898; Introduction to Daniel
~ Scofield
Daniel, like Ezekiel, was a
Jewish captive in Babylon. He was of royal or princely
descent (Daniel 1:3). For his rank and comeliness he was trained for palace service. In
the polluted atmosphere of an oriental court he lived a life of singular piety and
usefulness. His long life extended from Nebuchadnezzar to Cyrus. He was a contemporary
of Jeremiah,
Ezekiel (14:20),
Joshua, the high priest of the restoration, Ezra, and Zerubbabel.
Daniel is the indispensable introduction to New Testament prophecy, the themes of
which are:
- The apostasy of the Church
- The manifestation of the man of sin
- The great tribulation
- The return of the Lord
- The resurrections and the judgments
These, except the first, are Daniel's themes also.
Daniel is in four broad divisions:
I. Introduction. The personal history of Daniel from the conquest
of Jerusalem to the second year of Nebuchadnezzar, Daniel 1:1-21.
II. The visions of Nebuchadnezzar and their results, Daniel 2:1-4:37.
III. The personal history of Daniel under Belshazzar and Darius, Daniel 5:1-6:28.
IV. The visions of Daniel, Daniel 7:1-12:13.
The events recorded in Daniel cover a period of 73 years (Ussher).
898_a; Daniel 1:1, of the rign of Jehoiakim king of Judah
898_b; Daniel 1:2, with part of the vessels of the house
898_c; Daniel 1:3, and of the king's seed
898_d; Daniel 1:7, the name of Belteshazzar; and to Hananih
898_e; Daniel 1:8, nor with the wine which he drnk
898_f; Daniel 1:9, Now God had brought Daniel into favour
898_g; Daniel 1:10, should he see your faces worse liking than the children
899_1; Daniel 2:4, spake the Chaldeans to the king in Syriack
Language and Date Controversy
From Daniel 2:4 to 7:28 the Book of Daniel is written in Aramaic, the ancient
language of Syria, and substantially identical with Chaldaic, the language of ancient
Babylonia. Upon this fact, together with the occurrence of fifteen Persian, and
three Greek words, has been based an argument against the historicity of Daniel,
and in favour of a date after the conquest of Palestine by Alexander (b.c. 332).
It has, however, seemed, with some modern exceptions, to the Hebrew and Christian
scholarship of the ages an unanswerable proof rather of the Danielic authorship of
the book that, living from boyhood in a land the language of which was Chaldaic, a
great part of his writing should be in that tongue. It has often been pointed out
that the Chaldaic of Daniel is of high antiquity, as is shown by comparison with
that of the Targums.
The few words of Persian and Greek in like manner confirm
the writer's residence at a court constantly visited by emissaries from those peoples.
It is noteworthy that the Aramaic section is precisely that part of Daniel which most
concerned the peoples among whom he lived, and to whom a prophecy written in
Hebrew would have been unintelligible. The language returns to Hebrew in the
predictive portions which have to do with the future of Israel. "The Hebrew of
Daniel is closely related to that of Ezekiel."—Delitzsch.
899_a; Daniel 1:17, for these four children, God gave them knowledge
899_b; Daniel 1:17, gave them knowledge and skill in all learning
899_c; Daniel 1:20, in all matters of wisdom and understanding
899_d; Daniel 1:21, And Daniel continued even unto the first year
899_e; Daniel 2:2, and the astrologers, and the sourcers, and the Chaldeans
900_1; Daniel 2:31, Thou, O king, sawest, and behold a great image
The Fogotten Dream Recovered
The monarchy-vision. Nebuchadnezzar's dream, as interpreted by Daniel, gives the
course and end of "the times of the Gentiles"
(Luke 21:24; Revelation 16:19, See Note Page 1345_1 ), that
is, of Gentile world-empire.
The four metals composing the image are explained as symbolizing
(vs. 38-40)
four empires, not necessarily possessing the inhabited earth,
but able to do so
(v. 38),
and fulfilled in Babylon, Media-Persia, Greece (under
Alexander), and Rome. The latter power is seen divided, first into two (the legs),
fulfilled in the Eastern and Western Roman empires, and then into ten (the toes)
(see Dan. 7:26, See Note Page 911_1. As a whole, the image gives the imposing outward greatness
and splendour of the Gentile world-power.
The smiting Stone (Daniel 2:34-35)
destroys the Gentile world-system (in its final form)
by a sudden and irremediable blow, not by the gradual processes of conversion
and assimilation; and then, and not before, does the Stone become a mountain which
fills "the whole earth." (Cf. Daniel 7:26-27.) Such a destruction of the Gentile mon-
archy-system did not occur at the first advent of Christ. On the contrary. He was put
to death by the sentence of an officer of the fourth empire, which was then at the
zenith of its power. Since the crucifixion the Roman empire has followed the course
marked out in the vision, but Gentile world-dominion still continues, and the
crushing blow is still suspended. The detail of the end-time is given in
Dan. 7:1-28, and Rev. 13.-19.
It is important to see two things at this point:
(1) The Gentile world-power is to end in a sudden catastrophic judgment
(see "Armageddon,"
Revelation 16:14; 19:21);
(2) That is immediately followed by the kingdom of heaven, and that the God of the
heavens does not set up His kingdom till after the destruction of the Gentile
world-system.
It is also noteworthy that Gentile world-dominion begins and ends with a great image
(Daniel 2:31; Revelation 13:14-15).
