SECOND (PROPHETIC) DIVISION
CHAP. 7–12
1.
The vision of the four world-kingdoms and of the Messianic kingdom
7
1In the first year of
1 Belshazzar king of Babylon, Daniel had [saw] a dream, and visions of his head upon his bed: then he wrote the dream,
and told
the sum of
the matters.
2
2Daniel spake
3 and said, I saw
4 in my vision by
5 night, and, behold,
the four winds of the heaven [heavens] strove upon [were
rushing to] the great sea.
3And four great beasts came up from the sea, diverse one from another
6
4The first
was like a lion, and had eagle’s wings: I beheld till
7 the wings thereof were plucked, and it was lifted
up from the earth, and made [to] stand upon
5the feet as a man, and a man’s heart
was given to it. And, behold, another beast, a second, like to a bear, and it raised
8 up itself [was made to stand] on one side,
9 and it
had three ribs in
the mouth of it between
the teeth of it: and they said thus unto it, Arise, devour much flesh.
6After this I beheld,
4 and lo, another, like a leopard, which [and it] had upon
the back of it four wings of a fowl [bird]: the beast had also four heads; and dominion
was given to it.
7After this I saw
10 in the night visions, and, behold, a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth:
11 it devoured and brake
in pieces, and stamped the residue with
the feet of it: and it
was diverse from all the beasts
8that
were before it; and it had ten horns. I considered
12 the horns, and, behold,
there came up among them another little horn, before whom [and from before it]
there were three of
13 the first horns plucked up by the roots [were extirpated]: and, behold, in this horn
were eyes like the eyes of man, and a mouth speaking great
things.
9I beheld, till
7 the thrones were cast [set]
down, and
the Ancient of days did sit, whose [his] garment
was white as snow, and
the hair of his head like
the14 pure wool: his throne
was like the13 fiery flame [flames of fire],
and his wheels
as burning fire.
10A fiery stream [stream of fire] issued [flowed] and came forth from before him: thousand thousands ministered unto him,
15 and ten thousand times ten thousand stood
16 before him: the judgment was set [did sit],
the books
11were opened. I beheld
4 then, because of the voice of the great words which the horn spake [
was speaking]; I beheld,
even till
7 the beast was slain, and his
12[its] body destroyed, and given to the burning flame. As concerning [And]
the rest of the beasts, they had their dominion taken away:
17 yet their lives were prolonged for
18 a season and time.
13I saw
4 in the night visions, and, behold,
one like the Son of man came [was coming] with
the clouds of heaven [the heavens], and came to [reached] the
14Ancient of days, and they brought him near before him. And
there was given him [to him
was given] dominion, and glory, and a kingdom, that all people, nations, and languages,
19 should serve
20 him: his dominion
is an everlasting dominion, which shall not pass away, and his kingdom
that which shall not be destroyed.
15I Daniel was grieved
in my spirit [my spirit was grieved] in
the midst of
my body [
its sheath], and the visions of my head troubled
21 me.
16I came near unto
22 one
12 of them that stood
by, and asked him
23 the truth of
21 all this. So [And]
17he told me, and made
24 me know
the interpretation of the things.
25 These great
18beasts, which are
26 four,
are four kings,
which shall arise out of the earth. But [And]
the saints of
the Most High
26 shall take [receive] the kingdom, and possess the kingdom for ever, even for ever and ever.
19Then I would
know [wished] the truth of
21 the fourth beast, which was diverse from all the
others [of them], exceeding dreadful, whose [its] teeth
were of iron, and his [its] nails
of brass;
which devoured, brake [breaking]
in pieces, and
20stamped the residue with his [its] feet; and of
21 the ten horns that
were in his [its] head, and
of the other which came up, and before whom [from before it] three fell; even [and]
of that horn that [and it] had eyes, and a mouth that spake [speaking]
very great
things, whose [and its] look
was more stout than his
21[its] fellows. I beheld,
4 and the same [that] horn made war with
the saints, and prevailed
1 against them;
22until the Ancient of days came, and [the] judgment was given to
the saints of
the Most High;
26 and the time came [arrived] that [, and]
the saints possessed the kingdom.
23Thus he said, The fourth beast shall be the fourth kingdom
27 upon [the] earth, which shall be diverse from all [the] kingdoms, and shall devour the Whole earth, and shall tread it
down, and break it
in pieces. 24And the ten horns out of this
28 kingdom
are ten kings
that shall arise: and another shall rise [arise] after them; and he shall be diverse from the
29 first, and he shall subdue [abase] three kings.
25And he shall speak
great words against the
Most High, and shall wear out [afflict]
the saints of
the Most High,
26 and think to change times and laws [law]: and they shall be given
into his hand, until a time and times and the
26dividing
of [half a] time. But [And] the judgment shall [did] sit, and they
shall take away his dominion, o consume and to destroy
it unto the end.
27And the kingdom and [the] dominion, and the greatness of
the kingdom under the whole heaven [heavens], shall be given to
the people of
the saints of
the Most High,
30 whose [his] kingdom
is an everlasting kingdom, and all [the] dominions shall serve and obey him.
28Hitherto
is the end of the matter.
31 As for me32 Daniel, my cogitations [thoughts] much troubled
20 me, and my countenance
33 changed in
21 me: but [and] I kept the matter
30 in my heart.
8
EXEGETICAL REMARKS
Daniel 7:1.
Historical introduction. In the first year of Belshazzar; hence, in the first year after the death of Nebuchadnezzar, the father and predecessor of Belshazzar; see on Daniel 5:1.
34This
designation of the time “seems substantially to have furnished the
occasion for renewed reflection on the part of the prophet, bearing upon
the former series of prophetical meditations that had been called forth
in him by an important event (the dream of Nebuchadnezzar concerning
the image of the monarchies, which Daniel interpreted, chap. 2). The
idea of the four heathen kingdoms which were to precede the introduction
of the Messianic kingdom of Israel, that was announced by the earlier
prophets and believed by them to be near, is again brought out
comprehensively in this place, with reference to the course observed by
those kingdoms toward the theocracy” (Kranichfeld). —Concerning the
chronological parallelism of the series of apocalyptic visions, opened
by this new vision of the monarchies, with the series of historical
events recorded in the former division of the book, and beginning with
chap. 2, see the Introd., § 3.—
Daniel had a dream and visions of his head upon his bed. Cf. Daniel 2:19; and with reference to the visions of his head, cf. 2:28.—
Then he wrote the dream,
immediately or soon after it transpired; a note intended to strengthen
the following statements concerning its nature (cf. Daniel 12:4). This
note, however, as the change of person between Daniel 7:1 and 2
indicates, was probably introduced by the author at a later time, in
connection with his final revision of the whole book. The closing verse
of the chapter, which likewise is merely important as a transitional
passage, seems also to be a later addition.—
And told the sum of the matters; gave the leading features.
רֶאשׁ מִלִּין, the sum or substance of the words; cf.
רֹאשׁ in passages like Lev. 5:24; Psa. 119:160; and also the Talmudic
ראשי דברים (
Rosh hash., II. 6), and the Gr.
κεφάλαιον,
which is employed in this place by the Sept. The “sum” signifies, of
course, the aggregate of all that is of Messianic significance. Cf.
Ewald: “When it is said that Daniel merely recorded the leading
features, or gave a mere summary, of the wonderful visions which he saw,
the meaning becomes evident, when it is observed with what freedom the
leading outlines of the visions are drawn in the first two turns of the
description (Daniel 7:1–14), and are afterward repeated for the purpose
of interpretation. All the remaining prophetic sections of the book have
the same plan in substance; but whenever it is attempted to record
personal experiences and observations in writing, it is advisable to
furnish the briefest outline consistent with clearness, on account of
the readers, if for no other reason.”
*
Daniel 7:2, 3.
The entrance of the four beasts. Daniel spake and said.
The incoherence of these words with the statements of Daniel 7:1 seems
to indicate that they no longer belong (as Kranichfeld believes) to the
supplementary note, Daniel 7:1, but that they originally served to
introduce the description of the vision.—
I saw in my vision by night; עִם, “during, by,” spoken of synchronous things; cf. Daniel 3:33.—
And behold, the four winds of the heavens strove (“broke forth”)
upon the great sea. Concerning
אֲרוּ, see on Daniel 2:31.—The fourfold number of the “winds of the heaven” (
i.e., the winds blowing from the different quarters of heaven, or, more simply, those blowing
under
heaven; cf. “the birds of heaven”) has reference, of course, to that of
the beasts in Daniel 7:3 et seq. It designates all the winds of the
world (cf. Daniel 8:8; Zech. 6:5; Jer. 49:36), and therefore indicates
at the outset the universal importance of the following vision. Hence
actual winds must be intended, and not
“angelicæ potentates” as Jerome suggests, under reference to Deut. 32:8 (Sept.).
35
It is not necessary to ask, in connection with a dream-vision, how all
the four winds could arise together; nor how the great sea (
i.e.,
probably the Mediterranean, the ocean of the nations of hither Asia;
cf. Josh. 15:48) could enter into the dream of an Israelite who resided
from his early youth at Babylon. The sea, as is frequent in prophetic
figurative language of the Old Testament, represents the
heathen world
of nations, which unquestionably afforded a striking illustration in
every case when they arose in hostility against the theocracy, in order
to overwhelm and destroy the constantly-diminishing people of God, as
the raging waves of the ocean break upon an insignificant island or
coast. Cf. Isa. 8:7 et seq.; 17:12; 27:1; 57:20; Psa. 46:4; also Rev.
8:8; 17:15; and with reference to the
overflowing (by hostile forces) see Dan. 9:26; 11:10, 22, 26.—
מְגִיחָן לְיַמָּא may be properly translated “breaking forth
upon the sea, breaking loose
against the sea;” on
גִּיחַ,
cf. the corresponding Heb. word in Job 40:23; Ezek. 32:22, and also the
Syr. and Targum. usage, which principally employs the word to represent
the hostile irruption of warlike forces. Less natural is the factitive
rendering of the partic, “caused the great sea to break forth”
(Kranichf.), and the reciprocal, by Luther, “stormed against each other
on the great sea (cf. Ewald’s “swept through the great sea”); the prep.
לְ seems not suited to either conception.
36
Daniel 7:3.
And four (excessively)
great beasts came up from the sea. The strengthening of the idea implied in the reduplicated
רַבְרְבָן may be rendered, with Ewald, by “monstrous,” or by an adverb of comparison prefixed to “great,” as “very, excessively,” etc.
37
Kranichfeld is incorrect and interpolating: “four ravenous beasts.”—The
rising of “the beasts from the sea” describes, figuratively, their
rising out of the great undefined, and, so to speak, mist-enveloped sea
of nations, and their more noticeable entrance into the range of the
dreaming prophet’s vision. There is therefore no allusion to a coming up
out of the sea
to the land (unlike Gen. 41:2,
18 et seq.), especially since, in the parallel description in Daniel
7:17, four kings, corresponding to the four beasts, arise “out of the
earth.” [“These four fierce beasts arise, not all at once, but, as
Daniel 7:6 and 7 teach, one after another” (
Keil).]—Concerning
the representation of nations or kingdoms under the figure of certain
beasts, especially ravenous beasts, monsters (cf. Isa. 27:1; 40:9; Ezek.
29:3; 32:2; Psa. 68:31; 74:13), see Ewald: “It is an ancient habit to
regard beasts as symbols of kings and empires; but it first became
really significant through the custom of emblazoning them on standards
and arms, especially on shields, and also on permanent monuments and
works of art, as standing symbols. The most ancient picture-writing in
Egypt and Assyria afterward contributed its part to introduce an
intimate connection in thought between a figurative creature and a
kingdom corresponding to it. It is now known that each of the twelve
tribes of Israel bore the figure of an animal on its standard and its
coat of arms; and likewise that every representative of a tribe could
wear such a symbol, while a king could elevate the symbol of his tribe
to the dignity of a national emblem” (
Geschichte des v. Israel,
iii. 341, 849). Certain animals, such as the lion, panther, and ox,
would naturally be suggested in any case; and others would be chosen by
way of contrast. But nowhere would such animal-symbols be likely to
become so significant as in the ancient Assyrian empire. This has become
the more certain, since the frequent colossal animals scattered among
the ruins of Nineveh and other places, which served as symbols of the
power and greatness of that empire,
i.e., of
its kings and gods, have been brought to light. Hence, after Assyria and
the other great powers of the ancient world had, from the 8th and 7th
centuries B. C, been opposed to the Israelites, whom the latter were
continually less and less able to resist, their poets and orators
adopted the custom of designating them on proper occasions by such
symbols,
e. g., Assyria as a lion or as a
“reed-beast,” and Egypt as a crocodile or dragon. As a consequence, it
is comprehensible why animals were chosen here and in chapters 7 and 8
as symbols of the great monarchies beginning with the Assyrio-Chaldæan,
although these animals are selected independently, because an entirely
new conception is here introduced. Since an increased spiritual
significance was attributed to animals as the emblems of kingdoms, it
would become possible for the imagination to extend such figures beyond
the realm of actual creation, and to construct ideal forms; but our
author clearly avoids the use of wholly imaginary animals for this
purpose, as being inappropriate. His object is here to represent in a
more striking and impressive manner the four successive changes of the
great world-kingdom described in chap. 2 under the figure of a monstrous
human image, which t afforded but faint analogies; and for this purpose
he selects four wild beasts, which differ among themselves
respectively, and which over-come each other in succession.—
Diverse
one from another, for the reason that they represented distinct
kingdoms, which differed from each other respectively, and were
peculiarly constituted in respect to their national character and their
political tendencies. These distinctions are now to be brought out as
clearly and prominently as possible, thus indicating a different purpose
from that connected with the image of the monarchies, which was chiefly
designed to represent the perpetuation of the same heathen world-power
throughout the four successive phases of its development.
Daniel 7:4–8.
More detailed description of the four beasts, and especially of the fourth. The first was like a lion and had eagle’s wings.
The emblem of a wonderful beast so constituted might be chosen with
propriety to represent the Chaldæan, or, if it be preferred, the
Assyrio-Chaldæan world-power (cf. supra, Eth.-fund. principles, etc., on
chap. 2), since the winged lions with human heads recovered at Nimrud
(Layard,
Nineveh and Babylon, p. 348) and also the similar images of winged animals at Babylon (Münter,
Religion der Babylonier,
pp. 98, 139) were doubtless designed as symbols of the power and glory
of that empire or of its rulers. In addition, the description of
Nebuchadnezzar as a lion in strength and an eagle in swiftness was
familiar to his contemporaries, as may be seen on the one hand, in Jer.
4:7; 49:19; 1.17, 44; on the other, in Jer. 49:22; Lam. 4:19; Hab.1:8;
Ezek. 17:3, 12. Moreover, the rank of the lion as the king of beasts,
and of the eagle as the king of birds, corresponds to that of gold, the
most precious of metals, which had been in chap. 2 the symbol of the
first world-kingdom. As in that instance (Daniel 7:38) the king was
identified with his realm, and therefore was regarded as its
representative, so here the fate of the first world-kingdom is
illustrated by various traits taken from the history of Nebuchadnezzar
in chap. 4—
I beheld till the wings thereof were plucked,
i.e., until its power and unrestrained motion were taken from it; cf. Daniel 4:28 et seq.—
And it was lifted up from the earth,
to which, after being deprived of its wings, it had been confined;
compare Daniel 4:30 with 4:33. The words, therefore, as well as those
which follow, relate to the restoration from a state of beastly
degradation to the upright posture and free dignity of man. Others, as
Jerome, Theodoret, Rashi, Bertholdt, Hitzig, etc., render it, “and it
was taken away from the earth,” as if the sentence implied the
destruction of the Chaldæan world-power; but neither its connection with
the following context, nor the usual meaning of
נְטַל “to raise up, elevate,”—cf. 4:31 and the corresponding Heb. verb, Gen. 21:18—will justify this reading.—
And made (to)
stand upon the feet as a man; cf. Daniel 4:13, 31, 33; 5:21. Notice the suffixless
עַל רַגְלַיִן “upon two feet,” instead of “on
its
two feet,” which (corresponding with 2 Kings 13:21) would have been
employed if the description had from the first referred to
Nebuchadnezzar in person. [The phrase “does not mean that the whole
beast was lifted up into the air, but that it stood upon its hinder
legs, taking the upright position of a man. The purpose of this is
explained more fully by the clause that follows.—
רַגְלַיִן is a Hebraizing
dual form, only found in Biblical Chaldee.…—
The heart of a man was given to it,
i.e.,
(in connection with the preceding clause), not only did it take the
outward position of a man, but also, partook of his internal mind and
feelings. I understand the design here to be to characterize the greater
moderation and humanity which the Babylonian dominion exhibited after
Nebuchadnezzar’s malady and restoration, or, to use the language of the
prophet, after ‘its wings were plucked.’ ”—
Stuart.]—See
Hitzig on this passage, with reference to the at times venturous
explanations offered by exegetes who deny its relation to chap. 4 in any
way whatever (
e.g., Bertholdt: “The writer designed to indicate in this place that
human
empires are symbolized;” J. D. Michaelis, Dereser: “The civilizing of
the formerly barbarous Chaldæns, which was reserved until the Babylonian
period, was to be described;” Jerome, Rashi, Ibn-Ezra, etc.: “The
standing upon two feet of the hitherto four-footed beast was to
symbolize the humiliation of the Chaldæans on the overthrow of their
supremacy;” etc., etc.).
