7:27 The Son of Man will take his throne and rule over his everlasting kingdom. Then the people—the believing remnant of Israel, also called holy ones—will receive this kingdom under the authority of their Messiah, the Son of Man.[1]
7:27 an everlasting kingdom Daniel does not elaborate on the details of this kingdom. His focus is not on the kingdom itself; it is on the fact that the Gentile kingdoms and the persecution associated with them will come to an end.[2]
7:27 the kingdoms … given to … the saints. God’s kingdom in both earthly (Rev 20:4) and heavenly phases (Rev 21:27; 22:3, 4, 14).[3]
Ver. 27. And the kingdom and dominion shall be given to the people of the saints.—
The Reign of the Saints:—
Attend to some preliminary remarks.
1. The doctrine of the text does not require us to believe that the Lord Jesus Christ is, at some future time; to return in person to our world and set up a visible and theocratic empire upon all these continents. His kingdom is, and is to be, a spiritual kingdom: an empire that asks and needs no visible manifestation of its Lord, no earthly metropolis, or sceptre, or throne.
2. The Scriptures do not require us to teach or to believe this doctrine even in any absolute, extreme, and unexceptionable sense. The saints as persons, and their great Christian maxims as principles, shall ultimately win such an ascendency over all nations, interests, institutions, and affairs, that this whole world shall become an orderly and well-governed Christian empire.
3. As to the way in which this great conquest is to be achieved. Are the saints of the Most High, after a series of moral victories, wrought with peaceful weapons, and by the aid of the all-conquering Spirit of God, to change their tactics and go forth, in coming times, with their armies, to dislodge the wicked, and settle as victors on all the continents? The Scriptures everywhere discourage such conclusions. We have read history to little purpose if we have not seen that the only revolutions which are permanent and deep are those which take place underneath the surface—penetrating and reconstructing a nation’s thoughts. Accordingly, there are, in every community, natural processes and lawful methods by which to effect, first a moral, and then a civil revolution. It is a great law of nature, a law operating among all the orders of the animate creation, that the superior race shall win ultimate ascendency over the inferior. The earth is covered with a vast framework of social institutions, whose present and special office it is to guard, and administer, and conserve the temporal interests of nations. Will the saints of the Most High, as they advance and take possession of the world, overturn this great edifice of social order? Will they set up in their place the one great institution, the Church, making all offices spiritual? The Papist answers “Yes.” But the Scriptures hold no such language. Since civil order is as indispensable to social well-being as spiritual thrift, the State is an institution as truly Divine as the Church. The one is Christ’s authoritative organisation, for the control and government of things spiritual; the other is His twin organisation, for the management and direction of things temporal.
4. According to all Scriptural intimations, the conquest of the nations for Christ will be a very gradual conquest. Looking into the future, through the prophetic symbols, is like looking over the tops of the mountains to the distant sky. As we gaze we behold one summit behind another, and beyond the farthest the blue heavens. But how far it may be from the first peak to the second, and how far from the last to the firmament beyond, we cannot determine or tell.
5. We may say that the predicted conquest and reign of the saints is to be, and in a two-fold sense, complete and universal. It will include all races, it will embrace all arts, sciences, trades, interests, governments, usages, compacts, relations. That the people of God will one day possess and govern the world might be conclusively argued:
(1) From the known nature of their religion. Who are the ultimate heirs of the world’s wealth? They who have, and shall continue to have, the qualities that acquire and preserve wealth. And who are these? Not the heathen. For their life is ever a life of idleness, and unthrift, and loss. Not the wicked or worldly; in Christian lands-for though a single generation of these may practice the industries, and observe the moderation, which insure an estate, they can never perpetuate these property-preserving habits. But the religion of the New Testament not only implants the qualitied which acquire and retain wealth, it preserves them.
(2) From the actual history of the Church, since it has had its place among the nations. When the Saviour left the world, His disciples were indigent and helpless and weak.
(3) All the indications of Providence point, as with a prophetic finger, to the same grand consummation, the delivery of the world into the hands of tile saints. The old religions of the heathen have become confessedly effete and decrepit. Not one of them can ever spread. What is to come when the various tottering systems reel in the tempest, and go down never again to rise? When Antichrist falls, then comes the reign of the saints. Application.
1. In this great work of possessing and governing the world, the people of God must never allow themselves to confine their endeavours to any single achievement, but must preserve a breadth and amplitude of purpose equal to their universal mission.
