Daniel 2:1-49
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.” 2:4 The wise men replied to the king: [What follows is in Aramaic 11 ] “O king, live forever! Tell your servants the dream, and we will disclose its 12 interpretation.” 2:5 The king replied 13 to the wise men, “My decision is firm. 14 If you do not inform me of both the dream and its interpretation, you will be dismembered 15 and your homes reduced to rubble! 2:6 But if you can disclose the dream and its interpretation, you will receive from me gifts, a reward, and considerable honor. So disclose to me the dream and its interpretation!” 2:7 They again replied, “Let the king inform us 16 of the dream; then we will disclose its 17 interpretation.” 2:8 The king replied, “I know for sure that you are attempting to gain time, because you see that my decision is firm. 2:9 If you don’t inform me of the dream, there is only one thing that is going to happen to you. 18 For you have agreed among yourselves to report to me something false and deceitful 19 until such time as things might change. So tell me the dream, and I will have confidence 20 that you can disclose its interpretation.”
2:10 The wise men replied to the king, “There is no man on earth who is able to disclose the king’s secret, 21 for no king, regardless of his position and power, has ever requested such a thing from any magician, astrologer, or wise man. 2:11 What the king is asking is too difficult, and no one exists who can disclose it to the king, except for the gods – but they don’t live among mortals!” 22
2:12 Because of this the king got furiously angry 23 and gave orders to destroy all the wise men of Babylon. 2:13 So a decree went out, and the wise men were about 24 to be executed. They also sought 25 Daniel and his friends so that they could be executed.
2:14 Then Daniel spoke with prudent counsel 26 to Arioch, who was in charge of the king’s executioners and who had gone out to execute the wise men of Babylon. 2:15 He inquired of Arioch the king’s deputy, “Why is the decree from the king so urgent?” 27 Then Arioch informed Daniel about the matter. 2:16 So Daniel went in and 28 requested the king to grant him time, that he might disclose the interpretation to the king. 2:17 Then Daniel went to his home and informed his friends Hananiah, Mishael, and Azariah of the matter. 2:18 He asked them to pray for mercy from the God of heaven concerning this mystery so that he 29 and his friends would not be destroyed along with the rest of the wise men of Babylon. 2:19 Then in a night vision the mystery was revealed to Daniel. So Daniel praised 30 the God of heaven, 2:20 saying, 31
“Let the name of God 32 be praised 33 forever and ever,
for wisdom and power belong to him.
2:21 He changes times and seasons,
deposing some kings
and establishing others. 34
He gives wisdom to the wise;
he imparts knowledge to those with understanding; 35
2:22 he reveals deep and hidden things.
He knows what is in the darkness,
and light resides with him.
2:23 O God of my fathers, I acknowledge and glorify you,
for you have bestowed wisdom and power on me.
Now you have enabled me to understand what I 36 requested from you.
For you have enabled me to understand the king’s dilemma.” 37
2:24 Then Daniel went in to see 38 Arioch (whom the king had appointed to destroy the wise men of Babylon). He came 39 and said to him, “Don’t destroy the wise men of Babylon! Escort me 40 to the king, and I will disclose the interpretation to him!” 41
2:25 So Arioch quickly ushered Daniel into the king’s presence, saying to him, “I 42 have found a man from the captives of Judah who can make known the interpretation to the king.” 2:26 The king then asked Daniel (whose name was also Belteshazzar), “Are you able to make known to me the dream that I saw, as well as its interpretation?” 2:27 Daniel replied to the king, “The mystery that the king is asking about is such that no wise men, astrologers, magicians, or diviners can possibly disclose it to the king. 2:28 However, there is a God in heaven who reveals mysteries, 43 and he has made known to King Nebuchadnezzar what will happen in the times to come. 44 The dream and the visions you had while lying on your bed 45 are as follows.
