Exegetical and Hermeneutical Commentary of Daniel 7:12
As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time.
12. the rest of the beasts ] Commentators are divided as to whether the three beasts of Dan 7:4-6, or the seven horns left after the three had been rooted up ( Dan 7:8), are intended: but the expression used (‘beasts’) strongly favours the former interpretation. In the abstract, it is true, the latter interpretation might be deemed the more probable; for, as the ‘beasts’ represent successive kings, or kingdoms ( Dan 7:17 ; Dan 7:23), the dominion of the first three would naturally be at an end long before the period of the judgement on the fourth, whereas the seven ‘horns’ might well be conceived as subsisting still. In point of fact, however, the kingdoms, though in reality successive, are in the vision represented as contemporaneous: nothing is said in Dan 7:3-7 about the disappearance of one beast when a second appears; all continue visible, side by side. So in ch. 2 the four kingdoms represented by the image are destroyed simultaneously: the entire image remains intact until the stone falls upon the feet (representing the fourth and last kingdom), when the whole of it breaks up together.
they (indef.) took away their dominion ] i.e. (see on Dan 4:25) their dominion was taken away (R.V.).
but a prolonging in life was given them (A.V. marg.)] The three first beasts are humbled, but not, like the fourth beast, destroyed; their dominion was taken away from them, but they were permitted to remain alive; i.e. the Gentile powers, represented by the beasts, were to survive for a while as nations, though deprived of empire.
until a time and a season (Dan 2:21)] i.e. until the unspecified time, determined for each in the counsel of the Most High (Keil).
Fuente: The Cambridge Bible for Schools and Colleges
As concerning the rest of the beasts – They had been superseded, but not destroyed. It would seem that they were still represented in vision to Daniel, as retaining their existence, though their power was taken away, and their fierceness subdued, or that they still seemed to remain alive for a time, or while the vision was passing. They were not cut down, destroyed, and consumed as the fourth beast was.
They had their dominion taken away – They were superseded, or they no longer exercised power. They no more appeared exerting a control over the nations. They still existed, but they were subdued and quiet. It was possible to discern them, but they no longer acted the conspicuous part which they had done in the days of their greatness and grandeur. Their power had passed away. This cannot be difficult of interpretation. We should naturally look for the fulfillment of this in the fact that the nations referred to by these first three beasts were still in being, and could be recognized as nations, in their boundaries, or customs, or languages; but that the power which they had wielded had passed into other hands.
Yet their lives were prolonged – Margin, as in Chaldee, a prolonging in life was given them. That is, they were not utterly destroyed and consumed as the power of the fourth beast was after the solemn judgment. The meaning is, that in these kingdoms there would be energy for a time. They had life still; and the difference between them and the kingdom represented by the fourth beast was what would exist between wild animals subdued but still living, and a wild animal killed and burned. We should look for the fulfillment of this in some state of things where the kingdoms referred to by the three beasts were subdued and succeeded by others, though they still retained something of their national character; while the other kingdom had no successor of a civil kind, but where its power wholly ceased, and the dominion went wholly into other hands – so that it might be said that that kingdom, as such, had wholly ceased to be.
For a season and time – Compare the notes at Dan 7:25. The time mentioned here is not definite. The phrase used ( ad–zeman veddan) refers to a definite period, both the words in the original referring to a designated or appointed time, though neither of them indicates anything about the length of the time, anymore than our word time does. Luther renders this, For there was a time and an hour appointed to them how long each one should continue. Grotius explains this as meaning, Beyond the time fixed by God they could not continue. The true meaning of the Chaldee is probably this: For a time, even a definite time. The mind of the prophet is at first fixed upon the fact that they continue to live; then upon the fact, somehow apparent, that it is for a definite period. Perhaps in the vision he saw them one after another die or disappear. In the words used here, however, there is nothing by which we can determine how long they were to continue. The time that the power represented by the little horn is to continue explained in Dan 7:25, but there is no clue by which we can ascertain how long the existence of the power represented by the first three beasts was to continue. All that is clear is, that it was to be lengthened out for some period, but that that was a definite and fixed period.