2. Neglect or debility in any one department of this great work of saintly conquest and control, enfeebles and endangers the whole enterprise. (W. Clark, D.D.)
The Church of the Future:—
Around the grand mosque of Damascus there clusters a vast accumulation of history. On the spot where it stands to-day, after a lapse of nearly 1,400 years, there was originally erected, in the first century of our era, a heathen temple. In the middle of the fourth century this temple was destroyed by the Roman general Theodosius the Great, and on its ruins, in the beginning of the fifth century, Arcadius, the elder son of Theodosius, built a Christian house of worship. This latter house, though for 300 years the Cathedral of Damascus, became in the eighth century a Moslem possession, and for some thousand years it has been used as a Mohammedan mosque. No visit to Damascus is quite complete without a sight of this historic structure. The most interesting feature, however, of this curious building is not its age, nor its history, nor its present prominence, but rather a single sentence engraved upon the vestibule. The inscription is in Greek characters and reads thus: “Thy kingdom, O Christ, is an everlasting kingdom, and Thy dominion endureth throughout all generations.” There, on this Mohammedan mosque, and after ten centuries of Moslem occupation, cut deep in the enduring stone, the Christian record remains—a record of faith, of hope and of confidence on the part of the Damascus Christians in the ultimate triumph of the Kingdom of God. Almost 2,000 years have rolled away since Jesus Christ opened in Bethlehem the marvellous scene of Divinity in humanity, and still the Church of His grace abides. Other kingdoms have perished, mowed down by the resistless scythe of time—Babylon, Media, Macedonia, Persia, Syria, Egypt, Greece, Rome—each swept away almost as though it had never flourished, while the Church founded on the rock by the humble Nazarene lives and grows. And the Church of the future will be more glorious than the Church of the past. “Let us believe and know that Christianity is advancing all the time; that, though men’s hearts may fail them through fear, the Church goes on in God-guided and irresistible movements.” To this happy conclusion of Mr. Gladstone’s must come every intelligent student of history. The world grows better from century to century, because God reigns supreme from generation to generation. The golden age of the Church is not in the yesterday of the past, nor in the to-day of the present, but in the to-morrow of the future.
I. In the first place, what will be the attitude of the Church of the future in relation to the public worship? With all confidence may we not say that the Church, come what may, will never cease to worship? The worshipful impulse is as deep as it is universal, as pervasive as it is prevalent. Worshipfulness is a differentiating characteristic of the rightly-constituted soul. And this instinctive worshipful impulse will be more intelligently educated and more reverently developed in the future days of Christianity’s evolution. With the developing years shall come to the Church of God clearer visions and broader outlooks, and a deepened sense of righteousness, with profounder awe in the presence of spiritual realities; and along with this there cannot fail to be developed a more noble, God-pleasing, eternity-piercing worship in the hearts of God’s children.
II. In the second place, what will be the attitude of the Church of the future in relation to the Bible as the final and authoritative revelation of God’s will and way to men? Of all the books that fill our libraries and thrill our hearts this is the most wonderful. It is the fullest and richest thesaurus of Divine wisdom and human knowledge. All books, it has been said, are of two classes—books made from other books, and books from which other books are made—and to the latter class, in a pre-eminent degree, belongs this Word of God. And it seems to the truest and most intelligent supporters of the old Book that things are shaping themselves to-day, as never before, for unlimited victories for the Word of God. Certain facts and conditions there are which appear a sure prelude to a superb Biblical renaissance; the publication and distribution of the revised Scriptures, the profound delving and exhaustive research of historical critics, the patient investigation of modern science; the recent discovery and explorations of ancient cities by faithful archæologists, and, along with all this, the growing intelligence of the modern Christian Church, which is rejecting, as never before, man-made creeds and formulas. Fear not the controversies now raging about the Bible. The ages of theological agitation and discussion have always been the ages of progress and promise. Better the agitations of the days of Augustine and Athanasius and Luther than the tranquility of the Middle Ages.