Daniel 7:5.
And behold another beast, a second, like to a bear. אָחֳרִי is the more extended,
תִּנְיָנָה
the more definite idea; the former only is repeated in Daniel 7:6, and
the latter in Daniel 7:7. The bear, considered as being second only to
the lion in point of strength and savage disposition, is frequently
mentioned in close connection with the latter;
e.g., 1 Sam. 17:34; Prov. 28:15 (cf. 17:12); Wisd. 11:17.—
And it raised up itself on one side; or even, “it stood leaning to one side” (Hitzig), as it is to be rendered on the authority of the reading
שְׁטַר, “side” (for which several MSS. substitute the usual Aram, form
סְטַר. The common reading
שְׁטַר would require to be regarded as synonymous with the Heb.
מִשְׁטָר,
“dominion” (Job 38:33), but would thus lead to the vapid sense, “and it
raised up one dominion,” which is opposed by the context, and is
questionable in every respect. This meaning, however, has recently been
unsuccessfully advocated by Kranichfeld, who refers to the erection of a
Median empire on the ruins of the Babylonian. Most expositors regard it
correctly as indicating a
leaning posture of
the beast, an inclination to one side. Such a posture would naturally
suggest a tendency to fall, an unsteady, vaccillating character of the
monarchy in question, verging upon ruin—and thus it has been interpreted
by the Sept., Theodot., the Syr., and by many moderns, as Hitzig,
Ewald, Kamphausen, etc., who find here a reference to the weakness and
brief duration of the
Median supremacy, which
soon gave way to that of the Persians. The context, however, requires
that a strong kingdom, animated with a lust for conquest—or, in the
figurative language of the text, a “voracious” kingdom—should be
understood, to which the words “arise, devour much flesh,” are not
spoken ironically and uselessly. For this reason we must suppose (with
Hävernick; cf. also Bertholdt, Von Lengerke, and Maurer) that the beast
inclined
forward, i.e., that it was prepared
to spring and to attack; and this threatening, rapacious, and warlike
posture of the beast shows clearly that not the weak and short-lived
Median kingdom, but the powerful empire of the Medo-Persians. with its
greed for lands and conquest, is intended.
38—And it had three ribs in the mouth of it between the teeth of it.
תְּלָת עִלְעִין
evidently designates a prey that has already been seized by the beast,
and which it is preparing finally to devour (cf. Num. 11:38; Zech. 9:7),
and not (as Saadia, Bertholdt, and Hävernick suppose) parts of its own
body, such as three
molar teeth—an interpretation which
עלעין
nowhere bears. The three states, or even cities, which became the prey
of the Persian empire as symbolized by the “three ribs,” an hardly be
specified; perhaps three is used merely as a round and indefinite
number. If, however, it is attempted to designate them more
particularly, it will certainly be more appropriate to conceive of three
countries,
e.g., Babylon, Egypt, and Lydia
(or, instead of the latter, Palestine, including Syria), which were
conquered by the Medes or Medo-Persians (with De Wette), than (with
Hitzig) to think of the three great Assyrian cities on the Tigris,
Nineveh, Calah, and Resen,—or Nineveh, Mespila (?), and Larissa, which,
according to Xenophon,
Anab., 3:4, 10, the Medes are said to have destroyed (cf. Gen.10:12; Jon. 3:1 et seq.).—
And they said thus unto it, Arise, devour much flesh.
These words evidently refer to something in the history of the Median
empire, that is subsequent to the devouring of the three ribs, and
therefore to the later wars of that state for conquest and plunder,
which followed after the subjugation of the three neighboring kingdoms.
This clearly indicates that the beast described in this connection does
not represent Media only, but the united Medo-Persian empire (against
Ewald, Kranichfeld, etc., and also against Hitzig, who applies this
command to “devour much flesh” to the overthrow of the Chaldæan empire
by the Medes, which he believes to have preceded the destruction of the
three cities on the Tigris). The direction to devour much flesh is,
however, an appropriate feature in the description of the voracity of
this
ζῶον πάμφαγον; cf. Micah 3:2, 3; Isa. 9:11; Jer. 50:17. The speakers who are implied (
אָמְרִין,
as in Daniel 3:4; 4:28) are the angelic powers of God, who govern the
world and especially watch over and guide the fortunes of the great
world-powers.
39
Daniel 7:
6. After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of (or “like”) a
fowl.
Ewald observes, with entire correctness: “This beast is already
distinguished from the other in being less one-sided, and in having
‘four wings of a bird’—
i.e., such as are large
and capable of carrying it swiftly to any place—on its back. [It moves,
however, “not so royally as Nebuchadnezzar—for the panther has not
eagle’s wings but only the wings of a fowl—yet extending to all the
regions of the earth” (Keil).] Hence it can move with ease and freedom
towards either of the four regions of the world, and therefore, in a
sense, it possesses all the four regions of the world,
i.e., it is in the full sense a world-kingdom.” Cf. Kranichfeld also: “The flashing swiftness of movement, the
παρδάλεος ὀξύτης (Hab.1:8), which is here specially indicated by ‘four wings of a fowl on the back of it,’
i.e.,
in a condition for flying, is regarded as characteristic of this beast
(the leopard) while lurking for its prey (Jer. 5:6; Hos. 13:7). Compared
with the clearness and correctness of this interpretation there seems
to be a strange lack of motive for the refusal of the two scholars to
apply it to that world-kingdom, which more than any other was remarkable
for its extension by leaps of panther-like swiftness, and by the
lightning-like rapidity of its rise and fall—namely, the Macedonian
empire of Alex, the Gr.” Cf. the remark of Hitzig: “The special rapidity
of the Persian movements to war and victory cannot be historically
established”—certainly a correct remark, but one which ought not to have
decided its author, who was likewise an opponent of the Macedonian
hypothesis, to regard the four wings in this instance, not as symbols of
rapid movement, but as “an emblem of the far-reaching protecting royal
power from above” (after Lam. 4:20; Psa. 36:8).—
The beast had also four heads,
i.e.,
it extended its dominion in the four quarters of the earth, and
governed the whole world. The words which follow, “and dominion was
given unto it,” are probably merely epexegetical of this symbolical
description, in which the four heads have the same significance as the
pushing of the ram towards the four quarters of the heavens in Daniel
8:4, or as the four faces of the cherubs which looked towards the four
quarters of the earth in Ezek. 1:10 et seq. If it is desired to
interpret the four heads more closely, they may be taken to represent
the four principal divisions or aggregates of countries which the empire
of Alexander embraced (cf. Hävernick on this passage),
e.g.,
Greece, Western Asia, Egypt, and Persia (including India). This is less
arbitrary, at least, than the opinion of Jerome, that the heads
represented the four leading generals of Alexander, viz.: Ptolemy,
Seleucus, Philip, and Antigonus, or than the favorite assumption of many
moderns after Von Lengerke (
e.g., Hitzig,
Ewald, Kamphausen, etc.), that the author represents the four earliest
Persian kings, from Cyrus to Xerxes, who alone were known to him as the
four heads of the leopard. The advocates of the latter opinion refer for
support to Daniel 11:2, which passage, however, does not even imply
that Daniel knew of but four kings of Persia (see on that passage), to
say nothing of its affording no proof whatever that the present passage
is concerned with
any Persian kings. Our
apocalyptist does not represent kings by heads, but by horns (see Daniel
7:8 and 24 et seq.); a feature which recurs in the apocalypse of St.
John, where the ten horns of the beast (Rev. 17:13) symbolize ten kings,
while the seven heads indicate seven mountains. This analogy seems to
favor the view of Hävernick, which assumes that the four heads represent
the four principal sections of the world-kingdom in question, but of
course without demonstrating its correctness.
Daniel 7:7.
After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly.
Observe the solemn minuteness with which the fourth beast is
introduced, and also the description as both “dreadful and terrible,”
דְּחִילָה וְאֶמְתָּנִי; cf. Chr. B. Michaelis:
“Jung-untur
duo synonyma, ad intendendum rem signi-ficatam, ut hæc bestia non
vulgariter, sed supra modum horribilis apparuisse videatur.”40—
And it had great iron teeth.
Iron is mentioned as signifying firmness and incisive sharpness (cf.
Jer.15:12; Mic. 4:13), while the teeth symbolize its lust of conquest
(cf. Daniel 7:5).—
It devoured and brake in pieces and stamped the residue with the feet of it.
Unlike the other beasts, it was not content with simply securing its
prey, but, rejoicing in destruction, it stamped with its feet what it
could not devour. This description evidently does not indicate that the
conquests of the fourth world-kingdom were more extensive than those of
its predecessors, but merely that its course was more devastating and
destructive. This obviously alludes to the description of the legs of
iron and clay (the organs employed in treading and stamping), which
belonged to the colossus in chap. 2, and corresponds fully to the actual
character of the empires of the Macedonian Diadochi, and particularly
that of the Seleucidæ. Cf. Kranichfeld: “It is generally acknowledged
that the description of the fourth beast agrees in its leading features
with that of the fourth kingdom in Daniel 2:40; especially in regard to
its rage for destruction, which crushed without pity and trode
everything under foot. Even the iron, the medium of destruction in
Daniel 2:23, 40, returns here in the large teeth of the monster. The
terrible appearance of the colossus resulted primarily from its fourth
constituent part, and corresponding to this, the qualities which produce
a terrible appearance are here expressly connected with the form of the
fourth beast.”—
And it was diverse from all the beasts before it.
This does not assert that “it combined in itself all that was prominent
in the three former beasts, the lion, bear, and leopard respectively”
(Jerome, Hävernick, et al., under comparison with Rev. 13:2), but merely
that it differed from them all, and displayed its nature in a way that
could not be realized by a comparison with the lion, the bear, or the
leopard. This difference of the fourth beast from all the others is
chiefly suggestive of the
fragmentary and
divided
character of the fourth world-kingdom, and consequently alludes to the
composition of the feet of the colossus out of intermingled iron and
clay.
41 The
opinion of Hävernick and other advocates of the theory which regards the
Roman empire as the fourth world-kingdom, that this description
indicates the contrast between the character of that empire and that of
the Oriental-Hellenistic monarchies which preceded it, is entirely too
far-fetched; but that of Hitzig is no less so, when, in the support of
his theory that the fourth beast represents Alexander the Great, he
asserts that the contrast between the Hellenistic and the Oriental rule
is here indicated—a contrast that was far greater than that between Rome
and the world-kingdoms which preceded it.—
And it had ten horns.
According to Daniel 7:24 these ten horns represent “ten kings.” Unlike
ordinary animals, which have two horns, this monster representing the
fourth world-kingdom has ten, being so many symbols of warlike power and
dominion (cf. Deut. 33:17; 1 Sam. 2:1, 10; Psa. 18:3; Job 16:15; Mic.
4:13, etc.). The number ten is hardly to be strained, in this
connection, to represent ten specified kings; but like the number four
in Daniel 7:6, it is rather to be taken in a
symbolic
sense, and to be regarded as indicating a multiplicity of rulers, or an
indefinitely large number of kings—in harmony with the usual
significance of the number, both in the Scriptures and elsewhere, as the
symbol of earthly perfection.
42
Kranichfeld observes correctly, “It is clearly not in the nature of the
prophetic idea, that the number ten, in addition to the value which it
thus has for the writer, should be capable of being demonstrated on the
analogy of ordinary numerals, in the realization of the picture of the
future.” The notes on chap. 11 will show that in the more detailed
description of the development of the fourth world-power in that place,
there is by no means an exact enumeration of ten kings on the throne of
the Seleucidæ.
Daniel 7:8.
And behold, there came up among them another little horn. Concerning
אָחֳרִי
and its relation to the succeeding modifying predicate, see supra, on
Daniel 7:5.—The prophet observes the rising or springing up of this
little horn, the eleventh one, as taking place between the ten which
already existed (notice the idea of
continued observation, so to speak, of
being lost in observation, which is indicated by the expression
מִשְׂתַּכַּל הֲוֵית,
“I was engaged in considering, in observing”). The smallness of the new
horn in this case, as in the parallel Daniel 8:9, refers merely to its
original state, not to its later appearance when fully grown; for,
according to Daniel 7:20, it was then greater than any of the other
horns. Concerning the reading
סִלְקַת, instead of
סִלְקָת, see Hitzig on this passage.—
Before (or “by”)
whom there were three of the first horns plucked up by the roots; i.e.,
it grew so strongly, and through its growth exercised so disturbing an
influence upon its neighbors, that three of them were uprooted and
wholly destroyed. Here also the definite number “three” is hardly to be
strained to signify precisely three kings, who were overthrown by the
monarch represented by the eleventh horn.
43
The prophecy certainly had its more immediate Messianic fulfilment in
the manner in which Antiochus Epiphanes rose from his originally obscure
condition to the throne of the Seleucidæ, by removing two or perhaps
three of his rivals (see infra); but from the prophet’s point of view,
involving substantially a merely ideal, or, more correctly, a dream-like
indefinite view of the future, the idea of precisely this personage in
future history, and of the political conjunctures preceding his
accession to the throne, was assuredly excluded.—
And behold, in this horn were eyes like the eyes of a man. Eyes like those of a man, human eyes (therefore
two in number, despite the plural
עַיְנִין,
which is probably substituted for the dual for euphonic reasons merely,
and by virtue of a usage that is frequent in the chaldee), are borne by
the horn in token that it represents a
man,
44 and, moreover, a wise, judicious man; for here as elsewhere (
e.g., Ezek. 1:18; 10:12) eyes are the symbol of understanding; cf.
שכל, “to look at, understand.”—
And a mouth speaking great (or “proud”) things; a farther indication of the
human nature and character of the historical personage prefigured by the horn.
מְמַלֵּל רַכְרְבָן, properly, “speaking great or monstrous things;” cf. supra, on Daniel 7:3, and also infra, Daniel 7:11; also the Heb.
דִּבַּי גְּרוֹלוֹת,
Psa. 12:4. The interpretation in Daniel 7:25 shows that blasphemies are
meant by this “speaking of great things;” cf. 11:36; Rev. 13:5.
45
Daniel 7:9–12.
The Divine judgment upon the world-powers. I beheld (such things)
till the thrones were cast down (or “set”) The
A. V. is literal (
רְמִיו). The chairs of the Orientals consist of cushions, which are not
set down, but laid down, and, in case of haste, are
cast down; cf.
ἔκειντο,
Rev. 4:2. The place where the thrones are set is not in heaven, for
according to Daniel 7:13 the Son of man descends to it from heaven; nor
is it on the earth, but, as in Daniel 12:7, a locality intervening
between heaven and earth. [“Seats, not merely a throne for God the
judge, but a number of seats for the assembly sitting in judgment with
God. That assembly consists neither of the elders of Israel (Rabbins),
nor of glorified men (Hengstenb. on Rev. 4:4), but of angels (Psa.