Fuente: Albert Barnes’ Notes on the Bible
They had their dominion taken away; the prophet chiefly intends the fourth empire, and therein the proud, blasphemous horn; yet did not wholly omit to speak of the three first empires, and what became of them. He saith they were wholly taken away, that is, successively, as histories tell us. The beast and the horn perish together, for the Holy Ghost tells us that the horn shall prevail against the saints till the
Ancient of days come to sit in judgment, and because the session of judgment in Daniels vision was principally to pluck up by the roots that wicked horn, Dan 7:26 following, Daniels expectation had failed him, if the horn had not perished with the beast. Besides, the state of the beast under the horn was to be a time, times, and the dividing of time, Dan 7:25, of which more when we come to it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. the rest of the beaststhatis, the three first, had passed away not by direct destroyingjudgments, such as consumed the little horn, as being the finallymatured evil of the fourth beast. They had continued to exist buttheir “dominion was was taken away”; whereas thefourth beast shall cease utterly, superseded by Messiah’s kingdom.
for a season . . . timeNotonly the triumph of the beasts over the godly, but their veryexistence is limited to a definite time, and that time theexactly suitable one (compare Mt24:22). Probably a definite period is meant by a “season andtime” (compare Dan 7:25;Rev 20:3). It is striking, thefourth monarchy, though Christianized for fifteen hundred years past,is not distinguished from the previous heathen monarchies, or fromits own heathen portion. Nay, it is represented as the mostGod-opposed of all, and culminating at last in blasphemousAntichrist. The reason is: Christ’s kingdom now is not of thisworld (Joh 18:36); and only atthe second advent of Christ does it become an external power of theworld. Hence Daniel, whose province it was to prophesy of the worldpowers, does not treat of Christianity until it becomes a worldpower, namely, at the second advent. The kingdom of God is a hiddenone till Jesus comes again (Rom 8:17;Col 3:2; Col 3:3;2Ti 2:11; 2Ti 2:12).Rome was worldly while heathen, and remains worldly, thoughChristianized. So the New Testament views the present on or age ofthe world as essentially heathenish, which we cannot love withoutforsaking Christ (Rom 12:2;1Co 1:20; 1Co 2:6;1Co 2:8; 1Co 3:18;1Co 7:31; 2Co 4:4;Gal 1:4; Eph 2:2;2Ti 4:10; compare 1Jn 2:15;1Jn 2:17). The object ofChristianity is not so much to Christianize the present world as tosave souls out of it, so as not to be condemned with the world (1Co11:32), but to rule with Him in His millennium (Mat 5:5;Luk 12:32; Luk 22:28-30;Rom 5:17; 1Co 6:2;Rev 1:6; Rev 2:26-28;Rev 3:21; Rev 20:4).This is to be our hope, not to reign in the present worldcourse (1Co 4:8; 2Co 4:18;Phi 3:20; Heb 13:14).There must be a “regeneration” of the world, as of theindividual, a death previous to a resurrection, a destructionof the world kingdoms, before they rise anew as the kingdoms ofChrist (Mt 19:28). Even themillennium will not perfectly eradicate the world’s corruption;another apostasy and judgment will follow (Re20:7-15), in which the world of nature is to be destroyedand renewed, as the world of history was before the millennium(2Pe 3:8-13); then comesthe perfect earth and heaven (Re21:1). Thus there is an onward progress, and the Christian iswaiting for the consummation (Mar 13:33-37;Luk 12:35; Luk 12:36;Luk 12:40-46; 1Th 1:9;1Th 1:10), as His Lord also is”expecting” (Heb 10:13).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
As concerning the rest of the beasts….. The other three which represent the Babylonian, Persian and Grecian monarchies:
they had their dominion taken away; not at this time when the fourth beast, or Roman empire, is destroyed, but long ago; and not together, but successively; the dominion was taken away from the Babylonians, and given to the Persians; and then their dominion was taken away, and given to the Grecians; and after that the dominion of the Grecians was taken away from them, and given to the Romans: the prophet having observed what became of the fourth beast, he was most intent upon, just in a few words takes notice of the fate of the other three, before this:
yet their lives were prolonged for a season and time: these monarchies did not at once become extinct, as the fourth beast or monarchy will, but by degrees; and the kingdoms of which they consisted are still in being, though in another form of government, and in different hands; whereas, when the fourth monarchy is destroyed, all rule and authority will be put down, and the kingdom be given to Christ and his saints, as follow:
