23<\/strong>. shall be<\/em> a<\/strong> fourth kingdom<\/em>, &c.] The fourth beast represents a kingdom different in character from all the kingdoms<\/strong>, i.e. from any of the previous kingdoms, and far more terrible in its operation.<\/p>\n the whole earth<\/em> ] To be understood with the same limitations as when it is said (Dan 2:39<\/span>; cf. also on Dan 4:1<\/span>) that the Persian empire should include ‘the whole earth.’<\/p>\n tread it down<\/em> ] The word is used in Hebrew, and at least sometimes in Aramaic, of threshing<\/em> (which was performed in ancient times by the feet of oxen, Deu 25:4<\/span>): hence R.V. marg.<\/em> ‘Or, thresh it<\/em>.’ Cf. for the figure Mic 4:13<\/span>; Isa 41:15<\/span>.<\/p>\n 23 27<\/strong>. The answer of the angel.<\/p>\n Thus he said … – <\/B>That is, in explanation of the fourth symbol which appeared – the fourth beast, and of the events connected with his appearing. This explanation embraces the remainder of the chapter; and as the whole subject appeared difficult and momentous to Daniel before the explanation, so it may be said to be in many respects difficult, and in all respects momentous still. It is a question on which expositors of the Scriptures are by no means agreed, to what it refers, and whether it has been already accomplished, or whether it extends still into the future; and it is of importance, therefore, to determine, if possible, what is its true meaning. The two points of inquiry which are properly before us are, first, What do the words of explanation as used by the angel fairly imply – that is, what, according to the fair interpretation of these words, would be the course of events referred to, or what should we naturally expect to find as actually occurring on the earth in the fulfillment of this? and, secondly, To what events the prophecy is actually to be applied – whether to what has already occurred, or what is yet to occur; whether we can find anything in what is now past which would be an accomplishment of this, or whether it is to be applied to events a part of which are yet future? This will lead us into a statement of the points which it is affirmed would occur in regard to this kingdom: and then into an inquiry respecting the application.<\/P> What is fairly implied in the explanation of the angel? This would embrace the following points:<\/P> (1) There was to be a fourth kingdom on the earth: the fourth beast shall be the fourth kingdom upon earth, Dan 7:23<\/span>. This was to succeed the other three, symbolized by the lion, the bear, and the leopard. No further reference is made to them, but the characteristics of this are fully stated. Those characteristics, which have been explained in the notes at Dan 7:7<\/span>, are, as here repeated,<\/P> (a) that it would be in important respects different from the others;<\/P> (b) that it would devour, or subdue the whole earth;<\/P> (c) that it would tread it down and break it in pieces; that is, it would be a universal dynasty, of a fierce and warlike character, that would keep the whole world subdued and subject by power.<\/P> (2) out of this sovereignty or dominion, ten powers would arise Dan 7:24<\/span> : and the ten horns out of this kingdom are ten kings that shall arise. Compare the notes at Dan 7:7<\/span>. That is, they would spring out of this one dominion, or it would be broken up into these minor sovereignties, yet all manifestly springing from the one kingdom, and wielding the same power. We should not naturally look for the fulfillment of this in a succession of kings, for that would have been symbolized by the beast itself representing the entire dominion or dynasty, but rather to a number of contemporaneous powers that had somehow sprung out of the one power, or that now possessed and wielded the power of that one dominion. If the kingdom here referred to should be broken up into such a number of powers, or if in any way these powers became possessed of this authority, and wielded it, such a fact would express what we are to expect to find in this kingdom.<\/P> (3) From the midst of these sovereignties or kingdoms there was to spring up another one of peculiar characteristics, Dan 7:24-25<\/span>. These characteristics are the following:<\/P> (a) That it would spring out of the others, or be, as it were, one form of the administration of the same power – as the eleventh horn sprang from the same source as the ten, and we are, therefore, to look for the exercise of this power somehow in connection with the same kingdom or dynasty.<\/P> (b) This would not spring up contemporaneously with the ten, but would arise after them – and we are to look for the power as in some sense succeeding them.<\/P> (c) It would be small at first – as was the horn Dan 7:8<\/span>, and we are to look for the fulfillment in some power that would be feeble at first.<\/P> (d) It would grow to be a mighty power for the little horn became so powerful as to pluck up three of the others Dan 7:8<\/span>, and it is said in the explanation Dan 7:24<\/span>, that he would subdue three of the kings.<\/P> (e) It would subdue three kings; that is, three of the ten, and we are to look for the fulfillment in some manifestation of that power by which, either literally three of them were overthrown, or by which about one-third of their power was taken away. The mention of the exact number of three, however, would rather seem to imply that we are to expect some such exact fulfillment, or some prostration of three sovereignties by the new power that would arise.<\/P> (f) It would be proud, and ambitious, and particularly arrogant against God: and he shall speak great words against the Most High, Dan 7:25<\/span>. The Chaldee here rendered against – <\/span> l<\/I>e<\/I><\/SUP>tsad<\/I> – means, literally, at, or against the part of it, and then against. Vulgate contra<\/I>; Greek <\/SPAN><\/span> pros<\/I>. This would be fulfilled in one who would blaspheme God directly; or who would be rebellious against his government and authority; or who would complain of his administration and laws; or who would give utterance to harsh and reproachful words against his real claims. It would find a fulfillment obviously in an open opposer of the claims and the authority of the true God; or in one the whole spirit and bearing of whose pretensions might be fairly construed as in fact an utterance of great words against him.