Daniel
Dan 1:11 In
[ par. 1 2 ]
Dan 1:11 [1] The book of Daniel concerns the destiny of Israel apportioned out by God, the contents of the seventy weeks (9:24-27). It also concerns human government from Nimrod to Antichrist. Because Israel and human government are for Christ, this book also reveals certain aspects of Christ, who is the center and the circumference, the centrality and the universality, of God’s move. In particular, it reveals Christ’s death (9:25-26), His appearing in His second coming (2:34-35, 45), His receiving dominion and a kingdom (7:13-14), His being the companion of the suffering witnesses of God (3:23-25), and His excellency (10:4-9).
Dan 1:11 [2] The central thought of Daniel is that the ruling of the heavens (4:26), i.e., of the God of the heavens (2:37, 44), over all human government on earth matches God’s eternal economy so that Christ would terminate the old creation for the germination of the new creation and would smash and crush the aggregate of human government and establish the eternal kingdom of God.
Dan 1:1a Nebuchadnezzar 2 Kings 24:1; 2 Chron. 36:6
Dan 1:2a vessels 2 Chron. 36:7; Jer. 27:19-20; Dan. 5:2-3
Dan 1:21b Shinar Gen. 10:10; 11:2; Isa. 11:11; Zech. 5:11
The origin of Babylon was Babel in the land of Shinar, which is Chaldea (Gen. 11:2, 9, 28; Dan. 1:1-2, 4). For the children of Israel to be taken captive to Babylon means that they were captured back to the place of the worship of idols (Jer. 50:1, 38), i.e., back to Babel, to the original place where their forefather Abraham had worshipped idols (Josh. 24:2-3). Abraham was called by God out of Chaldea to Canaan to worship God (Acts 7:2-4). By this, the worship of the unique God, which had been lost through Adam’s fall, was resumed (Gen. 12:5-8). Eventually, because of their degradation God’s people were taken back to the very place out of which Abraham had been called. See notes 11, par. 1, and 151 in Jer. 50.
Dan 1:22 vessels
In the deportation to Babylon the testimony of God’s elect in the worship of the unique God, Jehovah, was utterly destroyed by the carrying of some of the vessels of the temple of God into the land of Shinar and the putting of these vessels into the temple of idols (2 Chron. 36:6-7).
Dan 1:31 Then
Daniel is a book of the divine revelation concerning God’s economy (see note 43, par. 1, in 1 Tim. 1). In chs. 1—6 this book presents God’s economy not in theology or in teaching but in a series of six cases as illustrations to show what God’s economy is and how God’s economy can be carried out.
Dan 1:3a bring cf. 2 Kings 20:17-18; Isa. 39:7
Dan 1:4a wisdom Dan. 1:17; cf. 1 Kings 3:12; Acts 7:22
Dan 1:41 language
I.e., a dialect of Akkadian used by the wise men of Babylon (cf. 2:2).
Dan 1:51 choice
Nebuchadnezzar’s devilish temptation was first to seduce the four brilliant young descendants of God’s defeated elect, Daniel and his three companions, to be defiled by partaking of his unclean food, food offered to idols. The king’s choice provision was defiling, unclean, for it had been offered to Nebuchadnezzar’s gods. For Daniel and his companions to eat that food would have been to take in the defilement, to take in the idols, and thus to become one with Satan (cf. 1 Cor. 10:19-21). In principle, this was a temptation to eat the tree of the knowledge of good and evil, which joins man to Satan (cf. Gen. 3:1-6). When Daniel and his companions refused to eat Nebuchadnezzar’s unclean food and chose instead to eat vegetables (vv. 8-16), in principle they rejected the tree of the knowledge of good and evil and took the tree of life, which caused them to be one with God (cf. Gen. 2:9, 16-17).
Dan 1:52 of
Lit., of them; referring to the years.
Dan 1:5a stand Dan. 1:19; 1 Sam. 16:21-22; 1 Kings 10:8
Dan 1:61a Daniel Ezek. 14:14; 28:3
In his devilish tempting of Daniel and his companions, Nebuchadnezzar also changed their names, which indicated that they belonged to God, to names that made them one with idols (vv. 6-7). The name Daniel, meaning God is my Judge, was changed to Belteshazzar, meaning the prince of Bel, or the favorite of Bel (Isa. 46:1); the name Hananiah, meaning Jah has graciously given, or favored of Jah, was changed to Shadrach, meaning enlightened by the sun god; the name Mishael, meaning Who is what God is? was changed to Meshach, meaning Who can be like the goddess Shach? and the name Azariah, meaning Jah has helped, was changed to Abed-nego, meaning the faithful servant of the fire god Nego.
Dan 1:7a Belteshazzar Dan. 4:8; 5:12
Dan 1:7b Shadrach Dan. 2:49; 3:12
Dan 1:81 set
Daniel fought the battle by countering the devil’s temptation with bold rejection (vv. 8-13). God honored Daniel’s fighting (vv. 14-20), and Daniel and his companions became the overcomers among the remnant of God’s defeated elect. Because of the captivity of God’s elect in Babylon, apparently God was defeated in His interests on earth. Actually, He preserved His worship and testimony through the young overcomers. The elect were defeated, but the young overcomers were victorious. Their victory was God’s victory. Because of this victory God could boast to Satan that in the midst of Babylon, God still had some overcomers who were victorious over Satan’s devices. Eventually, it was through the overcomers among God’s captured elect, such as Daniel and his companions, that God was able to turn the age and bring a remnant of His captured people back to the land of Canaan (see note 181 in 1 Kings 19).
Dan 1:8a defile Acts 15:20; cf. Ezek. 4:14; Acts 10:14
Dan 1:82 the
Lit., he.
Dan 1:9a favor cf. Gen. 39:21; Ezra 7:28; Neh. 1:11; Psa. 106:46; Prov. 16:7
Dan 1:12a ten Gen. 24:55; Jer. 42:7; Rev. 2:10
Dan 1:17a wisdom 1 Kings 3:12; Acts 7:22
Dan 1:17b visions Gen. 41:15-16; Num. 12:6; 2 Chron. 26:5; Dan. 5:11-12, 14; 10:1
Dan 1:211 first
God blessed Daniel with longevity, so that he lived through the captivity of seventy years (Jer. 25:11) and saw the release and return of the captives beginning from the first year of Cyrus, the king of Persia, after the fall of Babylon (v. 21; 6:28; Ezra 1:1-5).
Dan 1:21a Cyrus Dan. 6:28; 10:1; 2 Chron. 36:22; Ezra 5:13; Isa. 44:28
Dan 2:1a troubled Gen. 41:8; Dan. 4:5
Dan 2:1b sleep Esth. 6:1; Dan. 6:18
Dan 2:2a magicians Gen. 41:8; Exo. 7:11; Dan. 4:6-7; 5:7
Dan 2:4a Aramaic Ezra 4:7; Isa. 36:11
Dan 2:41 O
From here through 7:28 the text is in Aramaic, not in Hebrew.
Dan 2:11a gods Dan. 2:28; 5:11
Dan 2:171 Daniel
Nebuchadnezzar’s marvelous dream should have impressed him deeply, but because he was blinded by worldly glory and power and did not have a heart for God’s interests, he could not understand the dream and eventually forgot it (vv. 1-3). All the magicians, all the wise men of Babylon, and the Chaldeans were unable to tell him the dream (vv. 4-13). However, there was a person named Daniel, who did not care for worldly glory and power, who set his heart on the spiritual things regarding God’s interests on earth, and who had the right position, the right angle, and the intrinsic capacity within him to understand the dream. He did not have the dream, yet he received the vision from God concerning it (vv. 17-23), and he interpreted it (vv. 24-45).
Dan 2:17a Hananiah Dan. 1:7; 3:12
Dan 2:18a God Gen. 24:7; 2 Chron. 36:23; Ezra 5:12; Neh. 1:4; Jonah 1:9; Rev. 11:13
Dan 2:19a vision Num. 12:6; Job 33:15-16; Dan. 7:7; 2 Cor. 12:1
Dan 2:20a name Neh. 9:5; Psa. 72:19; 145:1
Dan 2:21a He Job 12:18; Psa. 75:6-7; Jer. 27:5; Dan. 4:17; Luke 1:52
Dan 2:22a reveals Dan. 2:28-29; Job 12:22; Psa. 25:14; Rom. 16:25-26; 1 Cor. 2:10-11; Eph. 3:5
Dan 2:22b darkness Psa. 139:11-12
Dan 2:22c light 1 Tim. 6:16; James 1:17; cf. Psa. 36:9; Dan. 5:11, 14
Dan 2:281a God Dan. 2:18, 47; Gen. 40:8; 41:16; Amos 4:13
In his interpreting of Nebuchadnezzar’s dream, Daniel exalted God (vv. 25-30). He did not exalt himself.
