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1 In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. 2 In those days I Daniel was mourning three full weeks. 3 I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. 4 And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; 5 Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: 6 His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. 7 And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. 8 Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. 9 Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. 10 And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. 11 And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. 12 Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. 13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. 14 Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. 15 And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. 16 And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. 17 For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. 18 Then there came again and touched me one like the appearance of a man, and he strengthened me, 19 And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. 20 Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. 21 But I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince.
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[AD 420] Jerome on Daniel 10:1
Verse 1. "In the third year of Cyrus, King of the Persians, a word was revealed unto Daniel, who was surnamed Belteshazzar, and it was a true word and great strength. For there is need of understanding in a vision." And how is it that we read at the end of the first vision, "And Daniel lived until the first year of Cyrus the King"? Well then, we understand that he enjoyed his former high position among the Chaldeans and was clothed in purple and fine linen right up until the first year of King Cyrus, when Cyrus overthrew the Chaldeans, and afterwards Daniel commenced service under Darius, the son of Ahasuerus of the Median line, who reigned over the kingdom of the Chaldeans. Or else, indeed, that Darius had already died in whose first year Daniel had learned of the mystery of the seventy weeks, and he is now relating that he beheld these things in the third year of King Cyrus. "And it was a true word and great strength" refers either to the strength of the God who was going to perform these things or to the strength of the prophet who would comprehend them.

Source: St. Jerome, Commentary on Daniel, CHAPTER TEN
[AD 458] Theodoret of Cyrus on Daniel 10:1
To some it seems that Daniel is mistaken about the time and the one writing the book from the beginning puts “in the third year” instead of “in the first year.” And the proof of this is that the blessed Daniel says right after the beginning of the prophecy, “And Daniel continued until year one of King Cyrus.” For if the prophet had lived only up until the first year of Cyrus’ reign, the critic says, how could he have seen the revelation in the third year? Now I think that the former does not indicate the stated time nor does “the first year of Cyrus’ reign” mark the end of blessed Daniel’s life. For he does not say “until the first year of Cyrus the king” but “for year one.” As it appears to me, he intends to instruct those encountering the prophetic book that he survived until Cyrus, king of the Persians, who set free those Jewish captives.

Source: COMMENTARY ON DANIEL 10:1
[AD 458] Theodoret of Cyrus on Daniel 10:1
Quite suitably he calls it “a word” and “a vision.” He saw holy angels; he also heard them conversing and from them learned accurately the things that would happen. And he says that the word was “true” so that all might receive the things about to be spoken without any doubts.

Source: COMMENTARY ON DANIEL 10:1
[AD 850] Ishodad of Merv on Daniel 10:1
It is evident that Daniel lived up to the third year [of Cyrus] and beyond, even though at the beginning of the book we read “until the first year of the king Cyrus.”

Source: COMMENTARY ON DANIEL 10:1
[AD 373] Ephrem the Syrian on Daniel 10:2
He says that the mourning had been protracted “for three weeks,” because he had fasted for all that space of time. He calls fasting “mourning” in the same sense used by our Lord, when he defended himself and his disciples from the detractions of the Pharisees. When the disciples were reproached by the Pharisees because they were not fasting, the Lord answered, “The wedding guests cannot mourn,” that is, fast, “as long as the bridegroom is with them, can they”?

Source: COMMENTARY ON DANIEL 10:1-2
[AD 420] Jerome on Daniel 10:2-3
Verses 2, 3. "In those days I, Daniel, mourned for the days of three weeks; I ate no desirable bread, and neither flesh or wine entered into my mouth; neither was I anointed with ointment until the days of three weeks were accomplished." By this example we are taught to abstain from the pleasanter types of food (I think that the term "desirable bread" is that inclusive) during a period of fasting, and that we neither eat flesh nor drink wine, and especially that we desire no anointing with ointments. This custom is maintained among the Persians and Indians even to this day, that they use ointment as a substitute for baths. Also, Daniel afflicted his soul for three consecutive weeks, so that his intercession might not appear cursory or casual. By inference, indeed, we ought to make the observation that a person in mourning who bemourns the absence of one betrothed partakes of no desirable bread though it comes down from heaven itself; neither does he touch solid food, which is to be understood in the sense of meat, nor does he drink any wine, which gladdens the heart of man, or make his face cheerful with oil (as we read in the Psalms: "That he may make the face cheerful with oil" Psalm 104:15). By means of such a fast as this the betrothed girl sheds tears which will be convincing, when her fiance has been taken from her. Daniel also did well to supplicate the Lord with boldness, inasmuch as in the first year of Cyrus's reign the captivity of the Jews had already been somewhat relaxed in its severity.