III. In the third place, what will be the attitude of the Church of the future in relation to Jesus Christ, as God’s Son and man’s Saviour? Here we confront the great problem of Christianity to-day, than which no greater can ever arise—the Lord of Glory; His Miraculous Incarnation, His Spotless Character, His Transcendent Teaching, His Majestic Deeds, His Sacrificial Death, His Glorious Resurrection, His Radiant Ascension, His Position at the Right Hand of the Majesty on High, and His Abiding Presence in human life and history. A truer and more pregnant sentence the great Christlieb never uttered than when he wrote that Christ is Christianity, as Plato was never Platonism, and Mohammed never Mohammedanism, and Buddha never Buddhism. We often speak of Christianity’s unparalleled power, and yet let us remember that, since the stream cannot rise higher than its source, Jesus Christ is the Living Personal Force because of whom all ages and races have been agitated and convulsed. Recall the splendid words of Dr. Wace, in his notable controversy with Huxley: “The strength of the Christian Church is not in its creed, but in its Christ. They see Him there; they hear His voice; they listen and they believe in Him. It is not so much that they accept certain doctrines taught by Him as that they accept Himself, their Lord and their God. It is with this living personal force that Agnosticism has to deal; and as long as the Gospels present Him to human hearts, so long will the Christian faith and the Christian Church, in their main characteristics, be vital and permanent forces in the Christian world.” Here is and ever shall be Christianity’s glory, the Son of God and the Son of Mary—the Christ who on earth matched every sermon with a service and every doctrine with a doing; the Christ who in Heaven is enthroned amid native scenes and clothed with Divine anthority, recognised more and more in the Church and world as the King of kings and the Lord of lords. And this Exalted Christ, let us never forget, is the once Crucified Christ. More in the Church of the future, if possible, than in the Church of the past will the Cross be emphasised and glorified. The richest theme of the Church’s future will be God in Christ reconciling the world unto Himself. Much of the preaching in our day, even in Evangelical pulpits, is struck to a lower key.
IV. In the fourth place, what will be the attitude of the Church of the future to the problem Sociological? A most practical and important question this, also peculiarly suited to our day and generation. Ours is pre-eminently an age of practical benevolence and utilitarian tendencies. We are unlike all of our predecessors. The Roman craved the display of wondrous power and imperial sway. The Greek delighted to lose himself in the abstruse labyrinth of metaphysics. The Hebrew made it part of his religion to bow down before hoary rites and flaming sacrifice. We live in a stern age of fact; an age in which, as a scholarly master of Sociology has well said, Society is coming to itself and emphasising Sociology, Social ethics, Social politics; an age in which religion means the salvation of the soul, but also, as it meant with Jesus, the feeding of the hungry, the clothing of the naked, the healing of the sick, and relief, comfort, and help for the whole being. With the deeper life and broader outlook which the coming century will bring to the children of God there will be felt, with a new power, the truth that there is nothing secular which religion cannot both touch and glorify; that God never meant His saints to have one Gospel for Sunday and another for Monday, one religion for the Church and another for the world, one conscience for Caesar and another for Jehovah, that goodness is not a little island here and there in the great ocean of life, but rather the all-permeating salt that fills every part of the bright, broad sea.
V. In the fifth place, what will be the attitude of the Church of the future in relation to Christian unity? To this interesting question it may be answered that there never was among God’s people, as to-day, such an unity of spirit in the bonds of peace. But the Church may never, should never, become organically one. Men differ too widely in birth and education for this ever to be accomplished. The universal law of God in grace, as in Nature, is unity in diversity. And yet, with absolute fidelity to the great fundamental truths of the Gospel, we shall more and more realise the prayer of the Master, “that they all may be one, as Thou, Father, art in Me and I in Thee”; not one in organic union, but one in heart and purpose, in will and work.
