I am well familiar with the book to which you linked, having quoted from it in my own book. If you yourself go back and carefully read the area around the passage you quoted, you will learn that Jerome took no stand on the meaning of the prophecy of the seventy weeks. Instead, he quoted what each of many earlier writers had said about this prophecy, and advised his readers to evaluate them for themselves, and decide which opinion was correct.
But if you scroll back up in the same document you linked to, you will see that in this very same document, Jerome said concerning Daniel 7:8 that "We should therefore concur with the traditional interpretation of all the commentators of the Christian Church, that at the end of the world, when the Roman Empire is to be destroyed, there shall be ten kings who will partition the Roman world amongst themselves. Then an insignificant eleventh king will arise, who will overcome three of the ten kings, that is, the king of Egypt, the king of [North] Africa, and the king of Ethiopia, as we shall show more clearly in our later discussion. Then after they have been slain, the seven other kings also will bow their necks to the victor." This was the comment that I was referring to in my earlier post.
But Jerome was far from alone in teaching futurism. It was clearly taught by Papias. Eusebius complained concerning Papias, saying, “For he appears to have been of very limited understanding, as one can see from his discourses. But it was due to him that so many of the Church Fathers after him adopted a like opinion, urging in their own support the antiquity of the man; as for instance Irenæus and any one else that may have proclaimed similar views.” (The Church History, by Eusebius, book III, chapter XXXIX, section 13.)
Who were these "many" others that followed the lead of Papias? Eusebius specifically named Irenaeus. But other futurist writers I have personally studied (and quoted in my book) include, among others, Justyn Martyr, Hippolytus, Victorinus, Cyril of Jerusalem, the unknown author called Pseudo-Ephraem, and the unknown author of the so-called "epistle of Barnabas." Nor are these all the futuristic Christian writers of the early church.
And after the reformation, there were MANY futuristic Christian writers in the 1600s and early 1700s, including William Lowth, whose writings I quoted from extensively, and who published a series of commentaries on the Old Testament before Riberra was even born. And my colleague William Watson cataloged about two dozen such writers from the 1600s and 1700s that even taught a rapture before the Lord would come in power and glory to judge the world.
So this claim that Futurism originated with Fransisco Riberra has been thoroughly debunked by several modern writers, including my book, "Ancient Dispensational Truth," which is currently scheduled for release by Dispensational Publishing House on the first of November.