persecute the saints of the Most High, and shall intend to change times and law. Then
the saints shall be given into his hand for a time and two times and half a time. But the
court shall be seated, and they shall take away his dominion, to consume and destroy it
forever. Then the kingdom and dominion and the greatness of the kingdoms under the
whole heaven, shall be given to the people, the saints of the Most High. His kingdom is
an everlasting kingdom, and all dominions shall serve and obey Him” (23-27).
12. DANIEL’S WORRY
“This is the end of the account. As for me, Daniel, my thoughts greatly troubled

1
Paed. 2:11.
2
PL 25:671,671A.
3
PL 25:671.

157
me, and my countenance changed; but I kept the matter in my heart” (28).
Daniel was incapable of completely understanding the vision; therefore he kept it
in his heart.

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FROM THE INSPIRATION OF DANIEL (7)
A GLORIOUS AND ETERNAL KINGDOM
 The world is like a raging sea,
out of which comes wild beasts to devour and dominate!
But Your kingdom is definitely coming to reign over Your saints forever,
Not on transient earth but on new eternal heaven!
 This is the last hour!
You are certainly coming to rule!
The Antichrist is entering a decisive battle.
It is a battle of life or death!
May the evil be mortified and the darkness abolished,
And may the kingdom of light shine inside us!
 May the Antichrist come.
He is very violent and destroyer of souls!
But You are much stronger and greater!
May Your church be protected until the end of the ages!

159
CHAPTER 8
THE RAM AND THE GOAT
In the last year of the reign of Belshazzar, when the Babylonian kingdom was
about to end, God showed Daniel a new vision about the destruction of the old kingdom,
so that he may not be astonished when he sees the destruction of Babylon. Many thought
that Belshazzar will mock Cyrus and Darius, and that their attack upon Babylon does not
deserve the concern of Belshazzar. But God revealed, more than once, to Daniel the
destruction of Babylon then Persia. Daniel enjoyed seeing a new vision, which confirmed
the first vision and which explained it in more detail, by revealing the extremely evil role
which Antiochus Epiphanes played in the Old Testament, and the Antichrist at the end of
days. This vision had weakened Daniel and made him perplexed, but St. Hippolytus of
Rome said that it serves the purpose of the edification of the believers1.
1. Introduction to the vision 1-2
2. The vision of the ram 3-4
3. The vision of the goat 5-8
4. The small horn 9-14
5. The explanation of the vision v.15-27
1. INTRODUCTION TO THE VISION
This vision was fulfilled just before the fall of Babylon, for Daniel saw himself in
Shushan, the capital of Elam, west of Persia, east of Babylon and south of Medes.
“In the third year of the reign of King Belshazzar a vision appeared to me, to
me, Daniel, after the one that appeared to me the first time” (1).
Daniel was granted to see what is happening in the future, to be far sighted and
see things that no one else beside him can see, and which some might even think of as
impossible. This gift is granted to the faithful soul, which is thrown in God’s bosom, so
He lifts her with the wings of a dove to see what is beyond the times.
This vision was seen two years after the first one, i.e., shortly before the fall of
Babylon (Dan. 5), thus ignoring the vision of the Babylonian Empire and revealing the
kingdoms of Medes and Persians (the ram), which the Macedonian kingdom (the goat)
attacked.
“I saw in the vision, and it so happened while I was looking, that I was in
Shushan, the citadel, which is in the province of Elam; and I saw in the vision that I
was by the River Ulai” (2).
The city of Shushan, or Susa, is described as a fortress and was the capital of
Persia. Like Babylon, it became the capital of the Persian Empire. It was located 250
miles east of Babylon, therefore one capital was used in the winter and the other one in
the summer then it became the capital of Cyrus. Daniel was in the palace in Babylon, but
because he saw himself in the vision by the River Ulai, some people then thought that
Daniel was in the city of Shushan. But this is unacceptable, because it is impossible for
Daniel the captive to leave Babylon and go to Shushan in Persia. However, that is how he
saw himself in the vision. Perhaps God had permitted it so that Daniel may know that as
he served God’s people during the Babylonian reign, he will serve them again during the
Persian reign. Most probably the palace in Shushan was not built yet, for the Persian

1
AN Frs., vol. 5, p. 179.

167
Empire had not flourished yet.
2. THE VISION OF THE RAM
In the previous vision Daniel saw four animals, but here he saw two animals, the
first is a ram with two horns.
Babylon was about to collapse before Medes and Persia; Daniel saw a ram
standing by the river. The ram had two horns; one was higher than the other. St.
Hippolytus of Rome said: [This ram which attacks west, north, and south, make
reference to King Darius, the king of the Persians who conquered all the Gentiles, for it is
written that no animal stood before him1.]
“Then I lifted my eyes and saw, and there, standing beside the river, was a ram
which had two horns, and the two horns were high; but one was higher than the other,
and the higher one came up last. I saw the ram pushing westward, northward, and
southward, so that no animal could withstand him; nor was there that could deliver
from his hand, but he did according to his will and became great” (3-4).
Since Daniel felt that he was called to see divine visions, he lifted his eyes. The
vision indicated the appearance of the kingdoms of the Persians, the Medes and the
Greeks. In essence, the vision touches the eternity of the believers and their enjoyment of
what is above. We cannot ignore the history and the time; however God lifts up our eyes
to see His hidden plan, which works beyond history.
In great accuracy, the ram with two horns likened the kingdom of Persia, with one
horn higher than the other, because Persia became greater than Medes. Cyrus the Persian
married his cousin, Cyaxares. Darius had a weak personality compared to Cyrus the
Persian who surpassed his father-in-law. However, he kept him as a partner in the rule,
thus the prophecy was literally fulfilled.
The two horns here match the two sides of the bear in the previous revelation
where it was raised up on one side (7: 5), and match the shoulders of the great metal
statue (Colossus) in Nebuchadnezzar’s dream that was mentioned in the second chapter.
The pushing of the ram symbolizes the fast victories of the Persians.
Cyrus was likened to the ram and the other kings, who were likened to the
animals, were not able to withstand him.
Marcellinus said that the king of Persia used to wear on his head the head of a ram
instead of a crown2.
3. THE VISION OF THE GOAT
“And as I was considering, suddenly a male goat came from the west, across the
surface of the whole earth, without touching the ground; and the goat had a notable
horn between his eyes. Then he came to the ram that had two horns, which I had seen
standing beside the river, and ran at him with furious power” (5-6).
The ram, with power and authority, appeared in the vision pushing every animal
that he met, and then an enemy appeared, which was the goat, with a notable horn
between his eyes. The prophet saw the goat coming from the west, making reference to
Greece, which is located west of Persia. The goat was very swift to the point that his legs
did not touch the ground (5). He and his army were like a bird flying in the air. The

1
Cf. AN Frs., vol. 5, p. 179.
.116 ‫ ص‬،‫اﻟﻘس ﻋﺑد اﻟﻣﺳﯾﺢ ﺑﺳﯾط‬ 2

168
kingdom of Persia was compared to the ram while the Greek Empire was compared to the
goat; for the goat is swifter than the ram, and thus was Alexander the Great, faster in his
movements.
The ram was conquered, his two horns were broken and he fell on the ground; he
had no power to withstand the goat (7).
“And I saw him confronting the ram; he was moved with rage against him;
attacked the ram, and broke his two horns. There was no power in the ram to withstand
him, but he cast him down to the ground and trampled him; and there was no one that
could deliver the ram from his hand” (7).
This was a true vision for it was fulfilled 200 years later. Here God revealed to his
prophet the victory of Alexander the Great who dominated the whole East. He went
through many battles especially against Persia which had dominated many countries and
which was compared to the ram that pushed in all directions.
The goat reached the ram, something no one had expected to happen, for the great
cities were fortified, and especially that a big distance separated Persia and Greece.
However, Alexander the Great conquered Persia very fast; he conquered Darius in two
battles and during the second battle killed Darius.
Some historians said that Alexander the Great was called the son of the god
Jupiter, Amon, who was symbolized by a goat. Many historical pictures were discovered
showing a goat with a unicorn as a symbol of the old Greek armies.
“Therefore the male goat grew very great; but when he became strong, the large
horn was broken, and in place of it four notable ones came up toward the four winds of
heaven” (8).
St. Hippolytus of Rome said: [What the male goat means was Alexander the
Macedonian coming from Greece. Alexander went to war against Darius and conquered
him as well as all his army and became the ruler over all kingdoms. After the goat was
glorified, his horn got broken and four horns appeared instead. This was a reference to
Alexander the Great who became ruler over all Persia, but after his death, his kingdom
was divided among four rulers1.]
The goat became very great, but when his large horn got broken, four notable ones
replacing it came up toward the four winds of heaven (8). When Alexander the Great
died, his kingdom was divided into four: Macedonia, Turkey, Syria, and Egypt. The
historians are in discord about the cause of his death. Some say that he died because of
illness; others say that he died because he was poisoned. Before his death, he was asked
who does he wish to succeed him. In his pride, he couldn’t find anyone that deserves that
position. He had two sons, one from Roxana the daughter of Darius, and the other son
was called Aridaeus, but he thought neither one could succeed him, as if he was
indispensable. When he became unable to talk, he took off his royal ring and gave it to
Perdiccas. After his death, there were many attacked and fifteen of the generals were
killed.
Cassander, the son of Antipater, became king over Macedonia, after killing
Olympus the mother of Alexander, his sister, his son, his wife Roxana and many
relatives. The leaders lost trust in one another, and each one was afraid of the other, and
the spirit of treason prevailed between them. Then fifteen years after the death of
Alexander the Great, the kingdom was divided into four divisions:
1
Cf. AN Frs., vol. 5, p. 180.

169
 a. Macedonia, where Cassander, the son of Antipater, ruled. Some parts of Thrace
with some cities of Greece joined it.
b. Syria, Babylon and all the kingdoms of the East, where Seleucus Nicanor ruled.
c. Asia Minor, where Antigonus ruled. Phrygia and Paphlagonia and all the Asian
regions joined when five or six generals were killed.
d. Egypt, where Ptolemy the son of Lagos ruled.
These were the four notable horns, which prevailed in the East, West, North, and
South.
4. The Small Horn
“And out of one of them came a little horn which grew exceedingly great toward
the south, toward the east, and toward the Glorious Land. And it grew up to the host of
heaven; and it cast down some of the host and some of the stars to the ground, and
trampled them. He even exalted himself as high as the Prince of the host; and by him
the daily sacrifices were taken away, and the place of His sanctuary was cast down.
Because of transgression, an army was given over to the horn to oppose the daily
sacrifices; and he cast truth down to the ground. He did all this and prospered. Then I
heard a holy one speaking; and another holy one said to that certain one who was
speaking, ‘How long will the vision be, concerning the daily sacrifices and the
transgression of desolation, the giving of both the sanctuary and the host to be
trampled under-foot?’ And he said to me, ‘For two thousand three hundred days; then
the sanctuary shall be cleansed.” (9-14).
Who is this small horn of the Old Testament, other than Antiochus Epiphanes,
who is a symbol of the Antichrist in the end of the days. He was called the small horn, not
because he was compared to the rest of the kings of his era, but because no one expected
him to reign after his father. But he ruled because of his craftiness. Epiphanes ruled over
Syria (the kingdom of the North for the Greek Empire), in the year 175 B.C. Daniel
talked about this in more details in chapter 11:21-35. Antiochus Epiphanes was called the
most defiled person in the Old Testament who persecuted the Jews. After the death of his
brother, he met the people and pretended to be very gentle until they appointed him king
then he deceived them. He killed a pig and sprinkled his blood on the altar and on the
holy vessels and prohibited offering the daily sacrifices, lest they be killed.
 As Antiochus Epiphanes conquered Egypt, he went to Jerusalem and entered the
temple. He took all the vessels, the golden lampstand, the sanctuary and the table, and
ordered the biggest slaughter on earth, as it was written, the sanctuary was trampled
underfoot for 1300 days. The holy temple became desolate for three and a half years,
thus fulfilling the 1300 days. When Judas Maccabaeus appeared after the death of his
father Matthias, he conquered Antiochus, saved the city, sanctified the holy places and
restored the [Link] was descript in book of Maccabeus
St. Hippolytus of Rome
Antiochus Epiphanes went toward the south that is toward Egypt. He wanted to
occupy Egypt, but the Senate sent him Pompilius asking him to leave Egypt. Due to his
craftiness, he asked the prophet to give him some time until he leaves Egypt, however,
the prophet told him, “You have to give me an answer, and do not deceive me by saying
that you are asking for a counsel.” Antiochus Epiphanes had to leave Egypt; however, he
1
Cf. AN Frs., vol. 5., p. 180.

170
entered into war against Ptolemy Philopatir, the king of Egypt.
He headed toward the east then after, for his kingdom extended until Ptolemais,
and in Persia he fought those who rebelled against him.
Then moved toward the glorious land, that is the Promised Land “Canaan.” As it
was written in the book of Jeremiah, “…And give you a pleasant land, a beautiful
heritage of the hosts of nations?” (Jer 3: 19). “You have given them this land, of which
You swore to their fathers to give them - a land flowing with milk and honey” (Jer 32: 22).
It was also called the glorious land because the glorious temple of the Lord was in Judah.
Antiochus fought the Jews and defiled their temple.
Antiochus, or Antichrist, bragged over all the hosts, and he cast down some of the
hosts and some of the stars to the ground (10), thus God revealed to his prophet Daniel
that His Church is heaven and that the believers are the host of Christ and His stars.
Antiochus attacked the church of the Old Testament and killed many; likewise the
Antichrist will exert all his efforts to attack the stars of the New Testament. The Lord
Jesus Christ said about His Second Coming, “Whether the Son of Man will find faith on
earth?” and that the Antichrist will even deceive the chosen ones.
The matter does not stop at the stars of heaven and its host but the Antichrist tries
to brag over the Prince of the hosts, i.e. the high priest, whom Antiochus had persecuted.
St. Jerome said that the chief host means God Himself1, the Lord of hosts. Antiochus had
defiled the entire temple and prohibited offering the permanent offering “endelekhismos,”
thus abolishing the temple of God. St. Jerome said that Antiochus had done that, not
because of his bravery but because of the sins of the people2. This symbolizes what the
Antichrist will do, making himself a god.
Moreover, he did not only oppose the worship of God but he defiled the divine
teachings, for he said that he cast truth down to the ground (12). Thus, the vision
correlated the worship and the correct teachings, for the devil can cast truth down to the
ground but he cannot cast it from heaven. Hence, anyone living in heaven carries the truth
in him beside the spiritual worship.
Since Daniel’s heart was raised up to heaven, he saw an angel asking another
angel. Some people think that he was asking the Word of God: “How long will the vision
be, concerning the daily sacrifices and the transgression of desolation?” (13). the
angels do not know all the mysteries (Eph. 3:10), but due to their love of the human race
and their longing to the perfect glory, they ask about things which pertain to the Church
lest the tribulation may prolong and the believers may lose their faith and their crowns.
The scholars differed about the small horn.
a. Some people think that Antiochus Epiphanes is the small horn mentioned in
chapter 7.
b. Others say that the small horn mentioned in chapter 7 refers to the Antichrist,
while the small horn mentioned in this chapter (8). refers to Antiochus Epiphanes, who
was the Antichrist of the Old Testament.
c. Another opinion mediates between the two previous opinions by saying that the
small horn in chapter 8 refers to Antiochus who in turn refers to the Antichrist. In chapter
7, Daniel refers to the Antichrist in a direct way, but in chapter 8 he refers to him in an
indirect way.
1
PL 25:674.
2
PL 25:674.

171
 Regarding the period of cleansing the sanctuary, which is 2300 days, St. Jerome
says that this equivalent of 6 years and 3 months, which is the period since Antiochus
attacked the worship until Judas Maccabaeus conquered him1. However, St. Hippolytus
of Rome thinks that 2300 include mornings and evenings, which means 1150 days (2300
divided by 2); when morning and evening daily sacrifices were prohibited during the
persecution. This is equal to three and a half years, where Judas Maccabaeus cleansed the
temple after Antiochus had defiled it.
Many interpreters think that 2300 mornings and evenings confirm that they were
true days, which correspond to 6 years, 4 months, and 20 days. It should be noted that a
year in the Holy Bible is equal to 360 days, a month is equal to 30 days. This is the
period, which started on August 5, 71 B.C., that is, since the desolation, where there were
conspiracies with Jason the chief priest, and the king promised to pay him 260 silver
coins. The chief priest permitted him to build a store to teach the Jewish youths the pagan
customs and call them the Antiochians. Thus the priests despised the temple of God and
the sacrifices, and were occupied with the Greek sports. It was written in the book of
Maccabees: “In those days lawless men came forth from Israel and misled many saying,
‘Let us and make a covenant with the Gentiles round about us, for since we separated
from them, many evils have come upon us. This proposal pleased them, and some of the
people eagerly went to the king. He authorized them to observe the ordinances of the
Gentiles. So they built a gymnasium in Jerusalem, according to Gentile custom, and
removed the marks of circumcision and abandoned the holy covenant. They joined with
the Gentiles and sold themselves to do evil” (1 Mac 1: 11-15). According to Daniel’s
prophecy, since the restoration of the temple and the purification of the sanctuary on
December 25, 165, this period is 2300 days. This constitutes the period where all the
catastrophes had befallen the temple during the days of Antiochus Epiphanes, since the
desolation until the end of the period of annulling the permanent offering, when
Maccabaeus saved the Jews from Antiochus.
The grievous events, which had befallen Jerusalem during that time, were as
follows:
a. Jason’s appointment to chief priest, and his participation with Antiochus in
pagan defilement.
b. Antiochus attacks Jerusalem, enters the temple and plunders all the vessels
offering a pig on the altar. (1 Mac 1: 20-28).
c. Two years later when the news of his false death was announced, the Jews
rejoiced. Apolonis, one of his commanders, was sent to burn the city, destroy its walls
and build a citadel on a mountain overlooking the temple. (1 Mac 2: 29; 2 Mac 5: 11-14).
d. The official date of prohibiting offering sacrifices in the temple (1 Mac 44: 51)
was during the month of June in the year 197 B.C.
As for what had happened to the Jews under Antiochus Epiphanes, we
differentiate between two major periods:
A. The period of 2300 days started by the reign of Jason the high priest and ended
by the victory of Judas Maccabaeus.
B. The period of 1290 days, that is approximately three and a half years, started
by the abolish of the permanent sacrifice, the erection of the statue of Jupiter in the

1
PL 25:675C.

172
temple and the defile of the vessels after Antiochus had overtaken Jerusalem by his
commander Apolonis1.
5. THE INTERPRETATION OF THE VISION
“Then, it happened, when I, Daniel, had seen the vision and was seeking the
meaning, that suddenly there stood before me one having the appearance of a man.
And I heard a man’s voice between the banks of the Ulai, who called, and said,
‘Gabriel, make this man understand the vision.” (15-16).
Daniel wanted to understand the vision in a clearer way, for he knew little. That is
why for his benefit and for the benefit of the church, he desired a clearer interpretation.
He saw one having the appearance of a man. Most probably this was the Word of God
before the incarnation, which had the authority to command Gabriel the archangel to
interpret the vision (16). When God, who knows the inner heart, sees the yearning of
someone toward the truth, He reveals it to him and asks His heavenly ministers to reveal
to him some of the hidden mysteries.
“So he came near where I stood, and when he came I was afraid and fell on my
face; but he said to me, ‘Understand, son of man, the vision refers to the time of the
end. Now, as he was speaking with me, I was in a deep sleep with my face to the
ground; but he touched me, and stood me upright. And he said, ‘Look, I am making
known to you what shall happen in the latter time of the indignation; for at the
appointed time the end shall be” (17-19).
St. Jerome said about the angel calling Daniel “son of man”: [Since Ezekiel,
Daniel, and Zechariah were always in the company of angels, God wanted to remind
them of their weaknesses lest they fall in pride. He did not want them to think that they
partake of the angelic nature or dignity that is why they were called sons of men2.]
Daniel fell in fear as soon as the archangel approached him. Daniel might have
felt the seriousness of the vision and God’s firm intention to reveal its mysteries to him.
He recorded this for us so that we may not belittle the vision or its interpretation. We
have to set our minds and our lives to understand this vision, through the spirit of
diligence and seriousness. The angel made it clear that this vision is for the time of the
end (17), which means that it pertains to the future. He probably meant that it would be
fulfilled during the days of Antiochus, especially before the Second Coming of our Lord
Jesus Christ. He emphasized that the vision will be definitely fulfilled, but in due time.
The archangel woke him up from his deep slumber and assured him that the small
horn will be destroyed. It was said that when Antiochus died the worms ate his body, like
Herod Agrippa the First (Acts 12). Likewise, the Antichrist and his kingdom will be
destroyed.
“The ram which you saw, having the two horns, they are the kings of Media
and Persia. And the male goat is the kingdom of Greece. The large horn that is
between its eyes is the first king. As for the broken horn and the four that stood up in
its place, four kingdoms shall arise out of that nation, but not with its power. And in
the latter time of their kingdom, when the transgressors have reached their fullness, a
king shall arise, having fierce features, who understands sinister schemes. His power
shall be mighty, but not by his own power; he shall destroy fearfully, and shall prosper