Source: St. Jerome, Commentary on Daniel, CHAPTER TEN
[AD 458] Theodoret of Cyrus on Daniel 10:2
We must seek the source of his grief.… Although the king permitted all who wanted their freedom and permission to return [to their homeland and rebuild the temple], most had built homes in Babylon and were held back by their bond to these houses and, thinking lightly of the chance to return, preferred a foreign land to their own. Only the lovers of godliness and guardians of the ancestral laws despised their possessions in Babylon and preferred their desolate homeland and its kingdom. Then the following fact also wrought a great pain for blessed Daniel: when he saw the trustworthiness of the divine promise and the kindness and benevolence of the king—and the stubborn and ungovernable nature of the people—he was very despondent in his soul, and he spent his time grieving.… He spent three weeks fasting.

Source: COMMENTARY ON DANIEL 10:2-3
[AD 220] Tertullian on Daniel 10:3
This abstinence Daniel used in order to please God by humiliation, and not for the purpose of producing a sensibility and wisdom for his soul previous to receiving communication by dreams and visions, as if it were not rather to effect such action in an ecstatic state. This “sobriety” … will have nothing to do with exciting ecstasy but will rather serve to recommend its being wrought by God.

Source: ON THE SOUL 48
[AD 300] Ammonius of Alexandria on Daniel 10:3
The prophet teaches us that fasting is a great virtue and so too is affliction with prayer. Through these things sometimes a person is deemed worthy even of visions.

Source: FRAGMENTS ON DANIEL 10:3
[AD 458] Theodoret of Cyrus on Daniel 10:3
Daniel paid no attention to his body in these days either by anointing the outside or [by taking] food within. Quite well and usefully he has added the descriptor desirable not to meat but to bread. For bread is the most necessary food of all; the wealthy enjoy meat, but the poor as well as the rich enjoy bread. Therefore, he called it “the desirable bread,” on the grounds that is a most common food and most desired of all food.

Source: COMMENTARY ON DANIEL 10:2-3
[AD 420] Jerome on Daniel 10:4
Verse 4. "And in the twenty-fourth day of the first month, I was beside the great river which is the Tigris." Ezekiel also had seen a great vision beside a river, the Chebar (Ezekiel 1:1). And it was by the stream of the Jordan that the heavens were opened to the gaze of our Lord and Savior and also to John the Baptist (Matthew 3:1-17). Therefore those critics should leave off their foolish objections who raise questions about the presence of shadows and symbols in a matter of historical truth and attempt to destroy the truth itself by imagining that they should employ allegorical methods to destroy the historicity of rivers and trees and of Paradise.

Source: St. Jerome, Commentary on Daniel, CHAPTER TEN
[AD 458] Theodoret of Cyrus on Daniel 10:4
On the fourteenth day of the first month at evening the divine law commanded them to celebrate the Passover, but blessed Daniel maintained his fast until the twenty-fourth day.… Daniel did not celebrate the Passover in obedience to the law, which expressly commands Israel to celebrate the three feast days in the place which the Lord God chose. Those Jews who dared to celebrate these festivals in a foreign land would have been transgressing this command.

Source: COMMENTARY ON DANIEL 10:4
[AD 235] Hippolytus of Rome on Daniel 10:5
In the first vision he says, “Behold, the angel Gabriel [was] sent.” Here, however, it is not so; he sees the Lord, not yet indeed as perfect man but with the appearance and form of man, as he says: “And, behold, a man clothed in linen.” For in being clothed in a various-colored coat, he indicated mystically19 the variety of the graces of our calling. For the priestly coat was made up of different colors, as various nations waited for Christ’s coming, in order that we might be made up (as one body) of many colors.

Source: COMMENTARY ON DANIEL 2:24
[AD 235] Hippolytus of Rome on Daniel 10:5
Now the word Uphaz, which is a word transferred from Hebrew to Greek, denotes pure gold.

