<hi type="bold">12. the rest of the beasts--</hi>that is, the three first, had passed away not by direct destroying judgments, such as consumed the little horn, as being the finally matured evil of the fourth beast. They had continued to exist but their "dominion was was taken away"; whereas the fourth beast shall cease utterly, superseded by Messiah's kingdom.

<hi type="bold">for a season ... time--</hi>Not only the triumph of the beasts over the godly, but their very existence is limited to a definite time, and that time the exactly suitable one (compare <reference osisRef="Matt.24.22">Mt 24:22</reference>). Probably a definite period is meant by a "season and time" (compare <reference osisRef="Dan.7.25">Da 7:25</reference>; <reference osisRef="Rev.20.3">Re 20:3</reference>). It is striking, the fourth monarchy, though Christianized for fifteen hundred years past, is not distinguished from the previous heathen monarchies, or from its own heathen portion. Nay, it is represented as the most God-opposed of all, and culminating at last in blasphemous Antichrist. The reason is: Christ's kingdom now is not of this world (<reference osisRef="John.18.36">Joh 18:36</reference>); and only at the second advent of Christ does it become an external power of the world. Hence Daniel, whose province it was to prophesy of the world powers, does not treat of Christianity until it becomes a world power, namely, at the second advent. The kingdom of God is a hidden one till Jesus comes again (<reference osisRef="Rom.8.17">Ro 8:17</reference>; <reference osisRef="Col.3.2">Col 3:2</reference>, <reference osisRef="Col.3.3">3</reference>; <reference osisRef="2Tim.2.11">2Ti 2:11</reference>, <reference osisRef="2Cor.2.12">12</reference>). Rome was worldly while heathen, and remains worldly, though Christianized. So the New Testament views the present æon or age of the world as essentially heathenish, which we cannot love without forsaking Christ (<reference osisRef="Rom.12.2">Ro 12:2</reference>; <reference osisRef="1Cor.1.20">1Co 1:20</reference>; <reference osisRef="2Cor.6.8">2:6, 8</reference>; <reference osisRef="2Cor.3.18">3:18</reference>; 7:31; <reference osisRef="2Cor.4.4">2Co 4:4</reference>; <reference osisRef="Gal.1.4">Ga 1:4</reference>; <reference osisRef="Eph.2.2">Ep 2:2</reference>; <reference osisRef="2Tim.4.10">2Ti 4:10</reference>; compare <reference osisRef="1John.2.15">1Jo 2:15</reference>, <reference osisRef="2Cor.2.17">17</reference>). The object of Christianity is not so much to Christianize the present world as to save souls out of it, so as not to be condemned with the world (<reference osisRef="1Cor.11.32">1Co 11:32</reference>), but to rule with Him in His millennium (<reference osisRef="Matt.5.5">Mt 5:5</reference>; <reference osisRef="Luke.12.32">Lu 12:32</reference>; <reference osisRef="Luke.22.28-Luke.22.30">22:28-30</reference>; <reference osisRef="Rom.5.17">Ro 5:17</reference>; <reference osisRef="1Cor.6.2">1Co 6:2</reference>; <reference osisRef="Rev.1.6">Re 1:6</reference>; 2:26-28; 3:21; 20:4). This is to be our hope, not to reign in the present world course (<reference osisRef="1Cor.4.8">1Co 4:8</reference>; <reference osisRef="2Cor.4.18">2Co 4:18</reference>; <reference osisRef="Phil.3.20">Php 3:20</reference>; <reference osisRef="Heb.13.14">He 13:14</reference>). There must be a "regeneration" of the world, as of the individual, a death previous to a resurrection, a destruction of the world kingdoms, before they rise anew as the kingdoms of Christ (<reference osisRef="Matt.19.28">Mt 19:28</reference>). Even the millennium will not perfectly eradicate the world's corruption; another apostasy and judgment will follow (<reference osisRef="Rev.20.7-Rev.20.15">Re 20:7-15</reference>), in which the world of nature is to be destroyed and renewed, as the world of history was before the millennium (<reference osisRef="2Pet.3.8-2Pet.3.13">2Pe 3:8-13</reference>); then comes the perfect earth and heaven (<reference osisRef="Rev.21.1">Re 21:1</reference>). Thus there is an onward progress, and the Christian is waiting for the consummation (<reference osisRef="Mark.13.33-Mark.13.37">Mr 13:33-37</reference>; <reference osisRef="Luke.12.35">Lu 12:35</reference>, 36, 40-46; <reference osisRef="1Thess.1.9">1Th 1:9</reference>, <reference osisRef="1Cor.1.10">10</reference>), as His Lord also is "expecting" (<reference osisRef="Heb.10.13">He 10:13</reference>).

12. the rest of the beasts-- that is, the three first, had passed away not by direct destroying judgments, such as consumed the little horn, as being the finally matured evil of the fourth beast. They had continued to exist but their "dominion was was taken away"; whereas the fourth beast shall cease utterly, superseded by Messiah's kingdom. for a season... time-- Not only the triumph of the beasts over the godly, but their very existence is limited to a definite time, and that time the exactly suitable one (compare Mt 24:22). Probably a definite period is meant by a "season and time" (compare Da 7:25; Re 20:3). It is striking, the fourth monarchy, though Christianized for fifteen hundred years past, is not distinguished from the previous heathen monarchies, or from its own heathen portion. Nay, it is represented as the most God-opposed of all, and culminating at last in blasphemous Antichrist. The reason is: Christ's kingdom now is not of this world (Joh 18:36); and only at the second advent of Christ does it become an external power of the world. Hence Daniel, whose province it was to prophesy of the world powers, does not treat of Christianity until it becomes a world power, namely, at the second advent. The kingdom of God is a hidden one till Jesus comes again (Ro 8:17; Col 3:2, 3; 2Ti 2:11, 12). Rome was worldly while heathen, and remains worldly, though Christianized. So the New Testament views the present æon or age of the world as essentially heathenish, which we cannot love without forsaking Christ (Ro 12:2; 1Co 1:20; 2:6, 8; 3:18; 7:31; 2Co 4:4; Ga 1:4; Ep 2:2; 2Ti 4:10; compare 1Jo 2:15, 17). The object of Christianity is not so much to Christianize the present world as to save souls out of it, so as not to be condemned with the world (1Co 11:32), but to rule with Him in His millennium (Mt 5:5; Lu 12:32; 22:28-30; Ro 5:17; 1Co 6:2; Re 1:6; 2:26-28; 3:21; 20:4). This is to be our hope, not to reign in the present world course (1Co 4:8; 2Co 4:18; Php 3:20; He 13:14). There must be a "regeneration" of the world, as of the individual, a death previous to a resurrection, a destruction of the world kingdoms, before they rise anew as the kingdoms of Christ (Mt 19:28). Even the millennium will not perfectly eradicate the world's corruption; another apostasy and judgment will follow (Re 20:7-15), in which the world of nature is to be destroyed and renewed, as the world of history was before the millennium (2Pe 3:8-13); then comes the perfect earth and heaven (Re 21:1). Thus there is an onward progress, and the Christian is waiting for the consummation (Mr 13:33-37; Lu 12:35, 36, 40-46; 1Th 1:9, 10), as His Lord also is "expecting" (He 10:13).


<hi type="bold">13. Son of man--</hi>(See on <reference osisRef="Ezek.2.1">Eze 2:1</reference>). Not merely Son of David, and King of Israel, but Head of restored humanity (corresponding to the world-wide horizon of Daniel's prophecy); the seed of the woman, crushing Antichrist, the seed of the serpent, according to the Prot-evangel in Paradise (<reference osisRef="Gen.3.15">Ge 3:15</reference>). The Representative Man shall then realize the original destiny of man as Head of the creation (<reference osisRef="Gen.1.26">Ge 1:26</reference>, <reference osisRef="1Cor.1.28">28</reference>); the center of unity to Israel and the Gentiles. The beast, which taken conjointly represents the four beasts, ascends from the sea (<reference osisRef="Dan.7.2">Da 7:2</reference>; <reference osisRef="Rev.13.1">Re 13:1</reference>); the Son of man descends from "heaven." Satan, as the serpent, is the representative head of all that bestial; man, by following the serpent, has become bestial. God must, therefore, become man, so that man may cease to be beast-like. Whoever rejects the incarnate God will be judged by the Son of man just because He is the Son of man (<reference osisRef="John.5.27">Joh 5:27</reference>). This title is always associated with His coming again, because the kingdom that then awaits Him in that which belongs to Him as the Saviour of man, the Restorer of the lost inheritance. "Son of man" expresses His VISIBLE state formerly in his humiliation hereafter in His exaltation. He "comes to the Ancient of days" to be invested with the kingdom. Compare <reference osisRef="Ps.110.2">Psa 110:2</reference>: "The Lord shall send the rod of thy strength (Messiah) out of Zion." This investiture was at His ascension "with the clouds of heaven" (<reference osisRef="Acts.1.9">Ac 1:9</reference>; 2:33, 34; <reference osisRef="Ps.2.6-Ps.2.9">Psa 2:6-9</reference>; <reference osisRef="Matt.28.18">Mt 28:18</reference>), which is a pledge of His return "in like manner" in the clouds" (<reference osisRef="Acts.1.11">Ac 1:11</reference>; <reference osisRef="Matt.26.64">Mt 26:64</reference>), and "with clouds" (<reference osisRef="Rev.1.7">Re 1:7</reference>). The kingdom then was given to Him in title and invisible exercise; at His second coming it shall be in visible administration. He will vindicate it from the misrule of those who received it to hold for and under God, but who ignored His supremacy. The Father will assert His right by the Son, the heir, who will hold it for Him (<reference osisRef="Ezek.1.27">Eze 1:27</reference>; <reference osisRef="Heb.1.2">He 1:2</reference>; <reference osisRef="Rev.19.13-Rev.19.16">Re 19:13-16</reference>). Tregelles thinks the investiture here immediately precedes Christ's coming forth; because He sits at God's right hand until His enemies are made His footstool, then the kingdom is given to the Son in actual investiture, and He comes to crush His so prepared footstool under His feet. But the words, "with the clouds," and the universal power actually, though invisibly, given Him then (<reference osisRef="Eph.1.20-Eph.1.22">Ep 1:20-22</reference>), agree best with His investiture at the ascension, which, in the prophetic view that overleaps the interval of ages, is the precursor of His coming visibly to reign; no event of equal moment taking place in the interval.

13. Son of man-- (See on Eze 2:1). Not merely Son of David, and King of Israel, but Head of restored humanity (corresponding to the world-wide horizon of Daniel's prophecy); the seed of the woman, crushing Antichrist, the seed of the serpent, according to the Prot-evangel in Paradise (Ge 3:15). The Representative Man shall then realize the original destiny of man as Head of the creation (Ge 1:26, 28); the center of unity to Israel and the Gentiles. The beast, which taken conjointly represents the four beasts, ascends from the sea (Da 7:2; Re 13:1); the Son of man descends from "heaven." Satan, as the serpent, is the representative head of all that bestial; man, by following the serpent, has become bestial. God must, therefore, become man, so that man may cease to be beast-like. Whoever rejects the incarnate God will be judged by the Son of man just because He is the Son of man (Joh 5:27). This title is always associated with His coming again, because the kingdom that then awaits Him in that which belongs to Him as the Saviour of man, the Restorer of the lost inheritance. "Son of man" expresses His VISIBLE state formerly in his humiliation hereafter in His exaltation. He "comes to the Ancient of days" to be invested with the kingdom. Compare Psa 110:2: "The Lord shall send the rod of thy strength (Messiah) out of Zion." This investiture was at His ascension "with the clouds of heaven" (Ac 1:9; 2:33, 34; Psa 2:6-9; Mt 28:18), which is a pledge of His return "in like manner" in the clouds" (Ac 1:11; Mt 26:64), and "with clouds" (Re 1:7). The kingdom then was given to Him in title and invisible exercise; at His second coming it shall be in visible administration. He will vindicate it from the misrule of those who received it to hold for and under God, but who ignored His supremacy. The Father will assert His right by the Son, the heir, who will hold it for Him (Eze 1:27; He 1:2; Re 19:13-16). Tregelles thinks the investiture here immediately precedes Christ's coming forth; because He sits at God's right hand until His enemies are made His footstool, then the kingdom is given to the Son in actual investiture, and He comes to crush His so prepared footstool under His feet. But the words, "with the clouds," and the universal power actually, though invisibly, given Him then (Ep 1:20-22), agree best with His investiture at the ascension, which, in the prophetic view that overleaps the interval of ages, is the precursor of His coming visibly to reign; no event of equal moment taking place in the interval.