.‫ اﻟﺦ‬112‫ ص‬،1982 ‫ ﻛﺗﺎب ﺣل ﻣﺷﺎﻛل اﻟﻛﺗﺎب اﻟﻣﻘدس‬:‫اﻟﻣﺗﻧﯾﺢ اﻟﻘس ﻣﻧﺳﻰ ﯾوﺣﻧﺎ‬ 1

2
PL 25:677F.

173
and thrive; he shall destroy the mighty, and also the holy people. Through his cunning,
he shall cause deceit to prosper under his rule; and he shall exalt himself in his heart.
He shall destroy many in their prosperity. He shall even rise against the Prince of
princes; but he shall be broken without human means” (20-25).
He called Antiochus a king with fierce features because he was a very severe and
strict type of person. He also said that he understands sinister schemes, which means that
he was extremely cunning.
Daniel prophesied that Antiochus will destroy many in their prosperity (25). This
prophecy was fulfilled when Antiochus sent his commander with 22,000 men to
Jerusalem under cover of a mission of peace. The soldiers used to treat people very
gently, they also used to go in and out until the Jews got used to that. On a Sabbath while
the Jews were worshiping in the temple, a command was issued to slaughter them all.
Thousands were killed on that day; thus he destroyed many in their prosperity1.
Daniel also prophesied that he will rise against the Prince of princes and shall be
broken without human hand (25). This, again, was fulfilled when Antiochus Epiphanes
attacked God Himself, the King of kings, in his temple. His attack on the temple lasted
for 6 years (2300 days). Then the Maccabees attacked him and threw out his army, at that
time the temple was cleansed and victory was proclaimed. Under the leadership of the
Maccabees, the statue of Jupiter Olympias was removed from the temple. The anger of
Antiochus aroused and he decided to eradicate the entire Jewish race, at that time he felt
severe pain in his bowels and died instantly. Hence, the divine providence caused his
death without any human means2.
“And the vision of the evenings and mornings which was told is true; therefore
seal up the vision, for it refers to many days in the future. And I, Daniel, fainted and
was sick for days; afterward I arose and went about the king’s business. I was
astonished by the vision, but no one understood it” (26, 27).
The vision of the evenings and mornings, which was told, is true (26), means that
the vision had two sides: the gloomy side which refers to the great tribulation and the
joyful side which refers to the triumph of God’s people.
Daniel could not bear the vision therefore he became sick and unable to leave his
bed. He was scared about what will befall the church whether during the times of
Antiochus or the times of the Antichrist. As St. Jerome3 said He went to perform the
works of the king, thus rendering to Caesar the things that are Caesar’s, and to God the
things that are God’s” (Lk. 20: 25).
However, Daniel could not comprehend all the mysteries of the vision and
therefore was astonished by the vision.

1
Boyd’s Bible Handbook, p. 309.
2
Boyd’s Bible Handbook, p. 309.
3
PL 25:677F.

174
 THE FOUR EMPERORS IN DANIEL

Daniel 2 Daniel 7 Daniel 8 Empire Date

The golden Head A winged Babylon 626 B.C.
lion
Chest and arms of A bear Medes and Persians 539 B.C.
silver
Belly and thighs A leopard Ram Greek (Ptolomies, 330 B.C.
of bronze Seleucusians)
Maccabees
167 B.C.
Legs of iron Goat Roman 63 B.C.
Feet of iron and Fall of Jerusalem 70 A.D
clay

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FROM THE INSPIRATION OF DANIEL (8)
I BECAME PERPLEXED
AND I DO NOT UNDERSTAND
 Gabriel the archangel accompanied your prophet Daniel,
And showed him some interpretation of your mysteries.
Daniel cried because his body became very weak,
And was astonished by the vision because he did not understand it.
 May You reveal to me the mysteries of Your love,
So that I may see the history under Your control,
And see my life the subject of Your concern!
Let Your angels accompany me,
But remind me of my weaknesses lest I become self-conceited.
May I remember that I am a weak human being, but with You I become strong and
understanding!
 May the mighty kingdoms succeed one another,
And the Antichrist appears.
But You alone are the fortress of the church and her power!
You will never allow the Antichrist to reign except for a limited time!
His kingdom will end and Your saints will reign forever in heaven!

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CHAPTER 9
THE SEVENTY WEEKS
Since Daniel had great love for his people, and even to all humanity, God granted
him wisdom, understanding and the gift of prophecy. He interpreted the dreams for the
kings, as well as the visions pertaining to the future of the whole world. Now in his old
age, as he noticed that God had promised the return of God’s people from captivity after
seventy years, as mentioned in the book of Jeremiah, he started asking God, with
humility, to forgive his people. God granted Daniel the vision of the seventy weeks in
which He revealed to him not only the return of the people to Jerusalem, but also the
return of the entire human race to the divine bosom. He determined to him the time for
the divine incarnation and the offering of the unique Sacrifice of our Lord Jesus Christ.
This prophecy was to redress the Jewish misinterpretations, for the Jews thought
that after the captivity they would establish a Jewish glorious kingdom. However, the
Word Incarnated was coming to establish a kingdom by His Self- Sacrifice to grant the
believers’ inner glory and not a temporary kingdom.
1. Daniel studies the prophecies 1-2
2. Daniel a man of prayer 3-19
3. The prayer answered 20-23
4. The vision of the seventy weeks 24-27
1. DANIEL STUDIES THE PROPHECIES
“In the first year of Darius the son of Ahasuerus, of the lineage of the Medes,
who was made king over the realm of Chaldeans” (1).
The events of this chapter took place after the fall of Babylon, in the first year of
the reign of King Darius, the son of Ahasuerus, around the year 537 B.C. according to the
historian Zenofon. Only one year before Cyrus allowed the Jews to go back to Jerusalem.
The name Ahasuerus was common at that time among the kings of Persia and Media.
“Was made king,” means that Darius did not become king because of his own
integrity, but because he received this kingdom from Cyrus, his nephew and his son-in-
law.
“In the first year of his reign I, Daniel, understood by the books the number of
the years specified by the word of the Lord through Jeremiah the prophet, that He
would accomplish seventy years in the desolations of Jerusalem” (2).
Daniel appears not only as a prophet, but also as one who studies prophecies (Jer.
25: 9-11; 29: 10; 31: 38; 2 Chron 36: 21). He studies the word of God and the prophecies
and mingles his study with his prayers. He prays three times a day, and his study was not
to fulfill mental sensation or to satisfy his curiosity, but rather to enjoy the promises of
God. Daniel grew old and retired. He spent about 69 years in the captivity from year 606
B.C. to 537 B.C. (until the moment of this vision). However, his heart did not grow old
nor did he quit God’s work as a man of God, but as time passed, he was filled with power
and hope in God’s true promises. That is why Daniel resorted to the Holy Bible to find in
it the treasure of these promises. He mingled his study of the Holy Bible with the ascetic
life, prayer with contrition before God.
“I, Daniel, understood by the books” (2): Some liberal critics think that the word
“books” in the Hebrew language means that Daniel was speaking of a perfect law that
governs the books of the Old Testament, however, they also think that this law was not

182
established until the second century before Christ. The critics say that they founded their
opinion on the beliefs of the past three centuries; however, the scientific studies and the
research have annulled these thoughts based on the following:
First, the prophets did not write their books to hide them, but on the contrary,
people used to learn by heart what was written in the books of the prophets even before
they were written because the Holy Spirit revealed the contents of the books to the
people.
Second, these books were assembled in the temple by the people especially the
prophets and the scholars of religion. The original copy was put in the temple, and other
copies were put in the synagogues, which were built for the Jewish worship as a
temporary substitute of the temple. All what was written before Daniel, he had a copy of
it1.
2. DANIEL A MAN OF PRAYER
When Daniel opened the Holy Bible and discovered the treasures of the heavenly
promises, he realized that enjoying these treasures require prayers mingled with fasting,
humility and contrition. This chapter revealed Daniel’s personality as a man of prayer. In
his prayer we get the picture of a living man in the presence of God. We notice in his
prayers here the following:
a. Prayer as a lively meeting with God: When Daniel realized that he was not
ready spiritually for God’s promises, he prayed to God confessing his sins and confessing
God’s righteousness (3-14). Thus, Daniel admits that he is awaiting God’s divine work,
not because he deserves it or even his people do i.e. .not due to human righteousness [18].
“Then I set my face toward the Lord God to make request by prayer and
supplications, with fasting, sackcloth, and ashes” (3).
To Daniel, prayer was not a matter of routine or a duty he has to perform but
rather a pleasure to see God’s face, for he said, “I set my face toward the Lord God.” He
enters into dialogue with God with the spirit of love and humility. Thus he fulfilled what
Solomon the wise man had said on the inauguration day of the temple: “When they sin
against You (for there is no one who does not sin). and You become angry with them and
deliver them to the enemy, and they take them captive to the land of the enemy, far or
near; yet when they come to themselves in the land where they were carried captive, and
repent, and make supplication to You in the land of those who took them captive, saying,
‘We have sinned and done wrong, we have committed wickedness; and when they return
to You with all their heart and with all their soul in the land of their enemies who led
them away captive, and pray to You toward their land which You gave to their father, the
city which You have chosen and the temple which I built for Your name; then hear in
heaven Your dwelling place their prayer and their supplication, and maintain their
cause” (I kings 8: 46-49).
b. Daniel did not weaken his faith regarding God’s promises.
 Daniel asked God, with sackcloth and ashes, to fulfill His promises, not because he
lacked the faith about what will happen in the future, but rather to avoid the danger of
heedlessness which creates rebellion against God2.]
St. Jerome

.62 ‫ ص‬،‫ إﻋﺟﺎز اﻟوﺣﻲ واﻟﻧﺑوة ﻓﻲ ﺳﻔر داﻧﯾﺎل‬:‫اﻟﻘس ﻋﺑد اﻟﻣﺳﯾﺢ ﺑﺳﯾط أﺑو اﻟﺧﯾر‬ 1

2
PL 25:678.

183
 c. The feeling of a personal relationship with God:
Daniel said and repeated, “The Lord my God” (4, 20). He was confessing his sins
and the sins of the people, nevertheless he did not approach God with fear but with trust
and confidence in God, his personal Friend, who keeps His promises.
“And I prayed to the Lord my God, and made confession, and said, “O Lord
great and awesome God, who keeps His covenant and mercy with those who love Him,
and with those who keep His commandments” (4).
 And I prayed, “O Lord great and awesome God” meaning that You God are awesome
to those who neglect Your commandments1.
St. Jerome
d. Daniel felt that he is sharing the sins of his people: He does not blame them
alone but he blames himself with them. He presents the subject of his prayer and
confession by mingling the greatness of the awesome God and His mercy with the
confession of his sins and the sins of his people. He started his prayer by glorifying God
for His surpassing care of His people.
Daniel knew that God fulfills His promises to those who keep His
commandments. The Bible links between God’s covenant and His divine promises, for
the covenant is based on His mercies. A believer feels that God is faithful in His
promises, but the believer has to prepare himself to enjoy God’s promises and mercies,
by declaring his faith and trust in God and at the same time confessing his sins. “God is
faithful, by whom You were called into the fellowship of His Son, Jesus Christ our Lord”
(1 Cor 1: 9). “God is faithful, who will not allow you to be tempted beyond what you are
able…” (1 Cor 10: 13). “But the Lord is faithful, who will establish you and guard you
from the evil one” (2 Thess 3: 3).
“We have sinned and committed iniquity, we have done wickedly and rebelled,
even by departing from Your precepts and Your judgments” (5).
While Daniel keeps confessing his sins, he declares that what had happened to
him and his people was due to their sins. The captivity was a just chastening because of
their rebellion. They cannot complain about the brutality of the enemy who made them
captive and about all the financial losses and shame. St. Jerome said: [Daniel looked at
the sins of the people as though he is the one who committed them, because he
considered himself one of them. The same applies to St. Paul in his epistle to the
Romans2.]
When we approach God by confessing our sin, we have to feel that we are guilty
and that we are pleading to win His mercy and love.
In his confession, Daniel used more than one expression, from these:
 “We have sinned”: this is associated with the word “Satan,” for the nature of Satan is
to sin. When we sin, we reject God’s fatherhood and we admit that we are children of
Satan. As the Lord Jesus said to the Jews, “You are of your father the devil, and the
desires of your father you want to do” (John 8: 44).
 “And committed iniquity,” meaning that we committed lawlessness.
 “We have done wickedly,” that is our behavior became inappropriate.

1
PL 25:678.
2
PL 25:678-679.

184
 “And rebelled,” rebellion is worse than sin, for it is considered defiance to God’s
commandment and His judgments. Rebellion is rejection to the divine light, as David
the Psalmist said, “Your word is a lamp to my feet and a light to my path” (Ps 119:
105).
“Neither have we heeded Your servants the prophets, who spoke in Your name
to our kings and our princes, to our fathers and all the people of the land” (6).
Daniel did not justify sin, but on the contrary he justified God’s chastening to His
people. God had warned them through His prophets, however they all have committed
sin, from the leaders to the people.
“O Lord, righteousness belongs to You, but to us shame of face, as it is this day,
to the men of Judah, to the inhabitants of Jerusalem and all Israel, those near and
those far off in all the countries to which You have driven them, because of the
unfaithfulness which they have committed against You” (7).
Since they all fell under God’s wrath, yet God is righteous in His wrath, they
deserved the shame of face that is confessing their sins before Him. As St. Paul said, “Let
God be true but every man a liar, as it is written, ‘That You may be justified in Your
words and may overcome when You are judged’” (Rom 3: 4). We cannot glorify God,
while we are committing sins falling under His chastisement, until we confess our sins
and realize the wisdom of God in chastising us. By saying “Those near and those far,”
Daniel meant the people of Judah and the people of Israel, but there were more people
from Israel scattered and captured than from Judah. They were expelled from their land
because of their treason, so it is appropriate for them to confess their sins in shame of
face.
“O Lord, to us belongs shame of face, to our kings, our princes, and our fathers
because we have sinned against You. To the Lord our God belong mercy and
forgiveness, though we have rebelled against Him” ( 8-9).
Daniel continues confessing his sins and the sins of his people before God. The
kings and the leaders deserved the shame of face because it was written in the book of
Isaiah: “From the sole of the foot even to the head, there is no soundness in it, but wounds
and bruises and putrefying sores; they have not been closed or bound up, or soothed with
ointment” (Is 1: 6).
“We have not obeyed the voice of the Lord our God, to walk in His laws, which
He set before us by His servants the prophets. Yes, all Israel has transgressed Your law,
and has departed so as not to obey Your voice; therefore the curse and the oath written
in the Law of Moses the servant of God have been poured out on us, because we have
sinned against Him” (10-11).
Israel has committed two major transgressions:
1. Disobedience to God’s Law, which was clearly evident among them. God has
manifested His righteousness, His will, His commandments plainly through His Law,
which made the people deserving a double punishment when they disobeyed.
2. Inattention to the voice of the prophets who had warned them.
Daniel did not try to justify the people’s error, but He emphasized God’s
faithfulness in His promises. Once more, he emphasized that it was communal
transgression for which God’s wrath was poured on all the people. He mentioned the
word poured or “tittach” which is used in melting metals and pouring it on the bodies of
criminals. Thus, was the feeling of the captives because they were deprived of their

185
temple and their country. Their souls were bitter when God chastised them. However,
God has warned them since He chose Moses their first leader, therefore, they had no
excuse! Daniel considered every transgression directed toward God Himself. (11).
St. Jerome commented on this expression by saying: [‘The curse …have been
poured on us’ meaning do not pour on us all Your wrath for we cannot endure it, but pour
only a drop of Your wrath so that we may return to You when we fall into Your snare1.]
“And He has confirmed His words, which He spoke against us and against our
judges who judged us, by bringing upon us a great disaster, for under the whole
heaven such has never been done as what has been done to Jerusalem. (12).
Moses the prophet foretold all the chastisement that befell God’s people. God had
previously warned not only the people but also the judges, for no one is above the divine
Law. No one can brag before God, and no one can escape the divine chastisement, no
matter how high his position is, or whether he holds a religious or carnal position. The
leaders were given authority from God, but within the limits of His Law and will. The
authority granted to them cannot cover their sins and does not protect them from the
chastisement.
The captivity years were as long as 70 years, however the people did not move to
repent or to accept the divine truth.
God has chosen Jerusalem as His holy city, but when it sinned and rebelled and
did not repent, God has vigorously chastised the people (12).
“As it is written in the Law of Moses, all this disaster has come upon us; yet we
have not made our prayer before the Lord our God, that we might turn from our
iniquities and understand Your truth” (13).
Daniel admits that God has chastised them, yet they have not benefited from that
chastisement for the following reasons:
I. They have not pleaded God. They indeed have prayed whether individually or
as a group, but these were superficial prayers with hypocrisy, for their hearts were not
lifted up to heaven nor were they in true dialogue with God. Their prayers did not come
out of a living faith or of a true repentance.
II. They did not repent, thus they didn’t meet with the Divine God, and He didn’t
hear their prayers.
III. They did not understand God’s truth, for they abided by human wisdom and
ignored God’s wisdom. The whips of the chastisement did not drive them to wisdom, but
rather they remained in their foolishness, by saying, “That we might turn from our
iniquities and understand your truth” (13). He links between the holy life and the true
faith or the divine truth, as well as he links between the evil behavior and the deviation
from the truth. St. Jerome said, [Consider God’s Truth is equal to repenting from evil2.]
Daniel connects between prayer or supplication to God and repenting from sin and
enjoying the divine wisdom and truth.
“Therefore the Lord has kept the disaster in mind, and brought it upon us; for
the Lord our God is righteous in all the works which He does, though we have not
obeyed His voice” (14).
“Has kept” this verb means the alertness of the mind and it is used with the guards
who are awake night and day to guard the cities. All the disasters that had happened were

1
PL 25:678-679.
2
PL 25:678-679.

186
not done haphazardly, but God who guards the soul and who cares for her salvation
allows the disaster, or what we may think is evil, to happen. He was very patient for
many generations, though He may appear to be severe, and in due time allowed the
captivity for the chastisement of His people.
 Whenever we are rebuked for our sins, God keeps an eye on us and chastises us. But
when God forsakes us, then we are not worthy of His chastisement, as if He is asleep
and not paying any attention to us, as it is written in the Psalms, “God arises as though
He was asleep…” (Ps 78) 1.]
St. Jerome
Daniel confirmed in this book that all the tribulations we meet in life are not done
haphazardly, but according to the providence of God the Almighty, lest we deprive God
of His surpassing care for His creation and misunderstand His might and justice.
During our tribulation, he emphasizes that God is “our Lord” who cares for us.
We have to hear His voice and understand His plan and doctrines, not only through the
commandments but also through His chastisement and his permission for suffering! He
takes us into the school of chastisement and reveals to us the philosophy of suffering!
“And now, O Lord our God, who brought Your people out of the land of Egypt
with a mighty hand, and made Yourself a name, as it is this day, we have sinned, we
have done wickedly!” (15).
Daniel the prophet confessed his sins and the sins of his people, as well as he
admitted that they were justly chastened, which revealed his confidence that God is the
Savior of his people. He remembered the experience of God’s salvation from the land of
Egypt with a mighty hand, and now He can take them out from Babylon to glorify His
holy name. Daniel believed that God who worked in the past is still working in the
present.
“O Lord, according to all Your righteousness, I pray, let Your anger and Your
fury be turned away from Your city Jerusalem, Your holy mountain; because for our
sins, and for the iniquities of our fathers, Jerusalem and Your people are a reproach to
all those around us” (16).
We deserve death because of our multiple evils and sins, yet Your righteousness
and mercies are innumerable, therefore, we ask for all Your righteousness.
As we boldly approach the throne of Your mercy, may You turn away Your wrath
from Your city which You like, and from Your holy mountain which You have chosen
and where we offer acceptable sacrifices, so we may be sanctified.
“Now therefore, our God, hear the prayer of Your servant, and His
supplications and for the Lord’s sake cause Your face to shine on Your sanctuary,
which is desolate” (17).
Daniel is asking God to prove His reconciliation by shining His face on them. He
did not ask God to allow him to rebuild the temple, which was destroyed, but to shine His
face on the sanctuary, for God’s house is not built by stones but by His dwelling with
them and His satisfaction with His people.
He concludes his prayer by asking God to speedily interfere, not because he
deserves it but because of His grace. He did not ask God’s mercy for his sake, nor for the
sake of Israel, but for the sake of God Himself to glorify His name. Daniel could not

