In this post I will be citing the exegesis of two outstanding early Christian figures in respect to particular verses in Daniel which directly relate to Christ and the Trinity. All emphasis will be mine.
I begin with Irenaeus’ views on the fourth figure in the fiery whom Nebuchadnezzar saw and the one like a Son of Man that Daniel beheld.
11. If, then, neither Moses, nor Elias, nor Ezekiel, who had all many celestial visions, saw God; but if what they did see were similitudes of the splendour of the Lord, and prophecies of things to come; it is manifest that the Father is indeed invisible, of whom also the Lord said, No man has seen God at any time. John 1:18 But His Word, as He Himself willed it, and for the benefit of those who beheld, did show the Father’s brightness, and explained His purposes (as also the Lord said: The only-begotten God, which is in the bosom of the Father, He has declared [Him]; and He does Himself also interpret the Word of the Father as being rich and great); not in one figure, nor in one character, did He appear to those seeing Him, but according to the reasons and effects aimed at in His dispensations, as it is written in Daniel. For at one time He was seen with those who were around Ananias, Azarias, Misaël, as present with them in the furnace of fire, in the burning, and preserving them from [the effects of] fire: And the appearance of the fourth, it is said, was like to the Son of God. Daniel 3:26
At another time [He is represented as] a stone cut out of the mountain without hands, Daniel 7:13-14 and as smiting all temporal kingdoms, and as blowing them away (ventilans ea), and as Himself filling all the earth. Then, too, is this same individual beheld as the Son of man coming in the clouds of heaven, and drawing near to the Ancient of Days, and receiving from Him all power and glory, and a kingdom. His dominion, it is said, is an everlasting dominion, and His kingdom shall not perish. Daniel 7:4 John also, the Lord’s disciple, when beholding the sacerdotal and glorious advent of His kingdom, says in the Apocalypse: I turned to see the voice that spoke with me. And, being turned, I saw seven golden candlesticks; and in the midst of the candlesticks One like the Son of man, clothed with a garment reaching to the feet, and girt about the paps with a golden girdle; and His head and His hairs were white, as white as wool, and as snow; and His eyes were as a flame of fire; and His feet like fine brass, as if He burned in a furnace. And His voice [was] as the voice of waters; and He had in His right hand seven stars; and out of His mouth went a sharp two-edged sword; and His countenance was as the sun shining in his strength. Revelation 1:12 For in these words He sets forth something of the glory [which He has received] from His Father, as [where He makes mention of] the head; something in reference to the priestly office also, as in the case of the long garment reaching to the feet. And this was the reason why Moses vested the high priest after this fashion. Something also alludes to the end [of all things], as [where He speaks of] the fine brass burning in the fire, which denotes the power of faith, and the continuing instant in prayer, because of the consuming fire which is to come at the end of time. But when John could not endure the sight (for he says, I fell at his feet as dead; Revelation 1:17 that what was written might come to pass: No man sees God, and shall live Exodus 33:20), and the Word reviving him, and reminding him that it was He upon whose bosom he had leaned at supper, when he put the question as to who should betray Him, declared: I am the first and the last, and He who lives, and was dead, and behold I am alive for evermore, and have the keys of death and of hell.
And after these things, seeing the same Lord in a second vision, he says: For I saw in the midst of the throne, and of the four living creatures, and in the midst of the elders, a Lamb standing as it had been slain, having seven horns, and seven eyes, which are the seven spirits of God, sent forth into all the earth. Revelation 5:6 And again, he says, speaking of this very same Lamb: And behold a white horse; and He that sat upon him was called Faithful and True; and in righteousness does He judge and make war. And His eyes were as a flame of fire, and on His head were many crowns; having a name written, that no man knows but Himself: and He was girded around with a vesture sprinkled with blood: and His name is called The Word of God. And the armies of heaven followed Him upon white horses, clothed in pure white linen. And out of His mouth goes a sharp sword, that with it He may smite the nations; and He shall rule (pascet) them with a rod of iron: and He treads the wine-press of the fierceness of the wrath of God Almighty. And He has upon His vesture and upon His thigh a name written, King of Kings and Lord of Lords. Revelation 19:11-17 Thus does the Word of God always preserve the outlines, as it were, of things to come, and points out to men the various forms (species), as it were, of the dispensations of the Father, teaching us the things pertaining to God. (Against Heresies Book IV, Chapter 20 That one God formed all things in the world, by means of the Word and the Holy Spirit: and that although he is to us in this life invisible and incomprehensible, nevertheless he is not unknown; inasmuch as his works do declare him, and his Word has shown that in many modes he may be seen and known.)