<\/P> (g) This would be a persecuting power: and shall wear out the saints of the Most High, Dan 7:25<\/span>. That is, it would be characterized by a persecution of the real saints – of those who were truly the friends of God, and who served him.<\/P> (h) It would claim legislative power, the power of changing established customs and laws: and think to change times and laws, Dan 7:25<\/span>. The word rendered think (<\/span> s<\/I>e<\/I><\/SUP>bar<\/I>) means, more properly, to hope; and the idea here is, that he hopes and trusts to be able to change times and laws. Vulgate, Putabit quod possit mutare tempora<\/I>, etc. The state of mind here referred to would be that of one who would desire to produce changes in regard to the times and laws referred to, and who would hope that he would be able to effect it. If there was a strong wish to do this, and if there was a belief that in any way he could bring it about, it would meet what is implied in the use of the word here. There would be the exercise of some kind of authority in regard to existing times for festivals, or other occasions, and to existing laws, and there would be a purpose so to change them as to accomplish his own ends.<\/P> The word times – <\/span> zmnyn<\/I> – would seem to refer properly to some stated or designated times – as times appointed for festivals, etc. Gesenius, time, specially an appointed time, season: Ecc 3:1<\/span>; Neh 2:6<\/span>; Est 9:27<\/span>, Est 9:31<\/span>. Lengerke renders the word Fest-Zeiten – festival times, and explains it as meaning the holy times, festival days, Lev 23:2<\/span>, Lev 23:4<\/span>, Lev 23:37<\/span>, Lev 23:44<\/span>. The allusion is, undoubtedly, to such periods set apart as festivals or fasts – seasons consecrated to the services of religion and the kind of jurisdiction which the power here referred to would hope and desire to set up would be to have control of these periods, and so to change and alter them as to accomplish his own purposes – either by abolishing those in existence, or by substituting others in their place. At all times these seasons have had a direct connection with the state and progress of religion; and he who has power over them, either to abolish existing festivals, or to substitute others in their places, or to appoint new festivals, has an important control over the whole subject of religion, and over a nation.<\/P> The word rendered laws here – <\/span> dath<\/I> – while it might refer to any law, would more properly designate laws pertaining to religion. See Dan 6:5<\/span>, Dan 6:7<\/span>, Dan 6:12<\/span> (Dan 6:6<\/span>, Dan 6:9<\/span>, Dan 6:13<\/span>); Ezr 7:12<\/span>, Ezr 7:21<\/span>. So Lengerke explains it as referring to the laws of religion, or to religion. The kind of jurisdiction, therefore, referred to in this place would be what would pertain to the laws and institutions of religion; it would be a purpose to obtain the control of these; it would be a claim of right to abolish such as existed, and to institute new ones; it would be a determination to exert this power in such a way as to promote its own ends.<\/P> (i) It would continue for a definite period: and they shall be given into his hands until a time and times and the dividing of time, Dan 7:25<\/span>. They; that is, either those laws, or the people, the powers referred to. Maurer refers this to the saints of the Most High, as meaning that they would be delivered into his hands. Though this is not designated expressly, yet perhaps it is the most natural construction, as meaning that he would have jurisdiction over the saints during this period; and if so, then the meaning is, that he would have absolute control over them, or set up a dominion over them, for the time specified the time, and times, etc. In regard to this expression a time and times, etc., it is unnecessary to say that there has been great diversity of opinion among expositors, and that many of the controversies in respect to future events turn on the sense attached to this and to the similar expressions which occur in the book of Revelation. The first and main inquiry pertains, of course, to its literal and proper signification. The word used here rendered time, times, time – <\/span> <\/span> <\/I>danyn<\/I> dan<\/I> – is a word which in itself would no more designate any definite and fixed period than our word time does.<\/P> See Dan 2:8-9<\/span>, Dan 2:21<\/span>; Dan 3:5<\/span>, Dan 3:15<\/span>; Dan 4:16<\/span>, Dan 4:23<\/span>, Dan 4:25<\/span>, Dan 4:32<\/span>; Dan 7:12<\/span>. In some of these instances, the period actually referred to was a year Dan 4:16<\/span>, Dan 4:23<\/span>, but this is not necessarily implied in the word used, but the limitation is demanded by the circumstances of the case. So far as the word is concerned, it would denote a day, a week, a month, a year, or a larger or smaller division of time, and the period actually intended to be designated must be determined from the connection. The Latin Vulgate is indefinite – ad tempus; so the Greek – <\/SPAN><\/span> heos<\/I> kairou<\/I>; so the Syriac, and so Luther – eine Zeit; and so Lengerke – eine Zeit. The phrase for a time expresses accurately the meaning of the original word. The word rendered times is the same word in the plural, though evidently with a dual signification. – Gesenius, Lexicon; Lengerke, in loc<\/I>. The obvious meaning is two such times as is designated by the former time.