Dan 2:311a image cf. Dan. 3:1
The contents of Nebuchadnezzar’s dream were a great human image and its destiny. The vision of the great image in this chapter is the controlling vision in the book of Daniel. This great image signifies the aggregate of human government throughout human history, from the beginning of human government at Babel (Babylon) in the land of Shinar (Gen. 10:8-10; 11:1-9), as signified by the head of the image, to the termination of human government in human history in the Roman Empire with the ten kings (see note 321, par. 2), as signified by the ten toes (vv. 40-44a; 7:24; Rev. 13:1; 17:12). From its beginning to its termination, human government has always done three things: rebel against God, exalt man, and worship idols (Gen. 11:4 and note 2).
Dan 2:321 head
[ par. 1 2 3 ]
Dan 2:321 [1] The head of gold (vv. 36-38), corresponding to the first beast in 7:3-4, signifies Nebuchadnezzar, the founder and the king of Babylon. The breast and the arms of silver (v. 39a), corresponding to the second beast in 7:5, signify Medo-Persia, and the abdomen and thighs of bronze (v. 39b), corresponding to the third beast in 7:6, signify Greece, including Macedonia. The legs of iron and the feet partly of iron and partly of clay (v. 33), corresponding to the fourth beast in 7:7-8, signify the Roman Empire with its last ten kings (vv. 40-44a; 7:7-11, 19-26; Rev. 17:7-13).
Dan 2:321 [2] According to the human image in this chapter, in the sight of God all human government throughout history is composed of four empires: the Babylonian Empire, the Medo-Persian Empire, the Macedonian-Grecian Empire, and the Roman Empire. The beginning of human government was at Babel (Babylon), which was built by Nimrod (Gen. 10:8-10), and the ending of human government will be the revived Roman Empire under Antichrist. Although the form and appearance of the Roman Empire have vanished, the culture, spirit, and essence of the Roman Empire continue to exist today (see note 121 in ch. 7). At the beginning of the great tribulation (Matt. 24:21) the form and appearance of the Roman Empire will be restored under Antichrist. According to the books of Daniel and Revelation, the last Caesar of the Roman Empire will be Antichrist, who will be supported by ten kings (Rev. 17:10-12 and notes). Thus, the aggregate of human empires that began with Nimrod at Babel will consummate with Antichrist and his ten kings.
Dan 2:321 [3] If the head of the great human image is Babylon, the entire image must also be Babylon. In the eyes of God, the entire human government from Nimrod to Antichrist is Babylon. Under Antichrist, the last Caesar, the Roman Empire will be both political and religious Babylon (Rev. 17—18). The empire of Antichrist will be the political and physical Babylon, i.e., “Babylon the Great” (Rev. 18:2), whereas the Roman Catholic Church, called “MYSTERY, BABYLON THE GREAT” (Rev. 17:5), will be the religious Babylon. See note 11, par. 1, in Jer. 50.
Dan 2:32a gold Isa. 14:4; Jer. 51:7; Dan. 2:38
Dan 2:331 legs
The two legs of iron signify the eastern Roman Empire and the western Roman Empire, and the feet and the toes, partly of iron and partly of clay (vv. 41-43), signify the nations in the period after the fall of Rome and before Christ’s second coming. These nations are partly autocratic and partly democratic. The ten toes of the image signify the ten kings of the revived and restored Roman Empire under Antichrist (v. 44a; 7:7, 24; Rev. 17:12). The periods of history signified by the first three parts of the great human image and the two legs have been fulfilled, but the period signified by the ten toes has not yet been fulfilled. It will be fulfilled at the end of the present age. See note 321, par. 2.
Dan 2:341a stone Psa. 118:22; Isa. 28:16; 1 Pet. 2:4
[ par. 1 2 ]
Dan 2:341 [1] The destiny of the great human image is to be crushed by a stone cut out without hands (vv. 34-35a, 44b-45). This stone is Christ. Through His crucifixion Christ was cut by God by being put to death (Zech. 3:9; Acts 2:23), and in His resurrection (Acts 2:24) He was cut out to be a stone in three aspects: the foundation stone and the cornerstone for the building up of the church (Isa. 28:16; Matt. 21:42), the stumbling stone to the unbelieving Jews (Isa. 8:14; Matt. 21:44a; Rom. 9:33), and the crushing stone to destroy the totality of human government (Matt. 21:44b).
Dan 2:341 [2] When Christ comes as the crushing stone, He will not come alone; rather, He will come with His overcomers, His bride, His increase, as His army (John 3:29-30; Rev. 17:14; 19:7-8, 11, 14). During the church age, the age of mystery, Christ is building up the church to be His bride (Eph. 5:25-29). Before He descends to earth, Christ will have a wedding, in which He will marry the overcomers (Rev. 19:7-9), those who have been fighting the battle against God’s enemy for years and who have already overcome the evil one (cf. Rev. 12:11). After His wedding, He as the Husband will come with His newlywed bride to destroy Antichrist, who with his army will fight against God directly (Rev. 17:14; 19:19).
Dan 2:342 struck
At His appearing as the God-cut stone, Christ with His overcomers—the corporate Christ—will strike the ten kings with Antichrist (Rev. 19:11-21), thereby crushing the great image from the toes to the head (v. 35). This will be Christ’s universal judgment on the aggregate of human government from Antichrist back to Nimrod, thus ending the age of man’s government on earth in the old creation and initiating the age of God’s dominion over the entire earth in the millennium and in the new heaven and new earth for eternity.
Dan 2:342b crushed Matt. 21:44; Luke 20:18
See note 342.
Dan 2:351 all
This signifies the complete destruction of all human government from Nimrod to Antichrist.
Dan 2:35a chaff Psa. 1:4; Isa. 41:15-16; Hosea 13:3
Dan 2:352 no
Or, no place was found for them.
Dan 2:353b mountain cf. Isa. 2:2-3
[ par. 1 2 ]
Dan 2:353 [1] The great mountain here signifies the eternal kingdom of God, which will fill the whole earth forever (v. 44; 7:13-14). After coming to crush the aggregate of human government, the corporate Christ—Christ with His overcoming bride—will become a great mountain to fill the whole earth, making the whole earth God’s kingdom. Thus the great human image will be replaced with the eternal kingdom of God on earth (Rev. 11:15-17).
Dan 2:353 [2] The increase of the stone into a great mountain signifies the increase of Christ (cf. John 3:29-30). The church is Christ’s increase in life, but the eternal kingdom of God is Christ’s increase in administration (Mark 4:26-29). Hence, Christ is not only the church but also the kingdom of God (1 Cor. 12:12; Luke 17:21). As the stone, Christ is the centrality of God’s move, and as the mountain, He is the universality. Hence, He is the all-inclusive One, the One who fills all in all (Eph. 1:23).
Dan 2:35c whole Psa. 72:19; Isa. 11:9; Zech. 14:9
Dan 2:37a king Ezek. 26:7; Ezra 7:12
Dan 2:38a beasts Dan. 4:21-22; Jer. 27:6
Dan 2:39a another Dan. 5:28, 31
Dan 2:39b third Dan. 7:6; 8:5; 11:3
Dan 2:411 confused
Lit., divided.
Dan 2:412 firmness
Denoting standing strength.
Dan 2:413 earthy
Emphasizing the notion of clay in contrast to the notion of iron.
Dan 2:44a God Dan. 2:28; Rev. 11:13
Dan 2:44b kingdom Matt. 3:2; 6:10; 13:41; Rev. 11:15
Dan 2:44c never Dan. 4:3, 34; 6:26; 7:14; Micah 4:7; Luke 1:32-33
Dan 2:45a stone Dan. 2:34; Isa. 28:16
Dan 2:46a fell Acts 10:25; 16:29
Dan 2:47a Revealer Dan. 2:28, 30
Dan 2:48a ruler Dan. 5:29; 6:2
Dan 2:48b chief Dan. 4:9; 5:11
Dan 3:11a image Dan. 2:31
Nebuchadnezzar might have been influenced to make such an image by the interpretation of his dream in 2:37-38.
Dan 3:31 rulers
Since Daniel is not mentioned in this chapter, it is likely that he stayed away from the dedication of the image in order to pray for God’s victory in the situation.
Dan 3:4a nations Dan. 4:1; 6:25
Dan 3:5a worship cf. Rev. 13:15
Dan 3:6a fire Jer. 29:22; cf. Matt. 13:42; Rev. 14:10; 20:15
Dan 3:71 bagpipe
Some MSS omit, bagpipe.
Dan 3:8a accused cf. Dan. 6:12
Dan 3:14a gods Isa. 46:1; Jer. 50:2
Dan 3:14b worship cf. Rev. 13:15
Dan 3:15a deliver Exo. 5:2; 2 Kings 18:35
Dan 3:17a deliver 2 Pet. 2:9
Dan 3:251 fourth
This fourth one was the excellent Christ as the Son of Man, who had come to be with His three suffering, persecuted overcomers and to make the fire a pleasant place in which to walk about. The three overcomers did not need to ask God to deliver them from the furnace (cf. v. 17). Christ as the Son of Man—the One who is qualified and capable of sympathizing with God’s people in everything (Heb. 4:15)—came to be their Companion and take care of them in their suffering, by His presence making their place of suffering a pleasant situation.