I next quote Hippolytus’ interpretation on the divine figure seen by Nebuchadnezzar and Daniel not just in Daniel 3 and 7, but also in chapter 10. He also deals with the Messianic timetable outlined in Daniel 9. Also, this great saint of the Church likened Mary’s body to the Ark of the covenant.
3. As these things, then, are destined to come to pass, and as the toes of the image turn out to be democracies, and the ten horns of the beast are distributed among ten kings, let us look at what is before us more carefully, and scan it, as it were, with open eye. The golden head of the image
is identical with the lioness,
by which the Babylonians were represented. The golden shoulders and the arms of silver
are the same with the bear,
by which the Persians and Medes are meant. The belly and thighs of brass
are the leopard,
by which the Greeks who ruled from Alexander onwards are intended. The legs of iron
are the dreadful and terrible beast,
by which the Romans who hold the empire now are meant. The toes of clay and iron
are the ten horns
which are to be. The one other little horn springing up in their midst
is the antichrist.
The stone that smites the image and breaks it in pieces,
and that filled the whole earth, is Christ, who comes from heaven and brings judgment on the world.
4. But that we may not leave our subject at this point undemonstrated, we are obliged to discuss the matter of the times, of which a man should not speak hastily, because they are a light to him. For as the times are noted from the foundation of the world, and reckoned from Adam, they set clearly before us the matter with which our inquiry deals. For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and He suffered in the thirty-third year. And 6, 000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day on which God rested from all His works.
For the Sabbath is the type and emblem of the future kingdom of the saints, when they shall reign with Christ,
when He comes from heaven, as John says in his Apocalypse: for a day with the Lord is as a thousand years.
Since, then, in six days God made all things, it follows that 6, 000 years must be fulfilled. And they are not yet fulfilled, as John says: five are fallen; one is,
that is, the sixth; the other is not yet come
.
5. In mentioning the other,
moreover, he specifies the seventh, in which there is rest. But some one may be ready to say, How will you prove to me that the Saviour was born in the year 5500? Learn that easily, O man; for the things that took place of old in the wilderness, under Moses, in the case of the tabernacle, were constituted types and emblems of spiritual mysteries, in order that, when the truth came in Christ in these last days, you might be able to perceive that these things were fulfilled. For He says to him, And you shall make the ark of imperishable wood, and shall overlay it with pure gold within and without; and you shall make the length of it two cubits and a half, and the breadth thereof one cubit and a half, and a cubit and a half the height;
which measures, when summed up together, make five cubits and a half, so that the 5500 years might be signified thereby.
6. At that time, then, the Saviour appeared and showed His own body to the world, (born) of the Virgin, who was the ark overlaid with pure gold,
with the Word within and the Holy Spirit without; so that the truth is demonstrated, and the ark
made manifest. From the birth of Christ, then, we must reckon the 500 years that remain to make up the 6000, and thus the end shall be. And that the Saviour appeared in the world, bearing the imperishable ark, His own body, at a time which was the fifth and half, John declares: Now it was the sixth hour,
he says, intimating by that, one-half of the day. But a day with the Lord is 10000 years; and the half of that, therefore, is 500 years. For it was not meet that He should appear earlier, for the burden of the law still endured, nor yet when the sixth day was fulfilled (for the baptism is changed), but on the fifth and half, in order that in the remaining half time the gospel might be preached to the whole world, and that when the sixth day was completed He might end the present life…
12. After his confession and supplication, the angel says to him, You are a man greatly beloved:
for you desire to see things of which you shall be informed by me; and in their own time these things will be fulfilled; and he touched me, saying, Seventy weeks are determined upon your people, and upon the holy city, to seal up sins and to blot out transgressions, and to seal up vision and prophet, and to anoint the Most Holy; and you shall know and understand, that from the going forth of words for the answer, and for the building of Jerusalem, unto Christ the Prince, shall be seven weeks, and threescore and two weeks.
13. Having mentioned therefore seventy weeks, and having divided them into two parts, in order that what was spoken by him to the prophet might be better understood, he proceeds thus, Unto Christ the Prince shall be seven weeks,
which make forty-nine years. It was in the twenty-first year that Daniel saw these things in Babylon. Hence, the forty-nine years added to the twenty-one, make up the seventy years, of which the blessed Jeremiah spoke: The sanctuary shall be desolate seventy years from the captivity that befell them under Nebuchadnezzar; and after these things the people will return, and sacrifice and offering will be presented, when Christ is their Prince.
