Daniel 7:1--11:45
Konteks7:1 In the first 1 year of King Belshazzar of Babylon, Daniel had 2 a dream filled with visions 3 while he was lying on his bed. Then he wrote down the dream in summary fashion. 4 7:2 Daniel explained: 5 “I was watching in my vision during the night as 6 the four winds of the sky 7 were stirring up the great sea. 8 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 9 was given to it. 10
7:5 “Then 11 a second beast appeared, like a bear. It was raised up on one side, and there were three ribs 12 in its mouth between its teeth. 13 It was told, 14 ‘Get up and devour much flesh!’
7:6 “After these things, 15 as I was watching, another beast 16 like a leopard appeared, with four bird-like wings on its back. 17 This beast had four heads, 18 and ruling authority was given to it.
7:7 “After these things, as I was watching in the night visions 19 a fourth beast appeared – one dreadful, terrible, and very strong. 20 It had two large rows 21 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. 22 This horn had eyes resembling human eyes and a mouth speaking arrogant 23 things.
7:9 “While I was watching,
thrones were set up,
and the Ancient of Days 24 took his seat.
His attire was white like snow;
the hair of his head was like lamb’s 25 wool.
His throne was ablaze with fire
and its wheels were all aflame. 26
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. 27
The court convened 28
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 29 until the beast was killed and its body destroyed and thrown into 30 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 31 for a time and a season. 7:13 I was watching in the night visions,
“And with 32 the clouds of the sky 33
one like a son of man 34 was approaching.
He went up to the Ancient of Days
and was escorted 35 before him.
7:14 To him was given ruling authority, honor, and sovereignty.
All peoples, nations, and language groups were serving 36 him.
His authority is eternal and will not pass away. 37
His kingdom will not be destroyed. 38
7:15 “As for me, Daniel, my spirit was distressed, 39 and the visions of my mind 40 were alarming me. 7:16 I approached one of those standing nearby and asked him about the meaning 41 of all this. So he spoke with me and revealed 42 to me the interpretation of the vision: 43 7:17 ‘These large beasts, which are four in number, represent four kings who will arise from the earth. 7:18 The holy ones 44 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 45 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 46 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 47 and a mouth speaking arrogant things, whose appearance was more formidable than the others. 48 7:21 While I was watching, that horn began to wage war against the holy ones and was defeating 49 them, 7:22 until the Ancient of Days arrived and judgment was rendered 50 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: 51
‘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 52 three kings.
7:25 He will speak words against the Most High.
He will harass 53 the holy ones of the Most High continually.
His intention 54 will be to change times established by law. 55
They will be delivered into his hand
For a time, times, 56 and half a time.
7:26 But the court will convene, 57 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 58 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. 59 But I kept the matter to myself.” 60
8:1 61 In the third year 62 of King Belshazzar’s reign, a vision appeared to me, Daniel, after the one that had appeared to me previously. 63 8:2 In this 64 vision I saw myself in Susa 65 the citadel, 66 which is located in the province of Elam. In the vision I saw myself at the Ulai Canal. 67 8:3 I looked up 68 and saw 69 a 70 ram with two horns standing at the canal. Its two horns were both long, 71 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 72 was able to stand before it, and there was none who could deliver from its power. 73 It did as it pleased and acted arrogantly. 74
8:5 While I was contemplating all this, 75 a male goat 76 was coming from the west over the surface of all the land 77 without touching the ground. This goat had a conspicuous horn 78 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. 79 8:7 I saw it approaching the ram. It went into a fit of rage against the ram 80 and struck it 81 and broke off its two horns. The ram had no ability to resist it. 82 The goat hurled the ram 83 to the ground and trampled it. No one could deliver the ram from its power. 84 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 85 in its place, 86 extending toward the four winds of the sky. 87