900_a; Daniel 2:14, the captain of the king's guard
900_b; Daniel 2:18, mercies of the God of heaven concerning this secrit
900_c; Daniel 2:21, And he changeth the times and the seasons
900_d; Daniel 2:21b, he removeth kings, and setteth up kings
900_e; Daniel 2:22, He revealeth the deep and secret things
900_f; Daniel 2:24, Daniel went in unto Arioch, whom the king had ordained
900_g; Daniel 2:28, God in heaven that revealeth secrets
900_h; Daniel 2:29, what should come to pass hereafter
901_1; Daniel 2:41, be divided; but there shall be in it of the strength
Head Of Gold
From the "head of gold" (v. 38) to the "iron" of the "fourth kingdom" (Rome)
there is deterioration in fineness, but increase of strength (v. 40). Then comes the
deterioration of the "fourth kingdom" in that very quality, strength.
(1) Deterioration by division:
The kingdom is divided into two, the legs (Eastern and Western
empires), and these are again divided into kingdoms, the number of which when
the Stone smites the image will be ten toes, v. 42; cf. Daniel 7:23-24).
(2)Deterioration by admixture;
the iron of the Roman imperium mixed with the
clay of the popular will, fickle and easily moulded. This is precisely what has come
to pass in the constitutional monarchies which, with the Republic of France and the
despotism of Turkey of yesteryear and has spread to cover the sphere, not only of the
ancient Roman rule, nor to escape the obvious rebellious attitude of nearly every
nation and peoples on earth in the 21st century,
the imposing outward power and splendour of the "times of the Gentiles"
(Luke 21:24; Revelation 16:19),
while Daniel saw the true character of Gentile world-government as rapacious and
warlike, established and maintained by force. It is
remarkable that the heraldic insignia of the Gentile nations are all beasts or birds
of prey.
901_a; Daniel 2:32, his belly and his thighs of brass
901_b; Daniel 2:34, till that a stone was cut out without hands
901_c; Daniel 2:35, Then was the iron, the clay, the brass
901_d; Daniel 2:35b, came like the chaff of the summer
901_e; Daniel 2:35c, and the stone that smote the image
901_f; Daniel 2:35, become a great mountain, and filled the whole earth
901_g; Daniel 2:38, And wheresoever the children of men
901_h; Daniel 2:40, And the fourth kingdom shall be strong
901_i; Daniel 2:41, the iron mixed with miry clay
901_j; Daniel 2:42, And as the toes of the feet were part of iron
902_1; Daniel 2:44, And in the days of these kings
902_2; Daniel 3:1, king made an imageof gold
The Beast
The attempt of this great king of Babylon to unify the religions of his empire
by self-deification will be repeated by the beast, the last head of the Gentile world-
dominion (Revelation 13:11-15).
See "Beast, the"
(Daniel 7:8; Revelation 19:20).
It has
repeatedly characterized Gentile authority in the earth, e.g.
Daniel 6:7; Acts 12:22,
and the later Roman emperors.
902_a; Daniel 2:42, the kingdom shall be partly strong, and partly broken
Broken Strength or, Brittle
902_b; Daniel 2:43, mixed with miry clay
Slimey Clay, Or baked. i.e., brittle
902_c; Daniel 2:44, God of heaven set up a kingdom
902_d; Daniel 2:45, as thou sawest that the stone was cut of the mountain
902_e; Daniel 2:46, Then the king made Daniel a great man
902_f; Daniel 2:47, Lord of kings, and a revealer of secrets
902_g; Daniel 2:48, Then the king made Daniel a great man
902_h; Daniel 2:49, but Daniel sat in the gate of the king
902_i; Daniel 3:1, the king made an image of gold
The Image
Those faithful to Christ celebrate the praises of God.
Those who understand the first beast to denote a worldly power, take the second to be also a persecuting and assumed power, which acts under the disguise of religion, and of charity to the souls of men. It is a spiritual dominion, professing to be derived from Christ, and exercised at first in a gentle manner, but soon spake like the dragon. Its speech betrayed it; for it gives forth those false doctrines and cruel decrees, which show it to belong to the dragon, and not to the Lamb.
It exercised all the power of the former beast. It pursues the same design, to draw men from worshipping the true God, and to subject the souls of men to the will and control of men. The second beast has carried on its designs, by methods whereby men should be deceived to worship the former beast, in the new shape, or likeness made for it. By lying wonders, pretended miracles. And by severe censures. Also by allowing none to enjoy natural or civil rights, who will not worship that beast which
is the image of the pagan beast.
It is made a qualification for buying and selling, as well as for places of profit and trust, that they oblige themselves to use all their interest, power, and endeavour, to forward the dominion of the beast, which is meant by receiving his mark. To make an image to the beast, whose deadly wound was healed, would be to give form and power to his worship, or to require obedience to his commands. To worship the image of the beast, implies being subject to those
things which stamp the character of the picture, and render it the image of the beast. The number of the beast is given, so as to show the infinite wisdom of God, and to exercise the wisdom of men. The number is the number of a man, computed after the usual manner among men, and it is 666. What or who is intended by this, remains a mystery.
To almost every religious dispute this number has yet been applied, and it may reasonably be doubted whether the meaning has yet been discovered. But he who
has wisdom and understanding, will see that all the enemies of God are numbered and marked out for destruction; that the term of their power will soon expire, and that all nations shall submit to our King of righteousness and peace.
903_1; Daniel 3:17, burning firey furnace, and he will deliver
Jewish Remnant
The three Jews, faithful to God while the nation of Israel far from their land bear no
testimony, are a fit type of the Jewish remnant in the last days
(Isaiah 1:9; Romans 11:5)
, who will be faithful in the furnace of the great tribulation
(Psalms 2:5; Revelation 7:14).