2:29 “As for you, O king, while you were in your bed your thoughts turned to future things. 46 The revealer of mysteries has made known to you what will take place. 2:30 As for me, this mystery was revealed to me not because I possess more wisdom 47 than any other living person, but so that the king may understand 48 the interpretation and comprehend the thoughts of your mind. 49
2:31 “You, O king, were watching as a great statue – one 50 of impressive size and extraordinary brightness – was standing before you. Its appearance caused alarm. 2:32 As for that statue, its head was of fine gold, its chest and arms were of silver, its belly and thighs were of bronze. 2:33 Its legs were of iron; its feet were partly of iron and partly of clay. 51 2:34 You were watching as 52 a stone was cut out, 53 but not by human hands. It struck the statue on its iron and clay feet, breaking them in pieces. 2:35 Then the iron, clay, bronze, silver, and gold were broken in pieces without distinction 54 and became like chaff from the summer threshing floors that the wind carries away. Not a trace of them could be found. But the stone that struck the statue became a large mountain that filled the entire earth. 2:36 This was the dream. Now we 55 will set forth before the king its interpretation.
2:37 “You, O king, are the king of kings. The God of heaven has granted you sovereignty, power, strength, and honor. 2:38 Wherever human beings, 56 wild animals, 57 and birds of the sky live – he has given them into your power. 58 He has given you authority over them all. You are the head of gold. 2:39 Now after you another kingdom 59 will arise, one inferior to yours. Then a third kingdom, one of bronze, will rule in all the earth. 2:40 Then there will be a fourth kingdom, one strong like iron. Just like iron breaks in pieces and shatters everything, and as iron breaks in pieces 60 all of these metals, 61 so it will break in pieces and crush the others. 62 2:41 In that you were seeing feet and toes 63 partly of wet clay 64 and partly of iron, so this will be a divided kingdom. Some of the strength of iron will be in it, for you saw iron mixed with wet clay. 65 2:42 In that the toes of the feet were partly of iron and partly of clay, the latter stages of this kingdom will be partly strong and partly fragile. 2:43 And 66 in that you saw iron mixed with wet clay, so people will be mixed 67 with one another 68 without adhering to one another, just as 69 iron does not mix with clay. 2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever. 2:45 You saw that a stone was cut from a mountain, but not by human hands; it smashed the iron, bronze, clay, silver, and gold into pieces. The great God has made known to the king what will occur in the future. 70 The dream is certain, and its interpretation is reliable.”
2:46 Then King Nebuchadnezzar bowed down with his face to the ground 71 and paid homage to Daniel. He gave orders to offer sacrifice and incense to him. 2:47 The king replied to Daniel, “Certainly your God is a God of gods and Lord of kings and revealer of mysteries, for you were able to reveal this mystery!” 2:48 Then the king elevated Daniel to high position and bestowed on him many marvelous gifts. He granted him authority over the entire province of Babylon and made him the main prefect over all the wise men of Babylon. 2:49 And at Daniel’s request, the king 72 appointed Shadrach, Meshach, and Abednego over the administration of the province of Babylon. Daniel himself served in the king’s court. 73
Daniel 7:1--8:27
Konteks7:1 In the first 74 year of King Belshazzar of Babylon, Daniel had 75 a dream filled with visions 76 while he was lying on his bed. Then he wrote down the dream in summary fashion. 77 7:2 Daniel explained: 78 “I was watching in my vision during the night as 79 the four winds of the sky 80 were stirring up the great sea. 81 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 82 was given to it. 83
7:5 “Then 84 a second beast appeared, like a bear. It was raised up on one side, and there were three ribs 85 in its mouth between its teeth. 86 It was told, 87 ‘Get up and devour much flesh!’
7:6 “After these things, 88 as I was watching, another beast 89 like a leopard appeared, with four bird-like wings on its back. 90 This beast had four heads, 91 and ruling authority was given to it.
7:7 “After these things, as I was watching in the night visions 92 a fourth beast appeared – one dreadful, terrible, and very strong. 93 It had two large rows 94 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. 95 This horn had eyes resembling human eyes and a mouth speaking arrogant 96 things.
7:9 “While I was watching,
thrones were set up,
and the Ancient of Days 97 took his seat.
His attire was white like snow;
the hair of his head was like lamb’s 98 wool.
His throne was ablaze with fire
and its wheels were all aflame. 99
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. 100
The court convened 101
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 102 until the beast was killed and its body destroyed and thrown into 103 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 104 for a time and a season. 7:13 I was watching in the night visions,
“And with 105 the clouds of the sky 106
one like a son of man 107 was approaching.