<hi type="bold">15. body--</hi>literally, "sheath": the body being the "sheath" of the soul.

15. body-- literally, "sheath": the body being the "sheath" of the soul.


<hi type="bold">17. kings--</hi>that is, kingdoms. Compare <reference osisRef="Dan.7.23">Da 7:23</reference>, "fourth kingdom"; <reference osisRef="Dan.2.38">Da 2:38</reference>; <reference osisRef="2Cor.8.20-2Cor.8.22">8:20-22</reference>. Each of the four kings represents a dynasty. Nebuchadnezzar, Alexander, Antiochus, and Antichrist, though individually referred to, are representatives of characteristic tendencies.

17. kings-- that is, kingdoms. Compare Da 7:23, "fourth kingdom"; Da 2:38; 8:20-22. Each of the four kings represents a dynasty. Nebuchadnezzar, Alexander, Antiochus, and Antichrist, though individually referred to, are representatives of characteristic tendencies.


<hi type="bold">18. the Most High--</hi>the emphatic title of God in this prophecy, who delegates His power first to Israel; then to the Gentiles (<reference osisRef="Dan.2.37">Da 2:37</reference>, 38) when Israel fails to realize the idea of the theocracy; lastly, to Messiah, who shall rule truly for God, taking it from the Gentile world powers, whose history is one of continual degeneracy culminating in the last of the kings, Antichrist. Here, in the interpretation, "the saints," but in the vision (<reference osisRef="Dan.7.13">Da 7:13</reference>, <reference osisRef="Dan.7.14">14</reference>), "the Son of man," takes the kingdom; for Christ and His people are one in suffering, and one in glory. Tregelles translates, "most high places" (<reference osisRef="Eph.1.3">Ep 1:3</reference>; 2:6). Though oppressed by the beast and little horn, they belong not to the earth from which the four beasts arise, but to the most high places.

18. the Most High-- the emphatic title of God in this prophecy, who delegates His power first to Israel; then to the Gentiles (Da 2:37, 38) when Israel fails to realize the idea of the theocracy; lastly, to Messiah, who shall rule truly for God, taking it from the Gentile world powers, whose history is one of continual degeneracy culminating in the last of the kings, Antichrist. Here, in the interpretation, "the saints," but in the vision (Da 7:13, 14), "the Son of man," takes the kingdom; for Christ and His people are one in suffering, and one in glory. Tregelles translates, "most high places" (Ep 1:3; 2:6). Though oppressed by the beast and little horn, they belong not to the earth from which the four beasts arise, but to the most high places.


19. Balaam, an Aramean, dwelling on the Euphrates, at the beginning of Israel's independent history, and Daniel at the close of it, prophetically exhibit to the hostile world powers Israel as triumphant over them at last, though the world powers of the East (Asshur) and the West (Chittim) carry all before them and afflict Eber (Israel) for a time (<reference osisRef="Num.23.8-Num.10.28">Nu 23:8-10, 28</reference>; <reference osisRef="Num.24.2">24:2</reference>, <reference osisRef="Num.24.7-Num.24.9">7-9</reference>, <reference osisRef="Num.24.22-Num.24.24">22-24</reference>). To Balaam's "Asshur" correspond Daniel's two eastern kingdoms, Babylon and Medo-Persia; to "Chittim," the two western kingdoms, Greece and Rome (compare <reference osisRef="Gen.10.4">Ge 10:4</reference>, <reference osisRef="Gen.11.22">11, 22</reference>). In Babel, Nimrod the hunter (revolter) founds the first kingdom of the world (<reference osisRef="Gen.10.8-Gen.10.13">Ge 10:8-13</reference>). The Babylonian world power takes up the thread interrupted at the building of Babel, and the kingdom of Nimrod. As at Babel, so in Babylon the world is united against God; Babylon, the first world power, thus becomes the type of the God-opposed world. The fourth monarchy consummates the evil; it is "diverse" from the others only in its more unlimited universality. The three first were not in the full sense universal monarchies. The fourth is; so in it the God-opposed principle finds its full development. All history moves within the Romanic, Germanic, and Slavonic nations; it shall continue so to Christ's second advent. The fourth monarchy represents universalism externally; Christianity, internally. Rome is Babylon fully developed. It is the world power corresponding in contrast to Christianity, and therefore contemporary with it (<reference osisRef="Matt.13.38">Mt 13:38</reference>; <reference osisRef="Mark.1.15">Mr 1:15</reference>; <reference osisRef="Luke.2.1">Lu 2:1</reference>; <reference osisRef="Gal.4.4">Ga 4:4</reference>).

19. Balaam, an Aramean, dwelling on the Euphrates, at the beginning of Israel's independent history, and Daniel at the close of it, prophetically exhibit to the hostile world powers Israel as triumphant over them at last, though the world powers of the East (Asshur) and the West (Chittim) carry all before them and afflict Eber (Israel) for a time (Nu 23:8-10, 28; 24:2, 7-9, 22-24). To Balaam's "Asshur" correspond Daniel's two eastern kingdoms, Babylon and Medo-Persia; to "Chittim," the two western kingdoms, Greece and Rome (compare Ge 10:4, 11, 22). In Babel, Nimrod the hunter (revolter) founds the first kingdom of the world (Ge 10:8-13). The Babylonian world power takes up the thread interrupted at the building of Babel, and the kingdom of Nimrod. As at Babel, so in Babylon the world is united against God; Babylon, the first world power, thus becomes the type of the God-opposed world. The fourth monarchy consummates the evil; it is "diverse" from the others only in its more unlimited universality. The three first were not in the full sense universal monarchies. The fourth is; so in it the God-opposed principle finds its full development. All history moves within the Romanic, Germanic, and Slavonic nations; it shall continue so to Christ's second advent. The fourth monarchy represents universalism externally; Christianity, internally. Rome is Babylon fully developed. It is the world power corresponding in contrast to Christianity, and therefore contemporary with it (Mt 13:38; Mr 1:15; Lu 2:1; Ga 4:4).


<hi type="bold">20. look ... more stout than ... fellows--</hi>namely, than that of the other horns.

20. look... more stout than... fellows-- namely, than that of the other horns.


<hi type="bold">21. made war with the saints--</hi>persecuted the Church (<reference osisRef="Rev.11.7">Re 11:7</reference>; <reference osisRef="Rev.13.7">13:7</reference>).

<hi type="bold">prevailed--</hi>but not ultimately. The limit is marked by "until" (<reference osisRef="Dan.7.22">Da 7:22</reference>). The little horn continues, without intermission, to persecute up to Christ's second advent (<reference osisRef="Rev.17.12">Re 17:12</reference>, <reference osisRef="Rev.17.14">14</reference>; <reference osisRef="Rev.19.19">19:19</reference>, <reference osisRef="Rev.19.20">20</reference>).

21. made war with the saints-- persecuted the Church (Re 11:7; 13:7). prevailed-- but not ultimately. The limit is marked by "until" (Da 7:22). The little horn continues, without intermission, to persecute up to Christ's second advent (Re 17:12, 14; 19:19, 20).


<hi type="bold">22. Ancient of days came--</hi>The title applied to the Father in <reference osisRef="Dan.7.13">Da 7:13</reference> is here applied to the Son; who is called "the everlasting Father" (<reference osisRef="Isa.9.6">Is 9:6</reference>). The Father is never said to "come"; it is the Son who comes.

<hi type="bold">judgment was given to ... saints--</hi>Judgment includes rule; "kingdom" in the end of this verse (<reference osisRef="1Cor.6.2">1Co 6:2</reference>; <reference osisRef="Rev.1.6">Re 1:6</reference>; <reference osisRef="1Cor.5.10">5:10</reference>; 20:4). Christ first receives "judgment" and the "kingdom," then the saints with Him (<reference osisRef="Dan.7.13">Da 7:13</reference>, <reference osisRef="Dan.7.14">14</reference>).

22. Ancient of days came-- The title applied to the Father in Da 7:13 is here applied to the Son; who is called "the everlasting Father" (Is 9:6). The Father is never said to "come"; it is the Son who comes. judgment was given to... saints-- Judgment includes rule; "kingdom" in the end of this verse (1Co 6:2; Re 1:6; 5:10; 20:4). Christ first receives "judgment" and the "kingdom," then the saints with Him (Da 7:13, 14).


<hi type="bold">24. ten horns--</hi>answering to the ten "toes" (<reference osisRef="Dan.2.41">Da 2:41</reference>).

<hi type="bold">out of this kingdom--</hi>It is out of the fourth kingdom that ten others arise, whatever exterior territory any of them possess (<reference osisRef="Rev.13.1">Re 13:1</reference>; <reference osisRef="Rev.17.12">17:12</reference>).

<hi type="bold">rise after them--</hi>yet contemporaneous with them; the ten are contemporaries. Antichrist rises after their rise, at first "little" (<reference osisRef="Dan.7.8">Da 7:8</reference>); but after destroying three of the ten, he becomes greater than them all (<reference osisRef="Dan.7.20">Da 7:20</reference>, <reference osisRef="Dan.7.21">21</reference>). The three being gone, he is the eighth (compare <reference osisRef="Rev.17.11">Re 17:11</reference>); a distinct head, and yet "of the seven." As the previous world kingdoms had their representative heads (Babylon, Nebuchadnezzar; Persia, Cyrus; Greece, Alexander), so the fourth kingdom and its Antichrists shall have their evil concentrated in the one final Antichrist. As Antiochus Epiphanes, the Antichrist of the third kingdom in <reference osisRef="Dan.8.23-Dan.8.25">Da 8:23-25</reference>, was the personal enemy of God, so the final Antichrist of the fourth kingdom, his antitype. The Church has endured a pagan and a papal persecution; there remains for her an infidel persecution, general, purifying, and cementing [Cecil]. He will not merely, as Popery, substitute himself for Christ in Christ's name, but "deny the Father and the Son" (<reference osisRef="1John.2.22">1Jo 2:22</reference>). The persecution is to continue up to Christ's second coming (<reference osisRef="Dan.7.21">Da 7:21</reference>, <reference osisRef="Dan.7.22">22</reference>); the horn of blasphemy cannot therefore be past; for now there is almost a general cessation of persecution.

24. ten horns-- answering to the ten "toes" (Da 2:41). out of this kingdom-- It is out of the fourth kingdom that ten others arise, whatever exterior territory any of them possess (Re 13:1; 17:12). rise after them-- yet contemporaneous with them; the ten are contemporaries. Antichrist rises after their rise, at first "little" (Da 7:8); but after destroying three of the ten, he becomes greater than them all (Da 7:20, 21). The three being gone, he is the eighth (compare Re 17:11); a distinct head, and yet "of the seven." As the previous world kingdoms had their representative heads (Babylon, Nebuchadnezzar; Persia, Cyrus; Greece, Alexander), so the fourth kingdom and its Antichrists shall have their evil concentrated in the one final Antichrist. As Antiochus Epiphanes, the Antichrist of the third kingdom in Da 8:23-25, was the personal enemy of God, so the final Antichrist of the fourth kingdom, his antitype. The Church has endured a pagan and a papal persecution; there remains for her an infidel persecution, general, purifying, and cementing [Cecil]. He will not merely, as Popery, substitute himself for Christ in Christ's name, but "deny the Father and the Son" (1Jo 2:22). The persecution is to continue up to Christ's second coming (Da 7:21, 22); the horn of blasphemy cannot therefore be past; for now there is almost a general cessation of persecution.