Source: COMMENTARY ON DANIEL 2:25
[AD 300] Ammonius of Alexandria on Daniel 10:5
[The Hebrew word] baddim means an intricately woven cloak, just as believers, whom Christ wears as a robe, are eminent in the weave of virtues. God puts on the faithful and girds them with the precious and pure gospel so that they might believe in the resurrection. For Orphaz means “pure.”

Source: FRAGMENTS ON DANIEL 10:5
[AD 420] Jerome on Daniel 10:5
Verse 5. "And I lifted my eyes and saw." We must lift up our eyes if we are to be able to discern a mystical vision.

"And behold, a person clothed in linen." Instead of "linen," as Aquila rendered it, Theodotion simply puts baddim, whereas the Septuagint renders it as byssus, and Symmachus as exaireta (choice vestments), that is, "distinguished clothing" (praecipua). And instead of what we have rendered as, "Behold, a man," on the basis of the Hebrew text, Symmachus puts, "One like unto a man," inasmuch as he was not actually a man but only had the appearance of one.

"And his loins were girt about with pure gold." The Hebrew term for this is 'wpz or ophaz, a word which Aquila has rendered in this fashion: "And his loins were girt about with the color of ophax".

Source: St. Jerome, Commentary on Daniel, CHAPTER TEN
[AD 235] Hippolytus of Rome on Daniel 10:6
"And the voice of His words." For all we who now believe on Him declare the words of Christ, as if we spake by His mouth the things enjoined by Him.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel
[AD 420] Jerome on Daniel 10:6
Verse 6. "And his body was like chrysolite." For "chrysolite," one of the twelve gems inserted in the oracular breastplate of the high priest, the Hebrew has trs'ys (tharsis) , a word which Theodotion and Symmachus simply left unchanged in transcription; but the Septuagint called it "the sea," according to the usage in the Psalms: "With a violent gale Thou dashest the ships of Tharsis in pieces," i.e., "the ships of the sea" (Psalm 48:7). Jonah, also, was desirous of fleeing, not to Tarsus, the Cilician city (as most people suppose, substituting one letter for another), nor to some region in India (as Josephus imagines), but simply out to the high seas in general (Jonah 1:3).

Source: St. Jerome, Commentary on Daniel, CHAPTER TEN
[AD 458] Theodoret of Cyrus on Daniel 10:6
He says, “And his body was like Tharseis” instead of “it resembled purified gold brought from Tharseis,” for refined gold was brought to Solomon from there. “And his face was like the appearance of lightning.” He says that a radiance resembling light shone from his face. “And his eyes were like lamps of fire and his arms and legs like the sight of burnished bronze and the sound of his words like the sound of a crowd.” He says that he has eyes emitting fire and arms resembling the finest bronze. You would think that he had heard a multitude speaking.

Source: COMMENTARY ON DANIEL 10:5-6
[AD 235] Hippolytus of Rome on Daniel 10:7
"And I saw," etc. For it is to His saints that fear Him, and to them alone, that He reveals Himself. For if any one seems to be living now in the Church, and yet has not the fear of God, his companionship with the saints will avail him nothing.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel
[AD 235] Hippolytus of Rome on Daniel 10:7
Also at that time there were many who stood alongside Daniel, but they did not see the vision, for they were not worthy.

Source: COMMENTARY ON DANIEL 4:38.3
[AD 386] Cyril of Jerusalem on Daniel 10:7
What would you do then? That he who came for our salvation should become a minister of destruction because people could not bear him? Or that he should suit his grace to our measure? Daniel could not bear the vision of an angel, and were you capable of the sight of the Lord of angels? Gabriel appeared, and Daniel fell down; and of what nature or in what guise was he that appeared? His countenance was like lightning, not like the sun, “and his eyes as lamps of fire,” not as a furnace of fire. “And the voice of his words [was] as the voice of a multitude,” not as the voice of twelve legions of angels; nevertheless the prophet fell down.… If an angel appearing took away the prophet’s strength, would the appearance of God have allowed him to breathe?… So then after trial had shown our weakness, the Lord assumed that which people required: for since people required to hear from one of like countenance, the Savior took on him the nature of like affections, that people might be the more easily instructed.

