“Thus he said, ‘The fourth animal will be a fourth kingdom on earth, which will be different from all the kingdoms, and will devour the whole earth, and will tread it down, and break it in pieces.
Parallel Translations
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“Thus he said, ‘The fourth animal will be a fourth kingdom on earth, which will be different from all the kingdoms, and will devour the whole earth, and will tread it down, and break it in pieces.
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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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Thus he said: 'The fourth beast shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.
Cross-references (3)
Passages linked to Daniel 7:23 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Daniel 2:40 The fourth kingdom will be strong as iron, because iron breaks in pieces and subdues all things; and as iron that crushes all these, it will break in pieces and crush.
- Daniel 7:7 “After this I saw in the night visions, and, behold, there was a fourth animal, awesome and powerful, and exceedingly strong. It had great iron teeth. It devoured and broke in pieces, and stamped the residue with its feet. It was different from all the animals that were before it. It had ten horns.
- Luke 2:1 Now in those days, a decree went out from Caesar Augustus that all the world should be enrolled.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain This reply of the angel is subject to the…
This reply of the angel is subject to the same obscurity as the vision itself, but it ought to be sufficient to calm the minds of the faithful to know that various changes should arise and shake the whole earth; for as many troubles were, prepared for the saints, so also they were braced up to fortitude and endurance. For God was not willing fully to explain what he had shown to his Prophet; he only wished to set before him this conclusion — a kingdom shall arise completely different from all others. Thus the angel says, The Fourth Beast signifies a fourth kingdom, which shall differ from all the kingdoms Previously to that period, no state was so extensive in its sway. For although the Spartans and Athenians performed illustrious and memorable exploits, yet we know them to have been included within narrow boundaries; and the ambition and wordy vanity of the Greeks caused them to celebrate those wars which were scarcely of any consequence, as we learn even from their own histories. Whichever way we take this, Sparta obtained with difficulty the second rank in Greece, as Athens did the first. As far as concerns the Roman Empire, we know it to have been more extensive and powerful than the other monarchies. When all Italy came under their sway, this was sufficient for any noble monarchy; but Spain, Sicily, part, of Greece, arm Illyrieum were added, and afterwards all Greece and Macedon, Asia Minor, Africa., and all the islands; for by one word they expelled the king of Cyprus, and sold his goods by public auction. When the dregs of the people were collected, Claudius made a law for the banishment of the king of Cyprus, and this he accomplished by his single voice, without the use of force at all. No wonder then that God foretold how different this kingdom, should be from all the others; it had no single head; the senate had the chief authority, though all power was centered in the people. There was therefore a kind of mingled confusion, since the government of Rome was never settled. And if we weigh all things prudently, it was neither a republic nor a kingdom, but a confused compound, in which the people exercised great power in a tumultuous way, and the senate oppressed the people as much as it could. There were three ranks — the senatorian, the equestrian, and the plebeian, and that mixture made the kingdom like a monster. The angel, therefore, announces the fourth kingdom as different from, the others
He afterwards confirms what we said before; it will fall, says he, and break to pieces, and tread down the whole earth This was fulfilled after Gaul and Britain were subdued, Germany partially subjugated, and Illyrieum, Greece, and Macedon, reduced to submission. At length they penetrated to Asia, and Antiochus was banished beyond the Taurus; his kingdom afterwards became their prey, then they obtained possession of Syria. The kings of Egypt were their allies, and yet became dependent upon their nod; the sovereign dared not appoint an heir, without consulting their pleasure. As, therefore, they ruled supremely so long and so widely, they fulfilled this prophecy by devouring the whole earth. For such lust for dominion never existed before; wars were heaped upon wars, they were alike greedy of the blood of others, and by no means sparing of their own. The whirlpool was insatiable, while it absorbed the whole world, and their pride crushed it and trampled it under foot,. Cruelty was added to pride, for all looked up to the Romans, and conciliated the favor of Rome by flattery, for the purpose of raging savagely against; their own people. By these arts almost the whole of Greece perished. For they knew how many innocent persons everywhere perished in every city, a kind of diversion which delighted them; they were fully aware how easy it was to attract all the power of the whole world to themselves, when it was able to put forth neither strength, nor skill, nor power against them. For their nobles were constantly at variance; sometimes one faction and sometimes another was supreme, and thus the splendor of every city easily, and gradually diminished. Thus all Greece was spoiled, and the Romans exercised their dominion there without difficulty, as over brute beasts. We may say the same of Asia also. We are not surprised then at the angel saying, the earth would be trodden down and trampled on by this fourth beast.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Dan 7:23 Thus he said, The fourth beast shall…
Dan 7:23 Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.