25. Three attributes of Antichrist are specified: (1) The highest worldly wisdom and civilization. (2) The uniting of the whole civilized world under his dominion. (3) Atheism, antitheism, and autotheism in its fullest development (<reference osisRef="1John.2.22">1Jo 2:22</reference>). Therefore, not only is power taken from the fourth beast, as in the case of the other three, but God destroys it and the world power in general by a final judgment. The present external Christianity is to give place to an almost universal apostasy.

<hi type="bold">think--</hi>literally, "carry within him as it were the burden of the thought."

<hi type="bold">change times--</hi>the prerogative of God alone (<reference osisRef="Dan.2.21">Da 2:21</reference>); blasphemously assumed by Antichrist. The "times and laws" here meant are those of religious ordinance; stated times of feasts [Maurer]. Perhaps there are included the times assigned by God to the duration of kingdoms. He shall set Himself above all that is called God (<reference osisRef="2Thess.2.4">2Th 2:4</reference>), putting his own "will" above God's times and laws (<reference osisRef="Dan.11.36">Da 11:36</reference>, <reference osisRef="Dan.11.37">37</reference>). But the "times" of His wilfulness are limited for the elect's sake (<reference osisRef="Matt.24.22">Mt 24:22</reference>).

<hi type="bold">they--</hi>the saints.

<hi type="bold">given into his hand--</hi>to be persecuted.

<hi type="bold">time ... times and ... dividing of time--</hi>one year, two years, and half a year: 1260 days (<reference osisRef="Rev.12.6">Re 12:6</reference>, <reference osisRef="Rev.12.14">14</reference>); forty-two months (<reference osisRef="Rev.11.2">Re 11:2</reference>, <reference osisRef="Rev.11.3">3</reference>). That literally three and a half years are to be the term of Antichrist's persecution is favored by <reference osisRef="Dan.4.16">Da 4:16</reference>, <reference osisRef="Dan.4.23">23</reference>, where the year-day theory would be impossible. If the Church, moreover, had been informed that 1260 years must elapse before the second advent, the attitude of expectancy which is inculcated (<reference osisRef="Luke.12.38">Lu 12:38</reference>; <reference osisRef="1Cor.1.7">1Co 1:7</reference>; <reference osisRef="1Thess.1.9">1Th 1:9</reference>, <reference osisRef="1Cor.1.10">10</reference>; <reference osisRef="2Pet.3.12">2Pe 3:12</reference>) on the ground of the uncertainty of the time, would be out of place. The original word for "time" denotes a stated period or set feast; or the interval from one set feast to its recurrence, that is, a year [Tregelles]; <reference osisRef="Lev.23.4">Le 23:4</reference>, "seasons"; <reference osisRef="Lev.23.44">Le 23:44</reference>, "feasts." The passages in favor of the year-day theory are <reference osisRef="Ezek.4.6">Eze 4:6</reference>, where each day of the forty during which Ezekiel lay on his right side is defined by God as meaning a year. Compare <reference osisRef="Num.14.34">Nu 14:34</reference>, where a year of wandering in the wilderness was appointed for each day of the forty during which the spies searched Canaan; but the days were, in these two cases, merely the type or reason for the years, which were announced as they were to be fulfilled. In the prophetic part of <reference osisRef="Num.14.34">Nu 14:34</reference> "years" are literal. If the year-day system was applied to them, they would be 14,400 years! In <reference osisRef="Ezek.4.4-Ezek.4.6">Eze 4:4-6</reference>, if day meant year, Ezekiel would have lain on his right side forty years! The context here in <reference osisRef="Dan.7.24">Da 7:24</reference>, <reference osisRef="Dan.7.25">25</reference>, is not symbolical. Antichrist is no longer called a horn, but a king subduing three out of ten kings (no longer horns, <reference osisRef="Dan.7.7">Da 7:7</reference>, <reference osisRef="Dan.7.8">8</reference>). So in <reference osisRef="Dan.12.7">Da 12:7</reference>, where "time, times, and half a time," again occurs, nothing symbolic occurs in the context. So that there is no reason why the three and a half years should be so. For the first four centuries the "days" were interpreted literally; a mystical meaning of the 1260 days then began. Walter Brute first suggested the year-day theory in the end of the fourteenth century. The seventy years of the Babylonian captivity foretold by Jeremiah (<reference osisRef="Jer.25.12">Jr 25:12</reference>; <reference osisRef="Jer.29.10">29:10</reference>) were understood by Daniel (<reference osisRef="Dan.9.2">Da 9:2</reference>) as literal years, not symbolical, which would have been 25,200 years! [Tregelles]. It is possible that the year-day and day-day theories are both true. The seven (symbolical) times of the Gentile monarchies (<reference osisRef="Lev.26.24">Le 26:24</reference>) during Israel's casting off will end in the seven years of Antichrist. The 1260 years of papal misrule in the name of Christ may be represented by three and a half years of open Antichristianity and persecution before the millennium. Witnessing churches may be succeeded by witnessing individuals, the former occupying the longer, the latter the shorter period (<reference osisRef="Rev.11.3">Re 11:3</reference>). The beginning of the 1260 years is by Elliott set at A.D. 529 or 533, when Justinian's edict acknowledged Pope John II to be head of the Church; by Luther, at 606, when Phocas confirmed Justinian's grant. But 752 is the most likely date, when the temporal dominion of the popes began by Pepin's grant to Stephen II (for Zachary, his predecessor's recognition of his title to France), confirmed by Charlemagne. For it was then first that the little horn plucked up three horns, and so became the prolongation of the fourth secular kingdom [Newton]. This would bring us down to about A.D. 2000, or the seventh thousand millenary from creation. But Clinton makes about 1862 the seventh millenary, which may favor the dating from A.D. 529.

25. Three attributes of Antichrist are specified: (1) The highest worldly wisdom and civilization. (2) The uniting of the whole civilized world under his dominion. (3) Atheism, antitheism, and autotheism in its fullest development (1Jo 2:22). Therefore, not only is power taken from the fourth beast, as in the case of the other three, but God destroys it and the world power in general by a final judgment. The present external Christianity is to give place to an almost universal apostasy. think-- literally, "carry within him as it were the burden of the thought." change times-- the prerogative of God alone (Da 2:21); blasphemously assumed by Antichrist. The "times and laws" here meant are those of religious ordinance; stated times of feasts [Maurer]. Perhaps there are included the times assigned by God to the duration of kingdoms. He shall set Himself above all that is called God (2Th 2:4), putting his own "will" above God's times and laws (Da 11:36, 37). But the "times" of His wilfulness are limited for the elect's sake (Mt 24:22). they-- the saints. given into his hand-- to be persecuted. time... times and... dividing of time-- one year, two years, and half a year: 1260 days (Re 12:6, 14); forty-two months (Re 11:2, 3). That literally three and a half years are to be the term of Antichrist's persecution is favored by Da 4:16, 23, where the year-day theory would be impossible. If the Church, moreover, had been informed that 1260 years must elapse before the second advent, the attitude of expectancy which is inculcated (Lu 12:38; 1Co 1:7; 1Th 1:9, 10; 2Pe 3:12) on the ground of the uncertainty of the time, would be out of place. The original word for "time" denotes a stated period or set feast; or the interval from one set feast to its recurrence, that is, a year [Tregelles]; Le 23:4, "seasons"; Le 23:44, "feasts." The passages in favor of the year-day theory are Eze 4:6, where each day of the forty during which Ezekiel lay on his right side is defined by God as meaning a year. Compare Nu 14:34, where a year of wandering in the wilderness was appointed for each day of the forty during which the spies searched Canaan; but the days were, in these two cases, merely the type or reason for the years, which were announced as they were to be fulfilled. In the prophetic part of Nu 14:34 "years" are literal. If the year-day system was applied to them, they would be 14,400 years! In Eze 4:4-6, if day meant year, Ezekiel would have lain on his right side forty years! The context here in Da 7:24, 25, is not symbolical. Antichrist is no longer called a horn, but a king subduing three out of ten kings (no longer horns, Da 7:7, 8). So in Da 12:7, where "time, times, and half a time," again occurs, nothing symbolic occurs in the context. So that there is no reason why the three and a half years should be so. For the first four centuries the "days" were interpreted literally; a mystical meaning of the 1260 days then began. Walter Brute first suggested the year-day theory in the end of the fourteenth century. The seventy years of the Babylonian captivity foretold by Jeremiah (Jr 25:12; 29:10) were understood by Daniel (Da 9:2) as literal years, not symbolical, which would have been 25,200 years! [Tregelles]. It is possible that the year-day and day-day theories are both true. The seven (symbolical) times of the Gentile monarchies (Le 26:24) during Israel's casting off will end in the seven years of Antichrist. The 1260 years of papal misrule in the name of Christ may be represented by three and a half years of open Antichristianity and persecution before the millennium. Witnessing churches may be succeeded by witnessing individuals, the former occupying the longer, the latter the shorter period (Re 11:3). The beginning of the 1260 years is by Elliott set at A.D. 529 or 533, when Justinian's edict acknowledged Pope John II to be head of the Church; by Luther, at 606, when Phocas confirmed Justinian's grant. But 752 is the most likely date, when the temporal dominion of the popes began by Pepin's grant to Stephen II (for Zachary, his predecessor's recognition of his title to France), confirmed by Charlemagne. For it was then first that the little horn plucked up three horns, and so became the prolongation of the fourth secular kingdom [Newton]. This would bring us down to about A.D. 2000, or the seventh thousand millenary from creation. But Clinton makes about 1862 the seventh millenary, which may favor the dating from A.D. 529.


<hi type="bold">26. consume ... destroy--</hi>a twofold operation. Antichrist is to be gradually "consumed," as the Papacy has been consuming for four hundred years past, and especially of late years. He is also to be "destroyed" suddenly by Christ at His coming; the fully developed man of sin (<reference osisRef="2Thess.2.3">2Th 2:3</reference>) or false prophet making a last desperate effort in confederacy with the "beast" (<reference osisRef="Rev.16.13">Re 16:13</reference>, <reference osisRef="Rev.14.16">14, 16</reference>) or secular power of the Roman empire (some conjecture Louis Napoleon): destroyed at Armageddon in Palestine.

26. consume... destroy-- a twofold operation. Antichrist is to be gradually "consumed," as the Papacy has been consuming for four hundred years past, and especially of late years. He is also to be "destroyed" suddenly by Christ at His coming; the fully developed man of sin (2Th 2:3) or false prophet making a last desperate effort in confederacy with the "beast" (Re 16:13, 14, 16) or secular power of the Roman empire (some conjecture Louis Napoleon): destroyed at Armageddon in Palestine.


<hi type="bold">27. greatness of the kingdom under ... whole heaven--</hi>The power, which those several kingdoms had possessed, shall all be conferred on Messiah's kingdom. "Under ... heaven" shows it is a kingdom on earth, not in heaven.

<hi type="bold">people of ... saints of ... Most High--</hi>"the people of the saints," or "holy ones" (<reference osisRef="Dan.8.24">Da 8:24</reference>, Margin): the Jews, the people to whom the saints stand in a peculiar relation. The saints are gathered out of Jews and Gentiles, but the stock of the Church is Jewish (<reference osisRef="Rom.9.24">Ro 9:24</reference>; <reference osisRef="Rom.11.24">11:24</reference>); God's faithfulness to this election Church is thus virtually faithfulness to Israel, and a pledge of their future national blessing. Christ confirms this fact, while withholding the date (<reference osisRef="Acts.1.6">Ac 1:6</reference>, <reference osisRef="1Cor.1.7">7</reference>).