Source: Catechetical Lecture 12:14
[AD 420] Jerome on Daniel 10:7
Verse 7. "And I, Daniel, alone saw the vision, for the men who were with me saw it not; but an exceeding great terror fell upon them, and they fled away and hid themselves." The Apostle Paul had a similar experience in the Book of Acts, in that while the others could see nothing, he alone beheld the vision (Acts 22:6-9).

Source: St. Jerome, Commentary on Daniel, CHAPTER TEN
[AD 458] Theodoret of Cyrus on Daniel 10:7
But perhaps someone would say, “Why then did they flee, if they did not see the vision?” Most likely this fact is what filled them all the more with dread, for since they saw no one and yet heard a great voice, they likely all ran away in fright. Then he calls their astonishment not only cowardice but also the inability to see. These events resemble the things that happened to Paul on the road near Damascus. There he too saw a light that flashed around him. His companions saw nothing but only heard a voice. And then his companions likewise fled from the divine prophet when they heard only the voice, while he remained there alone.

Source: COMMENTARY ON DANIEL 10:7
[AD 300] Ammonius of Alexandria on Daniel 10:8
“I was left alone.” The unbelievers do not know Christ and flee, while the faithful will see him, since they are illuminated by him, even as faithful Daniel was.

Source: FRAGMENTS ON DANIEL 10:8
[AD 300] Ammonius of Alexandria on Daniel 10:10
The hand indicates partial knowledge of the truth of the gospel. For Christ is the one who will raise the whole human race.

Source: FRAGMENTS ON DANIEL 10:10
[AD 420] Jerome on Daniel 10:10
Verse 10. "And behold, a hand touched me, and lifted me up upon my knees..." The angel appeared in the form of a man and laid his hand upon the human prophet as he lay upon the ground, in order that he might not be terrified, beholding a form like his own.

Source: St. Jerome, Commentary on Daniel, CHAPTER TEN
[AD 373] Ephrem the Syrian on Daniel 10:11
“Daniel, pay attention,” … that is, learn and weigh carefully the mysteries of those things whose results you asked with constant prayer and with three weeks of mourning and fast.

Source: COMMENTARY ON DANIEL 10:9-11
[AD 379] Basil of Caesarea on Daniel 10:11
I indeed maintain that even Gabriel in no other way foretells events to come than by the foreknowledge of the Spirit, by reason of the fact that one of the boons distributed by the Spirit is prophecy. And whence did he who was ordained to announce the mysteries of the vision to the man of desires6 derive the wisdom whereby he was enabled to teach hidden things, if not from the Holy Spirit? The revelation of mysteries is indeed the peculiar function of the Spirit, as it is written, “God has revealed them to us by his Spirit.”

Source: ON THE HOLY SPIRIT 16:38
[AD 420] Jerome on Daniel 10:11
Verse 11. "And he said to me, 'Daniel, thou man of desires...'" It was fitting that he be addressed as a man of desires, for by dint of urgent prayer and affliction of body and the discipline of severe fasting he desired to learn of the future and to be informed of the secret counsels of God. Instead of "man of desires," Symmachus rendered it as "desirable man." The term is apt, for every saint possesses a beauty of soul and is beloved by the Lord.

Source: St. Jerome, Commentary on Daniel, CHAPTER TEN
[AD 430] Augustine of Hippo on Daniel 10:11
Daniel was called by the angel “a man of desires.” What were those desires of his, but ardent longings for the beauty of wisdom? Because in his youth he had trampled on lust, as a prisoner he had crushed the pride of kings, when shut in close he had shut the mouths of lions.

Source: SERMON 391:5
[AD 235] Hippolytus of Rome on Daniel 10:12
"Thy words were heard." Behold how much the piety of a righteous man availeth, that to him alone, as to one worthy, things not yet to be manifested in the world should be revealed.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel
[AD 373] Ephrem the Syrian on Daniel 10:12
“From the first day,” that is, from that day when you began to fast, being inflamed by the desire to learn those things that you asked, so that you persevered in praying and supplicating before your God. “Your words have been heard, and I have come because of your words”: your prayers led me, as well, to prepare a plan for the salvation of your people according to your vows.