8:9 From one of them came a small horn. 88 But it grew to be very big, toward the south and the east and toward the beautiful land. 89 8:10 It grew so big it reached the army 90 of heaven, and it brought about the fall of some of the army and some of the stars 91 to the ground, where it trampled them. 8:11 It also acted arrogantly against the Prince of the army, 92 from whom 93 the daily sacrifice was removed and whose sanctuary 94 was thrown down. 8:12 The army was given over, 95 along with the daily sacrifice, in the course of his sinful rebellion. 96 It hurled 97 truth 98 to the ground and enjoyed success. 99
8:13 Then I heard a holy one 100 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; 101 then the sanctuary will be put right again.” 102
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, 103 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. 104 Then he said to me, “Understand, son of man, 105 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. 106
8:19 Then he said, “I am going to inform you about what will happen in the latter time of wrath, for the vision 107 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 108 is the king of Greece, 109 and the large horn between its eyes is the first king. 8:22 The horn that was broken 110 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 111 are complete, a rash 112 and deceitful 113 king will arise. 114 8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. 115 He will be successful in what he undertakes. 116 He will destroy powerful people and the people of the holy ones. 117 8:25 By his treachery 118 he will succeed through deceit. 119 He will have an arrogant attitude, 120 and he will destroy many who are unaware of his schemes. 121 He will rise up against the Prince of princes, yet he will be broken apart – but not by human agency. 122 8:26 The vision of the evenings and mornings that was told to you is correct. 123 But you should seal up the vision, for it refers to a time many days from now.”
8:27 I, Daniel, was exhausted 124 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.
9:1 In the first year of Darius 125 son of Ahasuerus, 126 who was of Median descent and who had been 127 appointed king over the Babylonian 128 empire – 9:2 in the first year of his reign 129 I, Daniel, came to understand from the sacred books 130 that, according to the word of the LORD 131 disclosed to the prophet Jeremiah, the years for the fulfilling of the desolation of Jerusalem 132 were seventy in number. 9:3 So I turned my attention 133 to the Lord God 134 to implore him by prayer and requests, with fasting, sackcloth, and ashes. 135 9:4 I prayed to the LORD my God, confessing in this way:
“O Lord, 136 great and awesome God who is faithful to his covenant 137 with those who love him and keep his commandments, 9:5 we have sinned! We have done what is wrong and wicked; we have rebelled by turning away from your commandments and standards. 9:6 We have not paid attention to your servants the prophets, who spoke by your authority 138 to our kings, our leaders, and our ancestors, 139 and to all the inhabitants 140 of the land as well.
9:7 “You are righteous, 141 O Lord, but we are humiliated this day 142 – the people 143 of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you. 9:8 O LORD, we have been humiliated 144 – our kings, our leaders, and our ancestors – because we have sinned against you. 9:9 Yet the Lord our God is compassionate and forgiving, 145 even though we have rebelled against him. 9:10 We have not obeyed 146 the LORD our God by living according to 147 his laws 148 that he set before us through his servants the prophets.
9:11 “All Israel has broken 149 your law and turned away by not obeying you. 150 Therefore you have poured out on us the judgment solemnly threatened 151 in the law of Moses the servant of God, for we have sinned against you. 152 9:12 He has carried out his threats 153 against us and our rulers 154 who were over 155 us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven! 9:13 Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify 156 the LORD our God by turning back from our sin and by seeking wisdom 157 from your reliable moral standards. 158 9:14 The LORD was mindful of the calamity, and he brought it on us. For the LORD our God is just 159 in all he has done, 160 and we have not obeyed him. 161
9:15 “Now, O Lord our God, who brought your people out of the land of Egypt with great power 162 and made a name for yourself that is remembered to this day – we have sinned and behaved wickedly. 9:16 O Lord, according to all your justice, 163 please turn your raging anger 164 away from your city Jerusalem, your holy mountain. For due to our sins and the iniquities of our ancestors, Jerusalem and your people are mocked by all our neighbors.
