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Selected Verse: Daniel 7:23 - Strong Concordance

Verse	Translation	Text
Da 7:23	Strong Concordance	Thus [03652] he said [0560], The fourth [07244] beast [02423] shall be [01934] the fourth [07244] kingdom [04437] upon earth [0772], which shall be diverse [08133] from [04481] all [03606] kingdoms [04437], and shall devour [0399] the whole [03606] earth [0772], and shall tread it down [01759], and break it in pieces [01855].
	King James	Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.

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Notes on the Bible, by Albert Barnes, [1834]
Thus he said ... - That is, in explanation of the fourth symbol which appeared - the fourth beast, and of the events connected with his appearing. This explanation embraces the remainder of the chapter; and as the whole subject appeared difficult and momentous to Daniel before the explanation, so it may be said to be in many respects difficult, and in all respects momentous still. It is a question on which expositors of the Scriptures are by no means agreed, to what it refers, and whether it has been already accomplished, or whether it extends still into the future; and it is of importance, therefore, to determine, if possible, what is its true meaning. The two points of inquiry which are properly before us are, first, What do the words of explanation as used by the angel fairly imply - that is, what, according to the fair interpretation of these words, would be the course of events referred to, or what should we naturally expect to find as actually occurring on the earth in the fulfillment of this? and, secondly, To what events the prophecy is actually to be applied - whether to what has already occurred, or what is yet to occur; whether we can find anything in what is now past which would be an accomplishment of this, or whether it is to be applied to events a part of which are yet future? This will lead us into a statement of the points which it is affirmed would occur in regard to this kingdom: and then into an inquiry respecting the application. What is fairly implied in the explanation of the angel? This would embrace the following points: (1) There was to be a fourth kingdom on the earth: "the fourth beast shall be the fourth kingdom upon earth," Dan 7:23. This was to succeed the other three, symbolized by the lion, the bear, and the leopard. No further reference is made to them, but the characteristics of this are fully stated. Those characteristics, which have been explained in the notes at Dan 7:7, are, as here repeated, (a) that it would be in important respects different from the others; (b) that it would devour, or subdue the whole earth; (c) that it would tread it down and break it in pieces; that is, it would be a universal dynasty, of a fierce and warlike character, that would keep the whole world subdued and subject by power. (2) out of this sovereignty or dominion, ten powers would arise Dan 7:24 : "and the ten horns out of this kingdom are ten kings that shall arise." Compare the notes at Dan 7:7. That is, they would spring out of this one dominion, or it would be broken up into these minor sovereignties, yet all manifestly springing from the one kingdom, and wielding the same power. We should not naturally look for the fulfillment of this in a succession of kings, for that would have been symbolized by the beast itself representing the entire dominion or dynasty, but rather to a number of contemporaneous powers that had somehow sprung out of the one power, or that now possessed and wielded the power of that one dominion. If the kingdom here referred to should be broken up into such a number of powers, or if in any way these powers became possessed of this authority, and wielded it, such a fact would express what we are to expect to find in this kingdom. (3) From the midst of these sovereignties or kingdoms there was to spring up another one of peculiar characteristics, Dan 7:24-25. These characteristics are the following: (a) That it would spring out of the others, or be, as it were, one form of the administration of the same power - as the eleventh horn sprang from the same source as the ten, and we are, therefore, to look for the exercise of this power somehow in connection with the same kingdom or dynasty. (b) This would not spring up contemporaneously with the ten, but would arise "after them" - and we are to look for the power as in some sense succeeding them. (c) It would be small at first - as was the horn Dan 7:8, and we are to look for the fulfillment in some power that would be feeble at first. (d) It would grow to be a mighty power for the little horn became so powerful as to pluck up three of the others Dan 7:8, and it is said in the explanation Dan 7:24, that he would subdue three of the kings. (e) It would subdue "three kings;" that is, three of the ten, and we are to look for the fulfillment in some manifestation of that power by which, either literally three of them were overthrown, or by which about one-third of their power was taken away. The mention of the exact number of "three," however, would rather seem to imply that we are to expect some such exact fulfillment, or some prostration of three sovereignties by the new power that would arise. (f) It would be proud, and ambitious, and particularly arrogant against God: "and he shall speak great words against the Most High," Dan 7:25. The Chaldee here rendered against - לצד letsad - means, literally, at, or against the part of it, and then against. Vulgate contra; Greek πρὸς pros. This would be fulfilled in one who would blaspheme God directly; or who would be rebellious against his government and authority; or who would complain of his administration and laws; or who would give utterance to harsh and reproachful words against his real claims. It would find a fulfillment obviously in an open opposer of the claims and the authority of the true God; or in one the whole spirit and bearing of whose pretensions might be fairly construed as in fact an utterance of great words against him. (g) This would be a persecuting power: "and shall wear out the saints of the Most High," Dan 7:25. That is, it would be characterized by a persecution of the real saints - of those who were truly the friends of God, and who served him. (h) It would claim legislative power, the power of changing established customs and laws: "and think to change times and laws," Dan 7:25. The word rendered "think" (סבר sebar) means, more properly, to hope; and the idea here is, that he hopes and trusts to be able to change times and laws. Vulgate, Putabit quod possit mutare tempora, etc. The state of mind here referred to would be that of one who would desire to produce changes in regard to the times and laws referred to, and who would hope that he would be able to effect it. If there was a strong wish to do this, and if there was a belief that in any way he could bring it about, it would meet what is implied in the use of the word here. There would be the exercise of some kind of authority in regard to existing times for festivals, or other occasions, and to existing laws, and there would be a purpose so to change them as to accomplish his own ends. The word "times" - זמנין zı̂mnı̂yn - would seem to refer properly to some stated or designated times - as times appointed for festivals, etc. Gesenius, "time, specially an appointed time, season:" Ecc 3:1; Neh 2:6; Est 9:27, Est 9:31. Lengerke renders the word Fest-Zeiten - "festival times," and explains it as meaning the holy times, festival days, Lev 23:2, Lev 23:4, Lev 23:37, Lev 23:44. The allusion is, undoubtedly, to such periods set apart as festivals or fasts - seasons consecrated to the services of religion and the kind of jurisdiction which the power here referred to would hope and desire to set up would be to have control of these periods, and so to change and alter them as to accomplish his own purposes - either by abolishing those in existence, or by substituting others in their place. At all times these seasons have had a direct connection with the state and progress of religion; and he who has power over them, either to abolish existing festivals, or to substitute others in their places, or to appoint new festivals, has an important control over the whole subject of religion, and over a nation. The word rendered "laws" here - דת dâth - while it might refer to any law, would more properly designate laws pertaining to religion. See Dan 6:5, Dan 6:7, Dan 6:12 (Dan 6:6, Dan 6:9, Dan 6:13); Ezr 7:12, Ezr 7:21. So Lengerke explains it as referring to the laws of religion, or to religion. The kind of jurisdiction, therefore, referred to in this place would be what