I considered the horns, and,behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. The Septuagint Version, if we consider it a rendering of the Massorotic, begins really with the words which are made in it the last clause of the preceding verse, "And counsels were many in its horns." This reading is certainly not to be preferred, although it can easily be understood how it has arisen. The version proceeds, "And behold another born sprang up in the midst of them—little in its horns"—this latter is a doublet—"and three of the former horns were rooted cut by it, and, behold, eyes as human eyes were in this horn, and a mouth speaking great things, and it made war against the saints." Theodotion is practically in agreement with the Massoretic text, as is also the Peshitta. As Daniel is gazing, his attention is directed to the horns; he sees their appearance changing. An eleventh horn springs up, much less than any of the former ten; quickly, however, it grows, and before its growth three of the former horns are rooted up. This horn now drew his gaze from all the others: it had human eyes, it had a mouth speaking great things. In the changes of the dream the horn now seems separated from the animal on which it is; it becomes an oppressor, and makes war upon the saints. It is usual to identify this horn with that in Daniel 8:7. When carefully looked at, the alleged resemblance is reduced to the fact that in both cases "a horn" is used as a symbol of an oppressor of the saints. We must remember that, according to the figure, these ten horns are contemporary. If we take the typology of the next chapter as our guide, these horns are kingdoms or dynasties. Unlike the Greek Empire, which split up into four, this fourth empire splits up into ten. Another dynasty rises up and sweeps away three of these earlier dynasties. Nothing like this occurred in regard to the empire of the Diadochi. Of course, it is true the number ought not to be pressed, save as a designative symbol. There must, however, be more than five or six, as in such a case four would be a more natural general number. It may, however, be twelve or fifteen. Several events in the history of the kingdoms that have followed the Roman Empire might satisfy one part of this picture—the replacing of three kingdoms by one. It is a possible enough view that provinces may be referred to, as Jephet-ibn. Ali maintains. As, however, the primary significance of the "horn" is power, the most probable solution seems to us to be to take the "ten" horns as the magistracies of Republican Rome. If we reckon the magistracies, there were fewer, if we take the distinctive individuals occupying the magistracies, more, than ten. The imperial form of government replaced several of these magistracies, which may roughly be reckoned at three. Certainly of the imperial power it might be said that it had a mouth "speaking great things;" for the claim to deification made openly was certainly a new claim. Other monarchs had claimed to be the sons of their god; only the Roman emperors were addressed as divus during their lifetime. Certainly the empire made war against the saints—against the people of God. It was Nero, a Roman emperor, who decreed war against the Jews; it was Vespasian, another Roman emperor, that began the conquest of Palestine; it was Titus, a third Roman emperor, that captured Jerusalem. Some support may be found for the Jewish idea that it is Titus personally. If we are permitted to take the ten horns as successive emperors, he was the eleventh emperor, and three emperors were swept away before the Flavian dynasty. We must reserve fuller discussion of this subject to a special excursus.
I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. The Septuagint Version here does not differ much from the Massoretic save that there are two cases of-doublet. Theodotion and the Peshitta are evidently translated from a text identical with that of the Massoretic. There is, however, one point where the versions agree against the Authorized Version—the thrones are not cast down, they are "placed," as in the Revised. Luther and most German commentators render thus, as does Jerome. Ewald translates "cast," that is, "set." In the third chapter, where we have the same word, it means" cast down; "this leads us to prefer the Authorized rendering. The word for "throne" is to be observed. It means not so much the throne-royal as the seat of a judge (Behrmann); but the office of judge was that essentially of the king. The Ancient of days did sit. It is not "the Ancient of days," but "one ancient in days," that is to say, the phrase is not appellative, but descriptive. After the thrones of these earlier kingdoms were cast down, then one appeared like an old man clad in a garment of snowy whiteness, and the hair of his head as wool. That this is a symbolic appearance of God is beyond doubt. Ewald remarks on the grandeur of the description as excelling in boldness even the vision of Ezekiel. The throne, the judgment-seat of the Ancient of days, is a chariot of "fiery flame," with "wheels of burning fire"—a description that suggests the translation of Elijah. His throne is at once the judge's scat and the chariot of the warrior. From beneath this chariot-throne "a fiery stream issued forth." In the Book of Revelation (Revelation 22:1), from beneath the throne of God there issued the river of the water of life, clear as crystal Compare with this also Enoch Revelation 14:9 -22. Enoch's description is derived from this, but amplified to a great extent. Thousand thousands ministered unto him, and ten thousand times tea thousand stood before him. The word "thousands" in the Aramaic has the Hebrew plural termination in the K'thib, but in the most ancient forms of Aramaic there are many points where the two tongues have not yet diverged. The symbol here is of a royal court, only the numbers are vaster than any earthly court could show. The angels of God are present to carry out the decisions of the judgment. Compare with this Enoch Revelation 1:9 (Charles's trans), "Lo! he comes with ten thousands of his holy ones, to execute judgment upon them." Those that minister unto the Judge are those whose duty it is to carry out the Divine sentence; those who stand before him are those who are spectators of this great assize. The judgment was set. This translation is not accurate. The word translated "was set" is the same as that rendered in the second clause of the preceding verse "did sit." Again, although deena', thus vocalized, means "judgment," it may be differently vocalized, dayyana, and mean "Judge." If we take the present pointing, the phrase may be taken as equivalent to "the assize began." And the books were opened. It ought to be noted that the word here used for" books" is derived from a root primarily meaning "engrave." The Babylonian books, as they have come down to us, are clay tablets "engraved" or "impressed" with letters. We have all manner of legal documents in this form. The piles of tiles and cylinders which contain the deeds of those before the judgment-seat stand before the Judge. One by one they are displayed before him. The scene presented is one of unspeakable grandeur, and all put before us with a few masterly strokes. We see the great fiery throne'; the Judge, awful with the dignity of unnumbered ages, attended by a million of angels who are ready to do his will; and a hundred million watching and listening spectators. We find that this description of the judgment in the first Apocalypse reappears, modified and made yet more solemn, in the last Apocalypse. We are, however, not to regard this as the final judgment. Daniel is rather admitted into the presence of God in the heavens, and sees his judgment continually being prepared against the wicked.