903_a; Daniel 3:8, at that time certain Chaldeans came near
903_b; Daniel 3:12, There are certain Jews whom thou hast set
903_c; Daniel 3:17, If it be so, our God whom we serve
903_d; Daniel 3:18, O king, that we will not serve thy gods
903_e; Daniel 3:18, serve thy gods, nor worship the golden image
The commandments of the first table.
The first four of the ten commandments, commonly called the FIRST table, tell our
duty to God. It was fit that those should be put first, because man had a Maker to
love, before he had a neighbour to love. It cannot be expected that he should be
true to his brother, who is false to his God. The first commandment concerns the
object of worship, JEHOVAH, and him only.
The worship of creatures is here forbidden. Whatever comes short of perfect love,
gratitude, reverence, or worship,
breaks this commandment. Whatsoever ye do, do all the glory of God.
The second commandment refers to the worship we are to render to the Lord our God.
It is forbidden to make any image or picture of the Deity, in any form, or for any
purpose; or to worship any creature, image, or picture. But the spiritual import of
this command extends much further. All kinds of superstition are here forbidden, and
the using of mere human inventions in the worship of God. The third commandment
concerns the
manner of worship, that it be with all possible reverence and seriousness.
All false oaths are forbidden. All light appealing to God, all profane cursing,
is a horrid breach of this command. It matters not whether the word of God, or sacred
things, all such-like things break this commandment, and there is no profit, honour,
or pleasure in them. The Lord will not hold him guiltless that taketh his name in
vain. The form of the fourth commandment, to "Remember, to" shows that it was not
now first
given, but was known by the people before. One day in seven is to be kept holy.
Six days are allotted to worldly business, but not so as to neglect the service of
God, and the care of our souls. On those days we must do all our work, and leave none
to be done on the sabbath day. Christ allowed works of necessity, charity, and piety;
for the sabbath was made for man, and not man for the sabbath, Mark 2:27; but all
works of luxury, vanity, or self-indulgence
in any form, are forbidden. Trading, paying wages, settling accounts, writing
letters of business, worldly studies, trifling visits, journeys, or light
conversation, are not keeping this day holy to the Lord. Sloth and indolence may
be a carnal, but not a holy rest. The sabbath of the Lord should be a day of rest
from worldly labour, and a rest in the service of God. The advantages from the due
keeping of this holy day, were it only to the health and happiness of mankind, with
the time it
affords for taking care of the soul, show the excellency of this commandment.
The day is blessed; men are blessed by it, and in it.
The blessing and direction to keep holy are not limited to the seventh day, but
are spoken of the sabbath day. (Exodus 20:12-17)
903_f; Daniel 3:25, and they have no hurt
903_g; Daniel 3:25b, and the form of the forth
903_h; Daniel 3:25c, the fourth is like the Son of God
903_i; Daniel 3:26, ye servants of the most high God
904_1; Daniel 4:1, nations, and languages, that dwell in all the earth
Times Of The Gentiles
Nebuchadnezzar, first of the Gentile world-kings in whom the times of the Gentiles
(Luke 21:24; Revelation 16:14) began, perfectly comprehended the universality they did not actually subject the known earth to their sway is true, but they might have done so. The earth lay in their power.
904a_; Daniel 3:26, . . . cme forth of the midst of the fire
904_b; Daniel 3:28, who hath sent his angel, and delivered
904_c; Daniel 4:1, the king, unto all people
904_d; Daniel 4:3, his kingdom is an everlasting kingdom
904_e; Daniel 4:6, Therefore made I a decree to bring in all the wise
904_f; Daniel 4:10, I saw, and beold a tree in the midst
A Tree: Symbol of a great king.
904_g; Daniel 4:13a, and behold, a watcher and an holy one
904_h; Daniel 4:13b, and an holy one came down from heaven
Sactify, holy (Old Testament).
904_i; Daniel 4:14, and said thus, Hew down the tree
904_j; Daniel 4:16, and let seven times pass over him
905_1; Daniel 4:34, and I blessed the most High
True God
A progression may be traced in Nebuchadnezzar's apprehension of the true God.
(1) "God is a God of gods [one amongst the national or tribal gods, but greater
than they], and Lord [Adonai = Master) of kings, and a reveler of secrets"
(Daniel 2:47).
(2) He is still a Hebrew deity, but master of angels, and a God who responds to
faith (Daniel 3:23).
(3) Here (Daniel 4:34-35) the king rises into a true apprehension of God.
Cf. Darius, Daniel 6:25-27.
NOTE: [Page may take time to load] For a more indepth study
of names used for God, see Note Page 983_1
905_a; Daniel 4:17, to the intent that the living may know
905_b; Daniel 4:17b, may know that the most High ruleth
905_c; Daniel 4:19, My lord, the dream be to them that hate thee
905_d; Daniel 4:25, pass over thee, till thou know
905_e; Daniel 4:27, acceptable unto thee, and break off thy sins
905_f; Daniel 4:30, that I have built for the house of the kingdom
905_g; Daniel 4:31, While the word was in the king's mouth
905_h; Daniel 4:31b, saying, O king Nebuchadnezzar
906_a; Daniel 4:34, whose dominion is an everlasting dominion
906_b; Daniel 4:37, his ways judgment: and those that walk in pride
906_c; Daniel 5:2, which his father Nebuchadnezzar had taken out
906_d; Daniel 5:5, In the same hour came forth fingers
906_e; Daniel 5:6, was changed, and his thoughts troubled him
906_f; Daniel 5:7, bring in the astrologers, the Chaleans and the soothsayers
906_g; Daniel 5:9, and his countenance was changed in him
906_h; Daniel 5:11, and in the days of thy father light and understanding
906_i; Daniel 5:12, dissolving of doubts, were found
907_1; Daniel 5:31, And Darius the Median took the kingdom
Biblical Order of Monarchs
The biblical order of the monarchs of Daniel's time, and of the period of the
captivity and restoration of Judah, is as follows:
(1) Nebuchadnezzar (b.c. 604-561) with whom the captivity of Judah and the
"times of the Gentiles"
(Luke 21:24, See Note Page 1106_2;
Revelation 16:19, See Note Page 1345_1)
began, and who established the first of the four world-monarchies
(Daniel 2:37-38; 7:4).