89:8), who are to be distinguished from the thousands and tens of
thousands mentioned in Daniel 7:10, for those do not sit upon thrones,
but stand before God as servants to fulfil his commands and execute His
judgments” (Keil).]—
And the (“an”)
Ancient of days did sit; viz., on his throne, in order to preside at the judgment; cf. Psa. 9:5; 29:10; Isa. 28:6. The “Ancient of days” (
עַתִּיק יוֹמִין),
i.e., the aged in days (
πεπαλαιωμένος ἡμερῶν,
Sus. 52), is doubtless the God of Israel, the same as the Most High,
Daniel 7:25, who was blasphemed by the little horn. He is described as
the “Ancient of days,” probably not by way of comparison with the
younger
associated judges, nor yet with the “blasphemous upstart,” the little
horn (Kranichfeld), but in comparison with the more recent gods of the
heathen; cf. Deut. 32:17; Jer. 23:23. This predicate therefore refers to
that attribute of the God of the Old Covenant, which is designated in
such expressions as
אֱלֹהֵי קֶדֶם, Deut. 33:27,
ישֵׁב קֶדֶם, Psa. 55:20;
βασιλεὺς τῶν αἰώνων, 1 Tim. 1:17; (
ὁ πρῶτος καὶ ὁ ἔσχατος,)
Rev. 1:17 (cf. Isa. 44:6; 48:12). “He, who from primitive times has
proven Himself a powerful judge, assumes the form of venerable age, in
order to beget the confidence that He possesses the wisdom and power to
bring the blasphemer to judgment.”—
His garment was white as snow;
thus correctly Theodot., Vulg., Hitzig, under comparison with Mark 9:3,
but conflicting with the Masoretic accentuation, which requires “as the
white snow” The white color of the garment is probably not designed “to
increase the impression of awful majesty” (Kranichf.), but to symbolize
the
purity and
innocence of the judge. He appears, “so to speak, robed in the
צְדָקָה of the righteous judge;” cf. Isa. 59:17; Job 29:4; 2 Chron. 19:7, and also the passages which mention the light, the symbol of
holiness, as the garment of God,
e.g., Ezek. 1:26; Psa. 104:2; 1 Tim. 6:16.—
And the hair of his head like the pure wool,
hence, likewise as white as snow, as in the case of a venerable sage.
Cf. the parallelism of snow and wool in passages like Isa. 1:16; Psa.
147:16; Rev. 1:14.—
His throne like the fiery flame;
flashing like flaming fire, and apparently composed of it. The mention
of the fiery appearance of the throne of God, does not of itself convey
the conception of flaming vengeance on the part of the strict judge
(Deut. 4:24; 9:3; 32:22; Heb. 12:29, etc.); for He frequently appears
surrounded by fire in cases where His judicial character is not
involved,
e.g., Gen. 15:17; Ex. 3:3; Psa.
18:9, etc. In the present instance, however, the judicial significance
of the fire that emanates from God is clearly established by the
connection, as in Ex. 1916; 20:15; Psa. 50:3 et seq. (against Hitzig and
Von Lengerke).—
His wheels as burning fire. The
throne of the universal judge is therefore mounted on wheels (cf. the
cherubic chariot, Ezek. 1:12 et seq.; 10:13 et seq.; Psa. 77:19), whose
swift revolutions are encompassed with flashing fire. This description
of the Divine throne of judgment as mounted upon wheels leads
Kranichfeld to the incongruous opinion that the “casting down of the
thrones” was accompanied with noise (!).
Daniel 7:10.
A fiery stream issued and came forth from him; i.e., from the Divine Judge, not from His throne; for the
קֳדָמוֹהִי
of the first sentence can hardly be construed with a different object
from that of the second, which clearly relates to God. Nevertheless both
the author of the book of Enoch (14:19) and the writer of the
Apocalypse (4:9) represent the fiery stream as issuing from the
throne,
in the descriptions copied by them from this passage. Ewald interprets
the “stream of fire” as a “stream of light,” and arbitrarily makes it
the symbol of the
speech which issues from God, that is, of His
command
to begin the judgment (in support of which he appeals to Daniel 2:15;
6:27, etc., whose character is entirely different). Hitzig is no less
arbitrary when he remarks that the stream must be conceived as flowing
evenly over a smooth bottom (hence like liquid glowing lava!), and as
constituting the floor for the entire scene of the judicial procedure,
since without this “the whole apparition would float in the air without
support”—an empty fancy, which the prophet’s language in no wise favors.
46—
Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him.
The imperfect tense of the verbs indicates that a readiness to serve
existed in the thousands as a constant and enduring quality. Concerning
“to stand before one” as synonymous with “to serve,” cf. Daniel 1:4.—In
relation to the plural ending
יכ—in
אֲלָפִים, which the Keri rejects as a Hebraism, cf. Daniel 4:14; Ezra 4:3.—The Kethib
רִבְוָן (the plural of
רִבּוֹ) immediately following is likewise to be retained, in opposition to the Hebraizing Keri
רִבְבָן, Hitzig’s suggestion, however, to write
רִבּוּ (on the analogy of the corresponding Syr. word) instead of
רִבּוֹ
is unnecessary.—The “thousand thousands and ten thousand times ten
thousand” are of course a host of ministering angels, which, standing in
a wide circle, surrounds the council of the judges who are
seated
beside God (these are angels of a superior order, or perhaps “elders,”
cf. Rev. 4:4). Cf. Deut. 33:2; 1 Kings 22:19; Neh. 9:6; Psa. 68:18;
103:20 et seq., and also the mention of the angelic hosts in Gen. 32:3; 2
Kings 6:17, etc. The numbers 1,000 and 10,000 are not to be regarded as
definite; they indicate, in a symbolic manner, the impression of an
innumerable multitude which was made on the prophet in his dream-vision,
while he was naturally in no condition to overlook the whole of this
immense host, to say nothing of counting its numbers exactly; cf. Psa.
68:18; 91:7.
47—
The judgment was set. דִּינָא
is properly an abstract word, signifying “judgment;” here used
concretely to designate the judicial conclave composed of the superior
angels—the angelic princes or archangels (cf. Josh. 5:14; Tob. 12:15,
etc.); cf. the analogous use of
judicium in the concrete by Cicero,
Verr., II. 18. Since chairs indeed were mentioned in the foregoing (Daniel 7:9
a),
but nothing was said about the judges taking their seats, we must find
it indicated in this place, and it is therefore not necessary to
explain, with Dathe and Kranichfeld, that “He seated Himself in
judgment” (the Ancient of days), as if this were merely a repetition of
יְתב in Daniel 7:9 (similarly also Syrus, who read
דַּיָּנָא instead of
דִּינָא, and therefore renders it, “the judge seated himself”).—
And the books were opened;
the books of record, in which the good and bad deeds of men were
recorded, that they may serve as a basis of the sentence to be
pronounced upon men by God, the heavenly judge. Cf. Rev. 20:12, as well
as the frequent mention of the “book of life” in which the names of the
heirs of celestial glory, who have been reconciled to God, are
inserted,—in Ex. 32:32; Psa. 69:29; Isa. 4:3; Dan. 12:1 (see on that
passage); Luke 10:20; Phil. 4:3; Rev. 3:5; 20:15; also the “book of
remembrance,” in which God records the sufferings of His faithful
servants, which is noticed in Psa. 56:9; Mal. 3:16, etc.
Daniel 7:11.
I beheld then, because of the voice of great words which the horn spake—I beheld even till the beast was slain. An anacoluthon, in the second
חָזֵה הֲוֵית repeats the first, which was separated from
בֵּאדַיִן
by the accent, but gives a somewhat different turn to the thought; cf.
the similar constructions in Jer. 20:5; Rev. 12:9; 1 Macc. 1:1.
עַד דִּי, “till that,” indicates a protracted trial, which ends with the destruction of the beast,
i.e.,
with the judicial execution of the God-opposed world-power. The little
horn, representing the last anti-christian king of the fourth monarchy,
who brings ruin upon his whole empire by his insolent rebellion against
the Most High, is designated as the cause for this destruction.—
And his body destroyed, and given to the burning flame;
rather, “and given for burning to the flame.” The latter of these
expressions illustrates the former; the destroying of the “body” of the
beast,
i.e., of the entire edifice of anti-christian national power, is effected by burning, which burning (
יְקֵדָא= Heb.
שְׂרֵפָֹה
in Isa. 64:10) is of course to be taken figuratively, as in Isa. 9:4;
66:24; Rev. 19:20; 20:10; and the fiery nature of the Divine Judge of
the world, as described in Daniel 7:9, unquestionably stands in a causal
relation to the kindling of this devouring fire of judgment; cf. Isa.
10:17; 30:27; Zeph. 1:18, etc.
Daniel 7:12.
The rest of the beasts, they had their dominion taken away; rather, “and the power of the rest of the beasts was also taken away.” The subjects of
הֶעְדִּיו
are the celestial powers, as in Daniel 7:5. Since the dominion of the
three earlier beasts was destroyed before the rise of the fourth, so far
at least as it was a dominion over the world in the proper sense, and
since it does not seem admissible to take
הֶעְדִּיו
in the sense of the pluperfect, thus explaining the passage as a mere
supplementary note (against Ephraem, Polychron., Kamphausen, C. B.
Michaelis, etc.), the judgment inflicted on the “rest of the beasts”
together with that visited on the fourth must be understood to signify
that
utter destruction of the heathen world-powers
which subjects the remnants of all the four world-kingdoms to the new
all-embracing Messianic dominion, and incorporates them in its realm; for as the characteristic expression
שְׁאָר חֵיוָתָא, “the rest of the beasts” (instead of
חיותא אחרן or
כל־חיותא ד־קדמוח, Daniel 7:7
b)
indicates, certain fragments or remnants of the three former
world-kingdoms are conceived of as continuing to exist beside the
fourth, and as being involved in its destruction. The fall of the three
earlier world-kingdoms is not regarded as complete by the prophet,
inasmuch as larger or smaller portions of them continue to exist beside
the last—perhaps temporarily incorporated into it as provinces, but not
on that account assimilated to it—until the Messianic judgment involves
them in a common destruction. That he refers only to such remnants, and
not to
new kingdoms essentially distinct from
the former world-monarchies (as J. D. Michaelis, Von Lengerke, Hitzig,
Ewald, etc., suppose), is evident (1) from the parallel description in
chap. 2, where the destruction of the four constituent parts of the
colossus results at the last and in the same moment through the agency
of the stone which rolls from the mountain (see Daniel 7:34 et seq., and
especially Daniel 7:44); (2) from the later parallel, Daniel 8:4, where
all the beasts (
כָּל־חַיּוֹת) with whom
the Persian ram contends, are likewise only the constituent parts into
which the latest world-kingdom had dissolved, and which are all
overthrown and subjugated by the new dynasty (see on that passage, and
compare Kranichfeld’s remarks on this place, p. 265 et seq., which are
certainly correct).—
Yet their lives were prolonged for a season and time; rather, “for the duration of their life was fixed, to the season and time.” This time (
זְמַן, identical with
זִמְנָא,
Daniel 7:22, according to the correct opinion of Von Lengerke,
Kranichfeld, etc.) has come, so far as the seer is concerned, with the
judgment of the fourth beast and of the remnants of the other beasts,
which has just been described. The duration of their lives (
אַרְכָא בְחַיִּין, properly “respite, prolongation of life”) finds its unalterable
terminus ad quem in this period of Messianic judgment, beyond which, indeed, the various nations (Daniel 7:14) continue to exist, but not the
heathen world powers formerly composed of them. Concerning
זְמַן וְעִדָּן Heb.=
עֵת וּמּוֹעֵד) see on Daniel 2:21.
Daniel 7:13, 14.
The erection of Messiah’s kingdom. I saw in the night visions, and behold;
again a solemn and circumstantial introduction, like that preceding the
description of the fourth beast in Daniel 7:7. Cf. the minuteness with
which the prophet dwelt on the description of the fourth world-power,
and of the Messianic judgment which came upon it, in Daniel 2:40 et
seq.—(One)
like the Son of man came with the clouds of heaven; literally, “with the clouds of heaven (one) coming like a Son of man” (
אָתֵה הֲוָא). The subject is omitted, and must be rendered indefinitely by “one,” as in Daniel 8:15; 10:16, 18. “
With the clouds of heaven,”
i.e., together with them (Rev. 1:7), and therefore
in them (Mark 13:26) or
upon them,
ἐπὶ τῶν νεφελῶν
(Matt. 24:30; 26:64; Rev. 14:14). As the Messiah here comes to God upon
the clouds of heaven and stands before Him, so God Himself rides, in
poetical and prophetic descriptions elsewhere, upon the clouds as His
celestial chariot, cf. Psa. 104:3; Jer. 4:13; also Psa. 18:10–18;
97:2–4; Nah. 1:3 et seq.; Isa.19:1 (cf. Isa. 14:14).—
בַּר אֱנָשׁ,
“son of a man, son of man,” is a simple circumlocution to express the
idea “man,” which is found also in the Syr. and the Targums; and
therefore = the Heb.
אֱנוֹשׁ or
אָדָם, or which the Heb. also occasionally substitutes
בֶּן־אָדָם or
בֶּן־אֱנוֹשׁ
(see Psa. 8:5; 144:3; and infra, Daniel 8:17; 10:16, 18). This
combination serves to specially point out an organic connection with or
membership in the human race. The personage whom Daniel saw coming with
the clouds of heaven had the appearance, therefore, of being one of the
human race—a man. The mention of the human appearance of the apparition
certainly does not aim at contrasting it with the forms of the beasts
before described (as Hofmann supposes,
Weissagung und Erfüllung,
I. 290); for these have passed from the prophet’s vision in consequence
of their destruction, which has already transpired (Daniel 7:11, 12).
The comparison with the human form of Him who comes with the clouds,
which, although not expressed, is certainly implied, is to be found in
the
super human—hence the
Divine, or at least
angelic—form,
which the seer would naturally expect to behold in these exalted scenes
(see Ewald on this passage). That he should observe a form similar to
that of man, shining through the clouds, instead of a terrifying
apparition that blinds and confuses his senses, produces on him an
impression of wonder, but also of pleasure. Cf. Kranichfeld: “The case
here is different from that of Daniel 3:25, where only ordinary
men
might be looked for in the fiery furnace, so that he who became the
associate of the three Jews was at first regarded merely as partaking of
human nature, and a comparison with
merely human traits was necessary to lead the judgment to express the stronger utterance
כְּבַר אֱלָהִין,
without thereby denying the human appearance of the form. And as the
judgment in 3:25 rests in the conclusion that the personage in question
belongs to the race of gods, although present in human form, so it here
concludes that the object of notice is one
belonging to the human race, but wearing the form of God.”
The prophet, however, holds fast to the distinction between a wholly
human appearance and the vision he has seen, and indicates this by the
particle of comparison
כְּ, which points out that he intends to represent a
really supernatural, but still human like personage. (The correspondence with the
כְּ in Daniel 7:4 and 6, does not militate against this conception of the
כְּ here—despite the assertion to the contrary b4y Richno, in the
Stud. u. Kritt.,
1869, II., p. 255.) There cannot be the slightest doubt, in view of the
entire description, particularly in Daniel 7:14, and also in view of
the exactly corresponding signification of the destroying stone, in the
parallel vision of the 2d chapter (see 2:44 et seq.), that this
superhuman form of a man represents the
Messiah,
the Divine-human founder of that fifth world-kingdom, which is at the
same time a heavenly kingdom of eternal duration. The effort of Hitzig
to refer the
כְּבַר אֱנָשׁ to the people
of Israel as the “personified community of saints, which rules over the
heathen,” is merely the product of a persistent and fundamental aversion
to the idea of a personal Messiah, which results naturally from the
extreme rationalistic position of that exegete. The interpretation which
asserts a personal Messiah is advocated by nearly all expositors (with
the exception of Ibn-Ezra, Jahn, Paulus, Baumgarten-Crusius, and
Hofmann, who agree with Hitzig, but, in part, for very different
reasons, and giving a more positive turn to the subject), and is removed
beyond the region of doubt, (1) by Daniel 7:18 and 21 of this chapter,
in which an unbiassed exegesis is compelled to find the people of Israel
clearly distinguished from the Son of man (see on Daniel 7:18); (2) by
the undeniable reference of
υἱὸς τοῦ ἀνθρώπου,
the pre-eminently favorite Messianic designation of Himself employed by
the Saviour, to this passage (Matt. 8:20, etc.; John 12:34); (3) by
important testimonies of the Jewish-Hellenistic literature, such as
Enoch (46:1–3; 48:2 et seq., 62:7, 9, 14; 63:11; 69:27.—Cf. Hilgenfeld,
Jüdische Apokalyptik p. 155 et seq.),
Orac. Sibyll. (III., 286 et seq., 653 et seq., ed. Friedlieb; cf. Zündel,
Kritische Untersuchungen, p. 163 et seq.);
48(4) by most of the rabbins (
e.g., R. Joshua in Ibn-Ezra, Saadia, Rashi, Ibn-Jahja, etc.), who frequently designate the Messiah simply as
עֲנָנִי, “the beclouded one.” Cf. the Eth. -fund. principles, etc., No. 4.—
And came to the Ancient of days;
i.e.,
he was admitted to the immediate presence of God (cf. Ezek. 42:13),
conducted before Him until he was placed as near as were the elders who
sat on the right and left, and even still nearer.—
And they brought him near before him. The subject of
הַקְרְבוּהִי
is probably not “the clouds,” but rather thy ministering angels, Daniel
7:10. Thus Hitzig, Ewald, etc., correctly hold, in opposition to
Kranichfeld, who construes the clouds as the subject, and to several
others, as Kamphausen, etc., who prefer to leave the subject wholly
undesignated, as with
הֶעְדִּיו, Daniel
7:12.—That the Messiah was required to be brought before God and be
presented to Him at this juncture, indicates that the prophet regards
him as having previously existed while the beasts exercised their
dominion—and therefore that he ascribes
personal pre-existence
to him. Daniel probably conceived of him as pre-existing among the
thousands and tens of thousands of the saints of God, and as subduing
and crushing the God-opposed world-powers at their head (Daniel 7:11,
12); for only thus can be explained the investing of the Messiah with
eternal dominion over the kingdom of God, which is evidently a reward
for his valiant battling in the service of the Most High, as described
in the next verse; cf. also the parallel description in Daniel 2:44 et
seq.