would pertain to the laws and institutions of religion; it would be a purpose to obtain the control of these; it would be a claim of right to abolish such as existed, and to institute new ones; it would be a determination to exert this power in such a way as to promote its own ends. (i) It would continue for a definite period: "and they shall be given into his hands until a time and times and the dividing of time," Dan 7:25. They; that is, either those laws, or the people, the powers referred to. Maurer refers this to the "saints of the Most High," as meaning that they would be delivered into his hands. Though this is not designated expressly, yet perhaps it is the most natural construction, as meaning that he would have jurisdiction over the saints during this period; and if so, then the meaning is, that he would have absolute control over them, or set up a dominion over them, for the time specified the time, and times, etc. In regard to this expression "a time and times, etc., it is unnecessary to say that there has been great diversity of opinion among expositors, and that many of the controversies in respect to future events turn on the sense attached to this and to the similar expressions which occur in the book of Revelation. The first and main inquiry pertains, of course, to its literal and proper signification. The word used here rendered "time, times, time" - עדן עדנין ‛ı̂dânı̂yn ‛ı̂dân - is a word which in itself would no more designate any definite and fixed period than our word time does. See Dan 2:8-9, Dan 2:21; Dan 3:5, Dan 3:15; Dan 4:16, Dan 4:23, Dan 4:25, Dan 4:32; Dan 7:12. In some of these instances, the period actually referred to was a year Dan 4:16, Dan 4:23, but this is not necessarily implied in the word used, but the limitation is demanded by the circumstances of the case. So far as the word is concerned, it would denote a day, a week, a month, a year, or a larger or smaller division of time, and the period actually intended to be designated must be determined from the connection. The Latin Vulgate is indefinite - ad tempus; so the Greek - ἕως καιροῦ heōs kairou; so the Syriac, and so Luther - eine Zeit; and so Lengerke - eine Zeit. The phrase "for a time" expresses accurately the meaning of the original word. The word rendered "times" is the same word in the plural, though evidently with a dual signification. - Gesenius, Lexicon; Lengerke, in loc. The obvious meaning is two such times as is designated by the former "time." The phrase "and the dividing of a time" means clearly half of such a period. Thus, if the period denoted by a "time," here be a year, the whole period would be three years and a half. Designations of time like this, or of this same period, occur several times in the prophecies (Daniel and Revelation), and on their meaning much depends in regard to the interpretation of the prophecies pertaining to the future. This period of three years and a half equals forty-two months, or twelve hundred and sixty days - the periods mentioned in Rev 11:2; Rev 12:6, and on which so much depends in the interpretation of that book. The only question of importance in regard to the period of time here designated is, whether this is to be taken literally to denote three years and a half, or whether a symbolic method is to be adopted, by making each one of the days represent a year, thus making the time referred to, in fact, twelve hundred and sixty years. On this question expositors are divided, and probably will continue to be, and according as one or the other view is adopted, they refer the events here to Antiochus Epiphanes, or to the Papal power; or perhaps it should be said more accurately, according as they are disposed to refer the events here to Antiochus or to the Papacy, do they embrace one or the other method of interpretation in regard to the meaning of the days. At this point in the examination of the passage, the only object is to look at it exegetically; to examine it as language apart from the application, or unbiassed by any purpose of application; and though absolute certainty cannot perhaps be obtained, yet the following may be regarded as exegetically probable: (1) The word time may be viewed as denoting a year: I mean a year rather than a week, a month, or any other period - because a year is a more marked and important portion of time, and because a day, a week, a month, is so short that it cannot be reasonably supposed that it is intended. As there is no larger natural period than a year - no cycle in nature that is so marked and obvious as to be properly suggested by the word time, it cannot be supposed that any such cycle is intended. And as there is so much particularity in the language used here, "a time, and times, and half a time," it is to be presumed that some definite and marked period is intended, and that it is not time in general. It may be presumed, therefore, that in some sense of the term the period of a year is referred to. (2) The language does not forbid the application to a literal year, and then the actual time designated would be three years and a half. No laws of exegesis, nothing in the language itself, could be regarded as violated, if such an interpretation were given to the language, and so far as this point is concerned, there would be no room for debate. (3) The same remark may be made as to the symbolic application of the language - taking it for a much longer period than literally three years and a half; that is, regarding each day as standing for a year, and thus considering it as denoting twelve hundred and sixty years. This could not be shown to be a violation of prophetic usage, or to be forbidden by the nature of prophetic language, because nothing is more common than symbols, and because there are actual instances in which such an interpretation must be understood. Thus in Eze 4:6, where the prophet was commanded to lie upon his right side forty days, it is expressly said that it was symbolic or emblematic: "I have appointed thee each day for a year." No one can doubt that it would be strictly consistent with prophetic usage to suppose that the time here might be symbolic, and that a longer time might be referred to than the literal interpretation would require. (4) It may be added, that there are some circumstances, even considering the passage with reference only to the interpretation of the language, and with no view to the question of its application, which would make this appear probable. Among these circumstances are the following: (a) the fact that, in the prophecies, it is unusual to designate the time literally. Very few instances can be referred to in which this is done. It is commonly by some symbol; some mark; some peculiarity of the time or age referred to, that the designation is made, or by some symbol that may be understood when the event has occurred. (b) This designation of time occurs in the midst of symbols - where all is symbol - the beasts, the horns, the little horn, etc.; and it would seem to be much more probable that such method would be adopted as designating the time referred to than a literal method. (c) It is quite apparent on the mere perusal of the passage here that the events do actually extend far into the future - far beyond what would be denoted by the brief period of three and a half years. This will be considered more fully in another place in the inquiry as to the meaning of these prophecies. (See also Editor's Preface to volume on Revelation.) (4) a fourth point in the explanation given by the interpreter to Daniel is, that there would be a solemn judgment in regard to this power, and that the dominion conceded to it over the saints for a time would be utterly taken away, and the power itself destroyed: "but the judgment shall sit, and they shall take away his dominion, to consume, and to destroy it unto the end," Dan 7:26. That is, it shall be taken away; it shall come entirely to an end. The interpreter does not say by whom this would be done, but he asserts the fact, and that the destruction of the dominion would be final. That is, it would entirely and forever cease. This would be done by an act of Divine judgment, or as if a solemn judgment should be held, and a sentence pronounced. It would be as manifestly an act of God as if he should sit as a judge, and pronounce sentence. See the notes at Dan 7:9-11. (5) And, a fifth point in the explanation of the interpreter is, that the dominion under the whole heaven would be given to the saints of the Most High, and that all nations should serve him; that is, that there would be a universal prevalence of righteousness on the earth, and that God would reign in the hearts and lives of men, Dan 7:27. See the notes at Dan 7:13-14.

