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  • PARALLEL HISTORY BIBLE - Daniel 9:22


    CHAPTERS: Daniel 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27

    TEXT: BIB   |   AUDIO: MISLR - MISC - DAVIS   |   VIDEO: BIB - COMM


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    LXX- Greek Septuagint - Daniel 9:22

    και 2532 προσηλθε και 2532 ελαλησε μετ 3326 ' εμου 1700 και 2532 ειπεν 2036 5627 δανιηλ 1158 αρτι 737 εξηλθον 1831 5627 υποδειξαι σοι 4671 4674 διανοιαν 1271

    Douay Rheims Bible

    And he instructed me, and spoke to me, and said: O Daniel, I am now come forth to teach thee, and that thou mightest understand.

    King James Bible - Daniel 9:22

    And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee
    skill and understanding.

    World English Bible

    He instructed me, and talked with me, and said, Daniel, I am now come forth to give you wisdom and understanding.

    World Wide Bible Resources


    Daniel 9:22

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-03 iv.ix.viii Pg 10
    See Dan. ix . 24–; 27. It seemed best to render with the strictest literality, without regard to anything else; as an idea will thus then be given of the condition of the text, which, as it stands, differs widely, as will be seen, from the Hebrew and also from the LXX., as it stands in the ed. Tisch. Lips. 1860, to which I always adapt my references.


    Anf-03 v.iv.v.xv Pg 32
    Deut. viii. 12–14.

    In similar terms, when king Hezekiah became proud of his treasures, and gloried in them rather than in God before those who had come on an embassy from Babylon,4012

    4012 Tertullian says, ex Perside.

    (the Creator) breaks forth4013

    4013 Insilit.

    against him by the mouth of Isaiah:  “Behold, the days come when all that is in thine house, and that which thy fathers have laid up in store, shall be carried to Babylon.”4014

    4014


    Anf-03 v.iv.v.xxxix Pg 52
    Comp. Deut. viii. 12–14.

    Some places there were in Jerusalem where to teach; other places outside Jerusalem whither to retire5064

    5064


    Anf-01 viii.iv.lvi Pg 32
    Gen. xviii. 16, 17.

    And again, after a little, it thus says: ‘The Lord said, The cry of Sodom and Gomorrah is great,2141

    2141 Literally, “is multiplied.”

    and their sins are very grievous. I will go down now, and see whether they have done altogether according to their cry which has come unto me; and if not, that I may know. And the men turned away thence, and went to Sodom. But Abraham was standing before the Lord; and Abraham drew near, and said, Wilt Thou destroy the righteous with the wicked?’ ”2142

    2142


    Anf-01 viii.iv.cxxvi Pg 8
    Gen. xviii. 17.

    And what follows in the writings of Moses I quoted and explained; “from which I have demonstrated,” I said, “that He who is described as God appeared to Abraham, to Isaac, and to Jacob, and the other patriarchs, was appointed under the authority of the Father and Lord, and ministers to His will.” Then I went on to say what I had not said before: “And so, when the people desired to eat flesh, and Moses had lost faith in Him, who also there is called the Angel, and who promised that God would give them to satiety, He who is both God and the Angel, sent by the Father, is described as saying and doing these things. For thus the Scripture says: ‘And the Lord said to Moses, Will the Lord’s hand not be sufficient? thou shall know now whether my word shall conceal thee or not.’2446

    2446


    Anf-01 ix.vi.xxvii Pg 5
    Dan. xii. 4; 7.

    But Jeremiah also says, “In the last days they shall understand these things.”4153

    4153


    Anf-03 v.iv.v.xxii Pg 50
    Zech. iv. 3; 14.

    For these are they of whom he says, “They are the two anointed ones, that stand by the Lord of the whole earth.” And again Habakkuk says, “His glory covered the heavens” (that is, with that cloud), “and His splendour shall be like the light—even the light, wherewith His very raiment glistened.” And if we would make mention of4367

    4367 Commemoremur: be reminded, or call to mind.

    the promise to Moses, we shall find it accomplished here. For when Moses desired to see the Lord, saying, “If therefore I have found grace in Thy sight, manifest Thyself to me, that I may see Thee distinctly,”4368

    4368 Cognoscenter: γνωστῶς, “so as to know Thee.”

    the sight which he desired to have was of that condition which he was to assume as man, and which as a prophet he knew was to occur. Respecting the face of God, however, he had already heard, “No man shall see me, and live.” “This thing,” said He, “which thou hast spoken, will I do unto thee.”  Then Moses said, “Show me Thy glory.”  And the Lord, with like reference to the future, replied, “I will pass before thee in my glory,” etc. Then at the last He says, “And then thou shalt see my back.”4369

    4369


    Anf-01 ix.vi.xxxiv Pg 62
    Ps. xlv. 3, 4.