Daniel 7:14.
And there was given him dominion and glory, and a kingdom. Instead of
יְהִב Syrus and the Vulgate read
יְהַב—“and
He (the Ancient of days) gave him,” etc.; likewise Luther in this place
and the parallel Daniel 7:22, where also the Sept. and Theodot.
interpret
יְהַב. In the latter instance
the active sense would certainly seem preferable, since the “Ancient of
days” immediately precedes a different verb in the 3d sing. active as
its subject; here, however, this subject is too distant, and the analogy
of Daniel 7:4 and 6 recommends the passive form
יְהִיב.—The triad “dominion, glory, and kingdom” recalls Daniel 3:33; 4:31; 6:22, where at least “dominion” (
שָׁלְמָו) and “kingdom” (
מַלְבוּ) are given. Upon it is based the ancient, doxology at the close of the Lord’s prayer:
σοῦ γὰρ ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας.—
And all people.… should serve (“served”)
him. Concerning the triad “peoples, tribes, and tongues” see on Daniel 3:4. Von Lengerke and Ewald regard
יִפְלְח׳וּן
as future, “shall serve him,” but thereby assume a rather harsh change
of tense in the midst of the remarks which describe the objects seen in
the vision. Hitzig, Kranichfeld, etc., are correct in considering the
verb as logically dependent on the preceding principal verb
יְהִיב, thus expressing design “in order that,” or, “so that all people, etc., should serve him.”
פלח in itself is certainly not to be limited to signify
religious service (Divine adoration,
cultus), for in the extra-Biblical Chaldee,
e.g., in the Targums, it signifies also a purely secular service, and in Daniel 7:27 of this chapter it is synonymous with
אשתמע,
“to obey;” but in point of fact it serves, both here and in that
passage, to designate service rendered to a Divine person, which is also
its bearing in Daniel 3:12 et seq.—
His dominion is an everlasting dominion, which shall not be destroyed. Cf. Daniel 3:33; 4:3; 6:27; also Mic. 4:7; Luke 1:33; Rev. 11:15; 19:16, etc.
Daniel 7:15–18.
The interpretation of the vision in general, without special reference to the fourth beast.
The impression of alarm produced on Daniel by what he saw, led him to
seek a further explanation of its meaning. He therefore mingles with the
host that surrounds the Ancient of days, after having hitherto remained
apart as a mere observer. A second act in the drama of the
dream-vision, in which the prophet himself takes part, though merely as
an inquirer, begins therefore at this point. Von Lengerke arbitrarily
remarks: “The vision is now over (with Daniel 7:14); but the seer
remains on the heavenly scene, and requests an angel to interpret the
dream.” That this is incorrect, appears from Daniel 7:16, where the
ministering hosts of angels mentioned in Daniel 7:10 still appear, while
on that assumption they must have disappeared with all the other
features of the vision; and the character of what follows, to the end of
the chapter, does not indicate that it is a mere interpretation as
distinguished from the preceding dream.—
I, Daniel, was grieved in my spirit in the midst of my body; properly, “within in the sheath” (
בְּגוֹ נִּדְנֶח)
i.e., in the body, which contains the spirit, as the sword is contained in its scabbard; cf. Job 27:8; Pliny,
H. N.,
VII., 53. Ewald well remarks that “as the sword remains at rest as long
as it is in its sheath, so the spirit of man is generally quiet while
it feels itself enclosed by the coarse veil of the body; but there are
still moments in which the spirit becomes restless while in its coarse
tenement, and when it would break forth impatiently and venture all,”
etc. In relation to
כְּיָא (properly “to abbreviate, contract,
torquere”)
as designating an unusually bitter grief, cf. the corresponding Syr.
and Arab. verbs. The feature that plunges the prophet into so severe and
bitter sorrow is not so much the circumstance that he is unacquainted
with the special meaning of the vision, as that a majority of its
features, and particularly the four beasts and the dreadful fate imposed
on them, were so prophetic of evil and misfortune. The end, indeed,
toward which everything was tending, according to Daniel 7:13 and 14,
was glorious, but the way by which to reach it was painful, and opened a
prospect of severe conflicts for the people of God; and the prophet
must have suspected this, even before it was explained to him in
detail.—
אֲנָא, in the combination
רוּחִי אֲנָא, is not the nominat. absol., as Bertholdt supposed, but is in apposition to the suffix in
רוּהִי; cf. 8:1, 15; Ezra 7:21; also Winer, § 40, 4, and concerning the corresponding construction in the Hebrew, see Gesenius,
Lehrgeb.,
p. 728. The solemn emphasis which the prophet’s language gains by this
appositional supplement, corresponds to the importance of his vision;
cf. Daniel 10:1, 7; 12:5.
Daniel 7:16.
I came near unto one of them that stood by,
i.e., one of those engaged in His service, who stood about God.—
And asked him the truth (or “the true explanation”) of all this;
יַצִּיבָא
properly “the firm, or certain;” here used of the trustworthy
interpretation, conforming to the designs of God, for which Daniel asks.
Kranichfeld interpolates: “He desires that nothing should be concealed
because of a desire to spare the inquirer in his excited state.” This
additional idea of laying aside reserve, of disregarding considerations
of pity, is not contained in the simple
יַצִּיבָא.—
And he told me, and made me know the interpretation of the things
(or “words”), viz.: in the remarks which follow (Daniel 7:17, 18). The
clause “and made me to know is therefore epexegetical to “and he told
me;” the
וּ before
פְּשַׁר is explicative, as in Daniel 7:1
a. Von Lengerke and Kranichfeld unnecessarily take
יְּהוֹדְעִנַּנִי in the telic sense, “He told me that he would make me to know,” etc. The reason for such a
promise to reveal the interpretation is not discoverable, since the interpretation itself immediately follows.
Daniel 7:17.
These (exceedingly)
great beasts, which are four—four kings—shall arise,
etc. With reference to the clause in the nom. absol., “these
exceedingly great beasts, which are four” (or, “With reference to
these.… beasts, concerning them,” etc.), cf. Daniel 7:23, 24, and also
Isa. 49:49.—The four kings
מַלְכִין, whom the beasts are here said to denote, are unquestionably not regarded as four individuals, but as the
representatives of four kingdoms, as appears from Daniel 7:23, 24 (where the fourth beast is represented as a
מַלְכוּ governed by a numerous succession of individual kings). Cf. the identifying of
מַלְכוּ and
מֶלֶךְ
which appears already in Daniel 2:37 (as well as supra, Daniel 7:4) in
the case of Nebuchadnezzar, and again in Daniel 8:21 et seq.; 11:2.—The
“arising of the kings will be
מִן אַרְעָא,
i.e., not
“out of
the earth,” but “from the surface of the earth,” hence, in effect, “on
earth” (Luther).—In the later Heb. parallels, 8:22, 23; 11:2, 3 et seq.,
קוּם is rendered by
עָמַד. The future
יְקוּמוּן
denotes the Divine decree, which limits the duration of the dominion of
kings, as well as appoints their rise. Instead of “They shall arise,”
יְקוּמוּן
may therefore be rendered modally, “They shall be compelled to arise.”
If the purely future sense be retained, it will be necessary to assume,
with Von Lengerke, Kamphausen, etc., that the prophet carelessly, or by
virtue of a
denominatio a potiori, included
the actually existing, and even partially superseded Babylonian
world-kingdom among the future ones of his vision. This view is,
however, more eligible than the strange assumption of Hitzig that the
author does not in this connection regard the Chaldæan empire as the
first of the coming monarchies, but assigns that position to the reign
of Belshazzar merely, which opened shortly after the time of this
vision; as if Daniel 7:1 did not expressly specify “the first year of
Belshazzar” as the time of recording the vision, and as if it were at
all certain that the author really regarded Belshazzar as the last
Chaldæan king! Moreover, how can it be reconciled, that while formerly
(Daniel 2:37) Nebuchadnezzar was selected as the representative of the
Chaldæan monarchy, and this was to a certain extent repeated at the
commencement of the present vision (see Daniel 7:4), the unimportant,
listless, idle Belshazzar should here suddenly be installed in his
place?
Daniel 7:18.
But the saints of the Most High shall take(“receive”)
the kingdom. The plural
עֶלְיוֹנִין, which occurs here and in Daniel 7:22, 25, and 27, serves, like
עִלַּי in the Targums, as a
pluralis excellentiæ, to denote the God of Israel, who in Gen. 14:18 is called
אֵל עֶליוֹן. As similar plurals of excellence, cf. not merely
אֱלֹהִים, but also
קְדוֹשִׁים, Josh. 24:19; Hos. 12:1; Prov. 9:10; 30:3.—The “saints of the Most High,” or the “saints” simply (
קדִּישִׁין)
as they are called in Daniel 7:21 and 22, are not the angels, mentioned
in Daniel 7:10 and 16, who surround the throne of God, but the people
of God on the earth, the “real members in the communion of the perfectly
true religion” (Ewald), the members of the house of Israel in its ideal
spiritual signification (Gal. 6:16), the Israel of the Messianic time
of fulfilment; cf. Isa. 4:3; 6:13; 62:12; Rom. 9:6, etc.—The same
expression is also found in Daniel 7:22 and 25; cf.
עַם־קְדוֹשִׁים, Daniel 8:24, and
עַס־קֹדֶשׁ,
Daniel 12:7 (also Ex. 19:6; Deut. 7:6; 14:21; Psa. 16:3; 34:10).—When
it is said that these saints of the Most High “shall receive
the
kingdom,” the reference is evidently to the transmission of the
Messianic kingdom into the hands of the Son of man from the Ancient of
days, as described in Daniel 7:14. The saints, however, are by no means
to be regarded as identical with the Son of man, so as to make him a
mere personification of the people of Israel. This view, which, besides
being advocated by Hitzig and Hofmann (see supra, on Daniel 7:13), is
adopted by Herzfeld in his
Geschichte Israels,
II., 381, is opposed by Daniel 7:21, where the saints are represented
as a host of battling persons, and are clearly distinguished from the
Messiah, who is exalted far above them, and at the time of their
conflict with the anti-christ tarries in heaven with the Ancient of
days—hence the relation between the Messiah and the Messianic people is
represented to be such that he aids them in heaven and from heaven
(strengthening, comforting, and supporting them in their conflicts and
sufferings), and for that reason, as their representative, receives
for them
the dominion over the eternal kingdom from the hand of God, as was
already indicated in the vision, Daniel 7:14. Cf. Auberlen p. 51; also
Von Lengerke, Kranichfeld, and Ewald on this passage. The latter
correctly observes, p. 406: “If the language in this place and in Daniel
7:22 and 27 refers at once to the genuine members of Messiah’s kingdom
instead of Himself, this is merely for the purpose of more fully
explaining the great picture which has been given once for all. A
kingdom and its sovereign cannot exist without subjects, and in fact,
they
only exist through the latter.… When such a people has really been
found, it receives the power and perpetuity, the indestructible and
eternal character, as well as the dignity and the pre-eminence which lie
in the nature of that empire and its Messiah (cf. 2:44). The language
of this interpretation refers therefore to this
people,
and the subject of the vision in Daniel 7:13 et seq. derives therefrom a
self-evident but not unimportant completion. This by no means implies,
however, that the Messiah, who was already sufficiently characterized in
that passage, is identical with the people who are now, at the final
stage, included, any more than that the description of the Messiah in
that place, whose majestic character is not easily repeated, has any
analogy with the words here employed. The king and his people are
associated only in the final results and end, in the eternity and glory
of the kingdom itself, as is strikingly remarked in this passage and in
Daniel 7:27; and yet even here the distinction is clearly observed that
the three things, ‘authority, glory, and dominion,’
i.e.,
majesty in its full activity and glorious recognition, are in Daniel
7:14 awarded only to the Messiah, and not to his people.” Cf. also the
same author’s
Jahrbücher der biblischen Wissenschaft, vol. III., p. 231 et seq.—
And possess the kingdom for ever, etc.
אחסן,
“to possess,” here denotes the continued possession, while in Daniel
7:22 it is inceptive, and signifies the assumption of the possession, or
the entrance upon it. The superlative expression
עַד עָלַם עָלְמַיָּא, “unto the eternity of eternities, unto all eternities,” is exactly like the Hebrew
עַד־עוֹלְמֵי עַד, Isa. 14:17; cf. 1 Tim. 1:17; Eph. 3:21, etc.
Daniel 7:19–22.
Daniel desires a certain explanation of the FOURTH BEAST.
He therefore briefly recapitulates the former description of its
appearance and fate in Daniel 7:7–14. In this recapitulation, which
recalls to mind the similar ones in Daniel 2:45 (cf. Daniel 7:34), and
especially in Daniel 4:17 et seq. (cf. Daniel 7:7 et seq.), we have the
new features that
claws of brass are noticed in addition to its iron teeth (Daniel 7:19), and that the
people of God are mentioned as warring against the beast (aided by the Messiah, and under his protection) and overcoming it.—
Then I would know the truth of the fourth beast. צְבִית עַל לְיַצִּבָא, I desired to be certain about this,
ἐζῆτουν ἀκριβῶς περί (Theodot.). The reading
לְיַצַּבָא, instead of
לְיַצִּבָא,
which is found in three MSS. at Erfurth, probably owes its origin to
the defective form, which in this place, unlike Daniel 7:16, seemed to
indicate an Inf. Pael (which, however, is found in no other place). The
rendering in the Vulgate: “
Post hoc volui diligenter discere,” may also have contributed to originate that reading.—
Whose teeth were of iron and its nails of brass.
The brazen claws are associated with the iron teeth, by virtue of the
association of ideas, which frequently connects iron and brass in
thought; see
e.g., Deut. 33:25; Jer. 15:12; Isa. 45:2; Psa. 107:16, etc.
Daniel 7:20.
And the other which came up, and before whom three fell.
Literally, “and they fell before him the three.” The relative
construction is dropped at this point, as well as the connection of the
speech from
וְעַל, at the beginning of the
20th verse, so that the discourse again assumes the character of
description, especially from the beginning of the 21st verse.—
And (of)
that horn that had eyes; properly, “and that horn, and it had eyes,” etc. The
וְ before
עַיְנִין is epexegetical or correlative, as in Isa. 44:12; Psa. 76:7.—The form
מְמַלִּל with—occurs also in Daniel 7:25 and Daniel 6:22.—
Whose look was more stout than his fellows. מִן חַבְרָתָהּ, a shortened expression for
מִן חֵזוּ ה׳; cf. Daniel 1:10; 4:13, 30.
Daniel 7:21.
I beheld, and the same horn made war with the saints,
etc. This war against the saints merely indicates a special feature
connected with the “devouring, breaking in pieces, and stamping under
foot” (Daniel 7:19), of which the beast was guilty, but precisely
that
feature which would especially arouse the attention and fears of the
prophet. So far as the mode of expression is concerned, the writer here
passes from figurative to literal language; cf. Rev. 11:7; 13:7; 19:19.
Daniel 7:22.
Until.… judgment was given to the saints of the Most High; i.e., “until justice was done to them.”
דִּרנָא here signifies justice to be secured by law, equivalent to the Heb.
מִשְׁפָּט e.g., Deut. 10:18; cf. Psa. 140:13. It cannot
here
be taken in the sense of judging or performing judicial functions; for
according to Daniel 7:9, 10, it is God, with whom are associated the
elders of heaven, who sits in judgment and administers justice (cf. Psa.
9:5). There is no design
here to assign a
participation in this judicial administration of the Almighty to the
saints (thus differing from Matt. 19:28; 1 Cor. 6:2).—Instead of “
the
saints of the Most High,” the original has “saints of the Most High,”
without the article, which is also the case in the latter half of the
verse, and in Daniel 7:21. Concerning the omission of the article in
solemn and poetic speech, cf. Ewald,
Lehrb., § 277
b, where Mic. 7:11 et seq.; Isa. 14:32; Hab. 3:16; Psa. 56:11, etc., are adduced as illustrations of the Hebrew usage.