(2) Belshazzar (prob. b.c. 556), the Bel-shar-uzzar of the inscriptions, grandson
of Nebuchadnezzar, and son of the victorious general Nabonidus. Belshazzar
seems to have reigned as viceroy.
(3) Darius the Mede
(Daniel 5:31; 6:1-27; 9:1).
Concerning this Darius secular history awaits further discoveries,
as formerly in the case of Belshazzar. He
has been conjectured to be identical with Gobryas, a Persian general. This
Darius was "the son of Ahasuerus, of the seed of the Medes, which was made
king over the realm of the Chaldeans"
(Daniel 9:1).
"Ahasuerus," more a title than
a name, the equivalent of the modern "Majesty," is used in Scripture of at least four
personages, and is Persian rather than Median. That Darius the Mede was the
"son" (or grandson) of an Ahasuerus proves no more than that he was, probably
through his mother, of the seed royal not only of Media, but also of Persia. There
is but one Darius in Daniel.
(See Daniel 9:1.)
(4) Cyrus, with whose rise to power came fully into existence the Medo-
Persian, second of the world-empires
(Daniel 2:39; 7:5).
In Daniel's vision of this
empire in "the third year of the reign of King Belshazzar"
(Daniel 8:1-4)
the Median power of Darius is seen as the lesser of the two horns of the ram; the
Persian power of Cyrus, under whom the Medo-Persian power was consolidated,
as the "higher" horn which "came up last." Under Cyrus, who was propheti-
cally named more than a century before his birth
(Isaiah 44:28-45:1-4), the return
to Palestine of the Jewish remnant began (Ezra 1:1-4). See
Daniel 11:2;
And now will I shew thee the truth. (1)
Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia."
Daniel 11:2, marg, ref.
907_a; Daniel 5:18, the most high God gave Nebuchadnezzar thy father a kingdom
907_b; Daniel 5:23, But hast lifted up thyself against the Lord
907_c; Daniel 5:23b, they have brought the vessels of his house
907_d; Daniel 5:23c, nor hear, nor know: and the God in whose hand
907_e; Daniel 5:28, kingdom is divided, and given to the Medes and Persians
908_a; Daniel 6:1, It pleased Darius to set over the kingdom
908_b; Daniel 6:5, said these men, We shall not find any occasion
908_c; Daniel 6:7, for thirty days, save of thee, O king
908_d; Daniel 6:8, that it be not changed, according to the law
908_e; Daniel 6:10, when Daniel knew that the writing was signed
908_f; Daniel 6:10b, open in his chamber toward Jerusalem
908_g; Daniel 6:13, which is of the children of the captivity
908_h; Daniel 6:14, and he laboured till the going down of the sun
908_i; Daniel 6:16, he will deliver thee
909_1; Daniel 7:2, winds of the heaven strove upon the great sea
909_a; Daniel 6:19, Then the king arose very early
909_b; Daniel 6:22, My God hath sent his angel
909_c; Daniel 6:22b, sent his angel, and hath shut the lions' mouth
909_d; Daniel 6:25, King Darius wrote unto all people, nations, and languages
909_e; Daniel 6:26, I make a decree, That in every dominion of my kingdom
909_f; Daniel 7:1, head upon his bed: then he wrote the dream
909_g; Daniel 7:2, and said, Isaw in my vision by night
909_h; Daniel 7:3, And four great beasts came up from the sea
909_i; Daniel 7:4, The first was like a lion
909_j; Daniel 7:4, like a lion, and had eagle's wings
909_k; Daniel 7:4b, the feet as a man, and a man's heart was given to it
909_l; Daniel 7:5, and it had three ribs in the mouth of it
909_m; Daniel 7:5b, they said thus unto it, Arise, devour much flesh
Devour Much Flesh
i.e., Lydia, Babylonia, Egypt, etc.
909_n; Daniel 7:6, and lo another, like a leopard, which had upon the back
909_o; Daniel 7:6b, beast had also four heads
909_p; Daniel 7:7, beasts that were before it; and it had ten horns
910_a; Daniel 7:8, there came up among them another little horn
910_b; Daniel 7:9, beheld unto the thrones were cast down
910_c; Daniel 7:9b, head like pure wool: his throne was like the fiery flame
910_d; Daniel 7:13, I saw in the night visions
910_2; Daniel 7:13, Anciennt of days, and came to the Ancient of days
End Of Gentile World-Dominion
910_3; Daniel 7:14, there was given him dominion, and glory
910_e; Daniel 7:13, I saw in the night visions
910_1; Daniel 7:8, among them another little horn, before whom there were three of the first
Gentile World-Dominion
The vision is of the end of Gentile world-dominion.
The former Roman empire (the iron kingdom of
Daniel 2:33-35, 40-44; 7:7)
will have ten horns (i.e. kings.
Revelation 17:12),
corresponding to the ten toes of the image.
As Daniel considers this vision
of the ten kings, there rises up amongst them a "little horn" (king), who subdue
three of the ten kings so completely that the separate identity of their kingdom
is destroyed.