Notes on the Bible, by Albert Barnes, [1834]

Thus he said ... - That is, in explanation of the fourth symbol which appeared - the fourth beast, and of the events connected with his appearing. This explanation embraces the remainder of the chapter; and as the whole subject appeared difficult and momentous to Daniel before the explanation, so it may be said to be in many respects difficult, and in all respects momentous still. It is a question on which expositors of the Scriptures are by no means agreed, to what it refers, and whether it has been already accomplished, or whether it extends still into the future; and it is of importance, therefore, to determine, if possible, what is its true meaning. The two points of inquiry which are properly before us are, first, What do the words of explanation as used by the angel fairly imply - that is, what, according to the fair interpretation of these words, would be the course of events referred to, or what should we naturally expect to find as actually occurring on the earth in the fulfillment of this? and, secondly, To what events the prophecy is actually to be applied - whether to what has already occurred, or what is yet to occur; whether we can find anything in what is now past which would be an accomplishment of this, or whether it is to be applied to events a part of which are yet future? This will lead us into a statement of the points which it is affirmed would occur in regard to this kingdom: and then into an inquiry respecting the application.

What is fairly implied in the explanation of the angel? This would embrace the following points:

(1) There was to be a fourth kingdom on the earth: "the fourth beast shall be the fourth kingdom upon earth," Dan 7:23. This was to succeed the other three, symbolized by the lion, the bear, and the leopard. No further reference is made to them, but the characteristics of this are fully stated. Those characteristics, which have been explained in the notes at Dan 7:7, are, as here repeated,

(a) that it would be in important respects different from the others;

(b) that it would devour, or subdue the whole earth;

(c) that it would tread it down and break it in pieces; that is, it would be a universal dynasty, of a fierce and warlike character, that would keep the whole world subdued and subject by power.

