Kejadian 20:3
Konteks20:3 But God appeared 1 to Abimelech in a dream at night and said to him, “You are as good as dead 2 because of the woman you have taken, for she is someone else’s wife.” 3
Kejadian 37:5-10
Konteks37:5 Joseph 4 had a dream, 5 and when he told his brothers about it, 6 they hated him even more. 7 37:6 He said to them, “Listen to this dream I had: 8 37:7 There we were, 9 binding sheaves of grain in the middle of the field. Suddenly my sheaf rose up and stood upright and your sheaves surrounded my sheaf and bowed down 10 to it!” 37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” 11 They hated him even more 12 because of his dream and because of what he said. 13
37:9 Then he had another dream, 14 and told it to his brothers. “Look,” 15 he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.” 37:10 When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had? 16 Will I, your mother, and your brothers really come and bow down to you?” 17
Kejadian 40:5
Konteks40:5 Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream 18 the same night. 19 Each man’s dream had its own meaning. 20
Yudas 1:13-14
Konteks1:13 wild sea waves, 21 spewing out the foam of 22 their shame; 23 wayward stars 24 for whom the utter depths of eternal darkness 25 have been reserved.
1:14 Now Enoch, the seventh in descent beginning with Adam, 26 even prophesied of them, 27 saying, “Look! The Lord is coming 28 with thousands and thousands 29 of his holy ones,
Ester 6:1
Konteks6:1 Throughout that night the king was unable to sleep, 30 so he asked for the book containing the historical records 31 to be brought. As the records 32 were being read in the king’s presence,
Ayub 33:15-16
Konteks33:15 In a dream, a night vision,
when deep sleep falls on people
as they sleep in their beds.
33:16 Then he gives a revelation 33 to people,
and terrifies them with warnings, 34
Daniel 2:1-3
Konteks2:1 In the second year of his 35 reign Nebuchadnezzar had many dreams. 36 His mind 37 was disturbed and he suffered from insomnia. 38 2:2 The king issued an order 39 to summon the magicians, astrologers, sorcerers, and wise men 40 in order to explain his dreams to him. 41 So they came and awaited the king’s instructions. 42
2:3 The king told them, “I have had a dream, 43 and I 44 am anxious to understand the dream.”
Daniel 4:5-18
Konteks4:5 I saw a dream that 45 frightened me badly. The things I imagined while lying on my bed – these visions of my mind – were terrifying me. 4:6 So I issued an order 46 for all the wise men of Babylon to be brought 47 before me so that they could make known to me the interpretation of the dream. 4:7 When the magicians, astrologers, wise men, and diviners entered, I recounted the dream for them. But they were unable to make known its interpretation to me. 4:8 Later Daniel entered (whose name is Belteshazzar after the name of my god, 48 and in whom there is a spirit of the holy gods). I recounted the dream for him as well, 4:9 saying, “Belteshazzar, chief of the magicians, in whom I know there to be a spirit of the holy gods and whom no mystery baffles, consider 49 my dream that I saw and set forth its interpretation! 4:10 Here are the visions of my mind 50 while I was on my bed.
While I was watching,
there was a tree in the middle of the land. 51
It was enormously tall. 52
4:11 The tree grew large and strong.
Its top reached far into the sky;
it could be seen 53 from the borders of all the land. 54
4:12 Its foliage was attractive and its fruit plentiful;
on it there was food enough for all.
Under it the wild animals 55 used to seek shade,
and in its branches the birds of the sky used to nest.
All creatures 56 used to feed themselves from it.
4:13 While I was watching in my mind’s visions 57 on my bed,
a holy sentinel 58 came down from heaven.
4:14 He called out loudly 59 as follows: 60
‘Chop down the tree and lop off its branches!
Strip off its foliage
and scatter its fruit!
Let the animals flee from under it
and the birds from its branches!
4:15 But leave its taproot 61 in the ground,
with a band of iron and bronze around it 62
surrounded by the grass of the field.
Let it become damp with the dew of the sky,
and let it live with 63 the animals in the grass of the land.
4:16 Let his mind 64 be altered from that of a human being,
and let an animal’s mind be given to him,
and let seven periods of time 65 go by for 66 him.
4:17 This announcement is by the decree of the sentinels;
this decision is by the pronouncement of the holy ones,
so that 67 those who are alive may understand
that the Most High has authority over human kingdoms, 68
and he bestows them on whomever he wishes.
He establishes over them even the lowliest of human beings.’
4:18 “This is the dream that I, King Nebuchadnezzar, saw. Now you, Belteshazzar, declare its 69 interpretation, for none of the wise men in 70 my kingdom are able to make known to me the interpretation. But you can do so, for a spirit of the holy gods is in you.”