<\/P> The phrase and the dividing of a time means clearly half of such a period. Thus, if the period denoted by a time, here be a year, the whole period would be three years and a half. Designations of time like this, or of this same period, occur several times in the prophecies (Daniel and Revelation), and on their meaning much depends in regard to the interpretation of the prophecies pertaining to the future. This period of three years and a half equals forty-two months, or twelve hundred and sixty days – the periods mentioned in Rev 11:2<\/span>; Rev 12:6<\/span>, and on which so much depends in the interpretation of that book. The only question of importance in regard to the period of time here designated is, whether this is to be taken literally to denote three years and a half, or whether a symbolic method is to be adopted, by making each one of the days represent a year, thus making the time referred to, in fact, twelve hundred and sixty years. On this question expositors are divided, and probably will continue to be, and according as one or the other view is adopted, they refer the events here to Antiochus Epiphanes, or to the Papal power; or perhaps it should be said more accurately, according as they are disposed to refer the events here to Antiochus or to the Papacy, do they embrace one or the other method of interpretation in regard to the meaning of the days. At this point in the examination of the passage, the only object is to look at it exegetically; to examine it as language apart from the application, or unbiassed by any purpose of application; and though absolute certainty cannot perhaps be obtained, yet the following may be regarded as exegetically probable:<\/P> (1) The word time may be viewed as denoting a year: I mean a year rather than a week, a month, or any other period – because a year is a more marked and important portion of time, and because a day, a week, a month, is so short that it cannot be reasonably supposed that it is intended. As there is no larger natural period than a year – no cycle in nature that is so marked and obvious as to be properly suggested by the word time, it cannot be supposed that any such cycle is intended. And as there is so much particularity in the language used here, a time, and times, and half a time, it is to be presumed that some definite and marked period is intended, and that it is not time in general. It may be presumed, therefore, that in some sense of the term the period of a year is referred to.<\/P> (2) The language does not forbid the application to a literal year, and then the actual time designated would be three years and a half. No laws of exegesis, nothing in the language itself, could be regarded as violated, if such an interpretation were given to the language, and so far as this point is concerned, there would be no room for debate.<\/P> (3) The same remark may be made as to the symbolic application of the language – taking it for a much longer period than literally three years and a half; that is, regarding each day as standing for a year, and thus considering it as denoting twelve hundred and sixty years. This could not be shown to be a violation of prophetic usage, or to be forbidden by the nature of prophetic language, because nothing is more common than symbols, and because there are actual instances in which such an interpretation must be understood. Thus in Eze 4:6<\/span>, where the prophet was commanded to lie upon his right side forty days, it is expressly said that it was symbolic or emblematic: I have appointed thee each day for a year. No one can doubt that it would be strictly consistent with prophetic usage to suppose that the time here might be symbolic, and that a longer time might be referred to than the literal interpretation would require.<\/P> (4) It may be added, that there are some circumstances, even considering the passage with reference only to the interpretation of the language, and with no view to the question of its application, which would make this appear probable. Among these circumstances are the following:<\/P> (a) the fact that, in the prophecies, it is unusual to designate the time literally. Very few instances can be referred to in which this is done. It is commonly by some symbol; some mark; some peculiarity of the time or age referred to, that the designation is made, or by some symbol that may be understood when the event has occurred.<\/P> (b) This designation of time occurs in the midst of symbols – where all is symbol – the beasts, the horns, the little horn, etc.; and it would seem to be much more probable that such method would be adopted as designating the time referred to than a literal method.<\/P> (c) It is quite apparent on the mere perusal of the passage here that the events do actually extend far into the future – far beyond what would be denoted by the brief period of three and a half years. This will be considered more fully in another place in the inquiry as to the meaning of these prophecies. (See also Editors Preface to volume on Revelation.)<\/P> (4) A fourth point in the explanation given by the interpreter to Daniel is, that there would be a solemn judgment in regard to this power, and that the dominion conceded to it over the saints for a time would be utterly taken away, and the power itself destroyed: but the judgment shall sit, and they shall take away his dominion, to consume, and to destroy it unto the end, Dan 7:26<\/span>. That is, it shall be taken away; it shall come entirely to an end. The interpreter does not say by whom this would be done, but he asserts the fact, and that the destruction of the dominion would be final. That is, it would entirely and forever cease. This would be done by an act of Divine judgment, or as if a solemn judgment should be held, and a sentence pronounced. It would be as manifestly an act of God as if he should sit as a judge, and pronounce sentence. See the notes at Dan 7:9-11<\/span>.