Dan 3:25b son Dan. 3:28; Job 1:6; 38:7; Psa. 34:7
Dan 3:26a servants Dan. 6:20; Acts 16:17
Dan 3:26b Most Gen. 14:18; Num. 24:16; Psa. 57:2; Mark 5:7; Luke 8:28
Dan 3:27a no Isa. 43:2; Heb. 11:34
Dan 3:28a angel Psa. 34:7; Dan. 6:22-23; Acts 12:11
Dan 3:281 changed
The three young overcomers did not simply frustrate the king’s word—they changed it in nature and were not afraid to yield their bodies to be killed. Thus, they gained the victory over the seduction of idol worship. Because of their victory God could boast to Satan that even in his territory He had a people who worshipped Him.
Dan 3:28b bodies 1 Cor. 13:3
Dan 4:3a eternal Psa. 145:13; Dan. 2:44; 4:34; 6:26; 7:27; Luke 1:33; 2 Pet. 1:11
Dan 4:8a Belteshazzar Dan. 1:7
Dan 4:8b spirit Isa. 63:11; Dan. 4:18; 5:11, 14
Dan 4:10a tree Dan. 4:20; cf. Ezek. 31:3
Dan 4:13a watcher Dan. 4:17, 23
Dan 4:13b holy Deut. 33:2; Psa. 89:5, 7; Dan. 8:13; cf. Zech. 14:5; Jude 14
Dan 4:14a Cut Ezek. 31:12; Matt. 3:10
Dan 4:16a periods Dan. 4:32; 11:13; 12:7
Dan 4:171 Most
God taught Nebuchadnezzar to know that he was nothing and that the mighty God, who gives the kingdom of men to whomever He wills, is everything.
Dan 4:17a Ruler Dan. 2:21; 4:25, 32; 5:21
Dan 4:18a not Dan. 2:10; 5:8, 15
Dan 4:25a You Dan. 4:32-33; 5:21
Dan 4:261a heavens Matt. 3:2
The book of Daniel covers three crucial matters: God’s heavenly rule, the preeminence of Christ, and the destiny apportioned by God for His people. In His economy God administrates the universe, including all the kings and kingdoms on the earth, in order to fulfill His purpose, which is that Christ should be preeminent in all things (Col. 1:18). For Christ to be preeminent, God needs a chosen people to coordinate and cooperate with Him. Under the rule of the heavens, everything is working together for the good of God’s elect for the purpose of making Christ preeminent (Rom. 8:28-29).
Dan 4:291 twelve
God gave Nebuchadnezzar twelve months to repent. However, Nebuchadnezzar was void of the capacity to know God inwardly, and nothing within him was touched. Hence, there was no repentance and no change; rather, Nebuchadnezzar was filled with pride (vv. 30, 37; 5:20) and thus came under God’s judgment (Prov. 16:18; 1 Pet. 5:5).
Dan 4:30a Babylon Rev. 14:8; 16:19
Dan 4:321 beasts
According to his nature and his being, Nebuchadnezzar was not a man but a beast. For this reason, his heart was changed from that of a man’s, and a beast’s heart was given to him (v. 16). God also took away his human reasoning (cf. v. 34).
Dan 4:322 seven
The expression seven periods of time may refer to seven weeks, to forty-nine days.
Dan 4:341 reason
Lit., my reason. So also in v. 36. Because beasts walk on four legs, they look down, but humans walk on two feet and look up. Nebuchadnezzar’s reasoning came back as soon as he looked upward toward the heavens. Because he had changed, his reasoning returned.
Dan 4:34a ever-living Dan. 12:7; Rev. 4:9-10
Dan 4:35a nothing Isa. 40:17
Dan 4:35b does Psa. 115:3; 135:6
Dan 4:35c What Job 9:12; Isa. 45:9; Rom. 9:20
Dan 4:37a pride Exo. 18:11; Dan. 5:20; Luke 1:51
Dan 5:11 Belshazzar
The son of Nabonidus and ruler of Babylon (556-539 B.C.) under him.
Dan 5:12 made
This was Belshazzar’s debauchery before God.
Dan 5:21 under
Or, when he tasted the wine.
Dan 5:2a vessels Dan. 1:2; 2 Chron. 36:10; Jer. 52:19
Dan 5:41a gods 1 Cor. 8:5; Rev. 9:20
Belshazzar’s taking the vessels that were for God’s worship in His holy temple at Jerusalem and using them in worshipping idols was an insult to God’s holiness.
Dan 5:11a spirit Dan. 4:8-9, 18
Dan 5:12b Belteshazzar Dan. 1:7
Dan 5:17a gifts Gen. 14:23; 2 Kings 5:16
Dan 5:181 you
Before reading the writing and interpreting it, Daniel reminded Belshazzar of the experience of Nebuchadnezzar his forefather in ch. 4 (vv. 18-37). Daniel regarded what happened to Nebuchadnezzar as a lesson not only for Nebuchadnezzar but also for all his descendants. Belshazzar should have learned the lesson from Nebuchadnezzar’s experience; however, he did not learn the lesson and suffered as a result.
Dan 5:18a gave Jer. 27:6; Dan. 2:37-38; 4:17, 22, 25
Dan 5:20a lifted Dan. 4:30, 37
Dan 5:22a not 2 Chron. 33:23; 36:12
Dan 5:23b gods Psa. 115:4-6; 135:15-17; Rev. 9:20
Dan 5:23c breath Gen. 2:7; Isa. 42:5; Acts 17:25
Dan 5:251 MENE
Meaning at the same time both mina, mina, shekel, and half-shekels (monetary units) and numbered, numbered, weighed, and divided; the last word of the inscription also closely resembles the Aramaic name for the Persians, paras.
Dan 5:27a scales Job 31:6; Psa. 62:9
Dan 5:28a Medes Isa. 13:17; Jer. 51:11; Dan. 5:31; 9:1
Dan 5:301 slain
This ended the Babylonian Empire. God used the Babylonian Empire for the purpose of carrying His corrupted and defeated elect into captivity. Near the end of the seventy years of their captivity, God caused the Medes and the Persians to become one for the purpose of ending the Babylonian Empire and releasing His people from their captivity in Babylon (Ezra 1:1-4). This is an illustration of how all kings and kingdoms are under God’s administration. See note 261 in ch. 4.
Dan 6:71 petition
The center of this chapter is man’s prayer for the carrying out of God’s economy. Through His faithful channels of prayer God carries out His economy with His elect for Christ’s coming. God desires to carry out His economy, but man is needed to pray for His economy on earth. Satan’s strategy is to frustrate the prayer that is for God’s move. The intention of the chief ministers and satraps was to destroy Daniel, but the intention of Satan, who was behind them, was to cut off the channel of prayer that God was using for the carrying out of His economy.
Dan 6:101 Daniel
Daniel had read Jeremiah’s prophecy that the children of Israel would serve the king of Babylon for seventy years (9:2b; Jer. 25:11). Standing on this word, he must have prayed many times for the fulfillment of this prophecy and for the return of the captives. He would not let anything stop or frustrate his prayer. He knew that his prayer was for the carrying out of God’s economy concerning His elect. Therefore, his prayer was a serious matter.
Dan 6:102 toward
See note 481 in 1 Kings 8.
Dan 6:10a Jerusalem 1 Kings 8:44, 48; Psa. 5:7; Jonah 2:4
Dan 6:10b three Psa. 55:17; Acts 2:1-2, 15; 3:1; 10:9
Dan 6:16a serve Acts 27:23
Dan 6:17a sealed cf. Matt. 27:66
Dan 6:20a living Josh. 3:10; 1 Sam. 17:26; 1 Thes. 1:9; 1 Tim. 4:10; Rev. 7:2
Dan 6:20b deliver 2 Tim. 4:17
Dan 6:22a angel Dan. 3:28; Acts 12:11
Dan 6:22b lions’ Heb. 11:33
Dan 6:251 Then
Verses 25-28 reveal God’s victory over Satan in the worship of God on earth, even in a Gentile kingdom, through the overcomers in the captivity of His defeated elect. Daniel’s victory over the subtlety that prohibited the faithfulness of the overcomers in the worship of God was the last step of the victory over Satan’s devices. Without these overcomers God would have been fully defeated by Satan, having nothing on earth for Himself. God had four young overcomers living in the palace day by day who were absolutely one with Him. This was a shame to Satan and a boast to God.
Dan 6:26a kingdom Dan. 2:44; 4:3, 34; 7:14, 27; Luke 1:33
Dan 6:28a Cyrus Ezra 1:1-2; Dan. 1:21
Dan 7:11 first
This was about 556 B.C., twenty years before the return of the children of Israel from captivity in about 536 B.C.
Dan 7:12a visions Dan. 2:19, 28; 2 Cor. 12:1
The section of this book from 1:3—6:28 speaks of the victory, in their captivity, of God’s degraded elect over Satan’s further devices. The section from 7:1—12:13 records the visions of the overcoming Daniel. Daniel’s faithfulness and victory gave him the position and the right angle to receive the visions from God.
Dan 7:21 four
The four winds of heaven signify moves of heaven from four directions, the stirring up of the Great Sea signifies the stirring up of the political situation around the Mediterranean Sea, and the four beasts that came up from the sea signify four great, fierce, cruel, and inhuman kings with their empires (v. 17). That the four winds are “of heaven” does not mean that heaven is the source of the four beasts but that heaven arranged the situation that produced them.