Daniel 7:23–27.
The explanation of the angel respecting the fourth beast and its judgment. The fourth beast shall be the fourth kingdom; rather, “the fourth beast, a fourth kingdom shall be,” etc. The same construction as in Daniel 7:17
a, and as in Daniel 7:24.—
And shall devour the whole earth. The emphasis does not fall on “the whole earth,” but on “shall devour” (.
תֵּאכֻל), which is not only placed first, but is also repeated by two synonymous terms following the object.
כָּל אַרְעָא
does not, therefore, as Hitzig supposes, signify “all the countries of
the earth,” for this would result in an unnecessary exaggeration of the
hyperbole which, without question, really exists. Nor does the related
אכל
signify “to swallow up,” which would be equivalent to “appropriating,
or incorporating with itself” (as Hitzig asserts, appealing for proof to
Deut. 7:16; Isa. 9:11; Jer. 10:25—which passages are, however, by no
means convincing), but only “to devour,” which, like the synonyms “to
break” and “to stamp”
דּוּשׁ and
חַדֵּק, indicates merely a devastating and destructive energy, without including the idea of
conquering.
The fourth world-kingdom, therefore, may be held to signify the empire
of the Seleucidæ, in the light of this passage also; and there is no
necessity to refer it to the Macedonian empire of Alexander, nor yet to
that of the Romans.
Daniel 7:24.
And the ten horns out of this kingdom are ten kings that shall arise; rather, “And the ten horns; out of this kingdom shall arise ten kings.”
מִנֵּהּ מַלְכוּתָה, literally, “out of this, the kingdom,”
i.e., out of this same kingdom; cf. on Daniel 3:6. Concerning the form
מַלְכוּתָה, for
מַלְכוּתָא, see on Daniel 2:7. Hitzig prefers, needlessly, to substitute the ending—
הָּ, and refers the resulting “out of it,
his
kingdom” to the fourth beast, or even to the “other one” (antichrist)
who is afterward mentioned, as its subject—which clearly is forced and
arbitrary. Hengstenberg (p. 211 et seq.) attempts, contrary to the sense
of the prophet, to make the “ten horns” represent
ten kingdoms,
i.e., ten Christian German states which are developed out of the Roman world-empire. Bleek
(Jahrb. für deutsche Theol.,
1860, I. p. 68) also inclines to this transformation of the “kings”
into kingdoms, since he attempts to apply the fourth beast as a whole to
the Macedonian-Hellenistic world-monarchy, the ten horns to the several
kingdoms of the Diadochi which sprang from the former, and the eleventh
horn directly to the dominion of the Seleucidæ and at the same time to
its characteristic leading representative, Antiochus Epiphanes. Since
the ten horns correspond to the partly iron and partly clay toes of the
colossus in Daniel 2:41 et seq.,
49
the assumption that “kings” are here really put for “kingdoms” might
seem admissible; but in parallelizing the toes of the image with the
horns of the beast, the prophet would hardly think of individual rulers,
any more than of distinct states or kingdoms (see on 2:42). A horn, as
Hitzig justly observes, would not be especially appropriate as the
symbol of a kingdom; and the attempts of Luther, Melancthon, Geier, Ph.
Nicolai (
De regno Christi, l. I., c. 5 ss.), etc., to make the ten horns denote ten designated states which were formed out of the Roman world-monarchy—
e.g.,
Syria, Asia, Egypt, Africa, Greece, Italy, Germany, France, Spain, and
England, or (as Nicolai, l. c, suggests) Syria, Egypt, Greece, Italy,
Germany, Poland, Hungary, France, Spain, and England—can only produce
absurd and arbitrary results. In Daniel 7:8 the horn is clearly
represented as a person; and accordingly the numerous horns in this
place are probably intended to denote individual royal personages. Cf.
also Daniel 8:21, where the horn is said, in the plainest terms, to
represent a personal king.
50 For the rest, see Ethico-fund. principles, etc., Nos. 2 and 3.—
He shall be diverse from the first.
“As then fourth kingdom differs (Daniel 7:7, 19) from the other three,
so he differs, and to his disadvantage, from his predecessors; this is
true generally, but especially so in his conduct towards God and his
saints, Daniel 7:25” (Hitzig).—
And he shall subdue three kings.
יְהַשְׁפִּיל, the opposite of
אֲקִים,
as in Daniel 2:21. It does not denote a merely moral humiliation, but a
complete degradation, and even a hurling down, a seizing of their
dominion (cf. Ezek. 21:32; Isa. 10:33). This is also shown by Daniel
7:8, which speaks very plainly about a “plucking up by the roots” of
three of the former horns by the “little horn,” and thereby probably
refers to a supplanting of three rulers of the Seleucidæ by the violence
of a new sovereign (see on that passage),
51
Daniel 7:25.
And he shall speak—words against the Most High; יְמַלִּל—
מִלִּן, like the Heb.
דִבֶּר דְּבָרִים, Hos. 10:4; Isa. 8:10; 58:13. It appears from Daniel 7:8 and 20, and also from the later parallel, Daniel 8:25
b,
that blasphemous words are meant. This prophecy was certainly fulfilled
in a marked degree by the blasphemous words of Antiochus Epiphanes (1
Macc. 1:24, etc.), but by no means for the last time; cf. the N.-T.
prophecies relating to antichrist, 2 Thess.2:4; Rev. 13:5 et seq.
לְצַד עִלָּיָא, properly, “in the direction of the Most High,”
i.e., against the Most High (who is personally near), “against the person of the Most High” (Kranichfeld).—
And shall wear out (“disturb”)
the saints of the Most High. Hitzig’s remark is too farfetched: “
יְבַלֵּא is assonant with the preceding parallel
יְמַלִל, and is not equivalent to ‘disturb, wear out’ (cf.
בַּלּוֹת in 1 Chron. 18:9, and the Targ., Isa. 3:15), but signifies ‘ to try, oppress, make wretched’ ” (?).—
And think to change times and laws. זִמְנִין does not signify “
statuta sacra” (Hävernick), but=Heb.
מוֹעֲדִים, “festival seasons” (Lev. 23:4; Isa. 33:20),
i.e.,
determined, legally appointed times for religious celebrations in
general, for the great annual feasts as well as for the weekly and
monthly (Sabbaths and new moons); cf. Num. 28:2. The following
וִדָת, “and law, traditional usage,” indicates that the impious king shall not merely endeavor to change the appointed
times
of these rites, but that he shall seek to abrogate the ceremonial
observances of religion themselves; hence, what was formerly said in a
good sense (Daniel 2:21) of God, the absolutely perfect and omnipotent
“changer of times and seasons,” is here predicated in a bad sense of His
dasmoniacal adversary, the impious
Ἀντίθεος.
Cf. the attempts of Antiochus Epiphanes, recorded in 1 Macc. 1:45 et
seq.; 2 Macc. 6:2–7, to destroy the theocratic system by abrogating the
daily sacrifices, the observance of Sabbaths and feasts, and by
introducing the sacrifice of unclean beasts, and the worship of Jupiter
and Bacchus—attempts in which the prophecy before us found its more
immediate historical fulfilment, while its ultimate realization must be
looked for in the last times, according to 2 Thess. 2:4; Rev. 13:8, 12
et seq.—
And they shall be given into his hand until a time and (two)
times and the dividing of (or, “a half”)
time.
The expression sounds, upon the whole, like Mic. 5:26; but the duration
of the period of suffering imposed by the permission and pædagogic
wisdom of God is somewhat more definitely fixed in this instance,
without, however, omitting the mystical feature in this limitation which
requires to be interpreted. The aggregate duration of this time of
affliction is divided
into three distinct periods,
which, however, are sufficiently indefinite in themselves, and
therefore in no wise indicate the real measure of time in the prophet’s
mind; for while it is entirely probable that
עִדָּן
has the same signification here as in Daniel 4:13, namely, “a year”
(see on that passage), yet the duration of “a year” in a vision of the
future, which constantly presents symbolic conceptions, is upon the
whole extremely doubtful. It must remain an open question whether
ordinary calendar years are intended, or, what is scarcely less probable
in itself, whether mystical periods are referred to, which are measured
by a standard not known to men, but only to God.
52 It may be shown with, more confidence how the three particular designations of time,
עִדָּן ,עִדָּנִיןּ and
פְּלַג עִדָּן,
are related to each other, and also why precisely these terms are
employed in the prophecy, which are repeated in the Heb. of the
parallel, Daniel 12:7, in the words
מוֹעֵד,
מוֹעֲדִים and
וָחֵצִי. In harmony with a not infrequent Chaldee usage, the plural
עִדָּנִין
is put for the dual (cf. Targ., Am. 4:6; Ex. 11:5; Num. 19:36; supra,
Daniel 7:8 et seq., and, upon the whole question, Winer, § 55, 3), and
therefore, like the corresponding Heb.
מוֹעֲדִים, represents a double period, a pair of times, and, in case
עִדָּן signifies a year, a period of
two years. The converse holds with
פְּלַג, which, though in itself denoting any fraction whatever, is shown positively by the parallel
חֵצִי
12:7 to signify “a half.” Hence a double year is at first added to the
year which stands at the beginning, and afterward another half year. The
period of 3½ years which thus results is symbolically significant,
inasmuch as it forms the half of seven years, and therefore stands
related to the prophetically significant “seven times” in Daniel 4:13,
as the half to the whole. If, therefore, the sevenfold number of the
years passed in lycanthropy by Nebuchadnezzar (which was not to be taken
literally, but ideally and prophetically) denoted, in a general way, an
extended duration of the sufferings imposed on him by God, it follows
that the present figures indicate a period of affliction
that is shorter by one-half.
“A time, and times, and a half time” represents a time of suffering
that is abbreviated by one-half, or that is interrupted at the middle,
similar to that referred to in the prophetic words of Christ:
εἰ μὴ ἐκολοβώνησν αἱ ἡμέραι ἐκεῖναι, οὐκ ἀν ἐσώθη πᾶσα σάρξ, Matt. 24:22; Mark 13:20. The same idea of a shortened or halved time of affliction is expressed by the “half-week” (
i.e.,
half week of years) in Daniel 9:27, which, like the 1, 290 days in
chap. 12–11 (or the 1, 260 days or 42 months of the Apocalypse, 11:2 et
seq.; 13:5), is merely a tolerably exact designation of the 3½ years, in
different language. It will be shown hereafter that this prophecy of
the affliction of Israel during 3½ years prior to its deliverance
likewise had a typical fulfilment in the history of Antiochus Epiphanes,
while its final realization is reserved for the eschatological future.
53
For the present it will be necessary to remember merely, as the result
of an unprejudiced exegesis having a suitable regard for the prophetic
usage of language in this book, that a strictly literal conception of
the period of 3½ years will hardly conform to the sense of the prophecy,
and that there is therefore no need to seek for a period of suffering
in the history of the Jews, while subject to that Syrian despot, which
shall cover precisely that length of time, for the purpose of
demonstrating that first fulfilment of the prophecy.
54—
But the judgment shall sit; cf. Daniel 7:10 b, and also Daniel 7:22.—
And they shall take away his dominion, to consume and to destroy (it)
unto the end. שָׁלְטָנֵחּ is to be repeated, as the accusative of the object to the two infinitives.
עַד־סדֹפִא, “unto the realized end,”
i.e., to the end of the last God-opposed world-power, which marks the end of the heathen world-power as a whole.
סדֹפָא
therefore designates (unlike Daniel 6:27, where the never-accomplished
end of God’s kingdom is referred to) the goal at the end of the
development of earthly dominion, which coincides with the erection of
the kingdom of God (Daniel 7:13 et seq.).
Daniel 7:27.
And the kingdom and dominion and the greatness of the kingdom (“kingdoms”); a triad similar to that in Daniel 7:14, differing only in the substitution of
דֵבדּתא, “the greatness” (Luther, “the power”), for
יְקַר “glory.”
דִּי מַלְכְוִת
depends equally on all the three nouns as a subjective genitive, and
therefore denotes that the dominion, power, and greatness possessed by
all
the heathen kingdoms is intended. On the meaning of the expression “of
the kingdoms under the whole heaven,” see supra, on Daniel 7:12.
Daniel 7:28.
The impression made on Daniel by what he has seen and heard. Hitherto is the end of the matter
(or “remarks”), namely of the interpreter, the conclusion of which
coincides with the end of the dream. De Wette, Hitzig, etc., render it
inappropriately, and contrary to the sense of
מִלְּתָא, “Thus far the history”—an interpretation which finds no support in Daniel 12:6.—
As for me, Daniel, my cogitations much troubled me, namely, after awaking from his dream-vision; cf. 2:1; 4:2.—
And (the color of)
my countenance changed in me. Cf. Daniel 5:9, where the same expression is found, and Daniel 10:8, which is parallel in substance.—
But I kept the matter in my heart,
viz.: the remarks of the interpreting angel, Daniel 7:17 et seq., and
consequently, the subject and signification of the dream-vision. Cf.
Luke 2:19.
ETHICO-FUNDAMENTAL PRINCIPLES RELATED TO THE HISTORY OF SALVATION, APOLO-GETICAL REMARKS, AND HOMILETICAL
1.
After what has been remarked, it is apparent that the principal force
and the greatest interest of the prophetic descriptions of this chapter
centre in the
fourth world-kingdom and in its
development as an anti-christian power, which immediately prepares the
way for the judicial advent of Christ. In the parallel description in
the second chapter,—where the series of world-kingdoms was represented
by four metallic substances, respectively inferior to each other in
value, in the order of their succession, and although together forming a
great colossus, yet indicating its perishable nature by the weakness of
the feet on which it rested—the observation of both the dreaming king
and the interpreting prophet was fixed equally on all the four
world-monarchies. Their intimate relations to each other, their
separation, and their subjection to the same ultimate fate through the
agency of the rock of Messiah’s kingdom, formed the principal features
of that prophecy, which, however, likewise dwelt more extensively upon
the fourth kingdom than upon its predecessors (Daniel 7:40 et seq.); but
the principal reason for the prominence thus given to the last kingdom
in the series, existed substantially in the fact that the aim was to
point out that its heterogeneous elements and its divisions laid the
foundation for its own ruin, and, as a matter of course, for the fall
and ruin of the former empires. The case is different with the present
vision and its interpretation. Each of the four beasts which in this
instance represent the world-kingdoms is indeed drawn with nervous and
strongly characterizing strokes, that admit of no doubt respecting their
identity with the four constituents of the image (Daniel 7:4 et seq);
but the attention of the narrator is principally directed to the fourth
beast, and to the horn which denotes the height of the development of
the world-power (Daniel 7:7 et seq.; 11 et seq.), even during the
dream-vision itself. The interpretation of the vision disposes of the
first three beasts and their reference to the three earliest
world-kingdoms very summarily (Daniel 7:17), but emphasizes the fourth
beast and its “little horn which speaks blasphemous things,” as symbols
of the final phase of development on the part of the world-power, and of
the reign of antichrist produced by it; for not only are the
characteristic peculiarities of this beast noticed twice over, the
second time in a recapitulation denoting the reflections of the prophet
concerning its nature and appearance (Daniel 7:18–22), but they receive a
somewhat detailed explanation (Daniel 7:23–26), which does not indeed
display the clearness of the disclosures in chapters 8, 11, and 12
relating to the same events in the period immediately prior to the
Messianic future, but which is nevertheless far superior to all the
former prophetic sections of the book, and especially to that contained
in chap. 2, in the precision and clearness of its expositions.
2.
In order to a correct apprehension of the Messianic bearing of this
prophecy, it is requisite before all else, that the identity of the
monarchial relations and situations indicated in this chapter with those
described in chapters 8, 11, and 12, should be carefully observed; or,
in other words, that the common reference of the prophecies in all these
chapters to Antiochus Epiphanes and the Maccabæan period, as marking
their more immediate fulfilment, should be recognized. The following
considerations will demonstrate that this reference is common to the
prophecies mentioned (and also to that contained in Daniel 9:24–27), and
that, consequently, the second part of the book of Daniel refers, as a
whole, to that time as the epoch of its first and more immediate
fulfilment:
a. The world-power in question is described as
divided and subject to dissensions in itself,
in all the parallel representations, especially in chap. 2 and 7 on the
one hand and chap. 11 on the other. This agreement extends even to the
point, that in both instances, Daniel 2:43 as well as Daniel 11:6, 17,
the vain attempts to secure peace by means of intermarriages are noticed
(see on 2:43 and cf. infra, on chap. 11, l. c).
b. The number
ten
is applied to the kings of the fourth monarchy, and receives prominent
mention in at least two of the parallel descriptions (chap. 7 and 11),
although merely as a symbolic number, which finds its counterpart, in a
general way, in the first ten possessors of the throne of the Seleucidæ.