He went up to the Ancient of Days
and was escorted 108 before him.
7:14 To him was given ruling authority, honor, and sovereignty.
All peoples, nations, and language groups were serving 109 him.
His authority is eternal and will not pass away. 110
His kingdom will not be destroyed. 111
7:15 “As for me, Daniel, my spirit was distressed, 112 and the visions of my mind 113 were alarming me. 7:16 I approached one of those standing nearby and asked him about the meaning 114 of all this. So he spoke with me and revealed 115 to me the interpretation of the vision: 116 7:17 ‘These large beasts, which are four in number, represent four kings who will arise from the earth. 7:18 The holy ones 117 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 118 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 119 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 120 and a mouth speaking arrogant things, whose appearance was more formidable than the others. 121 7:21 While I was watching, that horn began to wage war against the holy ones and was defeating 122 them, 7:22 until the Ancient of Days arrived and judgment was rendered 123 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: 124
‘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 125 three kings.
7:25 He will speak words against the Most High.
He will harass 126 the holy ones of the Most High continually.
His intention 127 will be to change times established by law. 128
They will be delivered into his hand
For a time, times, 129 and half a time.
7:26 But the court will convene, 130 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 131 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. 132 But I kept the matter to myself.” 133
8:1 134 In the third year 135 of King Belshazzar’s reign, a vision appeared to me, Daniel, after the one that had appeared to me previously. 136 8:2 In this 137 vision I saw myself in Susa 138 the citadel, 139 which is located in the province of Elam. In the vision I saw myself at the Ulai Canal. 140 8:3 I looked up 141 and saw 142 a 143 ram with two horns standing at the canal. Its two horns were both long, 144 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 145 was able to stand before it, and there was none who could deliver from its power. 146 It did as it pleased and acted arrogantly. 147
8:5 While I was contemplating all this, 148 a male goat 149 was coming from the west over the surface of all the land 150 without touching the ground. This goat had a conspicuous horn 151 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. 152 8:7 I saw it approaching the ram. It went into a fit of rage against the ram 153 and struck it 154 and broke off its two horns. The ram had no ability to resist it. 155 The goat hurled the ram 156 to the ground and trampled it. No one could deliver the ram from its power. 157 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 158 in its place, 159 extending toward the four winds of the sky. 160
8:9 From one of them came a small horn. 161 But it grew to be very big, toward the south and the east and toward the beautiful land. 162 8:10 It grew so big it reached the army 163 of heaven, and it brought about the fall of some of the army and some of the stars 164 to the ground, where it trampled them. 8:11 It also acted arrogantly against the Prince of the army, 165 from whom 166 the daily sacrifice was removed and whose sanctuary 167 was thrown down. 8:12 The army was given over, 168 along with the daily sacrifice, in the course of his sinful rebellion. 169 It hurled 170 truth 171 to the ground and enjoyed success. 172
8:13 Then I heard a holy one 173 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; 174 then the sanctuary will be put right again.” 175
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, 176 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. 177 Then he said to me, “Understand, son of man, 178 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. 179
8:19 Then he said, “I am going to inform you about what will happen in the latter time of wrath, for the vision 180 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 181 is the king of Greece, 182 and the large horn between its eyes is the first king. 8:22 The horn that was broken 183 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 184 are complete, a rash 185 and deceitful 186 king will arise. 187 8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. 188 He will be successful in what he undertakes. 189 He will destroy powerful people and the people of the holy ones. 190 8:25 By his treachery 191 he will succeed through deceit. 192 He will have an arrogant attitude, 193 and he will destroy many who are unaware of his schemes. 194 He will rise up against the Prince of princes, yet he will be broken apart – but not by human agency. 195 8:26 The vision of the evenings and mornings that was told to you is correct. 196 But you should seal up the vision, for it refers to a time many days from now.”
8:27 I, Daniel, was exhausted 197 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).
[2:4] 11 sn Contrary to common belief, the point here is not that the wise men (Chaldeans) replied to the king in the Aramaic language, or that this language was uniquely the language of the Chaldeans. It was this view that led in the past to Aramaic being referred to as “Chaldee.” Aramaic was used as a lingua franca during this period; its origins and usage were not restricted to the Babylonians. Rather, this phrase is better understood as an editorial note (cf. NAB) marking the fact that from 2:4b through 7:28 the language of the book shifts from Hebrew to Aramaic. In 8:1, and for the remainder of the book, the language returns to Hebrew. Various views have been advanced to account for this change of language, most of which are unconvincing. Most likely the change in language is a reflection of stages in the transmission history of the book of Daniel.
