Daniel 7

1. In the first year of Belshazzar. See note, v. 1.

2 strove upon. Chaldee, “rushed to,” or towards. R.V., “brake forth upon.” The French version has “se levèrent avec impetuosité” (“rose up impetuosity”).

the Great Sea. The Mediterranean. All the empires here symbolised ruled over the countries near the eastern part of this sea.

3 four great beasts. As the prophet observed one of these beasts after another, they were probably successive in their origin. It has always been customary to symbolise kings and kingdoms by different animals. This is very observable in the sculptures at Nineveh, and in the coins of many nations, both ancient and modern. The four kingdoms of Daniel’s vision correspond with the four parts of the image in that of Nebuchadrezzar, ch. ii.

4 eagle’s wings. The addition of the eagle’s wings to the lion represents ferocious strength widely and rapidly pursuing its victims. The removal of the wings refers, probably, to Nebuchadrezzar and the temporary loss of his greatness (v. 33), and in some degree to the kingdom of Babylon itself.

5 like to a bear. The bear is remarkable for greediness and cunning; and appears here, whilst devouring its prey, to be maintaining an attitude of cautious watchfulness for a fresh victim. It symbolises the Median Empire kingdom, which, at the time of the vision, was watching its opportunity to seize on Babylon, and was soon to be commanded to “arise and devour,” for the fulfilment of God’s purposes against that empire.

6 like a leopard. The leopard, or panther, with four wings, probably represents the Persian kingdom. On this interpretation the four heads are Cyrus, Darius, Astyages or Artaxerxes, and the four wings the rapidity and extent of its conquests.

7 a fourth beast, etc. What empire is here meant is much disputed: see on ii. 40. The earlier commentators mostly hold the fourth beast to be the Roman empire. The generally accepted view of scholars now is that it is the Greco-Macedonian kingdom. The small horn represents Antiochus, whose assumption of the title “Epiphanes” (the illustrious) was in harmony with the expression here used, “a mouth speaking great things.” He took Jerusalem 170 B.C., and three years later set up the statue of Zeus in the Temple there.

8 eyes like the eyes of man. Intelligence and sagacity (Ezek. i. 18).

9 till the thrones were cast down. Rather, as R.V., “till thrones were placed.” This judicial proceeding goes on in heaven, whilst the beasts appear on earth; and when the last has been

His throne was [like] the fiery flame. Cp. Ezek. i. 4-26, and notes.

13 one like the Son of Man. Lit., as R.V., “one like unto a son of man”: throwing emphasis upon the Incarnation.

15 in the midst of my body. Lit., “in the midst of my sheath”; the image being that of a sword wearing out its scabbard: a symbol of restless anxiety.

18 the saints of the Most High shall take the kingdom. The spiritual influence of the Gospel being spoken of as the kingdom of the Messiah, or the kingdom of heaven, which is to be extended over the whole earth, the “saints,” or people of God, are represented as possessing the world, and reigning with Christ over it: cp. Isa. ix.

24 another. Namely, the little horn, vers. 8, 11, 20.

25 and think to change times and laws. This was attempted by Antiochus Epiphanes, who tried to abolish the Jewish feasts and worship (see note on ver. 7).

they. That is, the saints of the Most High. a time and times and the dividing of time. The plural, “times,” means two times; thus the whole will be three times and a half, which mean three years and a half. Antiochus Epiphanes interrupted the worship of the Temple for three years and a half. This interpretation does not, however, exclude a further fulfilment, as in the case of so many of the prophecies.

[Here ends the Aramaic portion of the Book, the remainder being written in Hebrew.]

the first king. Alexander was the founder of the Grecian dominion over the Jewish people.