(It must be remembered, however, that [according to the author’s view]
neither the ten toes of the image of the monarchies, Daniel 2:42 et
seq., nor the four horns of the Grecian goat, Daniel 8:7 et seq., refer
to these ten predecessors of Antiochus Epiphanes, or to any individual
kings whatever.)
c. The
blasphemous and sacrilegious course of the eleventh king—symbolized
by the “little horn”—towards the Most High, His law, and His saints, is
described in chap. 7 (Daniel 7:8, 11, 20–25), and more fully in Daniel
8:10, 24 et seq.; 9:24 et seq. [?]; 11:31, 36, in a manner that recalls
the statements of the Maccabæan books relating to the abominable
attempts of Epiphanes to profane the Jewish worship and oppress its
adherents, with the liveliest and strongest emphasis.
d.
Chapters 7:25; 9:27; 12:7 et seq., agree in limiting the duration of
the tribulation caused by the antichristian tyrant to 3½ years. (In
relation to the merely apparent discrepancy in the duration of the
suffering, as stated in Daniel 8:14 and Daniel 12:12, see on those
passages.)
e. The several descriptions agree
in superseding and destroying the antichristian supremacy by the
erection of a Messianic kingdom.
This is not only asserted in the chapter before us and in Daniel 2:44
et seq., but also in chap. 8, where the breaking of the foe
without hands
(Daniel 7:25) is evidently synonymous with the loosening of the
destroying stone “without hand” in Daniel 2:34, 45, and where the
“justifying” (Daniel 7:14) of the desolated sanctuary denotes nothing
else than the introduction of the Messianic period of salvation. Further
illustrations of this head appear in Daniel 9:24 and in 12:1 et seq., 7
et seq., where the Messiah likewise is described as the direct opponent
and victorious successor of antichrist and his abominations.
Hengstenberg (p. 213 et seq.), Hävernick, Ebrard (
Offenb. Joh.,
p. 84 et seq.), Zündel (p. 119), and Auberlen (p. 197 et seq.) attempt
in vain to deny the identity of the antichrist noticed in chapters 2 and
7 with the enemy of the people of God described in chapters 8 and 9,
asserting that the former is to be looked for in N.-T. times immediately
prior to Messiah’s second advent, while the latter appeared and was
destroyed during the Old Dispensation and before the first advent of
Christ, and that the prophecies in chapters 2 and 7 relate to the
eschatological antichrist, while those in 8 and 11 denote a typical
personage!-as if the descriptions in Daniel 7:25 did not already
indicate an opponent of the O.-T. church and ceremonial! as if the
“changing of (festal) times and laws, there referred to, could designate
anything but the violent offences against the temple and the sacrifices
of the Old Covenant, as described in chapters 8, 9, and 11 (see supra
on Daniel 7:25, and also under
c)! and as if
an Israelitish prophet could possibly suspect that the worship of
Messianic times would differ from that of the former dispensation; and
as if he had not, in Daniel 9:24, even expressly opened the prospect of a
restoration of the O.-T. sacrifices and sanctuary services when Messiah
should appear (see on that passage)! An unprejudiced exegesis, governed
by scientific principles, can discover but a single antichrist in all
the parallel prophecies, and that one is clearly described as the
immediate predecessor of the Messiah, who supersedes and destroys him.
55
The prophet, however, was evidently ignorant of the merely typical
importance of this antichrist, as being only a forerunner of the
antichrist of the last times (to whom refer the N.-T. descriptions of
the future, which are based upon this book indeed, and which frequently
recall its features—in 2 Thess. 2; Rev. 11:7; 13:1 et seq.; 17; 19:19 et
seq.); for instead of representing the former as merely an imperfect
analogue of the incomparably more atrocious impiety, the far more
concentrated and diabolical wickedness of the latter, as he must have
done if he were actually conscious that the distinction between type and
anti-type existed in this case, he everywhere presents the idea of a
flagrant rebellion against the Most High, and of the desecration of the
sanctuary, and the attempted extirpation of the true religion, in
expressions of equal force. And instead of dwelling chiefly on the
anti-type as the more important character, and as being more significant
in his relations to Messiah’s work, as might have been expected, he
pursues a contrary course, and furnishes a far more thorough and
realistic prophetic description of the type!—We are therefore obliged to
conclude that in harmony with the law of prophetic perspective, Daniel
saw the type and anti-type, the vista of Old and New-Testament times,
the scenes of the more immediate future and those of the eschatological
period, as a
comprehensive whole, and that
from his point of view, as a captive in Babylon, he no more saw the
interval between the two features in the history of the future, although
it covered thousands of years, than the pilgrim who journeys toward a
distant goal is able to observe the broad and depressed valley that
intervenes between the mountain immediately before him and that which
seems to rise in close proximity beyond it. Cf. Hofmann,
Weissagung und Erf.,
p. 313 et seq., where it is correctly remarked, with reference to the
closing verses of chap. 11, which describe the terrible end of the
typical antichrist, Antiochus Epiphanes, that “at a subsequent point he
(the prophet, or rather the angel who speaks to him) observes
only the final end of national history,
the fear and tribulation which overtake the whole world, and the
preservation of Israel in the midst of it, in addition to the final end
of human history, the resurrection of the dead to life or to perdition
(Daniel 12:1–3).… The connection of these last things with the prospect
of the end of that oppressor of Israel is not different, for instance,
from that by which Isaiah speaks of the impending attack on Jerusalem by
Assyria as the
final alarm of that city, or
which causes Jeremiah to regard the end of the seventy years as
coinciding with the end of all the afflictions of his people.” Similar
views are advanced by the same author in his
Schriftbeweis,
II. 2, 547 et seq., and also by Delitzsch, p. 285: “It is a law of
Messianic history that the fulfilment of a prophecy, if not completed by
one event, must produce successive developments, until the actual state
that has been realized shall correspond to the sense and word of the
prophecy. The afflictions caused by Antiochus were
not the last experienced by God’s people; but the book of Daniel
predicts them as the last,
as Isaiah in the downfall of Assyria, chapter 10, and Habakkuk in the
destruction of Babylon, chap. 2. et seq., foretell the overthrow of the
world-power. The range of the prophet’s vision is decided by the border
of the horizon where arises the glory of the congregation of God, but
not the measure of the meaning which the Spirit of prophecy introduces
into his words, and which history gradually unfolds.”
3.
While, however, the more immediate fulfilment of the predicted
misfortunes of the dream-vision is to be chiefly, and even exclusively
sought in the period of tribulation marked by the reign of the Seleucidæ
and the revolt of the Asmonæans, it does not follow in any degree that a
contemporary of that generation must be regarded as the composer of
this vision, and that therefore it must be held to be a prophecy forged
ex eventu.
In opposition to this assumption of a pseudological conventional
composition of the chapter by an apocalyptist of the Maccabæan period,
it must be observed that discrepancies exist between several leading
characteristic features of the prophecy and the facts connected with the
history of the sufferings of Israel under Antiochus, and also the facts
connected with the development of the empire, which are
unquestionably more marked than the origin of the chapter in the time of the Maccabees would justify in any way. Above all we notice the following:
a.
The difference between the ten horns of the fourth beast (Daniel 7:7 et
seq., 20, 24) and the number of the predecessors of Antiochus Epiphanes
on the throne of the Seleucidæ. The most plausible method of
reconciling the number of the horns with that of the early
Seleucidæ—hence, of fixing the number of the latter at ten, while
Antiochus follows as the eleventh—is that adopted by Prideaux,
Bertholdt, Von Lengerke, Delitzsch, and Ewald, by which Alexander the
Great is excluded from the series, and Seleucus Nicator heads the list.
This certainly secures a succession of seven rulers down to Seleucus IV.
Philopator, the brother and predecessor of Ant. Epiphanes (1. Seleucus
Nicator,
B. C. 312–280; 2. Antiochus Soter,
279–261; 3. Antiochus Theos, 260–246; 4. Seleucus Callinicus, 245–226;
5. Seleucus Ceraunus, 225–223; 6. Antiochus the Great, 222–187; 7.
Seleucus Philopator, 186–176); but every attempt to designate the three
missing monarchs, who should fill the brief interregnum and state of
restless anarchy which preceded the accession of Antiochus Epiphanes,
results in failure. The ordinary resource is to assume that these three
kings, whom Antiochus dethroned and superseded, or, as the figurative
language in Daniel 7:8 has it, “the three horns which were uprooted
before the little horn came up,” were (1) Demetrius, the eldest son of
Seleucus Philopator, and therefore the nephew of Ant. Epiphanes, who was
at Rome as a hostage when his father died, and whose crown was usurped
in his absence by his uncle (who had just returned to Syria from an
extended sojourn in Rome, where he had likewise been a hostage); (2)
Heliodorus, the murderer of Seleucus Philopator (see Daniel 11:20), who
occupied the throne for a short time after poisoning that king, until
Epiphanes dethroned him; and finally (3) Ptolemy IV. Philometer, king of
Egypt, a minor at the time, who was the son of Cleopatra, the daughter
of Antiochus the Great and sister of Epiphanes. It is assumed that this
queen laid claim to the throne of the Seleucidæ for her son, or at least
to the provinces of Palestine and Phœnicia, which adjoined Egypt. In
point of fact, however, none of these rivals of Epiphanes could be
regarded as the king of Syria, for Heliodorus was a mere usurper, who
was dethroned after a brief reign, and there is no record to show that
either Demetrius or Ptolemy Philometer pretended to the throne with any
degree of earnestness.
56
Hence a variety of different explanations have been attempted; as, for
instance, Alexander the Great has been included in the series of the ten
kings, as being the actual founder of the empire of the Seleucidæ (!),
so that the line begins with him and closes with Seleucus Philopator as
the eighth, Heliodorus as the ninth, and Demetrius as the tenth
representative of that dynasty (thus Hitzig, on the passage, and
Hilgenfeld,
Die Propheten Esra und Daniel,
1863, p. 82); or again, attention is called to the fact that exactly
that period in the history of Syria which immediately precedes the reign
of Epiphanes, is known to be particularly obscure, uncertain, and
defective in its records (Ewald, and also Hitzig and Kamphausen); or it
is observed that on the analogy of the toes of the image, which were
partly of clay and partly of iron, the requisite number of kings is
probably to be found both among the Seleucidæ and the Ptolemies
(Rosenmüller, Delitzsch, following Porphyry, Polychron, and other
ancients); or the attempt to discover a succession of ten kings is
wholly given up, and the ten horns are regarded as denoting ten
contemporary rules,
e.g.,
ten satraps or generals of Alexander the Great, among whom the three
that Seleucus Nicator conquered, Antigonus, Ptolemy Lagus, and
Lysimachus, were especially prominent (Bleek, p. 68). The uncertain and
unsatisfactory nature of all these attempts at an explanation, which
Delitzsch (p. 283) also acknowledges in substance, has finally led even
several advocates of the theory of the Maccabæan composition of this
section (
e.g., Hertzfeld,
Geschichte Israels) to adopt the only correct view, on which the number ten as applied to the horns is a
round or symbolic
number, whose more specific interpretation it is useless to attempt.
This view is also held in substance by a majority of the expositors who
refer the fourth beast to the
Roman
world-power and the occidental-Christian kingdoms which emanated from
it, although they hold fast to the really prophetic character of the
vision, and therefore its origin with Daniel and during the captivity.
57
We have already shown that the advocacy of the genuineness of this
prophetic book by no means involves, as a necessary consequence, the
interpretation by which the fourth beast designates Rome. It has also
been shown, on Daniel 7:8, that we must be content with a general and
symbolic explanation of the subordinate three-fold number of the horns,
as well as of the number ten. Cf. infra, on Daniel 11:2 et seq.
b.
The statement in Daniel 7:25, according to which the period of
tribulation, prepared for God’s people by the eleventh king of the
fourth monarchy, was to cover “a time, and two times, and a half time”
(hence according to Daniel 4:13 was to extend over three and a half
years and then to be ended by an act of Divine judgment), will likewise
admit of no exact and thoroughly satisfactory comparison with the
periods of religious persecution under Antiochus and of the Maccabæan
revolt. If the introduction of a sacrificial worship and the erection of
an altar to the Olympic Zeus by Antiochus (1 Macc. 1:54) be taken as
the
terminus a quo, and the rededication of the desecrated sanctuary by Judas Maccabæus (1 Macc. 4:52) as the
terminus ad quern of that period of suffering, the result is merely three years and ten days, instead of three and a half years (cf. Josephus,
Ant.
XII. 7, 6); for the Maccabæan books fix the date of the former event on
the 15th Chisleu of the year 145 of the æra of the Seleucidæ (=
B. C. 167) and of the latter on the 25th Chisleu 148 æ. Sel. (
B. C.
164). Hitzig attempts unsuccessfully to recover the five and two third
months yet lacking by going back to the arrival in Judæa of Appollonius,
the commissioner of tribute (which he asserts must have happened about
three months before the 15th Chisleu 145, according to 1 Macc. 1:29 [cf.
5:19]), as the actual commencement of the æra of persecution. The
result is still only three and a fourth years instead of the requisite
three and a half; and a yet more unfortunate feature, which increases
the difficulty of settling both the beginning and the end of the epoch
of three and a half years in question, appears in the two-fold
consideration, that on the one hand the real beginning of the Maccabæan
persecution may be found in the barbarous attack on the life and
religion of the Jews, which, according to 1 Macc. 1:22, took place fully
six years prior to the re-dedication of the
temple, while on the other hand it is by no means necessary to regard
the dedication of the sanctuary on the 25th Chisleu 148 as marking the
cessation of the persecution, which might rather be dated from the great
victories of Judas Maccabæus over the Syrian generals Gorgias and
Lysias (the one of which was gained during the year 147, and the other
in the earlier months of 148 in the æra of the Seleucidæ), or on the
contrary, from some event subsequent to the dedication, as the death of
Antiochus Epipbanes (cf. infra, on Daniel 12:11). The theories which are
admissible, therefore, vacillate between periods covering from three to
six years, without being able, in any case, to demonstrate an asra of
exactly three and a half years, such as Daniel 7:25 requires, and
further, without presenting any evidence from the recorded history of
the Maccabæs of so sudden, complete, and wonderful a conclusion of the
period of suffering (without being secured by repeated conflicts and
successes), as the same passage and its parallels in Daniel 8:14 and
Daniel 7:7 et seq. seem to require. For this reason
58
we are sometimes referred to the alleged insufficiency of our
information respecting the various events connected with the Maccabæan
history, which lacks certainty and thoroughness (Hilgenfeld, as above),
and at others, the assumption has been adopted that the Maccabæan
tendency-writer employed a designedly mystical and indefinite mode of
indicating time, which cannot be accurately elucidated by a comparison
with the facts of history (Von Lengerke). However conceivable and in
itself probable the latter view may be, on the opinion that the prophet
was drawing an apocalyptic picture of the distant future, which was
necessarily ideal and indefinite so far as details were concerned, it is
to the same degree improbable and incapable of being demonstrated, when
the author is regarded as a conventional inventor of
vaticinia ex eventu,
who everywhere attempts to introduce allusions to the circumstances of
the recent past or of the present. From such a writer we might assuredly
have expected a more exact agreement and palpable correspondence
between the prophecy and its fulfilling counterpart than results from
the relation of the 1 + 2 +½ times to the period of the Antiochian
persecution. “The alleged pseudo-composer of our chapter must
accordingly have written for a time, with whose historical conditions he
was unacquainted,
despite the fact that he was its contemporary;
and the entire condition of the theocracy, covered with shame and the
want of success as it was, during the three and a half years of this
chapter—before whose expiration this advocate of the actually victorious
but not by him so-designated Maccabæan rebellion is said to have
written—becomes historically inconceivable in the light of the
pseudo-Daniel tendency-hypothesis” (Kranichfeld).
c.
Intimately connected with this is the discrepancy between the picture
of the Messiah drawn in our chapter, and the nature of the Messianic
hopes entertained by the Jews of the Maccabæan period, as revealed in
the books of the Maccabees, and also in the other products of Jewish
apocalyptic literature of nearly the same date. These authorities are
indeed able to refer to a final deliverance and re-union of the
scattered tribes of Israel (see,
e.g., Ecclus.