Ver. 23. Thus he said.] So ready are the holy angels to further good desires. {Mat 28:1-2}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Thus he said,.... The person that stood by, the…
Thus he said,.... The person that stood by, the angel, of whom Daniel made his inquiries, and who answered him, as follows:
the fourth beast shall be the fourth kingdom on earth; which shows that the angel, by four kings, Dan 7:17, meant four kingdoms, that should successively arise in the earth, and out of it, one after another; and this kingdom is not the kingdom of the Seleucidae, nor the Turkish, but the Roman empire; for this is to continue until the kingdom of Christ takes place; see Dan 7:7,
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which shall be diverse from all kingdoms; from the kingdoms and monarchies that were before it; particularly as a kingdom, in its form of government, both when Pagan and when Papal; see Dan 7:7,
and shall devour the whole earth, and shall tread it down, and break it in pieces: not the whole land of Judea only, as some read and interpret it; but the whole world, which the Romans became masters of; and the phrases used denote the destruction and desolation they made, wherever they carried their arms, and the cruelty and tyranny they exercised, and the vast profusion of blood made by them, both among the Heathens they subdued, and the Christians they persecuted.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Joseph Benson 1811 · Public Domain Dan 7:23-24. The fourth beast shall be diverse from…
Dan 7:23-24. The fourth beast shall be diverse from all kingdoms — As being managed under different forms of government; having a form of commonwealth at the beginning of its greatness, and afterward governed by kings and emperors; and in process of time being divided into ten kingdoms, or principalities; and all of them under the direction of one spiritual head. And the ten horns are ten kings — Or, kingdoms. A horn is an emblem of strength, so it comes to signify power and authority; and from thence it is applied to denote sovereignty, or dominion. The ten horns, or kingdoms, were to arise out of the dissolution of the Roman empire, which came to pass accordingly. There are various enumerations of these ten kingdoms in the division of the Roman empire, none of which are reckoned to commence earlier than the latter end of the fourth, or the beginning of the fifth century. Bishop Newton, in his fourteenth Dissertation, has given several lists, by Machiavel, by Mr. Mede, by Bishop Lloyd, and by Sir Isaac Newton; and at last has added one which he has selected from the others, and which he has placed in the eighth century. His words are, “The principal states and governments then were, 1. The senate of Rome, who revolted from the Greek emperors, and claimed and exerted the privilege of choosing a new western emperor; 2. The Greeks in Ravenna; 3. The Lombards in Lombardy; 4. The Huns in Hungary; 5. The Alemannes in Germany; 6. The Franks in France; 7. The Burgundians in Burgundy; 8. The Goths in Spain; 9. The Britons; 10. The Saxons in Britain. Not that there were constantly ten kingdoms, they were sometimes more and sometimes fewer; but, as Sir Isaac Newton says, ‘whatever was their number afterward, they are still called the ten kingdoms, from their first number.’“
And another shall arise after them — Greek, οπισω αυτων, behind them, as the words may be rendered; that is, either unperceived by them, or whose height, or dominion, should not acquire its summit till long after their establishment. This is generally agreed, by all Protestant interpreters, to be the kingdom of the pope, which was certainly of a very different nature from any of the former, being first ecclesiastical, or spiritual, and afterward claiming a temporal or civil jurisdiction. The LXX. add, that it should be distinguished from the former, κακοις, in evils, or malignancies. And the kings, or kingdoms, which it should pluck up by the roots, or humble, as ταπεινωσει, the word used by the LXX., signifies, (which is also the reading of the Vulgate,) are pointed out by the same prelate to be the exarchate of Ravenna, the kingdom of the Lombards, and the state of Rome. These states were reduced in the eighth century; and the epistles and bulls issued by the pope are, after that time, dated from the years of the commencement of the pope’s temporal jurisdiction, or advancement to the papal chair; and the pope, by wearing his triple crown, hath in a manner pointed himself out for the person here intended: see Bishop Newton and Mr. Wintle.
