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Daniel 7:1. In the first summer of Belshazzar, king of the Chaldeans, Daniel saw a dream, and a vision of his head on his bed, and the dream was written down. Until now, blessed Daniel wrote the prophecy in more historical order. For first, and at the very beginning, he showed what happened to him when he was taken into captivity, and added also how he enjoyed the care of the God of all things for him; then he recounted what execution Nebuchadnezzar suffered for cruelty and pride, and how after this Belshazzar was punished for neglecting the sacred vessels. And when Belshazzar was struck by the punishment of God, and the kingdom passed to the Medes; Daniel described what happened to him and Darius, showing how much Darius was disposed towards him, and to what intrigues, having been subjected to military leaders and princes, he was honored with God's help. Having recounted this as if historically, he finally begins to convey the prophecies communicated to him in revelations. And first he offers a revelation about the four beasts, very similar to Nebuchadnezzar’s dream. For Nebuchadnezzar saw four substances in one body, and Daniel sees four beasts coming out of one sea. But in order not to have to repeat the same thing twice, let’s begin a detailed explanation; because from it what has been said will be revealed more clearly. “In the first summer of Belshazzar, king of the Chaldeans, Daniel saw a dream: and the vision of his head on his bed,” that is, he saw this revelation in a dream. He will also describe what he saw during the day; then he acts thoroughly, notifying us what he saw in a dream and what he saw in a waking state. “And the dream,” it is said, “was written.” He did not dare to hide what was communicated to him from God, but he wrote it for the benefit of everyone. The beginning of his words. And answering, he said 7, that is, he began the story like this: Dan.7:2. And I saw Daniel in my vision at night: and behold, the four winds of heaven lay upon the great sea. Dan.7:3. And four beasts came up from the sea, distinguished among themselves. Nebuchadnezzar sees the body, taught by the vanity of the present and that these are more images, as the divine Apostle says (1 Cor. 7:32), and not real things; because in the present there is nothing permanent and solid, but everything flows, decays, fades. Blessed Daniel sees the sea, taught by the excitement of real life. Because, having become a prisoner, he was forced to see the other side; then, out of necessity, he learns the anxiety and storms of life. And just as a king, who thinks highly of gold, silver, copper and iron, in the form of these substances, accepts allegorical indications about kingdoms, recognizes the succession of kings, learns not to think highly of royal power, which is subject to rapid changes: so the Prophet, neglecting all this, sees four beasts, learning that the most terrible kingdoms, bringing fear to all people, will also have an end, one thing will endure, only never-ending kingdom, which the God of saints has prepared for the saints. Therefore, he calls this life, as having thousands of troubles, a sea, and the vicissitudes of human affairs as winds blowing on the sea. Just as when the south wind blows, the waves tend to the north, and as soon as the north wind stirs up the sea, the noisy excitement rushes again to the south: so, when the Assyrians ruled the helm of the universe, they drew everyone into subjection to themselves; and as soon as the kingdom passed to the Persians, the desire of the subjects immediately began to join them; and again, after the Macedonians accepted the scepter, everyone, leaving those whom they had obeyed before, paid them the usual tribute; when the Romans assumed dominion over everyone, everyone, putting the Macedonians at nothing, rushes to the west; because the Macedonians themselves are included in the number of Roman subjects. Therefore, the Prophet rightly likened the upheavals of human affairs to the winds that, now here and now, drive the waves of the sea. That is why he mentioned the four winds, since there were four successions of kingdoms. Shows us what difference the animals had among themselves. For he says: Dan.7:4. The first was like a lioness, and his krill was like an eagle: until the day he was plucked out, the krill of him was lifted up from the earth, and stood on the foot of a man, and the heart of a man was given to him. By the name of the lioness the Prophet signified the kingdom of the Assyrians, or Chaldeans; because it was the first to prevail over most of the universe. The lioness is a royal animal, and the Prophet says that her wings were like those of an eagle, because the eagle rules over all birds. Therefore, just as Nebuchadnezzar said that he saw a golden head at his body, the divine Daniel, interpreting this, said: “Thou art a golden