Seven kings of the ten are left, and the "little horn." He is the
"king of fierce countenance" typified by that other "king of fierce countenance,
Antiochus Epiphanes,
Daniel 8:23-25;
the "prince that shall come" of
Daniel 9:26-27;
the "king" of
Daniel 11:36-45;
the "abomination" of
Daniel 12:11 and Matthew 24:15
the "man of sin" of
2 Thessalonians 2:4-8,
and the "Beast" of
Revelation 13;4-10.
See "Beasf
(Daniel 7:8; Revelaton 19:20).
910_2; Daniel 7:13a, Ancient of days, and they brought him near
Praise of the "kings and priests"
The historic order will be:
910_3; Daniel 7:14, And there was given him dominion, and glory
Daniel 7:13, 14
is identical with
Revelation 5:1-7,
and antedates the fulfilment of
Daniel 2:34, 35. Daniel 7;13, 14 and Revelation 5:1-7
describe the investiture of the Son of man and Son of David with the
kingdom authority, while
Daniel 2:34, 35
describes crushing blow (
Armageddon, Revelation 16;14, refs.)
which destroys Gentile world-power, thus clearing the way for the actual
setting up of the kingdom of heaven.
Daniel 2:34, 35 and Revelaton 19:19-21
are the same event.
910_4; Daniel 7:17, These great beasts, which are four, are four kings
911_1; Daniel 7:26, the judgment shall sit, and they shall take away his dominion
The end of Gentile world-power.
(1) In the beast vision of Daniel 7. the fourth beast
(v. 7) is declared to be "the fourth kingdom," i.e. the Roman empire,
the "iron" kingdom of Daniel 2.
The "ten horns" upon the fourth beast (Roman empire), v. 7, are declared to be "ten kings that shall arise" (v. 24) answering to
the ten toes of the image vision of Daniel 2. The ten kingdoms, covering the regions
formerly ruled by Rome, will constitute, therefore, the form in which the fourth or
Roman empire will exist when the whole fabric of Gentile world-domination is
smitten by the "stone cut out without hands" = Christ
(Daniel 2:44-45; 7:9).
(2) But Daniel sees a "little horn" rise up and subdue three of the ten kings
(vs. 24-26).
His distinguishing mark is hatred of God and of the saints.
911_2; Daniel 8:1, the reign of king Belshazzar a vision
Silver & Brass Kingdoms
The eighth chapter gives details concerning the second and third
world-kingdoms: the silver and brass kingdoms of Daniel 2; the bear and leopard
kingdoms of Daniel 7, viz., the Medo-Persian and Macedonian kingdoms of history. At the
time of this vision
(Daniel 8:1)
the first monarchy was nearing its end. Belshazzar was the last king of that monarchy.
911_a; Daniel 7:18, But the saints of the most High
911_b; Daniel 7:19, Then I would know the truth
911_c; Daniel 7:20, even of that horn that had eyes
911_d; Daniel 7:22, and judgment was given to the saints of the most High
911_e; Daniel 7:24, And the ten horns out of this kingdom
911_f; Daniel 7:24b, and another shall rise after the first
911_g; Daniel 7:25, And he shall speak great words against the most High
911_h; Daniel 7:26, But the judgment shall sit
911_i; Daniel 7:27, whose kingdom is an everlastingkingdom
911_j; Daniel 8:1, In the third year of the reignof king Belshazzar
911_k; Daniel 7:3, before the river a ram which had two horns
912_1; Daniel 8:9, one of them came fortha a little horn, which waxed exceeding great
The Little Horn
The "little horn" here is a prophecy fulfilled in Antiochus Epiphanes, b.c.
175, who profaned the temple and terribly persecuted the Jews. He is not to be
confounded with the "little horn" of Daniel 7. who is yet to come, and who will
dominate the earth during the great tribulation. See "The Beast,"
Daniel 7:8;
Revelation 19:20, See Note Page 1349_1, and "The great tribulation,"
Psalm 2:5; Revelation 7:14, See Note Page 1337_1. But
Antiochus is a remarkable type of the Beast, the terrible "little horn" of the last
days. Verses 24, 25 go beyond Antiochus and evidently refer to the "little horn"
of Daniel 7.
Both Antiochus and the Beast, but the Beast pre-eminently, are in
view in verses 24, 25. That the "little horn" of Daniel 7 cannot be the little horn of
Daniel 8:9-13, 23, is evident. The former comes up among the ten horns into which
the fourth empire (Roman) is to be divided; the little horn of Daniel 8 comes out
of one of the four kingdoms into which the third (Grecian) empire was divided
(v. 23),
and in "the latter time" of the four kingdoms (vs. 22, 23). This was
historically true of Antiochus Epiphanes. They are alike in hatred of the Jews
and of God, and in profaning the temple. Cf. Daniel 7:25 (the Beast) with Daniel 8:10-12
(Antiochus).
912_2; Daniel 8:10, And it waxed great, even to the host of heaven
Most Difficult Prophecy
This passage (vs. 10-14) is confessedly the most difficult in prophecy, a dif-
ficulty increased by the present state of the text. Historically this was fulfilled
in and by Antiochus Epiphanes, but in a more intense and final sense Antiochus
but adumbrates the awful blasphemy of the "little horn" of
Daniel 7:8, 24, 25; 9:27; 11:36-45; 12:11.
In Daniel 8:10-14 the actions of both "little horns" blend.