14. Now of what Christ does he speak, but of Jesus the son of Josedech, who returned at that time along with the people, and offered sacrifice according to the law, in the seventieth year, when the sanctuary was built? For all the kings and priests were styled Christs, because they were anointed with the holy oil, which Moses of old prepared. These, then, bore the name of the Lord in their own persons, showing aforetime the type, and presenting the image until the perfect King and Priest appeared from heaven, who alone did the will of the Father; as also it is written in Kings: And I will raise me up a faithful priest, that shall do all things according to my heart.
15. In order, then, to show the time when He is to come whom the blessed Daniel desired to see, he says, And after seven weeks there are other threescore and two weeks,
which period embraces the space of 434 years. For after the return of the people from Babylon under the leadership of Jesus the son of Josedech, and Ezra the scribe, and Zerubbabel the son of Salathiel, of the tribe of David, there were 434 years unto the coming of Christ, in order that the Priest of priests might be manifested in the world, and that He who takes away the sins of the world might be evidently set forth, as John speaks concerning Him: Behold the Lamb of God, that takes away the sin of the world!
And in like manner Gabriel says: To blot out transgressions, and make reconciliation for sins.
But who has blotted out our transgressions? Paul the apostle teaches us, saying, He is our peace who made both one;
and then, Blotting out the handwriting of sins that was against us.
16. That transgressions, therefore, are blotted out, and that reconciliation is made for sins, is shown by this. But who are they who have reconciliation made for their sins, but they who believe in His name, and propitiate His countenance by good works? And that after the return of the people from Babylon there was a space of 434 years, until the time of the birth of Christ, may be easily understood. For, since the first covenant was given to the children of Israel after a period of 434 years, it follows that the second covenant also should be defined by the same space of time, in order that it might be expected by the people and easily recognised by the faithful.
17. And for this reason Gabriel says: And to anoint the Most Holy.
And the Most Holy is none else but the Son of God alone, who, when He came and manifested Himself, said to them, The Spirit of the Lord is upon me, because He has anointed me;
and so forth. Whosoever, therefore, believed on the heavenly Priest, were cleansed by that same Priest, and their sins were blotted out. And whosoever believe it not on Him, despising Him as a man, had their sins sealed, as those which could not be taken away; whence the angel, foreseeing that not all should believe in Him, said, To finish sins, and to seal up sins.
For as many as continued to disbelieve Him, even to the end, had their sins not finished, but sealed to be kept for judgment. But as many as will believe in Him as One able to remit sins, have their sins blotted out. Wherefore he says: And to seal up vision and prophet.
22. For when the threescore and two weeks are fulfilled, and Christ has come, and the Gospel is preached in every place, the times being then accomplished, there will remain only one week, the last, in which Elias will appear, and Enoch, and in the midst of it the abomination of desolation will be manifested, viz., Antichrist, announcing desolation to the world. And when he comes, the sacrifice and oblation will be removed, which now are offered to God in every place by the nations. These things being thus recounted, the prophet again describes another vision to us. For he had no other care save to be accurately instructed in all things that are to be, and to prove himself an instructor in such.
23. He says then: In the third year of Cyrus king of Persia, a word was revealed unto Daniel, whose name was Belshazzar; and the word was true, and great power and understanding were given him in the vision. In those days I Daniel was mourning three weeks of days. I ate no pleasant bread, neither came flesh nor wine into my mouth, neither did I anoint myself at all, till three weeks of days were fulfilled. On the fourth day of the first month I humbled myself,
says he, one and twenty days,
praying to the living God, and asking of Him the revelation of the mystery. And the Father in truth heard me, and sent His own Word, to show what should happen by Him. And that took place, indeed, by the great river. For it was meet that the Son should be manifested there, where also He was to remove sins.
24. And I lifted up my eyes,
he says, and, behold, a man clothed in linen.
In the first vision he says, Behold, the angel Gabriel (was) sent.
Here, however, it is not so; but 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 mystically 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. And his loins were girded with the gold of Ophaz.
25. Now the word Ophaz,
which is a word transferred from Hebrew to Greek, denotes pure gold. With a pure girdle, therefore, he was girded round the loins. For the Word was to bear us all, binding us like a girdle round His body, in His own love. The complete body was His, but we are members in His body, united together, and sustained by the Word Himself. And his body was like Tharses.
Now Tharses,
by interpretation, is Ethiopians
. For that it would be difficult to recognise Him, the prophet had thus already announced beforehand, intimating that He would be manifested in the flesh in the world, but that many would find it difficult to recognise Him. And his face as lightning, and his eyes as lamps of fire;
for it was meet that the fiery and judicial power of the Word should be signified aforetime, in the exercise of which He will cause the fire (of His judgment) to light with justice upon the impious, and consume them.