head,” to the king (Dan. 2:36): so here the Prophet applied the most powerful of beasts to the first kingdom, not testifying to its greater power, but assigning it great honor, as the first. But the Prophet saw that “the exterminators of the beast killed him,” that is, the beast was deprived of all his subjects and lost its former strength. “And he was lifted up,” it is said, from the earth, that is, he ceased to reign. “And on a hundred man’s feet” - he compared himself with those under his control. “And the heart of man was given to him” - taught by experience to think about himself in a human way and in his mental ideas does not transgress the measures of nature. Because the Assyrians, when they held the helm of the kingdom, were sick with arrogance and exorbitant arrogance (which is why blessed Isaiah says: “God will bring” a great mind, to the prince of the Assyrians: “Isa. 10:12): then, having learned through experience the vicissitudes of human affairs and the impermanence of happiness, they naturally begin to think about themselves in a human way, know themselves and acquire “the heart of man.” This is how the Prophet depicted the first beast, and added: Dan.7:5. And behold, the second beast was like a bear, and in the land of one hundred, and three cries were in the mouth of his mouth, in the midst of his teeth: and the mother said to him, Arise, thou flesh eateth so much. Here the Prophet refers to the kingdom of Persia; he says that it is like a bear, in terms of cruelty and inhumanity of executions; because the Persians are more ferocious than all the barbarians in their punishments; tearing off the skin of the living, cutting off members one by one, they make the torment prolonged, and prepare a bitter death for those executed. Therefore, it is said, “and I said to him: Arise, you eat many of the flesh,” not making it an obligation to do so, but predicting the future, and testifying to cruelty and indomitability. It is said: “Three krills came out of his mouth.” because he possessed three parts of the universe, eastern, northern and southern. Cyrus, the first king of the Persians, conquered the entire east to the Hellespont. His son Cambyses took possession of Egypt and brought the Ethiopians into subjection, while Darius, the son of Istaslov, became the owner of the Scythian Nomads who inhabited the northern part of the universe. And the son of Darius, Xerxes, attempted to bring Europe under his citizenship, but, defeated in a naval battle by the Athenians, he returned in shame and learned what harm gluttony causes. That is why it is said: “three wings were in his mouth.” According to other lists it reads: “three ribs,” but there is no difference in this. Will this or that be delivered; it shows that the beast collects fruits from three parts of the universe, and accepts tribute from everywhere. The Prophet added beautifully: “in his mouth,” indicating the taxes brought in by everyone. And since this kingdom was not completely destroyed, but retains some part of the former possession; then the Prophet did not say that it would undergo the same thing that the previous kingdom suffered, losing its wings, standing “on the foot of man,” and taking on “the heart of man.” The Prophet says that it “in a country of one hundred,” that is, it held out against one country and, having owned three parts of the universe, although it lost most of its possessions, it retained dominion over one country. Having long ruled all of Asia and Libya, it lost Egypt and Ethiopia, no longer owns Palestine, Phenicia and Syria, lost dominion over Asia, and Pontus Euxine became outside his power; possesses only Persia, Media, Assyria and not many neighboring peoples. That is why it is said: “in a country of one hundred.” Having told this about the second beast, the Prophet continues: Dan.7:6. Behind him I saw: and behold a beast like a lynx: and four birds cried over him, and four heads of the beast, and power was given to him. This Prophet makes clear the kingdom of Macedon, and very successfully likened Alexander to a lynx, in speed, speed and diversity. He said that the beast had “four wings of a bird;” because Alexander, like a bird, flew around the four countries of the universe, and brought everyone under his rule. In four chapters the Prophet made clear the division of the state that occurred after Alexander. For instead of one, four kings arose. Ptolemy, son of Lagov, was given the helm of Egypt; Seleucus was entrusted with the administration of the possessions lying to the east; Antigonus began to possess Asia, and Macedonia, as some say, Antipater, and as others say, Philip, otherwise Arideas, the brother of Alexander himself. Therefore, just as four heads mean four states after Alexander, so four wings mean the dominion of Alexander himself, who conquered the four parts of the universe, the Prophet said: “power was given” to the beast; because