9:17 “So now, our God, accept 165 the prayer and requests of your servant, and show favor to 166 your devastated sanctuary for your own sake. 167 9:18 Listen attentively, 168 my God, and hear! Open your eyes and look on our desolated ruins 169 and the city called by your name. 170 For it is not because of our own righteous deeds that we are praying to you, 171 but because your compassion is abundant. 9:19 O Lord, hear! O Lord, forgive! O Lord, pay attention, and act! Don’t delay, for your own sake, O my God! For your city and your people are called by your name.” 172
9:20 While I was still speaking and praying, confessing my sin and the sin of my people Israel and presenting my request before the LORD my God concerning his holy mountain 173 – 9:21 yes, while I was still praying, 174 the man Gabriel, whom I had seen previously 175 in a vision, was approaching me in my state of extreme weariness, 176 around the time of the evening offering. 9:22 He spoke with me, instructing me as follows: 177 “Daniel, I have now come to impart understanding to you. 9:23 At the beginning of your requests a message went out, and I have come to convey it to you, for you are of great value in God’s sight. 178 Therefore consider the message and understand the vision: 179
9:24 “Seventy weeks 180 have been determined
concerning your people and your holy city
to put an end to 181 rebellion,
to bring sin 182 to completion, 183
to atone for iniquity,
to bring in perpetual 184 righteousness,
to seal up 185 the prophetic vision, 186
and to anoint a most holy place. 187
9:25 So know and understand:
From the issuing of the command 188 to restore and rebuild
Jerusalem 189 until an anointed one, a prince arrives, 190
there will be a period of seven weeks 191 and sixty-two weeks.
It will again be built, 192 with plaza and moat,
but in distressful times.
9:26 Now after the sixty-two weeks,
an anointed one will be cut off and have nothing. 193
As for the city and the sanctuary,
the people of the coming prince will destroy 194 them.
But his end will come speedily 195 like a flood. 196
Until the end of the war that has been decreed
there will be destruction.
9:27 He will confirm a covenant with many for one week. 197
But in the middle of that week
he will bring sacrifices and offerings to a halt.
On the wing 198 of abominations will come 199 one who destroys,
until the decreed end is poured out on the one who destroys.”
10:1 200 In the third 201 year of King Cyrus of Persia a message was revealed to Daniel (who was also called Belteshazzar). This message was true and concerned a great war. 202 He understood the message and gained insight by the vision.
10:2 In those days I, Daniel, was mourning for three whole weeks. 203 10:3 I ate no choice food; no meat or wine came to my lips, 204 nor did I anoint myself with oil 205 until the end of those three weeks.
10:4 On the twenty-fourth day of the first month 206 I was beside the great river, the Tigris. 207 10:5 I looked up 208 and saw a 209 man 210 clothed in linen; 211 around his waist was a belt made of gold from Upaz. 212 10:6 His body resembled yellow jasper, 213 and his face had an appearance like lightning. His eyes were like blazing torches; 214 his arms and feet had the gleam of polished bronze. His voice 215 thundered forth like the sound of a large crowd.
10:7 Only I, Daniel, saw the vision; the men who were with me did not see it. 216 On the contrary, they were overcome with fright 217 and ran away to hide. 10:8 I alone was left to see this great vision. My strength drained from 218 me, and my vigor disappeared; 219 I was without energy. 220 10:9 I listened to his voice, 221 and as I did so 222 I fell into a trance-like sleep with my face to the ground. 10:10 Then 223 a hand touched me and set me on my hands and knees. 224 10:11 He said to me, “Daniel, you are of great value. 225 Understand the words that I am about to 226 speak to you. So stand up, 227 for I have now been sent to you.” When he said this 228 to me, I stood up shaking. 10:12 Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind 229 to understand and to humble yourself before your God, your words were heard. I have come in response to your words. 10:13 However, the prince of the kingdom of Persia was opposing me for twenty-one days. But 230 Michael, one of the leading princes, came to help me, because I was left there 231 with the kings of Persia. 10:14 Now I have come to help you understand what will happen to your people in the latter days, for the vision pertains to future days.”