VI. In the sixth place, what will be the attitude of the Church of the future in relation to world-wide-evangelisation? The spirit of missions, which is the Spirit of Christ, is recognised and actualised to-day as perhaps never before. The history of the sacred, self-sacrificing anointing of nineteen hundred years ago repeats itself from time to time. One hundred years ago the Church drew out of its hiding-place, where for centuries it had lain in almost absolute inutility, the glorious commission of its Lord. And to-day everywhere in Christian lands the orders of our Lord are being obeyed and appreciated with something of their far-reaching meaning and transcendent glory. To-day the Bible is within reach of 500,000,000 of the human race, and many things in connection with the missionary cause—the Word of God, the history of the past, the condition of the present, the promises of the future—appear to be hastening “that one Divine, far-off event to which the whole creation moves,” the conquest of the world by the King of Glory and the Prince of Peace! (K. B. Tupper, D.D.)[4]
This verse assures us how these predictions concerning the destruction of the beast regard the Church’s safety. Thus the faithful might know themselves noticed by God, and how the changes which successively happened tended to the same end—the acknowledgment on the part of the pious of their continuance under the care and guardianship of God. For any discussion of the four monarchies would have been cold and useless, unless there had been added God’s peculiar care of his own Church, and his conducting the affairs of the world for the safety of his people. As we have said in other places, God’s elect people are of more consequence than all the kingdoms which are conspicuous in the world. (Isa. 43:3.) This, then, is the sense of the words. If we separate this verse from its context, the prophecy will still have its use. We may elicit from it how all things which seem stable in the world are yet perishable, and nothing is so firm as not to be subject every moment to constant variation. But the chief intention of this prediction is, as I have said, to shew the relation of all events to the safety of the pious. When, therefore, all things seem carried away by the blind impulse of chance, we ought always to contemplate God as watching for his Church, and tempering all storms and all commotions to the service and safety of the pious, who rest upon his Providence. These two things, then, are mutually in accordance, namely, the slaying of the fourth beast, and the giving of the kingdom and authority to the people of the saints. This does not seem to have been accomplished yet; and hence many, nay, almost all, except the Jews, have treated this prophecy as relating to the final day of Christ’s advent. All Christian interpreters agree in this; but, as I have shewn before, they pervert the Prophet’s intention. As to the Jews, theirs is no explanation at all, for they are not only foolish and stupid, but even crazy. And since their object is the adulteration of sound doctrine, God also blinds them till they become utterly in the dark, and both trifling and childish; and if I were to stop to refute their crudities, I should never come to an end.
This prophecy does not seem to be accomplished at the destruction of the beast; but this is easily explained. We know how magnificently the prophets speak of Christ’s kingdom, and adore his dignity and glory with splendid eulogies; and although these are not exaggerated, yet if judged of by human perceptions, you would surely think them exceedingly extravagant, and find neither solidity nor firmness in their words. And no wonder: for Christ’s kingdom and his dignity cannot be perceived by carnal eyes, nor even comprehended by the human intellect. Let those who appear the most sagacious of men combine together all their clear sightedness, yet they can never ascend to the height of Christ’s kingdom, which surpasses the very heavens. Nothing is more contrary to our natural judgment than to seek life in death, riches in poverty and want, glory in shame and disgrace—to be wanderers in this world, and at the same time its heirs! Our minds cannot naturally comprehend these things. No wonder, then, if mortals judge erroneously of Christ’s kingdom, and are blind in the midst of light. Still there is no defect in the Prophet’s expressions, for they depict for us the visible image of Christ’s kingdom, and accommodate themselves to our dulness. They enable us to perceive the analogy between things earthly and visible, and that spiritual blessedness which Christ has afforded to us, and which we now possess through hope in him. For while we only hope, our happiness is concealed from us; it is not perceptible by our eyes or by any of our senses.
Let us now return to the passage. Daniel first of all says, A kingdom, and power, and extensive dominion, shall be given to the people of the holy ones. This was partially fulfilled when the Gospel emerged from persecution: then the name of Christ was everywhere celebrated and held in honour and esteem, while previously it had been the subject of the greatest envy and hatred. For nothing had been more hated and detested for many years than the name of Christ. God, therefore, then gave the kingdom to his people, when he was acknowledged as the Redeemer of the world throughout its many changes, after having been formerly despised and utterly rejected. I may here remark again, and impress upon the memory what I have frequently touched upon, namely, the custom of the Prophets, in treating of Christ’s kingdom, to extend their meaning further than its first beginnings; and they do this while they dwell upon its commencement. Thus Daniel or the angel does not predict here occurrences connected with the advent of Christ as Judge of the world, but with the first preaching and promulgation of the Gospel, and the celebration of the name of Christ. But this does not prevent him from drawing a magnificent picture of Christ’s reign, and embracing its final completion. It is sufficient for us to perceive how God begins to give the kingdom to his elect people, when, by the power of his Spirit, the doctrine of the holy Gospel was everywhere received in the world. The sudden change which it occasioned was incredible, but this is a customary result; for, when anything is predicted, we think it a fable and a dream, and when God performs what we never would have thought of, the event appears to us trifling, and we treat it as of no moment. For example, when the preaching of the Gospel commenced, no one would have thought its success could have been so great and so prosperous; nay, two hundred years before Christ was manifest, when religion was almost blotted out, and the Jews were execrated by the whole world, who would have thought the Law would spring from Zion? Yet God erected his sceptre there. The dignity of the kingdom had vanished, the offspring of David was extinct. For the family of Jesse was but a trunk, after the simile used by the prophet Isaiah. (Chap. 11:1.) If any one had asked all the Jews one after another, no one would have believed the possibility of those events which accompanied the preaching of the Gospel; but at length the dignity and virtue of the kingdom of David shone forth in Christ. Yet it vanishes before our eyes, and we seek new miracles, as if God had not sufficiently proved himself to have spoken by his prophets! Thus we observe how the Prophet keeps within bounds when he says, A kingdom, and a power, and a magnitude of empire was given to the people of the saints.