912_3; Daniel 8:13, and the transgration of desolation, to give both the sanctuary
912_a; Daniel 8:5, behold, an he goat came from the west
912_b; Daniel 8:8, it came up four notable ones
912_c; Daniel 8:9, And out of one of them came forth
912_d; Daniel 8:12, an host was given him against the daily sacrifice
912_e; Daniel 8:13, I heard one saint speaking
912_f; Daniel 8:15, there stood before me as the appearance of a man
913_1; Daniel 8:19, at the time appointed the end shall be
913_a; Daniel 8:16, and said, Gabriel, make this man to understand
913_b; Daniel 8:19, And he said, Behold, I will make the know
913_c; Daniel 8:20, The ram which thou sawest
913_d; Daniel 8:21, horn that is between his eyes is the first king
i.e., Alexander the Great.
913_e; Daniel 8:22, four kingdoms shall stand up
The Four Divided Empires
The four empires into which Alexander's empire was divided about B.C. 300; Greece,
Asia Minor, including Syria, Egypt, the East.
913_f; Daniel 8:23, a king of fierce contenance
i.e., Antiochus Epiphanes
He arose out of Syria, one of the "four kingdoms," B.C. 170.
913_g; Daniel 8:25, And through his policy also he shall cause craft
913_h; Daniel 8:25, he shall also stand up against the Prince
913_i; Daniel 9:2, that he would accomplish seventy years
913_j; Daniel 9:4, And I prayed unto the Lord my God
Bible Prayers in the Old Testament
The prophet beseeches God for his people.
The word prayer seems used here for an act of devotion. The Lord would revive his work among the people in the midst of the years of adversity. This may be applied to every season when the church, or believers, suffer under afflictions and trials. Mercy is what we must flee to for refuge, and rely upon as our only plea. We must not say, Remember our merit, but, Lord, remember thy own mercy.
(Hab 3:3-15)
The Divine promise, Abraham is justified by faith.
Though we must never complain of God, yet we have leave to complain to him; and to
state all our grievances. It is ease to a burdened spirit, to open its case to a
faithful and compassionate friend. Abram's complaint is, that he had no child;
that he was never likely to have any; that the want of a son was so great a trouble
to him, that it took away all his comfort. If we suppose that Abram looked no
further than outward comfort, this complaint was to be blamed. But if we suppose
that Abram herein had reference to the promised Seed, his desire was very commendable.
Till we have evidence of our interest in Christ, we should not rest satisfied;
what will all avail me, if I go Christless? If we continue instant in prayer, yet
pray with humble submission to the Divine will, we shall not seek in vain. God gave
Abram an express promise of a son. Christians may believe in God with respect to
the common concerns of this life; but the faith by which they are justified, always
has respect to the person and work of Christ. Abram believed in God as promising
Christ; they believe in him as having raised him from the dead, Romans 4:24. Through
faith in his blood they obtain forgiveness of sins. (Genesis 15:7-11)
914_1; Daniel 9:24, Seventy weeks are determined upon thy people
Sevens Of Years
These are "weeks" or, more accurately, sevens of years; seventy weeks of seven
years each. Within these "weeks" the national chastisement must be ended and the
nation re-established in everlasting righteousness (v. 24).
The seventy weeks are
divided into seven = 49 years; sixty-two = 434 years; one = 7 years (vs. 25-27). In
the seven weeks = 49 years, Jerusalem was to be rebuilt in "troublous times." This
was fulfilled, as Ezra and Nehemiah record. Sixty-two weeks = 434 years,
there-after Messiah was to come (v. 25). This was fulfilled in the birth and manifestation
of Christ. Verse 26 is obviously an indeterminate period.
The date of the crucifixion is not fixed. It is only said to be
"after" the threescore and two weeks. It
is the first event in verse 26.
The second event is the destruction of the city, fulfilled a.d. 70.
Then, "unto the end," a period not fixed, but which has already
lasted more than 2000 years. To Daniel was revealed only that wars and desolations
should continue
(cf. Matthew 24:6-14).
The N.T. reveals, that which was hidden from
the O.T. prophets
(Matthew 13:11-17; Ephesians 3:1-10),
that during this period should be
accomplished the mysteries of the kingdom of Heaven
(Matthew 13:1-50),
and the out-calling of the Church
(Matthew 16:18;
Romans 11:25).
When the Church-age will end,
and the seventieth week begin, is nowhere revealed. Its duration can be but seven
years. To make it more violates the principle of interpretation already confirmed
by fulfillment. Verse 27 deals with the last week.
The "he" of verse 27 is the
914_a; Daniel 9:11, oath that is written in the law of Moses
914_b; Daniel 9:21, even the man Gabriel, whom I had seen
914_c; Daniel 9:24, Seventy weeks are determined upon thy people
Thy People
Cf. Daniel 9:24; Hosea 1:9.
The Jews, rejected, are "thy people," i.e., Daniel's not Jehovah's though yet to be restored.
915_1; Daniel 9:24, and to make reconciliation for iniquity
915_2; Daniel 9:25, understand, that from the going forth of the commandment
Three Decrees
Three decrees concerning Jerusalem are recorded, that of Cyrus, B.C. 536
(Ussher), for the restoration of the "house of the lord God of Israel"
(2 Chr. 36:22, 23; Ezra 1:1-3);
- that of Darius
(Ezra 6:3-8, B.C. 521-486),
- and that of Artaxerxes
in his seventh year
(Ezra 7:7, say, B.C. 458).
Artaxerxes in his twentieth year, B.C. 444 (Hales, Jahn), 446 (A.V.),
454 (Ussher, Hengstenberg), gave permission
for the rebuilding of the "city," i.e. "Jerusalem"
(Nehemiah 2:1-8).
- The latter decree
is, obviously, that from which the "seven weeks" (49 years) run, unless by "the
commandment to restore," etc., is meant the divine decree
(Dan. 9:23).