<\/P> (5) And, a fifth point in the explanation of the interpreter is, that the dominion under the whole heaven would be given to the saints of the Most High, and that all nations should serve him; that is, that there would be a universal prevalence of righteousness on the earth, and that God would reign in the hearts and lives of men, Dan 7:27<\/span>. See the notes at Dan 7:13-14<\/span>.<\/P> <\/p>\n Dan 7:23<\/span><\/p>\n And shall devour the whole earth.<\/em><\/p>\n<\/p>\n The Character of Oppressive Power in Religion<\/strong><\/p>\n A certain great power is introduced in Scripture prophecy, of large extent and long duration, and, in its nature and kind, different from all other powers and kingdoms in the world. The description of it was either intended to be a prediction of that tyrannical power which popery in its most flourishing times established in the world; or, at least, that it is as exact and complete a picture of it as could possibly have been drawn even after the event. The peculiarities wherein this great oppressive power differs from all other tyrannies which have been set up among men are principally these: <\/p>\n 1. <\/strong>It is a religious tyranny; a power, sitting in the seat and temple of God. Other tyrannies have used religion; but this is a tyranny founded originally upon mere matters of religion; and carried on through its whole progress, to the utmost length of an universal arbitrary dominion, under the name and title still of a merely spiritual authority. The Church of Rome claims to be itself the whole, the universal Church of God, and to be invested with a power which indeed the real universal Church has no pretence to, even a plenitude of Divine power. It has also fenced itself in, and excluded absolutely out of communion all other Christians. <\/p>\n 2. <\/strong>It has been raised and kept up, not by force only, but by sorceries and lying wonders peculiar to itself. <\/p>\n 3. <\/strong>It is a tyranny set up over even remote princes, ever all kindreds and tongues and nations. Exalting itself above all that is called God<\/em>. (S<\/em>. Clarke<\/em>. D<\/em>.D<\/em>.)<\/p>\n Thus he said<\/strong>,…. The person that stood by, the angel, of whom Daniel made his inquiries, and who answered him, as follows:<\/p>\n the fourth beast shall be the fourth kingdom on earth<\/strong>; which shows that the angel, by four kings, Da 7:17<\/span>, meant four kingdoms, that should successively arise in the earth, and out of it, one after another; and this kingdom is not the kingdom of the Seleucidae, nor the Turkish, but the Roman empire; for this is to continue until the kingdom of Christ takes place; see Da 7:7<\/span>:<\/p>\n which shall be diverse from all kingdoms<\/strong>; from the kingdoms and monarchies that were before it; particularly as a kingdom, in its form of government, both when Pagan and when Papal; see Da 7:7<\/span>:<\/p>\n and shall devour the whole earth, and shall tread it down, and break it in pieces<\/strong>: not the whole land of Judea only, as some read and interpret it; but the whole world, which the Romans became masters of; and the phrases used denote the destruction and desolation they made, wherever they carried their arms, and the cruelty and tyranny they exercised, and the vast profusion of blood made by them, both among the Heathens they subdued, and the Christians they persecuted.<\/p>\n This reply of the angel is subject to the same obscurity as the vision itself, but it ought to be sufficient to calm the minds of the faithful to know that various changes should arise and shake the whole earth; for as many troubles were, prepared for the saints, so also they were braced up to fortitude and endurance. For God was not willing fully to explain what he had shown to his Prophet; he only wished to set before him this conclusion — a kingdom shall arise completely different from all others. Thus the angel says, The Fourth Beast signifies a fourth kingdom, which shall differ from all the kingdoms Previously to that period, no state was so extensive in its sway. For although the Spartans and Athenians performed illustrious and memorable exploits, yet we know them to have been included within narrow boundaries; and the ambition and wordy vanity of the Greeks caused them to celebrate those wars which were scarcely of any consequence, as we learn even from their own histories. Whichever way we take this, Sparta obtained with difficulty the second rank in Greece, as Athens did the first. As far as concerns the Roman Empire, we know it to have been more extensive and powerful than the other monarchies. When all Italy came under their sway, this was sufficient for any noble monarchy; but Spain, Sicily, part, of Greece, arm Illyrieum were added, and afterwards all Greece and Macedon, Asia Minor, Africa., and all the islands; for by one word they expelled the king of Cyprus, and sold his goods by public auction. When the dregs of the people were collected, Claudius made a law for the banishment of the king of Cyprus, and this he accomplished by his single voice, without the use of force at all. No wonder then that God foretold how different this kingdom, should be from all the others; it had no single head; the senate had the chief authority, though all power was centered in the people. There was therefore a kind of mingled confusion, since the government of Rome was never settled. And if we weigh all things prudently, it was neither a republic nor a kingdom, but a confused compound, in which the people exercised great power in a tumultuous way, and the senate oppressed the people as much as it could. There were three ranks — the senatorian, the equestrian, and the plebeian, and that mixture made the kingdom like a monster. The angel, therefore, announces the fourth kingdom as different from, the others <\/p>\n He afterwards confirms what we said before; it will fall, says he, and break to pieces, and tread down the whole earth This was fulfilled after Gaul and Britain were subdued, Germany partially subjugated, and Illyrieum, Greece, and Macedon, reduced to submission. At length they penetrated to Asia, and Antiochus was banished beyond the