he turned out to be the owner of those countries that his former kings had not previously owned; however, this kingdom, which had conquered everyone, came to an end. For the Prophet says: Dan.7:7. Behind this video in a vision at night: “and behold, the fourth beast is terrible and terrible, and its teeth are iron and great,” and its nails are copper, “poisonous and thin, and tramples its remains with its feet, and it is distinguished more than all the former beasts.” The Prophet calls the Roman kingdom the fourth beast. I didn’t give him a name; because the Roman state, composed of many nations, prevailed over the universe. At first it was ruled by kings; then - sometimes by the people, and sometimes by nobles, but finally returned under the former royal authority. The prophet says that the beast is “terrible and terrible beyond measure;” because this kingdom has become more powerful than all the previous kingdoms. The Prophet, speaking about the body, put iron as the fourth substance, and added: “just as iron makes everything hard and softens, so it will make everything thin and thin” (Dan. 2:40). But even here he says “the teeth” of the beast are “iron;” from which it is clear that the kingdom is also implied here. It is said: “poisonous and thinning.” And truly great tributes were imposed on the subjects by the Romans. “And the remains,” it is said, “they trample underfoot.” By feet the Prophet means the army of this kingdom; They cause quite a bit of harm to residents of cities and villages. “And that one” distinguished “is more abundant than all the former beasts;” because the Roman kingdom became more powerful and famous than the kingdoms that came before it. says the Prophet. This means that by the end of the kingdom, ten kings will rise up at the same time, some of whom will be strong, while others will be extremely weak. The Prophet showed this in the body seen in a dream. For there are ten toes on the feet, and of them “some are iron, and some are clay” (Dan. 2:42); Interpreting this, blessed Daniel said that “some part of the kingdom will be strong,” and part will be powerless. And from this it is clear that both dreams mean the same thing. “And he has ten horns,” it is said. Dan.7:8. Look at him in the roses, The Prophet continues: “and this other small horn” we see “he rose up among them, and his tradition was cut off from his face: and behold, eyes like the eyes of men in that rose, and lips speaking great things,” and he made war with the saints. Here Daniel means the Antichrist appearing between the ten horns. He says that this horn plucked out three horns that were in front of him, and makes it clear that he will crush three kings out of ten reigning at the same time. He calls this horn small, as coming from the small tribe of Judah, but visible, because after this it will become significant. And by eyes the Prophet meant intelligence and cunning, which, having put into action, he deceived many. But “the mouth, it is said, speaks great,” that is, “speaks” arrogantly and arrogantly. Blessed Paul clearly teaches us this, saying: “But no one will deceive you according to” “the same image: lest the falling away come first, and the man of lawlessness is revealed, the son of perdition, an adversary, and one who exalts himself more than anyone who speaks of God or worships, as if he should sit in the church of God, I will show myself that there is a God” (2 Thess. 2, 3. 4). Making this clear, blessed Daniel said: “and the mouth that speaks great things,” and made war with the saints, that is, he uses all measures, wanting to accept all people as accomplices of his wickedness and subject them to the same punishment as himself. But by doing this, says the Prophet, he will not remain long, but will soon be crushed. Dan.7:9. In vain, Daniel continues, until the throne was erected, and the Ancient One was gray in daylight, and His clothing was like snow, and the hair of His head was like pure wave, His throne was a flame of fire, His wheels were scorching fire. Dan.7:10. A river of fire flows before Him: thousands of thousands serve Him, and darkness stands before Him: He judged, and the books were opened. The prophet says that the horn, which spoke great, arrogant and arrogant things, and made war on the saints, dared to do all this, “until the judgment sat.” It is necessary to know that God, Who is incorporeal, simple, has no image, does not accept any outline, has an indescribable nature, and repeatedly, as His will pleases, for the benefit of creatures, forms visions; and one can see that He appeared differently to Abraham, differently to Moses, in a different form to Isaiah, and also showed a different form to Ezekiel. Therefore, when you see the difference in revelations, do not assume the Divinity to be diverse, but listen to what God Himself says through the mouth of the Prophet Hosea: “I multiplied visions, and in