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And what still more fully characterizes this power, and proves it to be intended of the Papacy, is, that it is said, in Dan 7:8, in this horn were eyes like the eyes of a man; which denotes cunning and foresight, exercised in looking out and watching all opportunities of promoting one’s interest. “And the policy of the Roman hierarchy hath almost passed into a proverb. The pope is properly called an overlooker, or overseer: an επισκοπος, or bishop, in the literal sense of the word. In Dan 7:8; Dan 7:20, it is said, He had a mouth, speaking great things: and who hath been more noisy and blustering than the pope, especially in former ages; boasting of his supremacy, thundering out his bulls and anathemas, excommunicating princes, and absolving subjects from their allegiance? His look was more stout than his fellows, Dan 7:20. And the pope assumes a superiority, not only over his fellow-bishops, but even over crowned heads: and requires his foot to be kissed, and greater honours to be paid to him than to kings and emperors themselves.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Thus he said ... - That is, in explanation…
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:
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(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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Greater. Chaldee: "unlike," as verse 7. Epiphanes was a…
Greater. Chaldee: "unlike," as verse 7. Epiphanes was a greater scourge of the Jews than any of the preceding.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 23. For the proof that this fourth kingdom was…
23. For the proof that this fourth kingdom was not Rome or Greece, but the Syriac-Egyptian kingdom which immediately followed that of Alexander the Great, see notes Dan_7:7 and Dan_2:39-40.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 23. shall be a fourth kingdom, &c.] The fourth…
23. shall be a fourth kingdom, &c.] The fourth beast represents a kingdom different in character from all the kingdoms, i.e. from any of the previous kingdoms, and far more terrible in its operation.
the whole earth] To be understood with the same limitations as when it is said (Dan_2:39; cf. also on Dan_4:1) that the Persian empire should include ‘the whole earth.’
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tread it down] The word is used in Hebrew, and at least sometimes in Aramaic, of threshing (which was performed in ancient times by the feet of oxen, Deu_25:4): hence R.V. marg. ‘Or, thresh it.’ Cf. for the figure Mic_4:13; Isa_41:15.
23–27. The answer of the angel.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (23) The fourth kingdom.—The ten are spoken of as…
(23) The fourth kingdom.—The ten are spoken of as existing simultaneously. Of the various attempts to account for them, none have proved satisfactory. (See Excursus E.) We must wait in patient humility for the fulfilment of this part of the prophecy, noting that marks by which the little horn may be identified have been graciously revealed to us by God Himself.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 23, 24. Thus he said, The fourth boast…
Vers. 23, 24. Thus he said, The fourth boast 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. And the ten horns out of this kingdom are ton kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. The version of the LXX differs in some minute points from the Massoretic text. The text as given by Justin Martyr is slightly shorter by omitting some words. Theodotion and the Peshitta also agree. What remarks can be made on this have been made already. It is to be observed that it is the whole earth that is devoured by the fourth beast as presented to us now. In the earlier presentation, although very terrible, his devastation is limited. There is nothing said to indicate that the kings are successive, but the inference rather is that they are contemporaries. The attempts are many that have been made to make out ten kings before Epiphanes, but they have all failed. If the fourth kingdom is the Greek Empire, then ten is a number far too small for the various kings of the different dynasties that sprang up There were seven or eight Lagids, as many Seleucids, three or four Attalids, five or six Antigonids, not to speak of such men as Lysimaehus and Perdiecas, who were kings, but who did not found dynasties. If the fourth kingdom is tacitly reduced to the Syrian kingdom, then how is it explained that the author of "Daniel" was ignorant, in the seventh chapter, that the Lagids were also successors of Alexander as well as the Seleucids? How could a man living in the age of the Maccabees imagine the Seleucids rulers of the world, when Epiphanes had been a hostage in Rome? A great power does not give, but receives, hostages. We know from First Maccabees that the Jews were well aware of this, and also of the