Daniel 8:22
Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power.
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(22) Not in his power—i.e., not like the first king.

8:15-27 The eternal Son of God stood before the prophet in the appearance of a man, and directed the angel Gabriel to explain the vision. Daniel's fainting and astonishment at the prospect of evils he saw coming on his people and the church, confirm the opinion that long-continued calamities were foretold. The vision being ended, a charge was given to Daniel to keep it private for the present. He kept it to himself, and went on to do the duty of his place. As long as we live in this world we must have something to do in it; and even those whom God has most honoured, must not think themselves above their business. Nor must the pleasure of communion with God take us from the duties of our callings, but we must in them abide with God. All who are intrusted with public business must discharge their trust uprightly; and, amidst all doubts and discouragements, they may, if true believers, look forward to a happy issue. Thus should we endeavour to compose our minds for attending to the duties to which each is appointed, in the church and in the world.Now that being broken - By the death of Alexander.

Whereas four stood up for it - Stood up in its place.

Four kingdoms shall stand up - Ultimately. It is not necessary to suppose that this would be immediately. If four such should in fact spring out of this one kingdom, all that implied in the prophecy would be fulfilled. On the fulfillment of this, see the notes at Daniel 8:8.

But not in his power - No one of these four dynasties had at any time the power which was wielded by Alexander the Great.

22. not in his power—not with the power which Alexander possessed [Maurer]. An empire united, as under Alexander, is more powerful than one divided, as under the four Diadochi. Being broken, i.e. by death, which breaks the horn of all pride and earthly glory.

Four stood up for it, i.e. four kingdoms of the nations of the Greeks.

Not in his power; that is, not in his majesty and magnificence, but inferior to him. Now that being broken,.... That is, the great horn Alexander, the first king of the Grecian monarchy; whose death, either by drunkenness, or by poison, is here expressed by being "broken". The sense is, he being dead, or upon his death,

whereas four stood up for it; four horns rose up in the room and stead of the great one broken; see Daniel 8:8 these signified that

four kingdoms shall stand up out of the nation; which were the kingdoms of Egypt, Asia, Macedonia, and Syria, into which the Grecian monarchy was divided after the death of Alexander; and the first kings of them were all of the Grecian or Macedonian nation, and not Egyptians, Armenians, Syrians, &c.:

but not in his power; they did not rise and stand up in the power and strength, in the grandeur and magnificence, of Alexander; they were not equal, but greatly inferior to him, though they were notable horns, or famous kingdoms, as in Daniel 8:8. Saadiah interprets it, not of his seed or offspring; these were not his sons that were the heads of these kingdoms; but his captains or generals.

Now that being broken, whereas four stood up for it, four kingdoms shall stand up {f} out of the nation, but not {g} in his power.

(f) That is, out of Greece.

(g) They will not have similar power as Alexander had.

22. And as for that which was broken, in the place whereof four stood up (R.V.), four kingdoms shall stand up, &c.] see on Daniel 8:8.

stand up] i.e. arise. Late Hebrew uses ‘âmad, ‘to stand,’ or ‘stand up,’ where early Hebrew would say ḳûm, ‘to arise’ (e.g. Exodus 1:8): similarly Daniel 8:23, and several times in ch. 11.

out of the nation] There is no art. in Heb.; and the passage, as it stands, reads baldly. Read probably, with LXX, Theod., Vulg., ‘his nation’ (gôyô for gôy), i.e. Alexander’s.

but not with his power] None of the four kingdoms which ultimately (see on Daniel 8:8) took the place of the Macedonian empire possessed the power which Alexander enjoyed. Cf. Daniel 11:4 b.Verse 22. - Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. The LXX., if we take the reading of the Roman edition, agrees with the Masso-retie, save in the last clause, where it reads, "their power" instead of "his power." In this variation we find also Theodotion and the Peshitta agreeing. Jerome has "ejus." It is difficult to decide what is the true reading here. In the reading of the older versions the meaning is that these kings which should succeed Alexander should not be mighty. The reading of the Massoretic and Jerome implies a direct and natural comparison with Alexander the Great. As for the Greek versions, ου is easily mistaken for ω in uncial manuscripts. As for the Syriac, is apt to be added to of the third person, and produce the difference we find. While the Greek versions and Jerome render, "his nation" instead of "the nation," as in the Massoretic, the Peshitta follows the Massoretic , which is wrong here. The point of the contrast is that the kings that succeeded Alexander were not of his family. Certainly none of the successors of Alexander had an empire nearly so extensive as his. The only one that really even comes into comparison with the empire of Alexander is that of Seleucus Nicator. But not only had he neither European nor African dominions, he did not possess, save for a little while. Asia Minor, nor Palestine, nor India beyond the Indus at all. The Parthian Empire seen sprang up, and wrested from the Solenoid a large portion of their possessions east of the Euphrates. It can well be said, even of the empire of Seleucus, that it had not the power of that of Alexander the Great. The impression made by this event on Nebuchadnezzar.

The marvellous deliverance of the three from the flames of the furnace produced such an impression on Nebuchadnezzar, that he changed his earlier and humbler judgment (Daniel 3:15) regarding the God of the Jews, and spoke now in praise of the might of this God. For at the same time he not only openly announced that He had saved (Daniel 3:28) His servants, but also by an edict, issued to all the peoples of his kingdom, he forbade on pain of death the doing of any dishonour to the God of the Jews (Daniel 3:29). Nebuchadnezzar, however, did not turn to the true God. He neither acknowledged Jehovah as the only, or the alone true God, nor did he command Him to be worshipped. He only declared Him to be a God who is able to save His servants as no other could, and merely forbade the despising and reviling of this God. Whoever speaks שׁלה, that which is erroneous or unjust, against the God of Shadrach, etc., shall be put to death. שׁלה, from שׁלה, to err, to commit a fault, is changed in the Keri into שׁלוּ, which occurs in Daniel 6:5 and Ezra 4:22, and in the Targg.; but without sufficient ground, since with other words both forms are found together, e.g., ארמלא, vidua, with ארמלוּ, viduitas. According to this, שׁלוּ in abstr. means the error; שׁלה in concr., the erroneous. Hitz. finds the command partly too narrow, partly quite unsuitable, because an error, a simple oversight, should find pardon as soon as possible. But the distinction between a fault arising from mistake and one arising from a bad intention does not accord with the edict of an Oriental despot, which must be in decided terms, so that there may be no room in cases of transgression for an appeal to a mere oversight. Still less importance is to be attached to the objection that the carrying out of the command may have had its difficulties. but by such difficulties the historical character of the narrative is not brought under suspicion. As the Chaldeans in this case had watched the Jews and accused them of disobedience, so also could the Jews scattered throughout the kingdom bring before the tribunal the heathen who blasphemed their God.

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