the hands of the prophets I became like them” (Hos. 12:10). “We have become like,” he said, but he was not visible; because He forms visions as He pleases. So, of course, blessed Ezekiel, seeing that the One who appeared was composed of electrum and fire, when he described the revelation, added: “this is the likeness of the glory of the Lord” (Ezek. 2:1), and did not say that he saw the Lord himself, or the very glory of the Lord, but says: “the likeness of the glory of the Lord.” Therefore, here too, blessed Daniel, through the vision of the “Ancient Day,” learns about eternity. Understanding this, some of the translators instead of the words: “Ancient of days” put: “Old is the Creator of days.” The Prophet sees the purity of hair and the whiteness of clothing, being taught from all things non-blame and holiness, not only the nature of God, but also what is imagined about Him, that is, truth, providence, care, judgment. Because the Prophet saw a horn using arrogant words and plotting thousands of intrigues for the servants of God; then, with lightning speed shining in everything with purity, he learns that such insolence is not committed through negligence, but through the ineffable dispensation of God, who allows God. And lest anyone else think that God, as good, wants to help the saints, but cannot, Daniel sees a throne prepared from fire, and wheels also of a fiery nature, and a river of fire washing the throne, and thousands of thousands of servants and darkness of upcoming topics. And with some of this he learns to cognize God’s omnipotence, and with others, God’s purity and non-reproachfulness, while by old age - eternity, wisdom, meekness. To this the Prophet adds: “the judgment sat, and the books were opened,” that is, the judgment decided that it was time for judgment, and opened memorial records of what everyone had done; for these records are called books by the Prophet. If anyone thinks that this signifies the promise of the Lord, which He gave to the Apostles, saying: twelve thrones will be set up, and “you will sit judging the deceived ten tribes of Israel” (Matthew 19:26); then there is nothing incredible in this; because the promise of Truth is not false. says the Prophet, “from the voice of the great words, even the horn spoke, I saw the beast killed and destroyed, and his body was given into burning fire.” When, due to the fury of that horn, judgment was carried out; then, says Daniel, the fourth kingdom collapsed, and the body of the beast was given over to be burned with fire. It should be noted that he did not simply say: the beast was given over, but: “his body”, “given” to be burned by fire. Because by the beast we mean the whole kingdom, and in the kingdom some are the disciples of piety, and others are the workers of sin, and following the Divine Scripture, we are accustomed to call the former spiritual, and the latter carnal; spiritual. Dan.7:12. And the power of the other beasts ceased, and the continuation of the 8 life was given to them for a time and a time. The power of other animals has already ceased, says the Prophet, although they spent many years in possession; because everyone has a certain time assigned to reign. When this happened, the other kingdoms ceased before this, and those who deserved punishment in the fourth kingdom were given over to fire; then, says the Prophet, Dan.7:13. I saw in a dream at night, and behold, on the clouds of heaven, like the Son of man walking, and even reaching the Ancient of Days, and being brought before Him: Dan.7:14. And to Him was given honor and power and a kingdom, and all people, tribes, languages ​​will work for Him: His power, eternal power, which will not pass away, and His kingdom will not crumble. It is truly timely that another can tell the Jews that the Prophet of old told them: “The face of a harlot’s wife was yours,” she was not ashamed “to all” (Jer. 3:3). For what is clearer than these words? Indeed, the Prophet preached evangelically and apostolically, rather than prophetically and fortune-telling. What the Lord says in the Gospel: “you will see the Son of man coming on the clouds of heaven" with His Angels (Matthew 24:30), and Blessed Paul says: "The Lord commanded, with the voice of the Archangels, and with the trumpet of God, he will come down from heaven, and the dead" will rise incorruptible, and "we who are left behind will be caught up in the clouds to meet the Lord in the air, and so we will always be with the Lord" ( 1 Thessalonians 4:16.17), - the blessed Daniel clearly taught us this, foreshadowing the second coming of the Savior. Just as you clearly call Him the Son of man according to the nature He assumed, so He says that He comes in the clouds, according to His own promise, to show power, and receives honor and power and the kingdom from the Ancient Day, like a man. For this is also said in the second psalm on behalf of the Lord