Daniel 7:1--8:27
Konteks7:1 In the first 71 year of King Belshazzar of Babylon, Daniel had 72 a dream filled with visions 73 while he was lying on his bed. Then he wrote down the dream in summary fashion. 74 7:2 Daniel explained: 75 “I was watching in my vision during the night as 76 the four winds of the sky 77 were stirring up the great sea. 78 7:3 Then four large beasts came up from the sea; they were different from one another.
7:4 “The first one was like a lion with eagles’ wings. As I watched, its wings were pulled off and it was lifted up from the ground. It was made to stand on two feet like a human being, and a human mind 79 was given to it. 80
7:5 “Then 81 a second beast appeared, like a bear. It was raised up on one side, and there were three ribs 82 in its mouth between its teeth. 83 It was told, 84 ‘Get up and devour much flesh!’
7:6 “After these things, 85 as I was watching, another beast 86 like a leopard appeared, with four bird-like wings on its back. 87 This beast had four heads, 88 and ruling authority was given to it.
7:7 “After these things, as I was watching in the night visions 89 a fourth beast appeared – one dreadful, terrible, and very strong. 90 It had two large rows 91 of iron teeth. It devoured and crushed, and anything that was left it trampled with its feet. It was different from all the beasts that came before it, and it had ten horns.
7:8 “As I was contemplating the horns, another horn – a small one – came up between them, and three of the former horns were torn out by the roots to make room for it. 92 This horn had eyes resembling human eyes and a mouth speaking arrogant 93 things.
7:9 “While I was watching,
thrones were set up,
and the Ancient of Days 94 took his seat.
His attire was white like snow;
the hair of his head was like lamb’s 95 wool.
His throne was ablaze with fire
and its wheels were all aflame. 96
7:10 A river of fire was streaming forth
and proceeding from his presence.
Many thousands were ministering to him;
Many tens of thousands stood ready to serve him. 97
The court convened 98
and the books were opened.
7:11 “Then I kept on watching because of the arrogant words of the horn that was speaking. I was watching 99 until the beast was killed and its body destroyed and thrown into 100 the flaming fire. 7:12 As for the rest of the beasts, their ruling authority had already been removed, though they were permitted to go on living 101 for a time and a season. 7:13 I was watching in the night visions,
“And with 102 the clouds of the sky 103
one like a son of man 104 was approaching.
He went up to the Ancient of Days
and was escorted 105 before him.
7:14 To him was given ruling authority, honor, and sovereignty.
All peoples, nations, and language groups were serving 106 him.
His authority is eternal and will not pass away. 107
His kingdom will not be destroyed. 108
7:15 “As for me, Daniel, my spirit was distressed, 109 and the visions of my mind 110 were alarming me. 7:16 I approached one of those standing nearby and asked him about the meaning 111 of all this. So he spoke with me and revealed 112 to me the interpretation of the vision: 113 7:17 ‘These large beasts, which are four in number, represent four kings who will arise from the earth. 7:18 The holy ones 114 of the Most High will receive the kingdom and will take possession of the kingdom forever and ever.’
7:19 “Then I wanted to know the meaning 115 of the fourth beast, which was different from all the others. It was very dreadful, with two rows of iron teeth and bronze claws, and it devoured, crushed, and trampled anything that was left with its feet. 7:20 I also wanted to know 116 the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes 117 and a mouth speaking arrogant things, whose appearance was more formidable than the others. 118 7:21 While I was watching, that horn began to wage war against the holy ones and was defeating 119 them, 7:22 until the Ancient of Days arrived and judgment was rendered 120 in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.
7:23 “This is what he told me: 121
‘The fourth beast means that there will be a fourth kingdom on earth
that will differ from all the other kingdoms.
It will devour all the earth
and will trample and crush it.
7:24 The ten horns
mean that ten kings will arise from that kingdom.
Another king will arise after them,
but he will be different from the earlier ones.
He will humiliate 122 three kings.
7:25 He will speak words against the Most High.
He will harass 123 the holy ones of the Most High continually.
His intention 124 will be to change times established by law. 125
They will be delivered into his hand
For a time, times, 126 and half a time.
7:26 But the court will convene, 127 and his ruling authority will be removed –
destroyed and abolished forever!
7:27 Then the kingdom, authority,
and greatness of the kingdoms under all of heaven
will be delivered to the people of the holy ones 128 of the Most High.
His kingdom is an eternal kingdom;
all authorities will serve him and obey him.’