Fuente: John Gill’s Exposition of the Entire Bible
In this verse it is in addition remarked, that the dominion of the other beasts was also destroyed, because the duration of their lives was determined for a time and an hour. The construction of the words forbids us (with Luther) to regard the first part of Dan 7:12 as dependent on of Dan 7:11. The object ( the rest of the beasts) is presented in the form of an absolute nominative, whereby the statement of Dan 7:12 is separated from the preceding. , impersonal, instead of the passive, as in Dan 2:35: “ their dominion was made to perish,” for “their dominion was destroyed.” “The other beasts” are not those that remained of the seven horns of the fourth beast, which were not uprooted by the horn coming up amongst them, the remaining kingdoms of the fourth monarchy after the destruction by that horn, for with the death of the beast the whole fourth world-monarchy is destroyed; nor are they the other kingdoms yet remaining at the time of the overthrow of the fourth world-monarchy or the destruction of the fourth beast (J. D. Mich., v. Leng.), which only lose their political power, but first of all would become subject to the new dominant people (Hitzig), for such other kingdoms have no existence in the prophetic view of Daniel, since the beasts represent world-kingdoms whose dominion stretches over the whole earth. The “remaining beasts” are much rather the first three beasts which arose out of the sea before the fourth, as is rightly acknowledged by Chr. B. Mich., Ros., Hv., Hofm., Maur., Klief., and Kran., with the old interpreters. Although the four world-kingdoms symbolized by those beasts follow each other in actual history, so that the earlier is always overthrown by that which comes after it, yet the dominion of the one is transferred to the other; so in the prophetic representation the death or the disappearance of the first three beasts is not expressly remarked, but is here first indicated, without our needing for that reason to regard as the pluperfect. For the exposition of this verse also we may not appeal to Daniel 2, where all the four world-kingdoms are represented in one human image, and the stone which rolled against the feet of this image broke not only the feet, but with them the whole image to pieces (Dan 2:34.), which in Dan 2:44 is explained as meaning that the kingdom of God will bring to an end all those kingdoms. From this we cannot conclude that those kingdoms had long before already perished at the hour appointed for them, but that a remainder ( ) of them yet continued to exist (Hv.), for the representation in this chapter is different; and the rest of the beasts cannot possibly mean that which remained of the beasts after their destruction, but only the beasts that remained after the death of the fourth beast. The mas. suff. to ( their dominion) and refer ad sensum to the possessor or ruler of the world-kingdom represented by the beasts. With that interpretation of “the rest of the beasts” the statement also of the second half of the verse does not agree, for it proves that the subject is the destruction of the dominion of all the beasts which arose up before the fourth. The length or duration of life is the time of the continuance of the world-kingdoms represented by the beasts, and thus the end of life is the destruction of the kingdom. The passive pret. is not to be taken thus as the imperf.: “a period of life was appointed to them,” but as the pluperf.: “had been granted to them,” and the passage formally connected by the simple is to be taken as confirming the preceding statement. (placed together as Dan 2:21 in the meaning there explained) is not to be identified with , Dan 7:22 (v. Leng., Kran.). The form ( stat. absol., not emphat.) shows that not a definite time, the time of the divine judgment of the fourth beast, is meant, but the time of the continuance of the power and dominion for each of the several beasts (kingdoms), foreseen only in the counsel of the Most High, and not further defined. In accordance with this, the statement of Dan 7:12 is that the first three beasts also had their dominion taken away one after another, each at its appointed time; for to each God gave its duration of life, extending to the season and time appointed by Him. Thus Kliefoth, with the older interpreters, correctly regards the connecting of the end of the first three beasts with that of the last as denoting that in the horn not merely the fourth kingdom, but also the first three kingdoms, the whole world-power, is brought to an end by the last judgment. This thought, right in itself, and distinctly announced in the destruction of the image (Daniel 2), appears, however, to lie less in the altogether loose connection of Dan 7:12 with Dan 7:11 than in the whole context, and certainly in this, that with the fourth beast in general the unfolding of the world-power in its diverse phases is exhausted, and with the judgment of this kingdom the kingdom of God is raised to everlasting supremacy.