The Motif Searcher: one word across the Douay, the Latin, the Greek and the Hebrew.

Daniel 8:14

And he said to him: Unto evening and morning two thousand three hundred days: and the sanctuary shall be cleansed.

Challoner: Unto evening and morning two thousand three hundred daysThat is, six years and almost four months: which was the whole time from the beginning of the persecution of Antiochus till his death.

Open Daniel 8:14 in the Motif Searcher, word by word across all five texts →Show on the spiral →

The verse in its languages

Vulgate (Clementine): Et dixit ei : Usque ad vesperam et mane, dies duo millia trecenti : et mundabitur sanctuarium.
Septuagint (Swete): καὶ εἶπεν αὐτῷ Ἕως ἑσπέρας καὶ πρωί, ἡμέραι δισχίλιαι καὶ τριακόσιαι· καὶ καθαρισθήσεται τὸ ἃγιον.
Hebrew (WLC): וַיֹּ֣אמֶר אֵלַ֔י עַ֚ד עֶ֣רֶב בֹּ֔קֶר אַלְפַּ֖יִם וּשְׁלֹ֣שׁ מֵא֑וֹת וְנִצְדַּ֖ק קֹֽדֶשׁ

Haydock's commentary

Days. That is, six years and almost four months; which was the whole time from the beginning of the persecution of Antiochus till his death. (Challoner)

He began in the year 143, and died in the year 149, according to the era of Seleucus. (Haydock)

The temple was purified in the mean time, 1 Machabees i. 21., and vi. 16. (Worthington)

Full days are specified. Sacrifice entirely ceased for three years, in the year 145, chap. vii. 25. Symmachus has 2,400, others 2,200, as quoted by St. Jerome. We know not whether the solar year of 365 days, or the lunar of 354, be meant.

From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.

The Fathers on this verse

Clement of Alexandria The Stromata, or Miscellanies, Chapter XXI. The Jewish Institutions and Laws of Far Higher Antiquity Than the Philosophy of the Greeks

We have still to add to our chronology the following, I mean the days which Daniel indicates from the desolation of Jerusalem, the seven years and seven months of the reign of Vespasian. For the two years are added to the seventeen months and eighteen days of Otho, and Galba, and Vitellius; and the result is three years and six months, which is “the half of the week,” as Daniel the prophet said. For he said that there were two thousand three hundred days from the time that the abomination of Nero stood in the holy city, till its destruction. For thus the declaration, which is subjoined, shows: “How long shall be the vision, the sacrifice taken away, the abomination of desolation, which is given, and the power and the holy place shall be trodden under foot? And he said to him, Till the evening and morning, two thousand three hundred days, and the holy place shall be taken away.”

Julius Africanus Section III, Part XVIII

4. As far, then, as is in our power, we have taken the Scripture, I think, correctly; especially seeing that the preceding section about the vision seems to state the whole matter shortly, its first words being, “In the third year of the reign of Belshazzar,” where he prophesies of the subversion of the Persian power by the Greeks, which empires are symbolized in the prophecy under the figures of the ram and the goat respectively. “The sacrifice,” he says, “shall be abolished, and the holy places shall be made desolate, so as to be trodden under foot; which things shall be determined within 2300 days.” For if we take the day as a month, just as elsewhere in prophecy days are taken as years, and in different places are used in different ways, reducing the period in the same way as has been done above to Hebrew months, we shall find the period fully made out to the 20th year of the reign o …

St John Chrysostom The Homilies of St. John Chrysostom on Paul's Epistle to the Romans, Homily XIX on Rom. xi. 7

Do these things then still require any interpreting? Are they not plain even to those ever so senseless? And before our words, the very issue of facts has anticipated us in bearing witness to what was said. For at what time have they ever been so open to attacks? at what time such an easy prey? at what time hath He so “bowed down their backs?” At what time have they been set under such bondage? And what is more, there is not to be any unloosing from these terrors. And this the prophet hath also hinted. For he does not say only, “bow Thou down their back,” but, “forever bow Thou down.” But if thou art disposed to dispute, O Jew, about the issue, from what hath gone before learn also the present case. …

The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).