7:28 “This is the conclusion of the matter. As for me, Daniel, my thoughts troubled me greatly, and the color drained from my face. 129 But I kept the matter to myself.” 130
8:1 131 In the third year 132 of King Belshazzar’s reign, a vision appeared to me, Daniel, after the one that had appeared to me previously. 133 8:2 In this 134 vision I saw myself in Susa 135 the citadel, 136 which is located in the province of Elam. In the vision I saw myself at the Ulai Canal. 137 8:3 I looked up 138 and saw 139 a 140 ram with two horns standing at the canal. Its two horns were both long, 141 but one was longer than the other. The longer one was coming up after the shorter one. 8:4 I saw that the ram was butting westward, northward, and southward. No animal 142 was able to stand before it, and there was none who could deliver from its power. 143 It did as it pleased and acted arrogantly. 144
8:5 While I was contemplating all this, 145 a male goat 146 was coming from the west over the surface of all the land 147 without touching the ground. This goat had a conspicuous horn 148 between its eyes. 8:6 It came to the two-horned ram that I had seen standing beside the canal and rushed against it with raging strength. 149 8:7 I saw it approaching the ram. It went into a fit of rage against the ram 150 and struck it 151 and broke off its two horns. The ram had no ability to resist it. 152 The goat hurled the ram 153 to the ground and trampled it. No one could deliver the ram from its power. 154 8:8 The male goat acted even more arrogantly. But no sooner had the large horn become strong than it was broken, and there arose four conspicuous horns 155 in its place, 156 extending toward the four winds of the sky. 157
8:9 From one of them came a small horn. 158 But it grew to be very big, toward the south and the east and toward the beautiful land. 159 8:10 It grew so big it reached the army 160 of heaven, and it brought about the fall of some of the army and some of the stars 161 to the ground, where it trampled them. 8:11 It also acted arrogantly against the Prince of the army, 162 from whom 163 the daily sacrifice was removed and whose sanctuary 164 was thrown down. 8:12 The army was given over, 165 along with the daily sacrifice, in the course of his sinful rebellion. 166 It hurled 167 truth 168 to the ground and enjoyed success. 169
8:13 Then I heard a holy one 170 speaking. Another holy one said to the one who was speaking, “To what period of time does the vision pertain – this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?” 8:14 He said to me, “To 2,300 evenings and mornings; 171 then the sanctuary will be put right again.” 172
8:15 While I, Daniel, was watching the vision, I sought to understand it. Now one who appeared to be a man was standing before me. 8:16 Then I heard a human voice coming from between the banks of the Ulai. It called out, “Gabriel, 173 enable this person to understand the vision.” 8:17 So he approached the place where I was standing. As he came, I felt terrified and fell flat on the ground. 174 Then he said to me, “Understand, son of man, 175 that the vision pertains to the time of the end.” 8:18 As he spoke with me, I fell into a trance with my face to the ground. But he touched me and stood me upright. 176
8:19 Then he said, “I am going to inform you about what will happen in the latter time of wrath, for the vision 177 pertains to the appointed time of the end. 8:20 The ram that you saw with the two horns stands for the kings of Media and Persia. 8:21 The male goat 178 is the king of Greece, 179 and the large horn between its eyes is the first king. 8:22 The horn that was broken 180 and in whose place there arose four others stands for four kingdoms that will arise from his nation, though they will not have his strength. 8:23 Toward the end of their rule, when rebellious acts 181 are complete, a rash 182 and deceitful 183 king will arise. 184 8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. 185 He will be successful in what he undertakes. 186 He will destroy powerful people and the people of the holy ones. 187 8:25 By his treachery 188 he will succeed through deceit. 189 He will have an arrogant attitude, 190 and he will destroy many who are unaware of his schemes. 191 He will rise up against the Prince of princes, yet he will be broken apart – but not by human agency. 192 8:26 The vision of the evenings and mornings that was told to you is correct. 193 But you should seal up the vision, for it refers to a time many days from now.”
8:27 I, Daniel, was exhausted 194 and sick for days. Then I got up and again carried out the king’s business. But I was astonished at the vision, and there was no one to explain it.
Matius 27:19
Konteks27:19 As 195 he was sitting on the judgment seat, 196 his wife sent a message 197 to him: 198 “Have nothing to do with that innocent man; 199 I have suffered greatly as a result of a dream 200 about him today.”
[20:3] 2 tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.
[20:3] 3 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
[37:5] 4 tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.
[37:5] 5 tn Heb “dreamed a dream.”
[37:5] 6 sn Some interpreters see Joseph as gloating over his brothers, but the text simply says he told his brothers about it (i.e., the dream). The text gives no warrant for interpreting his manner as arrogant or condescending. It seems normal that he would share a dream with the family.
[37:5] 7 tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.
[37:6] 8 tn Heb “hear this dream which I dreamed.”
