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Daniel 7:9-18 – The Ancient of Days and the Son of Man Author:
Arthur Bardis
10: A river of fire was flowing, coming out from before him Thousands upon thousands attended him; ten thousand times ten thousand stood before him. The court was seated, and the books were opened. 11: "Then I continued to watch because of the boastful words the horn was speaking. I kept looking until the beast was slain and its body destroyed and thrown into the blazing fire. 12: (The other beasts had been stripped of their authority, but were allowed to live for a period of time.) 13: "In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. 14: He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed. 15: "I, Daniel, was troubled in spirit, and the visions that passed through my mind disturbed me. 16: I approached one of those standing there and asked him the true meaning of all this. "So he told me and gave me the interpretation of these things: 17:`The four great beasts are four kingdoms that will rise from the earth. 18: But the saints of the Most High will receive the kingdom and will possess it forever--yes, for ever and ever.'
Textual Context Daniel 7:9-18 is located in the second main division of the Book, namely the prophetic or visionary, and describes “the kingdom of God and the enthronement of the Son of Man.” The set passage is found in the second part of the first vision in Daniel 7-12, and discloses that God will victoriously prevail over evil, vindicate His people, and establish His eternal kingdom.
Historical Context Daniel 7:1 dates this vision in the “first year Belshazar, king of Babylon” circa 552BC, and accordingly conservative scholars propose a dating of 6th century BC during the exile in Babylon.
Thematic/Theological Context Daniel 7 sets forth the general scheme of the history of the world which is elaborated in its specific aspects in chapters 2-6 on the one hand and chapters 8-12 on the other hand. In 7:1-10 Daniel had a vision of four startling beasts and of supreme Yahweh throned in the heavens. The fourth beast was slain and “the Son of Man” given an everlasting kingdom (11-14). Daniel was first advised that the beasts represented four kingdoms (15-18), and then in 19-28 given the interpretation of the fourth beast as a blasphemous kingdom which God will destroy.
Literary Features Daniel 7 has an apocalyptic genre and is the final chapter written in Aramaic. It serves as the bridge from the chapters written in Aramaic (2:4b-7:28)[1] to those written in Hebrew (8-12). Verses 9-10, 13-14 are “expressed in a rhythmic, elevated style, with instances of parallelism characteristic of Semitic poetry, and instances of simile and metaphor.”[2] Vv 15-18 report the interpretation of the dream with a brief narrative context. Some scholars also suggest that it has stylistic parallels with “oriental Historiography.”[3]
Commentary VV 9-10 describe a vision of the exalted “Ancient of Days,” and declare the universal sovereignty of God within all history. There is uncertainty whether this takes place in heaven or on earth, but some exegetes see the opening expression of v. 9 as one that “implies a continuity of perspective,”[4] whilst others propose a heavenly scene that conveys order and beauty in antithesis to “the chaos of the sea and its beasts.”[5]
The word used for “white” garments and hair in the context of a flaming throne would take the “basic meaning of brightness and luminosity, thus nobility and splendor,”[9] a symbolism that God would administer proper justice. Fire in association with God’s appearance commonly implies the transcendence, awesomeness, unapproachable holiness and judgment of God.
The multitude of courtiers that were present may be the ones that were to be judged since there is an association with “the books” but some other scholars propose that are “God’s heavenly army.”[10] The weight of the argument leans towards the later view, since there is parallelism and repetition in “the thousand thousands” that ministered and the phrase that follows. God is also “often represented as attended with great number of celestial beings.”[11]
The concept of “the books” unifies with the scenery of a royal court, as royal books were used to record events and decisions. These “books” can be thought as containing the recorded documentation of past deeds of the ones to be judged or alternatively as the Babylonians believed, the future history of the world, according to the will of God who directs history.
VV 11-14 may be entitled as “the divine judgment and succession of the world kingdoms by the Kingdom of the Son of Man”.
The horn that was destroyed and burnt is the “little horn” that was speaking arrogant and proud words in verse 8. This destruction of the beast parallels the destruction of the statue of four different metals in chapter 2. As in chapter 2 where the whole statue was destroyed at once, the beasts lose authority together. This earthly kingdom comes to an end and its power is consumed by the burning flame of the judgment of God. The rest of the kingdoms had their power taken away though they still retained some of their national character until a predetermined time.
As in v. 9 there is a close association and linkage between heaven and earth, and thus it is difficult to answer where the vision is located. Throughout the Old Testament there is a high frequency and connection of the presence of the Lord and clouds, as in the covenant at Sinai. In contrast with the previous statement a number of liberal scholars associate this scene with ANE mythological stories.
The literal translation of “the Son of Man” is a human being but it is “qualified by “like” hence “like a human being,”[12] and distinct from the Ancient of Days and the beasts. It seems more likely that “the Son of Man” is a “divine figure in human form rather than a collective personality signifying the people of God.”[13] The Talmud and the majority of ancient Jewish writings sustain a Messianic view of “the Son of Man”, coming in the clouds of heaven[14] to establish His kingdom.
The one like “The Son of Man” is given complete universal authority by “the Ancient of Days,” who is the source of all power and authority. This further affirms that worldly kingdoms will pass away and be substituted by the everlasting kingdom of God[15] that would extend over all the earth.