1
PL 25:679 A,B.

187
present anything to God to justify enjoying His mercies, but saw God the Lover who
bountifully gives everyone.
 All His mercy (16), for God’s mercy is great (18). and abundant which forgives all our
iniquities.
 “For the sake of the city of God, His holy mountain” (16), which became a reproach
because of our sins. Here, the feelings of Daniel are clearly evident in a way that
shows how bitter he was because he was deprived of the city of God and the holy
sanctuary.
 “For the Lord’s sake” (17), that is for the sake of God Himself.
 “For His name,” which was called on the people and on the city.
“O my God, incline Your ear and hear; open Your eyes and see our desolations,
and the city which is called by Your name; for we do not present our supplications
before You because of our righteous deeds, but because of Your great mercies. O Lord,
hear! O Lord, forgive! O Lord, listen and act! Do not delay for Your own sake, my
God, for Your city and Your people are called by Your name” (18-19).
Daniel does not ask God to hear him and see the desolation, but rather to incline
His ear and to open His eyes and see. When we sin we feel as though God is ignoring us,
that He shuts His ears so that He does not hear us and closes His eyes so that He may not
see us. But we implore Him saying: “We need You to cleave to us before You hear and
see. We want You to incline Your ear as a kind Father who listens to his young child.
Open Your eyes with love so that our souls may rest in You. We want You and only You!
May You come close to us for we are in dire need of You.”
St. Jerome says, [When He turns His face it seems we are not worth the care of
His eyes or ears1.]
During the time of the captivity, the people felt as though God has forsaken them,
and that He does not hear them. Here, Daniel asks God for His mercies and His
immediate forgiveness.
Daniel pleaded with God to forgive His people, like Moses who interceded for his
people. He did not justify himself but felt his part of responsibility as a member of the
community and that he has an important role to fulfill. The book did not mention any
personal sins, which Daniel may have committed, but still he wanted to repent with all
the people, for he said, “I confess my sin and the sin of my people” (20).
Daniel was a man of prayer therefore he enjoyed the following blessings:
1. The Son of Man appeared to him several times: (7: 13; 8: 15; 10: 5-9), when all
the nations were longing for one appearance.
2. He was the only one who saw heavenly visions, for he said, “And I, Daniel,
alone saw the vision, for the men who were with me did not see the vision; but a great
terror fell upon them, so that they fled to hide themselves. Therefore I was left alone when
I saw this great vision…” (10: 7-8).
3. Daniel enjoyed the company of the archangel Gabriel, who received the
command from the Son of Man to interpret to Daniel the mysteries of His first and
Second Coming and His act of salvation (8: 16; 9: 21; 11: 1). Also the archangel gave
Daniel strength (10: 9).

1
PL 25:680.

188
 4. Daniel was called “greatly beloved” (9: 23; 10: 11,19), to prove that he is the
one whom God desires and is pleased with.
3. THE ANSWER OF THE PRAYER
“Now while I was speaking, praying, and confessing my sin and the sin of my
people Israel, and presenting my supplication before the Lord my God for the holy
mountain of my God” (20).
St. Augustine used to count on this verse in answering the followers of Pelagius
and Coelestius who ignored the divine grace and relied mostly on the human strife. St.
Augustine emphasized that there is not one single righteous person who does not need
God’s mercies. According to the Holy Bible, Daniel did not commit any sin and Ezekiel
witnessed that he was one of the three righteous persons in the world, Job, Noah and
Daniel (Ezek.14: 14). who supplicated God with a contrite heart to forgive his sins. How
about us? The Lord Jesus Christ has taught His disciples to ask for the forgiveness of
their sins more than once through the Lord’s Prayer. Therefore, whoever thinks that he
does not need the forgiveness of his sins has isolated himself from the teachings of the
Lord Himself.
St. Jerome said: [Daniel did not only think of the people’s sins, but also of his
sins, being one of the people. Though he did not commit any personal sins, yet he wanted
to win God's forgiveness by his humility1.]
“Yes, while I was speaking in prayer, the man Gabriel, whom I had seen in the
vision at the beginning, being caused to fly swiftly, reached me about the time of the
evening offering. And he informed me, and talked with me, and said, ‘O Daniel, I have
now come forth to give you skill to understand. At the beginning of your supplications
the command went out, and I have come to tell you, for you are greatly beloved;
therefore consider the matter, and understand the vision.” (21-23).
Daniel revealed the surpassing love of God who heard his prayer and accepted his
confession of his sins and the sins of the people, and his supplication for the sake of the
holy mountain, that is for the city of Jerusalem and all its holy places.
First, Daniel said, “while I was speaking” (21), which means that he did not pray
only with his heart but also with his lips. He offered his prayers with his spirit as well as
with his body that is to reflect what was happening inside him. And the answer came to
him as he was praying.
Second, Daniel has not yet finished his prayer, for it is written, “While I was
speaking in prayer” (21), which mean that God has answered his prayer before he even
finished it. It is unexpected that Gabriel told him, “At the beginning of your supplication
the command went out” (23), which mean that God answered Daniel’s prayer before he
had even started it.
Third, God sent him Gabriel very swiftly! God’s great concern for Daniel was
amazing! For this was the first time that God sent an angel in the form of a man “the man
Gabriel.” Here, God reveals how precious man is in His eyes, to the extent that He sent
His angels to serve man, and furthermore the angel carries the features of a man! St.
Jerome said: “ [It was mentioned that the angel flew, but he appeared in a picture of a
man2.]

1
PL 25:680.
2
PL 25:680A.

189
 Fourth, Archangel Gabriel appeared to Daniel at the evening time of the offering
that is at three o’clock in the afternoon. Daniel had been a captive for at least seventy
years and therefore he had not seen the evening offering, which the priest used to offer in
the temple of the Lord. However, the long years did not make him forget the ritual of the
offering and did not deprive him of enjoying the temple of God, whose stones were
destroyed! In the palace of Babylon, Daniel used to participate every morning and
evening in the worship, which was abandoned in Jerusalem. Hence, man can worship
God, even if he is in a prison, and can share with the heavenly church its magnificent
worship.
St. Jerome said: [“at the time of the evening” in other words referring
specifically to the evening offering is to state that Daniel’s prayer was extended from the
time of the morning offering until the evening offering, that is why God was merciful to
him1.]
The appearance of the archangel Gabriel at the time of the evening offering has a
symbolic meaning. The fullness of time has come, not by the end of the seventy years of
captivity but when the time of sin has ended by the coming of the Savior who touches us
by His incarnation and lifts us to the new heavenly knowledge.
Fifth, Archangel Gabriel revealed to Daniel his position before God, for he told
him, “You are greatly beloved” (23). In Hebrew language, those words mean the one
whom God likes, who is the subject of God’s pleasure. God the Lover of mankind loves
those who have a deep fellowship with Him, and He reveals His divine mysteries to them.
Sixth, God gave Daniel a divine commandment, moreover a divine gift, which is
the gift of understanding. “Consider the matter and understand the vision” (23). Daniel
has studied the prophecies of Jeremiah and understood the history of the return from the
captivity, but he wanted a better understanding when his heart was absorbed not in his
return to Canaan but to heaven itself through the work of the Messiah.
4. THE VISION OF THE SEVENTY WEEKS
Introduction
This vision has a significant importance to the Jews as well as to the Christians.
Both have agreed that in this vision the day refers to a year, and a week to seven years as
stated in the book of Leviticus. “And you shall count seven Sabbaths of years for yourself,
seven times seven years; and the time of the seven Sabbaths of years shall be to you forty-
nine years” (Lev. 25:8).
St. Jerome said that the Jews who preceded that age have admitted, in humility,
that no one can understand this expression except by the coming of the Messiah.
However, many see that God’s punishment will befall the Jews even after their return
from the captivity. In their opinion, the beginning of the seventy weeks is the destruction
of the temple and ends by the desolation of the temple during the time of Titus. However,
in spite of the difference of opinions, all agree that the focus of the vision is the Lord
Jesus Christ Himself.
First: The purpose of the vision
“Seventy weeks are determined for your people and for your holy city, to finish
the transgression, to make an end of sins, to make reconciliation of iniquity, to bring in
everlasting righteousness, to seal up vision and prophecy, and to anoint the Most
1
PL 25:680A.

190
Holy” (24).
This period (70 weeks) was determined to accomplish a certain goal with six
results, three of them are negative and three are positive. They were all fulfilled by the
advent of the Lord Jesus Christ.
“To finish the transgression” - means to erase sins from the eyes of God, by
preaching the Gospel of salvation and enjoying the gift of the Holy Spirit, which God
granted to His Church through the merit of the precious blood. The captivity was
considered a chastisement for the sins of Israel and Judah. However, it was not a just
punishment because captivity cannot wash away sins, therefore, the sacrifice on the cross
was a must, where the Lord Jesus offers Himself on the cross as a propitiation for the sins
of the whole world. (1 John 2: 1).
“To make an end of sins” – is when our Lord Jesus Christ, who is without
blemish, offered Himself as a Sacrifice for ending the sins of the whole world.
“To make reconciliation of iniquity” - means that the sacrifice for reconciliation
or atonement has to be offered.
Those were the negative results where the curse of sin was abolished. Sin created
enmity between God and us, thus we needed to be reconciled with Him. Now the three
positive results are:
“To bring in everlasting righteousness” - means give perpetual peace, which the
Messiah grants as a free gift. He offers Himself for justification, so He justifies us.
St. Athanasius the Apostolic comments on Daniel’s prophecy by saying: [This
was the reason for all the prophecies, that is the true Righteous One comes who becomes
a ransom for the sins of all1.] St. Paul said, “…who became for us wisdom from God, and
righteousness and sanctification and redemption” (1 Cor.1: 30). Montgomery, who
conveyed the opinion of the critics who interpreted this vision, reported that Haddershan
said, “the everlasting righteousness is Messiah the King.”
“To seal up vision and prophecy” - means the prophecies and the symbols of the
Old Testament were fulfilled with the advent of the Messiah, His redemption, and His
eternal glory. Daniel has enjoyed seeing the visions, but the time will come when there
won’t be any need for visions and prophecies, when the Word of God Himself will dwell
among us and talk to us in person.
Pope Athanasius said that when the Lord Jesus will come there would be no need
for prophesies and visions. [With the first advent of the Lord Christ all prophecies and
visions ceased.
This is an irrevocable proof of the coming of the Word since there are no more
prophecies and no more visions. Naturally since the One referred to by all this came, then
there is no need to make reference to. When the truth comes, why do we need the shadow
then?
The kings were anointed from among the people until the Holiest of all came.
Jacob prophesied about the kingdom of Judah saying, “The scepter shall not depart from
Judah, nor a lawgiver from between his feet, until Shiloh comes; and to Him shall be the
obedience of the people” (Gen 49: 10). The Savior cried saying, “For all the prophets
and the law prophesied until John” (Matt 11: 13, Luke 16: 16). If there were among the
Jews any king or prophet or vision, then they would have denied that the Lord Christ has

1
De Incarnatione Verbi Dei, 40:2.

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come1.]
“To anoint the Most Holy” means that our Lord Jesus Christ has sanctified
Himself for us, offering Himself as the unique Sacrifice which intercedes on our behalf.
As the Lord Jesus said in His final prayer, “And for their sakes I sanctify Myself, that they
also may be sanctified by the truth” (John 17: 19). His only goal is to lead every soul to
the eternal glory in order to enjoy the heavenly inheritance. In another translation, it is
mentioned that the holy of holiest was anointed, that is, the place full of holiness, or the
most holy place in the temple.
St. Jerome noticed that God told Daniel, “Your people, your holy city,” and did
not say “My people and my holy city,” because God has separated from His people and
rejected His city due to their transgressions. By the same token, God talked to Moses
when the people persisted to live in sin. Here, God reveals to Daniel who loves the
Jewish people and the city of Jerusalem that the Lord Christ will come and achieve
salvation. He will come to His own people but His own people will not believe in Him,
therefore they will be rejected and become like a city under chastening!
Second: The three stages of the seventy weeks
“Know therefore and understand, that from the going forth of the command to
restore and build Jerusalem until Messiah the Prince, there shall be seven weeks and
sixty-two weeks; the street shall be built again, and the wall, even in troublesome times.
And after the sixty-two weeks Messiah shall be cut off, but not for Himself; and the
people of the prince who is to come shall destroy the city and the sanctuary. The end of
it shall be with a flood, and till the end of the war desolations are determined. Then he
shall confirm a covenant with many for one week; but in the middle of the week He
shall bring an end to sacrifice and offering. And on the wing of abominations shall be
one who makes desolate, even until the consummation, which is determined, is poured
on the desolate” ( 25-27).
God has determined a specific time for the coming of the Word of God, the Word
Incarnate. In great wisdom, He has determined the hour in which the Messiah would be
born and the moment in which He will offer His life as a Sacrifice for the sins of the
world. In God’s eyes, the coming of the Lord and His redemption are the center of the
history and the backbone of the divine care and the crown of grace. Nothing is done
haphazardly, but everything is done in great accuracy and according to God’s providence.
The Holy Bible has ascertained the coming of the Savior in the fullness of time and at the
end of ages.
This prophecy came as a shining star among the miseries of the captives who
suffered from the darkness of bitter agony. Many understood the prophecy, so that when
He came, the Jews were expecting the Messiah. Many saintly men and women diligently
studied the prophecies and were waiting for the coming of the Savior. Simeon the elder
was waiting for the consolation of Israel. Anna and others were waiting for the salvation
of Israel. Also, the Samaritans were waiting for the coming of the Lord, as the Samaritan
woman said, “I know that Messiah is coming, who is called Christ. When He comes, He
will tell us all things” (John 4: 25). Even the Gentiles were expecting His coming for the
wise men who saw the star, were expecting a King and a Savior2.
Tertullian presented in his article, “An answer to the Jews” a whole chapter about
1
De Incarnatione Verbi Dei, 40:1-4.
2
Bethany Parallel Commentary on the O.T., p.1798; The Treasury of the Old Testament.

192
how this prophecy about the birth of the Lord Christ, His suffering and the desolation of
Jerusalem was fulfilled.
 Daniel has determined the exact date of the coming of the Savior by saying “Seventy
weeks are determined….” Probably the critics could find excuses in other prophecies
or say that what is written is about the future, but what can they say about this
prophecy? It refers to Christ and declares that the anointed one is not only a man but
also the Most Holy, and that Jerusalem would stay until His coming, then prophecies
and visions will cease in Israel1
St. Athanasius the Apostolic
Bishop Dioscorus commented on this chapter by saying that due to the precision
in this chapter in determining the time of the crucifixion of the Lord Christ, the Jews have
replaced the word “to anoint the Most Holy” to “consecrating the holiest of all.” This was
mentioned in their copy called “Masoretic,” which dates back to the eleventh century,
and the prophecy seems to relate to a place and not a person. Moreover, they added the
book of Daniel to the “Ketopem” which contains the historical books, the Psalms, the
wisdom books, so that the book of Daniel is not counted as one of the prophetic books2.
Father Bishoy Kamel commented on this prophecy by saying: [These
calculations gave the Jews a chance to determine approximately the date of the coming of
the Lord Jesus. That is why St. Luke the evangelist wrote, “…waiting for the consolation
of Israel, and …to all those who looked for redemption in Jerusalem” (Luke 2: 25, 38).
St. Luke wrote, “…because they thought the kingdom of God would appear immediately”
(Luke 19: 11). Thus, the Jews have no excuse in determining the date of the coming of
the Lord Jesus3.]
Third: What is the meaning of week?
In Hebrew, the word “week” means “shabua” derived from “seba,” not meaning
seven days, but a unit of seven. The plural of the word is “shabu’im,” and it is not the
feminine plural but it means periods of seven4. The Jewish and Christian interpreters have
agreed in their explanation that “seventy weeks” mean seventy units of seven; most
probably it starts from the year 457 or 455 B.C until the year between 26 and 70 A.D.
Fourth: The special decrees of the return to Jerusalem and the restoration of the
building of the temple
Three decrees were issued for the return to Jerusalem and rebuilding the temple:
Cyrus issued first decree in the year 538 B.C. or 537 B.C. after conquering
Babylon (Is 44: 8; Ezra 1: 1-2, 2; Chron 36: 22-23). The first return was under the
leadership of Zorobabel, the restoration of the altar and the reorganization of the worship
had started, but the enemies had attacked them. During the era of Darius the First, the
king ordered the continuation of building the temple, but did not issue a decree to rebuild
the city of Jerusalem. Daniel said that there was a difference between the two decrees of
renewing the temple and renewing Jerusalem. King Cyrus did not mind helping the Jews
to build the temple; however, he felt that helping them to build the city of Jerusalem
represented a great risk for him. Building the temple was considered the end of the period

1
De Incarnatione Verbi Dei, 39:1-3.
2
Bethany, p. 1764.
.67 ‫ ص‬،‫داﻧﯾﺎل ﺻدﯾق اﻟﻣﻼﺋﻛﺔ‬ 3

4
J. Barton Payne: Encyclopedia of Biblical Prophecy, p.383.

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of captivity, which was 70 years. It was mentioned in the book of Ezra that “Thus says
Cyrus king of Persia: All the kingdoms of the earth the Lord God of heaven has given me.
And He has commanded me to build Him a house at Jerusalem, which is in Judah. Who is
among you of all His people? May his God be with him, and let him go up to Jerusalem
which is in Judah, and build the house of the Lord God of Israel (He is God), which is in
Jerusalem” (Ezra 1: 2-3). Ezra, the priest, did not mention anything here regarding the
renewing of the city of Jerusalem and its construction.
Second Decree: King Artaxerxes I (464 B.C. to 424 B.C.) issued that decree in
the year 457 B.C. and Ezra the priest carried it (Ezra 8) about 80 years after their first
return. The decree allowed the Jews to go back to Jerusalem (Ezra 7: 13) to organize the
Law, to apply the Law of Moses (Ezra 7: 7), and to arrange the financial matters
pertaining to the Temple (Ezra 7: 15,20). Ezra’s concern was to build the people
spiritually and ethically (7: 9). He was granted the right to rebuild the temple and the
walls of Jerusalem. He said, “For we were slaves. Yet our God did not forsake us in our
bondage; but He extended mercy to us in the sight of the kings of Persia, to revive us, to
repair the house of our God, to rebuild its ruins, and to give us a wall in Judah and
Jerusalem” (Ezra 9: 9). Unfortunately, the history did not tell us any of the renewals in
the construction, however it was obvious that Ezra did the spiritual renewal but could not
build the walls nor renew the city. “The survivors who are left from the captivity in the
province are there in great distress and reproach. The wall of Jerusalem is also broken
down and its gates are burned with fire” (Neh 1: 3). Nehemiah did not expect that the
condition of Jerusalem was that bad; probably he expected that Ezra and his companions
had renewed the city and built its walls1.
Third Decree: Artaxerxes I issued the third decree in the twentieth year of his
reign during the month of Nisan (March/April 445 B.C.). Nehemiah the cupbearer of the
king carried it (Neh 1: 11). Nehemiah built the walls of Jerusalem and the city, for he
said, “If it pleases the king, and if your servant has found favor in your sight, I ask that
you send me to Judah, to the city of my fathers’ tombs, that I may rebuild it” (Neh 2: 5).
Fifth: The accounts of the three stages
With faith, Daniel had asked God to fulfill His promise, which is the return of His
people after the seventy years of captivity. However, God gave him a much greater
promise, which was fulfilled not after 70 years but after 70 x 7 = 490 years to allow him,
and all the human race, enjoy a new Sabbath and a complete rest in God’s righteousness.
The fathers and the prophets desired the return of the human race to God through God’s
salvation, through the incarnation of the Word who offered Himself as a propitiation for
the sins of the world. God determined the time for the coming of the Savior, His
crucifixion, as well as the events of His Second Advent.
 It is obvious that this expression talks about the coming of the Lord who will reveal
Himself after seventy weeks. During the time of the Savior on earth, sins were erased
through the propitiation. Eternal righteousness was preached which differs from the
righteousness of the Law. Visions and prophecies had ceased until the coming of John
and the Most Holy was anointed. Before the coming of the Savior, they were hoping
for all these matters. The angel teaches us that the beginning of the numbers, that is the
seventy weeks, which is equivalent to 490 years, starts with the decree of building