[37:7] 9 tn All three clauses in this dream report begin with וְהִנֵּה (vÿhinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.”
[37:7] 10 tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.
[37:8] 11 tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”
[37:8] 12 tn This construction is identical to the one in Gen 37:5.
[37:8] 13 sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.
[37:9] 14 tn Heb “And he dreamed yet another dream.”
[37:9] 15 tn Heb “and he said, ‘Look.’” The order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons. Both clauses of the dream report begin with הִנֵּה (hinneh, “look”), which lends vividness to the report.
[37:10] 16 sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.
[37:10] 17 tn Heb “Coming, will we come, I and your mother and your brothers, to bow down to you to the ground?” The verb “come” is preceded by the infinitive absolute, which lends emphasis. It is as if Jacob said, “You don’t really think we will come…to bow down…do you?”
[40:5] 18 tn Heb “dreamed a dream.”
[40:5] 19 tn Heb “a man his dream in one night.”
[40:5] 20 tn Heb “a man according to the interpretation of his dream.”
[1:13] 21 tn Grk “wild waves of the sea.”
[1:13] 22 tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”
[1:13] 23 tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.
[1:13] 24 sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.
[1:13] 25 tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.
[1:14] 26 tn Grk “the seventh from Adam.”
[1:14] sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.
[1:14] 27 tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).
[1:14] 28 tn Grk “has come,” a proleptic aorist.
[1:14] 29 tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.
[6:1] 30 tn Heb “and the sleep of the king fled.” In place of the rather innocuous comment of the Hebrew text, the LXX reads here, “And the Lord removed the sleep from the king.” The Greek text thus understands the statement in a more overtly theological way than does the Hebrew text, although even in the Hebrew text there may be a hint of God’s providence at work in this matter. After all, this event is crucial to the later reversal of Haman’s plot to destroy the Jewish people, and a sympathetic reader is likely to look beyond the apparent coincidence.
[6:1] 31 tn Heb “the book of the remembrances of the accounts of the days”; NAB “the chronicle of notable events.”
[6:1] 32 tn Heb “they”; the referent (the records) has been specified in the translation for clarity.
[33:16] 33 tn The idiom is “he uncovers the ear of men.” This expression means “inform” in Ruth 4:4; 1 Sam 20:2, etc. But when God is the subject it means “make a revelation” (see 1 Sam 9:15; 2 Sam 7:27).
[33:16] 34 tc Heb “and seals their bonds.” The form of the present translation, “and terrifies them with warnings,” is derived only by emending the text. Aquila, the Vulgate, Syriac, and Targum Job have “their correction” for “their bond,” which is what the KJV used. But the LXX, Aquila, and the Syriac have “terrifies” for the verb. This involves a change in pointing from יָחְתֹּם (yakhtom) to יְחִתֵּם (yÿkhittem). The LXX has “appearances of fear” instead of “bonds.” The point of the verse seems to be that by terrifying dreams God makes people aware of their ways.
[2:1] 35 tn Heb “Nebuchadnezzar’s.” The possessive pronoun is substituted in the translation for stylistic reasons.
[2:1] 36 tn Heb “dreamed dreams.” The plural is used here and in v. 2, but the singular in v. 3. The plural “dreams” has been variously explained. Some interpreters take the plural as denoting an indefinite singular (so GKC 400 §124.o). But it may be that it is describing a stream of related dreams, or a dream state. In the latter case, one might translate: “Nebuchadnezzar was in a trance.” See further, J. A. Montgomery, Daniel (ICC), 142.
[2:1] 38 tn Heb “his sleep left (?) him.” The use of the verb הָיָה (hayah, “to be”) here is unusual. The context suggests a meaning such as “to be finished” or “gone.” Cf. Dan 8:27. Some scholars emend the verb to read נָדְדָה (nadÿdah, “fled”); cf. Dan 6:19. See further, DCH 2:540 s.v. היה I Ni.3; HALOT 244 s.v. היה nif; BDB 227-28 s.v. הָיָה Niph.2.
[2:2] 39 tn Heb “said.” So also in v. 12.
[2:2] 40 tn Heb “Chaldeans.” The term Chaldeans (Hebrew כַּשְׂדִּים, kasdim) is used in the book of Daniel both in an ethnic sense and, as here, to refer to a caste of Babylonian wise men and astrologers.
[2:2] 41 tn Heb “to explain to the king his dreams.”
[2:2] 42 tn Heb “stood before the king.”
[2:3] 43 tn Heb “I have dreamed a dream” (so KJV, ASV).
[4:6] 46 tn Aram “from me there was placed a decree.”
[4:6] 47 tn The Aramaic infinitive here is active.