Himself by blessed David: “The Lord said to Me: You are My Son, I have given birth to You this day: ask of Me, and I will give Your tongues Your inheritance, and Your inheritance to the ends of the earth” (Psalm 2:8). Blessed Daniel also says this; for it is said: “all people, nations, and languages ​​will work for Him.” And showing the infinity of the kingdom, the Prophet continues: “His power, eternal power, will not pass away,” and “His kingdom will not crumble.” Having thus described the revelation, the Prophet added: Dan.7:15. My spirit trembled in my state, I was Daniel, and the vision of my head troubled me. For this vision, he says, was very terrible, and ignorance of the meaning of the mysterious phenomena confused the thought and filled with confusion. Dan.7:16. And I came to one of those standing, and asked news from him about all these. The Prophet calls those thousands of thousands and those ten thousand worth those with which he did not show a specific number, but expressed a multitude that exceeds any number, both those serving and those standing; because the most honorable not only stood, but accepted orders to serve, while others, by standing with fear, expressed their service. And just as in human courts some of the subordinates stand, showing that the court is terrible, while others go out and enter, bringing answers to the judge: so in this most terrible court, Daniel saw that darkness awaited them, and thousands of thousands were entrusted with ministry. Therefore, having come and asking how to explain the revelation to myself, from one of those standing, says the Prophet, I learned the truth. For he said to me: Dan.7:17. These great beasts and four, four kingdoms will rise on the earth: Dan.7:18. They will rebel and take over the kingdom of the Most Holy One, and even maintain it until the century, and "until the century of ages." One must carefully pay attention to the fact that here he named four kingdoms, just as in the legend about the body he spoke about four, and not think that the kingdom signified by the scud is different from the kingdom signified by iron. For there he said that the end of the iron kingdom is weaker, and here he also said that out of ten horns, three were plucked out, obviously as weaker than the others. Therefore, he says, these kingdoms are crumbling, and the true and endless kingdom will be given to the saints of the Most High. And therefore, he continues, having loved this kingdom, do not count the kingdoms of the present age, which will come to an end in a short time, as anything. Dan.7:19. They asked: testily about the fourth beast, as if he were more distinguished than any beast, he was a terrible velma, his teeth were iron, and his nails were copper, poisonous and thin, and he trampled on the remains with his feet. It should be noted that he calls his teeth iron and his nails copper. Because the Roman kingdom takes tribute from everyone; then the Prophet called the teeth iron. And since many from the kingdom of Macedon enter military service, and as the beast has nails, so do the king have warriors; then he rightly called the nails copper, because he also called the third kingdom copper. “Questions,” says the Prophet, Dan.7:20. And about his ten roses, which were on his head, and about the fourth, who ascended and shook off the first three, the horn of that one, his eyes and his mouth speaking great, and his vision is greater than the rest. It should not be surprising that above the Prophet called this horn small, but here he says that the “vision” “of it is greater than others;” you must carefully delve into these words. For when he saw this horn appearing, he called it small, as arising among the small people of Judah, and possessing a still unknown kingdom; and after he has plucked out the three horns that preceded him, the vision rightly calls him greater than the others. Therefore, he continues to ask why Dan.7:21. The horn of that one who makes war with the saints, and strengthens himself on them, Dan.7:22. Dondezh, the Old Day came, and judgment was given to the saints of the Most High: and the time has come, and the kingdom of the holy ones. I asked, says the Prophet, to explain to me what this horn means, acting arrogantly, uttering arrogant words, humiliating the company of the saints, until the Ancient Day pronounces a truthful verdict on it, gives the kingdom to the saints and crushes its powers. says the Prophet, thus: “the fourth beast, the fourth kingdom will be on the earth, it will surpass all the kingdoms, and will girdle the whole earth, and will trample it, and cut it off.” The ancients learned this from mysterious visions, and we know from experience. For we see the fulfillment of prophecy, we see how taxes are exacted, many are oppressed by poverty, and everything else is happening daily. Dan.7:24. And his ten horns, it is said, ten kings will arise. It should