1
Gleson L. Archer: Encyclopedia of Bible Difficulties, p. 290.

194
 Jerusalem as an answer to the request of the captives. This happened in the twentieth
year of King Artaxerxes, the king of Persia. Nehemiah had asked him and the answer
was that he had to build Jerusalem in the year 115 of the Persian Empire, the forth year
of the Olympics 83, and the twentieth year of reign of King Artaxerxes. Up until that
date when it was he second year of the Olympics 202, and the year 16 when King
Tiberius Caesar was in reign (when the Lord Jesus was crucified), the count is 475
years, which is equivalent to 490 years according to the Jewish calculation, where they
calculate the year based on the rotation of the moon. To them, the year counts 354
days, while the solar year counts 365 days and a quarter. The solar year has eleven and
a quarter day more than the lunar year, according to the rotation of the moon1]
Fr. Julius Afrikanos
[The period between the forth year of the Olympics 83 and the second year of the
Olympics 202 is 475 solar years, as the Olympics is practiced every 4 years. This period
is equivalent to 490 years according to the Jewish calculation.]
In his interpretation of this vision, St. Jerome mentioned to the explanation of
Julius Africanus.
The period was divided into three parts
First: Seven weeks: that is, 7 x 7 = 49 years, which is the period between issuing
the decree to rebuild the temple and the wall by command of Artaxerxes I on Nissan 14 in
the year 445 B.C., and appointing Nehemiah a governor for Jerusalem. This period ended
in the year 397 or 396 B.C., when Nehemiah died during the days of Malachi the prophet.
The seven weeks (equivalent to 49 years). is the duration of rebuilding Jerusalem. No
doubt that Nehemiah had spent this period in building Jerusalem. Nehemiah was
appointed a governor of Judea, and the rebuilding of Jerusalem took place during his
second appointment as a governor. At the first appointment, he remained governor over
Judea for 12 years. During the thirty-second year, Nehemiah returned to king Artaxerxes
and asked him the permission to return to Jerusalem. (Neh 13: 6-7). The king gave him
the permission and then after issuing the decree to rebuild Jerusalem he appointed
Nehemiah governor over Jerusalem. When Nehemiah started rebuilding Jerusalem he was
30 years old and he spent 49 years in its construction, thus he was 79 years when the job
was completed as stated by the historian Josephus.
Some historians say that the temple was built in 49 years as follows: Cyrus gave
permission to build the temple. The foundations were laid in three years, when Cyrus
went to war in Scythis. But the Jews had to stop building during the time of his successor
Cambyses who was against them. Forty-six years later they were given permission to
continue the construction. Thus, the period (3 + 46 years = 49 years) was the period of
rebuilding Jerusalem and rebuilding the Jewish people too, whether religiously or
secularly, through Ezra and Nehemiah2.
Second: 62 weeks (62 x 7 = 434 years) which represent four centuries of darkest
periods for the people spiritually since there were no prophets until the coming of John
the Baptist. Thus they were sitting in the darkness until the Sun of righteousness shone
above them by His cross.
 After the return of the people under the leadership of Joshua, Ezra and Zorobabel, and

1
Cf. A N Frs, vol. 6, p.134-35.
2
Bethany parallel Commentary on the O.T., p.1799.

195
 the rebuilding of Jerusalem, there are 434 years until the coming of the Lord Jesus
Christ, “the Lamb of God who takes away the sins of the world.” Who is the One to
forgive our sins? St. Paul said, “For He Himself is our peace, who has made both
one…” (Eph 2: 14). “Having wiped out the handwriting of requirements that was
against us…” (Col 2: 14). There are 434 years between the return of the people from
Babylon (the rebuilding of Jerusalem) and the birth of the Lord Christ1.
St. Hippolytus of Rome
During this time, two important events happened
First: The appearance of Antiochus Epiphanes (167–164 B.C.) who is the
Antichrist of the Old Testament. He stopped the offering of the permanent sacrifice for
three and a half years. He ordained Greek priests, who worshipped Greek gods, defiled
the temple with the blood of the pig, and murdered thousands of Jews. However, the
Maccabees attacked him until the temple was liberated and the sacrifice was returned.
Second: During the Roman Empire, when Herod the Great reigned and wanted to
win the approval of the Jews, he started building the new temple around the year 20 B.C.,
and expanded the area on which the temple was built. It took about 46 years to finish the
work.
In verse 27, it was mentioned that in the middle of the week the animal sacrifice
was abolished, that is in the middle of the last week of the 69th week. It means that the
crucifixion will be accomplished in the week number 68.5, that is, (68.5 x 7) which
happen to be 479 years after the issuing of the decree of rebuilding the temple by
Nehemiah (year 445 B.C.). Thus, crucifixion should be 33 and half years after the birth of
Christ and this was fulfilled, for we know that the Lord was crucified at that age. The end
of the last week was 35 years apart from the crucifixion that is around year 70 A.D.,
when the temple was completely destroyed by the hands of Titus the Roman.
Some historians see it this way that the crucifixion of the Lord Jesus Christ came
483 years (7 + 62 = 69 × 7 = 483) after issuing the decree of Artaxerxes, for the
crucifixion was fulfilled in April 30 A.D. Since the decree was issued in the year 445
B.C., then the total is 445 + 30 = 475 years and not 483 years, the difference is eight
years. The explanation for the difference of the 8 years is that the year in the Holy Bible
is based on 360 days and not 365 days and a quarter. The five and a quarter day make the
difference of the 8 years. Thus the coming of the Messiah is 69 weeks later (69 × 7 = 483
years) exactly according to what was mentioned in the Holy Bible2.
Gleason L. Archer sees that the sixty-nine years (483 years) are symbolic. He base
his calculation on the second decree, or the first one according to King Artaxerxes, in the
year 457 B.C., which Ezra carried for the construction. But the construction was not
accomplished until Nehemiah. So if we subtract 483 from 457, the difference is 26. Since
there is no year that is equal to zero, then the number 1 is added to 26, to make it 27 years
A.D. Since the Lord Christ was crucified in the year 30 A.D., then He would have started
His ministry and baptism on the year 27 A.D., thus the prophecy was accurately being
fulfilled.
Others see that the twentieth year of the reign of Artaxerxes is the year 454 B.C.
according to the scholars Hengestenberg and Asher. If we subtract this year from the year
483 A.D. (69 weeks x 7), the period, which Daniel had spoken about in verse 25, the
1
Cf. AN Frs., vol. 5, p. 180-1
2
Clarence Larkin: The Book of Revelation, 1919, p. 52.

196
result is year 29 A.D., which is the year of the beginning of the ministry of the Lord
Jesus. The most important point in the history of kings and rulers is the beginning of their
reign and not their birth that is why Daniel heeded that point.
Many see that the second period ends by the baptism of the Lord Jesus and the
beginning of His ministry. Then the third period starts when the Lord Jesus offers
Himself a Sacrifice in the middle of the week, three and a half years after He started the
ministry, thus abolishing all the animal sacrifices.
Third: The seventieth week or the last week: “Then he shall confirm a covenant
with many for one week; but in the middle of the week He shall bring an end to
sacrifice and offering” (27).
One opinion or reflection about this verse is that the week referred to is the Holy
Week, with its seven days starting on the triumphal entry of the Lord to the temple on
Sunday (tenth day of the month of Nissan) as a Lamb. Then He stayed in Bethany until
the fourteenth day (Thursday) when He celebrated the last Passover with His disciples. It
was at the Last Supper that He offered the sacrifice of the New Testament made of bread
and wine transformed into His Body and His Blood, as the offering of Melchzedek,
according to David’s prophecy in the Psalm. Thus the first five days refer to
approximately five thousand years of animal sacrifice offerings in preparation to and
symbol of His own sacrifice. Then the last two days of the week refer to two thousand
years, which ring a bell with what St. Peter had written about the Second Coming. “Do
not forget this one thing that with the Lord one day is as a thousand years, and a
thousand years as one day. The Lord is not slack concerning His promise, as some count
slackness, but is longsuffering toward us, not willing that any should perish but that all
should come to repentance” (2 Pet 3: 8-9).
Some people see that the sixty-ninth week has ended when the Lord Jesus offered
Himself as the unique Sacrifice of love. Now, Daniel’s vision bring us back to the end of
the world, which is the period of the seven last years. The Antichrist will then come to
rule for three and a half years and the great tribulation will materialize. The Lord Jesus
taught us about the great tribulation saying, “Therefore when you see the ‘abomination of
desolation’, spoken of by Daniel the prophet, standing in the holy place (whoever reads
let him understand), then let those who are in Judea flee to the mountains. Let him who is
on the housetop not go down to take anything out of his house…For then there will be
great tribulation, such as has not been since the beginning of the world until this time,
no, nor ever shall be. And unless those days were shortened, no flesh would be saved; but
for the elect’s sake those days will be shortened” (Matt 24: 15-22). Then He talked about
His Second Advent.
Daniel made reference to the same subject matter in another place, “And there
shall be a time of trouble, such as never was since there was a nation, even to that
time…” (Dan.12: 1). Also in the book of Jeremiah, it was mentioned, “Alas! For that day
is great, so that none is like it; and it is the time of Jacob’s trouble, but he shall be saved
out of it” (Jer 30: 7). Also in the book of Zephaniah it was written, “Neither their silver
nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole
land shall be devoured by the fire of His jealousy…” (Zeph 1: 18). In the book of
Revelation, “…These are the ones who came out of the great tribulation, and washed
their robes and made them white in the blood of the Lamb” (Rev 7: 14). Description of
this great tribulation was also mentioned in the following references: Rev 6: 15; 11: 1-14;

197
12: 6-17).
 He stretched His hands meaning that He stretched His sufferings. Mentioning a time
and two times and a half made reference to the three and a half years (1290 days). of
the ruling of the Antichrist, which Daniel had prophesied about1.
St. Hippolytus of Rome

1
Cf. AN Frs., vol. 5, p. 185.

198
FROM THE INSPIRATION OF DANIEL (9)
YOU GRANT ME MORE THAN I ASK
AND YOU GIVE ME MORE THAN I NEED!
 In humility, Daniel felt that he does not deserve Your promises,
Therefore He prayed in sackcloth and ashes.
He confessed his sins and the sins of his people.
He wanted You to fulfill the promise of returning after seventy years!
 You have justly chastened Your people in the Babylonian captivity.
During the chastisement, You watched over Your people
And everything that befell them was by Your permission.
You like to chastise them, then glorify them!
 He entreated You, for the sins of the people have hid Your presence.
He supplicated You to incline Your ear and listen,
to open Your eyes and see the shame that befell Your people.
Please forgive their sins for the sake of Your name,
for the sake of Your temple and Your city!
 Since the destruction of the temple, the offering of sacrifices have ceased.
However, when the time came to offer a sacrifice,
Daniel offered himself as a sacrifice of love crying to You,
O the full of mercy.
You sent him the Archangel Gabriel to grant him understanding.
He told him that he is greatly beloved by You,
And he interpreted the vision to him.
With the old promise of freedom from captivity after seventy years,
You gave him a new promise on the Sabbath of these seventy years.
You showed him how the world should be free from the captivity of sin,
And how the believers should not commit sin
But enjoy righteousness and fulfillment of the prophecies about the coming of the
Most Holy.
 You determined the time of the Incarnation and its purpose and revealed them to
Daniel.
You declared to him the mystery of the cross and the unique Sacrifice.
You revealed to him the end of times and the enjoyment of the eternal glories!
Truly, You grant me more than I ask and give me more than I need!

199
 ANNEX
CHAPTER NINE1
OPINIONS REGARDING THE 70 WEEKS
St. Jerome provided us with various opinions of the Fathers of the Church and
the Jewish scholars regarding the vision of the 70 weeks, even if it is different in the way
of calculating it but it mainly concentrates all around the Person of Jesus Christ and His
redeeming work.
He commenced with the opinion of Fr. Julius Africanios, we have previously
presented. He introduced to us afterwards a group of different opinions for Eusebius of
Caesarea, which are mentioned in his eighth bookwork “Evangelic Preparation”
“Praeparatio Evangelica,” which we will mention briefly here:
1. THE FIRST VIEW
This opinion is based on the assumption that Jesus Christ, the High Priest, is the
center of the vision, that is why the calculations arises through the successive high priests
of the Israelites since their return from Babylon till the arrival of the Savior who is
anointed for our sake.
[I do not think that the division of the seventy weeks aroused hypothetically... let
us think of the other (anointed ones) who took care of the Jewish people, and who
succeeded this prophecy and the return from Babylon, i.e. the high priests “arkiereis”
that the Bible calls them anointed ones. Then stood up Jeshua the son of Jozadak (Ezra 3:
2; 4: 3 who was also called Joshua Zech 3: 1,3) who was followed by several successors
who occupied this position until the coming of our Lord and Savior... which means here
that the total of the seven weeks till the 62 weeks become (69× 7) 483 years after the time
of Cyrus, or it will be said that we used our guessing to calculate those who occupied this
position as anointed priests looking after the people since Joshua the son of Jozadak till
the coming of the Lord, i.e. who were anointed as priests (we’ll mention this in details)...]
 Joshua the son of Jozadak the high priest, who together with Zorobabel Ben
Shealtiel put the foundation of the temple and the construction, was accomplished in
49 years, as it was delayed due to the Samaritans and other Gentiles surrounding them.
These 7 weeks (49) have separated from the 62 weeks as in the prophecy. The Jews
have finally approved this opinion as they said to the Lord, as mentioned in the Gospel
story, “Then said the Jews, Forty and six years was this temple in building, and will
you rear it up in three days?” (John 2: 20)… Josephus adds three more years the main
works related to the building preparations etc. Thus the total comes to 49 years
calculated from the seventh year of Darius. During this time Joshua the son of
Jozadak and Zorobabel were looking after the people (which reached its maximum),
and Zechariah and Haggai were telling their prophecies.
 Then Ezra and Nehemiah came from Babylon and built the walls of the city during the
priesthood of Joiakim the son of Jeshua (Neh 12: 10) named Jozadak (Jehozadak),
who was succeeded by Elishahib, then Jonathan and Joiada, afterwards Jaddua
(Neh 12: 10) who during his era Alexander, the king of the Macedonia built

1
Translated by Nagwa Salib, Ottawa, Canada.

200
 Alexandria, as mentioned by Josephus in his book Antiquities, He came to Jerusalem
and offered sacrifices in the temple. Alexander died during the 113 Olympics in the
year 236 of the Persian Empire, which started in its turn the first year of the 55
Olympics. This date came matching the time when Cyrus the king of Persia conquered
the Babylonians and Chaldeans.
 After the death of Jaddua the Priest who was responsible for the temple during reign of
Alexander, Onias took over the high priesthood. During this time Seleucus appointed
himself as king on Syria and Asia after conquering Babylon in the 12th year following
the death of Alexander. Until this time the total of the years passed since Cyrus the
king are 248 years, complying with the date of the Book of Maccabees.
 Succeeding Onias the high priest came Eleazar (Avaran) heading the priesthood for
the Jews. During this time the seventy elders have translated the Holy Bible to the
Greek language (Septuagint) in the city of Alexandria.
 After this came Onias the Second them Simon who lead the people, Joshua the son of
Sirach wrote, the Greek title Panartos (the honorable and perfect man) whom lots of
people have related to Solomon by mistake. Antiochus during this time tried to
obligate the Jews by submitting offerings the gods of the Gentiles. Judas Maccabaeus
succeeded Onias, who cleaned the temple by destroying the idols of the Gentiles. His
brother Jonathan, then his brother Simon (Thassi) to rule the people, succeeded him.
By his death 277 years have passed by the reign of the Syrian Empire. The Maccabees
has recorded the incidents happened during this time, leading to the end of the First
Maccabees and the death of Simon the high priest in the year 425.
 Johannes Hyrcanus took over the high priesthood afterwards for 29 years, after his
death Aristobulus the First ruled the people for one year, and he was the first one to
have the honor of the high priesthood together with the power of ruling the kingdom
after the return from the Babylon captivity.
 His successor was Alexander Jannaeus who combined being the high priest and king.
He ruled the people for 27 years. At this point the total number of years from the first
year of Cyrus and the return of the people to Judea from the captivity is 483 years.
This total sums the 7 weeks with the 62 weeks making 69 weeks in total. During this
duration the high priests ruled the Jews and the people considered them as the anointed
ones.
After the death of their last one, Alexander Jannaeus, the Jews were divided into
different parties, and internal revolt was among them as they were without a leader. This
lead Alexandra, the wife of Alexander who was named Salina (Salome) to overrule, and
keep the post of high priest for her son Hyrcanus the Second but the kingdom was
passed to her youngest son Aristobulus the Second who ruled the kingdom for 10 years.
The two brothers started fighting and declared national wars and the Jews were divided
into parties. Then Graeus Pompey the General of the Roman army came into the picture.
He invaded Jerusalem and reached the Holy of Holies in the Temple and sent his brother
Aristobulus the Second chained to Rome to humiliate him while he is in his victorious
procession. He gave his brother Hyrcanus the Second the high priesthood. The Jewish
nation became for the first time ruled by the Roman Empire. Herod the son of Intibater
followed him in taking over the reign over the Jews with a decree from the Roman Senate

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after the assassination of Hyrcanus, thus becoming the first foreigner to rule the Jews.
Following the death of his parents he gave the high priesthood to his children although
they weren’t from the tribe of Levi, neglecting the Law of Moses. He gave them this
position in accordance to their promise to provide him with bribes and special benefits, as
he despised God’s Law1.
2. THE SECOND VIEW
St. Jerome presents us with another explanation for the Eusebius of Caesarea,
he states that the number of years since the sixth year of Darius’ rule who followed Cyrus
and his son Cambyses this timing coincides the timing in which the temple building was
completed, till the time of Herod and Augustus Caesar, this duration resembles the 7
weeks in addition of 62 weeks and its total 483 years. In this time Hyrcanus was
assassinated becoming the last priest to the Maccabees through Herod ending the
priesthood according to the Law. In this time a Roman leader destroyed the city and the
temple. Maybe by Herod himself who declared himself a ruler illegally. According the
angel’s saying: “And He emphasis his promise with many in one week, and in the
middle of the week...” we recognize the following:
Jesus Christ was born during the rule of Herod in Judea and Augustus Caesar in
Rome, He preached with the Gospel and constructed the worship of the true God for
many, meaning undutifully the apostles and the believers in general and following the
sufferings of the Lord the offerings in the middle of the week were stopped because
whatever was offered afterwards did not have any value in front of God... As all cried:
“His blood be on us and our children” (Matth 2;25), and also “we do not have a king
except Caesar”.
Eusebius has mentioned this in his book Chronicle, but for calculating the years
since the accomplishing of the temple till the tenth year of the reign of the Emperor
Augustus Caesar, i.e. when Hyrcanus was sleighed and Herod took over the Jewish
nation, in its total 7 + 62 weeks (7×69) or 483 years presented as follows:
The building of the temple was accomplished during the 67 Olympics, which is
the sixth year of Darius. In the third year of the Olympics 186, i.e. the tenth for Augustus,
Herod ruled the Jews. Thus calculating this duration as 483 years according to the
Olympics as it is completed every 4 years.
[There are 120 Olympics within 186, 67. (120 × 4 = 480 + 3 (the third year after
the Olympics) = 483)].
3. THE THIRD VIEW
St. Jerome states that Eusebius has another opinion which he does not totally
reject, which is evaluating the last week of the years as equal to 70 years considering that
each day is equal 10 years of age.
In the midst of the week, approximately 35 AC, Jesus’ Sacrifice happened, and 35
years later (year 70) Rome arose against the Jews and destroyed the temple by Titus the
Roman.
ST. HIPPOLYTUS OF ROME VIEW
We have previously discussed this in the Chapter’s explanation. He sees that the