check the Romans were on Epiphanes. Even if Daniel wrote at the time chosen by the critics, how came he to be so ignorant as to imagine the Seleueid Empire to be so tremendously great? He shall subdue three kings. Who are the three kings of the ten who preceded him whom Epiphanes subdued? Seleucus Philopator, Heliodorus, and Demetrius Soter are given by Professor Bevan. But Demetrius Sorer did not ascend the throne till after the death of Epiphanes. It is extremely doubtful whether Heliodorus ever assumed the crown. Our whole knowledge of him is from Appian. Josephus knows nothing of Heliodorus. The Second Book of Maccabees, though telling a legendary story of Heliodorus, gives no account of his murder of his master and attempt to take the crown. Our sole authority for this whole story is Appian, who wrote three centuries after the event, and manifests considerable confusion at times, e.g. represents Attalus and Eu-menes as being two sovereigns independent of each other, whereas the one succeeded the other. If Seleucus Philopator is to be reckoned as "subdued" or "humbled" before Epiphanes, as well might all the rest of his predecessors. The Jewish interpretation, that the little horn is the Flavian dynasty, has far more verisimilitude. Certainly Galba Vitellius and Otho had been humbled before the Flavians. If we consider the horn "magistracies," certainly the absorption into the imperial dignity of all the higher magistracies might well be reckoned humbling them.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain And shall devour the whole earth.
Dan_7:23
And shall devour the whole earth.
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The Character of Oppressive Power in Religion
A certain great power is introduced in Scripture prophecy, of large extent and long duration, and, in its nature and kind, different from all other powers and kingdoms in the world. The description of it was either intended to be a prediction of that tyrannical power which popery in its most flourishing times established in the world; or, at least, that it is as exact and complete a picture of it as could possibly have been drawn even after the event. The peculiarities wherein this great oppressive power differs from all other tyrannies which have been set up among men are principally these:
1. It is a religious tyranny; a power, sitting in the seat and temple of God. Other tyrannies have used religion; but this is a tyranny founded originally upon mere matters of religion; and carried on through its whole progress, to the utmost length of an universal arbitrary dominion, under the name and title still of a merely spiritual authority. The Church of Rome claims to be itself the whole, the universal Church of God, and to be invested with a power which indeed the real universal Church has no pretence to, even a plenitude of Divine power. It has also fenced itself in, and excluded absolutely out of communion all other Christians.
2. It has been raised and kept up, not by force only, but by sorceries and lying wonders peculiar to itself.
3. It is a tyranny set up over even remote princes, ever all kindreds and tongues and nations. Exalting itself above all that is called God. (S. Clarke. D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Most of the text of verses 23-27 is symbolic language. For this reason, the ULB presents them in poetic form. (See: Symbolic Language)
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This is what that person said
This is the person that Daniel approached in Daniel 7:16.
that person said
"that person answered"
As for the fourth animal ... As for the ten horns
"Concerning the fourth animal ... Concerning the ten horns" or "Now, about the fourth animal ... Now, about the ten horns"
It will devour ... it into pieces
This does not mean the fourth kingdom will destroy the planet, but that it will brutally attack, conquer, and destroy all other kingdoms on earth. (See: Metaphor)
out of this kingdom ten kings will arise
They will rule one after the other. This can be stated explicitly. AT: "ten kings will rule over this fourth kingdom, one after another" (See: Assumed Knowledge and Implicit Information)
another will arise after them
This other king is not one of the ten. It may be helpful to refer to him as "the eleventh king." AT: "after that an eleventh king will become powerful" (See: Assumed Knowledge and Implicit Information)
He will be different from the previous ones
"He will be different from the other ten kings"
he will conquer the three kings
He will defeat three of the original ten kings. It may be helpful to state that those three kings are represented by the three horns that were pulled out. AT: "he will defeat the three kings that were represented by the three horns that were pulled out" (See: Assumed Knowledge and Implicit Information)
translationWords
kingdom
earth
devour
king
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.