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Without doubt the Prophet refers to what ought to come first in order, as the empires of which he is speaking were extinct before the Roman. Hence these verbs ought to be taken in the pluperfect tense, because the power had been already removed from the other three beasts. For the Hebrews were, accustomed to repeat afterwards anything which had been omitted, and they do not always observe the order of time in their narratives. Thus, after he had said the fourth beast was slain and consumed by burning, he now adds what he had omitted concerning the remaining three, namely, their dominion had been take, from them. He adds also what is worthy of notice, Length, or continuance, in life was granted to them even for a time and a time. There are two different words used here, but they signify one and the same thing, namely, a convenient time. Here the Prophet understands how nothing happens accidentally, but all things are carried on in the world in their own time, as God has decreed them in heaven. Perhaps when the subject-matter of the discourse is length of life, it signifies the protracted period of these afflictions, as they should not pass away suddenly like clouds. Not. only severe but lengthened trials are said to await the faithful, which must afflict their minds with weariness, unless the hope of a better issue propped them up. Thus, the Holy Spirit predicts how God would at length deliver his Church when he had exercised its patience for a length of time. From the rest of the beasts power was taken away. The copula in the word ארכה, ve-arkeh, “and length,” may be resolved in this way — “because length in life;” as if he had said, The trials by which the sons of God were to be oppressed should not be perpetual, because God had prescribed and defined a fixed period. A continuance, therefore, in life was granted to them, namely, for a time and a time. The copula may be treated as “an adversative particle” as if he had said, “although a continuance,” that is, although the people should not immediately escape from those sorrowful cares which oppressed them, yet God’s opportunity would at length arrive, that is, the time at which it pleased God to redeem his own Church. But the former exposition seems more genuine and more consistent, because length of time has its own limits and boundaries. There is also a contrast between, the words ארכה, arkeh, “length,” and זמן, zemen, “time,” and עדן, gneden, “time,” because length or “prolonging” has reference to our perceptions; for when we are suffering pain, the greatest speed seems delay. Thus, any one in anxiety for an improved state of things counts every moment, and is so flagrant in his desires as to call the Almighty in question for any delay. As, then, the impatience of men is so great, when they are expecting with anxiety this freedom from adversity, the Prophet says, in the ordinary acceptation of the phrase, length of time was granted to the beasts; but he opposes a fit time; as if he had said — They act preposterously who thus indulge their own passions. Since God has fixed his own time, they require patience, and need not reckon the years; but this one thing must be concluded, when the Lord pleases he will not delay his help. This, therefore, is the full sense of the verse. It follows: —
Fuente: Calvin’s Complete Commentary
(12) The rest of the beastsi.e., the three first beasts which Daniel had seen coming out of the sea. He now learns what had befallen them. Their dominions had passed away, and their lives had been prolonged up to that definite point and time which had seemed fit to God, and no further. The period of life allotted to them by God was only a little while. (On times and seasons, see Note on Dan. 2:21.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. The prophet sees that while all the beasts had been destroyed really by divine fire, the destruction of the fourth beastly kingdom (the Syrian) was much quicker and more complete than the others.