30:11; 1:24; Tob. 13:13–18; 14:6), and also to a Divine visitation of
judgment upon the heathen (Ecclus. 32:18; Judith 16:17, etc.); but they
nowhere base their theocratic expectations clearly on the appearance of a
single Messianic personage, least of all, on one who is so positively
characterized by traits belonging to both Divine and human nature as is
the “Son of man” in Daniel 7:13 of this chapter. The
προφήτης πιστός
of 1 Macc. (14:41) is a purely human prophet, devoid of all celestial,
supernatural character; and the “poor righteous one” of the book of
Wisdom (Daniel 2:10–20) can make no claim to recognition as an
individual Messianic person, but is rather a mere personification of the
class of suffering righteous men. The conception of a Messiah is very
dim upon the whole in all the apocryphal literature of the two centuries
immediately preceding the Christian æra; and in the cases, where the
expectation of a personal Messiah, possessed of the Divine-human
character to a greater or less degree, actually appears in several
productions of this period, as in books II. and III. of the
Sibylline Oracles,
or in the book of Enoch (which at least some critics admit to have been
composed as early as in the second century B. C., and possibly under
John Hyrcanus—
e.g., Ewald, Dillmann, Jos.
Langen), the dependence of such writings on this book must doubtless be
assumed (cf. the passage from the
Orac. Sibyll.
1. II., cited above, on Daniel 7:8, and also Introd. § 6, note 3). This
dependence, however, in no wise compels to the assumption that the
prophecies of Daniel originated in the Asmonæan period; it is far more
readily understood on the opinion that they originated during the
captivity, but that they were recognized at their true value and
introduced into general use in all the circles of pious Jewish
apocalyptists in the Maccabæan age and as a result of its afflictions.
4. In support of the opinion that He who “came with the clouds of heaven” in Daniel 7:13 is no other than the
personal Messiah,
it has already been remarked among other things (see on that passage)
that Christ preferably and frequently employed the phrase
ὁ υἱὸς τοῦ ἀνθρώπου,
as a testimony in favor of that view. It is now recognized by a
majority of expositors and Biblical theologians that this designation,
which is found in all eighty-one times in the New Testament, was
intended to recall Dan. 7:13, and to assert the identity of Jesus as the
Messiah with the
אֳנָשׁבַּר who is there described, although several (
e.g.,
Von Hofmann, Delitzsch, Kahnis, etc.) still attempt to advocate the
view formerly represented by Huetius, Harduin, Schleiermacher, Neander,
Weisse, Baur, etc., on which the phrase was derived from Psa. 8:5, and
designates Jesus, not as being the Messiah, but as “the flower of
humanity,” as “the ideal and normal man,” the “man of history, toward
whom all human development tends.” The former method of explaining the
phrase does not exclude the latter, but is rather to be traced back to
both these passages of the Old Testament, inasmuch as Dan. 7:13 also
expresses the sense of the ideal and normally human, of the perfectly
human, and even of the
Divine human, as will
appear with special clearness from the manner in which the Saviour, in
Matt. 26:64, replies to the question of the High priest inquiring
whether He were “the Christ, the Son of God,” when, with an evident
allusion to this passage, He declares Himself “the Son of man,” who
shall thereafter be seen sitting “on the right hand of power and coming
in the clouds of heaven;” cf. also John 7:35, 36, where in answer to the
question of the unbelieving people, “Who is this Son of man?” the Lord
declares, “Yet a little while is
the light
with you,” and thus again identifies himself most clearly with the
Messianic “Son of man” of this passage. Cf. Meyer and Lange on both
these passages (and also on Matt. 8:20); likewise Gess,
Lehre von der Person Christi (1856) p. 7 et seq., 257; J.F. Tafel,
Leben Jesu, p. 127 et seq., and especially Nebe,
Ueber den Begriff des Namens υιὸς του ἀννρώπου Herborn, 1860; also Holtzmann,
Ueber den neutestamentlichen Ausdruck Men-schensohn, in Hilgenfeld’s
Zeitschr. f. wissenschaftliche Theologie,
1865, p. 212 et seq. (although the latter has so distorted a view of
the reference of the name to Dan. 7:13 that he chooses to entirely
exclude that to Psa. 8:5, thus approaching the opinion advocated by
Strauss in his
Leben Jesu).—In addition to
this reference to our passage in the mouth of our Lord as directly
testifying to a personal Messiah, and besides the possibly still more
ancient references in the same spirit which are found in the Sibyllines
and the book of Enoch (see supra), the substantial agreement of its
description of Christ with that of the prophets prior to the captivity
affords an important testimony in favor of the correctness of our view.
Especially if the description of the “Son of man” in Daniel 7:13 et
seq., to whom an eternal and all-embracing dominion over all nations is
given, be compared with the designation
מָשִׁיחַ נָגִיד,
“an anointed prince,” in Daniel 9:26, which, although primarily
applicable to a typical forerunner of Christ (see on that passage), yet
clearly indicates the character of the Messianic ruler as being at the
same time priest and king, the result will be a demonstration of the
close analogy and even identity of Daniel’s description of the Messiah
with those by which Isaiah (Daniel 9:5; 11:1 et seq.) and his
contemporary, Micah (Daniel 5:1 et seq.), characterize the spiritually
anointed ruler of the house of David who should introduce the period of
the deliverance of Israel and all nations, and also with the Messianic
prophecies of Jeremiah (23:5; 30:9) and Ezekiel (34:23; 37:25) and even
those of the time of David and Solomon together with the period
immediately subsequent,
e.g., David himself
(Psa. 110), Nathan (2 Sam. 7), Amos (9:11 et seq.), Hosea (3:5), etc.
The Messiah of Daniel does not differ from Him to whom all the earlier
prophets bore witness; the super-human glory and perfection of power of
Him who nevertheless appears in human form, as described in this vision,
correspond exactly to the expectations which the prophetism of Israel
in general, from the time of David, when the theocracy bloomed and shone
in its splendor, had learned to connect with a later offspring of the
house of David, as the restorer, endowed with Divine power and majesty,
who should renew the glory of that house, and consequently the glory of
the theocracy as a whole.
5. For the
purpose of a practical homiletical treatment of the chapter it will of
course be necessary to pay special regard to the shining clearness of
this description of the Messiah, and through it to clear up the more
obscure features of the prophetic vision, in so far as this may be
possible and of practical utility. The Divine-human Messiah of Israel,
the founder and ruler of the kingdom of God in the earth, the Saviour
and Judge of the world (cf. John 4:42; 5:27), is to be described in His
relations toward the earthly world-power, which, passing through various
forms and phases of development, finally reaches the diabolical rage of
anti-Christianity, and rebels against Him; and his ultimate triumph
over all His foes is to be displayed as a necessity, founded in the
Divine economy of salvation. In this connection it will not be wise to
enter upon a consideration of those phases in the development of the
world-power, symbolized by the figure of the beasts, in their relation
to the pre-Christian world-monarchies which are to be regarded as their
historical counterparts, any farther than is imperatively necessary for
the purpose of clearness. The ideal and fundamental thought of the
prophecy, which substantially coincides with that of the image of the
monarchies in chap. 2. and may be expressed by the statement “that all
the kingdoms of the earth must be put to shame” (cf. Rev. 11:15; 12:10)
before the kingdom of the everlasting God (the Ancient of days, Daniel
7:9), and of His Anointed, must evidently be made prominent; but the
details of its realization in the history of the world should receive
only a subordinate attention, especially since none of the theories
promulgated to the present time, which undertake to specify the
particular kingdoms designated by the four beasts, can claim to be
absolutely correct, and recourse must therefore be had to a choice
between probabilities, or between interpretations, more or less
plausible, of the mysterious hieroglyphic animal figures that “came up
from the sea.” For as merely the forms of the future world-monarchies
were revealed to the prophet—sometimes indeed in surprisingly definite
and exact outlines—but he was not made acquainted with their names; as
their nature, but not their historic appearance was prefigured to him:
so can no effort of scientific penetration on the part of exegetes
succeed in establishing an exact correspondence between the character of
these monarchies, as shadowed forth in prophetic images, and its
actualization in the surging confusion of the life of nations during the
course of the last pre-Christian century, and thus in stating, with
mathematical exactness and certainty,
which great world-kingdom subsequent to the captivity was intended by the Spirit of prophecy by each of the beasts seen by Daniel,
what
kings were represented by the ten horns of the fourth beast, what was
the precise conception of the blasphemous course and anti-theocratic
rage of the last horn, and whether, in point of fact, Antiochus
Epiphanes conformed to it in all respects, or merely realized it
generally and in substance. In view of these unavoidable obscurities and
difficulties, the practical expositor, still more than the scientific
exegete is limited to a chaste, modest, and reserved course in the
treatment of this prophecy as it applies to the history of nations and
of the world. Instead of pursuing to particulars the interpretation of
the series of monarchies in Daniel 7:4–7, or even of the succession of
kings in Daniel 7:8, in the details of history, he will be able to
present only
examples of the wonderfully exact correspondence between the type and its historical anti-type, or
illustrative proofs
of the generally unquestionable congruity between the visional and the
actual succession of monarchies; and especially, instead of treating the
fourth beast and its eleventh horn (in which the idea of the fourth
beast attains its complete development, and which may, therefore, to a
certain extent, be identified with the beast itself) as referring solely
to the anti-Christian world-power in pre-Christian times, or also to
the Roman supremacy with Herod or Nero as the representative of its
anti-Christian character
59—which
would be wholly impractical and a grave offence against all the rules
of sound homiletics;—instead of so one-sided an Old-Testament or typical
interpretation of this beast, he will doubtless be obliged to deal
prominently with that more unfettered, spiritual, and ideal mode of
treatment, by which the fourth beast represents at the same time both
type and anti-type, thus including the world-power of the last times,
which is inimical to God and Christ. Here also every one-sided
interpretation, centring in a definite point of the history of the past,
must be avoided, and the antichrist must not be found specifically in
the Turkish nation (so Luther,
Vorrede über den Proph. Daniel; Melancthon in the
Kommentar,
where, however, he also associates the pope; Calov.; M. Geier, etc.),
nor in the pope (Luther in his exposition of chap. 11. and 12. and
elsewhere frequently; also Brentius, Calvin, Zanchius, Cocceius,
Buddeus, Bengel, Roos, and recently, F. Brunn, in the little work,
1st der Pabst der Antichrist? Dresden, 1868), nor in Napoleon I. or III. (cf. Leutwein,
Das Thier war und ist nicht, etc., Ludwigsburg, 1825), nor, most remarkable of all, in Count Bismarck as representing the Prussian State (thus,
e.g.,
Groen van Priesterer; many clergymen of Würtemberg in the year 1866,
etc.), but his eschatological character as belonging to the final stage
of mundane history must be retained. Cf. Lünemann, on 2 Thess. 2, p. 204
et seq.; Auberlen and Riggenbach on the same chapter, p. 117 et seq.;
H. O. Köhler,
Die Schriftwidrigkeit des Chiliasmus, in Guericke’s
Zeitschr. für die luth. Theol. und Kirche,
1861, No. III., p. 459 et seq.) where the numerous writers in the
Middle Ages are mentioned, who declared the pope to be the antichrist,
e.g.,
bishop Arnulf of Orleans, 991; Honorius of Autun; John of Salisbury;
Joachim 5. Floris; Robert Gross-head; Joh. Milicz; Matth. 5. Janow;
Gregory of Heimburg; the Waldenses; many Hussites, et.); S. Baring
Gould,
Curious Myths of the Middle Ages, London, 1866 (chap. 9, the Antichrist); H. W. Rinck,
Die Lehre der Heiligen Sohrift vom Antichrist, mit Berüucksichtigung der Zeiehen unserer Zeit, Elberfeld, 1867 [and many of the monographs cited at the close of the Introduction].
Since
but few of the practical expositors of former times occupy the ground
of this more free and spiritual interpretation, but rather are generally
concerned to adapt the visions of the prophet to special events and
appearances in modern history, or confine themselves to the work of
disproving the interpretation which assumes that the chap. was a
vatic, ex eventu, written by a pretended Daniel in the Maccabæan period (so many church fathers,
e.g., Jerome, whose observations on this section aim solely to resist the tendency-critical attacks of Porphyry; among moderns,
e.g.,
Hävernick), a thoroughly proper practical and homiletical treatment of
the chapter, based on a solid exegetical foundation, can of course
derive but little benefit from them. Nevertheless, we quote several
observations on the more important passages.
On Daniel 7:4–8, Melancthon: “
Mirabili Dei consilio et voluntate Ecclesia subjecta est cruci.… .
Prœdicunt Prophetas et Apostoli, inundum pmnas daturum esse, quod post
sparsum evangelium tyranni sœviant in membra Christi, deinde et ab illis
ipsis qui gubernant Ecclesiam, polluta sit Ecclesia idolis, falsis
dogmatibus, paricidiis sanctorum libidinibus.” (To this, however, is added the one-sided and arbitrary remark, “
Esther ex his seminibus ortam esse pestam Mahometicam historia ostendit.”) On Daniel 7:9, Calvin: “
Sciamus non posse a nobis Deum conspici qualis est, donee simus plane
similes ei.… Deus certe neque solium aliquod occupat, neque rotis
vehitur, sed non debemus imaginari Deum in sua essentia them. esse,
qualis prophetœ suo et aliis sanctis patribus apparuit; sed induit
subinde varias formas pro captu hominum, quibusœ prœsentia; suœ aliquod
signum dare volebat.”
On Daniel 7:11, 12, the
Tüinger Bibel: “
In His eternal decree God
has fixed a limit to every kingdom; beyond this it cannot go, and the
Divine providence exerts a special agency to this end (Isa. 23:15).”
On Daniel 7:13 et seq., Luther (
Von den letzten Worten Davids, in his
Werke,
vol. xxxi. p. 80 et seq.): “This eternity or eternal kingdom cannot be
given to any evil creature, whether man or angel; for it is the power of
God, and of God Himself.… Namely, the Father confers the everlasting
power on the Son, and the Son receives it from the Father, and all this
from all eternity … At the same time, the Son is also a child,
i.e.,
a real man and the Son of David, to whom such eternal power is given.
Thus we see how the prophets properly regarded and understood the word ‘
eternal,’ when God says to David by the mouth of Nathan, ‘ I will place
my and thy son in my eternal kingdom’ (2 Sam. 7:13, 16).”
On
Daniel 7:25, Starke: “When crowned heads assail God with impious hands,
and are not content with the honor of earthly gods, their respect and
honor, dominion and glory, are taken from them by a common stroke; cf.
Acts 12:22 et seq.”
Footnotes:
[1]To.
[2]Or,
chief of the words.
[3]Answered.
[4]Was seeing.
[5]With the.
[6]Changed this from that.
[7]Was seeing till that.
[8]הקימת is evidently used here to correspond with the description of the preceding verse, and hence the pointing
הֳ׳ to is preferred, as in the margin.
[9]לִשְׁטַר־חַד to one side, sidewise,
i.e., partially,
prob. on the fore or hind feet only; in a crouching or half-risen
posture; thus contrasted with the erect attitude of the lion preceding
on
both feet
רַגְלַיִןעל.
[10][This
assumption rests upon the author’s theory that Belshazzar is identical
with Evil-merodach, which, as we have shown in the notes appended to the
Introduction, is not sustained by the latest authorities or Babylonian
history. If Rawlinson’s conjecture is correct, that Belshazzar was the
son of Nabouned, left in command of Babylon while his father threw
himself into Borsippa, the date in question will relate to the
viceroyship of the former, which may well have continued a year or more
(or even into the third year, see Daniel 8:1), since the siege of
Babylon lasted two years.]
[11]The position of the terms is emphatic,
teeth of iron were
to it, great ones.
[12]Was occupying my attention with.
[13]Out of, or
among.
[14]The definite article is here injurious to the sense.
[15]Would serve him as attendants.
[16]Myriad of myriads would stand.
[17]Literally,
caused to pass away.
[18]And a lengthening in their lives was given them till.
[19]As in Daniel 6:25:
All the nations, the peoples, and the tongues.
[20]Labor for.
[21]Would trouble.
[22]Upon.
[23]Would ask from him.
[24]Would make.
[25]Or,
words.
[26]In the plur., like most names of Deity.
[27]A kingdom the fourth.
[28]It the.
[29]To the
side of.
[30]They.
[31]Or,
word.
[32]I.
[33]Looks would be.]
[34][“This
vision accords not only in many respects with the dream of
Nebuchadnezzar (ch.2), but has the same subject. This subject, however,
the representation of the world-power in its principal forms, is
differently given in the two chapters. In Daniel 2 it is represented
according to its whole character as an image of a man whose different
parts consist of different metals, and in chap. 7 under the figure of
four beasts which arise one after the other out of the sea. In the
former, its destruction is represented by a stone breaking the image in
pieces, while in the latter it is effected by a solemn act of judgment.