    And whatever other things of a like nature are spoken regarding Him, these indicated that beauty and splendour which exist in His kingdom, along with the transcendent and pre-eminent exaltation [belonging] to all who are under His sway, that those who hear might desire to be found there, doing such things as are pleasing to God. Again, there are those who say, “He is a man, and who shall know him?”4303

    4303


    Anf-01 viii.iv.xxxviii Pg 0


    Anf-02 iv.ii.ii.x Pg 3.1


    Anf-03 v.iv.iv.vii Pg 15
    Ps. xlv. 2, 3.

    For the Father, after making Him a little lower than the angels, “will crown Him with glory and honour, and put all things under His feet.”3193

    3193


    Anf-03 iv.ix.ix Pg 32
    Ps. xlv. 3, clause 1 (in LXX. Ps. xliv. 4).

    But what do you read above concerning the Christ? “Blooming in beauty above the sons of men; grace is outpoured in thy lips.”1277

    1277


    Anf-03 v.iv.iv.xiv Pg 3
    Ps. xlv. 3.

    But what do you read about Christ just before? “Thou art fairer than the children of men; grace is poured forth upon Thy lips.”3287

    3287


    Anf-03 v.iv.vi.xviii Pg 11
    Ps. xlv. 3.

    or by Isaiah as “taking away the spoils of Samaria and the power of Damascus,”6012

    6012


    Anf-01 ix.vi.xxxiv Pg 62
    Ps. xlv. 3, 4.

    And whatever other things of a like nature are spoken regarding Him, these indicated that beauty and splendour which exist in His kingdom, along with the transcendent and pre-eminent exaltation [belonging] to all who are under His sway, that those who hear might desire to be found there, doing such things as are pleasing to God. Again, there are those who say, “He is a man, and who shall know him?”4303

    4303


    Anf-01 viii.iv.xxxviii Pg 0


    Anf-02 iv.ii.ii.x Pg 3.1


    Anf-02 vi.iv.vi.xv Pg 5.1


    Anf-03 iv.ix.ix Pg 34
    Ps. xlv. 4 (xliv. 5 in LXX.).

    Who will ply the sword without practising the contraries to lenity and justice; that is, guile, and asperity, and injustice, proper (of course) to the business of battles?  See we, then, whether that which has another action be not another sword,—that is, the Divine word of God, doubly sharpened1279

    1279


    Anf-03 v.iv.iv.xiv Pg 6
    Ps. xlv. 4.

    But who shall produce these results with the sword, and not their opposites rather—deceit, and harshness, and injury—which, it must be confessed, are the proper business of battles? Let us see, therefore, whether that is not some other sword, which has so different an action. Now the Apostle John, in the Apocalypse, describes a sword which proceeded from the mouth of God as “a doubly sharp, two-edged one.”3290

    3290


    Anf-03 v.iv.iv.xiv Pg 12
    Ps. xlv. 4, but changed.

    even the might of Thy spiritual grace, whereby the knowledge of Christ is spread. “Thine arrows are sharp;”3296

    3296


    Anf-01 viii.iv.cxxi Pg 2
    Ps. lxxii. 17.

    But if all nations are blessed in Christ, and we of all nations believe in Him, then He is indeed the Christ, and we are those blessed by Him. God formerly gave the sun as an object of worship,2413

    2413


    Anf-01 viii.ii.xxxv Pg 3
    Isa. ix. 6.

    which is significant of the power of the cross, for to it, when He was crucified, He applied His shoulders, as shall be more clearly made out in the ensuing discourse. And again the same prophet Isaiah, being inspired by the prophetic Spirit, said, “I have spread out my hands to a disobedient and gainsaying people, to those who walk in a way that is not good. They now ask of me judgment, and dare to draw near to God.”1836

    1836


    Anf-01 v.xv.iii Pg 4
    Isa. ix. 6.