Dan 7:22 Great
I.e., the Mediterranean Sea. The sea signifies the Gentile nations (vv. 3, 17; Rev. 17:15). God’s economy in His creation was to make the Mediterranean area the center of culture up to the time of Columbus. Human culture has become a great sea full of winds and storms.
Dan 7:31 beasts
In Nebuchadnezzar’s dream (2:31-45) human government on the earth was signified by a great human image full of glory and splendor. In the vision of God’s prophet Daniel in this chapter, the heads of human government on the earth, and the governments themselves, are signified by wild beasts.
Dan 7:41 first
The first beast corresponds to the head of gold of the great human image in 2:32a, 36-38, signifying Babylon with its king, Nebuchadnezzar. Its being like a lion, the king of the beasts, signifies that it was the most fierce and cruel, and its having the wings of an eagle, the king of the fowls, signifies that it was in the air, which belongs to Satan, the ruler of the air (Eph. 2:2), and that its move was swift. The plucking of its wings signifies that its moving power was taken away and that it became like a beast in the field, as mentioned in 4:23-25a, 33. This beast became like a man standing on the earth with a man’s heart, as indicated in 4:25b, 32b, 34a.
Dan 7:4b eagle Deut. 28:49; Jer. 4:13; 48:40
Dan 7:51a another Dan. 2:39
The second beast corresponds to the breast and arms of silver of the great human image in 2:32b, 39a, signifying Medo-Persia. Its resembling a bear signifies that it was not as strong and swift as the lion but that it was still fierce and cruel. Its being raised up on one side signifies that Media and Persia became one dominion. That three ribs were in its mouth between its teeth signifies that three kingdoms, Babylon, Asia Minor, and Egypt, were devoured by it. Its being commanded to arise and devour much flesh signifies that it would devour more nations.
Dan 7:61a another Dan. 2:39; 8:5; 11:3
The third beast corresponds to the abdomen and thighs of bronze of the great human image in 2:32c, 39b, signifying Greece with its king, Alexander the Great. Its being like a leopard signifies that it was fierce, cruel, and swift (Hab. 1:8a). That it had four wings of a bird on its back signifies that it was swift by means of its four generals. The beast had four heads, signifying that the four wings for swiftness became four heads, four generals who became the heads of four kingdoms. After the death of Alexander the Great, his four generals divided his empire into four kingdoms (see note 82 in ch. 8). That the beast was given dominion signifies that it was given authority to rule over the nations.
Dan 7:71a fourth Dan. 2:40; 7:19, 23
The fourth beast corresponds to the legs of iron and the feet and the toes, partly of iron and partly of clay, of the great human image in 2:33, 40-43, signifying the Roman Empire, and specifically Antichrist, the last Caesar of the Roman Empire (Rev. 17:7-11). This is the beast revealed in Rev. 13:1-2. The fourth beast was dreadful and frightful and exceedingly strong, as signified by iron. That it had large iron teeth and claws of bronze, and that it devoured, crushed, and trampled down the remainder (vv. 19, 23) signify that it had great power to devour and crush nations. The beast having ten horns signifies that it had ten kings (v. 24; Rev. 17:12-13), which are the ten toes of the great human image in ch. 2.
Dan 7:7b ten Rev. 13:1; 12:3; 17:3, 7, 12
Dan 7:81a small Dan. 7:20, 24; 8:9
A small horn coming up among the ten horns and three of the ten horns being uprooted before it (vv. 20b, 24) signifies that Antichrist will come up among the ten kings, and before him three of them will be destroyed. In this way Antichrist will become the strongest horn.
Dan 7:82 eyes
The small horn having eyes like the eyes of a man and a mouth speaking great things (vv. 20c, 25a) signifies that Antichrist will have sharp insight to perceive things and a mouth to speak blasphemous words against God (Rev. 13:5a, 6). Because of this, he will be slain, and his body will be destroyed and given to the burning fire (v. 11; Rev. 19:20).
Dan 7:8c great Dan. 7:25; 11:36; Psa. 12:3; Rev. 13:5
Dan 7:9b Ancient Dan. 7:13, 22; Psa. 90:2
Dan 7:9c white Matt. 17:2; Mark 9:3; Luke 9:29; Rev. 1:14
Dan 7:91 snow
See note 142 in Rev. 1.
Dan 7:92 fire
The fire here and in v. 10 means that God is absolutely righteous and altogether holy (Heb. 12:29). Without holiness no one can see the Lord or contact Him (Heb. 12:14 and note).
Dan 7:9e wheels Ezek. 1:15-16
Dan 7:10a stream cf. Rev. 22:1
Dan 7:10b fire Psa. 50:3; 97:3; Isa. 66:15; Rev. 1:14
Dan 7:10c Thousands 1 Kings 22:19; Psa. 68:17; Heb. 12:22; Rev. 5:11; cf. Matt. 25:31; 26:53
Dan 7:101 court
A special court, with God’s throne as the center, has been set up in the universe to judge the four human empires signified by the four wild beasts (v. 26). Everything that is judged by this court will be cast into the burning fire.
Dan 7:10d books Rev. 20:12
Dan 7:11b beast Rev. 19:20; 2 Thes. 2:8; cf. Dan. 8:25; 11:45
Dan 7:121 extension
Although the dominion and authority of Babylon, Persia, and Greece were taken away, their life, i.e., their culture, has been extended and still remains. As each empire was defeated, its culture was adopted by each succeeding empire. Today the world’s culture is Roman, yet, being an accumulated culture, it contains the cultures of the Babylonians, Persians, and Greeks.
Dan 7:131a Son Matt. 16:27; 24:30; 26:64; Mark 13:26; Luke 21:27; Acts 1:11; Rev. 1:7; cf. Acts 7:56
Concerning His judgment, God has given all power and authority to Jesus Christ as the Son of Man (John 5:22, 27). Hence, vv. 13-14 describe the coming of Christ, the Son of Man. The coming here is Christ’s ascension after He accomplished the work of redemption (Acts 1:9; cf. Rev. 5:6 and note 1).
Dan 7:141a given Psa. 2:6-8; 8:6; Matt. 11:27; 28:18; John 3:35; Rev. 2:27
[ par. 1 2 ]
Dan 7:141 [1] In His ascension Christ as the Son of Man is before the throne of God to receive dominion and a kingdom. After He receives the kingdom from God, He will come back to rule over the entire world (Luke 19:12, 15). Christ’s coming will terminate the entire human government on earth from its end to its beginning, and it will bring in the eternal kingdom of God (2:34-35, 44).
Dan 7:141 [2] As implied in Daniel’s vision, Christ accomplished redemption and then immediately came to God in ascension to receive the kingdom (cf. Rev. 5:6-7). This is according to God’s view, in which there is no time element. Like Abraham, David, and the other prophets, Daniel did not see the mystery of the church, which was hidden from the ages and from the generations but was revealed to the New Testament apostles and prophets (Eph. 3:3-11). He did not realize that between the first and second appearings of Christ there would be a period of time during which God would do a marvelous and mysterious work based on Christ’s redemption. This work is to regenerate His redeemed people and then sanctify them, renew them, transform them, and conform them to the glorious image of Christ (1 Pet. 1:3; 1 Thes. 5:23; 2 Cor. 4:16; 3:18; Rom. 8:29). Cf. note 11, par. 3, in Isa. 61.
Dan 7:14b kingdom Dan. 2:44; 7:27; Psa. 145:13; Micah 4:7; Luke 1:33; John 18:36; Heb. 1:8
Dan 7:15a spirit 2 Cor. 2:13
Dan 7:181a saints Dan. 7:22, 27; Psa. 149:9; Isa. 60:12-14; 2 Tim. 2:11-12
I.e., holy ones. So throughout this chapter.
Dan 7:19a fourth Dan. 7:7; Rev. 13:1
Dan 7:211a waged Dan. 8:12, 24; 11:31, 36; Rev. 11:7; 13:7; 17:14
Antichrist will wage war with the saints, wear out the saints of the Most High for three and a half years, and prevail against them (vv. 21, 25; Rev. 13:7a and note).
Dan 7:22b saints Rev. 1:6; 5:10; 22:5; cf. Dan. 7:18
Dan 7:23a fourth Dan. 2:40; Rev. 13:1
Dan 7:24a ten Rev. 13:1; 17:3, 12
Dan 7:24b another Dan. 7:7-8, 20; Rev. 17:12-13
Dan 7:25a speak Isa. 37:23; Dan. 8:24-25; 11:28, 30-31, 36; Rev. 13:5-6
Dan 7:25b saints Dan. 7:21; Rev. 13:7; cf. Rev. 17:6; 18:24
Dan 7:251c times cf. Dan. 2:21
Times refers to the feasts appointed for the Jewish people (Lev. 23), and law, to the law of God given through Moses.
Dan 7:252 a
A time and times and half a time (12:7; Rev. 12:14) denotes a year (a time) plus two years (times) plus half a year (half a time), or three and a half years, i.e., forty-two months (Rev. 11:2; 13:5), one thousand two hundred and sixty days (Rev. 11:3; 12:6), referring to the last half of the last week prophesied in 9:27, the time of the great tribulation (Matt. 24:21).