<hi type="bold">everlasting kingdom--</hi>If everlasting, how can the kingdom here refer to the millennial one? Answer: Daniel saw the whole time of future blessedness as one period. The clearer light of the New Testament distinguishes, in the whole period, the millennium and the time of the new heaven and new earth (compare <reference osisRef="Rev.20.4">Re 20:4</reference> with <reference osisRef="Rev.21.1">Re 21:1</reference> and <reference osisRef="Rev.22.5">Re 22:5</reference>). Christ's kingdom is "everlasting." Not even the last judgment shall end it, but only give it a more glorious appearance, the new Jerusalem coming down from God out of heaven, with the throne of God and the Lamb in it (compare <reference osisRef="Rev.5.9">Re 5:9</reference>, <reference osisRef="Rev.5.10">10</reference>; <reference osisRef="Rev.11.15">11:15</reference>).

27. greatness of the kingdom under... whole heaven-- The power, which those several kingdoms had possessed, shall all be conferred on Messiah's kingdom. "Under... heaven" shows it is a kingdom on earth, not in heaven. people of... saints of... Most High-- "the people of the saints," or "holy ones" (Da 8:24, Margin): the Jews, the people to whom the saints stand in a peculiar relation. The saints are gathered out of Jews and Gentiles, but the stock of the Church is Jewish (Ro 9:24; 11:24); God's faithfulness to this election Church is thus virtually faithfulness to Israel, and a pledge of their future national blessing. Christ confirms this fact, while withholding the date (Ac 1:6, 7). everlasting kingdom-- If everlasting, how can the kingdom here refer to the millennial one? Answer: Daniel saw the whole time of future blessedness as one period. The clearer light of the New Testament distinguishes, in the whole period, the millennium and the time of the new heaven and new earth (compare Re 20:4 with Re 21:1 and Re 22:5). Christ's kingdom is "everlasting." Not even the last judgment shall end it, but only give it a more glorious appearance, the new Jerusalem coming down from God out of heaven, with the throne of God and the Lamb in it (compare Re 5:9, 10; 11:15).


<hi type="bold">28. cogitations ... troubled me--</hi>showing that the Holy Spirit intended much more to be understood by Daniel's words than Daniel himself understood. We are not to limit the significance of prophecies to what the prophets themselves understood (<reference osisRef="1Pet.1.11">1Pe 1:11</reference>, <reference osisRef="1Cor.1.12">12</reference>). <chapter eID="Dan.7"/>

28. cogitations... troubled me-- showing that the Holy Spirit intended much more to be understood by Daniel's words than Daniel himself understood. We are not to limit the significance of prophecies to what the prophets themselves understood (1Pe 1:11, 12).


<title type="x-s2">CHAPTER 8</title> <title type="x-s3"><reference osisRef="Dan.8.1-Dan.8.27">Da 8:1-27</reference>. Vision of the Ram and He-Goat: The Twenty-three Hundred Days of the Sanctuary Being Trodden Down.</title>
 With this chapter the Hebrew part of the book begins and continues to be the language of the remainder; the visions relating wholly to the Jews and Jerusalem. The scene here narrows from world-wide prophecies to those affecting the one covenant-people in the five centuries between the exile and the advent. Antichrist, like Christ, has a more immediate future, as well as one more remote. The vision, the eighth chapter, begins, and that, the tenth through twelfth chapters, concludes, the account of the Antichrist of the third kingdom. Between the two visions the ninth chapter is inserted, as to Messiah and the covenant-people at the end of the half millennium (seventy weeks of years).

<hi type="bold">1. vision--</hi>a higher kind of revelation than a dream.

<hi type="bold">after that ... at the first--</hi>that in <reference osisRef="Dan.7.1">Da 7:1</reference>.

CHAPTER 8 Da 8:1-27. Vision of the Ram and He-Goat: The Twenty-three Hundred Days of the Sanctuary Being Trodden Down. With this chapter the Hebrew part of the book begins and continues to be the language of the remainder; the visions relating wholly to the Jews and Jerusalem. The scene here narrows from world-wide prophecies to those affecting the one covenant-people in the five centuries between the exile and the advent. Antichrist, like Christ, has a more immediate future, as well as one more remote. The vision, the eighth chapter, begins, and that, the tenth through twelfth chapters, concludes, the account of the Antichrist of the third kingdom. Between the two visions the ninth chapter is inserted, as to Messiah and the covenant-people at the end of the half millennium (seventy weeks of years). 1. vision-- a higher kind of revelation than a dream. after that... at the first-- that in Da 7:1.


<hi type="bold">2. Shushan--</hi>Susa. Though then comparatively insignificant, it was destined to be the capital of Persia after Cyrus' time. Therefore Daniel is transported into it, as being the capital of the kingdom signified by the two-horned ram (<reference osisRef="Neh.1.1">Ne 1:1</reference>; <reference osisRef="Esth.1.2-Esth.1.5">Es 1:2-5</reference>).

<hi type="bold">Elam--</hi>west of Persia proper, east of Babylonia, south of Media. Daniel was not present there personally, but in vision.

<hi type="bold">Ulai--</hi>called in Pliny Euloeus; by the Greeks, Choaspes. Now Kerah, or Karasu. So in <reference osisRef="Dan.10.4">Da 10:4</reference> he receives a vision near another river, the Hiddekel. So Ezekiel (<reference osisRef="Ezek.1.1">Eze 1:1</reference>) at the Chebar. Perhaps because synagogues used to be built near rivers, as before praying they washed their hands in the water [Rosenmuller], (<reference osisRef="Ps.137.1">Psa 137:1</reference>).

2. Shushan-- Susa. Though then comparatively insignificant, it was destined to be the capital of Persia after Cyrus' time. Therefore Daniel is transported into it, as being the capital of the kingdom signified by the two-horned ram (Ne 1:1; Es 1:2-5). Elam-- west of Persia proper, east of Babylonia, south of Media. Daniel was not present there personally, but in vision. Ulai-- called in Pliny Euloeus; by the Greeks, Choaspes. Now Kerah, or Karasu. So in Da 10:4 he receives a vision near another river, the Hiddekel. So Ezekiel (Eze 1:1) at the Chebar. Perhaps because synagogues used to be built near rivers, as before praying they washed their hands in the water [Rosenmuller], (Psa 137:1).


<hi type="bold">3. two horns--</hi>The "two" ought not to be in italics, as if it were not in the original; for it is expressed by the Hebrew dual. "Horn" in the East is the symbol of power and royalty.

<hi type="bold">one ... higher than ... other ... the higher came up last--</hi>Persia, which was of little note till Cyrus' time, became then ascendant over Media, the more ancient kingdom. Darius was sixty-two years old (<reference osisRef="Dan.5.31">Da 5:31</reference>) when he began to reign; during his short reign of two years, being a weak king (<reference osisRef="Dan.6.1-Dan.6.3">Da 6:1-3</reference>), the government was almost entirely in Cyrus' hands. Hence Herodotus does not mention Darius; but Xenophon does under the name of Cyaxares II. The "ram" here corresponds to the "bear" (<reference osisRef="Dan.7.5">Da 7:5</reference>), symbolizing clumsy firmness. The king of Persia wore a jewelled ram's head of gold instead of a diadem, such as are seen on the pillars at Persepolis. Also the Hebrew for "ram" springs from the same root as "Elam," or Persia [Newton]. The "one horn higher than the other" answers to the bear "raising itself on one side" (compare Note, see on <reference osisRef="Dan.7.5">Da 7:5</reference>).

3. two horns-- The "two" ought not to be in italics, as if it were not in the original; for it is expressed by the Hebrew dual. "Horn" in the East is the symbol of power and royalty. one... higher than... other... the higher came up last-- Persia, which was of little note till Cyrus' time, became then ascendant over Media, the more ancient kingdom. Darius was sixty-two years old (Da 5:31) when he began to reign; during his short reign of two years, being a weak king (Da 6:1-3), the government was almost entirely in Cyrus' hands. Hence Herodotus does not mention Darius; but Xenophon does under the name of Cyaxares II. The "ram" here corresponds to the "bear" (Da 7:5), symbolizing clumsy firmness. The king of Persia wore a jewelled ram's head of gold instead of a diadem, such as are seen on the pillars at Persepolis. Also the Hebrew for "ram" springs from the same root as "Elam," or Persia [Newton]. The "one horn higher than the other" answers to the bear "raising itself on one side" (compare Note, see on Da 7:5).


<hi type="bold">4. ram pushing westward--</hi>Persia conquered westward Babylon, Mesopotamia, Syria, Asia Minor.

<hi type="bold">northward--</hi>Colchis, Armenia, Iberia, and the dwellers on the Caspian Sea.

<hi type="bold">southward--</hi>Judea, Egypt, Ethiopia, Libya; also India, under Darius. He does not say eastward, for the Persians themselves came from the east (<reference osisRef="Isa.46.11">Is 46:11</reference>).

<hi type="bold">did according to his will--</hi>(<reference osisRef="Dan.11.3">Da 11:3</reference>, <reference osisRef="Dan.11.16">16</reference>; compare <reference osisRef="Dan.5.19">Da 5:19</reference>).

4. ram pushing westward-- Persia conquered westward Babylon, Mesopotamia, Syria, Asia Minor. northward-- Colchis, Armenia, Iberia, and the dwellers on the Caspian Sea. southward-- Judea, Egypt, Ethiopia, Libya; also India, under Darius. He does not say eastward, for the Persians themselves came from the east (Is 46:11). did according to his will-- (Da 11:3, 16; compare Da 5:19).


<hi type="bold">5. he-goat--</hi>Græco-Macedonia.

<hi type="bold">notable horn--</hi>Alexander. "Touched not ... ground," implies the incredible swiftness of his conquests; he overran the world in less than twelve years. The he-goat answers to the leopard (<reference osisRef="Dan.7.6">Da 7:6</reference>). Caranus, the first king of Macedonia, was said to have been led by goats to Edessa, which he made the seat of his kingdom, and called Æge, that is, "goat-city."

5. he-goat-- Græco-Macedonia. notable horn-- Alexander. "Touched not... ground," implies the incredible swiftness of his conquests; he overran the world in less than twelve years. The he-goat answers to the leopard (Da 7:6). Caranus, the first king of Macedonia, was said to have been led by goats to Edessa, which he made the seat of his kingdom, and called Æge, that is, "goat-city."


<hi type="bold">6. standing before the river--</hi>Ulai. It was at the "river" Granicus that Alexander fought his first victorious battle against Darius, 334 B.C.

6. standing before the river-- Ulai. It was at the "river" Granicus that Alexander fought his first victorious battle against Darius, 334 B.C.


<hi type="bold">7. moved with choler--</hi>Alexander represented the concentrated wrath of Greece against Persia for the Persian invasions of Greece; also for the Persian cruelties to Greeks, and Darius' attempts to seduce Alexander's soldiers to treachery [Newton].

<hi type="bold">stamped upon him--</hi>In 331 B.C. he defeated Darius Codomanus, and in 330 B.C. burned Persepolis and completed the conquest of Persia.

<hi type="bold">none ... could deliver--</hi>Not the immense hosts of Persia could save it from the small army of Alexander (<reference osisRef="Ps.33.16">Psa 33:16</reference>).

7. moved with choler-- Alexander represented the concentrated wrath of Greece against Persia for the Persian invasions of Greece; also for the Persian cruelties to Greeks, and Darius' attempts to seduce Alexander's soldiers to treachery [Newton]. stamped upon him-- In 331 B.C. he defeated Darius Codomanus, and in 330 B.C. burned Persepolis and completed the conquest of Persia. none... could deliver-- Not the immense hosts of Persia could save it from the small army of Alexander (Psa 33:16).


<hi type="bold">8. when he was strong ... great horn was broken--</hi>The empire was in full strength at Alexander's death by fever at Babylon, and seemed then least likely to fall. Yet it was then "broken." His natural brother, Philip Aridoeus, and his two sons, Alexander Ægus and Hercules, in fifteen months were murdered.