This further difference also is to be observed, that in this chapter,
the first, but chiefly the fourth, world-kingdom, in its development and
relation to the people of God, is much more clearly exhibited in Daniel
2. These differences have their principal reason in the difference of
the recipients of the Divine revelation: Nebuchadnezzar, the founder of
the world-power, saw this power in its imposing greatness and glory;
while Daniel, the prophet of God, saw it in its opposition to God in the
form of ravenous beasts of prey. Nebuchadnezzar had his dream in the
second year of his reign, when he had just founded his world-monarchy;
while Daniel had his vision of the world-kingdoms and of the judgment
against them in the first year of Belshazzar, when the glory of the
world-monarchy began to fade, and the spirit of its opposition to God
became more manifest.”—
Keil.]
[35][Keil’s remark, however, is apposite: “The winds
of the heavens represent the heavenly powers and forces by which God sets the nations of the world in motion.”]
[36][We suggest that the preposition rather indicates the
direction of the winds as converging to this one point as a scene of conflict.]
[37][The reduplicated form, however, seems to be merely the usual one in Chaldee.]
[38][Keil
adopts a different, but, as it seems to us, farfetched and
over-ingenious interpretation: “This means neither that it leaned on one
side (Ebrard), nor that it stood on its fore feet (Hävernick), for the
sides of a bear are not its fore and hinder parts; but we conceive that
the beast, resting on its feet, raised up the feet of the one side for
the purpose of going forward, and so raised the shoulder or the whole
body on that side. But with such a motion of the beast the geographical
situation of the kingdom (Geier, Mich., Ros.) cannot naturally be
represented, much less can the near approach of the destruction of the
kingdom (Hitzig) be signified. Hofmann, Delitzsch, and Kliefoth have
found the right interpretation by a reference to Daniel 2 and 8. As in
Daniel 2 the arms on each side of the breast signify that the second
kingdom will consist of two parts, and this is more distinctly indicated
in Daniel 8 by the two horns, one of which rose up after the other, and
higher, so also in this verse the double-sidedness of this
world-kingdom is represented by the beast lifting itself up on one side.
The Medo-Persian bear, as such, has, as Kliefoth well remarks, two
sides; the one, the Median side, is at rest after the efforts made for
the erection of the world-kingdom; but the other, the Persian side,
raises itself up. and then becomes not only higher than the first, but
also is prepared for new rapine.”—Stuart justly remarks that “the
difficulty seems to have arisen from the fact that, until lately, we
have been ignorant of a like symbol sculptured on the ancient monuments
of Persia. Münter (
Rel. der Bab., p. 112) has
given ns a description (with an engraving) of an animal of the symbolic
kind, in a group near the star of Belus, which, kneeling or lying on the
right foot, has its left one erect. A sense of security, combined with
watchfulness, seems to be the indication. Probably this symbol, now on
the monuments of Persia and Babylon, was a part of what belonged to the
insignia of the royal and national standards.”]
[39][“The plur.
אָמְרִין is impersonal”(Keil); “it might be rendered passively” (Stuart).]
[40][“The
writer gives to this fourth beast no particular name. Plainly it was a
peculiar monster. The reason why he omits a name seems to be, that in
the world of nature no similitude could be found, for in no case of
really-existing beasts are four of them united in one, so as to
constitute an appropriate symbol for the four kingdoms of Alexander’s
successors. He classes these under the dynasty, comprehensively
considered, which grew up out of the predominance or victories of the
Greeks in the East. But when enough is introduced to designate the
general nature of the dynasty, both here and in Daniel 8 and 9, he goes
over into a notice of only such kings as were in the neighborhood of
Palestine, and had more or less to do with annoying it. As Antiochus
Epiphanes was incomparably the most annoying and mischievous of them
all, so a peculiar share of the prophecy respecting the fourth dynasty
is allotted to him in each of the chapters named. It is evident from a
comparison of historical facts as well as from the nature of the case,
that a dynasty is spoken of by Daniel as more or less dreadful and
destructive according to the measure in which Palestine was actually
affected by it in this way.”—
Stuart. Keil, on
the contrary, who adopts the common or “orthodox” interpretation of the
fourth monarchy, gives a different explanation of this feature: “The
fourth kingdom is represented by a nameless beast, because in Daniel’s
time Rome had not come into contact with Israel, and as yet lay beyond
the circle of vision of Old-Testament prophecy.” This candid admission
one would think might have led the commentator to doubt any reference
even here to Rome. He does not seem, moreover, to have perceived that
for precisely the same reason the Macedonian empire should have been
represented by some nameless beast, as being hitherto unknown to the
Hebrews.]
[41][May
not the diversity rather consist in the fact that, unlike all the
former governments, the Seleucid dynasty began a systematic attack upon
the
religious institutions of the subject Jews?]
[42]See Leyrer, art.
Zahlen in Herzog’s Real-Encyklop., vol. 18, p. 378: also Zöckler,
Theologia naturalis, I. 713 et seq. In both places the essentially
political or
cosmical significance of this number is pointed out, in opposition to Delitzsch, who regards it as the symbol of
Divine perfection. cf. further, Bähr.
Symbolik des mos. Kultus, I. 175; Hofmann,
Weissagung und Erfüllung, I. 75; Hengstenberg,
Beiträge z. Einl., III. 391, 605. [On the contrary, it seems to us that the definiteness of the numbers
four and
three
in the same connection requires a similar definiteness in this number
likewise. See our remarks in the Ethico-fundamental principles, etc., on
this chap. No. 3,
a.]
[43][See, however, the remarks in the Ethico-Fundamental principles, etc., below, 3,
a.]
[44][“The
eyes of a man were not attributed to it (merely) in opposition to a
beast, but in opposition to a higher celestial being, for whom the ruler
denoted by the horn might be mistaken on account of the terribleness of
his rule and government:
‘ne cum putemus juxta
quorundam opinionem vel diabolum esse vel dæmonem, sed unum de
hominibus, in quo totus Satanas habiturus sit corporealiter,’ as Jerome well remarks; cf. Hofmann and Kliefoth.”—
Keil.]
[45][“A mouth which speaketh great things is a vainglorious mouth.
רַבְרְבָן are
presumptuous things, not directly blasphemous (Hävr.). In the Apocalypse, 13:5,
μεγάλα and
βλασμίαι are distinguished.”—
Keil.]
[46][“Fire
and the shining of fire are the constant phenomena of the manifestation
of God in the world as the earthly elements most fitting for the
representation of the burning zeal with which the holy God not only
punishes and destroys sinners but also purifies and renders glorious His
own people; see on Exod. 3:3.”—
Keil.]
[47][“In
the N. T. Christians are represented as sharing in the like
solemnities, 1 Cor. 6:2; Matt. 19:28; Luke 22:30; Rev. 3:21. Not
improbably such expressions as ‘Let
us make man in our image.’ Let
us go down and see, ‘Who will go for us?’ take their
plural form from such views of the heavenly
Concessus.
The sum of the matter is that the prophet presents the Supreme Lord and
Judge to our view by imagery borrowed from earthly sovereigns,
i.e., as having all the insignia of pre-eminence and supremacy around him.”—
Stuart.]
[48]Cf. also
Sibyll., 1. II, p. 277, ed. Galland:
ἥξει ἐν νεφέλη πρὸς ἅφθιτον ἄφθͅτος αὐτὸς ἐν δόξη χριστὸς σὺν ἀμύμοσιν ἀγγελτῆρσι καὶ καθίσει, κτλ.
[49][This
correspondence, however, cannot be legitimately urged as an argument in
favor of the contemporaneousness of the ten kings, for it is doubtful
if the number of the toes has any special significance, and no stress is
laid upon it in the explanation of the vision. Like the two legs, it
forms but an accidental accessory in completing the figure. Otherwise we
should be obliged to count the toes on
both feet likewise, and this would be more than any interpreters are prepared to do.]
[50][Keil’s
reference to Daniel 8:20-22 is unavailing against this express
statement of the text here, for not only is the great goat horn there
undeniably a personal ruler, but so are likewise the “four notable
horns” that succeed it as the founders of so many dynasties. His entire
argument on this point is a perversion of the sense: “Since the ten
horns all exist at the same time together on the head of the beast, the
ten kings that arise out of the fourth kingdom are to be regarded as
contemporary.” On the contrary they are explicitly said to “arise” in
the sight of the prophet, as if they were not there originally, and this
admits, if it does not require, the idea of their gradual and
consecutive development. So in the case of the two-horned ram (Daniel
8:3) we might with equal reason have presumed both horns to have arisen
simultaneously, but such many words to be kings of one and the same
kingdom, they must in the nature of the case be successive; for ten
simultaneous sovereigns in one dominion would be a palpable absurdity.
In case of the last three only, whose fall makes room for the eleventh,
is there a partial simultaneousness
[51][Keil
contends that “the king coming after them can only overthrow three of
the ten kingdoms when he himself has established and possesses a kingdom
or empire of his own.” But such is not the process represented in the
vision. The little horn
in the act of arising
evidently usurps the room previously occupied by the three others. It is
this expansion in their place that makes it become great. They must,
therefore, have been themselves rivals at the time, and not
well-established in their seat, when this fourth contestant arose in its
first insignificance.]
[52][Few
readers, however, will be content with this indefinite exposition of
these sharply defined and frequently reiterated statements of time with
reference to the event predicted. The difficulties in the way of their
literal application to the period of desecration of the Temple by
Antiochus Epiphanes do not appear so formidable as to require such a
vague interpretation. See under the Ethico-fundamental considerations
below.]
[53][Some
of those modem interpreters who hold in part to the “year-for-a-day
theory” make the little horn in this passage to be different from that
in Daniel 8, referring the latter to Antiochus Epiphanes, but the former
to the papacy or else to Mohammedanism. Such as maintain that the days
stand for years in both instances regard the difference in the periods
between this passage and that (1,050 years here and 2,300 there) as
caused by computing the period in the one case from the
rise of the power to its downfall, and in the other from
Daniel’s own time.
In either case the same fatal objection applies, that there is no good
evidence of such a symbolic use of the word “day” by Daniel.]
[54][Keil
in like manner, argues for the purely symbolical and indefinite import
of this designation of time, being driven thereto by his theory that
this whole prophecy applies to the duration of the Roman power, which he
extends into the unknown future. He has all along contended against a
literal interpretation of these chronological data as they seem to be.]
[55][Keil
seek (p. 258 et seq.) to make the most of the incidental variations in
the description of the “little horn,” in Daniel 7; and 8; but his points
are minute and often far-fetched, whereas the coincidences are
striking, numerous, and essential. Consult the harmonic table in the
introduction. Lest we might be thought to treat the opposite view too
lightly, we briefly note the differences adduced by Keil. 1. The little
horn of Daniel 7 rises out of one of the four horns without adding to
their number or injuring them; that of Daniel 8 arises
among
the ten as an additional or parallel element, and uproots three. This
merely proves that the four powers are not identical with the ten horns,
which is precisely our view. 2. The enemy in Daniel 7 goes much farther
in his violence than that in Daniel 8; but as the conduct is of the
same general character, this is evidently but a fuller or more detailed
description. Both certainly tallied with the behavior of Antiochus. It
is vain to allege that in one chapter the persecutor is not an
antichrist because he is not directly said to arrogate divinity as in
the other chapter, but only to oppose the people of God; for those are
everywhere in the Bible identitied with God himself, and their cause and
interests are his likewise. 3. The periods in the two cases are
different (2,300 days, and a year and a half, or 1,290, or 1,335 days).
This is readily explained as including in some passages more accessory
circumstances than in others. See the
exegetical remarks on each.]
[56][Keil
urges these objections with all their force to disprove any reference
here to the time of the Seleucidæ; but they apply with equal and even
greater force to the Roman list of emperors. It does not appear however,
that the three horns in question represent actually reigning kings, nor
do the terms “plucked up” and “fell” clearly mean dethronement. It is
sufficient that they were royal personages who claimed or were entitled
to the throne. One of them, at least, Heliodorus, actually occupied it,
for a brief period, indeed, but long enough to come within the
description. The other two, as being legitimate heirs, may fairly be
designated as
princes, and this is all that
the figure requires. The partial and temporary royalty of all three is
evidently denoted by their speedily succumbing to the upstart. It is
difficult to imagine a case of four rivals to the fame throne that would
more accurately answer to the vision.]
[57][So
formidable is this difficulty on the Roman theory of interpretation
that Keil, its last most noted advocate, takes refuge in a remarkable
postponement
of the solution. “The kingdoms represented by the ten horns belong
still to the future. To be able to judge regarding them with any
certainty, we must first make clear to ourselves the place of the
Messianic kingdom with reference to the fourth world-kingdom, and then
compare the prophecy of the Apocalypse of John regarding the formation
of the world-power—a prophecy which rests on the book of Daniel.” This
is a virtual abandonment of the field. If all the other parts of this
prophecy have their clear counterpart in history, why not this also? If,
as Keil claims, these ten horns are found simultaneously on the head of
the beast as it first arises, it is obviously inconsistent to refer
their identification to the future. But the attempts made to distinguish
the horns in question, in their literal application Rome, have signally
failed, as the most cursory inspection of the schemes proposed in
various commentaries on Daniel and the Apocalypse will abundantly show.
The ten kings in Rev. 17:12 are there expressly assigned to the
indefinite future; but the seven in Daniel 7:10 are clearly
characterized as belonging to proximate history, and the first six as
having been at the time actually realized.]
[58][In this chronological examination the author does injustice to the data in question, as the following exhibit from Stuart’s
Commentary
(p. 223) will render clear: “Is this expression of time poetical merely
and figurative, consisting of round numbers (as they say), and
comprising just half of the mystical number
seven, which is so often employed in a kind of tropical way?
Historical facts seem to speak for the
literal
interpretation, in the book before us. Yet, considering the nature of
the case and of the number usually concerned with such reckonings (
i.e., the number
seven),
we surely need not be solicitous about a day, a week, or even a month,
more or less. The convenience of the reckoning, when it is near enough
to exactness, for all the purposes of prophecy, is very obvious, and
will account for adopting it.
“In
exhibiting the historical facts, we will begin with an sera which is
certain, viz., the time when Judas Macc, expurgated the temple, and
began the service of God anew. This was on the 25th of Dec. 148 ann.
Sel. = 165 B.C., see 1 Macc. 5:52. Counting back three and a half years,
we come to June in 145 A. S. = 168 B.C. Livy has described the retreat
of Antiochus from Eypt, in the
early spring (‘
primovere,’
Liv. 45:11) of that year. While on that retreat, Antiochus detached
Apollonius, one of his military chieftains, to lay waste Jerusalem
(comp. 2 Macc. 5:11, which makes the time clear), for he had heard that
the Jews exulted at his misfortune, in being obliged by the Romans to
retreat from Egypt, and he was determined to wreak his vengeance on
them. He did so effectually, as 1 Macc. 1:29 seq. fully shows; and
Daniel 7:29, 20, of the same chapter, compared together, show that the
year was 145 A. S. as above stated. From June, when Jerusalem was
proably taken, to December, is six months; and from December in 168 to
December, 165, is three years. In the same way, as to time, does
Josephus reckon
Prœm. ad Bell. Jud. § 7. But to avoid perplexity, it should be noted that a different mode of reckoning, viz.,
three years, is sometimes employed,
e.g.,
in 1 Macc. 1:54, and the consecration of it by Judas Maccabæus, 1 Macc.
4:54. Some six months after capture of the city, during which all
manner of crueltied and excesses were committed, appear to have elapsed
before Antiochus began his
swinish offerings
in the temple. The consecration of the temple by Judas introduced
regular Hebrew worship there; and the death of Antiochus happening
shortly afterward, the period of his oppression was of course at its
end. Thus did events correspond very exactly with the time designated in
our text. We cannot indeed specify the exact
day,
because history has not done this; but it is enough, that we come so
near to the time designed, as to remove all serious difficulty
respecting it.”
To this we may add that
the period three and a half years may reasonably be taken as a somewhat
round number, not only because of its being in itself a general and
inexact expression, but more especially as being the half of the
conventional term of seven years. See on Daniel 9:27.]
[59]Thus,
e.g., Beckmann,
Meditationes political, c. 26, and Koch (in Starke, on Daniel 7:8).
In
the first year of Belshazzar king of Babylon Daniel had a dream and
visions of his head upon his bed: then he wrote the dream, and told the sum of the matters.
Lange, John Peter - Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical
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