Dan 7:25d time Dan. 12:7; Rev. 12:14; cf. Dan. 12:11; Rev. 11:2, 3; 12:6; 13:5
Dan 7:26b annihilate 2 Thes. 2:8
Dan 7:27b eternal Dan. 2:44; Luke 1:33; Rev. 11:15
Dan 7:28a kept Gen. 37:11; Luke 2:19, 51
Dan 8:11 third
Cf. note 11 in ch. 7.
Dan 8:31a ram Dan. 8:20; cf. Dan. 2:39; 7:5
The ram, corresponding to the second beast in 7:5 and to the breast and arms of silver of the great human image in ch. 2, signifies Medo-Persia (v. 20; 11:2). Its two horns signify Media and Persia. Persia with its king Cyrus (Ezra 1:1), which came up last, became higher than Media.
Dan 8:41 pushing
This signifies that Medo-Persia conquered Babylon to the west, Assyria to the north, and Egypt to the south.
Dan 8:42a did Dan. 11:3
This indicates that Medo-Persia had no fear of God and became arrogant in itself. Eventually, God dealt with Medo-Persia by raising up Alexander the Great. Cf. note 181 in Zech. 1.
Dan 8:51 male
The male goat, corresponding to the third beast in 7:6 and to the abdomen and thighs of bronze of the great human image in ch. 2, signifies Greece with Alexander the Great (v. 21a; 11:3). Its coming from the west signifies that it came from Europe. Its coming over the face of the whole earth without touching the ground signifies its swift movement over the earth.
Dan 8:52 conspicuous
This signifies Alexander the Great as an extraordinary horn distinguished by his two sharp eyes. He was very intelligent.
Dan 8:5a horn Dan. 8:21; cf. Dan. 11:3
Dan 8:71 broke
This indicates that Alexander the Great conquered Medo-Persia and destroyed it.
Dan 8:81 great
Alexander the Great became arrogant in himself. But as soon as he became strong in power, he died suddenly.
Dan 8:82a four Dan. 7:6; 8:22; 11:4
In the place of Alexander the Great, his four generals (corresponding to the four wings and the four heads in 7:6), Cassander, Lysimachus, Ptolemy, and Seleucus, rose up toward the four ends of his empire to form nations in Macedonia, Asia Minor, Egypt, and Syria, respectively (v. 22). This was the continuation of the Grecian Empire. Eventually, these four empires were merged and formed into two empires, one on the south (Egypt) and the other on the north (Syria). Chapter 11 describes the warfare between these two empires in the territory of Israel.
Dan 8:91 little
Or, a horn out of littleness. This horn signifies Antiochus IV Epiphanes from Syria, who ruled in 175-164 B.C. He expanded very much toward Egypt on the south, toward Syria on the east, and toward Israel, the beautiful land (11:16).
Dan 8:9a horn Dan. 7:8; 11:21; Rev. 13:2
Dan 8:9b south Dan. 11:25
Dan 8:9c beautiful Psa. 48:2; Ezek. 20:6, 15; Dan. 11:16, 41, 45
Dan 8:101 as
The little horn growing great, as high as the host of heaven, and causing some of the host and some of the stars to fall to the earth, and trampling them (11:30b-35), signifies that he became great in power and persecuted the saints (signified by the host of heaven and the stars—12:3). In all these evil things he typifies the coming Antichrist (Rev. 13:5-7; 2 Thes. 2:3b-4).
Dan 8:10a host cf. Isa. 14:13; Dan. 11:28
Dan 8:111a Prince Josh. 5:14
Signifying God.
Dan 8:112 from
Or, by him; i.e., the little horn. Antiochus Epiphanes stopped the daily sacrifices in the temple and defiled the temple with pigs and with fornication (11:31). Furthermore, he cast truth to the ground (v. 12), meaning that there was no righteousness or justice. In these evils also the little horn typifies Antichrist (9:27).
Dan 8:11b daily Exo. 29:38; Num. 28:3; Ezek. 46:13; Dan. 11:31; 12:11
Dan 8:11c taken Dan. 9:27; 11:31; 12:11
Dan 8:11d sanctuary Matt. 24:15
Dan 8:131 holy
Or, saint.
Dan 8:13a transgression cf. Dan. 9:27; 11:31; 12:11
Dan 8:141a two cf. Dan. 12:11-12
The days for Antiochus Epiphanes to do evil things in the Holy Land would extend from about 171 B.C. until December 25, 165 B.C., the day when the Jewish hero Judas Maccabeus would cleanse the sanctuary after defeating Antiochus Epiphanes (vv. 25b-26). See note 221 in John 10.
Dan 8:142 cleansed
Lit., justified. The cleansing of the temple by the Maccabees was a justification, declaring that the temple was the holy place for God’s people to worship Him.
Dan 8:16a Gabriel Dan. 9:21; Luke 1:19, 26
Dan 8:17a fell Ezek. 1:28; Rev. 1:17
Dan 8:17b end Dan. 8:19; 11:27, 35, 40; 12:4, 6-7, 9, 13
Dan 8:18a sleep Dan. 10:9-10; cf. Luke 9:32
Dan 8:18b touched Dan. 10:18; Matt. 17:7
Dan 8:211 Javan
I.e., Greece.
Dan 8:23a filled Matt. 23:32; 1 Thes. 2:16
Dan 8:231 king
The little horn, Antiochus Epiphanes (v. 9).
Dan 8:23b arise Dan. 8:9; 11:21; Rev. 13:5
Dan 8:232 Of
I.e., impudent (cf. Deut. 28:50).
Dan 8:233 ambiguities
Antiochus Epiphanes spoke in such a manner that his word could be interpreted in many different ways. In all the items mentioned in vv. 23-25, he typifies Antichrist (Rev. 13:2b, 6-7; 17:11, 14; 19:20).
Dan 8:24a power Rev. 13:2; 2 Thes. 2:9; Rev. 13:7; 17:13, 17
Dan 8:25a deceit Dan. 11:21, 23-24
Dan 8:25b magnify Dan. 11:36; 2 Thes. 2:4
Dan 8:25c Prince Dan. 8:11; 11:36
Dan 8:25d broken Dan. 2:34, 45; 2 Thes. 2:8; Rev. 19:20
Dan 8:26a shut Ezek. 12:27; Dan. 10:14; 12:4, 9; Rev. 10:4; 22:10
Dan 9:1a Darius Dan. 5:31; 6:28
Dan 9:21 Scriptures
Or, the books. Daniel’s understanding of the prophecies in Jer. 25:11-12 and 29:10-14, concerning the seventy years of Israel’s captivity before the return of a remnant to Jerusalem (2 Chron. 36:21-23), was the cause of the vision of the seventy weeks given to Daniel in this chapter.
Dan 9:2a seventy 2 Chron. 36:21; Jer. 25:11-12; 29:10; Zech. 7:5
Dan 9:31 seek
Daniel was in captivity in Babylon (vv. 1-2a); his heart was fully set on God and His people, His temple, and His holy city for God’s kingdom on earth (vv. 2b-19); and he was in his spirit, fully occupied with prayer and supplications to God (vv. 20-23). Thus, he had the proper standing and a proper angle to receive the revelation and see the vision from God (cf. notes 93, 101, and 121 in Rev. 1).
Dan 9:3a prayer Neh. 1:4; Jer. 29:12-13; Dan. 6:10; James 4:8-10
Dan 9:4b lovingkindness Exo. 20:6; Deut. 7:9
Dan 9:5a sinned Dan. 9:15; 1 Kings 8:47-48; 2 Chron. 6:37; Neh. 1:6-7; Psa. 106:6
Dan 9:11a curse Lev. 26:16; Deut. 27:15; 28:15; 29:20; 30:17-18
Dan 9:12b has Lam. 1:12; 2:13; Ezek. 5:9
Dan 9:15a brought Exo. 6:1, 6; 32:11; 1 Kings 8:51
Dan 9:161 manifestations
Lit., Your righteousnesses.
Dan 9:16a mountain Dan. 9:20; Zech. 8:3
Dan 9:17a shine Num. 6:25; Psa. 67:1; 80:3, 7, 19
Dan 9:18a hear 2 Kings 19:16; Isa. 37:17
Dan 9:20a confessing Psa. 32:5
Dan 9:211a Gabriel Dan. 8:16; Luke 1:19
In his desperate prayer Daniel confessed his own sins and the sins of his people Israel (vv. 3-15) and requested that God recover the Holy Land, send His people back, and rebuild the holy city (vv. 16-19). God answered him by giving him the report through the angel Gabriel of the seventy weeks (vv. 20-27). This answer exceeded what Daniel requested.