Fuente: Whedon’s Commentary on the Old and New Testaments
Dan 7:12. As concerning the rest, &c. When the dominion was taken away from the rest of the beasts, their bodies were not destroyed, but suffered to continue still in being: but when the dominion shall be taken away from this beast, his body shall be totally destroyed, because other kingdoms succeeded to those, but none other earthly kingdom shall succeed to this. Ibid.
Fuente: Commentary on the Holy Bible by Thomas Coke
Dan 7:12 As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time.
Ver. 12. As concerning the rest of the beasts. ] The four great monarchies, as was before noted, had their times and their turns – their rise and their ruin.
Yet their lives were prolonged for a season.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the rest of the beasts: i.e. the three mentioned in verses: Dan 7:4-7 as co-existing,
they had, &c. = their dominion was caused to pass away.
their lives were prolonged = a lengthening of their life was given to them: i.e. the remaining three after the fourth beast has been destroyed.
for a season and time: i.e. for an appointed season.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 7:12
Dan 7:12 As concerning the restH7606 of the beasts,H2423 they had their dominionH7985 taken away:H5709 yet their livesH2417 were prolongedH754 H3052 forH5705 a seasonH2166 and time.H5732
Dan 7:12
As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time.
Looking back on the previous three beasts, their empires were toppled and taken away yet they lived on through their successors for a period of time. The provinces of Babylon, Persia and Greece lived on after they were brought down but not as world powers. Similarly, when Imperial Rome fell and she lost her status as a world power, she lived on in a lesser capacity.
Fuente: Old and New Testaments Restoration Commentary
the rest: Dan 7:4-6, Dan 8:7
their lives were prolonged: Chal, a prolonging in life was given them
Reciprocal: Mat 24:29 – Immediately Rev 19:20 – the beast
Fuente: The Treasury of Scripture Knowledge
THE SIGN OF THE SON OF MAN
As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time. I saw in the night visions, and, behold, one like the Son of Man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed.
Dan 7:12-14
We find ourselves here in a part of the Bible which is to most of us unfamiliar and puzzling: the visions of the Book of Daniel. They are like transformation scenesgrand, cloudy, highly coloured: they are like allegories with a forgotten key. Here and there the Christian reader catches a glimpse of something familiar, words that suit our Lord, or some type of Him, a picture like the Day of Judgment. Why they are there he does not know, or what they have to do with the rest of the passage. The rest is all dim.
I confine myself to one or two quite simple points.
I. The first is that what we have here is history in vision.Upon the stage of history a succession of visionary empires rise, rule, prevail by the might that is in them, and then fall and give place to others. We will not ask now precisely what empires, whether in the times of Daniel, or later; whether their order exactly corresponds to actual fact. We cannot tell how the visions came before the seers mindthe lion with eagles wings; the bear; the leopard with wings of a fowl; the beast terrible above the rest, and more terrible than any beasts of the earth, with iron teeth, and ten horns. Did he see them in trance before his eyes? or did he devise this language of figure to express what was given to him to understand about the world history before or after or around him? Profitless questions for us which we cannot answer, and the answering of which would give us no added truth.
But pass on from this first to the second point.
II. These great powers, of which the beasts are symbols, these colossal forces are in the hand of God.At the end of their appointed time there is a judgment. There is no mistaking the picture. I beheld till thrones were placed, and one that was an Ancient of Days did sit; His raiment was white as snow, and the hair of His head like pure wool: His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened (Dan 7:9-10).
It is not the Day of Judgment, but it is a day of the kind. We have still before us history in vision, and this scene of the great assize, the awful tribunal, figures the force in history which men forget, or to which they are blind, the force of the sure, slow, certain, almighty justice and providence of God.