Source: COMMENTARY ON DANIEL 10:12
[AD 420] Jerome on Daniel 10:12
Verse 12. "And he said to me: 'Fear not, Daniel, for from the first day when thou didst set thine heart to understand and to afflict thyself in the sight of thy God (variant: thy Lord), thy words have been heard and granted, and I have come forth in response to thy words" (Vulgate: on account of thy words). On the twenty-fourth day of the first month, that is, of Nisan, after three weeks or twenty-one days had elapsed, he beheld this vision, and he heard from the angel that on the very first day he had begun to pray and to afflict himself before God, his words had been heard and granted. The question arises why, if he had been heard, was the angel not sent to him right away. Well, by reason of the delay an opportunity was afforded him of praying to the Lord at greater length, so that in proportion as his earnest desire was intensified, he might by his effort the more fully deserve to hear. And as for the angel's statement, "And I have come in response to thy words," his meaning is this: "After thou didst begin to invoke God's mercy by good works and tearful supplication and fasting, then I for my part embraced the opportunity of entering in before God and praying for thee."

Source: St. Jerome, Commentary on Daniel, CHAPTER TEN
[AD 235] Hippolytus of Rome on Daniel 10:13
"And lo, Michael." Who is Michael but the angel assigned to the people? As (God) says to Moses, "I will not go with you in the way, because the people are stiff-necked; but my angel shall go with you."

Source: Hippolytus Exegetical Fragments - Scholia on Daniel
[AD 253] Origen of Alexandria on Daniel 10:13
Accordingly we find in the holy Scriptures that there are rulers over individual nations, as for instance, we read in Daniel of a certain “prince of the kingdom of the Persians” and another “prince of the kingdom of the Greeks,” who, as is clearly shown by the sense of the passage itself, are not humans but powers.

Source: ON FIRST PRINCIPLES 3:3.2
[AD 420] Jerome on Daniel 10:13
Verse 13. "But the prince of the kingdom of Persia withstood me for twenty-one days." In my opinion this was the angel to whose charge Persia was committed, in accordance with what we read in Deuteronomy: "When the Most High divided the nations and distributed the children of Adam abroad, then He established the bounds of the nations according to the number of the angels of God" (Deuteronomy 32:8). These are the princes of whom Paul also says: "We speak forth among the perfect a wisdom which none of the princes of this world knew. For if they had known it, they would never have crucified the Lord of Glory" (1 Corinthians 2:6-8). And so the prince or angel of the Persians offered resistance, acting on behalf of the province entrusted to him, in order that the entire captive nation might not be released. And it may well be that although the prophet was graciously heard by God from the day when he set his heart to understand, the angel was nevertheless not sent to proclaim to him God's gracious decision, for the reason that the prince of Persia opposed him for twenty-one days, enumerating the sins of the Jewish people as a ground for their justly being kept in captivity and as proof that they ought not to be released.

"And behold, Michael, one of the chief princes, came to my assistance." That is, while the angel of the Persians was resisting thy petitions and my representations on thy behalf as I presented thy prayers to God, then there came to my assistance the angel Michael, who has oversight of the people of Israel. By chief princes we are of course to understand archangels.

"And I remained there close by the king of the Persians." He designates the angel or prince by the term "king of the Persians," and shows that he had tarried with Michael for a little as he spoke in opposition to the prince of the Persians.

Source: St. Jerome, Commentary on Daniel, CHAPTER TEN
[AD 435] John Cassian on Daniel 10:13
We cannot possibly doubt that this prince of the kingdom of the Persians was a hostile power that befriended the nation of the Persians as an enemy of God’s people. For in order to hinder the good which he saw would result from the archangel’s solution to the question for which the prophet prayed to the Lord, in his jealousy he strove to prevent the saving comfort of the angel from reaching Daniel too speedily and strengthening the people of God, over which the archangel Gabriel was set.

Source: CONFERENCE 8:13
[AD 458] Theodoret of Cyrus on Daniel 10:13
He does not simply say “prince of the Persians” but “prince of the kingdom of the Persians.” He means to say “the one entrusted to rule over the very king of the Persians.”