10:15 While he was saying this to me, 232 I was flat on 233 the ground and unable to speak. 10:16 Then 234 one who appeared to be a human being 235 was touching my lips. I opened my mouth and started to speak, saying to the one who was standing before me, “Sir, 236 due to the vision, anxiety has gripped me and I have no strength. 10:17 How, sir, am I able to speak with you? 237 My strength is gone, 238 and I am breathless.” 10:18 Then the one who appeared to be a human being touched me again 239 and strengthened me. 10:19 He said to me, “Don’t be afraid, you who are valued. 240 Peace be to you! Be strong! Be really strong!” When he spoke to me, I was strengthened. I said, “Sir, you may speak now, 241 for you have given me strength.” 10:20 He said, “Do you know why I have come to you? 242 Now I am about to return to engage in battle with the prince of Persia. When I go, the prince of Greece is coming. 10:21 However, I will first tell you what is written in a dependable book. 243 (There is no one who strengthens me against these princes, 244 except Michael your 245 prince. 11:1 And in the first year of Darius the Mede, I 246 stood to strengthen him and to provide protection for him.) 11:2 Now I will tell you the truth.
“Three 247 more kings will arise for Persia. Then a fourth 248 king will be unusually rich, 249 more so than all who preceded him. When he has amassed power through his riches, he will stir up everyone against 250 the kingdom of Greece. 11:3 Then a powerful king 251 will arise, exercising great authority and doing as he pleases. 11:4 Shortly after his rise to power, 252 his kingdom will be broken up and distributed toward the four winds of the sky 253 – but not to his posterity or with the authority he exercised, for his kingdom will be uprooted and distributed to others besides these.
11:5 “Then the king of the south 254 and one of his subordinates 255 will grow strong. His subordinate 256 will resist 257 him and will rule a kingdom greater than his. 258 11:6 After some years have passed, they 259 will form an alliance. Then the daughter 260 of the king of the south will come to the king of the north to make an agreement, but she will not retain her power, 261 nor will he continue 262 in his strength. 263 She, together with the one who brought her, her child, 264 and her benefactor will all be delivered over at that time. 265
11:7 “There will arise in his 266 place one from her family line 267 who will come against their army and will enter the stronghold of the king of the north and will move against them successfully. 268 11:8 He will also take their gods into captivity to Egypt, along with their cast images and prized utensils of silver and gold. Then he will withdraw for some years from 269 the king of the north. 11:9 Then the king of the north 270 will advance against the empire of the king of the south, but will withdraw to his own land. 11:10 His sons 271 will wage war, mustering a large army which will advance like an overflowing river and carrying the battle all the way to the enemy’s 272 fortress. 273
11:11 “Then the king of the south 274 will be enraged and will march out to fight against the king of the north, who will also muster a large army, but that army will be delivered into his hand. 11:12 When the army is taken away, the king of the south will become arrogant. 275 He will be responsible for the death 276 of thousands and thousands of people, 277 but he will not continue to prevail. 11:13 For the king of the north will again muster an army, one larger than before. At the end of some years he will advance with a huge army and enormous supplies.
11:14 “In those times many will oppose 278 the king of the south. 279 Those who are violent 280 among your own people will rise up in confirmation of 281 the vision, but they will falter. 11:15 Then the king of the north will advance and will build siege mounds and capture a well-fortified city. 282 The forces of the south will not prevail, not even his finest contingents. 283 They will have no strength to prevail. 11:16 The one advancing against him will do as he pleases, and no one will be able to stand before him. He will prevail in the beautiful land, and its annihilation will be within his power. 284 11:17 His intention 285 will be to come with the strength of his entire kingdom, and he will form alliances. 286 He will give the king of the south 287 a daughter 288 in marriage in order to destroy the kingdom, but it will not turn out to his advantage. 11:18 Then he will turn his attention 289 to the coastal regions and will capture many of them. But a commander 290 will bring his shameful conduct to a halt; in addition, 291 he will make him pay for his shameful conduct. 292 11:19 He will then turn his attention to the fortresses of his own land, but he will stumble and fall, not to be found again. 11:20 There will arise after him 293 one 294 who will send out an exactor 295 of tribute to enhance the splendor of the kingdom, but after a few days he will be destroyed, 296 though not in anger or battle.