<hi type="bold">four ... toward ... four winds--</hi>Seleucus, in the east, obtained Syria, Babylonia, Media, &c.; Cassander, in the west, Macedon Thessaly, Greece; Ptolemy, in the south, Egypt, Cyprus, &c.; Lysimachus, in the north, Thrace, Cappadocia, and the north parts of Asia Minor.

8. when he was strong... great horn was broken-- The empire was in full strength at Alexander's death by fever at Babylon, and seemed then least likely to fall. Yet it was then "broken." His natural brother, Philip Aridoeus, and his two sons, Alexander Ægus and Hercules, in fifteen months were murdered. four... toward... four winds-- Seleucus, in the east, obtained Syria, Babylonia, Media, &c.; Cassander, in the west, Macedon Thessaly, Greece; Ptolemy, in the south, Egypt, Cyprus, &c.; Lysimachus, in the north, Thrace, Cappadocia, and the north parts of Asia Minor.


<hi type="bold">9. little horn--</hi>not to be confounded with the little horn of the fourth kingdom in <reference osisRef="Dan.7.8">Da 7:8</reference>. The little horn in <reference osisRef="Dan.7.8">Da 7:8</reference> comes as an eleventh horn after ten preceding horns. In <reference osisRef="Dan.8.9">Da 8:9</reference> it is not an independent fifth horn, after the four previous ones, but it arises out of one of the four existing horns. This horn is explained (<reference osisRef="Dan.8.23">Da 8:23</reference>) to be "a king of fierce countenance," &c. Antiochus Epiphanes is meant. Greece with all its refinement produces the first, that is, the Old Testament Antichrist. Antiochus had an extraordinary love of art, which expressed itself in grand temples. He wished to substitute Zeus Olympius for Jehovah at Jerusalem. Thus first heathen civilization from below, and revealed religion from above, came into collision. Identifying himself with Jupiter, his aim was to make his own worship universal (compare <reference osisRef="Dan.8.25">Da 8:25</reference> with <reference osisRef="Dan.11.36">Da 11:36</reference>); so mad was he in this that he was called Epimanes (maniac) instead of Epiphanes. None of the previous world rulers, Nebuchadnezzar (<reference osisRef="Dan.4.31-Dan.4.34">Da 4:31-34</reference>), Darius (<reference osisRef="Dan.6.27">Da 6:27</reference>, <reference osisRef="Dan.6.28">28</reference>), Cyrus (<reference osisRef="Ezra.1.2-Ezra.1.4">Ezr 1:2-4</reference>), Artaxerxes Longimanus (<reference osisRef="Ezra.7.12">Ezr 7:12</reference>), had systematically opposed the Jews' religious worship. Hence the need of prophecy to prepare them for Antiochus. The struggle of the Maccabees was a fruit of Daniel's prophecy (1 Maccabees 2:59). He is the forerunner of the final Antichrist, standing in the same relation to the first advent of Christ that Antichrist does to His second coming. The sins in Israel which gave rise to the Greek Antichrist were that some Jews adopted Hellenic customs (compare <reference osisRef="Dan.11.30">Da 11:30</reference>, <reference osisRef="Dan.11.32">32</reference>), erecting theaters, and regarding all religions alike, sacrificing to Jehovah, but at the same time sending money for sacrifices to Hercules. Such shall be the state of the world when ripe for Antichrist. At <reference osisRef="Dan.8.9">Da 8:9</reference> and <reference osisRef="Dan.8.23">Da 8:23</reference> the description passes from the literal Antiochus to features which, though partially attributed to him, hold good in their fullest sense only of his antitype, the New Testament Antichrist. The Mohammedan Antichrist may also be included; answering to the Euphratean (Turk) horsemen (<reference osisRef="Rev.9.14-Rev.9.21">Re 9:14-21</reference>), loosed "an hour, a day, a month, a year" (391 years, in the year-day theory), to scourge corrupted, idolatrous Christianity. In A.D. 637 the Saracen Moslem mosque of Omar was founded on the site of the temple, "treading under foot the sanctuary" (<reference osisRef="Dan.8.11-Dan.8.13">Da 8:11-13</reference>); and there it still remains. The first conquest of the Turks over Christians was in A.D. 1281; and 391 years after they reached their zenith of power and began to decline, Sobieski defeating them at Vienna. Mohammed II, called "the conqueror," reigned A.D. 1451-1481, in which period Constantinople fell; 391 years after brings us to our own day, in which Turkey's fall is imminent.

<hi type="bold">waxed ... great, toward ... south--</hi>(<reference osisRef="Dan.11.25">Da 11:25</reference>). Antiochus fought against Ptolemy Philometer and Egypt, that is, the south.

<hi type="bold">toward the east--</hi>He fought against those who attempted a change of government in Persia.

<hi type="bold">toward the pleasant land--</hi>Judea, "the glorious land" (<reference osisRef="Dan.11.16">Da 11:16</reference>, 41, 45; compare <reference osisRef="Ps.48.2">Psa 48:2</reference>; <reference osisRef="Ezek.20.6">Eze 20:6</reference>, <reference osisRef="Ezek.20.15">15</reference>). Its chief pleasantness consists in its being God's chosen land (<reference osisRef="Ps.132.13">Psa 132:13</reference>; <reference osisRef="Jer.3.19">Jr 3:19</reference>). Into it Antiochus made his inroad after his return from Egypt.

9. little horn-- not to be confounded with the little horn of the fourth kingdom in Da 7:8. The little horn in Da 7:8 comes as an eleventh horn after ten preceding horns. In Da 8:9 it is not an independent fifth horn, after the four previous ones, but it arises out of one of the four existing horns. This horn is explained (Da 8:23) to be "a king of fierce countenance," &c. Antiochus Epiphanes is meant. Greece with all its refinement produces the first, that is, the Old Testament Antichrist. Antiochus had an extraordinary love of art, which expressed itself in grand temples. He wished to substitute Zeus Olympius for Jehovah at Jerusalem. Thus first heathen civilization from below, and revealed religion from above, came into collision. Identifying himself with Jupiter, his aim was to make his own worship universal (compare Da 8:25 with Da 11:36); so mad was he in this that he was called Epimanes (maniac) instead of Epiphanes. None of the previous world rulers, Nebuchadnezzar (Da 4:31-34), Darius (Da 6:27, 28), Cyrus (Ezr 1:2-4), Artaxerxes Longimanus (Ezr 7:12), had systematically opposed the Jews' religious worship. Hence the need of prophecy to prepare them for Antiochus. The struggle of the Maccabees was a fruit of Daniel's prophecy (1 Maccabees 2:59). He is the forerunner of the final Antichrist, standing in the same relation to the first advent of Christ that Antichrist does to His second coming. The sins in Israel which gave rise to the Greek Antichrist were that some Jews adopted Hellenic customs (compare Da 11:30, 32), erecting theaters, and regarding all religions alike, sacrificing to Jehovah, but at the same time sending money for sacrifices to Hercules. Such shall be the state of the world when ripe for Antichrist. At Da 8:9 and Da 8:23 the description passes from the literal Antiochus to features which, though partially attributed to him, hold good in their fullest sense only of his antitype, the New Testament Antichrist. The Mohammedan Antichrist may also be included; answering to the Euphratean (Turk) horsemen (Re 9:14-21), loosed "an hour, a day, a month, a year" (391 years, in the year-day theory), to scourge corrupted, idolatrous Christianity. In A.D. 637 the Saracen Moslem mosque of Omar was founded on the site of the temple, "treading under foot the sanctuary" (Da 8:11-13); and there it still remains. The first conquest of the Turks over Christians was in A.D. 1281; and 391 years after they reached their zenith of power and began to decline, Sobieski defeating them at Vienna. Mohammed II, called "the conqueror," reigned A.D. 1451-1481, in which period Constantinople fell; 391 years after brings us to our own day, in which Turkey's fall is imminent. waxed... great, toward... south-- (Da 11:25). Antiochus fought against Ptolemy Philometer and Egypt, that is, the south. toward the east-- He fought against those who attempted a change of government in Persia. toward the pleasant land-- Judea, "the glorious land" (Da 11:16, 41, 45; compare Psa 48:2; Eze 20:6, 15). Its chief pleasantness consists in its being God's chosen land (Psa 132:13; Jr 3:19). Into it Antiochus made his inroad after his return from Egypt.


<hi type="bold">10. great, even to ... host of heaven--</hi>explained in <reference osisRef="Dan.8.24">Da 8:24</reference>, "the mighty and holy people," that is, the Jews (<reference osisRef="Dan.7.21">Da 7:21</reference>) and their priests (compare <reference osisRef="Isa.24.21">Is 24:21</reference>). The Levites' service is called "a warfare" (<reference osisRef="Num.8.24">Nu 8:24</reference>, <reference osisRef="Num.8.25">25</reference>, Margin). Great civil and religious powers are symbolized by "stars" (<reference osisRef="Matt.24.29">Mt 24:29</reference>). See 1 Maccabees 1:25, &c.; 1 Maccabees 2:35, &c.; 1 Maccabees 5:<reference osisRef="2Cor.12.13">2, 12, 13</reference>. Tregelles refers "stars" to those Jews whose portion from God is heavenly glory (<reference osisRef="Dan.12.3">Da 12:3</reference>), being believers in Him who is above at God's right hand: not the blinded Jews.

<hi type="bold">cast ... stars to the ground--</hi>So Babel, as type of Antichrist, is described (<reference osisRef="Isa.14.13">Is 14:13</reference>, <reference osisRef="Isa.14.14">14</reference>), "I will exalt my throne above the stars of God." Compare <reference osisRef="Rev.12.4">Re 12:4</reference>; <reference osisRef="2Cor.12.2">2</reference> Maccabees 9:10, as to Antiochus.

10. great, even to... host of heaven-- explained in Da 8:24, "the mighty and holy people," that is, the Jews (Da 7:21) and their priests (compare Is 24:21). The Levites' service is called "a warfare" (Nu 8:24, 25, Margin). Great civil and religious powers are symbolized by "stars" (Mt 24:29). See 1 Maccabees 1:25, &c.; 1 Maccabees 2:35, &c.; 1 Maccabees 5:2, 12, 13. Tregelles refers "stars" to those Jews whose portion from God is heavenly glory (Da 12:3), being believers in Him who is above at God's right hand: not the blinded Jews. cast... stars to the ground-- So Babel, as type of Antichrist, is described (Is 14:13, 14), "I will exalt my throne above the stars of God." Compare Re 12:4; 2 Maccabees 9:10, as to Antiochus.


<hi type="bold">11. to the prince of the host--</hi>that is, God Himself, the Lord of Sabaoth, the hosts in heaven and earth, stars, angels, and earthly ministers. So <reference osisRef="Dan.8.25">Da 8:25</reference>, "he shall stand up against the Prince of princes"; "against the God of gods" (<reference osisRef="Dan.11.36">Da 11:36</reference>; compare <reference osisRef="Dan.7.8">Da 7:8</reference>). He not only opposes God's ancient people, but also God Himself.

<hi type="bold">daily sacrifice--</hi>offered morning and evening (<reference osisRef="Exod.29.38">Ex 29:38</reference>, <reference osisRef="Exod.29.39">39</reference>).

<hi type="bold">taken away--</hi>by Antiochus (1 Maccabees 1:20-50).

<hi type="bold">sanctuary ... cast down--</hi>Though robbed of its treasures, it was not strictly "cast down" by Antiochus. So that a fuller accomplishment is future. Antiochus took away the daily sacrifice for a few years; the Romans, for many ages, and "cast down" the temple; and Antichrist, in connection with Rome, the fourth kingdom, shall do so again after the Jews in their own land, still unbelieving, shall have rebuilt the temple, and restored the Mosaic ritual: God giving them up to him "by reason of transgression" (<reference osisRef="Dan.8.12">Da 8:12</reference>), that is, not owning the worship so rendered [Tregelles]; and then the opposition of the horn to the "truth" is especially mentioned.