(2) out of this sovereignty or dominion, ten powers would arise Dan 7:24 : "and the ten horns out of this kingdom are ten kings that shall arise." Compare the notes at Dan 7:7. That is, they would spring out of this one dominion, or it would be broken up into these minor sovereignties, yet all manifestly springing from the one kingdom, and wielding the same power. We should not naturally look for the fulfillment of this in a succession of kings, for that would have been symbolized by the beast itself representing the entire dominion or dynasty, but rather to a number of contemporaneous powers that had somehow sprung out of the one power, or that now possessed and wielded the power of that one dominion. If the kingdom here referred to should be broken up into such a number of powers, or if in any way these powers became possessed of this authority, and wielded it, such a fact would express what we are to expect to find in this kingdom.

(3) From the midst of these sovereignties or kingdoms there was to spring up another one of peculiar characteristics, Dan 7:24-25. These characteristics are the following:

(a) That it would spring out of the others, or be, as it were, one form of the administration of the same power - as the eleventh horn sprang from the same source as the ten, and we are, therefore, to look for the exercise of this power somehow in connection with the same kingdom or dynasty.

(b) This would not spring up contemporaneously with the ten, but would arise "after them" - and we are to look for the power as in some sense succeeding them.

(c) It would be small at first - as was the horn Dan 7:8, and we are to look for the fulfillment in some power that would be feeble at first.

(d) It would grow to be a mighty power for the little horn became so powerful as to pluck up three of the others Dan 7:8, and it is said in the explanation Dan 7:24, that he would subdue three of the kings.

(e) It would subdue "three kings;" that is, three of the ten, and we are to look for the fulfillment in some manifestation of that power by which, either literally three of them were overthrown, or by which about one-third of their power was taken away. The mention of the exact number of "three," however, would rather seem to imply that we are to expect some such exact fulfillment, or some prostration of three sovereignties by the new power that would arise.

(f) It would be proud, and ambitious, and particularly arrogant against God: "and he shall speak great words against the Most High," Dan 7:25. The Chaldee here rendered against - לצד letsad - means, literally, at, or against the part of it, and then against. Vulgate contra; Greek πρὸς pros. This would be fulfilled in one who would blaspheme God directly; or who would be rebellious against his government and authority; or who would complain of his administration and laws; or who would give utterance to harsh and reproachful words against his real claims. It would find a fulfillment obviously in an open opposer of the claims and the authority of the true God; or in one the whole spirit and bearing of whose pretensions might be fairly construed as in fact an utterance of great words against him.

(g) This would be a persecuting power: "and shall wear out the saints of the Most High," Dan 7:25. That is, it would be characterized by a persecution of the real saints - of those who were truly the friends of God, and who served him.

(h) It would claim legislative power, the power of changing established customs and laws: "and think to change times and laws," Dan 7:25. The word rendered "think" (סבר sebar) means, more properly, to hope; and the idea here is, that he hopes and trusts to be able to change times and laws. Vulgate, Putabit quod possit mutare tempora, etc. The state of mind here referred to would be that of one who would desire to produce changes in regard to the times and laws referred to, and who would hope that he would be able to effect it. If there was a strong wish to do this, and if there was a belief that in any way he could bring it about, it would meet what is implied in the use of the word here. There would be the exercise of some kind of authority in regard to existing times for festivals, or other occasions, and to existing laws, and there would be a purpose so to change them as to accomplish his own ends.

The word "times" - זמנין zı̂mnı̂yn - would seem to refer properly to some stated or designated times - as times appointed for festivals, etc. Gesenius, "time, specially an appointed time, season:" Ecc 3:1; Neh 2:6; Est 9:27, Est 9:31. Lengerke renders the word Fest-Zeiten - "festival times," and explains it as meaning the holy times, festival days, Lev 23:2, Lev 23:4, Lev 23:37, Lev 23:44. The allusion is, undoubtedly, to such periods set apart as festivals or fasts - seasons consecrated to the services of religion and the kind of jurisdiction which the power here referred to would hope and desire to set up would be to have control of these periods, and so to change and alter them as to accomplish his own purposes - either by abolishing those in existence, or by substituting others in their place. At all times these seasons have had a direct connection with the state and progress of religion; and he who has power over them, either to abolish existing festivals, or to substitute others in their places, or to appoint new festivals, has an important control over the whole subject of religion, and over a nation.

The word rendered "laws" here - דת dâth - while it might refer to any law, would more properly designate laws pertaining to religion. See Dan 6:5, Dan 6:7, Dan 6:12 (Dan 6:6, Dan 6:9, Dan 6:13); Ezr 7:12, Ezr 7:21. So Lengerke explains it as referring to the laws of religion, or to religion. The kind of jurisdiction, therefore, referred to in this place would be what would pertain to the laws and institutions of religion; it would be a purpose to obtain the control of these; it would be a claim of right to abolish such as existed, and to institute new ones; it would be a determination to exert this power in such a way as to promote its own ends.