Taurus; his kingdom afterwards became their prey, then they obtained possession of Syria. The kings of Egypt were their allies, and yet became dependent upon their nod; the sovereign dared not appoint an heir, without consulting their pleasure. As, therefore, they ruled supremely so long and so widely, they fulfilled this prophecy by devouring the whole earth. For such lust for dominion never existed before; wars were heaped upon wars, they were alike greedy of the blood of others, and by no means sparing of their own. The whirlpool was insatiable, while it absorbed the whole world, and their pride crushed it and trampled it under foot,. Cruelty was added to pride, for all looked up to the Romans, and conciliated the favor of Rome by flattery, for the purpose of raging savagely against; their own people. By these arts almost the whole of Greece perished. For they knew how many innocent persons everywhere perished in every city, a kind of diversion which delighted them; they were fully aware how easy it was to attract all the power of the whole world to themselves, when it was able to put forth neither strength, nor skill, nor power against them. For their nobles were constantly at variance; sometimes one faction and sometimes another was supreme, and thus the splendor of every city easily, and gradually diminished. Thus all Greece was spoiled, and the Romans exercised their dominion there without difficulty, as over brute beasts. We may say the same of Asia also. We are not surprised then at the angel saying, the earth would be trodden down and trampled on by this fourth beast. <\/p>\n (23) The fourth kingdom.<\/strong>The ten are spoken of as existing simultaneously. Of the various attempts to account for them, none have proved satisfactory. (See Excursus E.<\/em>) We must wait in patient humility for the fulfilment of this part of the prophecy, noting that marks by which the little horn may be identified have been graciously revealed to us by God Himself.<\/p>\n 23<\/strong>. <\/strong> For the proof that this fourth kingdom was not Rome or Greece, but the Syriac-Egyptian kingdom which immediately followed that of Alexander the Great, see notes Dan 7:7<\/span> and Dan 2:39-40<\/span>.<\/p>\n The Explanation Concerning the Fourth Wild Beast ( Dan 7:23-27<\/strong><\/span><\/strong> ).<\/p>\n <\/strong><\/p>\n ‘Thus he said, “The fourth wild beast will be a fourth empire on earth, and will be diverse from all the empires, and will devour the whole earth, and will tread it down and break it in pieces. And as for the ten horns, out of this empire will ten rulers arise, and another will arise after them. And he will be diverse from the former and will put down three kings. And he will speak words against the Most High, and will wear out the saints of the Most High, and he will think to change the times and the law. And they will be given into his hand until a time, and times and half a time.’<\/p>\n The fourth wild beast also represents an empire from the Mediterranean world. Diverse (altered) from all empires signifies its uniqueness in that it will continue in a broken up form as depicted in chapter 2. It is first the mighty Roman empire, but then it expands into a number of empires (‘ten’ indicates ‘a number of’), and finally produces the Anti-God. But the Anti-God only destroys ‘three’ kings. He is lord of a complete section of his world but not of the whole world.<\/p>\n Then arises the Anti-God. He is ‘altered’ from all that has gone before. He carves out for himself an area of the Mediterranean world, complete in itself, and openly challenges God and all that is of God, putting himself in the place of God (compare 2Th 2:4<\/span>). To ‘speak words’ has an evil connotation (see Hos 10:4<\/span>).<\/p>\n ‘He will wear out the holy ones of the Most High’, like ill treatment wears out clothes, leaving them, as it were, ragged and in tatters. Some link the Aramaic word to an Arab root which means ‘to treat roughly, to harm’.<\/p>\n ‘And he will think to change the times and the law.’ That is the times which God has in His own power (Dan 2:21<\/span>; Act 1:7<\/span>; Act 3:21<\/span>; Eph 1:10<\/span> compare Gen 17:21<\/span>; Gen 18:14<\/span>), and His law which He has given to men in the Scriptures, or possibly God’s law as proclaimed by the heavenly court. His thoughts will centre on destroying God’s purposes and truth.<\/p>\n ‘And they will be given into his hand until a time, and times and half a time.’ The thought here is of an incomplete period of time, in contrast, for example with ‘seven times’. ‘Seven times’ depicted time under perfect control, time which God had in His own power, but ‘a time, and times and half a time’ depicts time not under control. Unlike God he is unable to determine the divinely perfect set times in which things will happen, nor is he able to control his own times. It is probably intended to represent less than the perfect ‘seven’. (It has been suggested that it was building up to seven but failed – a time, two times and then an expected four times, making seven, but then the four times collapsed into a half). He wanted to change the seasons but failed. They were not under his control. Compare for the phrase Dan 12:7<\/span>; Rev 12:14<\/span>, both referring to the persecution of the people of God which is broken off before the persecutors can complete their purpose.<\/p>\n Note.<\/p>\n <\/strong><\/p>\n All we can say about the attempt to make ‘times’ mean ‘years’ is that there is no definite evidence for it. Nor does ‘times’ necessarily mean ‘two times’. Indeed the noun is plural and not dual. If Daniel wanted to say three and a half years there was perfectly good Aramaic with which to do it. It is true that Revelation 12<\/span> parallels the Greek equivalent with twelve hundred and sixty days (Rev 12:6<\/span> with Rev 12:14<\/span>), but that does not necessarily equate them. He may be getting over two ideas. It could be argued that that was why he used different expressions. The twelve hundred and sixty days was probably to reflect the three and a half years of Elijah’s time in the wilderness (Luk 4:25<\/span>; Jas 5:17<\/span>), and Daniel never refers to a period of twelve hundred and sixty days. Interestingly he does refer to a period of twelve hundred and ninety days (Dan 12:11<\/span>). But we cannot just dismiss the difference. If John wanted to equate with Daniel, why did he alter the phrase? Surely because he did not wish to equate with it. His eyes were on Elijah and not on Daniel.