be noted that he did not say: they will rise one after another successively, but: they will rise at the same time. And that this is really so is evidenced by the addition: it is said, “another” king, “who will surpass all the previous ones in wickedness, and will humble three kings.” If they reigned not at the same time, but successively one after the other, then how will he humble at one time three of those who were before him? Therefore, it is clear that, according to the prediction, ten kings will rise at the end at one time. The Antichrist, having risen and taking the kingdom last, will fight with them and crush three of them. But not content with victory over people, as it is said: Dan.7:25. And he will speak words against the Most High and the saints of the Most High will lead to decay, or, as it is read in some lists, “he will humble himself and think to change the times and the law.” He will act with such rage and fury that he will spew out arrogant and blasphemous words against God Most High, and will subject those who diligently serve Him and participate in sacred things to all kinds of executions, even imagining it possible to completely destroy the prevailing piety and abolish the valiant way of life prescribed by it. For this makes it clear by saying: “he will think to change the times and the law,” that is, the way of life observed at that time. Then he adds: that is, God's Providence will allow it. And, showing the continuation of these disasters to their extreme extent, “as if the poor will not be completely forgotten, the patience of the poor will not perish forever” (Psalm 9:19), after the words: “and he will give it into his hand,” he added: Even before a time, and times, and half a time. The Prophet conveyed this to us more clearly at the end of the prophecy. For he says: “From the time that the everlasting sacrifice is changed, the abomination of desolation will be given for a thousand two hundred and ninety days” (Dan. 12:11). Therefore, he calls three years and a half a time, times and half a time, in which this horn will have the power to say “great.” Dan.7:26. But the judgment is now 9 spoken by the Prophet, and his power will be destroyed and destroyed to the end. Blessed Paul also clearly taught us this; for, having said what we had said before, he added the following: “Take it now until it is done; And then the lawless one will appear, whom the Lord Jesus will kill with the spirit of His mouth, and will abolish by the revelation of His coming: and this is the coming of Satan, who will work in all power and signs and lying wonders, and in all the lies of unrighteousness, among those who are perishing” (2 Thessalonians 2:7-10). And the meaning of these words is this: the one who holds it must now be removed; for the possessing delusion will be destroyed, and the deception of idols will cease, and then the lawless one will appear. The Lord also spoke this in the Holy Gospel: “the gospel will be preached” to all the ends of the earth, “as a testimony” to them, “and then the end will come” (Matthew 24:14). Having learned from this, blessed Paul instills in the Thessalonians, and through them to all lovers of piety: do not think that the enemy of truth will appear today; for first the entrapping idolatrous error must be destroyed and the preaching of the Gospel established, and then the lawless one must appear. Then he makes it possible to see his destruction: “the Lord Jesus will kill him with the breath of His mouth, and will abolish him by the appearance of His coming.” After this, he shows how he will appear: “his coming is the effect of Satan:” for the devil will imitate the incarnation of God and our Savior. And how the Lord, appearing in human nature, brought about our salvation; so the devil, having adopted an instrument worthy of his wickedness, will use it to show his activity, deceiving careless people with false signs, and miracles, and the ghost of miracles. And the Apostle, explaining why God would allow everyone to do this, added: “Because of the love of the truth, I did not want them to be saved: And for this reason God will send them the power of deceit, so that they may believe lies: so that all who did not believe the truth, but were pleased with unrighteousness, may receive judgment” (2 Thess. 