Source: COMMENTARY ON DANIEL 10:13-14
[AD 458] Theodoret of Cyrus on Daniel 10:13
MOSES TEACHES US THESE THINGS MORE DISTINCTLY: “For when the Most High allotted the nations, as he scattered the sons of Adam, he appointed the boundaries of the nations according to the numbers of the angels.” And in the holy Gospels our Lord says to the apostles, “See that you do not despise one of these little ones, because their angels daily see the face of my Father in heaven.” … We learn then from these passages that each of the angels is entrusted with our care, to guard and protect us and to ward off the wicked demon’s plots, but the archangels are entrusted with authority over the nations.… And blessed Daniel agrees with them, for he also speaks of the prince of the kingdom of the Persians [and] … the prince of the Greeks, and [he] calls the prince of Israel Michael.Why then [does] the prince of the Persian kingdom seem to oppose the advocate of God’s people? After all, it is clear to everyone that the nature of the angels is better than the passions by which we are gripped, and their nature is full of holiness. The fact that they unquestionably obey the wishes of God can be learned throughout Scripture. How then does the prince of the kingdom of the Persians seem to oppose the care of the Israelites?… For the prince of the Persians and the prince of Greeks, that is, those who have been entrusted with the protection and care of these nations, inasmuch as they are fondly disposed toward those in their care and see the transgression of Israel, were displeased to see the Israelites enjoying more consideration. They did not know the mystery that had been hidden in God, who made all things. After the incarnation of our Savior, as Paul says, “The manifold wisdom of God was made known to the rulers and authorities through the church.” Therefore, since they did not know this mystery and they saw God’s great providence for Israel, those who had been entrusted with the care for the other nations were displeased to see that after the law, the prophets and such teaching and care, the Israelites behaved worse and were inflamed by more evil than the nations who were shepherded by them.

Source: COMMENTARY ON DANIEL 10:13
[AD 458] Theodoret of Cyrus on Daniel 10:13
This means “I spent all these days persuading him how the Israelites were justifiably worthy of this attention. And Michael, one of the chief princes, joined in advocating with me.”

Source: COMMENTARY ON DANIEL 10:13
[AD 420] Jerome on Daniel 10:14
Verse 14. "And I have come to teach thee what things shall befall thy people in the last days." The very petition which Daniel had requested is the thing which he deserves to hear from God, namely what is going to happen to the people of Israel, not in the near future, but in the last days, that is, at the end of the world.

Source: St. Jerome, Commentary on Daniel, CHAPTER TEN
[AD 430] Augustine of Hippo on Daniel 10:14
The Greek version has a more concise expression for “give me understanding,” sunetison me, expressing “give understanding” by the single word sunetison, which the Latin cannot do; as if one could not say, “Heal me,” and it were necessary to say, “Give me health,” as it is here said, “Give me understanding”; or “Make me whole,” as here it may be said, “Make me intelligent.” This indeed an angel could do, for he said to Daniel, “I come to give you understanding”; and this word is in the Greek, as it is here also, sunetisai se; as if the Latin translator were to render therapeusai se by sanitatem dare tibi. For the Latin interpreter would not make a circumlocution by saying, to give you understanding, if, as we say from health, “to heal you,” so one could say from intellect, “to intellectuate you.” But if an angel could do this, what reason is there that this man should pray that this be done for him by God? Is it because God had commanded the angel to do it? Just so: for Christ is understood to have given this command to the angel.

Source: EXPLANATIONS OF THE PSALMS 119:73
[AD 235] Hippolytus of Rome on Daniel 10:16
"My inwards are turned" (A. V., "my sorrows are turned upon me"). For it was meet that, at the appearing of the Lord, what was above should be turned beneath, in order that also what was beneath might come above.-I require time, he says, to recover myself, and to be able to endure the words and to make reply to what is said.-But while I was in this position, he continues, I was strengthened beyond my hope. For one unseen touched me, and straightway my weakness was removed, and I was restored to my former strength. For whenever all the strength of our life and its glory pass from us, then are we strengthened by Christ, who stretches forth His hand and raises the living from among the dead, and as it were from Hades itself, to the resurrection of life.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel
[AD 300] Ammonius of Alexandria on Daniel 10:16
“Like the Son of man.” He foresees the incarnation of the Only Begotten and calls him the Son of man, the one who was to be born of holy Mary and made human. “And my insides churned.” Since life is compared with a wheel, the one who lives among the saints, that is, the soul being directed in this life, ought to leave behind the evils here below and ought to bring up good things, that is, good deeds, from the earthly realm to the sublime and heavenly.