[4:8] 48 sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.
[4:9] 49 tc The present translation assumes the reading חֲזִי (khazi, “consider”) rather than the MT חֶזְוֵי (khezvey, “visions”). The MT implies that the king required Daniel to disclose both the dream and its interpretation, as in chapter 2. But in the following verses Nebuchadnezzar recounts his dream, while Daniel presents only its interpretation.
[4:10] 50 tc The LXX lacks the first two words (Aram “the visions of my head”) of the Aramaic text.
[4:10] 51 tn Instead of “in the middle of the land,” some English versions render this phrase “a tree at the center of the earth” (NRSV); NAB, CEV “of the world”; NLT “in the middle of the earth.” The Hebrew phrase can have either meaning.
[4:10] 52 tn Aram “its height was great.”
[4:11] 53 tn Aram “its sight.” So also v. 17.
[4:11] 54 tn Or “to the end of all the earth” (so KJV, ASV); NCV, CEV “from anywhere on earth.”
[4:12] 55 tn Aram “the beasts of the field.”
[4:12] 56 tn Aram “all flesh.”
[4:13] 57 tn Aram “the visions of my head.”
[4:13] 58 tn Aram “a watcher and a holy one.” The expression is a hendiadys; so also in v. 23. This “watcher” is apparently an angel. The Greek OT (LXX) in fact has ἄγγελος (angelo", “angel”) here. Theodotion simply transliterates the Aramaic word (’ir). The term is sometimes rendered “sentinel” (NAB) or “messenger” (NIV, NLT).
[4:14] 59 tn Aram “in strength.”
[4:14] 60 tn Aram “and thus he was saying.”
[4:15] 61 tn Aram “the stock of its root.” So also v. 23. The implication here is that although the tree is chopped down, it is not killed. Its life-giving root is spared. The application to Nebuchadnezzar is obvious.
[4:15] 62 sn The function of the band of iron and bronze is not entirely clear, but it may have had to do with preventing the splitting or further deterioration of the portion of the tree that was left after being chopped down. By application it would then refer to the preservation of Nebuchadnezzar’s life during the time of his insanity.
[4:15] 63 tn Aram “its lot be.”
[4:16] 64 tn Aram “its heart.” The metaphor of the tree begins to fade here and the reality behind the symbol (the king) begins to emerge.
[4:16] 65 sn The seven periods of time probably refer to seven years.
[4:16] 66 tn Aram “over” (also in vv. 23, 25, 32).
[4:17] 67 tc The present translation follows an underlying reading of עַל־דִּבְרַת (’al-divrat, “so that”) rather than MT עַד־דִּבְרַת (’ad-divrat, “until”).
[4:17] 68 tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”
[4:18] 69 tc The present translation reads פִּשְׁרֵהּ (pishreh, “its interpretation”) with the Qere and many medieval Hebrew
[7:1] 71 sn The first year of Belshazzar’s reign would have been ca. 553
[7:1] 73 tn Aram “and visions of his head.” The Aramaic is difficult here. Some scholars add a verb thought to be missing (e.g., “the visions of his head [were alarming him]”), but there is no external evidence to support such a decision and the awkwardness of the text at this point may be original.
[7:1] 74 tn Aram “head of words.” The phrase is absent in Theodotion. Cf. NIV “the substance of his dream.”
[7:2] 75 tn Aram “answered and said.”
[7:2] 76 tn Aram “and behold.”
[7:2] 77 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:2] 78 sn The referent of the great sea is unclear. The common view that the expression refers to the Mediterranean Sea is conjectural.
[7:4] 79 tn Aram “heart of a man.”
[7:4] 80 sn The identity of the first animal, derived from v. 17 and the parallels in chap. 2, is Babylon. The reference to the plucking of its wings is probably a reference to the time of Nebuchadnezzar’s insanity (cf. chap. 4). The latter part of v. 4 then describes the restoration of Nebuchadnezzar. The other animals have traditionally been understood to represent respectively Media-Persia, Greece, and Rome, although most of modern scholarship identifies them as Media, Persia, and Greece. For a biblical parallel to the mention of lion, bear, and leopard together, see Hos 13:7-8.
[7:5] 81 tn Aram “and behold.”
[7:5] 82 sn The three ribs held securely in the mouth of the bear, perhaps representing Media-Persia, apparently symbolize military conquest, but the exact identity of the “ribs” is not clear. Possibly it is a reference to the Persian conquest of Lydia, Egypt, and Babylonia.
[7:5] 83 tc The LXX lacks the phrase “between its teeth.”
[7:5] 84 tn Aram “and thus they were saying to it.”
[7:6] 85 tn Aram “this.” So also in v. 7.
