Daniel 2:1-3
Konteks2:1 In the second year of his 1 reign Nebuchadnezzar had many dreams. 2 His mind 3 was disturbed and he suffered from insomnia. 4 2:2 The king issued an order 5 to summon the magicians, astrologers, sorcerers, and wise men 6 in order to explain his dreams to him. 7 So they came and awaited the king’s instructions. 8
2:3 The king told them, “I have had a dream, 9 and I 10 am anxious to understand the dream.”
Daniel 4:5
Konteks4:5 I saw a dream that 11 frightened me badly. The things I imagined while lying on my bed – these visions of my mind – were terrifying me.
Daniel 4:9
Konteks4:9 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 12 my dream that I saw and set forth its interpretation!
Daniel 4:19
Konteks4:19 Then Daniel (whose name is also Belteshazzar) was upset for a brief time; 13 his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, 14 if only the dream were for your enemies and its interpretation applied to your adversaries!
Daniel 7:1--8:27
Konteks7:1 In the first 15 year of King Belshazzar of Babylon, Daniel had 16 a dream filled with visions 17 while he was lying on his bed. Then he wrote down the dream in summary fashion. 18 7:2 Daniel explained: 19 “I was watching in my vision during the night as 20 the four winds of the sky 21 were stirring up the great sea. 22 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 23 was given to it. 24
7:5 “Then 25 a second beast appeared, like a bear. It was raised up on one side, and there were three ribs 26 in its mouth between its teeth. 27 It was told, 28 ‘Get up and devour much flesh!’
7:6 “After these things, 29 as I was watching, another beast 30 like a leopard appeared, with four bird-like wings on its back. 31 This beast had four heads, 32 and ruling authority was given to it.
7:7 “After these things, as I was watching in the night visions 33 a fourth beast appeared – one dreadful, terrible, and very strong. 34 It had two large rows 35 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. 36 This horn had eyes resembling human eyes and a mouth speaking arrogant 37 things.
7:9 “While I was watching,
thrones were set up,
and the Ancient of Days 38 took his seat.
His attire was white like snow;
the hair of his head was like lamb’s 39 wool.
His throne was ablaze with fire
and its wheels were all aflame. 40
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. 41
The court convened 42
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 43 until the beast was killed and its body destroyed and thrown into 44 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 45 for a time and a season. 7:13 I was watching in the night visions,
“And with 46 the clouds of the sky 47
one like a son of man 48 was approaching.
He went up to the Ancient of Days
and was escorted 49 before him.
7:14 To him was given ruling authority, honor, and sovereignty.
All peoples, nations, and language groups were serving 50 him.
His authority is eternal and will not pass away. 51
His kingdom will not be destroyed. 52
7:15 “As for me, Daniel, my spirit was distressed, 53 and the visions of my mind 54 were alarming me. 7:16 I approached one of those standing nearby and asked him about the meaning 55 of all this. So he spoke with me and revealed 56 to me the interpretation of the vision: 57 7:17 ‘These large beasts, which are four in number, represent four kings who will arise from the earth. 7:18 The holy ones 58 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 59 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 60 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 61 and a mouth speaking arrogant things, whose appearance was more formidable than the others. 62 7:21 While I was watching, that horn began to wage war against the holy ones and was defeating 63 them, 7:22 until the Ancient of Days arrived and judgment was rendered 64 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: 65
‘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 66 three kings.
7:25 He will speak words against the Most High.
He will harass 67 the holy ones of the Most High continually.
His intention 68 will be to change times established by law. 69
They will be delivered into his hand
For a time, times, 70 and half a time.