III. And then we come to the third point, and still we have history in vision. After the beasts, the man.Behold there came with the clouds of heaven one like unto a Son of Man, and He came even unto the Ancient of Days, and they brought Him near before Him (Dan 7:13). The stage is cleared of them to make room for Him. The force of the future, stronger than all the forces figured by the beasts, is the force figured as a man: the force of manhood. It prevails, and it prevails finally: there is nothing visible, nothing possible beyond it: there is the finish, and sum, and goal, and climax of history.
This becomes yet more clear when we ask who is this figure of Man, a Son of Man. To whom does it refer? Now, of course, there flashes up to us at once the thought of One Who took as title, which He for ever bears, the name of the Son of Man, Jesus our Lord. No doubt this was the thought in the mind of King James translators when they wrote One like unto the Son of Man. But this is not really right. The Son of Man was not yet known, so that the prophet should have been able to compare to Him the figure in his vision. It is going too fast. The Old Testament points in this, as in many passages, to Christ, and brings us towards Him. But it does not yet speak the language of the Gospels. The Christian translators have sometimes unconsciously read into its words plainer Gospel meaning than they had. We shall find that the Old Testament helps us more if we travel with it at its own pace.
So here the Revised Version, which is more accurate, gives us one like unto a son of man. It is not the name of an individual: it simply marks the figure as one who, unlike the other figures, is not a beast, but a man. That is the point, and that is the lesson.
The force of manhood is the worlds master force.
Bishop Talbot.
Illustrations
(1) Each man has his own fight with the beast within him, in its own shape or shapes. What we have all to do is to keep before us the sign of a son of man; manhood in its best strength, simplicity, uprightness, self-restraint; manliness in the finest sense of the word; and womanhood, which is at once manhoods other half and other side, in its purity, modesty, gentleness, its quick intuitions and warm feelings, its power to minister and to bear: all that makes true womanliness. Think of these, and then think of what men and women too often make of their own lives, and of each other. Is there not much to alter altogether, to purify, and change? Is there not much truly beast-like still to be put away; much of which it is not well even to speak?
(2) Of what sort should human life be? Evidently a life in which everything combines and is ordered to bring manhood to its best. There must be through and through respect for every grain and item of human life: in every man, woman, and child manhood must be sacred in their own eyes and in the eyes of others. There must be room for human life in all to grow freely, healthily, naturally; the standard of human development will be the standard by which everything is tried: Does it make human life happier, better, fuller, larger, truer, stronger? The common life of men must be governed by laws which require mutual duty and respect of all alike, of weak and strong, poor and rich. The great forces must be the forces of character, of reason, of conscience. And at the heart of all there must be at work that which teaches man how to grow more truly human through the higher things in him prevailing ever more over the lower.
Fuente: Church Pulpit Commentary
Dan 7:12. Best of the beasts refers to the same as the ten horns. When the world empires were made to be a thing of the past, the kings of those governments lost the position they once held (had their dominion taken away) as part of such an empire. Yet their lives prolonged is a figurative way of saying they would not be entirely blotted out. When the next great event occurs, soon to be predicted, these governments will find that their existence as temporal institutions, independent of the world monarchies, will be recognized and encouraged.
Fuente: Combined Bible Commentary
7:12 As {z} concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time.
(z) As the three former monarchies had an end at the time that God appointed, even though they flourished for a time, so will this fourth have an end, and they that patiently wait for God’s appointment, will enjoy the promises.
Fuente: Geneva Bible Notes
The end of the prior three empires contrasts with the end of this fourth one. God took away the dominion of each of the earlier three kingdoms one by one, but they continued to exist, as realms of the kingdom that overcame them, for some time. However, God will cut off the fourth empire completely, and it will continue no longer (Dan 7:11). Thus the end of the fourth kingdom will result in a totally new condition on the earth: Messiah’s thousand-year reign (cf. Rev 19:19 to Rev 20:6).