In the
present state of biblical chronology the date of the decree of Artaxerxes cannot
be unanswerably fixed farther than to say that it was issued between 454 and 444
B.C. In either case we are brought to the time of Christ. Prophetic time is
invariably so near as to give full warning, so indeterminate as to give no
satisfaction
to mere curiosity
(Cf. Matt. 24:36; Acts 1:7).
The 434 years reckon, of course, from
the end of the seven weeks, so that the whole time from "the going forth of the
commandment to restore," etc., "unto the Messiah" is sixty-nine weeks of years,
or 483 years.
915_3; Daniel 9:25; and understand that from the going forth
915_a; Daniel 9:24, and to make reconciliation for iniquity
915_b; Daniel 9:26, two weeks shall Messiah be cut off
915_c; Daniel 9:26b, Messiah be cut off, but not for himself
915_d; Daniel 9:26c, cut off, but not for himself
915_e; Daniel 9:26d, the people of the prince that shall come
915_f; Daniel 9:26e, and unto the end of the war
Hebrew Lit., unto the end wars and desolations are determined. Cf. Matthew 24:6-14.
915_g; Daniel 9:27, and that determined shall be poured upon the desolate
915_h; Daniel 10:1, year of Cyrus king of Persia a thing was revealed
915_i; Daniel 10:1b, whose name was called Belteshazzar
915_j; Daniel 10:1c, and the thing was true
915_k; Daniel 10:1d, time appointed was long: and he understood
915_l; Daniel 10:4, four and twentieth day of the first month
916_a; Daniel 10:5, clothed in linen, whose loins were girded
916_b; Daniel 10:6, His body also was like the beryl
916_c; Daniel 10:6b, also was like the beryl, and his face as the appearance
916_d; Daniel 10:8, and there remained no strength in me
916_e; Daniel 10:10, And, behold, an hand touched me
vs. 10-15 introduces an angel. The theophany begins again at verse 16.
"theophany" = An appearance of a god to a human; a divine manifestation.
[Medieval Latin theophania, from Late Greek theophaneia : Greek theo-, theo- + Greek phainein, phan-, to show; see bh-1 in Indo-European Roots.]
916_f; Daniel 10:13, But the prince of the kingdom of Persia
916_g; Daniel 10:13b, but, lo, Michael, one of the chief princes, came to help me
916_h; Daniel 11:2, there shall stand up yet three kings in Persia
916_i; Daniel 11:2b, and the fourth shall be far richer
916_1; Daniel 11:2, Behold, there shall stand up yet three kings in Persia
Media-Persia, 4 Kings
The spirit of prophecy here returns to that which more immediately concerned
Daniel and his royal masters—the near future of the empire in which he was so
great a personage. Four kings were yet to follow in Media-Persia. Then will come
Alexander the "mighty king" of Grecia
(v. 3). The division of Alexander's empire
into four parts (v. 4) as already predicted
(Daniel 8:22)
is foretold. The troublous
course of affairs in two parts of the disintegrated Alexandrian empire, Syria ail
Egypt, is then traced down to
verse 20.
Here Antiochus Epiphanes, the "little
horn" of Chapter 8., occupies the vision down to verse 36. His pollution of the
sanctuary is again mentioned.
(Cf. Daniel 8:9, See Note Page 912_1.)
,p>From verse 36 the interpretation
is of the final "little horn"
(Daniel 7:8, 24-26).
Daniel 11:35, See Note Page 918_1.
917_a; Daniel 11:3, a mighty king shall stand up
917_b; Daniel 11:5, the king of the south shall be stong
I.e., "South" of Palestine. Egypt is Indicated.
917_c; Daniel 11:5b, and one of his princes
One of Alexander's princes; historically Ptolemy Lagidae.
"And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion.
- south i.e. "south" of Palestine. Egypt is meant.
- his princes i.e. One of Alexander's princes; historically Ptolemy Lagidae.
- he shall Not the "king of the south" (Ptolemy Lagidae, to whom Egypt was given), but the "king of the north" Daniel 11:6, Seleucus, to whom Syria was given:
917_d; Daniel 11:5c, and he shall be stong above him
Not of the South
Not the "king of the south" (Ptolemy Lagidae, to whom Egypt was given), but the "king of the north" (verse 6), Seleucus to whom Syria was given.
917_e; Daniel 11:6, in the end of years they shall join
Successors of Ptolemy Lagidae
i.e., the descendants and successors of Ptolemy Lagidae and Seleucus, not those very personages. The prediction was fulfilled in the marriage of Berenice, daughter of Ptolemy Philadelphus, to Antiochus Theos, third king of Syria, B.C. 236-247.
917_f; Daniel 11:7, But out of a branch of her roots
917_g; Daniel 11:10, But his sons shall be stirred up
917_h; Daniel 11:15, So the king of the north shall come
917_i; Daniel 11:17, the daughter of women, corrupting her
917_j; Daniel 11:18, turn his face unto the isles, and shall take many
917_k; Daniel 11:18, but a prince for his own behalf shall cause the reproach
917_l; Daniel 11:20, in his estate a raiser of taxes
918_1; Daniel 11:35, even to the time of the end
Prophetic Foreview
Here the prophetic foreview, having traced the history of the two parts of
Alexander's empire which had to do with Palestine and the Jews, viz. Syria and
Egypt, to the time of Antiochus Epiphanes, and having described his career,
overleaps the centuries to "the time of the end," when he of whom Antiochus Epiphanes
was a type, the "little horn" of
Daniel 7:8, the "Beast out of the sea" of
Revelation 13:4-10,
shall appear
(cf.
