Daniel 7:19–22

Daniel 7:19 — The Fourth Beast Revisited: Iron and Bronze Daniel has already received the vision of the four beasts (7:1–8) and its initial interpretation (7:15–18), yet his spirit is still troubled. His request in v. 19 is deliberate and urgent — he does not merely ask about all four animals but singles out the fourth. The repetition of descriptive detail is not literary padding; it is the text's way of marking the fourth beast as categorically different. The earlier vision described teeth of iron; now Daniel adds nails of bronze. Iron suggests crushing, annihilating force; bronze (or copper in some traditions) suggests a hybrid, composite terror that partakes of multiple destructive qualities. The phrase "different from all of them" (Aramaic: שָׁנְיָה מִן-כֻּלְּהֵין, shanya min kullehein) underscores that no previously known category of empire or cruelty can contain it. The verbs — devoured, broke in pieces, stamped — pile up in a relentless sequence that mimics the beast's own relentlessness. Whatever historical referent this beast carries (see below), the description insists it is the fullest earthly expression of power turned demonic.

Daniel 7:20 — The Little Horn in Close-Up Daniel now narrows further, asking specifically about the little horn that upended three of the ten. The detail that "its look was more stout than its fellows" (Aramaic: רַב חֵזְוֵהּ, rab ḥezweh) — literally, its appearance was greater — combines physical imposing-ness with an arrogance of gaze. This horn does not merely possess power; it displays it with a kind of blasphemous swagger. The eyes (suggestive of cunning and intelligence) and the mouth that "spoke great things" will be identified in v. 25 as speaking words against the Most High. Catholic interpreters from Jerome onward have understood this mouth as the voice of sacrilege — not merely political boasting but direct assault on the divine majesty. Historically, many Fathers and medieval scholars applied the little horn first to Antiochus IV Epiphanes, the Seleucid king who desecrated the Jerusalem Temple in 167 B.C., halted the daily sacrifice, and persecuted the faithful Jews described in 1–2 Maccabees. Yet Catholic tradition consistently reads Antiochus as a type, a historical prefiguration, of a more complete eschatological adversary — the Antichrist of the New Testament.

Daniel 7:21 — The Horn Prevails: A Verse That Must Not Be Softened Verse 21 is one of the starkest and most pastorally demanding verses in all of Scripture: the little horn "made war with the saints and prevailed against them." The verb "prevailed" (Aramaic: יָכְלָה, yekhlah) means to overcome, to conquer. This is not a near miss; the saints are genuinely defeated in the short term. The Church Fathers were emphatic that this verse must not be explained away. Hippolytus of Rome, writing his Commentary on Daniel (c. 204 A.D.) — the oldest surviving Christian biblical commentary — identifies this moment as the great tribulation in which the Church will suffer under the Antichrist. The suffering of the saints is real, historical, and permitted by God. This is not divine abandonment but divine pedagogy and martyrological witness. The very fact that the horn must make war implies that the saints are not passive; they resist, and they pay for it.

Daniel 7:22 — "Until": The Hinge of History Everything turns on the word "until" (Aramaic: עַד, ʿad). The reign of terror has a limit that is not set by the horn's own exhaustion but by the arrival of the Ancient of Days — the divine judge whose white garments and fiery throne were described in 7:9–10. Judgment is "given" (passive voice, indicating divine action) to the saints of the Most High. The Aramaic phrase here, qaddîshê ʿelyônîn, "holy ones of the Most High," refers to the faithful covenant people — a community whose identity is constituted by their belonging to God, not by their earthly power or survival. The verb "possessed" the kingdom uses the same root as Ps 37:9,11 — the meek shall inherit the land. The kingdom is not seized by force but received as a gift of judgment. Time, in Daniel's theology, is not a neutral medium; it is the arena in which divine justice operates on its own schedule.

Catholic tradition brings several distinctive resources to bear on this passage.

The Antichrist and Eschatology. The Catechism of the Catholic Church §675 directly echoes Daniel 7 when it teaches that before Christ's return, the Church will pass through "a final trial that will shake the faith of many believers" and that "a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth" will emerge — the supreme religious deception called the Antichrist. The CCC situates this within the paschal mystery: the Church must first share Christ's passion before entering the glory of resurrection. St. John Paul II in Crossing the Threshold of Hope observed that the Church has always understood her history as a Danielic drama — periods of darkness punctuated by the sovereign interventions of God.

The Saints as Ecclesial Body. St. Jerome's Commentary on Daniel (c. 407 A.D.) argues that the "saints of the Most High" cannot be reduced to a political entity — they are those who, regardless of nation or century, cling to the God of heaven rather than the kingdoms of earth. This reading became normative in Catholic exegesis. The Dei Verbum principle that Scripture must be read within "the living Tradition of the whole Church" (§12) grounds the Church's right to see herself in these suffering saints.

Typology and Fulfillment. The Antiochene persecution is the literal-historical fulfillment; Christ's passion is the typological summit; the Church's ongoing persecution and the eschatological Antichrist are the fullest moral and anagogical senses. St. Thomas Aquinas (Summa Theologiae I–II, q. 106, a. 4) identifies this layered fulfillment as characteristic of prophetic Scripture, which addresses multiple moments simultaneously without contradiction. The "until" of v. 22 is ultimately the "until" of the Parousia — the maranatha of the early Church.

Contemporary Catholics live in cultures that increasingly treat religious identity as a private eccentricity or a social inconvenience — a soft form of the pressure the little horn exerts. Daniel 7:21 is a bracing corrective to any theology of glory that expects faith to be socially rewarded. The saints prevailed against them — this is not the expected outcome in the short term.

Practically: when a Catholic loses a job for refusing to violate conscience, when a religious order faces legal attack for operating according to its charism, when a student is mocked for defending natural law, they are living inside Daniel's vision. The application is not despair — it is the word "until." The Ancient of Days is not absent; He is waiting until the moment of His own choosing. Catholic spiritual directors have long used this passage to counsel persecuted believers: your faithfulness is not futile even when it fails publicly. The martyrs of every age — from the Maccabean heroes to the 20th-century martyrs beatified under John Paul II — are the faces of these saints who possessed the kingdom precisely because they refused to possess the world. The proper response to v. 21 is not anxiety but what the Catechism calls "the virtue of hope" (CCC §1817) — a confident expectation anchored not in circumstances but in the character of the God who comes.