26. He added also these words: And his arms and his feet like polished brass;
to denote the first calling of men, and the second calling like it, viz. of the Gentiles. For the last shall be as the first; for I will set your rulers as at the beginning, and your leaders as before. And His voice was as the voice of a great multitude.
For all we who believe in Him in these days utter things oracular, as speaking by His mouth the things appointed by Him. (Hippolytus, Some Exegetical Fragments of Hippolytus, Second fragment (Of the visions))
And:
47. And the flame streamed forth.
The fire, he means, was driven from within by the angel, and burst forth outwardly. See how even the fire appears intelligent, as if it recognised and punished the guilty. For it did not touch the servants of God, but it consumed the unbelieving and impious Chaldeans. Those who were within were besprinkled with a (cooling) dew by the angel, while those who thought they stood in safety outside the furnace were destroyed by the fire. The men who cast in the youths were burned by the flame, which caught them on all sides, as I suppose, when they went to bind the youths.
92 (i.e., 25). And the form of the fourth is like the Son of God.
Tell me, Nebuchadnezzar, when did you see the Son of God, that you should confess that this is the Son of God? And who pricked your heart, that you should utter such a word? And with what eyes were you able to look into this light? And why was this manifested to you alone, and to none of the satraps about you? But, as it is written, The heart of a king is in the hand of God:
the hand of God is here, whereby the Word pricked his heart, so that he might recognise Him in the furnace, and glorify Him. And this idea of ours is not without good ground. For as the children of Israel were destined to see God in the world, and yet not to believe in Him, the Scripture showed beforehand that the Gentiles would recognise Him incarnate, whom, while not incarnate, Nebuchadnezzar saw and recognised of old in the furnace, and acknowledged to be the Son of God.
93 (i.e., 26). And he said, Shadrach, Meshach, and Abednego.
The three youths he thus called by name. But he found no name by which to call the fourth. For He was not yet that Jesus born of the Virgin.
97 (i.e., 30). Then the king promoted,
etc. For as they honoured God by giving themselves up to death, so, too, they were themselves honoured not only by God, but also by the king. And they taught strange and foreign nations also to worship God…
13 And came to the Ancient of days.
By the Ancient of days he means none other than the Lord and God and Ruler of all, and even of Christ Himself, who makes the days old, and yet becomes not old Himself by times and days.
14. His dominion is an everlasting dominion.
The Father, having put all things in subjection to His own Son, both things in heaven and things on earth, showed Him forth by all as the first-begotten of God, in order that, along with the Father, He might be approved the Son of God before angels, and be manifested as the Lord also of angels: (He showed Him forth also as) the first-begotten of a virgin, that He might be seen to be in Himself the Creator anew of the first-formed Adam, (and) as the first-begotten from the dead, that He might become Himself the first-fruits of our resurrection.
Which shall not pass away.
He exhibited all the dominion given by the Father to His own Son, who is manifested as King of all in heaven and on earth, and under the earth, and as Judge of all: of all in heaven, because He was born the Word, of the heart of the Father before all; and of all in earth, because He was made man, and created Adam anew of Himself; and of all under the earth, because He was also numbered among the dead, and preached to the souls of the saints, (and) by death overcame death.
17. Which shall arise.
For when the three beasts have finished their course, and been removed, and the one still stands in vigour — if this one, too, is removed, then finally earthly things (shall) end, and heavenly things begin; that the indissoluble and everlasting kingdom of the saints may be brought to view, and the heavenly King manifested to all, no longer in figure, like one seen in vision, or revealed in a pillar of cloud upon the top of a mountain, but amid the powers and armies of angels, as God incarnate and man, Son of God and Son of man— coming from heaven as the world’s Judge…
22. Until the Ancient of days come.
That is, when at length the Judge of judges and the King of kings comes from heaven, who shall subvert the whole dominion and power of the adversary, and shall consume all with the eternal fire of punishment. But to His servants, and prophets, and martyrs, and to all who fear Him, He will give an everlasting kingdom; that is, they shall possess the endless enjoyment of good.
Daniel 10:6 And the voice of His words.
For all we who now believe in Him declare the words of Christ, as if we spoke by His mouth the things enjoined by Him.
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. (Ibid., Third fragment (Scholia on Daniel))
FURTHER READING
Appearances of Christ in Daniel
Daniel’s Son of Man as the Messiah
The Son of Man Rides the Clouds Pt. 1a, Pt. 1b, Pt. 2a, Pt. 2b
MESSIANIC TIMELINE OF DANIEL REVISITED AGAIN
A Justification of the Translation of Dan. 9:24-27 in the KJV
The Time of Messiah’s Advent Pt. 1, Pt. 2
Answering Islam Blog 
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