[7:6] 86 tn Aram “and behold, another one.”
[7:6] 88 sn If the third animal is Greece, the most likely identification of these four heads is the four-fold division of the empire of Alexander the Great following his death. See note on Dan 8:8.
[7:7] 89 tn The Aramaic text has also “and behold.” So also in vv. 8, 13.
[7:7] 90 sn The fourth animal differs from the others in that it is nondescript. Apparently it was so fearsome that Daniel could find nothing with which to compare it. Attempts to identify this animal as an elephant or other known creature are conjectural.
[7:7] 91 tn The Aramaic word for “teeth” is dual rather than plural, suggesting two rows of teeth.
[7:8] 92 tn Aram “were uprooted from before it.”
[7:8] 93 tn Aram “great.” So also in vv. 11, 20.
[7:9] 94 tn Or “the Ancient One” (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. TEV “One who had been living for ever”; CEV “the Eternal God.”
[7:9] 95 tn Traditionally the Aramaic word נְקֵא (nÿqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79.
[7:9] 96 tn Aram “a flaming fire.”
[7:10] 97 tn Aram “were standing before him.”
[7:10] 98 tn Aram “judgment sat.”
[7:11] 99 tc The LXX and Theodotion lack the words “I was watching” here. It is possible that these words in the MT are a dittography from the first part of the verse.
[7:11] 100 tn Aram “and given over to” (so NRSV).
[7:12] 101 tn Aram “a prolonging of life was granted to them.”
[7:13] 102 tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).
[7:13] 103 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:13] 104 sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.
[7:13] 105 tn Aram “they brought him near.”
[7:14] 106 tn Some take “serving” here in the sense of “worshiping.”
[7:14] 107 tn Aram “is an eternal authority which will not pass away.”
[7:14] 108 tn Aram “is one which will not be destroyed.”
[7:15] 109 tn The Aramaic text includes the phrase “in its sheath,” apparently viewing the body as a container or receptacle for the spirit somewhat like a sheath or scabbard is for a knife or a sword (cf. NAB “within its sheath of flesh”). For this phrase the LXX and Vulgate have “in these things.”
[7:16] 111 tn Aram “what is certain.”
[7:16] 112 tn Aram “and made known.”
[7:16] 113 tn Aram “matter,” but the matter at hand is of course the vision.
[7:18] 114 sn The expression holy ones is either a reference to angels or to human beings devoted to God.
[7:19] 115 tn Aram “to make certain.”
[7:20] 116 tn The words “I also wanted to know” are added in the translation for stylistic reasons.
[7:20] 117 tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.
[7:20] 118 tn Aram “greater than its companions.”
[7:21] 119 tn Aram “prevailing against” (KJV and ASV both similar); NASB “overpowering them”; TEV “conquered them.”
[7:22] 120 tc In the LXX, Syriac, and Vulgate the verb is active, understanding “judgment” to be the object rather than the subject of the verb (i.e., “the Ancient of Days rendered judgment”). This presupposes a different vocalization of the verb ( יְהַב [yÿhav] rather than the MT יְהִב [yÿhiv]).
[7:23] 121 tn Aram “thus he said.”
[7:24] 122 tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”
[7:25] 123 tn Aram “wear out” (so KJV, ASV, NRSV); NASB, NLT “wear down.” The word is a hapax legomenon in biblical Aramaic, but in biblical Hebrew it especially refers to wearing out such things as garments. Here it is translated “harass…continually.”
[7:25] 124 tn Aram “he will think.”
[7:25] 125 tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.
[7:25] 126 sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.”
[7:26] 127 tn Aram “judgment will sit” (KJV similar).
[7:27] 128 tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.
[7:28] 129 tn Aram “my brightness was changing on me.”
[7:28] 130 tn Aram “in my heart.”
[8:1] 131 sn Dan 8:1 marks the switch from Aramaic (= 2:4b-7:28) back to Hebrew as the language in which the book is written in its present form. The remainder of the book from this point on (8:1-12:13) is in Hebrew. The bilingual nature of the book has been variously explained, but it most likely has to do with the book’s transmission history.
[8:1] 132 sn The third year of King Belshazzar’s reign would have been ca. 551
[8:1] 133 tn Heb “in the beginning.” This refers to the vision described in chapter seven.
[8:2] 135 sn Susa (Heb. שׁוּשַׁן, shushan), located some 230 miles (380 km) east of Babylon, was a winter residence for Persian kings during the Achaemenid period. The language of v. 2 seems to suggest that Daniel may not have been physically present at Susa, but only saw himself there in the vision. However, the Hebrew is difficult, and some have concluded that the first four words of v. 2 in the MT are a later addition (cf. Theodotion).