Dan 9:21b evening 1 Kings 18:36
Dan 9:23a preciousness Dan. 10:11, 19
Dan 9:241 Seventy
The contents of Daniel’s vision are the seventy weeks, which are the destiny apportioned by God for His people and for His holy city. The purpose of the seventy weeks is to close the transgression, to make an end of sins, to make propitiation for iniquity, to bring in the righteousness of the ages, to seal up vision and prophet, and to anoint the Holy of Holies. In the old creation under human government, transgression, sins, and iniquity are prevailing. When Christ comes to crush human government (2:34-35), at the time appointed, the transgression will be closed, sins will be ended, and iniquity will be propitiated. Then the righteousness of the ages will be brought in, the vision and prophet will be sealed, and the Holy of Holies will be anointed.
Dan 9:242 make
Or, seal up.
Dan 9:24a propitiation Isa. 53:10; Heb. 9:12
Dan 9:243b righteousness Isa. 53:11; Jer. 23:5-6; Rom. 3:21-22
When Christ returns and the age is consummated, there will be no more unrighteousness on the earth. After the Lord’s return all the evil persons and things on earth will be swept into the lake of fire (Matt. 13:30; 25:32-33, 41; Rev. 19:19-21), and Satan will be bound and cast into the abyss (Rev. 20:1-3). At the end of the millennium the deceived nations (with Satan) will be removed in the last rebellion of mankind against God (Rev. 20:7-10), and after the millennium the dead unbelievers and the demons will be cleared away through the judgment at the great white throne (Rev. 20:11-15). Beginning with the millennium there will be the eternal kingdom of Christ with His righteousness, which is the righteousness of the ages, the eternal righteousness. In the millennium Christ will be the righteous One (Jer. 23:5), and He will rule the thousand-year kingdom in righteousness (Isa. 11:4-5). Ultimately, in the age of the ages, righteousness will dwell in the new heaven and new earth for eternity (2 Pet. 3:13 and note 3).
Dan 9:244 seal
To seal up vision and prophet is to close the age of mystery at the sounding of the seventh trumpet (Rev. 10:7 and note 2). Since all the mysteries of God will be fulfilled, there will be no need of visions or prophets. In the kingdom age there will be kings and priests (Rev. 20:6) but no prophets.
Dan 9:245c anoint cf. Exo. 30:26; 40:9
At the time of Daniel’s prayer, the Holy of Holies was contaminated, defiled, and devastated. But when the apportioned time comes, the Holy of Holies will be properly anointed. This means that the service to God will be recovered (see note 311, par. 2, in ch. 11, and notes 112 and 121 in ch. 12).
Dan 9:25b Messiah John 1:20, 41; cf. Luke 4:18
Dan 9:251 seven
[ par. 1 2 ]
Dan 9:251 [1] The seventy weeks are divided into three parts, each week being seven years in length (see “The Chart of the Seventy Weeks and the Coming of Christ, with the Rapture of the Saints” at the end of the New Testament). First, seven weeks (forty-nine years) were apportioned from the issuing of the decree to restore and rebuild Jerusalem (Neh. 2:1-8) to the completion of the rebuilding. Second, sixty-two weeks (434 years) were apportioned from the completion of the rebuilding of Jerusalem to the cutting off (crucifixion) of the Messiah (v. 26). Third, the last week of seven years will be for Antichrist to make a firm covenant with the people of Israel (v. 27).
Dan 9:251 [2] There is a gap of unknown duration between the first sixty-nine weeks and the last week of the seventy weeks. This gap is the age of mystery, the age of grace, the age of the church (Eph. 3:3-11; 5:32; Col. 1:27). During this age Christ is secretly and mysteriously building up the church in the new creation to be His Body and His bride (Eph. 5:25-32). When the new creation has become mature in life, it will be attached to Christ and become one with Him to be His counterpart (Rev. 19:7-9). At the end of the last week of the seventy weeks, after Christ has married His bride, He with His bridal army will come as the stone cut out without hands and will crush the great human image from the toes to the head, destroying the human government that fights against God directly. Through this crushing the problem of human government in the old creation will be solved. Then Christ with His overcomers will increase to become a great mountain that fills the whole earth (2:34-35 and notes).
Dan 9:252 street
Referring to the wide open plaza of the city or the free open space before the temple; hence, the street.
Dan 9:261a cut Isa. 53:8; Mark 9:12; Luke 24:26, 46; 1 Cor. 15:3
[ par. 1 2 ]
Dan 9:261 [1] This refers to the crucifixion of Christ, which was the termination of the old creation, with the human government in the old creation, and the germination of God’s new creation through the resurrection of Christ (1 Pet. 1:3), with God’s eternal kingdom as the divine administration in God’s new creation. Thus, the cross of Christ is the centrality and universality of God’s work.
Dan 9:261 [2] The book of Daniel bears a particular characteristic: to draw the marking lines of the ages. First, the crucifixion of Christ in His first appearing is the landmark that terminated the age of the old creation for the germination of the age of the new creation in Christ’s resurrection. In His crucifixion Christ, the last Adam, terminated the old creation (2 Cor. 5:14), and in His resurrection He became the germinating Spirit, the life-giving Spirit (1 Cor. 15:45), to germinate all God’s chosen people in His resurrection (John 12:24; 1 Pet. 1:3) to be God’s new creation (2 Cor. 5:17; Gal. 6:15). This new creation begins with the believers in Christ as God’s sons (Gal. 3:26) and as Christ’s members who constitute His Body (1 Cor. 12:27). This Body will grow (Eph. 4:13-16) and will eventually consummate in the New Jerusalem (Rev. 21—22). Second, the upcoming appearing of Christ with His overcomers as His bride will be the landmark that will end the age of man’s government on earth in the old creation and will initiate the age of God’s dominion over the entire earth in the millennium and in the new heaven and new earth for eternity (2:34-35, 44; 7:13-14). Although in His first appearing Christ terminated the old creation spiritually through His death on the cross, the human government that began with Nimrod continues to exist. For this reason there is the need of Christ’s second appearing, in which Christ will clear up the human government in the old creation physically and will usher in the universal and eternal kingdom of God. By Christ’s appearing in these two aspects, and by the ruling of the heavens over all the environment on earth, Christ, who is the centrality and universality of God’s economy and of God’s move, will become the centrality and universality of God’s elect, including Israel and the church.
Dan 9:26b people Matt. 22:7; Luke 19:43-44; 21:20
Dan 9:262 prince
Titus, the prince of the Roman Empire, who came with His army in A.D. 70 to destroy the city and the sanctuary, the temple, as prophesied by the Lord Jesus in Matt. 24:2.
Dan 9:26c sanctuary Matt. 24:2
Dan 9:263 war
From the destruction of Jerusalem in A.D. 70 until the seventy weeks are completed, there has been and will be war after war.
Dan 9:271 he
[ par. 1 2 ]
Dan 9:271 [1] Referring to Antichrist, typified here by Titus, the prince mentioned in v. 26. At the beginning of the last week of the seventy weeks, the last seven years of the present age, Antichrist will make a firm covenant of peace with Israel. In the middle of that week he will break the covenant and will cause the sacrifice and oblation to cease (12:11a). This will be the beginning of the great tribulation (Matt. 24:21), which will last for three and a half years (7:25; 12:7; Rev. 11:2-3; 12:6, 14; 13:5). During the great tribulation both the faithful Jews and the Christians still on earth will suffer Antichrist’s persecution (7:21, 25; Rev. 13:7). After he causes the sacrifice and the oblation to cease, Antichrist will replace them with the abominations of the desolator (the idols of Antichrist—12:11; Matt. 24:15; Rev. 13:14-15; 2 Thes. 2:4). These idols will remain in the temple for three and a half years, even until the complete destruction that has been determined is poured out upon the desolator, Antichrist (2:34-35a; 2 Thes. 2:8; Rev. 17:14; 19:20).
Dan 9:271 [2] The fact that the temple will be devastated and contaminated by Antichrist strongly indicates that the temple, which has not been rebuilt since it was destroyed by Titus and the Roman army in A.D. 70, will be rebuilt by the Jews before the completion of the seventy weeks. This will be one of the final signs that will take place before Christ’s return.
Dan 9:27a middle cf. Dan. 7:25; 12:7; Rev. 13:5
Dan 9:272 will
Lit., upon the wing of abominations will be a desolator. The meaning of the Hebrew is uncertain; the translation offered is based on the events recorded in 11:31.
Dan 9:273b abominations Dan. 8:13; 11:31; 12:11; Matt. 24:15; Mark 13:14; Rev. 13:14
See notes 152 and 153 in Matt. 24.
Dan 10:11 third
About 537 B.C., two years after the issuing of the decree by Cyrus to release the captives of Israel that they might return to the land of their forefathers and rebuild the temple (Ezra 1:1-4). See note 211 in ch. 1.
Dan 10:1a Cyrus 2 Chron. 36:22; Isa. 45:1; Dan. 1:21; 6:28
Dan 10:1b Belteshazzar Dan. 1:7
Dan 10:12 distress
Or, conflict, warfare. The main subject of the vision in this chapter concerning the destiny of Israel is the great distress, which came upon Israel because of a war between the king of the south (Egypt) and the king of the north (Syria). The two kings waged war against each other on Israel’s land, using it as a thoroughfare to invade each other (11:2-35). These wars were a distress, a trial, to the children of Israel. This was especially true of the war that was waged by Antiochus Epiphanes, king of Syria, a descendant of one of the four successors of Alexander the Great and a full type of Antichrist. This was a severe trial sent by God to His chosen people because they had become corrupt after their return from captivity.