(i) It would continue for a definite period: "and they shall be given into his hands until a time and times and the dividing of time," Dan 7:25. They; that is, either those laws, or the people, the powers referred to. Maurer refers this to the "saints of the Most High," as meaning that they would be delivered into his hands. Though this is not designated expressly, yet perhaps it is the most natural construction, as meaning that he would have jurisdiction over the saints during this period; and if so, then the meaning is, that he would have absolute control over them, or set up a dominion over them, for the time specified the time, and times, etc. In regard to this expression "a time and times, etc., it is unnecessary to say that there has been great diversity of opinion among expositors, and that many of the controversies in respect to future events turn on the sense attached to this and to the similar expressions which occur in the book of Revelation. The first and main inquiry pertains, of course, to its literal and proper signification. The word used here rendered "time, times, time" - עדן עדנין ‛ı̂dânı̂yn ‛ı̂dân - is a word which in itself would no more designate any definite and fixed period than our word time does.

See Dan 2:8-9, Dan 2:21; Dan 3:5, Dan 3:15; Dan 4:16, Dan 4:23, Dan 4:25, Dan 4:32; Dan 7:12. In some of these instances, the period actually referred to was a year Dan 4:16, Dan 4:23, but this is not necessarily implied in the word used, but the limitation is demanded by the circumstances of the case. So far as the word is concerned, it would denote a day, a week, a month, a year, or a larger or smaller division of time, and the period actually intended to be designated must be determined from the connection. The Latin Vulgate is indefinite - ad tempus; so the Greek - ἕως καιροῦ heōs kairou; so the Syriac, and so Luther - eine Zeit; and so Lengerke - eine Zeit. The phrase "for a time" expresses accurately the meaning of the original word. The word rendered "times" is the same word in the plural, though evidently with a dual signification. - Gesenius, Lexicon; Lengerke, in loc. The obvious meaning is two such times as is designated by the former "time."

The phrase "and the dividing of a time" means clearly half of such a period. Thus, if the period denoted by a "time," here be a year, the whole period would be three years and a half. Designations of time like this, or of this same period, occur several times in the prophecies (Daniel and Revelation), and on their meaning much depends in regard to the interpretation of the prophecies pertaining to the future. This period of three years and a half equals forty-two months, or twelve hundred and sixty days - the periods mentioned in Rev 11:2; Rev 12:6, and on which so much depends in the interpretation of that book. The only question of importance in regard to the period of time here designated is, whether this is to be taken literally to denote three years and a half, or whether a symbolic method is to be adopted, by making each one of the days represent a year, thus making the time referred to, in fact, twelve hundred and sixty years. On this question expositors are divided, and probably will continue to be, and according as one or the other view is adopted, they refer the events here to Antiochus Epiphanes, or to the Papal power; or perhaps it should be said more accurately, according as they are disposed to refer the events here to Antiochus or to the Papacy, do they embrace one or the other method of interpretation in regard to the meaning of the days. At this point in the examination of the passage, the only object is to look at it exegetically; to examine it as language apart from the application, or unbiassed by any purpose of application; and though absolute certainty cannot perhaps be obtained, yet the following may be regarded as exegetically probable:

(1) The word time may be viewed as denoting a year: I mean a year rather than a week, a month, or any other period - because a year is a more marked and important portion of time, and because a day, a week, a month, is so short that it cannot be reasonably supposed that it is intended. As there is no larger natural period than a year - no cycle in nature that is so marked and obvious as to be properly suggested by the word time, it cannot be supposed that any such cycle is intended. And as there is so much particularity in the language used here, "a time, and times, and half a time," it is to be presumed that some definite and marked period is intended, and that it is not time in general. It may be presumed, therefore, that in some sense of the term the period of a year is referred to.

(2) The language does not forbid the application to a literal year, and then the actual time designated would be three years and a half. No laws of exegesis, nothing in the language itself, could be regarded as violated, if such an interpretation were given to the language, and so far as this point is concerned, there would be no room for debate.

(3) The same remark may be made as to the symbolic application of the language - taking it for a much longer period than literally three years and a half; that is, regarding each day as standing for a year, and thus considering it as denoting twelve hundred and sixty years. This could not be shown to be a violation of prophetic usage, or to be forbidden by the nature of prophetic language, because nothing is more common than symbols, and because there are actual instances in which such an interpretation must be understood. Thus in Eze 4:6, where the prophet was commanded to lie upon his right side forty days, it is expressly said that it was symbolic or emblematic: "I have appointed thee each day for a year." No one can doubt that it would be strictly consistent with prophetic usage to suppose that the time here might be symbolic, and that a longer time might be referred to than the literal interpretation would require.

(4) It may be added, that there are some circumstances, even considering the passage with reference only to the interpretation of the language, and with no view to the question of its application, which would make this appear probable. Among these circumstances are the following:

(a) the fact that, in the prophecies, it is unusual to designate the time literally. Very few instances can be referred to in which this is done. It is commonly by some symbol; some mark; some peculiarity of the time or age referred to, that the designation is made, or by some symbol that may be understood when the event has occurred.

(b) This designation of time occurs in the midst of symbols - where all is symbol - the beasts, the horns, the little horn, etc.; and it would seem to be much more probable that such method would be adopted as designating the time referred to than a literal method.