11. to the prince of the host-- that is, God Himself, the Lord of Sabaoth, the hosts in heaven and earth, stars, angels, and earthly ministers. So Da 8:25, "he shall stand up against the Prince of princes"; "against the God of gods" (Da 11:36; compare Da 7:8). He not only opposes God's ancient people, but also God Himself. daily sacrifice-- offered morning and evening (Ex 29:38, 39). taken away-- by Antiochus (1 Maccabees 1:20-50). sanctuary... cast down-- Though robbed of its treasures, it was not strictly "cast down" by Antiochus. So that a fuller accomplishment is future. Antiochus took away the daily sacrifice for a few years; the Romans, for many ages, and "cast down" the temple; and Antichrist, in connection with Rome, the fourth kingdom, shall do so again after the Jews in their own land, still unbelieving, shall have rebuilt the temple, and restored the Mosaic ritual: God giving them up to him "by reason of transgression" (Da 8:12), that is, not owning the worship so rendered [Tregelles]; and then the opposition of the horn to the "truth" is especially mentioned.


<hi type="bold">12. an host--</hi>rather, "the host was given up to him," that is, the holy people were given into his hands. So in <reference osisRef="Dan.8.10">Da 8:10</reference> "the host" is used; and again in <reference osisRef="Dan.8.13">Da 8:13</reference>, where also "give" is used as here for "giving up" for destruction (compare <reference osisRef="Dan.11.6">Da 11:6</reference>) [Maurer].

<hi type="bold">against ... daily sacrifice--</hi>rather (the host was given up for him to tread upon), "together with the daily sacrifice" (compare <reference osisRef="Dan.8.13">Da 8:13</reference>).

<hi type="bold">by reason of transgression--</hi>1 Maccabees 1:11-16 traces all the calamities suffered under Antiochus to the transgression of certain Jews who introduced heathen customs into Jerusalem just before. But transgression was not at the full (<reference osisRef="Dan.8.23">Da 8:23</reference>) under Antiochus; for Onias the high priest administered the laws in godliness at the time (2 Maccabees 3:1). Therefore the "transgression" must refer to that of the Jews hereafter restored to Palestine in unbelief.

<hi type="bold">the truth--</hi>the worship of the true God. <reference osisRef="Isa.59.14">Is 59:14</reference>, "Truth is fallen in the street."

<hi type="bold">practised, and prospered--</hi>Whatever he undertook succeeded (<reference osisRef="Dan.8.4">Da 8:4</reference>; <reference osisRef="Dan.11.28">11:28</reference>, <reference osisRef="Dan.11.36">36</reference>).

12. an host-- rather, "the host was given up to him," that is, the holy people were given into his hands. So in Da 8:10 "the host" is used; and again in Da 8:13, where also "give" is used as here for "giving up" for destruction (compare Da 11:6) [Maurer]. against... daily sacrifice-- rather (the host was given up for him to tread upon), "together with the daily sacrifice" (compare Da 8:13). by reason of transgression-- 1 Maccabees 1:11-16 traces all the calamities suffered under Antiochus to the transgression of certain Jews who introduced heathen customs into Jerusalem just before. But transgression was not at the full (Da 8:23) under Antiochus; for Onias the high priest administered the laws in godliness at the time (2 Maccabees 3:1). Therefore the "transgression" must refer to that of the Jews hereafter restored to Palestine in unbelief. the truth-- the worship of the true God. Is 59:14, "Truth is fallen in the street." practised, and prospered-- Whatever he undertook succeeded (Da 8:4; 11:28, 36).


<hi type="bold">13. that certain saint--</hi>Daniel did not know the names of these two holy angels, but saw only that one was speaking to the other.

<hi type="bold">How long shall be the vision concerning ... daily sacrifice--</hi>How long shall the daily sacrifice be suspended?

<hi type="bold">transgression of desolation--</hi>literally, "making desolate," that is, Antiochus desolating profanation of the temple (<reference osisRef="Dan.11.31">Da 11:31</reference>; <reference osisRef="Dan.12.11">12:11</reference>). Compare as to Rome and the last Antichrist, <reference osisRef="Matt.24.15">Mt 24:15</reference>.

13. that certain saint-- Daniel did not know the names of these two holy angels, but saw only that one was speaking to the other. How long shall be the vision concerning... daily sacrifice-- How long shall the daily sacrifice be suspended? transgression of desolation-- literally, "making desolate," that is, Antiochus desolating profanation of the temple (Da 11:31; 12:11). Compare as to Rome and the last Antichrist, Mt 24:15.


<hi type="bold">14. unto me--</hi>The answer is to Daniel, not to the inquirer, for the latter had asked in Daniel's name; as vice versa the saint or angel (<reference osisRef="Job.15.15">Job 15:15</reference>; <reference osisRef="Ps.89.6">Psa 89:6</reference>, <reference osisRef="Ps.89.7">7</reference>) speaks of the vision granted to Daniel, as if it had been granted to himself. For holy men are in Scripture represented as having attendant angels, with whom they are in a way identified in interests. If the conversation had been limited to the angels, it could have been of no use to us. But God conveys it to prophetical men, for our good, through the ministry of angels.

<hi type="bold">two thousand ... three hundred days--</hi>literally, "mornings and evenings," specified in connection with the morning and evening sacrifice. Compare <reference osisRef="Gen.1.5">Ge 1:5</reference>. Six years and a hundred ten days. This includes not only the three and a half years during which the daily sacrifice was forbidden by Antiochus [Josephus, Wars of the Jews, 1:1.1], but the whole series of events whereby it was practically interrupted: beginning with the "little horn waxing great toward the pleasant land," and "casting down some of the host" (<reference osisRef="Dan.8.9">Da 8:9</reference>, <reference osisRef="Dan.8.10">10</reference>); namely, when in 171 B.C., or the month Sivan in the year 142 of the era of the Seleucidæ, the sacrifices began to be neglected, owing to the high priest Jason introducing at Jerusalem Grecian customs and amusements, the palæstra and gymnasium; ending with the death of Antiochus, 165 B.C., or the month Shebath, in the year 148 of the Seleucid era. Compare 1 Maccabees 1:11-15; 2 Maccabees 4:9, &c. The reason for the greater minuteness of historical facts and dates, given in Daniel's prophecies, than in those of the New Testament, is that Israel, not having yet the clear views which Christians have of immortality and the heavenly inheritance, could only be directed to the earthly future: for it was on earth the looked-for Messiah was to appear, and the sum and subject of Old Testament prophecy was the kingdom of God upon earth. The minuteness of the revelation of Israel's earthly destiny was to compensate for the absence, in the Old Testament, of views of heavenly glory. Thus, in <reference osisRef="Dan.9.24-Dan.9.27">Da 9:24-27</reference>, the times of Messiah are foretold to the very year; in <reference osisRef="Dan.8.14">Da 8:14</reference> the times of Antiochus, even to the day; and in <reference osisRef="Dan.11.5-Dan.11.20">Da 11:5-20</reference> the Syro-Egyptian struggles in most minute detail. Tregelles thinks the twenty-three hundred "days" answer to the week of years (<reference osisRef="Dan.9.27">Da 9:27</reference>), during which the destroying prince (<reference osisRef="Dan.9.26">Da 9:26</reference>) makes a covenant, which he breaks in the midst of the week (namely, at the end of three and a half years). The seven years exceed the twenty-three hundred days by considerably more than a half year. This period of the seven years' excess above the twenty-three hundred days may be allotted to the preparations needed for setting up the temple-worship, with Antichrist's permission to the restored Jews, according to his "covenant" with them; and the twenty-three hundred days may date from the actual setting up of the worship. But, says Auberlen, the more accurate to a day the dates as to Antiochus are given, the less should we say the 1290, or 1335 days (<reference osisRef="Dan.12.11">Da 12:11</reference>, <reference osisRef="Dan.12.12">12</reference>) correspond to the half week (roughly), and the twenty-three hundred to the whole. The event, however, may, in the case of Antichrist, show a correspondence between the days here given and <reference osisRef="Dan.9.27">Da 9:27</reference>, such as is not yet discernible. The term of twenty-three hundred days cannot refer twenty-three hundred years of the treading down of Christianity by Mohammedanism, as this would leave the greater portion of the time yet future; whereas, Mohammedanism is fast waning. If the twenty-three hundred days mean years, dating from Alexander's conquests, 334 B.C. to 323, we should arrive at about the close of the sixth thousand years of the world, just as the 1260 years (<reference osisRef="Dan.7.25">Da 7:25</reference>) from Justinian's decree arrive at the same terminus. The Jews' tradition represents the seventh thousand as the millennium. Cumming remarks, 480 B.C. is the date of the waning of the Persian empire before Greece; deducting 480 from 2300, we have 1820; and in 1821, Turkey, the successor of the Greek empire, began to wane, and Greece became a separate kingdom. See on <reference osisRef="Dan.12.11">Da 12:11</reference>.

<hi type="bold">cleansed--</hi>literally, "justified," vindicated from profanation. Judas Maccabeus celebrated the feast of dedication after the cleansing, on the twenty-fifth of the ninth month, Kisleu (1 Maccabees 4:51-58; 2 Maccabees 10:1-7; <reference osisRef="John.10.22">Joh 10:22</reference>). As to the antitypical dedication of the new temple, see <reference osisRef="Ezek.43.1-Ezek.43.27">Eze 43:1-27</reference>, &c.; also <reference osisRef="Amos.9.11">Am 9:11</reference>, <reference osisRef="Amos.9.12">12</reference>.

14. unto me-- The answer is to Daniel, not to the inquirer, for the latter had asked in Daniel's name; as vice versa the saint or angel (Job 15:15; Psa 89:6, 7) speaks of the vision granted to Daniel, as if it had been granted to himself. For holy men are in Scripture represented as having attendant angels, with whom they are in a way identified in interests. If the conversation had been limited to the angels, it could have been of no use to us. But God conveys it to prophetical men, for our good, through the ministry of angels. two thousand... three hundred days-- literally, "mornings and evenings," specified in connection with the morning and evening sacrifice. Compare Ge 1:5. Six years and a hundred ten days. This includes not only the three and a half years during which the daily sacrifice was forbidden by Antiochus [Josephus, Wars of the Jews, 1:1.1], but the whole series of events whereby it was practically interrupted: beginning with the "little horn waxing great toward the pleasant land," and "casting down some of the host" (Da 8:9, 10); namely, when in 171 B.C., or the month Sivan in the year 142 of the era of the Seleucidæ, the sacrifices began to be neglected, owing to the high priest Jason introducing at Jerusalem Grecian customs and amusements, the palæstra and gymnasium; ending with the death of Antiochus, 165 B.C., or the month Shebath, in the year 148 of the Seleucid era. Compare 1 Maccabees 1:11-15; 2 Maccabees 4:9, &c. The reason for the greater minuteness of historical facts and dates, given in Daniel's prophecies, than in those of the New Testament, is that Israel, not having yet the clear views which Christians have of immortality and the heavenly inheritance, could only be directed to the earthly future: for it was on earth the looked-for Messiah was to appear, and the sum and subject of Old Testament prophecy was the kingdom of God upon earth. The minuteness of the revelation of Israel's earthly destiny was to compensate for the absence, in the Old Testament, of views of heavenly glory. Thus, in Da 9:24-27, the times of Messiah are foretold to the very year; in Da 8:14 the times of Antiochus, even to the day; and in Da 11:5-20 the Syro-Egyptian struggles in most minute detail. Tregelles thinks the twenty-three hundred "days" answer to the week of years (Da 9:27), during which the destroying prince (Da 9:26) makes a covenant, which he breaks in the midst of the week (namely, at the end of three and a half years). The seven years exceed the twenty-three hundred days by considerably more than a half year. This period of the seven years' excess above the twenty-three hundred days may be allotted to the preparations needed for setting up the temple-worship, with Antichrist's permission to the restored Jews, according to his "covenant" with them; and the twenty-three hundred days may date from the actual setting up of the worship. But, says Auberlen, the more accurate to a day the dates as to Antiochus are given, the less should we say the 1290, or 1335 days (Da 12:11, 12) correspond to the half week (roughly), and the twenty-three hundred to the whole. The event, however, may, in the case of Antichrist, show a correspondence between the days here given and Da 9:27, such as is not yet discernible. The term of twenty-three hundred days cannot refer twenty-three hundred years of the treading down of Christianity by Mohammedanism, as this would leave the greater portion of the time yet future; whereas, Mohammedanism is fast waning. If the twenty-three hundred days mean years, dating from Alexander's conquests, 334 B.C. to 323, we should arrive at about the close of the sixth thousand years of the world, just as the 1260 years (Da 7:25) from Justinian's decree arrive at the same terminus. The Jews' tradition represents the seventh thousand as the millennium. Cumming remarks, 480 B.C. is the date of the waning of the Persian empire before Greece; deducting 480 from 2300, we have 1820; and in 1821, Turkey, the successor of the Greek empire, began to wane, and Greece became a separate kingdom. See on Da 12:11. cleansed-- literally, "justified," vindicated from profanation. Judas Maccabeus celebrated the feast of dedication after the cleansing, on the twenty-fifth of the ninth month, Kisleu (1 Maccabees 4:51-58; 2 Maccabees 10:1-7; Joh 10:22). As to the antitypical dedication of the new temple, see Eze 43:1-27, &c.; also Am 9:11, 12.