[8:2] 136 tn The Hebrew word בִּירָה (birah, “castle, palace”) usually refers to a fortified structure within a city, but here it is in apposition to the city name Susa and therefore has a broader reference to the entire city (against this view, however, see BDB 108 s.v. 2). Cf. NAB “the fortress of Susa”; TEV “the walled city of Susa.”
[8:2] 137 tn The term אוּבַל (’uval = “stream, river”) is a relatively rare word in biblical Hebrew, found only here and in vv. 3 and 6. The Ulai was apparently a sizable artificial canal in Susa (cf. NASB, NIV, NCV), and not a river in the ordinary sense of that word.
[8:3] 138 tn Heb “lifted my eyes.”
[8:3] 139 tn Heb “and behold.”
[8:3] 140 tn Heb “one.” The Hebrew numerical adjective occasionally functions like an English indefinite article. See GKC 401 §125.b.
[8:3] 141 tn Heb “high” (also “higher” later in this verse).
[8:4] 142 tn Or “beast” (NAB).
[8:4] 143 tn Heb “hand.” So also in v. 7.
[8:4] 144 tn In the Hiphil the Hebrew verb גָּדַל (gadal, “to make great; to magnify”) can have either a positive or a negative sense. For the former, used especially of God, see Ps 126:2, 3; Joel 2:21. In this chapter (8:4, 8, 11, 25) the word has a pejorative sense, describing the self-glorification of this king. The sense seems to be that of vainly assuming one’s own superiority through deliberate hubris.
[8:5] 145 tn The words “all this” are added in the translation for stylistic reasons and for clarification.
[8:5] 146 tn Heb “and behold, a he-goat of the goats.”
[8:5] 147 tn Or “of the whole earth” (NAB, ASV, NASB, NRSV).
[8:5] 148 tn Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen.
[8:6] 149 tn Heb “the wrath of its strength.”
[8:7] 152 tn Heb “stand before him.”
[8:7] 153 tn Heb “he hurled him.” The referents of both pronouns (the male goat and the ram) have been specified in the translation for clarity.
[8:7] 154 sn The goat of Daniel’s vision represents Greece; the large horn represents Alexander the Great. The ram stands for Media-Persia. Alexander’s rapid conquest of the Persians involved three battles of major significance which he won against overwhelming odds: Granicus (334
[8:8] 155 tn The word “horns” is not in the Hebrew text, but is implied.
[8:8] 156 sn The four conspicuous horns refer to Alexander’s successors. After his death, Alexander’s empire was divided up among four of his generals: Cassander, who took Macedonia and Greece; Lysimachus, who took Thrace and parts of Asia Minor; Seleucus, who took Syria and territory to its east; and Ptolemy, who took control of Egypt.
[8:8] 157 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[8:9] 158 sn This small horn is Antiochus IV Epiphanes, who controlled the Seleucid kingdom from ca. 175-164
[8:9] 159 sn The expression the beautiful land (Heb. הַצֶּבִי [hatsÿvi] = “the beauty”) is a cryptic reference to the land of Israel. Cf. 11:16, 41, where it is preceded by the word אֶרֶץ (’erets, “land”).
[8:10] 160 tn Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.
[8:10] 161 sn In prescientific Israelite thinking the stars were associated with the angelic members of God’s heavenly assembly. See Judg 5:20; Job 38:7; Isa 40:26. In west Semitic mythology the stars were members of the high god’s divine assembly (see Isa 14:13).
[8:11] 162 sn The prince of the army may refer to God (cf. “whose sanctuary” later in the verse) or to the angel Michael (cf. 12:1).
[8:11] 163 tn Or perhaps “and by him,” referring to Antiochus rather than to God.
[8:11] 164 sn Here the sanctuary is a reference to the temple of God in Jerusalem.
[8:12] 165 tc The present translation reads וּצְבָאָהּ נִתַּן (utsÿva’ah nittan) for the MT וְצָבָא תִּנָּתֵן (vÿtsava’ tinnaten). The context suggests a perfect rather than an imperfect verb.
[8:12] 166 tn Heb “in (the course of) rebellion.” The meaning of the phrase is difficult to determine. It could mean “due to rebellion,” referring to the failures of the Jews, but this is not likely since it is not a point made elsewhere in the book. The phrase more probably refers to the rebellion against God and the atrocities against the Jews epitomized by Antiochus.
[8:12] 167 tc Two medieval Hebrew
[8:12] 168 sn Truth here probably refers to the Torah. According to 1 Macc 1:56, Antiochus initiated destruction of the sacred books of the Jews.
[8:12] 169 tn Heb “it acted and prospered.”
[8:13] 170 sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].