(c) It is quite apparent on the mere perusal of the passage here that the events do actually extend far into the future - far beyond what would be denoted by the brief period of three and a half years. This will be considered more fully in another place in the inquiry as to the meaning of these prophecies. (See also Editor's Preface to volume on Revelation.)

(4) a fourth point in the explanation given by the interpreter to Daniel is, that there would be a solemn judgment in regard to this power, and that the dominion conceded to it over the saints for a time would be utterly taken away, and the power itself destroyed: "but the judgment shall sit, and they shall take away his dominion, to consume, and to destroy it unto the end," Dan 7:26. That is, it shall be taken away; it shall come entirely to an end. The interpreter does not say by whom this would be done, but he asserts the fact, and that the destruction of the dominion would be final. That is, it would entirely and forever cease. This would be done by an act of Divine judgment, or as if a solemn judgment should be held, and a sentence pronounced. It would be as manifestly an act of God as if he should sit as a judge, and pronounce sentence. See the notes at Dan 7:9-11.

(5) And, a fifth point in the explanation of the interpreter is, that the dominion under the whole heaven would be given to the saints of the Most High, and that all nations should serve him; that is, that there would be a universal prevalence of righteousness on the earth, and that God would reign in the hearts and lives of men, Dan 7:27. See the notes at Dan 7:13-14.

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¹³ I saw [01934] [02370] in the night [03916] visions [02376], and, behold [0718], one like the Son [01247] of man [0606] came [0858] with [05974] the clouds [06050] of heaven [08065], and came [04291] to [05705] the Ancient [06268] of days [03118], and they brought him near [07127] before [06925] him.
¹⁴ And there was given [03052] him dominion [07985], and glory [03367], and a kingdom [04437], that all [03606] people [05972], nations [0524], and languages [03961], should serve [06399] him: his dominion [07985] is an everlasting [05957] dominion [07985], which shall not [03809] pass away [05709], and his kingdom [04437] that which shall not [03809] be destroyed [02255].

²⁷ And the kingdom [04437] and dominion [07985], and the greatness [07238] of the kingdom [04437] under [08460] the whole [03606] heaven [08065], shall be given [03052] to the people [05972] of the saints [06922] of the most High [05946], whose kingdom [04437] is an everlasting [05957] kingdom [04437], and all [03606] dominions [07985] shall serve [06399] and obey [08086] him.

⁹ I beheld [01934] [02370] till [05705] the thrones [03764] were cast down [07412], and the Ancient [06268] of days [03118] did sit [03488], whose garment [03831] was white [02358] as snow [08517], and the hair [08177] of his head [07217] like the pure [05343] wool [06015]: his throne [03764] was like the fiery [05135] flame [07631], and his wheels [01535] as burning [01815] fire [05135].
¹⁰ A fiery [05135] stream [05103] issued [05047] and came forth [05312] from [04481] before [06925] him: thousand [0506] thousands [0506] ministered [08120] unto him, and ten thousand [07240] times ten thousand [07240] stood [06966] before [06925] him: the judgment [01780] was set [03488], and the books [05609] were opened [06606].
¹¹ I beheld [01934] [02370] then [0116] because [04481] of the voice [07032] of the great [07260] words [04406] which the horn [07162] spake [04449]: I beheld [01934] [02370] even till [05705] the beast [02423] was slain [06992], and his body [01655] destroyed [07], and given [03052] to the burning [03346] flame [0785].

²⁶ But the judgment [01780] shall sit [03488], and they shall take away [05709] his dominion [07985], to consume [08046] and to destroy [07] it unto [05705] the end [05491].

⁶ And when thou hast accomplished [03615] them [0428], lie [07901] again [08145] on thy right [03233] [03227] side [06654], and thou shalt bear [05375] the iniquity [05771] of the house [01004] of Judah [03063] forty [0705] days [03117]: I have appointed [05414] thee each day [03117] [03117] for a year [08141] [08141].

⁶ And [2532] the woman [1135] fled [5343] into [1519] the wilderness [2048], where [3699] she hath [2192] a place [5117] prepared [2090] of [575] God [2316], that [2443] they should feed [5142] her [846] there [1563] a thousand [5507] two hundred [1250] and threescore [1835] days [2250].

² But [2532] the court [833] which [3588] is without [1855] [2081] the temple [3485] leave [1544] out [1854], and [2532] measure [3354] it [846] not [3361]; for [3754] it is given [1325] unto the Gentiles [1484]: and [2532] the holy [40] city [4172] shall they tread under foot [3961] forty [5062] and two [1417] months [3376].

²³ And whereas the king [04430] saw [02370] a watcher [05894] and an holy one [06922] coming down [05182] from [04481] heaven [08065], and saying [0560], Hew [01414] the tree [0363] down [01414], and destroy [02255] it; yet [01297] leave [07662] the stump [06136] of the roots [08330] thereof in the earth [0772], even with a band [0613] of iron [06523] and brass [05174], in the tender grass [01883] of the field [01251]; and let it be wet [06647] with the dew [02920] of heaven [08065], and let his portion [02508] be with [05974] the beasts [02423] of the field [01251], till [05705] seven [07655] times [05732] pass [02499] over [05922] him;

¹⁶ Let his heart [03825] be changed [08133] from [04481] man's [0606], and let a beast's [02423] heart [03825] be given [03052] unto him; and let seven [07655] times [05732] pass [02499] over [05922] him.