[2:5] 13 tn Aram “answered and said,” a common idiom to indicate a reply, but redundant in contemporary English.
[2:5] 14 tn It seems clear from what follows that Nebuchadnezzar clearly recalls the content of the dream, although obviously he does not know what to make of it. By not divulging the dream itself to the would-be interpreters, he intends to find out whether they are simply leading him on. If they can tell him the dream’s content, which he is able to verify, he then can have confidence in their interpretation, which is what eludes him. The translation “the matter is gone from me” (cf. KJV, ASV), suggesting that the king had simply forgotten the dream, is incorrect. The Aramaic word used here (אַזְדָּא, ’azda’) is probably of Persian origin; it occurs in the OT only here and in v. 8. There are two main possibilities for the meaning of the word: “the matter is promulgated by me” (see KBL 1048 s.v.) and therefore “publicly known” (cf. NRSV; F. Rosenthal, Grammar, 62-63, §189), or “the matter is irrevocable” (cf. NAB, NIV, TEV, CEV, NLT; HALOT 1808 s.v. אזד; cf. also BDB 1079 s.v.). The present translation reflects this latter option. See further E. Vogt, Lexicon linguae aramaicae, 3.
[2:5] 15 tn Aram “made limbs.” Cf. 3:29.
[2:7] 16 tn Aram “his servants.”
[2:9] 18 tn Aram “one is your law,” i.e., only one thing is applicable to you.
[2:9] 19 tn Aram “a lying and corrupt word.”
[2:9] 20 tn Aram “I will know.”
[2:10] 21 tn Aram “matter, thing.”
[2:11] 22 tn Aram “whose dwelling is not with flesh.”
[2:12] 23 tn Aram “was angry and very furious.” The expression is a hendiadys (two words or phrases expressing a single idea).
[2:13] 24 tn The Aramaic participle is used here to express the imminent future.
[2:13] 25 tn The impersonal active plural (“they sought”) of the Aramaic verb could also be translated as an English passive: “Daniel and his friends were sought” (cf. NAB).
[2:14] 26 tn Aram “returned prudence and counsel.” The expression is a hendiadys.
[2:15] 27 tn The Aramaic word מְהַחְצְפָה (mÿhakhtsÿfah) may refer to the severity of the king’s decree (i.e., “harsh”; so HALOT 1879 s.v. חצף; BDB 1093 s.v. חֲצַף), although it would seem that in a delicate situation such as this Daniel would avoid this kind of criticism of the king’s actions. The translation above understands the word to refer to the immediacy, not harshness, of the decree. See further, F. Rosenthal, Grammar, 50, §116; E. Vogt, Lexicon linguae aramaicae, 67.
[2:16] 28 tc Theodotion and the Syriac lack the words “went in and.”
[2:18] 29 tn Aram “Daniel.” The proper name is redundant here in English, and has not been included in the translation.
[2:20] 31 tn Aram “Daniel answered and said.”
[2:20] 32 sn As is often the case in the Bible, here the name represents the person.
[2:21] 35 tn Aram “the knowers of understanding.”
[2:23] 36 tn Aram “we.” Various explanations have been offered for the plural, but it is probably best understood as the editorial plural; so also with “me” later in this verse.
[2:23] 37 tn Aram “the word of the king.”
[2:24] 38 tc The MT has עַל עַל (’al ’al, “he entered upon”). Several medieval Hebrew
[2:24] 39 tc The LXX and Vulgate, along with one medieval Hebrew
[2:24] 40 tn Aram “cause me to enter.” So also in v. 25.
[2:25] 42 sn Arioch’s claim is self-serving and exaggerated. It is Daniel who came to him, and not the other way around. By claiming to have found one capable of solving the king’s dilemma, Arioch probably hoped to ingratiate himself to the king.
[2:28] 43 tn Aram “a revealer of mysteries.” The phrase serves as a quasi-title for God in Daniel.