7:26 But the court will convene, 71 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 72 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. 73 But I kept the matter to myself.” 74
8:1 75 In the third year 76 of King Belshazzar’s reign, a vision appeared to me, Daniel, after the one that had appeared to me previously. 77 8:2 In this 78 vision I saw myself in Susa 79 the citadel, 80 which is located in the province of Elam. In the vision I saw myself at the Ulai Canal. 81 8:3 I looked up 82 and saw 83 a 84 ram with two horns standing at the canal. Its two horns were both long, 85 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 86 was able to stand before it, and there was none who could deliver from its power. 87 It did as it pleased and acted arrogantly. 88
8:5 While I was contemplating all this, 89 a male goat 90 was coming from the west over the surface of all the land 91 without touching the ground. This goat had a conspicuous horn 92 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. 93 8:7 I saw it approaching the ram. It went into a fit of rage against the ram 94 and struck it 95 and broke off its two horns. The ram had no ability to resist it. 96 The goat hurled the ram 97 to the ground and trampled it. No one could deliver the ram from its power. 98 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 99 in its place, 100 extending toward the four winds of the sky. 101
8:9 From one of them came a small horn. 102 But it grew to be very big, toward the south and the east and toward the beautiful land. 103 8:10 It grew so big it reached the army 104 of heaven, and it brought about the fall of some of the army and some of the stars 105 to the ground, where it trampled them. 8:11 It also acted arrogantly against the Prince of the army, 106 from whom 107 the daily sacrifice was removed and whose sanctuary 108 was thrown down. 8:12 The army was given over, 109 along with the daily sacrifice, in the course of his sinful rebellion. 110 It hurled 111 truth 112 to the ground and enjoyed success. 113
8:13 Then I heard a holy one 114 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; 115 then the sanctuary will be put right again.” 116
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, 117 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. 118 Then he said to me, “Understand, son of man, 119 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. 120
8:19 Then he said, “I am going to inform you about what will happen in the latter time of wrath, for the vision 121 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 122 is the king of Greece, 123 and the large horn between its eyes is the first king. 8:22 The horn that was broken 124 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 125 are complete, a rash 126 and deceitful 127 king will arise. 128 8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. 129 He will be successful in what he undertakes. 130 He will destroy powerful people and the people of the holy ones. 131 8:25 By his treachery 132 he will succeed through deceit. 133 He will have an arrogant attitude, 134 and he will destroy many who are unaware of his schemes. 135 He will rise up against the Prince of princes, yet he will be broken apart – but not by human agency. 136 8:26 The vision of the evenings and mornings that was told to you is correct. 137 But you should seal up the vision, for it refers to a time many days from now.”
8:27 I, Daniel, was exhausted 138 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.
[2:1] 1 tn Heb “Nebuchadnezzar’s.” The possessive pronoun is substituted in the translation for stylistic reasons.
[2:1] 2 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] 4 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] 5 tn Heb “said.” So also in v. 12.
[2:2] 6 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] 7 tn Heb “to explain to the king his dreams.”
[2:2] 8 tn Heb “stood before the king.”
[2:3] 9 tn Heb “I have dreamed a dream” (so KJV, ASV).
[4:9] 12 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.
[4:19] 13 tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.
[7:1] 15 sn The first year of Belshazzar’s reign would have been ca. 553
[7:1] 17 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] 18 tn Aram “head of words.” The phrase is absent in Theodotion. Cf. NIV “the substance of his dream.”
[7:2] 19 tn Aram “answered and said.”
[7:2] 20 tn Aram “and behold.”
[7:2] 21 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:2] 22 sn The referent of the great sea is unclear. The common view that the expression refers to the Mediterranean Sea is conjectural.
[7:4] 23 tn Aram “heart of a man.”
[7:4] 24 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] 25 tn Aram “and behold.”
[7:5] 26 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] 27 tc The LXX lacks the phrase “between its teeth.”
[7:5] 28 tn Aram “and thus they were saying to it.”
[7:6] 29 tn Aram “this.” So also in v. 7.
[7:6] 30 tn Aram “and behold, another one.”
[7:6] 32 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] 33 tn The Aramaic text has also “and behold.” So also in vv. 8, 13.
[7:7] 34 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] 35 tn The Aramaic word for “teeth” is dual rather than plural, suggesting two rows of teeth.
[7:8] 36 tn Aram “were uprooted from before it.”
[7:8] 37 tn Aram “great.” So also in vv. 11, 20.
[7:9] 38 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] 39 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] 40 tn Aram “a flaming fire.”
[7:10] 41 tn Aram “were standing before him.”
[7:10] 42 tn Aram “judgment sat.”
[7:11] 43 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] 44 tn Aram “and given over to” (so NRSV).