[8:14] 171 sn The language of evenings and mornings is reminiscent of the creation account in Genesis 1. Since “evening and morning” is the equivalent of a day, the reference here would be to 2,300 days. However, some interpreters understand the reference to be to the evening sacrifice and the morning sacrifice, in which case the reference would be to only 1,150 days. Either way, the event that marked the commencement of this period is unclear. The event that marked the conclusion of the period is the rededication of the temple in Jerusalem following the atrocious and sacrilegious acts that Antiochus implemented. This took place on December 25, 165
[8:14] 172 tn Heb “will be vindicated” or “will be justified.” This is the only occurrence of this verb in the Niphal in the OT. English versions interpret it as “cleansed” (KJV, ASV), “restored” (NASB, TEV, NLT), or “reconsecrated” (NIV).
[8:16] 173 sn The only angels whose names are given in the OT are Gabriel (Dan 8:16; 9:21; cf. Luke 1:19, 26) and Michael (Dan 10:13, 21; 12:1; cf. Jude 9; Rev 12:7). The name Gabriel means in Hebrew “man of God,” and Michael means “who is like God?”
[8:17] 174 tn Heb “on my face.”
[8:18] 176 tn Heb “on my standing.”
[8:19] 177 tn The Hebrew text does not actually state the referent (the vision Daniel saw in vv. 8-12; cf. also v. 13), which has been specified in the translation for clarity. Some Greek witnesses add “the vision” here.
[8:21] 178 tn Heb “the he-goat, the buck.” The expression is odd, and the second word may be an explanatory gloss.
[8:22] 180 tn Heb “the broken one.” The word “horn” has been supplied in the translation to clarify the referent.
[8:23] 181 tc The present translation reads הַפְּשָׁעִים (happÿsha’im, “rebellious acts”) for the MT הַפֹּשְׁעִים (happoshÿ’im, “rebels”). While the MT is understandable (cf. NIV, “when rebels have become completely wicked”), the filling up of transgressions is a familiar OT expression (cf. Gen 15:16) and fits this context well. Cf. the LXX, Theodotion, the Vulgate, and the Syriac.
[8:23] 182 tn Heb “strong of face.”
[8:23] 183 tn Heb “understanding riddles.” Possible meanings include “double-dealing” (BDB 295 s.v. חִידָה; cf. TEV, CEV) and “with a good knowledge of intrigue” (HALOT 309 s.v. חִידָה; cf. NAB, NASB, NIV, NRSV, NLT).
[8:23] 184 tn Heb “stand” or “stand up.”
[8:24] 185 tn Heb “extraordinarily he will destroy.”
[8:24] 186 tn Heb “he will succeed and act.”
[8:24] 187 tn See the corresponding Aramaic expression in 7:27. If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. One could translate, “people belonging to (i.e., protected by) the holy ones.” If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” One could translate simply “holy people.” For examples of a plural appositional genitive after “people,” see 11:15, 32. Because either interpretation is possible, the translation has deliberately preserved the ambiguity of the Hebrew grammar here.
[8:25] 188 tn The Hebrew term has a primary meaning of “skill, insight,” but here it has the connotation “cunning, treachery.” See BDB 968 s.v. שֵׂכֶל, שֶׂכֶל.
[8:25] 189 tn Heb “he will cause deceit to succeed by his hand.”
[8:25] 190 tn Heb “in his heart he will act arrogantly.”
[8:25] 191 tn Heb “in peace.” The Hebrew word used here is difficult. It may refer to the security felt by those who did not realize the danger of imminent attack, or it may refer to the condition of being unaware of the impending danger. The latter idea is reflected in the present translation. See further, BDB 1017 s.v. שַׁלְוָה.
[8:25] 192 tn Heb “with nothingness of hand.”
[8:27] 194 tn The Hebrew word here is נִהְיֵיתִי (nihyetiy). Its meaning is not entirely clear. Hebrew הָיָה (hayah) normally has meanings such as “to be” or “become.” Here, however, it describes Daniel’s emotional and physical response to the enigmatic vision that he has seen. It is parallel to the following verb, which refers to illness, and seems to refer to a state of utter exhaustion due to the amazing things that Daniel has just seen. The LXX lacks the word. On the meaning of the word see further, BDB 227-28 s.v. הָיָה Niph.2; DCH 2:540 s.v. היה I Ni.3.
[27:19] 195 tn Here δέ (de) has not been translated.
[27:19] 196 tn Or “the judge’s seat.”
[27:19] sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.
[27:19] 197 tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[27:19] 198 tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[27:19] 199 tn The Greek particle γάρ (gar, “for”) has not been translated here.
[27:19] 200 tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.