1
PL 25:684 - 686B.

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last week represents the end of the world, when the Antichrist will appear and Elijah the
prophet will appear to declare God’s knowledge. Finally, Jesus Christ will come and kill
the hypocrite with a blow of His mouth and will destroy his kingdom.
APPOLINARIOUS VIEW
He saw that with The Lord Jesus’ birth and his salvation work the seven weeks
have completed (49 years), if we add to it the 62 weeks (434 years), i.e. in the year 482
the reconstruction of the temple and Jerusalem... when Elijah will appear reviving the
hearts of the parents of their children, thus the Antichrist will come according to the
apostle that he will sit in the Lord’s Temple (2 Thess 2) and arises a war against the
saints, then he will be killed with the blow of our Lord and Savior. This will happen in
the mid of the week fixing the oath of the Lord with His saints, after a decree is presented
by the Antichrist forbidding the offerings as abomination will occur, that is a statue of an
idol will be placed in the temple. And the final destruction will occur and the Jews who
will believe the Antichrist after rejecting Jesus Christ will be condemned.
Appolinarious gets witness of Julius Aficanios’s book the Tempora whom we
have previously presented his view in the Chapter’s explanation.
He emphasizes that the last week follows the end of the world, but Appolinarious
says that it is impossible to separate the duration among each other, but it is stuck
following each other.
ST. CLEMENT OF ALEXANDRIAVIEW
Considered that the successive periods and that the seventy weeks were, from the
reign of Cyrus king of Persia even took Vcepcian Titus and the Roman government, it
includes the age of Persia, Greece and the Emperors of Rome.
ORIGEN’S POINT OF VIEW
Although he follows the symbolic interpretation, but we find him in this vision not
appealing to symbolism but attached to the historic facts. He presented us with the
following brief notice in the tenth binder of the Stromata division.
[We must find thoroughly the duration between the first year for Darius the son of
Ahasuerus and the second coming of Jesus Christ, and discover how many years it
includes, and the facts which was said have happened during this time; then we find out if
these timings coincides with the second coming or not].
TERTULLIAN VIEW
St. Jerome presented to us the opinion of Tertullian1 mentioned in his book
“Against the Jews” Contra Judaeos, briefly.
How can we say that Jesus Christ came during the 62 weeks? We start calculating
this since the first year of Darius, as it coincides with Daniel’s vision. That is why it is
said He informed me, and talked with me, and said, “O Daniel, I am now come forth to
give thee skill and understanding. At the beginning of your supplications the
commandment came forth” (22, 23).
Darius ruled for 19 years, and Artaxerxes 40 years, but Ochus named Cyrus ruled
for 24 years and Argus one year then Darius called Melas for 21 years. Alexander the
Macedonian ruled for 12 years, Soter in Alexandria for 35 years, the successor of
Philadelphius for 38 years. Euergetes ruled for 25 years, the Philopatir for 17 years,

1
PL 25:691 - 694.

203
followed by Epiphanes for 24 years, and Euergetes the Second for 29 years and Soter 38
years, Ptolemy for 37 years and Cleopatra for 20 years and 5 months. Also, Cleopatra
shared with Augustus the empire for 13 years. Augustus then ruled after Cleopatra for
another 43 years, thus the total years of Augustus ruling 56 years. Augustus then lived
after the birth of Jesus Christ for 15 years.
The sum of the years till the birth of Jesus Christ (the 41 year of Augustus’ reign)
13 years shared by Cleopatra, 28 years alone (the birth of the Lord in the year 29 of his
reign), making 437 years and 5 months, i.e. 62.5 weeks passed, which is equal to 437
years and 6 months upon the birth of Jesus Christ. The eternal ratification then appeared,
and anointed the Holy of the Holies who is Jesus Christ, and the vision and prophesies
where ended and Jesus omitted sin for all who believes in Him. But what does it mean
that the visions and prophecies were justified? Tertullian says that the prophecies have
ended, justifying that all the prophecies were completed, completing all the prophecies,
which have been previously.
Surely all prophesies and visions for the coming of Jesus and His sufferings are
not valid anymore due to the fact that it is already achieved.
Tertullian adds here: Let us search for the meaning of the 7 1/2 weeks that was in
turn divided to parts of previous weeks, how it was achieved among these parts? After the
death of Augustus who lived after the birth of Jesus, 15 years passed, and was followed
by Tiberius Caesar who ruled for 22 years and 7 months and 28 days. In the 15th year of
his reign, Jesus suffered when he was 33 years old. Then Caligula Caesar ruled for 3
years and 8 months and 13 days. Nero ruled for 9 years and 9 months and 13 days. Galba
followed for 7 months and 28 days and Otho for 3 months and 5 days; Vitellius has ruled
for 8 months and 28 days. Vesbesian conquered the Jews in the first year of his reign,
thus the total years became 52 years and 6 months, for he ruled for 11 years and this
during the time Jerusalem was invaded, thus the Jews have completed the 70 weeks as in
Daniel’s prophecy.
THE JEWS VIEW
St. Jerome1 says that the Jews counted the 490 years starting from the 1st year of
Darius who sleighed Belteshazzar and converted the Chaldean Empire to Medes and
Persia, ending till the era of Jesus Christ. They found a prophecy about His death in it and
about the attack of the Roman army under the lead of Vesbesian and Titus his son. And
the prophecy about the destruction of Jerusalem by the hand of the Romans, the Jews
have considered the first 3 1/2 years from the week signifies its destruction on Vespesian
hands and Titus and the other 3 1/2 years points to Hadrian’s war.
James Montgomery2 who adopted the ideas of the critics of the 20th century has
mentioned that several of the Jewish scholars in the Middle Ages followed the traditional
vision considering the final point in the prophecy, the destruction of Jerusalem through
Titus or Hadrian; like Rashi, and the son of Ezra etc.
It is said on behalf of Shottgen examples for the Jews’ views of this prophecy, as
Nachmanides said that the Holy of the Holies is not except the Messiah, devoted through
David’s sons.
And the rabbi Moses Hadershan says, “the eternal righteousness is Messiah the
King”.
1
PL 25, 694 - 695.
2
A Critical and Exegetical Commentary on the Book of Daniel, p. 392.

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 To add more interpretations for this prophecy of the Jewish scholars, please refer
to the book of Father Abde-Messih Abou-El-Kheir page 136-139.

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CHAPTER 10
SEEING
THE GLORY OF GOD
Chapters ten through twelve cover the last of Daniel’s visions.
Chapter Ten: Introduction to the vision that describes the appearance of the
angel or probably the Word of God Himself.
Chapter Eleven: The vision itself which presents special prophecies regarding
the relationship between the Ptolomies of Egypt and the Seleucusians of Syria, and ends
with the death of Antiochus.
Chapter Twelve: The conclusion of the vision that talks about the great
tribulation and the end of times.
Daniel presents chapter ten as an introduction to the following two chapters,
where he shows the concern of the heavenly creatures for the human world (1 Chron.1: 7,
2: 1; Zech.3: 1; Rev.12: 7). He also presents the conflict between the angels and the evil
powers over the salvation or the destruction of the human race. As the angels do not cease
to work for the sake of those who will inherit the salvation (Heb 1: 14), likewise the
devils do not cease to attack the truth and to perish the souls.
In the previous chapter, he presented to us a special vision of the seventy weeks,
which determined the time of the coming of the Lord Jesus to liberate the believers, as
well as directed our attention to His Second Advent. Now in this vision, Daniel is
confirming the main events starting from the time of the return from Babylon until the
advent of the Lord Jesus in precision and full details.
1. The date of the vision 1
2. Daniel’s enjoyment with the vision 2-9
3. The angelic ministry 10-14
4. The divine ministry 15-27
1. THE DATE OF THE VISION
“In the third year of Cyrus king of Persia a message was revealed to Daniel,
whose name was called Belteshazzar. The message was true, but the appointed time
was long; and he understood the message, and had understanding of the vision” (1).
Comparing this verse, “In the third year of the reign of Cyrus the king of
Persia,” with the verse in Daniel 1: 21, “Thus Daniel continued until the first year of
King Cyrus;” it becomes clear that Daniel had retired at the age of 80, a year after King
Cyrus started ruling.
The reason for Daniel to stay in Babylon and not return to Jerusalem with
Zorobabel was to fulfill a special mission by God’s command to serve his people in the
captivity.
Daniel saw this vision two years after he forsook his work before his departure.
He had faith in God and believed that what he had seen in the vision will come true
(Rev.22: 6), for he said that the message was true. In other words he had no doubts about
the message in the vision although some of the events were unexpected. However, Daniel
knew that the appointed time was long to come. Some people relate the long time to the
fourth vision (ch 10-12), because it extends until the resurrection of the dead and the life

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to come1.
Daniel fully understood this particular vision, although he did not understand the
previous vision.
Why did he mention in this verse the name Belteshazzar, the name that was
given to him in Babylon? The answer is two parts:
1. To confirm that, in spite of his retirement, no one knew his real name and that
he cleaved to the name that was imposed on him, though he disliked it, just in case he
could serve his people through it.
2. To prove that he still carries the Chaldean name, yet his heart is constantly
attached to his God who reveals His mysteries to him and grants him understanding and
wisdom.
2. DANIEL’S ENJOYMENT WITH THE VISION:
“In those days I, Daniel, was mourning three full weeks. I ate no pleasant food,
no meat or wine came into my mouth, nor did I anoint myself at all, till three whole
weeks were fulfilled” (2-3).
Daniel fasted for three whole weeks; he did not eat any pleasant food nor did he
anoint himself with perfume, for Cyrus was busy with the war against the Scythians. So
he left Asia Minor and appointed his son Campyses with a mission to attack the
restoration of the temple and the holy city Jerusalem. Truly, some had left Babylon and
had gone back to the Promised Land, but they were in shame and reproach for being
unable to rebuild the spiritual life in their country. Daniel also may have heard that those
returning to Jerusalem were not keen about rebuilding the temple.
In this vision, the week is seven days; however in the previous vision the week is
equivalent to seven years.
In the first chapter of this book, we saw Daniel refusing to eat the delicacies of the
king and eating only beans. Has he gone back to eating meat and drinking wine? That we
don’t know? Earlier, he rejected the delicacies of the king, but now he refused any
pleasant food, even in his house, to offer an acceptable fasting on behalf of his people.
Those who criticize the fasting in the church pretend that it does not serve any
purpose and that there is no need for it except when it is necessary, example in situations
similar to what had happened with Daniel the prophet. To refute that, we say that Daniel
was a man of prayer and fasting; he prayed and fasted during the tribulation as well as in
other times, for he prayed three times daily. Likewise with the church fasting, we need it
besides the private fasting when tribulation arises. But a clear spiritual purpose for the
fasting and for all our worship must be identified.
Daniel refused to eat meat, wine and any pleasant food; likewise in all our fasting,
we should not only stop eating meat but we should not eat any food with lust even if it is
vegetarian food or some dry bread.
Prayers and confession of sins accompanied Daniel’s fasting, for fasting is to
prepare one to talk with the Lord and is no goal in itself. The Lord Jesus Himself said,
“This kind does not go out except by prayer and fasting” (Matt 17: 21).
 Since Daniel controlled his lust, he was able to control the Chaldean kingdom, so he
destroyed their idols, tamed their lions, proclaimed the Incarnation and interpreted the

1
Bethany Parallel Commentary on O.T., p. 1802.

221
 hidden mysteries (5: 9-14) 1.]
St. Basil the Great
 What about Daniel? How did he meditate on the wonders? It was only made possible
after fasting for 20 days2.]
St. Basil the Great
“Now on the twenty-fourth day of the first month, as I was by the side of the
great river, that is, the Tigris,” (4).
Some interpreters see that Daniel saw himself in the vision by the shore of the
River Tigris, although he was not actually there and he never lived in that region before.
Others see that after three weeks of fasting, Daniel was walking by the River Tigris
reflecting on God’s dealings with him like Isaac used to walk in the field.
Ezekiel the prophet saw a great vision by the River Chebar (Ezek.1), and at the
Jordan River, the heavens were opened during the baptism of the Lord Jesus. Thus, when
we sit by the baptismal water and accept the work of the Holy Spirit inside us and realize
how the Lord adopted us, then we are granted a new vision of our inner life and the Son
of God reveals Himself to us. We see Him sitting on His throne, granting us the deposit
of His heavenly glory until we meet with Him face to face. At that time we will enjoy the
fellowship of His glory and His eternal inheritance.
Instead of feasting, Daniel was grieving and fasting. He did not eat any meat nor
drink any wine, did not even anoint himself with any perfume as was the custom of the
Persians. This vision appeared to him while he was grieving for the sins of his people.
Cyrus had allowed the Jews to go back to Jerusalem, but few have accepted that,
for many wanted to stay in Babylon because of their business and their material gain
instead of starting new projects in the Promised Land. This situation made Daniel very
sad, who stayed in the captivity not for any material gain but for serving those who did
not return to Jerusalem. What saddened him more was the negligence of those who
returned to Jerusalem to build the temple of the Lord and instead cared only for building
their houses. This also saddened Haggai the prophet and he told the people, “Is it time for
you yourselves to dwell in your paneled houses, and this temple to lie in ruins?” (Hagg.1:
4).
This vision was on the twenty-fourth day of the first month, that is, on the feast of
the unleavened bread (Exod.12: 18), which is served for a whole week directly after the
Passover.
“I lifted my eyes and looked, and behold, a certain man clothed in linen, whose
waist was girded with gold of Uphaz! His body was like beryl, his face like the
appearance of lightning, his eyes like torches of fire, his arms and feet like burnished
bronze in color, and the sound of his words like the voice of a multitude” (5-6).
Some interpreters see that the word “Uphaz” means pure, while others see that it
refers to a special region as was mentioned in the book of Jeremiah “gold from Uphaz”
(Jer.10: 9). Some translated it as “Ophir.”
Some thinkers see that the linen clothes refer to the priesthood of the Lord Jesus,
and that the golden girdle refers to the ministry of the Lord Jesus. In the Eastern
countries, people used to wear girdles on the waist because their clothes were too long
reaching their feet, which stumbled their movements. Therefore, the purpose of the girdle
1
On Renunciation of the World.
2
The long Rules, Q. 16.

222
is to hold the clothes up and help smoother movements.
“His body was like beryl.” St. Jerome said that the beryl is one of the twelve
precious stones, which are laid on the chest of the high priest1. The precious stones refer
to the twelve tribes and the high priest intercedes for them and carries them, with love, on
his chest to enjoy His divine presence. Now if we are one tribe, the tribe of Judah
(spiritually) and if we are members of His body, then we have the right to enter the
heavenly holies with the Heavenly Head.
His voice was like the voice of a great multitude, which Daniel heard and
understood, while the others sitting with him did not understand and ran away. This is
exactly what happened with Saul of Tarsus on the way to Damascus when he saw and
heard the Lord Jesus, while the others accompanying him could not see or understand
anything. (Acts 9:7; 22:7)
Daniel saw in the vision the exact description of what St. John saw in the
Revelation (Rev. 1:13-15). Some people think that Daniel saw an angel, while others
think that he saw the Word of God before the incarnation2. Since Daniel was weeping for
the sins of his people, we believe that He who carried the sins of the world appeared to
him.
 Daniel said, “I lifted my eyes and looked, and behold, a certain man clothed in
linen” (5). In the previous vision, it is written, “Look, Angel Gabriel was sent,”
however in this vision things are different for Daniel sees the Lord, not as a perfect
man but in a form of a man. The different colors of His clothes are symbol of the
different gifts, which we are called to. The priesthood clothes were made of different
colors, for many Gentiles were waiting for the coming of the Lord Christ, so we may
become one body with different talents.
His waist was girded with gold of Uphaz (5). The word “Uphaz” was translated
from Hebrew to Greek and it means pure gold. He was girded with a pure gold girdle.
The Word carried us and tied us as a girdle around His body through His pure love; still
we remained members of His body and we shall rise with Him.
His body was like beryl. The word “beryl” means, “hard to recognize.” Thus the
prophet Daniel had previously declared that the body will be revealed to the world but
many will have hard time to recognize it.
His face was like the appearance of a lightning, and his eyes like torches of fire.
It is appropriate to declare the fiery power of His judgment so He shines with justice on
the wicked and destroy them.
His arms and feet like burnished bronze in color. This was to declare that the
first and the second call were for the Gentiles, “the last will be first and the first last.” The
sound of his words was like the voice of a multitude (Rev.19: 6). [We utter the words that
were prophesied3.]
St. Hippolytus of Rome
“And I, Daniel, alone saw the vision, for the men who were with me did not see
the vision; but a great terror fell upon them, so that they fled to hide themselves.
Therefore I was left alone when I saw this great vision, and no strength remained in
me; for my vigor was turned to frailty in me, and I retained no strength. Yet I heard the

1
PL 25:696F.
2
Bethany Parallel Commentary on O.T., p. 1802.
3
AN Frs., vol. 5, p. 182.

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sound of his words; and while I heard the sound of his words I was in a deep sleep on
my face, with my face to the ground” (7-9).
Daniel, who was the best person at that time, did not brag and was not self-
righteous. He considered all his righteousness as filthy rags (Is 64: 6). The glory of the
Lord overcame him so he fell to the ground, as though he fainted, then he heard God’s
voice.
Fear fell upon all those who were with Daniel and they escaped to hide. Perhaps
they saw something strange, but they did not understand the vision, therefore they got
scared and fled. God allowed that to happen lest anyone think that what Daniel had seen
was some imagination or fantasy. He was chosen to become a tutor to reveal God’s
mysteries and to accept the divine knowledge, but he needed someone to witness that he
was called to a divine task, thus God arranged for him to be among men when he saw the
vision.
He repeated more than once that what he had uttered was a reality and that he had
truly seen it. He called it a great vision so we may take heed and look into it.
Daniel trembled and lost his physical power until he became weak like a dead
person. God does not want his children to be that weak, however He allows it for their
edification. Sometimes when we are very healthy we do not heed to the divine voice and
do not enjoy any inner heavenly vision. However, God allows some physical weakness to
lift our inner energy to a specific heavenly message. The vision had scared Daniel, but the
heavenly voice had filled him with peace and serenity and the touches of His hand gave
him power.
3. ANGELIC MINISTRY
“Suddenly, a hand touched me, which made me tremble on my knees and on the
palms of my hands” (10).
It is obvious that Daniel saw the vision while he was lying on the ground, leaning
on his knees and hands and in need of a heavenly help to assist him.
The hand, which wrote on the wall and scared King Belshazzar, is the same hand
that touched Daniel, raised him and gave him the enjoyment of understanding. Some
people see that the heavenly hand refers to the divine incarnation, where the Lord Jesus
touched our lives and souls, granting us understanding and wisdom for our redemption
and His glory.
St. Jerome said: [The angel appeared in the form of a man and put his hand on
the prophet where he was lying on the ground. He appeared in a human form so Daniel
may not fear him! 1]
The appearance of the angels in the form of men reveals how the heaven values us
as human beings. Though they do not have bodies like ours, yet they are not ashamed to
appear in a human form, thus they declare the desire of the heavenly creatures to befriend
us.
“And he said to me, “O Daniel, man greatly beloved, understand the words that
I speak to you, and stand upright, for I have now been sent to you.” While he was
speaking this word to me, I stood trembling” (11).
The hand touched him and a heavenly voice urged him to rise, casting away any
fear from him and granting him understanding. However, when Daniel rose, he was

1
PL 25:697G.

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trembling. Because of God’s great love for us, he allows us to have some weaknesses so
we may not be proud of ourselves. Daniel was the only person who was granted the gift
of seeing visions. Although he received a divine help from Archangel Gabriel who
touched him with his hand, talked with him and granted him understanding, yet he was
still trembling to proof that he is mere dust and ashes, same as what Abraham felt about
himself.
A heavenly hand touched him and raised him, it was probably the hand of
Archangel Gabriel who was interpreting the vision to Daniel and who called Daniel “the
beloved” to encourage him and support him.
St. Jerome commented on that saying: [The word “beloved” is an appropriate
expression, for every saint carries beauty in himself and he is beloved from the Lord1.]
The old prophet was scared and trembling but the angel encouraged him and
reassured him that his prayers were answered.
“Then he said to me, “Do not fear, Daniel, for from the first day that you set
your heart to understand, and to humble yourself before your God, your words were
heard; and I have come because of your words” (12).
Archangel Gabriel asked Daniel not to fear and this was beyond Daniel’s ability,
thus he needed a divine help to grant him peace and to prepare his thoughts to understand
the divine mysteries. When the Archangel told him, “Do not fear,” he was not giving him
a mere heavenly commandment, but a heavenly gift granted by God Himself to his
beloved one. Why did God give all these gifts to Daniel and not to others? Is God biased?
Does He have partiality? Never! But because Daniel had set his heart to understand
through prayers, fasting and repentance with contrition; that is why he was given all these
free gifts. He was not negligent and did not enjoy a lavishly, luxurious life, but was
pleading God with seriousness to grant him understanding and knowledge. As St. John
the Beloved said, “If we ask anything according to His will, God hears us” (1 John 5: 14).
Daniel humbled himself before the Lord, repenting with a contrite heart. Because
of his strong personal relationship with God, he deserved that God sent his angel to him,
for the angel of the Lord encamps around “those who fear Him” (Ps 145: 19).
“But the prince of the kingdom of Persia withstood me twenty-one days; and
behold, Michael, one of the chief princes, came to help me, for I had been left alone
there with the kings of Persia” (13).
The angel justified the reason for his delay twenty-one days, or three weeks,
which happened to be the three weeks of Daniel’s fasting and entreating God. Daniel did
not know that during those three weeks the angel was working to help the prophet. Often
we think that God does not hear our prayers or that he is slow in answering, but He is
concerned about us and He hides his work from us until we discover it at the appropriate
time, then we are able to understand God’s plan for us.
“Now I have come to make you understand what will happen to your people in
the latter days, for the vision refers to many days yet to come” (14).
The angel is confirming to Daniel that he came to let him know that his prayers
were answered and that he is working for the advantage of Daniel’s people to save them
from the evils of the king of Persia. He came to declare that God’s care is extended for
many years. However, Daniel has to wait, with the spirit of prophecy, to see the coming
events, not only until his departure from the land of captivity but until the coming of the
1
PL 25:697G.