[7:12] 45 tn Aram “a prolonging of life was granted to them.”
[7:13] 46 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] 47 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:13] 48 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] 49 tn Aram “they brought him near.”
[7:14] 50 tn Some take “serving” here in the sense of “worshiping.”
[7:14] 51 tn Aram “is an eternal authority which will not pass away.”
[7:14] 52 tn Aram “is one which will not be destroyed.”
[7:15] 53 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] 55 tn Aram “what is certain.”
[7:16] 56 tn Aram “and made known.”
[7:16] 57 tn Aram “matter,” but the matter at hand is of course the vision.
[7:18] 58 sn The expression holy ones is either a reference to angels or to human beings devoted to God.
[7:19] 59 tn Aram “to make certain.”
[7:20] 60 tn The words “I also wanted to know” are added in the translation for stylistic reasons.
[7:20] 61 tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.
[7:20] 62 tn Aram “greater than its companions.”
[7:21] 63 tn Aram “prevailing against” (KJV and ASV both similar); NASB “overpowering them”; TEV “conquered them.”
[7:22] 64 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] 65 tn Aram “thus he said.”
[7:24] 66 tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”
[7:25] 67 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] 68 tn Aram “he will think.”
[7:25] 69 tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.
[7:25] 70 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] 71 tn Aram “judgment will sit” (KJV similar).
[7:27] 72 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] 73 tn Aram “my brightness was changing on me.”
[7:28] 74 tn Aram “in my heart.”
[8:1] 75 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] 76 sn The third year of King Belshazzar’s reign would have been ca. 551
[8:1] 77 tn Heb “in the beginning.” This refers to the vision described in chapter seven.
[8:2] 79 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] 80 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] 81 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] 82 tn Heb “lifted my eyes.”
[8:3] 84 tn Heb “one.” The Hebrew numerical adjective occasionally functions like an English indefinite article. See GKC 401 §125.b.
[8:3] 85 tn Heb “high” (also “higher” later in this verse).
[8:4] 87 tn Heb “hand.” So also in v. 7.
[8:4] 88 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] 89 tn The words “all this” are added in the translation for stylistic reasons and for clarification.
[8:5] 90 tn Heb “and behold, a he-goat of the goats.”
[8:5] 91 tn Or “of the whole earth” (NAB, ASV, NASB, NRSV).
[8:5] 92 tn Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen.
[8:6] 93 tn Heb “the wrath of its strength.”
[8:7] 96 tn Heb “stand before him.”
[8:7] 97 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] 98 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] 99 tn The word “horns” is not in the Hebrew text, but is implied.
[8:8] 100 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] 101 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[8:9] 102 sn This small horn is Antiochus IV Epiphanes, who controlled the Seleucid kingdom from ca. 175-164
[8:9] 103 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] 104 tn Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.
[8:10] 105 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] 106 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] 107 tn Or perhaps “and by him,” referring to Antiochus rather than to God.
[8:11] 108 sn Here the sanctuary is a reference to the temple of God in Jerusalem.
[8:12] 109 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] 110 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] 111 tc Two medieval Hebrew
[8:12] 112 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] 113 tn Heb “it acted and prospered.”
[8:13] 114 sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].
[8:14] 115 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] 116 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] 117 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] 118 tn Heb “on my face.”
[8:18] 120 tn Heb “on my standing.”
[8:19] 121 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] 122 tn Heb “the he-goat, the buck.” The expression is odd, and the second word may be an explanatory gloss.
[8:22] 124 tn Heb “the broken one.” The word “horn” has been supplied in the translation to clarify the referent.
[8:23] 125 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] 126 tn Heb “strong of face.”
[8:23] 127 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] 128 tn Heb “stand” or “stand up.”
[8:24] 129 tn Heb “extraordinarily he will destroy.”
[8:24] 130 tn Heb “he will succeed and act.”
[8:24] 131 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] 132 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] 133 tn Heb “he will cause deceit to succeed by his hand.”
[8:25] 134 tn Heb “in his heart he will act arrogantly.”
[8:25] 135 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] 136 tn Heb “with nothingness of hand.”
[8:27] 138 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.