He adds, An empire under the whole heavens. Here the Rabbi Abarbinel, who thinks himself superior to all others, rejects our idea of the spiritual reign of Christ as a foolish imagination. For the kingdom of God, he says, is established under the whole heavens, and is given to the people of the saints. If it is established under heaven, says he, it is earthly, and if earthly, therefore not spiritual. This seems in truth a very subtle argument, as if God could not reign in the world except as an ordinary mortal. As often as Scripture says “God reigns,” according to this argument God must be transfigured into human nature, otherwise there will be no kingdom of God except it is earthly, and if earthly it is temporal, and therefore perishable. Hence we must infer that God changes his nature. His kingdom, then, will consist in opulence, and military power and parade, and the common luxuries of life, so that God will become unlike himself. We perceive the puerile trifling of those Rabbis who pretend to glory in their ingenuity, to the total destruction of the whole teaching of piety. They intend nothing else than to adulterate the purity of Scripture by their foul and senseless comments. But we know the reign of God and of Christ, although existing in the world, not to be of it, (John 18:36;) the meaning of the two expressions is exactly the opposite. God, therefore, still exercises his heavenly reign in the world, because he dwells in the hearts of his people by his Spirit. While God held his seat at Jerusalem, was his kingdom merely an earthly and corruptible one? By no means, for by the possession of an earthly habitation he did not cease to be in heaven also. Thus the angel instructed the Prophet concerning the saints who are pilgrims in the world, and yet shall enjoy the kingdom and possess the greatest power under heaven. Hence also we correctly conclude, that this vision ought not to be explained of the final advent of Christ, but of the intermediate state of the Church. The saints began to reign under heaven, when Christ ushered in his kingdom by the promulgation of his Gospel.
Another point must be noticed,—what belongs to the head is transferred to the body. There is nothing new in this, as the supreme power is constantly promised by the Prophets to the Church, especially by Isaiah, who often predicts its complete supremacy. The Papists seize upon such testimonies to clothe themselves in the spoils of God, as if God had resigned his right to them! But they are immersed in the same error with the Jews, who swell with pride whenever such dignity is promised to the elect people, as if they could remain separate from God and yet obtain the right of treading the whole world under foot. The Papists also do exactly the same. We, however, must be guided by a very different rule, namely, in consequence of the intimate union between Christ and his Church, the peculiar attribute of Christ himself is often transferred to his body. Not that the Church reigns by itself; but Christ, as its only supreme head, obtains dominion therein, and not for his own private advantage—for what need has he of this dominion? but for the common safety of all its members. Wherefore Christ is our King, and he designs to erect his throne in the midst of us; he uses nothing for his own advantage, but communicates all things to us, and renders them useful to us; hence, we are deservedly called kings, because he reigns, and as I have already said, language which is exclusively appropriate to him, is transferred to us in consequence of the intimate communion existing between the head and the members.