    And concerning His incarnation, “Behold, a virgin shall be with Child, and shall bring forth a Son; and they shall call his name Immanuel.”1227

    1227


    Anf-01 viii.iv.lxxvi Pg 2
    [Isa. ix. 6, according to LXX.]

    did he not foretell Him to be the Teacher of those truths which He did teach when He came [to earth]? For He alone taught openly those mighty counsels which the Father designed both for all those who have been and shall be well-pleasing to Him, and also for those who have rebelled against His will, whether men or angels, when He said: ‘They shall come from the east [and from the west2235

    2235 Not in all edd.

    ], and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: but the children of the kingdom shall be cast out into outer darkness.’2236

    2236


    Anf-01 ix.iv.xvii Pg 17
    Isa. ix. 6 (LXX.).

    through whom God caused the day-spring and the Just One to arise to the house of David, and raised up for him an horn of salvation, “and established a testimony in Jacob;”3583

    3583


    Anf-01 ix.iv.xx Pg 16
    Isa. ix. 6.

    coming on the clouds as the Judge of all men;3679

    3679


    Anf-01 ix.vi.xxxiv Pg 64
    Isa. viii. 3, Isa. ix. 6, Isa. vii. 14. [A confusion of texts.]

    and those [of them] who proclaimed Him as Immanuel, [born] of the Virgin, exhibited the union of the Word of God with His own workmanship, [declaring] that the Word should become flesh, and the Son of God the Son of man (the pure One opening purely that pure womb which regenerates men unto God, and which He Himself made pure); and having become this which we also are, He [nevertheless] is the Mighty God, and possesses a generation which cannot be declared. And there are also some of them who say, “The Lord hath spoken in Zion, and uttered His voice from Jerusalem;”4305

    4305


    Anf-02 vi.iii.i.v Pg 40.1


    Anf-03 iv.ix.x Pg 43
    See Isa. ix. 6.

    What novelty is that, unless he is speaking of the “Son” of God?—and one is born to us the beginning of whose government has been made “on His shoulder.” What king in the world wears the ensign of his power on his shoulder, and does not bear either diadem on his head, or else sceptre in his hand, or else some mark of distinctive vesture? But the novel “King of ages,” Christ Jesus, alone reared “on His shoulder” His own novel glory, and power, and sublimity,—the cross, to wit; that, according to the former prophecy, the Lord thenceforth “might reign from the tree.” For of this tree likewise it is that God hints, through Jeremiah, that you would say, “Come, let us put wood1347

    1347 Lignum.

    into his bread, and let us wear him away out of the land of the living; and his name shall no more be remembered.”1348

    1348


    Anf-03 v.iv.iv.xix Pg 5
    Isa. ix. 6.

    But what is there unusual in this, unless he speaks of the Son of God? “To us is given He whose government is upon His shoulder.”3359

    3359


    Anf-03 v.iv.iv.xix Pg 6
    Isa. ix. 6.

    Now, what king is there who bears the ensign of his dominion upon his shoulder, and not rather upon his head as a diadem, or in his hand as a sceptre, or else as a mark in some royal apparel? But the one new King of the new ages, Jesus Christ, carried on His shoulder both the power and the excellence of His new glory, even His cross; so that, according to our former prophecy, He might thenceforth reign from the tree as Lord.  This tree it is which Jeremiah likewise gives you intimation of, when he prophesies to the Jews, who should say, “Come, let us destroy the tree with the fruit, (the bread) thereof,”3360

    3360


    Npnf-201 iii.xvi.iv Pg 50


    Anf-02 vi.iv.v.vi Pg 12.3


    Anf-03 iv.ix.iv Pg 9
    I am not acquainted with any such passage. Oehler refers to Isa. xlix. in his margin, but gives no verse, and omits to notice this passage of the present treatise in his index.

    Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath.


    Anf-01 vi.ii.xiv Pg 13
    Isa. xlix. 6. The text of Cod. Sin., and of the other mss., is here in great confusion: we have followed that given by Hefele.

    <index subject1="Holy Spirit" title="146" id="vi.ii.xiv-p13.3"/>And again, the prophet saith, “The Spirit of the Lord is upon me; because He hath anointed me to preach the Gospel to the humble: He hath sent me to heal the broken-hearted, to proclaim deliverance to the captives, and recovery of sight to the blind; to announce the acceptable year of the Lord, and the day of recompense; to comfort all that mourn.”1653

    1653


    Anf-01 viii.iv.cxxi Pg 6
    Isa. xlix. 6.