<\/p>\n Thus John was pointing out that the persecution and fleeing for safety of the people of God could be compared with that of Elijah, and that it also lasted for an incomplete period, rather than the time that Satan had determined, in a similar way to here in Daniel.<\/p>\n I would in fact have no particular objection to a meaning of three and a half years if that were clear from the wording and the context, as long as there was no attempt always to make periods of three and a half years mean the same period, for they clearly do not as the reference to Elijah’s three and a half years demonstrates. But I think that the attempt fails and misses the whole point of the phrase.<\/p>\n (End of note).<\/p>\n Dan 7:23 Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.<\/p>\n Ver. 23. Thus he said.<\/strong> ] So ready are the holy angels to further good desires. Mat 28:1-2 <\/p>\n NASB (UPDATED) TEXT: Dan 7:23-27<\/p>\n 23Thus he said: The fourth beast will be a fourth kingdom on the earth, which will be different from all the other kingdoms and will devour the whole earth and tread it down and crush it. 24As for the ten horns, out of this kingdom ten kings will arise; and another will arise after them, and he will be different from the previous ones and will subdue three kings. 25He will speak out against the Most High and wear down the saints of the Highest One, and he will intend to make alterations in times and in law; and they will be given into his hand for a time, times, and half a time. 26But the court will sit for judgment, and his dominion will be taken away, annihilated and destroyed forever. 27Then the sovereignty, the dominion and the greatness of all the kingdoms under the whole heaven will be given to the people of the saints of the Highest One; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him.<\/p>\n Dan 7:23 The NKJV, NRSV, and NJB print Dan 7:23-27 as poetry, but the NASB and TEV treat it as prose. This same problem is also found in Dan 7:9-10; Dan 7:13-14. It is difficult to know if these verses are poetic or elevated prose.<\/p>\n he said This refers to the interpreting angel of Dan 7:16.<\/p>\n which will be different from all the other kingdoms Notice the fourth kingdom is different by its ferocity (cf. Dan 7:19) and extent (cf. Dan 7:23), but the little horn is different by being more arrogant than its predecessors (cf. Dan 7:8; Dan 7:11) and larger in extent (cf. Dan 7:20; Dan 7:24), but most of all in its persecution of God’s people (cf. Dan 7:21; Dan 7:25).<\/p>\n will devour the whole earth The VERB (BDB 1080) is a Peal IMPERFECT. See Dan 4:1 for the use of this same hyperbole, which refers to the known world.<\/p>\n Dan 7:24 The specificity of this verse has caused problems for commentators who try to take it literally. Apocalyptic literature is notoriously ambiguous and uses a form of hyperbolic stylized language (see D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic, IVP, 2002).<\/p>\n It is quite possible that ten is used symbolically for a complete number. Notice the time sequence and progression.<\/p>\n 1. ten kings of the fourth kingdom<\/p>\n 2. then the eleventh comes, who is different from the others<\/p>\n 3. the three kings are<\/p>\n a. part of the ten kings (i.e., horns, cf. Dan 7:8)<\/p>\n b. pulled out of Dan 7:8 and subdue of Dan 7:24 refer to the influence, policies, or remembrances of these three kings are being removed. The interpretive issue is, are the ten horns (1) sequential kings of the fourth empire (cf. Dan 7:24); (2) somehow simultaneous kings of different parts or regions of the fourth empire (cf. Dan 7:8); or (3) apocalyptic details not meant to be historically specific?<\/p>\n 4. the eleventh king (the little horn) is allowed to persecute the people of God (cf. Dan 7:21; Dan 7:25)<\/p>\n 5. God passes judgment and the little horn is destroyed (cf. Dan 7:26)<\/p>\n 6. sovereignty and the eternal kingdom is given to the people of God (cf. Dan 7:18; Dan 7:27)<\/p>\n Dan 7:25 Joyce G. Baldwin, Daniel, p. 146, points out the four characteristics of the fourth kingdom<\/p>\n 1. blasphemy<\/p>\n 2. persecution<\/p>\n 3. alteration of annual religious holidays<\/p>\n 4. an altered morality<\/p>\n But all four deal with the anti-God bias of this kingdom and its leaders. Like Belshazzar they despise YHWH and His covenant people because they demand complete personal freedom and independence from all religious mores.<\/p>\n NASBwear down<\/p>\n NKJVpersecute<\/p>\n NRSVwear out<\/p>\n TEVoppress<\/p>\n NJBtorment<\/p>\n Brown, Driver, Briggs (BDB 1084, Pael IMPERFECT) has figurative for harass continually. The Hebrew counterpart is used similarly in 1Ch 17:9. It is normally used for wearing out clothing. The same surprising divine permission to persecute and overcome the saints (holy ones) is found in Rev 11:7 (the two witnesses are a symbol for the whole people of God) and Rev 13:7! God allows evil to fully reveal itself and its intentions so that its judgment, punishment, and removal\/isolation is understood as fair and just.<\/p>\n to make alterations in times and in law These two terms may be a hendiadys (refer to one thing, not two). This phrase is not limited to religious laws, but the context seems to demand this. This ruler will try to overcome the worship of YHWH by changing the religious calendar (cf. Leviticus 23).