Source: FRAGMENTS ON DANIEL 10:16
[AD 407] John Chrysostom on Daniel 10:16
Let those Anomoeans listen who, out of curiosity, are investigating into the essence of the Lord of angels. Daniel, to whom the eyes of the lions showed reverence, Daniel, who had a more than human power in his human body, could not endure the presence of his fellow servant but lay on the ground before the angel and could not breathe. For he said, “My bowels were turned within me at what I saw, and no breath was left in me.” But these Anomoeans, who are so far removed from the virtue of that just man, profess to know with all exactness the highest and first of essences, the very essence of God, who has created myriads of these angels. And yet Daniel did not have the strength to look on a single one of them.

Source: AGAINST THE ANOMOEANS 3:23
[AD 420] Jerome on Daniel 10:16
Verse 16. "O my lord, at the sight of thee my joints are loosed..." Theodotion interprets it this way, in accordance with what we read in the One Hundred and Second Psalm: "Bless the Lord, O my soul, and all that is within me, bless His holy name." (Psalm 103:1) For our inward nature must direct its gaze without, before we deserve to behold a vision of God; and when we actually have beheld a vision of God, then our inward 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 kings is within, in golden borders" (Psalm 45:13).

Source: St. Jerome, Commentary on Daniel, CHAPTER TEN
[AD 458] Theodoret of Cyrus on Daniel 10:17
Let no one think that the one who appeared to Daniel was the Lord because Daniel addressed him as “lord.” For Daniel at the end of the vision said, “He stretched out his hand to the heaven and swore by the living God,” confessing candidly thereby his servitude to the Lord. Daniel called him “lord” not as if he were God, but rather paying him the customary honor. For when we too converse with humans of more honorable rank, we typically use this salutation, just as also blessed Abraham did when he saw the angels appearing as men and conversed with them as with men: “I ask you, my lord, if I have found favor in your sight, do not pass by your servant.” And blessed Rebecca spoke to the servant of blessed Abraham, “Drink, my lord, and I will give water to your camels.” Accordingly, also this word lord does not altogether indicate God. And we will learn this more clearly from the end, as long as we hold to this train of argument.

Source: COMMENTARY ON DANIEL 10:16-17
[AD 235] Hippolytus of Rome on Daniel 10:18
"And he strengthened me." For whenever the Word has made us of good hope with regard to the future, we are able also readily to hear His voice.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel
[AD 300] Ammonius of Alexandria on Daniel 10:18
When the strength of our life fails and we leave behind all earthly glory, so that we are no longer strong in it, then we receive the power from God, as Christ stretches out his hand upon us and says, “Be bold and strong.”

Source: FRAGMENTS ON DANIEL 10:19
[AD 458] Theodoret of Cyrus on Daniel 10:18
He meant, “Do not be in distress at all; for I did not come to harm you but to make known to you what you desired to know. Cast off your fear, be brave, and be strong.” And the deed followed word.

Source: COMMENTARY ON DANIEL 10:18-19
[AD 420] Jerome on Daniel 10:19
Verse 19. "And as he spoke with me, I recovered strength and said, 'Speak, my Lord, for thou hast reassured me' And he said..." For unless the angel had reassured him by touching him like a son of man, so that his heart was freed of terror, he would not have been able to hearken to God's secrets. For that reason he now says, "Speak, for thou hast reassured me; for thou hast enabled me both to hear and understand what thou sayest."

Source: St. Jerome, Commentary on Daniel, CHAPTER TEN
[AD 235] Hippolytus of Rome on Daniel 10:20
"To fight with the prince of Persia." For from the day that thou didst humble thyself before the Lord thy God thy prayer was heard, and I was sent "to fight with the prince of Persia." For there was a design not to let the people go. Therefore, that thy prayer might be speedily answered, "I stood up against him."

Source: Hippolytus Exegetical Fragments - Scholia on Daniel
[AD 300] Ammonius of Alexandria on Daniel 10:20
Each nation has a guardian angel over them, so that they may not be harmed by the demons.… Therefore, the prince of the Greeks was also in the presence of God so that he himself heard the prophecies that were spoken concerning Alexander and those after him who would rule the world.