[2:28] 44 tn Aram “in the latter days.”
[2:28] 45 tn Aram “your dream and the visions of your head upon your bed.”
[2:29] 46 tn Aram “your thoughts upon your bed went up to what will be after this.”
[2:30] 47 tn Aram “not for any wisdom which is in me more than [in] any living man.”
[2:30] 48 tn Aram “they might cause the king to know.” The impersonal plural is used here to refer to the role of God’s spirit in revealing the dream and its interpretation to the king. As J. A. Montgomery says, “it appropriately here veils the mysterious agency” (Daniel [ICC], 164-65).
[2:33] 51 sn Clay refers to baked clay, which – though hard – was also fragile. Cf. the reference in v. 41 to “wet clay.”
[2:34] 53 tc The LXX, Theodotion, and the Vulgate have “from a mountain,” though this is probably a harmonization with v. 45.
[2:35] 54 tn Aram “as one.” For the meaning “without distinction” see the following: F. Rosenthal, Grammar, 36, §64, and p. 93; E. Vogt, Lexicon linguae aramaicae, 60.
[2:36] 55 tn Various suggestions have been made concerning the plural “we.” It is probably the editorial plural and could be translated here as “I.”
[2:38] 56 tn Aram “the sons of man.”
[2:38] 57 tn Aram “the beasts of the field.”
[2:39] 59 sn The identity of the first kingdom is clearly Babylon. The identification of the following three kingdoms is disputed. The common view is that they represent Media, Persia, and Greece. Most conservative scholars identify them as Media-Persia, Greece, and Rome.
[2:40] 60 tc Theodotion and the Vulgate lack the phrase “and as iron breaks in pieces.”
[2:40] 61 tn The Aramaic text does not have this word, but it has been added in the translation for clarity.
[2:40] 62 tn The words “the others” are supplied from the context.
[2:41] 63 tc The LXX lacks “and toes.”
[2:41] 64 tn Aram “potter’s clay.”
[2:41] 65 tn Aram “clay of clay” (also in v. 43).
[2:43] 66 tc The present translation reads the conjunction, with most medieval Hebrew
[2:43] 67 sn The reference to people being mixed is usually understood to refer to intermarriage.
[2:43] 68 tn Aram “with the seed of men.”
[2:43] 69 tc The present translation reads הֵיךְ דִּי (hekh diy) rather than the MT הֵא־כְדִי (he’-khÿdi). It is a case of wrong word division.
[2:45] 70 tn Aram “after this.”
[2:46] 71 tn Aram “fell on his face.”
[2:49] 72 tn Aram “and Daniel sought from the king and he appointed.”
[2:49] 73 tn Aram “was at the gate of the king.”
[7:1] 74 sn The first year of Belshazzar’s reign would have been ca. 553
[7:1] 76 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] 77 tn Aram “head of words.” The phrase is absent in Theodotion. Cf. NIV “the substance of his dream.”
[7:2] 78 tn Aram “answered and said.”
[7:2] 79 tn Aram “and behold.”
[7:2] 80 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:2] 81 sn The referent of the great sea is unclear. The common view that the expression refers to the Mediterranean Sea is conjectural.
[7:4] 82 tn Aram “heart of a man.”
[7:4] 83 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] 84 tn Aram “and behold.”
[7:5] 85 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] 86 tc The LXX lacks the phrase “between its teeth.”
[7:5] 87 tn Aram “and thus they were saying to it.”
[7:6] 88 tn Aram “this.” So also in v. 7.
[7:6] 89 tn Aram “and behold, another one.”
[7:6] 91 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] 92 tn The Aramaic text has also “and behold.” So also in vv. 8, 13.
[7:7] 93 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] 94 tn The Aramaic word for “teeth” is dual rather than plural, suggesting two rows of teeth.
[7:8] 95 tn Aram “were uprooted from before it.”
[7:8] 96 tn Aram “great.” So also in vv. 11, 20.
[7:9] 97 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] 98 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] 99 tn Aram “a flaming fire.”
[7:10] 100 tn Aram “were standing before him.”
[7:10] 101 tn Aram “judgment sat.”
[7:11] 102 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] 103 tn Aram “and given over to” (so NRSV).