<\/p>\n This text is the reason why many modern commentators speculate that the fourth kingdom refers to Greece and that this phrase specifically reflects Antiochus IV Epiphanes (175-164 B.C., cf. 1Ma 1:41-53; 2Ma 6:2; 2Ma 6:6-7) trying to force the Jews of Palestine to become more Hellenistic by drastically changing and modifying their religious traditions and worship practices.<\/p>\n Personally I think, because of Dan 2:38; Dan 8:20-21, that the third sequenced empire is Greece. What Antiochus did has a multiple significance as does the phrase the abomination of desolation.<\/p>\n NASBa time, times, and a half time<\/p>\n NKJVa time and times and a half time<\/p>\n NRSV, NJBa time, two times, and a half a time<\/p>\n TEVthree and a half years<\/p>\n This same phrase is used in Dan 12:7 and Rev 12:14. Its exact meaning is uncertain. Many assume time refers to years, however; this is not spelled out in the text. But because of related time phrases (1) Dan 8:14, 2300 evenings and mornings; (2) Dan 12:11, 1290 days; (3) Dan 12:12, 1335 days; and (4) Rev 11:2; Rev 13:5, 42 months or 1260 days, the understanding of years seems to be the best interpretation.<\/p>\n Another way to look at this enigmatic phrase is to see it as a sequence: one, two, but not a third; therefore, a divinely limited amount of time under which Gentile kingdoms persecute God’s people. God, in the book of Daniel, is in complete control (cf. Dan 7:4; Dan 7:6; Dan 7:11-12; Dan 7:18; Dan 7:22; Dan 7:25-27)!<\/p>\n Dan 7:26<\/p>\n NASBBut<\/p>\n NRSV, TEV,<\/p>\n NJBthen<\/p>\n This shows the contrast. Gentile empires and their arrogant rulers are under God’s control and guidance (cf. Dan 2:21). As there was a stark contrast between Daniel’s vision of the four beasts and their destructive power (cf. Dan 7:1-8) with the calmness and dignity of the heavenly court (cf. Dan 7:9-14), the same chaos\/calm is found here.<\/p>\n the court This is the court described in Dan 7:9-14; Dan 7:18; Dan 7:22; Dan 7:27.<\/p>\n his dominion will be taken away, annihilated and destroyed forever The first VERB (BDB 1105) is a Haphel IMPERFECT and the next two (BDB 1116 and 1078) are Haphel INFINITIVES. This deals with the ultimate judgment and complete destruction of all powers that are opposed to God! There is both temporal judgment and eschatological judgment. Verses like this are what causes some to assert the annihilation of the wicked (cf. Edward Fudge, The Fire That Consumes: A Biblical and Historical Study of the Doctrine of Final Punishment), but Dan 12:2 specifically mentions two eternal destinies (cf. Mat 25:46).<\/p>\n Dan 7:27 all the kingdoms under the whole heaven This sounds very much like Rev 11:15 b.<\/p>\n NASBwill be given to the people of the saints of the Highest One<\/p>\n NKJVshall be given to the people,<\/p>\n the saints of the Most High<\/p>\n The VERB (BDB 1095) is a Piel PERFECT. This shows the two ways this phrase is understood (cf. a similar Hebrew phrase in Dan 8:24). The NKJV and TEV translations make people and saints parallel (appositional). If the NASB is followed then angels seem to be the referent of holy ones or saints in this verse, which would relate it to the national angels of Deu 32:8, in this case, to Michael and Gabriel and other angels (cf. Daniel 10) that serve God and His people. Some commentators even see Son of Man in Dan 7:13 as referring to these same angels. Daniel, as all apocalyptic literature, pictures angels as intimately involved with God’s dealings with humanity.<\/p>\n His kingdom Notice the continuing fluidity between the kingdom as belonging to:<\/p>\n 1. God, Dan 7:9-10; Dan 7:27<\/p>\n 2. His Messiah, Son of Man, Dan 7:13<\/p>\n 3. His people, Dan 7:18; Dan 7:22; Dan 7:27<\/p>\n 4. some would see Dan 7:27 as referring to faithful angels (i.e., Michael, Gabriel, angel of Daniel, chapter 10, etc.)<\/p>\n SPECIAL TOPIC: KINGDOM OF GOD <\/p>\n and all the dominions will serve and obey Him This term dominion, have power, or sovereignty (BDB 1115) is used in Daniel for (1) God (cf. Dan 4:3; Dan 4:34; Dan 6:26) or (2) the Gentile kingdoms (cf. Dan 4:22; Dan 6:26; Dan 7:6; Dan 7:12; Dan 7:26). It is used of the Son of Man in Dan 7:14, which may reflect Gen 1:26; Gen 1:28-30, where Adam (and thereby mankind) is given authority or dominion over this planet. One wonders if the phrase all the dominions refers to (1) the PLURAL kingdoms in Dan 7:27; (2) the believers of the OT and NT (cf. Isa 45:20-25); or (3) possibly angelic realms (cf. Heb 1:13-14; Dan 7:10). This concept of complete cosmic allegiance may be expressed in Php 2:10-11 and Col 1:16-20 or even 1Co 15:24-25!<\/p>\n The first VERB (BDB 1105) is a Pael IMPERFECT and the second (BDB 1116) is a Hithpael IMPERFECT.<\/p>\n Thus he said. Giving an additional interpretation. <\/p>\n Dan 7:23<\/p>\n Dan 7:23 ThusH3652 he said,H560 The fourthH7244 beastH2423 shall beH1934 the fourthH7244 kingdomH4437 upon earth,H772 whichH1768 shall be diverseH8133 fromH4481 allH3606 kingdoms,H4437 and shall devourH399 the wholeH3606 earth,H772 and shall tread it down,H1759 and break it in pieces.H1855 <\/p>\n Dan 7:23<\/p>\n Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.<\/p>\n Here we have the positive identification of the fourth beast. Historically it can be none other than the Imperial Roman Empire. The beast is the fourth kingdom on earth. This would be the same fourth kingdom represented by the feet of the great statue in Nebuchadnezzar’s dream. The ten kings correspond with the ten toes of the great statue. It varied from the other empires in that it had a legislative branch which more or less functioned as a law making body. However the Emperor had much more power than the Senate did. The Roman Empire was larger in land mass than all the other three empires before it. And like the empires before her, new provinces and holdings of the empire were gained by conquering them through warfare. <\/p>\n the fourth: Dan 7:7, Dan 2:40, Luk 2:1 <\/p>\n Reciprocal: Gen 36:30 – dukess in the Num 24:24 – and he also Isa 25:5 – shalt bring Lam 3:11 – pulled Dan 2:39 – another