    Anf-03 iv.ix.iv Pg 9
    I am not acquainted with any such passage. Oehler refers to Isa. xlix. in his margin, but gives no verse, and omits to notice this passage of the present treatise in his index.

    Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath.


    Anf-03 v.iv.v.xxv Pg 21
    Isa. xlii. 6 and xlix. 6.

    and if we understand these to be meant in the word babes4484

    4484


    Anf-03 v.iv.vi.xi Pg 45
    Isa. xlix. 6 (Sept. quoted in Acts xiii. 47).

    —to them, that is, “who sit in darkness and in the shadow of death?”5722

    5722


    Anf-03 v.ix.xi Pg 10
    Isa. xlix. 6.

    Hear now also the Son’s utterances respecting the Father: “The Spirit of the Lord is upon me, because He hath anointed me to preach the gospel unto men.”7883

    7883


    Anf-01 ix.vii.xxxv Pg 6
    Jer. xxiii. 6, 7.


    Anf-03 vi.iii.vii Pg 4
    See Ex. xxix. 7; Lev. viii. 12; Ps. cxxxiii. 2.

    Whence Aaron is called “Christ,”8595

    8595


    Anf-03 vi.iii.vii Pg 4
    See Ex. xxix. 7; Lev. viii. 12; Ps. cxxxiii. 2.

    Whence Aaron is called “Christ,”8595

    8595


    Anf-01 v.xviii.v Pg 3
    1 Sam. xvi.

    For he himself says in a certain place, “I was small among my brethren, and the youngest in the house of my father.”1372

    1372 Ps. cl. 1 (in the Septuagint; not found at all in Hebrew).


    Anf-01 viii.ii.xl Pg 3
    Ps. i., Ps. ii.

    *marg:


    Anf-03 v.iv.v.xxii Pg 50
    Zech. iv. 3; 14.

    For these are they of whom he says, “They are the two anointed ones, that stand by the Lord of the whole earth.” And again Habakkuk says, “His glory covered the heavens” (that is, with that cloud), “and His splendour shall be like the light—even the light, wherewith His very raiment glistened.” And if we would make mention of4367

    4367 Commemoremur: be reminded, or call to mind.

    the promise to Moses, we shall find it accomplished here. For when Moses desired to see the Lord, saying, “If therefore I have found grace in Thy sight, manifest Thyself to me, that I may see Thee distinctly,”4368

    4368 Cognoscenter: γνωστῶς, “so as to know Thee.”

    the sight which he desired to have was of that condition which he was to assume as man, and which as a prophet he knew was to occur. Respecting the face of God, however, he had already heard, “No man shall see me, and live.” “This thing,” said He, “which thou hast spoken, will I do unto thee.”  Then Moses said, “Show me Thy glory.”  And the Lord, with like reference to the future, replied, “I will pass before thee in my glory,” etc. Then at the last He says, “And then thou shalt see my back.”4369

    4369


    Anf-03 v.vii.xiv Pg 12
    Zech. i. 14.

    Neither, indeed, was ever used by Christ that familiar phrase of all the prophets, “Thus saith the Lord.” For He was Himself the Lord, who openly spake by His own authority, prefacing His words with the formula, “Verily, verily, I say unto you.” What need is there of further argument? Hear what Isaiah says in emphatic words, “It was no angel, nor deputy, but the Lord Himself who saved them.”7148

    7148


    Anf-03 iv.ix.xiv Pg 19
    See Zech. iii. “The mystery of His name” refers to the meaning of “Jeshua,” for which see c. ix. above.

    First, He was clad in “sordid attire,” that is, in the indignity of passible and mortal flesh, when the devil, withal, was opposing himself to Him—the instigator, to wit, of Judas the traitor1462

    1462


    Anf-03 v.iv.iv.vii Pg 22
    See Zech. iii.

    If I may offer, moreover, an interpretation of the two goats which were presented on “the great day of atonement,”3200

    3200


    Anf-03 iv.ix.xiv Pg 19
    See Zech. iii. “The mystery of His name” refers to the meaning of “Jeshua,” for which see c. ix. above.

    First, He was clad in “sordid attire,” that is, in the indignity of passible and mortal flesh, when the devil, withal, was opposing himself to Him—the instigator, to wit, of Judas the traitor1462

    1462


    Anf-03 v.iv.iv.vii Pg 22
    See Zech. iii.