¹² As concerning the rest [07606] of the beasts [02423], they had their dominion [07985] taken away [05709]: yet their lives [02417] were prolonged [03052] for [05705] a season [02166] and time [05732].

³² And they shall drive [02957] thee from [04481] men [0606], and thy dwelling [04070] shall be with [05974] the beasts [02423] of the field [01251]: they shall make thee to eat [02939] grass [06211] as oxen [08450], and seven [07655] times [05732] shall pass [02499] over [05922] thee, until [05705] thou know [03046] that the most High [05943] ruleth [07990] in the kingdom [04437] of men [0606], and giveth [05415] it to whomsoever [04479] he will [06634].

²⁵ That they shall drive [02957] thee from [04481] men [0606], and thy dwelling [04070] shall be [01934] with [05974] the beasts [02423] of the field [01251], and they shall make thee to eat [02939] grass [06211] as oxen [08450], and they shall wet [06647] thee with the dew [02920] of heaven [08065], and seven [07655] times [05732] shall pass [02499] over [05922] thee, till [05705] thou know [03046] that the most High [05943] ruleth [07990] in the kingdom [04437] of men [0606], and giveth [05415] it to whomsoever [04479] he will [06634].

¹⁵ Now [03705] if [02006] ye be [0383] ready [06263] that at what time [05732] ye hear [08086] the sound [07032] of the cornet [07162], flute [04953], harp [07030] [07030], sackbut [05443], psaltery [06460], and dulcimer [05481], and all [03606] kinds [02178] of musick [02170], ye fall down [05308] and worship [05457] the image [06755] which I have made [05648]; well: but if [02006] ye worship [05457] not [03809], ye shall be cast [07412] the same hour [08160] into the midst [01459] of a burning [03345] fiery [05135] furnace [0861]; and who [04479] is that God [0426] that shall deliver [07804] you out of [04481] my hands [03028]?

⁵ That at what time [05732] ye hear [08086] the sound [07032] of the cornet [07162], flute [04953], harp [07030] [07030], sackbut [05443], psaltery [06460], dulcimer [05481], and all [03606] kinds [02178] of musick [02170], ye fall down [05308] and worship [05457] the golden [01722] image [06755] that Nebuchadnezzar [05020] the king [04430] hath set up [06966]:

²¹ And he changeth [08133] the times [05732] and the seasons [02166]: he removeth [05709] kings [04430], and setteth up [06966] kings [04430]: he giveth [03052] wisdom [02452] unto the wise [02445], and knowledge [04486] to them that know [03046] understanding [0999]:

⁸ The king [04430] answered [06032] and said [0560], I [0576] know [03046] of [04481] certainty [03330] that ye [0608] would gain [02084] the time [05732], because [06903] [03606] ye see [02370] the thing [04406] is gone [0230] from [04481] me.
⁹ But if [02006] ye will not [03809] make known [03046] unto me the dream [02493], there is but one [01932] [02298] decree [01882] for you: for ye have prepared [02164] lying [03538] and corrupt [07844] words [04406] to speak [0560] before [06925] me, till [05705] the time [05732] be changed [08133]: therefore [03861] tell [0560] me the dream [02493], and I shall know [03046] that [01768] ye can shew [02324] me the interpretation [06591] thereof.

²⁵ And he shall speak [04449] great words [04406] against [06655] the most High [05943], and shall wear out [01080] the saints [06922] of the most High [05946], and think [05452] to change [08133] times [02166] and laws [01882]: and they shall be given [03052] into his hand [03028] until [05705] a time [05732] and times [05732] and the dividing [06387] of time [05732].

²¹ And I [04481], even I [0576] Artaxerxes [0783] the king [04430], do make [07761] a decree [02942] to all [03606] the treasurers [01490] which are beyond [05675] the river [05103], that whatsoever Ezra [05831] the priest [03549], the scribe [05613] of the law [01882] of the God [0426] of heaven [08065], shall require [07593] of you, it be done [05648] speedily [0629],

¹² Artaxerxes [0783], king [04430] of kings [04430], unto Ezra [05831] the priest [03549], a scribe [05613] of the law [01882] of the God [0426] of heaven [08065], perfect [01585] peace, and at such a time [03706].

¹³ Then [0116] answered [06032] they and said [0560] before [06925] the king [04430], That Daniel [01841], which is of [04481] the children [01123] of the captivity [01547] of Judah [03061], regardeth [07761] [02942] not [03809] thee [05922], O king [04430], nor the decree [0633] that thou hast signed [07560], but maketh [01156] his petition [01159] three [08532] times [02166] a day [03118].

⁹ Wherefore [03606] [01836] [06903] king [04430] Darius [01868] signed [07560] the writing [03792] and the decree [0633].

⁶ Then [0116] these [0459] presidents [05632] and princes [0324] assembled together [07284] to the king [04430], and said [0560] thus [03652] unto him [05922], King [04430] Darius [01868], live [02418] for ever [05957].