<hi type="bold">16. Gabriel--</hi>meaning, "the strength of God."

16. Gabriel-- meaning, "the strength of God."


<hi type="bold">17. the time of the end--</hi>so <reference osisRef="Dan.8.19">Da 8:19</reference>; <reference osisRef="Dan.11.35">Da 11:35</reference>, 36, 40. The event being to take place at "the time of the end" makes it likely that the Antichrist ultimately referred to (besides the immediate reference to Antiochus) in this chapter, and the one in <reference osisRef="Dan.7.8">Da 7:8</reference>, are one and the same. The objection that the one in the seventh chapter springs out of the ten divisions of the Roman earth, the fourth kingdom, the one in the eighth chapter and the eleventh chapter from one of the four divisions of the third kingdom, Greece, is answered thus: The four divisions of the Grecian empire, having become parts of the Roman empire, shall at the end form four of its ten final divisions [Tregelles]. However, the origin from one of the four parts of the third kingdom may be limited to Antiochus, the immediate subject of the eighth and eleventh chapter, while the ulterior typical reference of these chapters (namely, Antichrist) may belong to one of the ten Roman divisions, not necessarily one formerly of the four of the third kingdom. The event will tell. "Time of the end" may apply to the time of Antiochus. For it is the prophetic phrase for the time of fulfilment, seen always at the end of the prophetic horizon (<reference osisRef="Gen.49.1">Ge 49:1</reference>; <reference osisRef="Num.24.14">Nu 24:14</reference>).

17. the time of the end-- so Da 8:19; Da 11:35, 36, 40. The event being to take place at "the time of the end" makes it likely that the Antichrist ultimately referred to (besides the immediate reference to Antiochus) in this chapter, and the one in Da 7:8, are one and the same. The objection that the one in the seventh chapter springs out of the ten divisions of the Roman earth, the fourth kingdom, the one in the eighth chapter and the eleventh chapter from one of the four divisions of the third kingdom, Greece, is answered thus: The four divisions of the Grecian empire, having become parts of the Roman empire, shall at the end form four of its ten final divisions [Tregelles]. However, the origin from one of the four parts of the third kingdom may be limited to Antiochus, the immediate subject of the eighth and eleventh chapter, while the ulterior typical reference of these chapters (namely, Antichrist) may belong to one of the ten Roman divisions, not necessarily one formerly of the four of the third kingdom. The event will tell. "Time of the end" may apply to the time of Antiochus. For it is the prophetic phrase for the time of fulfilment, seen always at the end of the prophetic horizon (Ge 49:1; Nu 24:14).


<hi type="bold">19. the last end of the indignation--</hi>God's displeasure against the Jews for their sins. For their comfort they are told, the calamities about to come are not to be for ever. The "time" is limited (<reference osisRef="Dan.9.27">Da 9:27</reference>; <reference osisRef="Dan.11.27">11:27</reference>, 35, 36; <reference osisRef="Dan.12.7">12:7</reference>; <reference osisRef="Hab.2.3">Ha 2:3</reference>).

19. the last end of the indignation-- God's displeasure against the Jews for their sins. For their comfort they are told, the calamities about to come are not to be for ever. The "time" is limited (Da 9:27; 11:27, 35, 36; 12:7; Ha 2:3).


<hi type="bold">21. the first king--</hi>Philip was king of Macedon before Alexander, but the latter was the first who, as a generalissimo of Greece, subdued the Persian empire.

21. the first king-- Philip was king of Macedon before Alexander, but the latter was the first who, as a generalissimo of Greece, subdued the Persian empire.


<hi type="bold">22. not in his power--</hi>not with the power which Alexander possessed [Maurer]. An empire united, as under Alexander, is more powerful than one divided, as under the four Diadochi.

22. not in his power-- not with the power which Alexander possessed [Maurer]. An empire united, as under Alexander, is more powerful than one divided, as under the four Diadochi.


<hi type="bold">23. transgressors are come to the full--</hi>This does not hold good of the times of Antiochus, but of the closing times of the Christian era. Compare <reference osisRef="Luke.18.8">Lu 18:8</reference>, and <reference osisRef="2Tim.3.1-2Tim.3.9">2Ti 3:1-9</reference>, as to the wickedness of the world in general just before Christ's second coming. Israel's guilt, too, shall then be at the full, when they who rejected Christ shall receive Antichrist; fulfilling Jesus words, "I am come in My Father's name, and ye receive Me not; if another shall come in his own name, him ye will receive" (compare <reference osisRef="Gen.15.16">Ge 15:16</reference>; <reference osisRef="Matt.23.32">Mt 23:32</reference>; <reference osisRef="1Thess.2.16">1Th 2:16</reference>).

<hi type="bold">of fierce countenance--</hi>(<reference osisRef="Deut.28.50">De 28:50</reference>); one who will spare neither old nor young.

<hi type="bold">understanding dark sentences--</hi>rather, "artifices" [Gesenius]. Antiochus made himself master of Egypt and Jerusalem successively by craft (1 Maccabees 1:30, &c.; 2 Maccabees 5:24, &c.).

23. transgressors are come to the full-- This does not hold good of the times of Antiochus, but of the closing times of the Christian era. Compare Lu 18:8, and 2Ti 3:1-9, as to the wickedness of the world in general just before Christ's second coming. Israel's guilt, too, shall then be at the full, when they who rejected Christ shall receive Antichrist; fulfilling Jesus words, "I am come in My Father's name, and ye receive Me not; if another shall come in his own name, him ye will receive" (compare Ge 15:16; Mt 23:32; 1Th 2:16). of fierce countenance-- (De 28:50); one who will spare neither old nor young. understanding dark sentences-- rather, "artifices" [Gesenius]. Antiochus made himself master of Egypt and Jerusalem successively by craft (1 Maccabees 1:30, &c.; 2 Maccabees 5:24, &c.).


<hi type="bold">24. not by his own power--</hi>which in the beginning was "little" (<reference osisRef="Dan.8.9">Da 8:9</reference>; <reference osisRef="Dan.7.8">7:8</reference>); but by gaining over others through craft, the once little horn became "mighty" (compare <reference osisRef="Dan.8.25">Da 8:25</reference>; <reference osisRef="Dan.11.23">11:23</reference>). To be fully realized by Antichrist. He shall act by the power of Satan, who shall then be permitted to work through him in unrestricted license, such as he has not now (<reference osisRef="Rev.13.2">Re 13:2</reference>); hence the ten kingdoms shall give the beast their power (<reference osisRef="2Thess.2.9-2Thess.2.12">2Th 2:9-12</reference>; <reference osisRef="Rev.17.13">Re 17:13</reference>).

<hi type="bold">prosper and practise--</hi>prosper in all that he attempts (<reference osisRef="Dan.8.12">Da 8:12</reference>).

<hi type="bold">holy people--</hi>His persecutions are especially directed against the Jews.

24. not by his own power-- which in the beginning was "little" (Da 8:9; 7:8); but by gaining over others through craft, the once little horn became "mighty" (compare Da 8:25; 11:23). To be fully realized by Antichrist. He shall act by the power of Satan, who shall then be permitted to work through him in unrestricted license, such as he has not now (Re 13:2); hence the ten kingdoms shall give the beast their power (2Th 2:9-12; Re 17:13). prosper and practise-- prosper in all that he attempts (Da 8:12). holy people-- His persecutions are especially directed against the Jews.


<hi type="bold">25. by peace--</hi>by pretending "peace" and friendship; in the midst of security [Gesenius], suddenly striking his blow (compare Note, see on <reference osisRef="Jer.15.8">Jr 15:8</reference>). "A spoiler at noon-day."

<hi type="bold">also ... against the Prince of princes--</hi>not merely against the Jews (<reference osisRef="Dan.8.11">Da 8:11</reference>; <reference osisRef="Dan.11.36">11:36</reference>).

<hi type="bold">broken without hand--</hi>by God's special visitation. The stone "cut out of the mountain without hands," that is, Christ is to smite the world power image on his feet (<reference osisRef="Dan.2.34">Da 2:34</reference>), that is, in its last development (compare <reference osisRef="Dan.7.11">Da 7:11</reference>). Antiochus' horrible death by worms and ulcers, when on his way to Judea, intending to take vengeance for the defeat of his armies by the Maccabees, was a primary fulfilment, foreshadowing God's judgment on the last enemy of the Jewish Church.

25. by peace-- by pretending "peace" and friendship; in the midst of security [Gesenius], suddenly striking his blow (compare Note, see on Jr 15:8). "A spoiler at noon-day." also... against the Prince of princes-- not merely against the Jews (Da 8:11; 11:36). broken without hand-- by God's special visitation. The stone "cut out of the mountain without hands," that is, Christ is to smite the world power image on his feet (Da 2:34), that is, in its last development (compare Da 7:11). Antiochus' horrible death by worms and ulcers, when on his way to Judea, intending to take vengeance for the defeat of his armies by the Maccabees, was a primary fulfilment, foreshadowing God's judgment on the last enemy of the Jewish Church.


<hi type="bold">26. shut ... up ... vision--</hi>implying the vision was not to be understood for the present. In <reference osisRef="Rev.22.10">Re 22:10</reference> it is said, "Seal not the vision, for the time is at hand." What in Daniel's time was hidden was more fully explained in Revelation, and as the time draws nearer, it will be clearer still.

<hi type="bold">it shall be for many days--</hi>It refers to remote times (<reference osisRef="Ezek.12.27">Eze 12:27</reference>).

26. shut... up... vision-- implying the vision was not to be understood for the present. In Re 22:10 it is said, "Seal not the vision, for the time is at hand." What in Daniel's time was hidden was more fully explained in Revelation, and as the time draws nearer, it will be clearer still. it shall be for many days-- It refers to remote times (Eze 12:27).


<hi type="bold">27. I ... was sick--</hi>through grief at the calamities coming on my people and the Church of God (compare <reference osisRef="Ps.102.14">Psa 102:14</reference>).

<hi type="bold">afterward I ... did the king's business--</hi>He who holds nearest communion with heaven can best discharge the duties of common life.

<hi type="bold">none understood it--</hi>He had heard of kings, but knew not their names; He foresaw the events, but not the time when they were to take place; thereupon he could only feel "astonished," and leave all with the omniscient God [Jerome]. <chapter eID="Dan.8"/>

27. I... was sick-- through grief at the calamities coming on my people and the Church of God (compare Psa 102:14). afterward I... did the king's business-- He who holds nearest communion with heaven can best discharge the duties of common life. none understood it-- He had heard of kings, but knew not their names; He foresaw the events, but not the time when they were to take place; thereupon he could only feel "astonished," and leave all with the omniscient God [Jerome].