Daniel 7:8, See Note Page 910_1).
Prophecy does not concern itself with history
as such, but only with history as it affects Israel and the Holy Land. Antiochus
Epiphanes was insignificant as compared with historical personages whom the Bible
does not mention, but he scourged the covenant people and denied God's altar,
thus coming into prophetic light. From verse 36 the "little horn" of
Daniel 7:8, 24-26
fills the scene. His prosperity lasts until "the indignation" (the "time of trouble"
of
Daniel 12:1 and Matthew 24:21)
is accomplished
(v. 36).
This is parallel with Revelation 17:10-14; 19:19-21.
Verses 37-45
supply details not mentioned in the N.T. The expression "God of his fathers"
(v. 37)
has been held to indicate that the "king"
is an apostate Jew, but this does not accord with
Daniel 9:26,
which was fulfilled by the Gentile armies of Rome.
The "little horn" is an apostate, but from Christianity,
not Judaism (cf.
1 John 2:18-19).
Verses 38-45
describe his career.
Substituting "the god of forces" (i.e. forces of nature) for the true God
(vs. 38, 39),
he soon presents himself as that god
(cf. 2 Thessalonians 2:3-4).
While his career lasts he is an irresistible conqueror
(vs. 40-44).
He establishes his palace in Jerusalem, probably
at the time of his supreme act of blasphemous impiety
(Daniel 9:27; 12:11;
Matthew 24:15; 2 Thesalonians 2:4).
From this time begins the great tribulation
(Daniel 12:1; Matthew 24:21)
which runs its course during the last half of Daniel's seventieth
week, viz. three and one half years
(Daniel 7:25; 12:7, 11;
Revelation 13:5).
See Revelation 19:20, Note Page 1349_2.
918_a; Daniel 11:25, against the king of the south with a great army
918_b; Daniel 11:29, and come toward the south
Antiochus Epiphanes' second expedition agains Egypt.
It was stopped by the mandate of Rome (Verse 30), he turns aganst the Jews.
918_c; Daniel 11:31, they shall place the abomination that maketh desolate
918_d; Daniel 11:32, their God shall be strong, and do exploits
e.g., The Maccabees. B.C. 168 and following.
918_e; Daniel 11:36, and he shall exalt himself
919_1; Daniel 12:1, standeth for the children of thy people
919_2; Daniel 12:4, even to the time of the end
Time Of The End
The "time of the end" in Daniel. The expression, or its equivalent, "in the
end." occurs, Daniel 8:17-19; 9:26; 11:35, 40, 45; 12:4, 6, 9.
Summary:
(1) The time of the end in Daniel begins with the violation by "the prince that
shall come" (i.e. "little horn," "man of sin," "Beast") of his covenant with the
Jews for the restoration of the temple and sacrifice (Daniel 9:27), and his
presentation of himself as God
(Daniel 9:27; 11:36-38; Matthew 24:15; 2 Thessalonians 2:4; Revelaton 13:4-6),
and ends with
his destruction by the appearing of the lord in glory
(2 Thesselonians 2:8; Revelation 19:19-20).
(2) The duration of the "time of the end" is three and one half years, coinciding
with the last half of the seventieth week of Daniel
(Daniel 7:25; 12:7; Revelation 13:5).
(3) This "time of the end" is the "time of Jacob's trouble"
(Jeremiah 30:7);
"a time of trouble such as never was since there was a nation"
(Daniel 12:1); "great tribulation such as was not from the beginning of the world
. . . nor ever shall be"
(Matthew 24:21).
The N.T.. especially the Book of the Revelation, adds many
details.
919_a; Daniel 11:45, plant the tabernacles of his palace between the seas
919_b; Daniel 12:1, time of trouble, such as never was since there was a nation
919_c; Daniel 12:2, sleep in the dust of the earth shall awake
919_d; Daniel 12:3, they that be wise shall shine as the brightness
920_1; Daniel 12:12, in thy lot at the end of the days
920_a; Daniel 12:10, Many shall be purified, and made white
920_b; Daniel 12:11, sacrifice shall be taken away, and the abomination that maketh desolate
920_c; Daniel 12:11b, the abomination that maketh desolate set up
920_d; Daniel 12:13, stand in thy lot at the end of the days
i.e., of the 1260, 1290, and 1335 days.
920_3; Daniel 12:7.
This verse of this chapter and book in Daniel is the 70th 7 in the Bible.
714_1; Isaiah 1:26, And I will restore thy judges as at the first
Under the kingdom the ancient method of administering the theocratic government over Israel is to be restored.
714_2; Daniel 2:35, that mountain of the Lord's House
1106_2; Luke 21:24, Jerusalem shall be trodden down of the Gentiles
Gentiles to Destroy Jerusalm
Verses 20, 24 are not included in the report of the Olivet discourse as given by
Matthew and Mark.
Two sieges of Jerusalem are in view in that discourse.
Luke 21:20-24
refers to the siege by Titus, a.d. 70, when the city was taken, and verse 24
literally fulfilled.
But that siege and its horrors but adumbrate the final siege
at the end of this age, in which the "great tribulation" culminates. At that time
the city will be taken, but delivered by the glorious appearing of the Lord (Rev. 19.
n-2i). The references in
Matthew 24:15-28, Mark 13:14-26
are to the final tribulation
siege;
Luke 21:20-24 to the destruction of Jerusalem by Titus.
In Luke the sign
is the compassing of Jerusalem by armies
(Luke 21:20);
in Matthew (24:15)
and
Mark (13:14)
the sign is the abomination in the holy place
(2 Thessalonians 2:4).
1106_2
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