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Lord Jesus, the Savior of the world.
 He, who doubts that God will answer his prayers, will not be answered. We have to
ask with unbounded faith, as Daniel taught us, for God heard him since the first day he
prayed. But he reaped the fruit of his prayers after 21 days. Therefore, let us not be
lukewarm when our prayers are not immediately answered. Let us be persistent and
have confidence as Daniel did for 21 days, for God was listening to his prayer since
the first day1.
Fr. Isaac
Archangel Gabriel clarified why God was late in answering Daniel’s prayers,
because for three weeks the Archangel was fighting the prince of the Persian Kingdom,
until Archangel Michael, the intercessor of God’s people, came and helped him. Who is
the prince of the kingdom of Persia? Is it the king or an evil angel attacking God’s work?
The reference to the prince of the kingdom of Persia does not mean a man but it
means an evil angel who moves the kings of Persia against God’s people. Therefore
Archangel Gabriel, supported by Archangel Michael, destroyed the evil deeds of the
prince against the believers. Hence, saying the prince of the kingdom of Persia does not
mean a man but rather a devil who pushes the king of Persia to do evil.
St. Jerome said: [In my opinion, he is the angel appointed for Persia, as was
mentioned in the book of Deuteronomy. “When the Most High divided their inheritance
to the nations, when He separated the sons of Adam, He set the boundaries of the peoples
according to the number of the children of Israel” (Deut 32: 8). St. Paul said, “However,
we speak wisdom among those who are mature, yet not the wisdom of this age, nor of the
rulers of this age, who are coming to nothing. But we speak the wisdom of God in a
mystery, the hidden wisdom which God ordained before the ages for our glory, which
none of the rulers of this age knew; for had they known, they would not have crucified the
Lord of glory” (1 Cor 2: 6-8). Thus, the prince of Persia was attacking God’s people in
order to prevent them from being liberated from their captivity. Although God answered
Daniel’s prayer since the first day, yet He did not declare to him His compassionate
decision because the prince of Persia has been attacking God’s people for 21 days,
enumerating the sins of the Jewish people as a just excuse that they should remain in
captivity2.]
Was Archangel Gabriel unable to resist the devil who instilled the spirit of hatred
and violence in Cambyses against the believers? Or was he unable to resist the evil king
himself? Why did God send Archangel Michael to help him? I do not think that receiving
help from Archangel Michael is to lessen the status of Archangel Gabriel or his ability to
defeat the evil, however, it reveals the spirit of the communal work, even among the
heavenly creatures. It also reveals God’s concern for his people, for He does not send
them only one angel but more than one for the sake of His people. In the book of Samuel,
Jonathan said, “For nothing restrains the Lord from saving by many or by few” (1 Sam
14: 6). Also, in the Chronicles, Asa said, “Lord, it is nothing for You to help, whether
with many or with those who have no power” (2 Chron 14: 11).
Archangel Gabriel emphasized that his role has not ended yet, but God left him on
purpose with the king of Persia who hated the people. God, in His justice, neither did He
end the king’s life nor did He force him to love the believers, but gave him free will to do
1
Cassian: conf. 9:34.
2
PL 25:699.

226
whatever he wants. However, for the sake of the believers, God sent His angels to defeat
the evil king.
In the Jewish and the Christian traditions, Archangel Michael is considered as the
guardian of God’s people (12: 1).
4. DIVINE MINISTRY
“When he had spoken such words to me, I turned my face toward the ground
and became speechless. And suddenly, one having the likeness of the sons of men
touched my lips, then I opened my mouth and spoke, saying to him who stood before
me, ‘My Lord, because of the vision, my sorrows have overwhelmed me, and I have
retained no strength. For how can this servant of my Lord talk with you, my Lord? As
for me, no strength remains in me now, nor is any breath left in me.” (15-17)
St. Jerome said: [Before we deserve to see God, it is proper that we realize with
our inner nature the weakness of our side but when we actually have beheld a vision of
God, then our inner nature is converted within us and we become wholly of the number
of those concerning whom it is written in another Psalm: “All the glory of the daughter of
the king is within; in golden borders” (Ps 45: 13) 1.]
When Daniel was overcome by his weakness, he fell to the ground again. But God
gently cared for him. Daniel was unable to utter a word until God opened his lips. He let
the angel touch his lips.
Because Daniel was unable to enter into a dialogue with God, the angel supported
him, not only by encouraging him with words, but also by touching him. God wishes that
we meet the heavenly creatures and have a fellowship of love with them, for both of us
praise Him forever.
The angel appeared in the form of a man, so that Daniel may hear his words. In
great love and humility, the angels appear to us in the form of human beings. The devil,
on the contrary, tries to deceive us by transforming himself into an angel of light (2 Cor
11: 14).
Some people think that the One who appeared in the vision is the Son of God who
always touches us by His divine love and gives us power to be in dialogue with Him.
Introduction of the last prophecy:
“Then again, the one having the likeness of a man touched me and
strengthened me. And he said, ‘O man greatly beloved, fear not! Peace be to you; be
strong, yes, be strong!’ So when he spoke to me I was strengthened, and said, ‘Let my
Lord speak for You have strengthened me.” (18-19).
St. Jerome said: [Had the angel not comforted Daniel and freed him from fear, he
would not have been able to hear the mysteries of God. Therefore, Daniel said, “Speak
Lord, for you have strengthened me,” for You have made me understand Your words2.]
Daniel needed a continuous heavenly work, so the angel touched him, encouraged
him, emphasizing that he is greatly beloved by God and the heavenly creatures, granting
him peace and encouraging him to be strong by the divine commandment.
We, too, are in need of constant spiritual growth through our continuous
encounter with God, enjoying the fellowship with the heavenly creatures and the saints.
We are strengthened by the communal act and by listening to God’s promises.

1
PL 25:700A, B.
2
PL 25:700B.

227
 “Then he said, ‘Do you know why I have come to You? And now I must return
to fight with the prince of Persia; and when I have gone forth, indeed the prince of
Greece will come.” (20).
 Truly I have come to tell you about matters, which answer your prayers. But I come
once more to fight the king of Persia, for he does not want to free your people from
captivity1.
St. Jerome
“But I will tell you what is noted in the Scripture of Truth. No one upholds me
against these, except Michael your prince” (21).
The Lord sent the angel, probably Gabriel, to talk to Daniel about a second chief.
Here, he talks about the Greeks. He also declared that the devil sends his evil angels to
stir the Gentiles to do evil.
The angel confirmed that God had a divine heavenly plan for Daniel and He
gradually reveals it to him. God entrusted Michael, the Archangel, to protect His people
from Satan and his evil powers.
God sent the angel to the Persian King Cambyses, but his mission has not yet been
completed. The attack on God’s people is continuing during the era of the Greek rulers,
as well as the era of the Persian rulers. That is why the angel works among the kings who
attack the truth, in order to protect the simple believers. God’s care for His church never
stops in any age nor generation, and He continues to send His angels to fight the evil
powers.

1
PL 25:700B.

228
FROM THE INSPIRATION OF DANIEL (10)
MAY YOU PROCLAIM YOUR GLORY
IN THE MIDST OF MY SUFFERINGS!
 Lord, grant me with Daniel the spirit of praying and fasting with humility.
Let me find in You my peace and the joy of my heart.
Let me not ask for a delicious food.
Let me confess with tears my sins and the sins of my people,
For I raise the voice of my cries to the throne of Your grace!
 Often I think that you have forgotten me and that You do not hear my prayers and
groaning.
Open my eyes so that I may see You working for my sake.
You hide temporarily Your works from me,
So that I may have a dialogue with You!
 I fell down and I am scared.
O Holy One, let Your hand touch me.
Let me hear Your voice full of hope telling me to “Be of good courage.”
Your words have dominion over my inner depths!
 I see the world attacking the truth and persecuting Your church.
I see Gabriel the Archangel working with Michael the Archangel to defend Your
church and Your people!
You gave free will to the evil people, but due to Your great love.
You sent the heavenly host to protect us.
You are amazing in Your justice as well as in Your love.
Declare Your glory amidst Your sufferings!

229
CHAPTER 11
THE LAST VISION
OF PERSIA, GREECE
AND THE END OF TIMES
This chapter contains amazing prophetic details about the events that will take
place in the world during a period of three centuries, which corresponded exactly to the
historical events. As C. Larkin says: [This chapter is one of the most amazing chapters,
more than any other chapter in the Holy Bible, because it presents the prophecies in
details and with precision, which corresponds exactly to the history of the kings of Egypt
and Syria for more than 350 years. Verses 5 through 31 relate the prophecies about the
wars that erupted between the kings of the North (Syria) and the kings of the South
(Egypt)1.]
1. Prophecies about Persia 1-2
2. Prophecies about Greece 3-4
3. Prophecies about the conflict between Egypt and Syria 5-35
4. The end of times, the antichrist 36-45
1. PROPHECIES ABOUT PERSIA
“Also in the first year of Darius the Mede, I, even I, stood up to confirm and
strengthen him” (1).
Some people may think that this statement is about the strengthening of Archangel
Michael to Archangel Gabriel. But this is not acceptable because this statement is
directed to Archangel Gabriel who stood beside Darius the king and strengthened him to
support Cyrus the king of Persia against the Babylonians. In other words, if some of the
Persian kings have attacked God’s people and were victorious, we have to understand
that this was with God’s permission and with the power granted to the kings through the
angels of God. Here the angel does not brag about his power nor his own abilities but act
as a steward of God and in the name of God who works through His angels.
“And now I will tell you the truth: Behold three more kings will arise in Persia,
and the fourth shall be far richer than them all; by his strength, through his riches, he
shall stir up all against the realm of Greece” (2).
All the prophecies in this chapter pertain to the kingdoms of Persia and Greece,
then the conflict between Egypt and Syria. All these verses were to declare God’s care for
His church and urge the believers to trust the Lord and His divine care even during the
critical times. Truly, there were worldly struggles between many great countries like
Babylon, Persia, Medes, and Greece, and between the two parts of the Greek Empire,
which are the country of the Ptolomies, and the country of the Selucusians. Behind all
these events, God’s hidden hand changes everything for the edification of the Church,
and to proof that God gives priority and special concern to people, even if it is
unnoticeable.
Despite the fact that this prophecy was given in the third year of the reign of
Cyrus (10: 1), still Archangel Gabriel refers to Darius and to the strength he gave him.
Most of this happened during the time when Daniel was thrown in the den.

1
C. Larkine: The Book of Revelation, p. 113.

235
 Some people think that the three kings who ruled Persia after Cyrus were:
1. Cambyses: the son of Cyrus (527 – 522 BC). It is believed that while he was in
Egypt, his younger brother Magus (also called Smerdis) was murdered.
2. Smerdis (522 – 521 BC) married Pantaptes, the daughter of Cambyses and
stayed in the reign for seven months.
3. Darius Hystaspes or Darius I (521 BC – 486 BC) became king and married
Pantaptes, the wife of the previous king. He had a son called Ahasuerus who became one
of the richest and most famous kings.
Others see that when the angel mentioned the three kings, he meant Cyrus, his son
Cambyses and Darius, ignoring Smerdis completely.
The Archangel also talked about a fourth king who superseded the former three
kings. This was Ahasuerus the son of Darius (480 –465 BC) who married Esther. St.
Justine1 talked about the wealth of Ahasuerus who conquered Greece with an army of
about 2,641,000 soldiers. The Greeks were determined to take their revenge, and they
did. Ahasuerus spent four years gathering his army, but he was not successful in
organizing it because of the exceedingly great number of the soldiers. Due to his pride, he
was conquered in Salamis and managed to escape in a small boat but could not find any
ship to rescue him, although his giant fleet covered the sea. His people considered him
unfit to lead the army and they despised him for killing his brother and committing many
crimes especially against his sister.
The angel considered the remainder of the Persian kings as defeated, for the
kingdom of Persia deteriorated and the kings had no prestige at all until Alexander the
Macedonian ruled the world.
St. Jerome said: [We have to note here that when Cyrus and the kings of Persia
were defeated, the book did not mention anything about the other nine kings but
mentioned Alexander right away. This is to say that the spirit of prophecy does not care
about the historical details, but briefly presents only the very important events2.]
2. PROPHECIES CONCERNING THE GREEKS
“Then a mighty king shall arise, who shall rule with great dominion, and do
according to his will. And when he has arisen, his kingdom shall be broken up and
divided toward the four winds of heaven, but not among his posterity nor according to
his dominion with which he ruled; for his kingdom shall be uprooted, even for others
besides these” (3-4).
In the appropriate time, Alexander the Great (356 – 323 BC) will appear and will
conquer Persia and other countries. Alexander the Great had great animosity toward the
Jews. On his way to Judea, he saw a vision, which was fulfilled when he saw the chief
priest, in his priesthood clothes, presenting him with the prophecies of Daniel to confirm
that he has conquered Persia and will establish a great kingdom. From that moment, his
enmity changed to friendship and he improved his dealings with the Jews.
After many conquests and victories, he died all of the sudden while he was drunk.
No one knows if he had died from a sudden disease, if he had committed suicide, or if
Cassander had poisoned him. The angel told Daniel, “And when he has arisen, his
kingdom shall be broken up….” This means that after conquering all the countries in the

1
St. Justin: Apol. 1:10.
2
PL 25:701.

236
East and becoming the only king to rule them, by his sudden death his kingdom was
demolished. We had previously talked about the conflicts, which happened after his death
until his kingdom was divided among four of his generals shortly after the Ipsus battle.
The angel said, “For his kingdom shall be uprooted, even for others besides
these” (4). This prophecy was precisely fulfilled, for none of his children nor his relatives
inherited the throne. Four generals, who are in no way related to Alexander the Great,
took over the throne, although he had two sons, Hercules and Alexander II, but one was
murdered before his father’s death and the other one after his death.
St. Jerome said: [Besides the four kingdoms, which are Macedonia, Asia Minor,
Syria, and Egypt, the Macedonian kingdom was split between other rulers less important
and between small kings. Perdiccas, Lysimachus, Craterus and others ruled Cappadocea,
Armenia, Bithynia, Heracleia and Bophorus. Later on, other regions have withdrawn
from the Macedonian power and appointed their own kings1.]
The angel has declared all that to Daniel the prophet many years before the birth
of Alexander the Great.
3. SPECIAL PROPHESIES ABOUT THE WARS BETWEEN EGYPT
AND SYRIA
These prophecies talked about the wars between the Selucusians and the
Ptolomies. Those two families were in constant war because of the geographical location
of Palestine between Egypt and Syria. In most cases Palestine was the battleground, and
the kings of Egypt were called the kings of the South and the kings of Syria were called
the kings of the North.
The war between the North and the South was extended over a long period - about
two centuries - and when the angel talks about the king of the North or the king of the
South, he does not mean one king for both countries.
A. The First War
“Also the king of the South shall become strong, as well as one of his princes;
and he shall gain power over him and have dominion. His dominion shall be a great
dominion” (5).
The first king of the South, Ptolemy I Lagus (323 – 285 BC), was very strong,
smart and rich, much stronger than Antiochus the son of Seleucus, the king of the North
(Syria). However, later on Antiochus became stronger and richer, for Babylon and Medes
were added to his kingdom. The angel knew that Antiochus would become much stronger
than Ptolemy.
St. Jerome said: [The person referred to as “Ptolemy” is Ptolemy Philadelphios,
the second king of Egypt, and the son of Ptolemy I Lagus. It was noted that during his
era, seventy scholars translated the Holy Bible into Greek (The Septuagint). He also sent
many treasures to Jerusalem and vessels to the temple, to Lazarus the chief priest. His
librarian was called Dimitrius of Phalrum, a man of fame among the Greeks as a great
philosopher. It was also reported that Ptolemy Philadephios was stronger than his father
Ptolemy I Lagus. His army counted 200,000 soldiers, 20,000 horses, 2000 chariots and
400 elephants, which he had imported from Ethiopia. His treasure of gold and silver was
tremendous, and his annual income from Egypt was 14,800 silver pieces. The harvest of

1
PL 25:703.

237
wheat ranged between half a million to a million kilos1.]
“And at the end of some years they shall join forces, for the daughter of the
king of the South shall go to the king of the North to make an agreement; but she shall
not retain the power of her authority, and neither he nor his authority shall stand; but
she shall be given up, with those who brought her, and with him who begot her, and
with him who strengthened her in those times” (6).
Daniel prophesied about the end of the war between the kings of Egypt and Syria
in the year 250 BC, when an agreement was reached between them by the marriage of the
king of Syria with the daughter of the king of Egypt.
Antiochus Theos (285–246 BC), the third king of Syria, divorced his wife Laodice
to get married to Berenice or Betonice, the daughter of Ptolemy II (283–246 BC) who
was called Philadelphios. Philadelphios gave his daughter a dowry of thousands of silver
and golden pieces; he was also called Phernophorus, or dowry-giver (dotalis). The
purpose for which Ptolemy allowed his daughter marry the king of Syria was for him to
dominate Syria and all the kingdom of Antiochus. However, the plan failed because
Laodice, whom Antiochus had divorced, was kept in the palace as a concubine and not as
a queen. As a result, she stirred her friends against the king and killed him. Laodice then
enthroned her oldest son, Seleucus Callinicus, and appointed her youngest son, Hierax,
governor over Asia Minor. The oldest son deceived Berenice and killed her as well as her
son. Thus deceit and cheating entered the lives of the two kings and they both failed.
Thus, the prophecy was literally fulfilled, for the plan of the king of Egypt
completely failed when the king was not able to introduce his daughter to get married to
the king of Syria, also she, her husband who supported her and her son were all
murdered.
B. The Second War
“But from a branch of her roots one shall arise in his place, who shall come
with an army, enter the fortress of the king of the North, and deal with them and
prevail. And he shall also carry their god’s captive to Egypt, with their princes and
their precious articles of silver and gold; and he shall continue more years than the
king of the North. Also the king of the North shall come to the kingdom of the king of
the South, but shall return to his own land” (7-9).
The reference here is to a branch from the family of Berenice who will come with
an army to conquer the king of the North. This truly had happened when Ptolemy III
Euergetes, the brother of Berenice, the third king of Egypt who succeeded his father
Philadelphios, prepared a great army to take revenge for his sister. He truly defeated the
king of Syria, Callinicus, with his mother Laodice, and won many victories. Not only did
he conquer Syria, but also Cecilia and other regions at the Euphrates. He almost
dominated over all Asia2. The news from Egypt about a rebellion made Euregetus go
back to Egypt dragging the captives, with two and a half thousand silver and golden
statues, which Cambyses had brought from Egypt a long time ago. He also carried with
him 40,000 talents of silver. Callinicus did not think of going into battle again with
Euregetus, for he knew that he cannot conquer him or restore what he had carried away as
a prey. Euregetus remained a king for 46 years. When Callinicus felt that Euregetus will