third Dan 7:20 – the ten horns Dan 8:13 – to be Rev 12:17 – to make Rev 13:1 – having Rev 17:18 – the woman Rev 19:20 – the beast<\/p>\n Dan 7:23. For some reason the prophet goes hack to an earlier time and repeats some things about the fourth beast, describing it. as a world power and devouring men,<\/p>\n Dan 7:23-24. The fourth beast shall be diverse from all kingdoms As being managed under different forms of government; having a form of commonwealth at the beginning of its greatness, and afterward governed by kings and emperors; and in process of time being divided into ten kingdoms, or principalities; and all of them under the direction of one spiritual head. And the ten horns are ten kings Or, kingdoms. A horn is an emblem of strength, so it comes to signify power and authority; and from thence it is applied to denote sovereignty, or dominion. The ten horns, or kingdoms, were to arise out of the dissolution of the Roman empire, which came to pass accordingly. There are various enumerations of these ten kingdoms in the division of the Roman empire, none of which are reckoned to commence earlier than the latter end of the fourth, or the beginning of the fifth century. Bishop Newton, in his fourteenth Dissertation, has given several lists, by Machiavel, by Mr. Mede, by Bishop Lloyd, and by Sir Isaac Newton; and at last has added one which he has selected from the others, and which he has placed in the eighth century. His words are, The principal states and governments then were, 1. The senate of Rome, who revolted from the Greek emperors, and claimed and exerted the privilege of choosing a new western emperor; 2. The Greeks in Ravenna; 3. The Lombards in Lombardy; 4. The Huns in Hungary; 5. The Alemannes in Germany; 6. The Franks in France; 7. The Burgundians in Burgundy; 8. The Goths in Spain; 9. The Britons; 10. The Saxons in Britain. Not that there were constantly ten kingdoms, they were sometimes more and sometimes fewer; but, as Sir Isaac Newton says, whatever was their number afterward, they are still called the ten kingdoms, from their first number.<\/p>\n And another shall arise after them Greek, , behind them, as the words may be rendered; that is, either unperceived by them, or whose height, or dominion, should not acquire its summit till long after their establishment. This is generally agreed, by all Protestant interpreters, to be the kingdom of the pope, which was certainly of a very different nature from any of the former, being first ecclesiastical, or spiritual, and afterward claiming a temporal or civil jurisdiction. The LXX. add, that it should be distinguished from the former, , in evils, or malignancies. And the kings, or kingdoms, which it should pluck up by the roots, or humble, as , the word used by the LXX., signifies, (which is also the reading of the Vulgate,) are pointed out by the same prelate to be the exarchate of Ravenna, the kingdom of the Lombards, and the state of Rome. These states were reduced in the eighth century; and the epistles and bulls issued by the pope are, after that time, dated from the years of the commencement of the popes temporal jurisdiction, or advancement to the papal chair; and the pope, by wearing his triple crown, hath in a manner pointed himself out for the person here intended: see Bishop Newton and Mr. Wintle.<\/p>\n And what still more fully characterizes this power, and proves it to be intended of the Papacy, is, that it is said, in Dan 7:8, in this horn were eyes like the eyes of a man; which denotes cunning and foresight, exercised in looking out and watching all opportunities of promoting ones interest. And the policy of the Roman hierarchy hath almost passed into a proverb. The pope is properly called an overlooker, or overseer: an , or bishop, in the literal sense of the word. In Dan 7:8; Dan 7:20, it is said, He had a mouth, speaking great things: and who hath been more noisy and blustering than the pope, especially in former ages; boasting of his supremacy, thundering out his bulls and anathemas, excommunicating princes, and absolving subjects from their allegiance? His look was more stout than his fellows, Dan 7:20. And the pope assumes a superiority, not only over his fellow-bishops, but even over crowned heads: and requires his foot to be kissed, and greater honours to be paid to him than to kings and emperors themselves.<\/p>\n 6. The interpretation of the fourth beast 7:23-25<\/span><\/p>\n The interpreting angel now granted the prophet more insight about the fourth beast and particularly about the little horn. Here the dual identification of the beasts with kings and kingdoms becomes transparent. The fourth beast does not only represent a king (Dan 7:17), but also a kingdom. The angel repeated the facts already revealed (Dan 7:7), but clarified that the previous description referred to a kingdom.<\/p>\n The phrase "whole earth" does not necessarily mean the whole planet (cf. Luk 2:1). The Old Testament generally uses this term to refer "to the entire territory of the Near and Middle East that in any way relates to the Holy Land." [Note: Ibid.] <\/span> Another view is that a "one-world government under a worldwide dictator" is in view. [Note: Pentecost, p. 1354.] <\/span> Later revelation seems to support the second view (Revelation 13).<\/p>\n Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. 23. shall be a fourth kingdom, &c.] The fourth beast represents a kingdom different in character from all the … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 7:23”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21967","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21967","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21967"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21967\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21967"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21967"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21967"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"