    If I may offer, moreover, an interpretation of the two goats which were presented on “the great day of atonement,”3200

    3200


    Anf-03 v.vii.xiv Pg 12
    Zech. i. 14.

    Neither, indeed, was ever used by Christ that familiar phrase of all the prophets, “Thus saith the Lord.” For He was Himself the Lord, who openly spake by His own authority, prefacing His words with the formula, “Verily, verily, I say unto you.” What need is there of further argument? Hear what Isaiah says in emphatic words, “It was no angel, nor deputy, but the Lord Himself who saved them.”7148

    7148


    Anf-03 iv.ix.xiv Pg 19
    See Zech. iii. “The mystery of His name” refers to the meaning of “Jeshua,” for which see c. ix. above.

    First, He was clad in “sordid attire,” that is, in the indignity of passible and mortal flesh, when the devil, withal, was opposing himself to Him—the instigator, to wit, of Judas the traitor1462

    1462


    Anf-03 v.iv.iv.vii Pg 22
    See Zech. iii.

    If I may offer, moreover, an interpretation of the two goats which were presented on “the great day of atonement,”3200

    3200


    Anf-03 iv.ix.xiv Pg 19
    See Zech. iii. “The mystery of His name” refers to the meaning of “Jeshua,” for which see c. ix. above.

    First, He was clad in “sordid attire,” that is, in the indignity of passible and mortal flesh, when the devil, withal, was opposing himself to Him—the instigator, to wit, of Judas the traitor1462

    1462


    Anf-03 v.iv.iv.vii Pg 22
    See Zech. iii.

    If I may offer, moreover, an interpretation of the two goats which were presented on “the great day of atonement,”3200

    3200


    Anf-01 ii.ii.xxxvi Pg 6
    Ps. civ. 4; Heb. i. 7.

    But concerning His Son158

    158 Some render, “to the Son.”

    the Lord spoke thus: “Thou art my Son, to-day have I begotten Thee. Ask of Me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.”159

    159


    Anf-01 ix.iii.xxxi Pg 2
    Ps. civ. 2; 4.

    spirits, and is clothed with light as with a garment, and holds the circle3246

    3246


    Anf-03 v.iv.iii.viii Pg 5
    Ps. civ. 4.

    He would not have made all things subject to man, if he had been too weak for the dominion, and inferior to the angels, to whom He assigned no such subjects; nor would He have put the burden of law upon him, if he had been incapable of sustaining so great a weight; nor, again, would He have threatened with the penalty of death a creature whom He knew to be guiltless on the score of his helplessness:  in short, if He had made him infirm, it would not have been by liberty and independence of will, but rather by the withholding from him these endowments. And thus it comes to pass, that even now also, the same human being, the same substance of his soul, the same condition as Adam’s, is made conqueror over the same devil by the self-same liberty and power of his will, when it moves in obedience to the laws of God.2812

    2812 [On capp. viii. and ix. See Kaye’s references in notes p. 178 et seqq.]



    Anf-02 ii.ii.iii Pg 4.1
    αὐτοῦ to God, in opposition to the translation given by Abp. Wake and others.

    neither walks in the ordinances of His appointment, nor acts a part becoming a Christian,16

    16


    Anf-01 viii.vi.xxxi Pg 2
    Ezek. xi. 22.

    And borrowing this idea, the magniloquent Plato shouts aloud with vast assurance, “The great Jove, indeed, driving his winged chariot in heaven.” For from what other source, if not from Moses and the prophets, did he learn this and so write? And whence did he receive the suggestion of his saying that God exists in a fiery substance? Was it not from the third book of the history of the Kings, where it is written, “The Lord was not in the wind; and after the wind an earthquake, but the Lord was not in the earthquake; and after the earthquake a fire, but the Lord was not in the fire; and after the fire a still small voice?”2583

    2583


    Anf-03 v.iv.v.xlii Pg 31
    Ezek. xi. 22, 23.

    which “left the daughter of Sion as a cottage in a vineyard, as a lodge in a garden of cucumbers.”5150

    5150


    Treasury of Scriptural Knowledge, Chapter 9

    VERSE 	(22) - 

    :24-27; 8:16; 10:21 Zec 1:9,14; 6:4,5 Re 4:1


    PARALLEL VERSE BIBLE

    God Rules.NET