1
PL 25:703
2
PL 25:706.

238
defeat him, he asked for help from his brother Hierax, the governor of Asia Minor. But
Hierax did not care about his brother’s cries for he felt that he is the one who deserves the
throne. Later on, he battled against his brother Callinicus who fell dead on his horse,
while Euregetus remained king of Egypt 4 years after the death of the king of Syria. In
any case, Euregetus did not return to Syria.
C. The Third War
“However his sons shall stir up strife, and assemble a multitude of great forces;
and one shall certainly come and overwhelm and pass through; then he shall return to
his fortress and stir up strife. And the king of the South shall be moved with rage, and
go out and fight with him, with the king of the North, who shall muster a great
multitude; but the multitude shall be given into the hand of his enemy” (10-11).
The prophecy in those verses is about the sons of the late king Callinicus, namely
Seleucus II Ceraunus and Antiochus the Great, who assembled an army to take revenge
from the Egyptians after the death of Euregetus. Ceraunus, with his army, was able to
restore the Syrian land, but he was killed in Phyriga in the third year of his reign, for
Nicanor and Apaturius deceived him while he was getting ready for the battle against
Egypt, leaving his brother, Antiochus the Great, to rule the country. Antiochus the Great
became an important king and led a huge army against Egypt. At that time, Ptolemy
Philopator was the fourth king of Egypt. The name Philopator, synonym of shame, means
“the lover of his father.” The people hated him for he was known to be coward and
careless. For this reason, Antiochus the Great decided to battle against him in Rafah in
the year 217 BC The king of Egypt, too, gathered a big army, the same size as the army
of Syria and was getting ready for the battle. He won the victory over the army of
Antiochus in a great massacre.
Philopator did not win Antiochus the Great by his bravery and power, but because
God allowed that to happen to abase the pride of the latter.
Since Philopator was negligent in pursuing his victories and did not trust any of
the people surrounding him, he decided to make peace with Antiochus in an inappropriate
manner.
“When he has taken away the multitude, his heart will be lifted up; and he will
cast down tens of thousands, but he will not prevail” (12).
The historians say that Philopator could have invaded Syria very easily, but he
indulged himself in his sexual desires, lust and committed many crimes. After returning
from the war, he killed his wife, Eurydice, and yielded the rule to an evil lady called
Agathoclea, who played music. He fell in love with her brother, Agathocles, and
appointed him a general commander of Egypt.
After he led many victories and the whole East used to fear him, he indulged in
drinking with carelessness and his only concern was making banquets, thus his heart was
full of disgrace.
“For the king of the North will return and muster a multitude greater than the
former; and shall certainly come at the end of some years with a great army and much
equipment. Now in those times many shall rise up against the king of the South. Also,
violent men of your people shall exalt themselves in fulfillment of the vision, but they
shall fall” (13-14).
Here the angel reveals to the prophet that many wars will arise. Egypt was found
without a king after the death of Ptolemy Philopator, for his son Ptolemy Epiphanes the

239
Fifth (203–181 BC) was only four years old. Agathocles deviated and all the regions
under Egypt’s rule rebelled and had many internal problems. Antiochus attacked Egypt at
that time, for it became very weak. The Egyptians then turned to Rome to seek help. The
Romans wanted to expand their authority over the entire world, so they asked Antiochus
to stop the war. He failed in his war against Egypt and after several attempts he finally
won the battle against the Egyptian Commander Scopas, on the boundaries of Judea. The
angel clarified to Daniel that Antiochus the Great was not the only enemy of Egypt, but
that there were many enemies in line.
Antiochus made truce with Philip III the Macedonian, and asked for help from the
Jews. The righteous Jews refused to help him, but some of the Jews supported him.
What does the angel mean by saying, “Also violent men of your people shall
exalt themselves in fulfillment of the vision, but they shall fall” (14)? St. Jerome1 says
that this prophecy is about the high priest, Onias, who defiled the altar of the Lord in
Jerusalem. He escaped to Egypt and took with him a great number of the Jews. Ptolemy
received him in great honor and offered him the region of Hiliopolis, where he built an
altar to the Lord, fulfilling the prophecy of Isaiah that “there will be an altar to the Lord
in the midst of the land of Egypt” (Is 19: 19). The book of Maccabees confirmed this fact
as well as Josephus the historian. St. Jerome said that the temple remained in its place for
250 years until the era of Vesbesian. The city itself was called “Onias” and it was
destroyed during the war between the Jews and the Romans. No traces of the temple or
the city were found during the days of St. Jerome.
“So the king of the North shall come and build a siege mound, and take a
fortified city; and the forces of the South shall not withstand him. Even his choice
troops shall have no strength to resist. But he who comes against him shall do
according to his own will, and no one shall stand against him. He shall stand in the
Glorious Land with destruction in his power. He shall also set his face to enter with the
strength of his whole kingdom, and upright ones with him; thus shall he do. And he
shall give him the daughter of women to destroy it; but she shall not stand with him, or
be for him” (15-17).
St. Jerome said: [In order to restore Judea and some other cities belonging to
Syria, Antiochus had to go in battle against Scopas, the Egyptian Commander, near
Jordan, close to a city called Peneas. Scopas fled the battle but he was attacked in Sidon
along with ten thousand of his soldiers, but the Egyptians were unable to fight back.
Thus, Antiochus sat in the “Glorious Land,” Palestine, which fell under his domain. It
was referred to in the Septuagint as the “land of desire” which meant the land of which
God was pleased. God has revealed to Daniel what will happen, so when Palestine fell in
the hands of Antiochus, the righteous man was not heart broken, but realized that God
had previously revealed to him that all this will happen. Thus, the prophecy becomes a
source of consolation the times of tribulations and persecutions. In order to have Egypt
under his control, Antiochus gave his beautiful daughter Cleopatra to be the wife of the
Egyptian Ptolemy, thinking that Egypt will then submit to his authority. But Cleopatra
did not support her father and chose to support her husband. Therefore, Antiochus
directed his attention to Asia Minor, instead of Egypt, where he headed with his navy
fleet and invaded many of the islands.
“After this, he shall turn his face to the coast-lands, and shall take many. But a
1
PL 25:707.

240
ruler shall bring the reproach against them to an end; and with the reproach removed,
he shall turn back on him” (18).
Asia Minor and the coast of the Mediterranean, Greece, Cyprus and all the islands
in the sea are what it is referred to as coastlands. It was the custom of the Jews to call all
the regions by the sea, coastlands.
Antiochus, with his small army, was able to advance to Asia Minor. With him,
was Hannibal, whose fame had spread to the Romans and terrified them. Therefore, it
was not difficult to expel the Romans from every region they headed to. Hannibal became
a close friend of Antiochus, however Antiochus had doubts about his loyalty. Antiochus
then went to Greece where Hannibal married a beautiful girl and had a big wedding
ceremony in full peace, as if he was in his own country. Due to his great fame, he invaded
many countries and liberated them from the Romans as the angel told Daniel, “he shall
turn his face to the coast-lands and shall take many” (18).
When Antiochus rejected Hannibal’s counsel, he began to deteriorate and became
a reproach. He used to mock the Romans and invaded some regions in Greece, which
were allies of the Romans. The Roman general Lucius, or Acilius Scipio Nasica, along
with his brother Publius Scipio Aficanus, were able to attract Antiochus beyond the
Taurus Mountain and conquered him in Magnesia, thus taking their revenge for all the
mocking which he had uttered against the Romans. Therefore, the angel said, “But a ruler
shall bring the reproach against them to an end; and with the reproach removed, he shall
turn back on him” (18). Antiochus was then defeated before the Greeks who were the
allies of the Romans. At this point, many people blame General Scipio because he left the
Roman prestige under the leadership of Philip the Macedonian.
“Then he shall turn his face toward the fortress of his own land; but he shall
stumble and fall, and not be found” (19).
Antiochus, defeated by the Roman general Scipio, went back to his country to get
support after the undergone loss. On his way home, he tried to plunder the temple of
Jupiter Dodoneus in Elymais, close to Shushan, in order to pay the duty to the Romans.
But, the people rebelling against him killed him, and his soldiers. Therefore the angel
said, “But he shall stumble and fall and not be found” (19).
Antiochus died in the year 187 BC His first son, Seleucus Philopator, also known
as Ceraunus, succeeded him (187 – 176 BC). The second son was called Dimitrius, and
the third was called Antiochus Epiphanes. Now the angel will talk about Seleucus
Philopator.
“There shall arise in his place one who imposes taxes on the glorious kingdom;
but within a few days he shall be destroyed, but not in anger or in battle” (20).
Seleucus Philopator, Antiochus’s successor, had exaggerated in imposing taxes on
people (20), to pay the duty to Rome. So he sent his Prime Minister Heliodorus to
Jerusalem to plunder the temple. Afterwards, Heliodorus robbed his master and
Antiochus Epiphanes succeeded his brother as ruler of Syria.
“And in his place shall arise a vile person, to whom they will not give the honor
of royalty; but he shall come in peaceably, and seize the kingdom by intrigue” (21).
All the historians agree that Antiochus Epiphanes was a crafty person and very
stubborn. He even used to bluff the Romans. When the news of the death of his father
reached Rome, they released him for they were content with his brother Dimitrius. At his
arrival in his country, the people greeted him with great welcome. His brother, Seleucus,

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did not stay in power for a long time and left his son to succeed him. Antiochus, with his
deceitfulness, was able to take over the rule without right. Therefore, the angel said, “To
whom they will not give the honor of royalty….” Furthermore, he said, “and seize the
kingdom by intrigue.” How did it happen? Antiochus Epiphanes pretended to be a man of
peace to his nephew, who was the legitimate heir of the kingdom and its guardian. Thus,
he was able to withdraw the kingdom from him.
“With the force of a flood they shall be swept away from before him and be
broken, and also the prince of the covenant” (22).
Antiochus realized that his people were attacking him because they discovered his
deceitfulness and the way he excluded his nephew from ruling Syria. He also encountered
many difficulties from the surrounding countries like Egypt, whose king was Ptolemy
Philometor. His advisors were in good terms with his nephew, the son of Seleucus, whom
he dismissed. They, and other people from the surrounding countries, sent a secret help to
the son of Seleucus to attack Antiochus. But all these attacks were defeated, as the angel
said. All of the above was not due to the power of Antiochus, but with God’s permission,
he was allowed to take over the rule to chasten the Jews at that time.
Who was the prince of the covenant who was defeated before Antiochus? The
prince of the covenant meant Ptolemy Philometor for he was a relative of the legitimate
heir, the son of Seleucus.
Ptolemy Philometor was the son of Ptolemy Philopator and Cleopatra, the sister of
Seleucus. Though he was a small child who could not rule by himself, yet he was the
prince of the covenant, being the king of Egypt.
“And after the league is made with him he shall act deceitfully, for he shall
come up and become strong with a small number of people” (23).
At the beginning, Antiochus was despised in Syria, and there were attempts,
supported by Egypt, to restore the kingdom to “Ibn Seleucus” the legitimate ruler. But
Antiochus approached the king of Egypt (his nephew). asking for his friendship,
especially that Cleopatra, his mother and the sister of Antiochus, was still alive. Ptolemy
Philometor felt safe with his uncle Antiochus and became his friend. As soon as
Antiochus secured the friendship of his Egyptian nephew, he made a riot on Egypt and
invaded some Egyptian cities. He occupied them by force when his nephew did not
expect such a move.
“He shall enter peaceably, even into the richest places of the province; and he
shall do what his fathers have not done, nor his forefathers; he shall disperse among
them the plunder, spoil, and riches; and he shall devise his plans against the
strongholds, but only for a time” (24).
Through his deceitfulness, not with a great army, he was able to occupy some
cities belonging to his nephew and carry their spoil and riches to his country, for the
Egyptians lived in luxury. Antiochus thought about a way to attack Egypt again as a
second round.
Antiochus surpassed his fathers and forefathers in deceiving people, especially in
the East where breaking oaths was considered a disgrace.
“He shall stir up his power and his courage against the king of the South with a
great army. And the king of the South shall be stirred up to battle with a very great and
mighty army; but he shall not stand, for they shall devise plans against him” (25).
After his conquest, Antiochus prepared a great army to attack Egypt again and its

242
cities. He needed a long time to build up an army after he had occupied many countries
by his deceitfulness. In the meantime, his nephew realized the interests of his uncle in
Egypt, so he made himself ready with a big army.
Verses 21–25 focused on Antiochus Epiphanes, whom we talked about earlier in
chapter 8, and who was the antichrist of the Old Testament.
The men at the castle called him Epiphanes, or the exalted, for he was very
interested in art and in buildings. Some people used to change one letter in his name and
call him “Epimanus” which means “the crazy,” for he was violent, deceitful, and insane
in his behavior.
“Yes, those who eat of the portion of his delicacies shall destroy him; his army
shall be swept away, and many shall fall down slain” (26).
God allowed that Ptolemy be defeated before Antiochus, for he was indulging in
delicacies without any concern at all for his country.
“Both these kings’ hearts shall be bent on evil, and they shall speak lies at the
same table; but it shall not prosper, for the end will still be at the appointed time” (27).
The two kings, the uncle and his nephew, were evil and deceitful. Therefore,
when Ptolemy was defeated, the two kings asked for reconciliation to become friends
again, so that each can plot to destroy the other. Antiochus conquered his nephew, but he
was unable to continue the journey, for he was afraid to be defeated before the rest of the
fortified cities. The two sat on one table, but their hearts were full of hatred and detest.
That is what politics does to many people, and consequently one loses his confidence
even in the closest ones to him.
The angel said that the end will be at the appointed time (27), meaning that all
what had happened was within a timeframe so that God’s plan will be fulfilled, for the
end has not yet come because God had appointed a time for everything.
“While returning to his land with great riches, his heart shall be moved against
the holy covenant; so he shall do damage and return to his own land” (28).
Antiochus returned to his land, Syria, and did not rule over Egypt, but he carried
with him many riches, then he went to stir a war against Jerusalem, the holy temple and
all the Jews. He had to leave Jerusalem and many treasuries behind, as was stated in 2
Kings 5: 2, where God made many wonders. He added what he had plundered from the
temple to what he had robbed from Egypt and went back to Syria with the intention to
come back to attack the holy covenant, that is, to attack God Himself.
“At the appointed time he shall return and go toward the south; but it shall not
be like the former or the latter. For ships from Cyprus shall come against him;
therefore he shall be grieved, and return in rage against the holy covenant, and do
damage. So he shall return and show regard for those who forsake the holy covenant”
(29-30).
Soon after the agreement on a truce between Antiochus and his nephew was
reached and after they sat together at one table, Antiochus prepared a big army, broke the
covenant and invaded Egypt as well as besieged Alexandria. At that time, a Roman
mission arrived in Egypt under the leadership of Publuis or Popilus, from Macedonia or
Greece or Italy. Antiochus as usual, greeted him very kindly, but Publuis was not
deceived by Antiochus asked that he immediately departs, as an order from the Roman
Senate. Antiochus asked to be given a break until he counsels with his friends, but
Publuis drew a circle with his rod and asked to call the meeting with the counselors and

243
negotiate with them before leaving that circle, or else he will declare the war against
Antiochus. Antiochus did not hesitate, surrendered himself in the hands of the Senator
and left Egypt. Those are the historical facts, which the angel had declared to Daniel the
prophet.
Antiochus did not sate his greediness in Egypt, but returned to Syria in shame, for
he had to evade the Roman Senator on one word from him and left Egypt immediately.
Therefore, he redirected again all his energies against Jerusalem and the holy temple.
This time, he returned with much more violence to look for the Jews who forsook the
holy covenant to use them against the Jewish nation and the holy matters. This was
fulfilled as stated in the second book of Maccabees chapters three to five.
“And forces shall be mustered by him, and they shall defile the sanctuary
fortress; then they shall take away the daily sacrifices, and place there the abomination
of desolation” (31).
The forces, which supported Antiochus, were the ones who denied God and
forsook the covenant, thus they supported the evil king against the divine truth (2 Mac 4).
The Jews mistakenly heard that Antiochus was killed, so they rejoiced. On his
return to Jerusalem, when he heard that, he treated them very brutally. The Jews resorted
to Rome asking for support. Rome sent an army, while Antiochus went to attack the
Jewish powers. Antiochus submitted to Rome and promised to keep peace. But as soon as
the Roman powers left Jerusalem, he betrayed the covenant. Some Jews also helped him
in that betrayal.
Due to his known craftiness, he did not forbid the worship of the Living God, but
he mingled God’s worship with the pagan worship inside the temple. He defiled the
temple by putting the statue of Jupiter Olympius in it. Then gradually he stopped the
Jewish worship, made himself a god and offered a pig on the altar. The faithful people
revolted against him, under the leadership of the Maccabees. Thousands of the
Maccabees were killed during this revolution. That was considered “the abomination of
desolation of the temple,” a symbol of the abomination of desolation which will happen
at the end of days and which the Lord Jesus Christ referred to in Matt. 24: 25.
“Those who do wickedly against the covenant he shall corrupt with flattery; but
the people who know their God shall be strong, and carry out great exploits” (32).
The angel clarifies how the priest and the people were divided into two groups,
one group was deceived by the flattery of Antiochus, and the other group abided in God’s
knowledge, therefore God granted them more power and understanding.
St. Jerome said that he has no doubt that this will happen again during the time of
the antichrist, where many will attack him and escape from him. The Jews explained the
abomination of desolation of the temple through Vasbesian and Titus. They say that
many people kept their faith in the Lord and were killed for keeping the covenant1.
St. Jerome said: [We read in the Maccabees that the Jews who pretended to be
the guardians of the covenant of God, had in fact entered in a covenant with the Gentiles.
In my opinion, this is what will happen during the time of the antichrist when the love of
God of many people will cool off. The Lord Jesus Christ said, “Nevertheless, when the
Son of Man comes, will He really find faith on the earth?” (Luke 18: 8) 2.]
“And those of the people who understand shall instruct many; yet for many days