2:10-12). The Lord said the same thing to the Jews: “I came in the name of My Father, and did not accept Me: he comes in his own name, and him you receive” (John 5:43). And the Angel, revealing this to Daniel, says: “He will speak words against the Most High and bring the Saints of the Most High to decay,” and he will change times and the law, and will be given into his hand even for a time, and times, and half a time. And the judgment is here, and its power will be destroyed and destroyed to the end.” You see how mysteriously blessed Paul explained what was revealed by the Angel clearly. The Lord, foretelling the uprising of the saints, said: “There will be great tribulation, such as has not been from the beginning of the world until now, but will never be. And if these days had not ceased, all flesh would not have been saved: but for the sake of the elect these days will cease” (Matt. 24:21.22). Then, having given advice to His holy disciples, and through them to all people, not to be deceived by the words of those who will say: “Here is Christ” (23), because He will appear not hidden or in secret, but openly with glory, he added: “Then they will see the Son of man coming on the clouds of heaven with power and much glory. And His angels will send with a great trumpet, and His chosen ones will be gathered from the four winds, from the end of the heavens to the end of them” (30, 31). Having predicted this to Daniel, the Angel already added to what was said: Dan.7:25. And the kingdom and the power and the majesty of the kings under all heaven will be given to the Saints of the Most High: and His kingdom, the eternal kingdom, and all the powers will work and serve Him Dan.7:28. Until here is the end of the word. This means: this is the end of everything in this life: all the kingdoms of the earth will come to an end, but an eternal kingdom will be given to the saints of the Most High; and they, while reigning, will diligently obey and serve Him; for His kingdom is eternal and has no end. The prophet, having heard this, said: I Daniel was filled with great fear, and therefore my thoughts did not calm down within me, but were confused and constantly became confused, from which a great change occurred in my face. However, he did not divulge the secrets shown to me, but kept them in his heart. Blessed Daniel taught us this; and I, leaving now to blame the Jews, am greatly amazed at some teachers of piety, who called the fourth beast the Macedonian kingdom. They had to, firstly, take into account that the third beast had four heads, which clearly made it possible to see the division of the kingdom into four parts that occurred after the death of Alexander. And then it was necessary not to lose sight of the fact that the fourth beast at the same time had ten horns, and the small horn plucked out the three horns that were in front of it. But the kingdom of Alexandrovo was accepted by four, not ten kings. And if, leaving everything else, I turn to the end, then I should have realized what was said, that after the destruction of the fourth beast, the kingdom will be given to the saints of the Most High; that’s why “the judgment is sede.” But the saints of the Most High did not receive the kingdom after Antiochus Epiphanes. If the blessed Maccabees acquired some power, it was not for long. Judah reigned for three years, Jonathan for nineteen years, and Simon for eight years; and others (I am afraid that, speaking about each, I will not prolong the word) after a short-term power, either died, or for some reason were deprived of military leadership. Moreover, not all of them are saints; but some of them indulged in vices. And if we assume that they are all holy; then Herod, having destroyed them, was declared king of all Judea. Therefore, will it be true what the Angel said, that after the destruction of that horn, “the kingdom and power and majesty of kings under all heaven will be given to the saints of the Most High, and His kingdom, an everlasting kingdom?” For all this does not apply to the Maccabees; They were not entrusted with royal power either, but, as military leaders, they won and soon met their end. Therefore, by the fourth beast it remains to be understood as the kingdom of Rome; because at the end of it ten kings will arise at one time, but the creator of all wickedness and the teacher in it will appear last, doing and suffering everything that was revealed to us in prophecy. After his deposition, the coming of God and our Savior will be revealed, the judgment of all people will come, and the “books” will be opened, these monuments of what everyone has done in life. The body of the beast will be given over to fire, that is, those “” who took away dominion from the soul, gave power to the body, and were led in life by carnal wisdom. The righteous Judge gives the kingdom to the saints, crying: “Come, blessed by My Father, inherit the kingdom prepared for you from the foundation of the world.” (Matthew 25:34). May He grant it to all of us, by the grace and love of our Lord Jesus Christ, with whom glory to the Father with the Holy Spirit forever and ever! Amen. These words cannot be read in the seventy even in the glorious translation. Instead of μακρὀτης continuation”, as read in the Seventy, in Blessed Theodoret it is read here: μακαριὀτης bliss; but the interpretation that follows is in agreement with the first, and not with the last reading. In the Slavic translation, in agreement with other Greek readings, it reads “will sit down.”