Source: FRAGMENTS ON DANIEL 10:20
[AD 420] Jerome on Daniel 10:20
Verse 20. "'Dost thou know why I have come to thee? And now I will return to fight against the prince of the Persians.'" What he means is this: I have indeed come to teach thee of the things thou hast received in answer to prayer; but I am going to return once more to contend against the prince of the Persians in the sight of God, for he is unwilling that thy people be released from captivity.

"For (Vulgate: Therefore) as I was coming away, the prince of the Greeks appeared and entered in (Vulgate: and came up)." He means, "I myself was departing from God's presence in order to announce to thee the events which are to befall thy people in the last days; and yet I am still not secure, since the prince of the Persians stands to plead against the granting of thy petitions and the acceptance of my advocacy on thy behalf. And behold, the prince of the Greeks, or Macedonians, had just come, and he entered in before God's presence to lodge accusation against the prince of the Medes and Persians, in order that the kingdom of the Macedonians might succeed in their place." Truly marvelous are the secret counsels of God, for it indeed came to pass that after the Jewish people had been freed from captivity, Alexander, king of the Macedonians, slew Darius and overthrew the kingdom of the Persians and Medes, so that the prince of the Greeks did overcome the prince of the Persians.

Source: St. Jerome, Commentary on Daniel, CHAPTER TEN
[AD 373] Ephrem the Syrian on Daniel 10:21
The angel reported these events, so that Daniel might know that there were not many among the Jews who asked God for their return, nor did the angels approve Daniel’s vow, nor was everything you requested, Daniel, accepted by the angels, in order that the freedom of human will not be restricted.

Source: COMMENTARY ON DANIEL 10:21
[AD 420] Jerome on Daniel 10:21
Verse 21. "Nevertheless I will relate to thee what has been set down in the Scripture of truth." That is, this is the order which the words follow. The fulfilment is still in doubt. For even though thou dost beseech the Lord and I present thy prayers to Him, yet the prince of the Persians takes his stand on the opposite side, and is unwilling that thy people be freed from captivity. But because the prince of the Greeks has come, and in the meantime is contending against the prince of the Persians, and also because I have Michael there as my assistant, I shall, during their mutual conflict, report to thee the coming events which God has foretold to me and has bidden me relate to thee. And let no one be disturbed by the question as to why mention is made of the prince of the Greeks or Hellenes rather than of the Macedonians, for Alexander, king of the Macedonians, did not take up arms against the Persians until he had first overthrown Greece and subjected it to his power.

"And no one is my helper in all these things except Michael, your prince." He implies, "I am that angel who presents thy prayers to God, and I have no other helper in petitioning God on your behalf except the archangel Michael, to whose charge the Jewish nation has been entrusted. And meanwhile the prince of the Greeks is engaged in a common effort with me at this particular time, contending against the prince of the Persians. We should review our ancient history and consider whether by any chance that was the date of the conquest of the Persians by the Greeks. According to the Vulgate edition (of the Septuagint), this same vision is reckoned as extending to the end of the book, that is, the vision which appeared to Daniel in the third year of Cyrus, King of the Persians. On the other hand, according to the Hebrew original, the ensuing sections are separate from this, and recorded in an inverted order. The causes for this phenomenon we have already mentioned; that is, the matters here recorded are related as having occurred in the first year of the Darius who overthrew Belshazzar, not in the third year of Cyrus.

Source: St. Jerome, Commentary on Daniel, CHAPTER TEN
[AD 458] Theodoret of Cyrus on Daniel 10:21
He says in effect, “Why then do I speak of one or two, the prince of the Persians or that of the Greeks? For none of the heavenly powers wishes your people to obtain anything good, manifestly because of their great lawlessness. Only Michael so desires, who was entrusted with the care of your people.” He used the expression “to wage war” instead of “to argue and persuade,” since he wished to show the just irritation of his opponent at the people and his own good will on their behalf. It is likely that the angel who is doing the debating is the holy Gabriel, for this angel had already interpreted the other dreams for him.

Source: COMMENTARY ON DANIEL 10:20-21