1
PL 25:717.
2
PL 25:716.

244
they shall fall by sword and flame, by captivity and plundering. Now when they fall,
they shall be aided with a little help; but many shall join with them by intrigue” (33-
34).
The wise peoples (mostly priests) rejected the intrigues of Antiochus and taught
many people to consider all kinds of sufferings, whether burning or plundering their
possessions, captivity, or killing by the sword as glory and honor for them.
This was the call to the faithful people about their relationship with God, does not
get fooled by the flattery of any person, no matter how high his position is. This was the
call of the priests and the leaders to accept the sword and the fire and not lose their
loyalty to God and their abiding by the divine commandment. Though the believers seem
to have failed and have no support except from few, like the Maccabees, yet they should
not care about the temporal glories and the love of praise.
“And some of those of understanding shall fall, to refine them, purify them, and
make them white, until the time of the end; because it is still for the appointed time”
(35).
In this verse, the angel confirms that some people will fall. Perhaps he means that
they will fall by the sword or by burning in the fire, but this does not mean that God will
not support them. God permits that to happen during the tribulation for their salvation and
their purification so that they may become white. They are considered martyrs, who go
through the fire so they may be purified as pure gold.
Thus God was preparing the souls of the Maccabees, not only since they were
born, but also before they were even created. So when they see the attack coming very
vigorously, they go back to Daniel’s prophecies and they become strengthened with good
courage.
St. Hippolytus of Rome said: [Antiochus became king over Syria. He ruled in the
year 107 of the Greek calendar. In the meantime, he stirred a war against Ptolemy, the
king of Egypt, and conquered him. On his return from Egypt, he went to Jerusalem in the
year 103, carrying with him all the treasures of the house of God and went to Antioch.
Two years later, the king sent a tax collector to Judea to force the Jews to forsake the
covenant of their fathers and to submit to the king’s decree. He tried to force them to
obey by saying, “Obey the commands of the king, so you may live.” But they replied,
“No, we do not obey the king’s decree, but we are willing to die in purity.” So he
executed thousands of them (1 Macc. 2:32). Thus, what Daniel prophesied was fulfilled,
“They shall fall by sword and flame, by captivity and plundering” (33). Daniel added,
“They shall be aided with a little help” (34), for Mattias and Judas the Maccabees went to
help them and deliver them from the hands of the Greek1.]
All of a sudden, the vision was switched to the end of days and to the coming of
the antichrist, with full details of his evil deeds.
4. THE END OF DAYS, THE ANTICHRIST
[36-39] provide the same personal in (da 7: 8; 9:26) about the "little horn", here he
calls the king, who works according to His will. [36].
“Then the king shall do according to his own will; he shall exalt and magnify
himself above every god, shall speak blasphemies against the God of gods, and shall
prosper till the wrath has been accomplished; for what has been determined shall be

1
AN Frs., vol. 5, p. 183.

245
done. He shall regard neither the God of his father’s nor the desire of women, nor
regard any god; for he shall exalt himself above them all” (36-37).
The Jews differed in their explanation of the previous statement. Some thought
that the angel meant Antiochus Epiphanes, while others thought that he meant some of
the Romans like Vesbesian and his son Titus, or even the exalted Roman Empire of
which some emperors made themselves gods and asked the people to worship their
statues. However, the church fathers agreed that the angel meant here the antichrist and
not Antiochus, because what was stated after that does not apply to Antiochus.
This man, who acts according to his own will and above all, is like Lucifer who
glorified himself (Is 14: 13,14). He blasphemes against God and does not regard the God
of his fathers. This statement made some people say that the antichrist will be a Jew
blaspheming against the faith.
Saying that the antichrist is a ruler who will reestablish the Roman Empire and
attack the Jews, made some people think that he will be a Christian denying the faith.
The Hebrew word for “The God of his fathers” is “Elohim.”
“The desire of women.” St. Jerome said that there are two interpretations for this
sentence. Either the angel means asking the desire of women or denying this desire. The
antichrist will pretend to be chaste in order to deceive many1. Some people think that the
sentence reflects the desire of the Jewish women to conceive and give birth to the
Messiah. Probably, it means that the antichrist does not care about women and their
desires; Hitler was a man of this kind. In the sixteenth century, there was two opinions
that Calven rejected, the first that the Pope is the one meant here, for in the rules
concerning the Pope Siricius there came in chapter seven volume one of Councils that
those who follow the body do not please God, considering marriage is nearly adultery. As
for the second opinion is the desire of women where it is permitted to each person to be
married legally with more than one woman. Some think that this talks concerns the
Roman emperors who were famous for their hatred to their wives and to women in
general.
St. Jerome also said that this statement refers to the Antichrist and not to
Antiochus, for the latter attempted to oblige the Jews and the Samaritans to feast for his
gods; he even made statues for the Greek gods. However, the antichrist does not care
about the god of his fathers, but he makes himself a god.
“But in their place he shall honor a god of fortresses; and a god which his
fathers did not know he shall honor with gold and silver; with precious stones and
pleasant things. Thus he shall act against the strongest fortresses with a foreign god,
which he shall acknowledge, and advance its glory; and he shall cause them to rule
over many, and divide the land for gain” (38-39).
In those verses, the angel talks about the antichrist. The god whom his fathers did
not know is the antichrist himself. He refers the divine honors to himself and seeks all the
riches and the authority. Thus, he is the strange god who presents gifts to all who submit
to him and are deceived by him.
Some people say that this applies to the Roman Empire, which rejected the
worship of the True Living God. Its god was the power, the fortresses and the love of
authority by collecting taxes and financial gains from its colonies. The emperors made
golden or silver statues for themselves and for their gods. They considered themselves
1
PL 25:719B.

246
better and stronger than the gods. They looked up toward Rome as the god whom
everyone should honor.
The Greeks never dared to attack the gods. The Romans, however, often
pretended that they honor the strange gods of other nations, but in fact they mocked them
and called for their denial, considering their country above all considerations.
“At the time of the end the king of the South shall attack him; and the king of
the North shall come against him like a whirlwind, with chariots, horsemen, and with
many ships; and he shall enter the countries, overwhelm them, and pass through. He
shall also enter the Glorious Land, and many countries shall be overthrown; but these
shall escape from his hand: Edom, Moab, and the prominent people of Ammon. He
shall stretch out his hand against the countries, and the land of Egypt shall not escape.
He shall have power over the treasures of gold and silver, and over all the precious
things of Egypt; also the Libyans and the Ethiopians shall follow at his heels. But news
from the east and the north shall trouble him; therefore he shall go out with great fury
to destroy and annihilate many. And he shall plant the tents of his palace between the
seas and the glorious holy mountain; yet he shall come to his end, and no one will help
him” (40-45).
Here we discern three personalities:
1. The antichrist
2. The king of the South (Egypt)
3. The king of the North (Syria)
St. Jerome said: [Antiochus had partially fulfilled that prophecy. “The Libyans
and the Ethiopians shall follow at his heels.” Antiochus did not conquer Libya, which
most authors interpret as North Africa, nor did he conquer Ethiopia1.]
The center of the antichrist will be in Jerusalem and his dominion will extend
across the seas, especially the Mediterranean and the Dead Sea. He will be stationed at
the glorious holy mountain, which is Mount Zion. In spite of all the power and authority
he has; yet no one will support him. He will collapse before Elijah and Enoch who
supported the church at that time and who prepare the believers for the Second Coming of
the Lord Jesus.
St. Jerome said: [Our school of thought insists that the antichrist will perish in the
same place where the Lord Jesus ascended to heaven, the Mount of Olive2.]

1
PL 25:721.
2
PL 25:723.

247
FROM THE INSPIRATION OF DANIEL (11)
MAY HISTORY PASS AND THE END OF TIMES COME!
 All the history is under Your control, and nothing is hidden from You.
Giants arise and many perish.
Covenants are established, some keep them while others break them.
Kingdom arises against kingdom, and all is past history.
 May all the events of the history pass away, and may the End of Times come.
The Antichrist will poison all, but the Conqueror One, the Christ is certainly coming!
May You, the Victorious One, come and may Your believers be glorified!

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CHAPTER 12
THE GREAT TRIBULATION
AND
THE RESURRECTION
St. Hippolytus of Rome wrote that Daniel talked about the great tribulation, or
the abomination of desolation, which was partially fulfilled – on a local level -during the
time of Antiochus Epiphanes, and it will be globally fulfilled during the days of the
antichrist at the end of times1. Many of the fathers, especially St. Jerome, see that the
words chosen here are very clear and that they refer to the antichrist at the end of times.
1. The great tribulation 1
2. The resurrection 2-3
3. Conclusion 4-13
1. THE GREAT TRIBULATION
“At that time Michael shall stand up, the great prince who stands watch over the
sons of your people; and there shall be a time of trouble, such as never was since there
was a nation, even to that time. And at that time your people shall be delivered,
everyone who is found written in book” (1).
Starting the chapter with “At that time,” indicates that the angel is continuing the
previous chapter. At the peak of the authority of the Antichrist, Archangel Michael will
arise to work for the benefit of the church, as was stated in the book of Revelation chapter
12. This will be during great tribulation which the Lord Jesus Christ talked about in the
book of Matthew 24: 15–22.
During the difficult times, God delivers the people of Daniel, that is the church of
the faithful, whose names are written in the Book of Life. The church constantly faces
tribulations but God never forgets His church. The more the church go through
tribulation, the more God shows his concern toward her. The church is in the hands of her
Savior the Lord Jesus Christ who works for her edification, and sends His angels and
archangels to protect her.
2. THE RESURRECTION
“And many of those who sleep in the dust of the earth shall awake, some to
everlasting life, some to shame and everlasting contempt. Those who are wise shall
shine like the brightness of the firmament, and those who turn many to righteousness
like the stars forever and ever” (2-3).
The book of Daniel is considered the first book in the Old Testament, which
clearly mentions the resurrection, when the Day of the Lord comes and the wise who
obeyed God shine like eternal stars. This seemed to be above Daniel’s comprehension,
for he said, “Although I heard, I did not understand” (8).
Some people try to distinguish between two kinds of resurrection: one for the
thousand years and the other for the eternal life. However, it is clear here that the angel
means one resurrection and one eternal judgment, either eternal glory or eternal
punishment.

1
Scholia on Daniel, 12:11.

257
 The teachers who know the Law and apply it, and those who preach other nations to
worship God will shine like stars in eternity1.
St. Jerome
 Let us flee all the obstacles of the world with all our effort and devote our time to
praying and reading the Bible for the salvation of our souls. Thus, this saying will be
fulfilled in us: “Those who are wise shall shine like the brightness of the firmament”
(3)2]
Fr. Caesarius
 When the antichrist will perish by one breath of the Savior, the people in the Book of
God will be judged according to their deeds, some will go to eternal life and others
will go to eternal reproach. He compares the teachers to heaven itself, and describes
those who teach others as the brightness of the stars. It is not enough that one becomes
wise but he has to teach this wisdom to others. The one who can teach but remains
silent and does not edify others is not rewarded.
St. Jerome
 The Lord helps the humble, and the humble are transformed into stars, for the
righteous shine like stars, as Daniel said3.
St. Jerome
3. CONCLUSION
“But you, Daniel, shut up the words, and seal the book until the time of the end;
many shall run to and fro, and knowledge shall increase” (4).
The angel ordered Daniel to seal the book until the time of the end has come.
However, knowledge shall increase for many shall run to and fro. But one will always be
puzzled until what is written in the book is fulfilled. When the angel talked about sealing
the book, he probably meant to protect the secrecy of the prophecies until the salvation is
fulfilled in the fullness of time when all the secrets of the Second Coming will be
revealed as mentioned in the book of Revelation (Rev 22: 10). Many scholars see that the
book of Revelation is the key to the book of Daniel.
St. Ireneaus said that the divine inspiration asked Daniel to seal the prophecy, so
that no one can comprehend it until the Lord Jesus comes, for He is the goal of all the
prophecies. Then the faithful will realize its mystery.
He said: [The hidden treasure in the Holy Book is Christ, where all the symbols
and the proverbs refer to Him. We would have never understood His human nature before
the coming of the Lord, therefore, the angel told Daniel, “Shut up the words and seal the
book until the time of the end; many shall run to and fro and knowledge shall increase”
(4). Before the fulfillment of any prophecy, it is considered as a mystery, but when the
due time comes and it is fulfilled then it becomes very clear and certain4.]
St. Hippolytus of Rome said: [All the prophecies of the Holy Book were sealed
and were unknown to people. This is what Isaiah said to proof it, “The whole vision has
become to you like the words of a book that is sealed, which men deliver to one who is

1
PL 25:725
2
Sermon 7:4.
3
On Ps. hom. 56.
4
Adv. Haer. 4:26:1.

258
literate, saying, ‘Read this, please,’ and he says, ‘I cannot, for it is sealed.” (Is 29: 11).
All what the prophets had uttered in the past were sealed and hidden from the Pharisees
who thought that they knew every letter in the Law. However, everything was revealed to
the believers. The old matters were all sealed, but now by the grace of God, everything is
revealed to the saints. For the Lord Himself is the Seal and the church is the key, He
opens and no one shuts, and He shuts and no one opens, as was mentioned in the book of
Revelation (Rev 3: 7). Therefore, the angel told Daniel, “Shut up the words and seal the
book until the time of the end.” However, through the grace of our Lord Jesus Christ, we
know the will of God and believe that He sent the Lord Jesus for the salvation of the
human race1.]
St. Jerome said: [The one who declared the truth to Daniel declared that these
matters were secret. He asked him to shut up the words and seal the book, thus upon
reading it, many will not understand and will differ in interpreting it because it is very
mysterious. It is written, “many shall run to and fro,” meaning that many will read it.
Also in the book of Revelation, there was a sealed scroll and no one was worthy to open
the scroll or loosen its seals. St. John said, “So I wept much, because no one was found
worthy to open and read the scroll, or to look at it. But one of the elders said to me, ‘Do
not weep. Behold the Lion of the tribe of Judah, the Root of David, has prevailed to open
the scroll and to loose its seven seals” (Rev 5: 4-5). The scroll can be opened by the one
who learns the mysteries of the book and who is willing to understand its hidden truths.
He can then interpret the proverbs and can transform the letter, which kills to the Spirit
that gives life2.]
“Then I, Daniel, looked; and there stood two others, one on this riverbank and
the other on that riverbank. And one said to the man clothed in linen, who was above
the waters of the river, ‘How long shall the fulfillment of these wonders be?’ Then I
heard the man clothed in linen, who was above the waters of the river, when he held up
his right hand and his left hand to heaven, and swore by Him who lives forever, that it
shall be for a time, times and half a time; and when the power of the holy people has
been completely shattered, all these things shall be finished. Although I heard, I did
not understand. Then I said, “My Lord, what shall be the end of these things?’ And he
said, “Go your way, Daniel, for the words are closed up and sealed till the time of the
end. Many shall be purified, made white, and refined, but the wicked shall do wickedly;
and none of the wicked shall understand, but the wise shall understand” (5–10).
To conclude the book, Daniel saw two angels and One wearing linen, who is the
Word of God before the incarnation (Dan 10:6 ). One of the two angels asked Him about
the duration of the tribulation. The answer was for one time, two times and a half time,
that is, for three and a half years, the period of severe persecution. This is the half-week
that Daniel mentioned previously, which ended by the defeat of the violent king. St.
Jerome3 said that “the time, the two times and a half time” is not a reference to the three
and a half years during which Antiochus had defiled the temple, as Porphyry claimed. For
if it is true, it means that the conqueror enjoys eternal kingdom that all the kings submit
to him and obey him, and this has never happened. It is evident that he is there about the
Antichrist who will rule for 1290 days or three and a half years.

1
AN Frs., vol. 5, p. 180-1.
2
PL 25:726 - 727.
3
PL 25:729.

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 Daniel was asked to conclude the book for it contains mysteries, which no one
knows. Daniel himself said, “Although I heard, I did not understand…” (8). But in the
meantime, he ascertains that whoever is holy will understand and will become wise and
that the evil will not understand. Knowledge and wisdom are relative; no doubt that
Daniel understood many of the mysteries of the end of the world, but through a glass or
through a shade, until the knowledge is revealed to the believers.
 When the end will come, the evil will not understand, while the wise men with God’s
doctrines will be able to understand. Wisdom will never be revealed to a deviated
person or to someone who submits to the desires of the flesh1.
St. Jerome
“And from the time that the daily sacrifice is taken away, and the abomination
of desolation is set up, there shall be one thousand two hundred and ninety days.
Blessed is he who waits, and comes to the one thousand three hundred and thirty-five
days” (11-12).
The period in those verses is defined by days and not by years, that is 1290 days,
which is three and a half years, when the church will suffer from the great tribulation.
Forty-five days are added to make the number 1335 days. This is probably the lapse of
time between the killing of the antichrist and the coming of the Lord Jesus. It is a period
of rest so that those who deviated because of the antichrist may repent. In the same time,
it is a period of purification for the believers when they joyfully await the coming of the
Lord after the antichrist is gone. That is why Daniel praises those who wait for the 1335
days.
St. Jerome said: [It is obvious that the three and a half years is the period of the
rule of the antichrist, when he will persecute the saints before he falls on the holy
mountain. Thus the fulfillment of the prophecy about the 1290 days, or the three and a
half years, will begin with the abolishing of the “Endelekismos,” that is the permanent
sacrifice, and will end with the death of the antichrist. It is the period during which the
antichrist rules the world and forbids the worship of God 2.]
 He who waits 45 days after the suffering of the 1290 days, is praised, for he will see
the Lord Himself coming in His glory. The reason for the waiting period of those 45
days after the murder of the antichrist is beyond our comprehension, only God knows
about it. One would think judging the saints is postponed to test their faith3.
St. Jerome
“But you, go your way till the end; for you shall rest, and will arise to your
inheritance at the end of the days” (13).
At last, Daniel was asked to rest until the coming of the Lord who says, “Behold, I
am coming quickly” (Rev 22: 12).
St. Jerome said: [It is obvious that this prophecy pertains to the resurrection of
the dead, when the prophet will also rise4.]
In the sixteenth century, John Calvin said that some interpreters added the two
numbers together (1290 + 1335). and the result was approximately 2600 years. Since this
interpretation was in the year 600 BC, then they concluded that the coming of the Lord
1
PL 25:728 A-B.
2
PL 25:729.
3
PL 25:730.
4
PL 25:730 B.

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and the end of the world will be 2000 years after His first coming. However, Calvin
refuted this interpretation1.
Some scholars commented on the saying of the Lord Jesus in the parable of the
“Good Samaritan”: “On the next day, when he departed, he took out two denarii gave
them to the innkeeper, and said to him, ‘Take care of him; and whatever more you spend,
when I come again, I will repay You.’” (Luke 10: 35). They expressed this symbolic
interpretation that the Lord Jesus had entrusted the injured souls of this world into the
hands of the struggling church for a period of 2000 years, for one day is like a thousand
years in the eyes of the Lord. The two denarii represent two thousand years after the
ministry of the Lord Jesus that is to say that the Lord Jesus will come again to the inn at
the beginning of the twenty-first century.
Bishop Dioscorus presented a research on the book of Daniel. In his research he
revealed that the end of the world is at hand. Also, many scholars in the West supported
this opinion. Some scientists find that the hole in the ozone layer is getting bigger, which
caused some glaciers to move in the region of Antarctica for a distance of three
kilometers. This movement will be the reason for the magnetic imbalance of the globe,
which will cause strong earthquakes, and volcanoes, which in turn will be the cause of the
destruction of the whole world, only few years after the year 2000.
People from the East as well as from the West supported these opinions, while
others opposed them. However no doubt, that when the antichrist comes, the believers
will discover that what was stated in the Book of Daniel was crystal clear to the righteous
people. Since the establishment of the early church of the New Testament, it has been
realized that the time of the Second Coming of the Lord Jesus is very clear and distinct.
I want to emphasize here that since the Lord’s ascension to heaven, the church is
joyfully awaiting the Second Coming of the Lord Jesus. He is definitely coming, and is
coming quickly. Therefore, we should be neither negligent nor slothful. The Lord Jesus
Christ has revealed to us the signs of His Second Coming, so we may be ready with
patience to face the difficulties, especially the great tribulation and the abomination of the
desolation. We should also be ready with joy and hope that we have a share in the
fatherly bosom. Some people look at the Second Coming of the Lord with great
pessimism, which make them negligent in assuming their responsibilities. This is a sign
of weak faith and that the heart is not kindled with the heavenly thoughts of the life to
come.
He is definitely coming! Time will pass quickly and we will rejoice in our
resurrection from the dead and in our meeting with Him on the clouds!

1
John Calvin: A Commentary on Daniel, Oxford 1986,. p. 392.

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FROM THE INSPIRATION OF DANIEL (12)
YES, MAY THE TIMES END!
 For our sake, You created time so we may glorify You.
And for our sake, time will end so we may be glorified eternally with You.
Yes, may the times end and may You come to us, our Beloved Lord, or may Your
Holy Spirit carry us to You.
We want to meet You very quickly!
 May You lift our hearts so we may see You coming to our inner depths.
And may we see ourselves crossing to You to enjoy Your Company!

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