<title type="x-s2">CHAPTER 9</title> <title type="x-s3"><reference osisRef="Dan.9.1-Dan.9.27">Da 9:1-27</reference>. Daniel's Confession and Prayer for Jerusalem: Gabriel Comforts Him by the Prophecy of the Seventy Weeks.</title>
 The world powers here recede from view; Israel, and the salvation by Messiah promised to it, are the subject of revelation. Israel had naturally expected salvation at the end of the captivity. Daniel is therefore told, that, after the seventy years of the captivity, seventy times seven must elapse, and that even then Messiah would not come in glory as the Jews might through misunderstanding expect from the earlier prophets, but by dying would put away sin. This ninth chapter (Messianic prophecy) stands between the two visions of the Old Testament Antichrist, to comfort "the wise." In the interval between Antiochus and Christ, no further revelation was needed; therefore, as in the first part of the book, so in the second, Christ and Antichrist in connection are the theme.

<hi type="bold">1. first year of Darius--</hi>Cyaxares II, in whose name Cyrus, his nephew, son-in-law, and successor, took Babylon, 538 B.C. The date of this chapter is therefore 537 B.C., a year before Cyrus permitted the Jews to return from exile, and sixty-nine years after Daniel had been carried captive at the beginning of the captivity, 606 B.C.

<hi type="bold">son of Ahasuerus--</hi>called Astyages by Xenophon. Ahasuerus was a name common to many of the kings of Medo-Persia.

<hi type="bold">made king--</hi>The phrase implies that Darius owed the kingdom not to his own prowess, but to that of another, namely, Cyrus.

CHAPTER 9 Da 9:1-27. Daniel's Confession and Prayer for Jerusalem: Gabriel Comforts Him by the Prophecy of the Seventy Weeks. The world powers here recede from view; Israel, and the salvation by Messiah promised to it, are the subject of revelation. Israel had naturally expected salvation at the end of the captivity. Daniel is therefore told, that, after the seventy years of the captivity, seventy times seven must elapse, and that even then Messiah would not come in glory as the Jews might through misunderstanding expect from the earlier prophets, but by dying would put away sin. This ninth chapter (Messianic prophecy) stands between the two visions of the Old Testament Antichrist, to comfort "the wise." In the interval between Antiochus and Christ, no further revelation was needed; therefore, as in the first part of the book, so in the second, Christ and Antichrist in connection are the theme. 1. first year of Darius-- Cyaxares II, in whose name Cyrus, his nephew, son-in-law, and successor, took Babylon, 538 B.C. The date of this chapter is therefore 537 B.C., a year before Cyrus permitted the Jews to return from exile, and sixty-nine years after Daniel had been carried captive at the beginning of the captivity, 606 B.C. son of Ahasuerus-- called Astyages by Xenophon. Ahasuerus was a name common to many of the kings of Medo-Persia. made king-- The phrase implies that Darius owed the kingdom not to his own prowess, but to that of another, namely, Cyrus.


<hi type="bold">2. understood by books--</hi>rather, "letters," that is, Jeremiah's letter (<reference osisRef="Jer.29.10">Jr 29:10</reference>) to the captives in Babylon; also <reference osisRef="Jer.25.11">Jr 25:11</reference>, <reference osisRef="Jer.25.12">12</reference>; compare <reference osisRef="2Chr.36.21">2Ch 36:21</reference>; <reference osisRef="Jer.30.18">Jr 30:18</reference>; <reference osisRef="Jer.31.38">31:38</reference>. God's promises are the ground on which we should, like Daniel, rest sure hope; not so as to make our prayers needless, but rather to encourage them.

2. understood by books-- rather, "letters," that is, Jeremiah's letter (Jr 29:10) to the captives in Babylon; also Jr 25:11, 12; compare 2Ch 36:21; Jr 30:18; 31:38. God's promises are the ground on which we should, like Daniel, rest sure hope; not so as to make our prayers needless, but rather to encourage them.


<hi type="bold">3. prayer ... supplications--</hi>literally, "intercessions ... entreaties for mercy." Praying for blessings, and deprecating evils.

3. prayer... supplications-- literally, "intercessions... entreaties for mercy." Praying for blessings, and deprecating evils.


<hi type="bold">4. my confession--</hi>according to God's promises in <reference osisRef="Lev.26.39-Lev.26.42">Le 26:39-42</reference>, that if Israel in exile for sin should repent and confess, God would remember for them His covenant with Abraham (compare <reference osisRef="Deut.30.1-Deut.30.5">De 30:1-5</reference>; <reference osisRef="Jer.29.12-Jer.29.14">Jr 29:12-14</reference>; <reference osisRef="Jas.4.10">Jas 4:10</reference>). God's promise was absolute, but prayer also was ordained as about to precede its fulfilment, this too being the work of God in His people, as much as the external restoration which was to follow. So it shall be at Israel's final restoration (<reference osisRef="Ps.102.13-Ps.102.17">Psa 102:13-17</reference>). Daniel takes his countrymen's place of confession of sin, identifying himself with them, and, as their representative and intercessory priest, "accepts the punishment of their iniquity." Thus he typifies Messiah, the Sin-bearer and great Intercessor. The prophet's own life and experience form the fit starting point of the prophecy concerning the sin atonement. He prays for Israel's restoration as associated in the prophets (compare <reference osisRef="Jer.31.4">Jr 31:4</reference>, <reference osisRef="Jer.11.12">11, 12</reference>, 31, &c.) with the hope of Messiah. The revelation, now granted, analyzes into its successive parts that which the prophets, in prophetical perspective, heretofore saw together in one; namely, the redemption from captivity, and the full Messianic redemption. God's servants, who, like Noah's father (<reference osisRef="Gen.5.29">Ge 5:29</reference>), hoped many a time that now the Comforter of their afflictions was at hand, had to wait from age to age, and to view preceding fulfilments only as pledges of the coming of Him whom they so earnestly desired to see (<reference osisRef="Matt.13.17">Mt 13:17</reference>); as now also Christians, who believe that the Lord's second coming is nigh, are expected to continue waiting. So Daniel is informed of a long period of seventy prophetic weeks before Messiah's coming, instead of seventy years, as he might have expected (compare <reference osisRef="Matt.18.21">Mt 18:21</reference>, <reference osisRef="Matt.18.22">22</reference>) [Auberlen].

<hi type="bold">great and dreadful God--</hi>as we know to our cost by the calamities we suffer. The greatness of God and His dreadful abhorrence of sin should prepare sinners for reverent, humble acknowledgment of the justice of their punishment.

<hi type="bold">keeping ... covenant and mercy--</hi>that is, the covenant of Thy mercy, whereby Thou hast promised to deliver us, not for our merits, but of Thy mercy (<reference osisRef="Ezek.36.22">Eze 36:22</reference>, <reference osisRef="Ezek.36.23">23</reference>). So weak and sinful is man that any covenant for good on God's part with him, to take effect, must depend solely on His grace. If He be a God to be feared for His justice, He is one to be trusted for His "mercy."

<hi type="bold">love ... keep his commandments--</hi>Keeping His commandments is the only sure test of love to God (<reference osisRef="John.14.15">Joh 14:15</reference>).

4. my confession-- according to God's promises in Le 26:39-42, that if Israel in exile for sin should repent and confess, God would remember for them His covenant with Abraham (compare De 30:1-5; Jr 29:12-14; Jas 4:10). God's promise was absolute, but prayer also was ordained as about to precede its fulfilment, this too being the work of God in His people, as much as the external restoration which was to follow. So it shall be at Israel's final restoration (Psa 102:13-17). Daniel takes his countrymen's place of confession of sin, identifying himself with them, and, as their representative and intercessory priest, "accepts the punishment of their iniquity." Thus he typifies Messiah, the Sin-bearer and great Intercessor. The prophet's own life and experience form the fit starting point of the prophecy concerning the sin atonement. He prays for Israel's restoration as associated in the prophets (compare Jr 31:4, 11, 12, 31, &c.) with the hope of Messiah. The revelation, now granted, analyzes into its successive parts that which the prophets, in prophetical perspective, heretofore saw together in one; namely, the redemption from captivity, and the full Messianic redemption. God's servants, who, like Noah's father (Ge 5:29), hoped many a time that now the Comforter of their afflictions was at hand, had to wait from age to age, and to view preceding fulfilments only as pledges of the coming of Him whom they so earnestly desired to see (Mt 13:17); as now also Christians, who believe that the Lord's second coming is nigh, are expected to continue waiting. So Daniel is informed of a long period of seventy prophetic weeks before Messiah's coming, instead of seventy years, as he might have expected (compare Mt 18:21, 22) [Auberlen]. great and dreadful God-- as we know to our cost by the calamities we suffer. The greatness of God and His dreadful abhorrence of sin should prepare sinners for reverent, humble acknowledgment of the justice of their punishment. keeping... covenant and mercy-- that is, the covenant of Thy mercy, whereby Thou hast promised to deliver us, not for our merits, but of Thy mercy (Eze 36:22, 23). So weak and sinful is man that any covenant for good on God's part with him, to take effect, must depend solely on His grace. If He be a God to be feared for His justice, He is one to be trusted for His "mercy." love... keep his commandments-- Keeping His commandments is the only sure test of love to God (Joh 14:15).


5. Compare Nehemiah's confession (<reference osisRef="Neh.9.1-Neh.9.38">Ne 9:1-38</reference>).

<hi type="bold">sinned ... committed iniquity ... done wickedly ... rebelled--</hi>a climax. Erred in ignorance ... sinned by infirmity ... habitually and wilfully done wickedness ... as open and obstinate rebels set ourselves against God.

5. Compare Nehemiah's confession (Ne 9:1-38). sinned... committed iniquity... done wickedly... rebelled-- a climax. Erred in ignorance... sinned by infirmity... habitually and wilfully done wickedness... as open and obstinate rebels set ourselves against God.


<hi type="bold">6. prophets ... spake ... to our kings ... to all the people--</hi>They fearlessly warned all without respect of persons.

6. prophets... spake... to our kings... to all the people-- They fearlessly warned all without respect of persons.


<hi type="bold">7. confusion of faces, as at this day--</hi>Shame at our guilt, betrayed in our countenance, is what belongs to us; as our punishment "at this day" attests.

<hi type="bold">near, and ... far off--</hi>the chastisement, however varied, some Jews not being cast off so far from Jerusalem as others, all alike were sharers in the guilt.

7. confusion of faces, as at this day-- Shame at our guilt, betrayed in our countenance, is what belongs to us; as our punishment "at this day" attests. near, and... far off-- the chastisement, however varied, some Jews not being cast off so far from Jerusalem as others, all alike were sharers in the guilt.


<hi type="bold">9. mercies--</hi>The plural intensifies the force; mercy manifold and exhibited in countless ways. As it is humbling to recollect "righteousness belongeth unto God," so it is comforting, that "mercies belong to the Lord OUR God."

<hi type="bold">though we have rebelled--</hi>rather, "since," &c. [Vulgate], (<reference osisRef="Ps.25.11">Psa 25:11</reference>). Our punishment is not inconsistent with His "mercies," since we have rebelled against Him.

9. mercies-- The plural intensifies the force; mercy manifold and exhibited in countless ways. As it is humbling to recollect "righteousness belongeth unto God," so it is comforting, that "mercies belong to the Lord OUR God." though we have rebelled-- rather, "since," &c. [Vulgate], (Psa 25:11). Our punishment is not inconsistent with His "mercies," since we have rebelled against Him.


<hi type="bold">10. set before us--</hi>not ambiguously, but plainly, so that we were without excuse.

10. set before us-- not ambiguously, but plainly, so that we were without excuse.