¹² Then [0116] they came near [07127], and spake [0560] before [06925] the king [04430] concerning [05922] the king's [04430] decree [0633]; Hast thou not [03809] signed [07560] a decree [0633], that every [03606] man [0606] that shall ask [01156] a petition of [04481] any [03606] God [0426] or man [0606] within [05705] thirty [08533] days [03118], save [03861] of thee [04481], O king [04430], shall be cast [07412] into the den [01358] of lions [0744]? The king [04430] answered [06032] and said [0560], The thing [04406] is true [03330], according to the law [01882] of the Medes [04076] and Persians [06540], which altereth [05709] not [03809].

⁷ All [03606] the presidents [05632] of the kingdom [04437], the governors [05460], and the princes [0324], the counsellors [01907], and the captains [06347], have consulted together [03272] to establish [06966] a royal [04430] statute [07010], and to make a firm [08631] decree [0633], that whosoever shall ask [01156] a petition [01159] of [04481] any [03606] God [0426] or man [0606] for [05705] thirty [08533] days [03118], save [03861] of thee [04481], O king [04430], he shall be cast [07412] into the den [01358] of lions [0744].

⁵ Then [0116] said [0560] these [0479] men [01400], We shall not [03809] find [07912] any [03606] occasion [05931] against [05922] this [01836] Daniel [01841], except [03861] we find [07912] it against him concerning the law [01882] of his God [0426].

⁴⁴ And Moses [04872] declared [01696] unto the children [01121] of Israel [03478] the feasts [04150] of the LORD [03068].

³⁷ These are the feasts [04150] of the LORD [03068], which ye shall proclaim [07121] to be holy [06944] convocations [04744], to offer [07126] an offering made by fire [0801] unto the LORD [03068], a burnt offering [05930], and a meat offering [04503], a sacrifice [02077], and drink offerings [05262], every thing [01697] upon his [03117] day [03117]:

⁴ These are the feasts [04150] of the LORD [03068], even holy [06944] convocations [04744], which ye shall proclaim [07121] in their seasons [04150].

² Speak [01696] unto the children [01121] of Israel [03478], and say [0559] unto them, Concerning the feasts [04150] of the LORD [03068], which ye shall proclaim [07121] to be holy [06944] convocations [04744], even these are my feasts [04150].

³¹ To confirm [06965] these days [03117] of Purim [06332] in their times [02165] appointed, according as Mordecai [04782] the Jew [03064] and Esther [0635] the queen [04436] had enjoined [06965] them, and as they had decreed [06965] for themselves [05315] and for their seed [02233], the matters [01697] of the fastings [06685] and their cry [02201].

²⁷ The Jews [03064] ordained [06965], and took [06901] upon them, and upon their seed [02233], and upon all such as joined [03867] themselves unto them, so as it should not fail [05674], that they would keep [06213] these two [08147] days [03117] according to their writing [03791], and according to their appointed time [02165] every year [08141] [08141];

⁶ And the king [04428] said [0559] unto me, (the queen [07694] also sitting [03427] by him [0681],) For how long shall thy journey [04109] be? and when wilt thou return [07725]? So it pleased [03190] [06440] the king [04428] to send [07971] me; and I set [05414] him a time [02165].

¹ To every thing there is a season [02165], and a time [06256] to every purpose [02656] under the heaven [08064]:

⁸ I considered [01934] [07920] the horns [07162], and, behold [0431], there came up [05559] among [0997] them another [0317] little [02192] horn [07162], before [06925] [04481] whom there were three [08532] of [04481] the first [06933] horns [07162] plucked up by the roots [06132]: and, behold [0431], in this [01668] horn [07162] were eyes [05870] like the eyes [05870] of man [0606], and a mouth [06433] speaking [04449] great things [07260].

²⁴ And the ten [06236] horns [07162] out of [04481] this kingdom [04437] are ten [06236] kings [04430] that shall arise [06966]: and another [0321] shall rise [06966] after [0311] them; and he shall be diverse [08133] from [04481] the first [06933], and he shall subdue [08214] three [08532] kings [04430].
²⁵ And he shall speak [04449] great words [04406] against [06655] the most High [05943], and shall wear out [01080] the saints [06922] of the most High [05946], and think [05452] to change [08133] times [02166] and laws [01882]: and they shall be given [03052] into his hand [03028] until [05705] a time [05732] and times [05732] and the dividing [06387] of time [05732].

⁷ After [0870] this [01836] I saw [01934] [02370] in the night [03916] visions [02376], and behold [0718] a fourth [07244] beast [02423], dreadful [01763] and terrible [0574], and strong [08624] exceedingly [03493]; and it had great [07260] iron [06523] teeth [08128]: it devoured [0399] and brake in pieces [01855], and stamped [07512] the residue [07606] with the feet [07271] of it: and it [01932] was diverse [08133] from [04481] all [03606] the beasts [02423] that were before [06925] it; and it had ten [06236] horns [07162].

²³ Thus [03652] he said [0560], The fourth [07244] beast [02423] shall be [01934] the fourth [07244] kingdom [04437] upon earth [0772], which shall be diverse [08133] from [04481] all [03606] kingdoms [04437], and shall devour [0399] the whole [03606] earth [0772], and shall tread it down [01759], and break it in pieces [01855].