Vv 15-18 Verses 15-18 may be entitled “The general interpretation of Daniel’s mysterious vision.” The vision troubled and perplexed Daniel “within his sheath”[16] so he turned to a celestial attendant for the interpretation of its meaning.[17] The interpretation of the vision in vv 17-18 has a reference to four kings or dynasties as in 2:37-45, is very succinct and puzzling. The Hebrew term used in v. 18 for taking over the kingship is “the ordinary term for succeeding to the throne.”[18] The ones that are going to possess the eternal kingdom are literally “the Holy ones of the Most High.”[19] This allusive reference poses a lot of questions as it could apply to either heavenly beings and/or earthly ones. An interpretation of the “holy ones” as those that are called to be separate in the way they live could include the faithful men/women of God.[20]
Present Day Application. God is the supreme source of all power in heaven and on earth. He is the divine judge and ultimately “The Son of Man” will reign over all the earth. The people of God should realise and believe with all their hearts that the outcome of the human history and our lives are subject to the sovereignty of God. This reality should help us to rest assured in the providence of God.
Bibliography Baldwin, Joyce G. Tyndale Old Testament Commentaries, Daniel. Leicester, England: Intervarsity Press, 1978. Barnes, Albert. Notes on the Old Testament, Daniel Vol II. Grand Rapids, Michigan: Baker Book House, 1978, Davies, P. R. Daniel. Sheffield, England: JSOT Press, 1985. Di Leila, Alexander. Daniel, a Book of Troubling Times. USA: New City Press, 1997. Goldingay, John E. Word Biblical Commentary, Daniel, Volume 30. Dallas, Texas: Word Books Publisher, 1989. Lange, John P. A Commentary on The Holy Scriptures, Ezekiel & Daniel. Grand Rapids, Michigan: Zondervan Publishing House, 1873. Wallace, Ronald S. BST, The Message of Daniel. Leicester, England: Inter Varsity Press, 1979. Young, Edward J. The Prophecy of Daniel. . Grand Rapids, Michigan: WM. B Eerdmans Publishing Co, 1949. Zondervan reference Software (32 Bit edition) version 2.6. NIV Bible. Copyrights The Zondervan Corporation, 1989-1998. [1] Edward J. Young, The Prophecy of Daniel, (Grand Rapids, Michigan: WM. B Eerdmans Publishing Company, 1949), 22. [2] John E. Goldingay, Word Biblical Commentary, Daniel Vol. 3, ( Dallas, Texas: Word Books Publisher, 1989),147. [3] Joyce G. Baldwin, Tyndale Old Testament Commentaries, Daniel, (Leicester, England: Intervarsity Press, 1978), 38. [4] John E. Goldingay, Word Biblical Commentary, Daniel Vol. 3, ( Dallas, Texas: Word Books Publisher, 1989), 164. [5] Joyce G. Baldwin, Tyndale Old Testament Commentaries, Daniel, (Leicester, England: Intervarsity Press, 1978), 141. [6] Albert Barnes, Notes on the Old Testament, Daniel Volume II, (Grand Rapids, Michigan: Baker Book House, 1978),59. [7] Ibid 59. [8] God is often represented with appellations such as “from everlasting to everlasting” (Psalm 41:13), and ‘the first and the last” (Isaiah 44:6). [9] John E. Goldingay, Word Biblical Commentary, Daniel Vol. 3, ( Dallas, Texas: Word Books Publisher, 1989), 165. [10] Ibid 166. [11] Albert Barnes, Notes on the Old Testament, Daniel Volume II, (Grand Rapids, Michigan: Baker Book House, 1978), 61. See psalms lxviii 17 & Deut. Xxxiii 2. [12] John E. Goldingay, Word Biblical Commentary, Daniel Vol. 3, ( Dallas, Texas: Word Books Publisher, 1989), 167. [13] Ronald S. Wallace, BST The Message of Daniel. (Leicester, England: Inter Varstity Press, 1979), 126. [14] Among the Jews the Mesiah came to be known as “cloudy One” or “Son of a Cloud.” Edward J. Young, The Prophecy of Daniel, (Grand Rapids, Michigan: WM. B Eerdmans Publishing Company, 1949), 154. [15] There is considerable debate amongst scholars whether there is an allusion to a Messianic vision. [16] An Aramaic idiom meaning “within me.” Joyce G. Baldwin, Tyndale Old Testament Commentaries, Daniel, (Leicester, England: Intervarsity Press, 1978),145-146. [17] In pre-exilic times (i.e. Amos 7-8 & Jeremiah 1) the interpretation of symbolic visions usually came directly from God, whilst in Ezekiel 40-48 and Zechariah 1-6 angels played the major interpretative role. [18] John E. Goldingay, Word Biblical Commentary, Daniel Vol. 3, ( Dallas, Texas: Word Books Publisher, 1989), 176. [19] Ibid 177. [20] If the author wished just to refer to the faithful Israelites he could have well used the term “hassid”. Ibid 177.
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The plural
of “thrones” is a plural of majesty used in order to emphasize how
splendid and exalted is the only one that occupies the throne(s).
However some argue that the plurality may denote that “the great Judge
would be surrounded with others who would be, as it were, associated
with administering justice-either angels or human beings.”