Dan 10:21 three
For twenty-one days Daniel, a man on the earth, set his heart to understand the future, the destiny, of Israel (vv. 2-3, 12).
Dan 10:3a anoint Matt. 6:17
Dan 10:41 Hiddekel
I.e., the Tigris.
Dan 10:51 man
Before the vision concerning the destiny of Israel was unveiled to Daniel, he was given a vision of the spiritual scene that is behind the physical situation (10:2—11:1). In this spiritual scene Christ is preeminent; hence, He is revealed first (vv. 4-9). Here the excellent Christ appeared to Daniel as a man for his appreciation, consolation, encouragement, expectation, and stabilization (cf. notes 21 in Gen. 18 and 61 in Judg. 13). He appeared to Daniel with many wonderful characteristics. First, He appeared as a Priest in His humanity, signified by the linen robe (Exo. 28:31-35), to care for His chosen people in their captivity. Second, He appeared to Daniel in His kingship in His divinity, signified by the girdle of gold, for ruling over all the peoples. Furthermore, for His people’s appreciation Christ appeared in His preciousness and dignity, as signified by His body being like beryl (v. 6a). The Hebrew word for beryl could refer to a bluish-green or yellow precious stone, signifying that Christ in His embodiment is divine (yellow), full of life (green), and heavenly (blue). Christ also appeared in His brightness for shining over the people, as signified by His face being like the appearance of lightning (v. 6b), and in His enlightening sight for searching and judging, as signified by His eyes being like torches of fire (v. 6c). Moreover, Christ appeared in the gleam of His work and move, as signified by His arms and His feet being like the gleam of polished bronze (v. 6d). Finally, Christ appeared to Daniel in His strong speaking for judging people, as signified by the sound of His words being like the sound of a multitude (v. 6e). As a man, the very centrality and universality of God’s move on earth for the carrying out of His economy, such a Christ is precious, valuable, complete, and perfect. Cf. Rev. 1:13-16 and notes.
Dan 10:6a beryl Ezek. 1:16
Dan 10:6b lightning Ezek. 1:14; Matt. 28:3
Dan 10:6c fire Rev. 1:14; 19:12
Dan 10:6d bronze Ezek. 1:7; Rev. 1:15
Dan 10:6e sound Ezek. 1:24; Rev. 1:15
Dan 10:71 alone
Because the vision of Christ was spiritual, not physical, it was seen only by Daniel and not by those who relied on their physical sight. In seeing the vision of Christ, the physical view avails nothing (cf. Matt. 16:16-17; Acts 9:1-9; Gal. 1:15-16).
Dan 10:7a not 2 Kings 6:17; Acts 9:7
Dan 10:81 deathly
Lit., to destruction.
Dan 10:10a touched Dan. 9:21; Rev. 1:17
Dan 10:111 he
After the vision of Christ, an angelic messenger (he might have been Gabriel—8:16; 9:21; cf. Luke 1:19, 26) came to Daniel in answer to his prayer (v. 12). He told Daniel that for twenty-one days he himself had been fighting against the prince of the kingdom of Persia (v. 13, cf. v. 20a), probably an evil spirit, a rebellious angel, who followed Satan in his rebellion against God (Rev. 12:4a, 9b) and who was commissioned by Satan to help Persia. Thus, while Daniel was praying during those days, a spiritual struggle was taking place in the air between two spirits, one belonging to Satan and the other belonging to God. Another evil spirit, the prince of Greece (Javan), was about to come (v. 20b). Only the archangel Michael, a prince fighting for Israel, fought together with the angelic messenger against the evil spirits (vv. 13, 21; cf. Jude 9). Moreover, the angelic messenger stood up to support and strengthen Darius the Mede in the first year of his reign in order that he might receive the kingdom (11:1; 5:30-31). All this indicates that behind the physical scene a spiritual struggle, an invisible spiritual war, was taking place (cf. Eph. 6:10-20). See note 121, par. 2, in Isa. 14.
Dan 10:11a preciousness Dan. 9:23
Dan 10:12a set Dan. 9:3-4
Dan 10:12b heard Dan. 9:22-23; Acts 10:4, 31
Dan 10:13a Michael Dan. 10:21; 12:1; Jude 9; Rev. 12:7
Dan 10:201 Javan
I.e., Greece.
Dan 10:21a Michael Dan. 10:13; Jude 9; Rev. 12:7
Dan 11:11 I
The angelic messenger in ch. 10; see note 111 there.
Dan 11:1a Darius Dan. 5:31; 9:1
Dan 11:21 truth
The contents of the vision in this chapter concern the destiny of Israel from the last part of the kingdom of Persia to the last three and a half years of the present age, even extending to the kingdom age and eternity, as the truth that was inscribed in the writing of truth (10:21), told to Daniel by the angelic messenger (11:2—12:13). The vision in this chapter provides further details regarding the Persian Empire, the Grecian Empire, and the Roman Empire, to the very end of the Roman Empire under Antichrist in the last three and a half years of this age (see note 321, par. 2, in ch. 2).
Dan 11:22 Javan
I.e., Greece.
Dan 11:31 mighty
I.e., Alexander the Great (8:5-8a, 20-21; 7:5-6a), the king of Greece, who defeated Persia in about 333 B.C.
Dan 11:3a king Dan. 7:6; 8:5-8, 21
Dan 11:41 broken
Shortly after defeating the kingdom of Persia, Alexander the Great died, and his kingdom was divided into four kingdoms under his four generals (8:8b, 22; 7:6b). Two of these kingdoms, Egypt and Syria, fought wars back and forth through the land of Israel. Eventually, this chapter stresses the kingdoms and evils of two kings: Antiochus Epiphanes, one of the kings of the north (vv. 21-35), and Antichrist, the king of the restored Roman Empire (vv. 36-45).
Dan 11:42 his
Lit., these.
Dan 11:51 king
Verses 5-20 speak of the wars fought back and forth between the king of the south (Egypt) and the king of the north (Syria). As these kings fought each other, they passed through Israel. Thus, Israel was in distress (10:1).
Dan 11:91 the
Lit., he.
Dan 11:101 the
Lit., him.
Dan 11:111 the
Lit., he.
Dan 11:112 the
Lit., him.
Dan 11:121 the
Lit., him.
Dan 11:151 king
The prophecy in vv. 15-19 concerns Antiochus the Great (the father of Antiochus Epiphanes), who defeated Egypt in 200 B.C. and was eventually killed in a revolt in 187 B.C.
Dan 11:161 the
Lit., him.
Dan 11:162a beautiful Dan. 8:9
I.e., the land of Israel.
Dan 11:171 terms
Lit., upright things.
Dan 11:172 the
Lit., him.
Dan 11:181 coastlands
I.e., the islands and shores of the Mediterranean Sea.
Dan 11:191 the
Lit., he.
Dan 11:201 splendor
I.e., Judea, or more specifically, Jerusalem.
Dan 11:211a despicable Dan. 7:8; 8:9, 23, 25
I.e., Antiochus Epiphanes. Verses 21-35 and 8:23-25 describe the kingdom and the evils of Antiochus Epiphanes as one of the kings of the north. He is emphasized in this chapter because, as a full type of Antichrist, he did much to damage and defile the temple (v. 31).
Dan 11:221 prince
I.e., the prince allied to him.
Dan 11:23a deceit Dan. 8:25
Dan 11:27a end Dan. 8:17; Matt. 24:6
Dan 11:281 the
Lit., he.
Dan 11:301a Kittim Num. 24:24; Jer. 2:10
I.e., Cyprus; but the term is probably used here generally, to refer to all the Mediterranean lands.
Dan 11:311 profane
[ par. 1 2 ]
Dan 11:311 [1] The armies of Antiochus Epiphanes profaned the sanctuary, removed the daily sacrifice, and set up the abomination that desolates. Sacrifices, circumcision, and keeping the Sabbath were absolutely forbidden. Antiochus Epiphanes even went so far as to erect an altar to Zeus on the altar of burnt offering in the temple. Moreover, he set up his own image in the temple, sacrificed a sow on the altar, and sprinkled its blood in the temple. He forced the holy people to worship the idol and eat pork, and he seduced young men to commit fornication in the temple. In all these evils Antiochus Epiphanes typifies Antichrist, who will appear in the last week of the seventy weeks (9:27; Rev. 13:1-7). See note 271 in ch. 9.