[7:12] 104 tn Aram “a prolonging of life was granted to them.”
[7:13] 105 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] 106 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:13] 107 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] 108 tn Aram “they brought him near.”
[7:14] 109 tn Some take “serving” here in the sense of “worshiping.”
[7:14] 110 tn Aram “is an eternal authority which will not pass away.”
[7:14] 111 tn Aram “is one which will not be destroyed.”
[7:15] 112 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] 114 tn Aram “what is certain.”
[7:16] 115 tn Aram “and made known.”
[7:16] 116 tn Aram “matter,” but the matter at hand is of course the vision.
[7:18] 117 sn The expression holy ones is either a reference to angels or to human beings devoted to God.
[7:19] 118 tn Aram “to make certain.”
[7:20] 119 tn The words “I also wanted to know” are added in the translation for stylistic reasons.
[7:20] 120 tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.
[7:20] 121 tn Aram “greater than its companions.”
[7:21] 122 tn Aram “prevailing against” (KJV and ASV both similar); NASB “overpowering them”; TEV “conquered them.”
[7:22] 123 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] 124 tn Aram “thus he said.”
[7:24] 125 tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”
[7:25] 126 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] 127 tn Aram “he will think.”
[7:25] 128 tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.
[7:25] 129 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] 130 tn Aram “judgment will sit” (KJV similar).
[7:27] 131 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] 132 tn Aram “my brightness was changing on me.”
[7:28] 133 tn Aram “in my heart.”
[8:1] 134 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] 135 sn The third year of King Belshazzar’s reign would have been ca. 551
[8:1] 136 tn Heb “in the beginning.” This refers to the vision described in chapter seven.
[8:2] 138 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] 139 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] 140 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] 141 tn Heb “lifted my eyes.”
[8:3] 142 tn Heb “and behold.”
[8:3] 143 tn Heb “one.” The Hebrew numerical adjective occasionally functions like an English indefinite article. See GKC 401 §125.b.
[8:3] 144 tn Heb “high” (also “higher” later in this verse).
[8:4] 145 tn Or “beast” (NAB).
[8:4] 146 tn Heb “hand.” So also in v. 7.
[8:4] 147 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] 148 tn The words “all this” are added in the translation for stylistic reasons and for clarification.
[8:5] 149 tn Heb “and behold, a he-goat of the goats.”
[8:5] 150 tn Or “of the whole earth” (NAB, ASV, NASB, NRSV).
[8:5] 151 tn Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen.
[8:6] 152 tn Heb “the wrath of its strength.”
[8:7] 155 tn Heb “stand before him.”
[8:7] 156 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] 157 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] 158 tn The word “horns” is not in the Hebrew text, but is implied.
[8:8] 159 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] 160 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[8:9] 161 sn This small horn is Antiochus IV Epiphanes, who controlled the Seleucid kingdom from ca. 175-164
[8:9] 162 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] 163 tn Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.
[8:10] 164 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] 165 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] 166 tn Or perhaps “and by him,” referring to Antiochus rather than to God.
[8:11] 167 sn Here the sanctuary is a reference to the temple of God in Jerusalem.
[8:12] 168 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] 169 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] 170 tc Two medieval Hebrew
[8:12] 171 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] 172 tn Heb “it acted and prospered.”
[8:13] 173 sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].
[8:14] 174 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] 175 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] 176 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] 177 tn Heb “on my face.”
[8:18] 179 tn Heb “on my standing.”
[8:19] 180 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] 181 tn Heb “the he-goat, the buck.” The expression is odd, and the second word may be an explanatory gloss.
[8:22] 183 tn Heb “the broken one.” The word “horn” has been supplied in the translation to clarify the referent.
[8:23] 184 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] 185 tn Heb “strong of face.”
[8:23] 186 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] 187 tn Heb “stand” or “stand up.”
[8:24] 188 tn Heb “extraordinarily he will destroy.”
[8:24] 189 tn Heb “he will succeed and act.”
[8:24] 190 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] 191 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] 192 tn Heb “he will cause deceit to succeed by his hand.”
[8:25] 193 tn Heb “in his heart he will act arrogantly.”
[8:25] 194 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] 195 tn Heb “with nothingness of hand.”
[8:27] 197 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.