This is also the sense of the phrase here added by the Prophet, All powers shall serve and obey it. I have no doubt the angel here confirmed Isaiah’s prophecy, as the Holy Spirit, the better to confirm and strengthen the faith of the pious, often reconciles one Prophet with another, and thus their mutual agreement becomes the seal of their truth. It is said in Isaiah, The kingdom and the land which will not serve thee, shall be destroyed: kings shall come and adore thee, the people shall offer thee gifts. (Chap. 60:12.) In the Psalms it is said, “Kings shall assemble together, to serve God.” (Ps. 102:22.) And Isaiah treats very fully on the empire of the Church. The angel now repeats the same thing, to add, as I have said, greater confidence and authority to the prophecy of Isaiah. Meanwhile, we observe how completely all the Prophets agree, and at the same time we interpret these words of the kingdom of Christ, from the period at which the teaching of the gospel was rendered remarkably conspicuous; for then God’s royal sceptre went forth from Jerusalem, and shone far and wide, while the Lord was extending his hand and his authority over all the regions of the world. As all these important events tended to the common salvation of the Church, it is said, The kingdom shall belong to the holy people. As to the phrase, The saints of the high ones, I have already explained why the Prophet applies this phrase to the faithful, and why the angel also does the same; namely, because God separated them from the world, and they were always looking upwards and drawing all their hopes from above. Then, as to the Rabbi whom I cited, he twists this passage, and tries to shew that the Prophet did not speak of Christ, when he says he saw the figure of the Son of man. But this is complete trifling, for he asserts the Son of man to mean “the people of the saints,” and thus the phrase would have no reference to Christ, but to the whole offspring of Abraham. We must not be surprised at the shameful ignorance of these Rabbis, and at their blundering at the very rudiments, since they do not acknowledge the necessity for a Mediator, through whom alone the Church can obtain any favour before God. They boast in what we also allow—in the sons of Abraham being the elect, and in this title as availing to render them a holy people, and heirs of God, and a kingdom of priests. This is true, but on what was their covenant of adoption founded but on Christ? Hence their separating the Church from the Mediator, is like leaving a mutilated body apart from its disjoined head. Besides, from what the Prophet stated before about the Son of man, his subject is evidently changed in this verse. He stated there, power was given to the Son of man after he had arrived at the Ancient of days, and the Son of man, or at least his likeness, appeared in the clouds. First of all, we must notice this likeness, as it were the Son of man, as we have already explained the vision. Surely Abraham’s posterity were really men, but the vision offered to the Prophet was but a similitude; as Christ had not yet put on our flesh, this was only a prelude to his future manifestation in the flesh. Here he speaks openly and without a figure of the people of the saints, and this prophecy depends upon the former one. For unless Christ were seated at his Father’s right hand, and had obtained supreme dominion, causing every knee to bend before him, the Church could never exercise its power. Thus we observe how all things mutually agree among each other.
As, however, it is certain that many have perseveringly rebelled against God and the teaching of his gospel, it may seem absurd for the angel to pronounce all the powers of the world obedient and submissive. But it is worth while to study the customary methods of scriptural expression. For instance, by the phrase “all people,” the Spirit does not mean every single person, but simply some out of every nation who should submit to Christ’s yoke, acknowledge him to be king, and obediently obey his Church. How often do these sentiments occur in the prophets? All nations shall come—all kings shall serve. At that time no king existed who was not professedly an enemy of true piety, and who did not desire the abolition of the very name of his law. The prophets enlarge thus magnificently on the future restoration of this kingdom, as we have stated before, in consequence of the event being so utterly incredible. So, also, in this place all powers, says he, shall serve and obey him; that is, no power shall so boast in its loftiness, as not willingly to become subject to the Church, although at present all so fully despise it; nay, while they rage with all their might against the most wretched Church, and while they tread it most ignominiously under foot, even then they shall be subject to it. This we know to have been amply fulfilled. Some persons foolishly press beyond their meaning words of universal import, as when Paul says, God wishes all to be saved. Hence, they say, no one is predetermined for destruction, but all are elect, that is, God is not God. (1 Tim. 2:4.) But we are not surprised at such madness as this, corrupting the impious and profane, who desire by their cavils to promote disbelief in all the oracles of the Spirit. Let us clearly comprehend the frequency of this figure of speech; when the Holy Spirit names “all,” he means some out of all nations, and not every one universally.[5]
[1] Rydelnik, M. (2017). Daniel. In E. A. Blum & T. Wax (Eds.), CSB Study Bible: Notes (p. 1339). Holman Bible Publishers.
[2] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Da 7:27–28). Lexham Press.
[3] MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Da 7:27). Thomas Nelson Publishers.
[4] Exell, J. S. (n.d.). The Biblical Illustrator: Daniel (Twenty-three Volume Edition, pp. 344–347). Baker Book House.
[5] Calvin, J., & Myers, T. (2010). Commentary on the Book of the Prophet Daniel (Vol. 2, pp. 71–78). Logos Bible Software.
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