Daniel 12:5
Parallel Verses
English Standard Version
Then I, Daniel, looked, and behold, two others stood, one on this bank of the stream and one on that bank of the stream.

King James Bible
Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river.

American Standard Version
Then I, Daniel, looked, and, behold, there stood other two, the one on the brink of the river on this side, and the other on the brink of the river on that side.

Douay-Rheims Bible
And I Daniel looked, and behold as it were two others stood: one on this side upon the bank of the river, and another on that side, on the other bank of the river.

English Revised Version
Then I Daniel looked, and, behold, there stood other two, the one on the brink of the river on this side, and the other on the brink of the river on that side.

Webster's Bible Translation
Then I Daniel looked, and behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river.

Daniel 12:5 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The second beast. - וארו signifies that this beast came first into sight after the lion, which also the predicates תנינה אחרי prove.אחרי expresses the difference from the first beast, תנינה the order in which it appears. The beast was like a bear. Next to the lion it is the strongest among animals; and on account of its voracity it was called by Aristotle ζῶον παμφάγον. The words לשׁטר־חד הקימת present some difficulty. They have been differently explained. The explanation of Rabbi Nathan, "and it established a dominion," with which Kranichfeld also agrees, is not only in opposition to the חד, but is also irreconcilable with the line of thought. חד is not the indefinite article, but the numeral; and the thought that the beast established one dominion, or a united dominion, is in the highest degree strange, for the character of a united or compact dominion belongs to the second world-kingdom in no case in a greater degree than to the Babylonian kingdom, and in general the establishing of a dominion cannot properly be predicated of a beast equals a kingdom. The old translators (lxx, Theod., Peshito, Saad.) and the rabbis have interpreted the word שׁטר in the sense of side, a meaning which is supported by the Targ. סטר, and is greatly strengthened by the Arabic s'thar, without our needing to adopt the reading שׂטר, found in several Codd. The object to the verb הקימת is easily supplied by the context: it raised up, i.e., its body, on one side. This means neither that it leaned on one side (Ebrard), nor that it stood on its fore feet (Hvernick), for the sides of a bear are not its fore and hinder part; but we are to conceive that the beast, resting on its feet, raised up the feet of the one side for the purpose of going forward, and so raised the shoulder or the whole body on that side. But with such a motion of the beast the geographical situation of the kingdom (Geier, Mich., Ros.) cannot naturally be represented, much less can the near approach of the destruction of the kingdom (Hitzig) be signified. Hofmann, Delitzsch, and Kliefoth have found the right interpretation by a reference to Daniel 2 and 8. As in Daniel 2 the arms on each side of the breast signify that the second kingdom will consist of two parts, and this is more distinctly indicated in Daniel 8 by the two horns, one of which rose up after the other, and higher, so also in this verse the double-sidedness of this world-kingdom is represented by the beast lifting itself up on the one side. The Medo-Persian bear, as such, has, as Kliefoth well remarks, two sides: the one, the Median side, is at rest after the efforts made for the erection of the world-kingdom; but the other, the Persian side, raises itself up, and then becomes not only higher than the first, but also is prepared for new rapine.

The further expression, it had three ribs in its mouth between its teeth, has also been variously interpreted. That עלעין means ribs, not sides, is as certain as that the ribs in the mouth between the teeth do not denote side-teeth, tusks, or fangs (Saad., Hv.). The עלעין in the mouth between the teeth are the booty which the bear has seized, according to the undoubted use of the word; cf. Amos 3:12; Psalm 124:6; Job 29:17; Jeremiah 51:44. Accordingly, by the ribs we cannot understand either the Persians, Medians, and Babylonians, as the nations that constituted the strength of the kingdom (Ephr. Syr., Hieron., Ros.), or the three Median kings (Ewald), because neither the Medes nor the three Median kings can be regarded as a prey of the Median or Medo-Persian world. The "ribs" which the beast is grinding between its teeth cannot be the peoples who constitute the kingdom, or the kings ruling over it, but only peoples who constitute the kingdom, or the kings ruling over it, but only peoples or countries which it has conquered and annexed to itself. The determining of these peoples and countries depends on which kingdom is represented by the bear. Of the interpreters who understand by the bear the Median kingdom, Maurer and Delitzsch refer to the three chief satrapies (Daniel 6:3 [Daniel 6:2]). Not these, however, but only the lands divided between them, could be regarded as the prey between the teeth of the beast, and then Media also must be excluded; so that the reference of the words to the three satrapies is altogether inadmissible. Hitzig thinks that the reference is to three towns that were destroyed by the Medians, viz., Nineveh, Larissa, and a third which he cannot specify; v. Leng. regards the number three as a round number, by which the voracity of the beast is shown; Kranichfeld understands by the three ribs constituent parts of a whole of an older national confederation already dissolved and broken asunder, of which, however, he has no proof. We see, then, that if the bear is taken as representing the Median kingdom, the three ribs in its mouth cannot be explained. If, on the other hand, the Medo-Persian world-kingdom is intended by the bear, then the three ribs in its mouth are the three kingdoms Babylon, Lydia, and Egypt, which were conquered by the Medo-Persians. This is the view of Hofm., Ebr., Znd., and Klief. The latter, however, thinks that the number "Three" ought not to be regarded as symbolical, but as forming only the contrast to the number four in Daniel 7:6, and intimating that the second beast will not devour in all the regions of the world, but only on three sides, and will make a threefold and not a fourfold plunder, and therefore will not reach absolute universality. But since the symbolical value of each number is formed from its arithmetical signification, there is no reason here, any more than there is in the analogous passages, Daniel 8:4, Daniel 8:22, to depart wholly from the exact signification.

The last expression of the verse, Arise, devour much flesh, most interpreters regard as a summons to go forth conquering. But this exposition is neither necessary, nor does it correspond to the relative position of the words. The eating much flesh does not form such a contrast to the three ribs in the mouth between the teeth, that it must be interpreted of other flesh than that already held by the teeth with the ribs. It may be very well understood, with Ebrard and Kliefoth, of the consuming of the flesh of the ribs; so that the command to eat much flesh is only an explication of the figure of the ribs held between the teeth, and contains only the thought that the beast must wholly consume the plunder it has seized with its teeth. The plur. אמרין (they spoke) is impersonal, and is therefore not to be attributed to the angel as speaking.

Daniel 12:5 Parallel Commentaries

Treasury of Scripture Knowledge

other two.

Daniel 10:5,6,10,16 Then I lifted up my eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz...

bank. Heb. lip. of the river.

Daniel 10:4 And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel;

Cross References
Daniel 12:4
But you, Daniel, shut up the words and seal the book, until the time of the end. Many shall run to and fro, and knowledge shall increase."

Daniel 12:6
And someone said to the man clothed in linen, who was above the waters of the stream, "How long shall it be till the end of these wonders?"

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