Dan 11:311 [2] According to this book the great human image in 2:31-45 destroys and desecrates the temple of God four times. The first time was by the head, Nebuchadnezzar (1:1-2; 2 Chron. 36:18-19); the second time was by Antiochus Epiphanes, a descendant of one of the four generals of Alexander the Great’s Grecian Empire (8:9-14; 11:31-32); the third time was by Titus, a prince of the Roman Empire, in A.D. 70 (9:26; Matt. 24:2); and the fourth time will be by Antichrist, part of the ten toes of the restored Roman Empire, in the middle of the last seven years of this age (9:27; 12:7, 11). All these instances show that the center, the aim, and the goal of Satan’s struggle against God is related to the temple, which typifies first Christ as God’s embodiment (John 2:19-21) and then the church, the Body of Christ, as the enlargement of Christ (1 Cor. 3:16-17; Eph. 2:20-22). God desires to have a place on earth where His people can worship Him, as a testimony that He still has an interest on this earth; but Satan is always struggling to destroy this place (cf. Matt. 16:18; John 2:19). Ultimately, as revealed in the New Testament, Satan will be fully destroyed (Rev. 20:10), and the church as God’s house (1 Tim. 3:15; 1 Pet. 2:5), the mingling of God with His redeemed people, will be fully built up in Christ’s resurrection and will consummate in the New Jerusalem as the center of the new heaven and the new earth for eternity (Rev. 21—22).
Dan 11:31a sacrifice Dan. 8:11; 12:11
Dan 11:312b abomination Dan. 8:13; 9:27; 12:11; Matt. 24:15; Mark 13:14; Rev. 13:4, 14
Cf. note 152 in Matt. 24.
Dan 11:321 people
Referring to Judas Maccabeus and his people, who were encouraged and strengthened by this word in the book of Daniel to take action against Antiochus Epiphanes. The Maccabees defeated him and cleansed the temple. See notes 141 and 142 in ch. 8.
Dan 11:331 those
Or, the teachers of the people. So also until the end of the book. Antiochus Epiphanes persecuted and slew the devoted Jews (vv. 33-35). In this also he typifies Antichrist, who will persecute and kill God’s people at the end of this age (Rev. 13:7 and note).
Dan 11:35a refine Dan. 12:10; 1 Pet. 1:7
Dan 11:351 the
Lit., them.
Dan 11:35b end Dan. 8:17; Matt. 24:6
Dan 11:361a exalt Dan. 7:8, 25; 8:11, 23, 25; 2 Thes. 2:4; Rev. 13:5-6
See note 41 in 2 Thes. 2. Whereas vv. 21-35 refer to Antiochus Epiphanes, the type, vv. 36-45 refer to Antichrist, the fulfillment (cf. 9:26-27). In this chapter there is a gap in the chronicle of history from the ending of the ruling of the four successors of Alexander the Great (from about the second half of the last century B.C., the time when the Roman Empire rose up to take the place of the kingdom of Greece and become the world power that will end the present age) to the last three and a half years of the present age. In this gap is the church age of mystery (Eph. 3:3-11; 5:32).
Dan 11:37a nor Isa. 14:13; 2 Thes. 2:4
Dan 11:411a beautiful Dan. 11:16
I.e., the land of Israel.
Dan 11:41b Edom Isa. 11:14
Dan 11:431 Cushites
I.e., Ethiopians.
Dan 11:451a beautiful Dan. 11:16, 24; Psa. 48:2; cf. 2 Thes. 2:4
Referring to Zion, where Jerusalem is.
Dan 11:452 come
Antichrist will come to his end when Christ as the stone cut out without hands comes with His bride to smash the great human image from the toes to the head (2:34-35 and notes).
Dan 11:45b end 2 Thes. 2:8; Rev. 19:20
Dan 12:11 time
The time referred to here is the consummation of the age (Matt. 28:20b), the last three and a half years of the present age (v. 7; 7:25b). That will be a time of distress, the time of the great tribulation (Jer. 30:7a; Matt. 24:15-26), during which the shattering of the power of the holy people will be completed (v. 7b; 7:25b; Rev. 13:5, 7a; 11:2). The vision in this chapter covers things in the last three and a half years of the present age, things in the kingdom age, and things in eternity.
Dan 12:12a Michael Dan. 10:13, 21; Jude 9; Rev. 12:7
See note 111 in ch. 10.
Dan 12:1b distress Isa. 26:20-21; Jer. 30:7; Matt. 24:21; Mark 13:19; cf. Rev. 3:10
Dan 12:1c never Rev. 16:18
Dan 12:13d book Exo. 32:32; Ezek. 13:9; Luke 10:20; cf. Rev. 7:3
[ par. 1 2 ]
Dan 12:13 [1] Those of the people of Israel who are found written in God’s book of life will be delivered out of the hand of Antichrist. When Christ comes back to set up the kingdom, the small number of remaining Jews, the remnant of Israel (Zech. 13:8—14:2 and notes), will see Christ descending in the air and will repent, receive Him, and be saved and regenerated (Zech. 12:10-14; 14:4-5; Matt. 24:30; Rom. 11:26-27; Rev. 1:7). However, because they will be the later believers, they will not participate in the heavenly section of the kingdom as kings and priests, but rather will be kept on the earth to be the priests of God (Isa. 2:2-3; Zech. 8:20-23) in the earthly section of the thousand-year kingdom. See note 22 in Matt. 3.
Dan 12:13 [2] In the millennial kingdom there will be three groups of people: (1) the overcoming believers in the heavenly section as kings and priests in the heavenlies (see note 64 in Rev. 20); (2) the saved Jews who will be on the earth as the priests teaching the restored nations (see note 201 in Zech. 8); and (3) the restored nations as the citizens under the ruling of the overcoming believers as the co-kings of Christ and also under the teaching and care of the saved Jews (see notes 321 and 341 in Matt. 25). After the thousand years of the age of the kingdom, the old heaven and the old earth will be burned in order to be renewed (2 Pet. 3:12-13 and notes) and become a new heaven and new earth (Rev. 21:1). At that time the Jews who are saved and regenerated by the Lord in His second coming will join all the believing saints of the Old Testament age and the New Testament age to be the New Jerusalem as God’s dwelling place and expression for eternity (Rev. 21:12, 14). The nations who remain at the end of the millennium will be transferred to the land in the new earth to be the citizens forever (Rev. 21:24-26; 22:2b). That will be the eternal kingdom of God, in which God’s chosen, created, regenerated, sanctified, transformed, and glorified people, who are one with God for eternity, will rule over and teach the restored (but not regenerated) nations, who will be the citizens in the new heaven and the new earth. Eventually, in eternity in His eternal kingdom God will have His priests, His kings, and His people (Rev. 22:3, 5; 21:3) forever.
Dan 12:2a sleeping Acts 7:60; 1 Cor. 15:51; 1 Thes. 4:14-15
Dan 12:2b awake John 5:29; Acts 24:15
Dan 12:21c life Matt. 25:46
At the end of the great tribulation the sleeping (i.e., dead—1 Cor. 15:51) saints will rise in the resurrection of life to meet with Christ in the air (vv. 2a, 13; John 5:28-29a; 1 Thes. 4:16-17; 2 Thes. 2:1, 3-4, 8; Rev. 14:14-16). After the millennium, the kingdom age, those who died as unbelievers will rise in the resurrection of judgment and will suffer eternal reproach and contempt in eternity forever and ever (v. 2b; John 5:29b; Rev. 20:15).
Dan 12:31a shine Prov. 4:18; Dan. 11:35; Matt. 13:43
The overcomers mentioned in this verse will shine in the kingdom age (Matt. 13:43). Together with those in v. 10 and with Daniel in v. 13, they will participate in the kingdom and will continue their enjoyment of the eternal life in eternity forever.
Dan 12:3b stars Gen. 22:17; 1 Cor. 15:41-42
Dan 12:4a seal Dan. 8:26; Rev. 10:4; 22:10
Dan 12:4b end Dan. 8:17; Matt. 24:6
Dan 12:7a hand Deut. 32:40
Dan 12:71 a
See note 252 in ch. 7.
Dan 12:7b time Dan. 7:25; Rev. 12:14
Dan 12:7c completed Luke 21:24; Rev. 10:7
Dan 12:101 cleansed
Lit., whitened.
Dan 12:10a refined Dan. 11:35; Zech. 13:9
Dan 12:111 daily
See note 271 in ch. 9.
Dan 12:11a sacrifice Dan. 8:11; 11:31
Dan 12:11b abomination Dan. 8:13; 9:27; 11:31; Matt. 24:15
Dan 12:112c thousand cf. Rev. 11:2-3; 12:6
At the end of the one thousand two hundred and sixty days of the great tribulation Antichrist will be fully destroyed by Christ (2 Thes. 2:8; Rev. 19:20). At the beginning of the millennium, the kingdom age, thirty more days will be needed to cleanse and clear up the contaminated, devastated, and defiled temple. Just as the Maccabees cleansed the temple after it had been defiled by Antiochus Epiphanes (8:14 and notes), so the saved Jews will cleanse the temple at the beginning of the millennial kingdom.
Dan 12:121 thousand
After the cleansing of the temple mentioned in v. 11, forty-five days will be needed to recover the destroyed system of the worship of God with the daily sacrifices. Thus, from the time that Antichrist causes the offerings to cease to the day the Israelites enjoy the offerings again will be 1335 days. The restoration of the sacrifices will be a great blessing to the people of Israel (Joel 2:14).
Dan 12:13a rest Isa. 57:2; Rev. 14:13
Dan 12:131 rise
Indicating that Daniel will be resurrected to enjoy his lot in the kingdom age. See note 31.
Dan 12:13b end Dan. 8:17