NOTES for Dan 7:15-28

What Daniel saw still required explanation, and he turned for it to one of those standing before the throne of God (vv. 15-16). Still, the essence of the vision turned out to be extremely simple, and Daniel's interlocutor explained the main point to him almost in two words (vv. 17-18). But Daniel - not the Daniel of ancient legends, but Daniel the hero of the book - was naturally most interested in the last of the four "kingdoms," for it was in that era that the author of the Book of Daniel lived (vv. 19-22).

Judging from the explanations he received, the subject is the great empire created by Alexander the Great, which nevertheless fell apart before it had fully taken shape: Alexander died without even having time to organize normal administration of the conquered lands. But its appearance was indeed the result of the "devouring" of vast territories from mainland Greece in the west to India in the east and the "crushing" of many formerly powerful states, including the greatest empire of those times, the empire of the Persians (v. 23). In the ten kings, in that case, it is easy to see the successors of Alexander the Great, who divided power and empire after his death, as well as their heirs, one of whom, the ruler of Syria Antiochus Epiphanes, really did defeat ("humble") his neighbors and rivals after a long war (v. 24).

In the other three "kingdoms," under this explanation, it is easy to recognize the great empires that succeeded one another before Alexander's empire: the Assyrian empire, the Babylonian empire, and the Persian empire. As can be seen, earthly history culminates in the rule of Antiochus, who openly challenges God by defiling the Temple and forcing the Jews to worship pagan gods. This is what Daniel's interlocutor is speaking about when he mentions the "oppression of the saints" and the removal of "festivals and Torah" ("times and law" in the Synodal translation, v. 25).

He also mentions a period of three and a half years. This is how the expression "a time, times, and half a time" should be understood: in Hebrew and Aramaic usage "time" denotes a year, while the translation "times" reflects the dual form used in the original, implying a period of two years. During this period the Temple will stand defiled, a period which, thanks to the Book of Daniel, became symbolic for the age of universal apostasy and the temporary triumph of those who oppose God. But immediately after this temporary triumph of the forces of darkness comes the day of Judgment (v. 26) and the triumph of the people of God (v. 27).

That this is not merely a military or political victory over Antiochus's opponents is clear from the vision itself (vv. 9-10): Daniel unquestionably sees the same Throne of glory that other prophets saw, with the Almighty seated upon it, so that the judges sitting before the throne judge in His name and by His commission. And the "people of the saints of the Most High" (v. 27) triumph, as is evident, with the coming of the Messiah, who in the Book of Daniel is for the first time called the Son of Man, receiving authority from the Almighty ("the Ancient of Days," vv. 13-14). Thus the triumph of the Kingdom of God and of the Messiah over the kingdoms of this world is revealed to the hero of the Book of Daniel.