11:21 “Then there will arise in his place a despicable person 297 to whom the royal honor has not been rightfully conferred. He will come on the scene in a time of prosperity and will seize the kingdom through deceit. 11:22 Armies 298 will be suddenly 299 swept away in defeat 300 before him; both they and a covenant leader 301 will be destroyed. 302 11:23 After 303 entering into an alliance with him, he will behave treacherously; he will ascend to power with only a small force. 304 11:24 In a time of prosperity for the most productive areas of the province he will come and accomplish what neither his fathers nor their fathers accomplished. He will distribute loot, spoils, and property to his followers, and he will devise plans against fortified cities, but not for long. 305 11:25 He will rouse his strength and enthusiasm 306 against the king of the south 307 with a large army. The king of the south will wage war with a large and very powerful army, but he will not be able to prevail because of the plans devised against him. 11:26 Those who share the king’s fine food will attempt to destroy him, and his army will be swept away; 308 many will be killed in battle. 11:27 These two kings, their minds 309 filled with evil intentions, will trade 310 lies with one another at the same table. But it will not succeed, for there is still an end at the appointed time. 11:28 Then the king of the north 311 will return to his own land with much property. His mind will be set against the holy covenant. He will take action, and then return to his own land. 11:29 At an appointed time he will again invade the south, but this latter visit will not turn out the way the former one did. 11:30 The ships of Kittim 312 will come against him, leaving him disheartened. 313 He will turn back and direct his indignation against the holy covenant. He will return and honor 314 those who forsake the holy covenant. 11:31 His forces 315 will rise up and profane the fortified sanctuary, 316 stopping the daily sacrifice. In its place they will set up 317 the abomination that causes desolation. 11:32 Then with smooth words he will defile 318 those who have rejected 319 the covenant. But the people who are loyal to 320 their God will act valiantly. 321 11:33 These who are wise among the people will teach the masses. 322 However, they will fall 323 by the sword and by the flame, 324 and they will be imprisoned and plundered for some time. 325 11:34 When they stumble, they will be granted some help. But many will unite with them deceitfully. 11:35 Even some of the wise will stumble, resulting in their refinement, purification, and cleansing until the time of the end, for it is still for the appointed time.
11:36 “Then the king 326 will do as he pleases. He will exalt and magnify himself above every deity and he will utter presumptuous things against the God of gods. He will succeed until the time of 327 wrath is completed, for what has been decreed must occur. 328 11:37 He will not respect 329 the gods of his fathers – not even the god loved by women. 330 He will not respect any god; he will elevate himself above them all. 11:38 What he will honor is a god of fortresses – a god his fathers did not acknowledge he will honor with gold, silver, valuable stones, and treasured commodities. 11:39 He will attack 331 mighty fortresses, aided by 332 a foreign deity. To those who recognize him he will grant considerable honor. He will place them in authority over many people, and he will parcel out land for a price. 333
11:40 “At the time of the end the king of the south will attack 334 him. Then the king of the north will storm against him 335 with chariots, horsemen, and a large armada of ships. 336 He 337 will invade lands, passing through them like an overflowing river. 338 11:41 Then he will enter the beautiful land. 339 Many 340 will fall, but these will escape: 341 Edom, Moab, and the Ammonite leadership. 11:42 He will extend his power 342 against other lands; the land of Egypt will not escape. 11:43 He will have control over the hidden stores of gold and silver, as well as all the treasures of Egypt. Libyans and Ethiopians 343 will submit to him. 344 11:44 But reports will trouble him from the east and north, and he will set out in a tremendous rage to destroy and wipe out many. 11:45 He will pitch his royal tents between the seas 345 toward the beautiful holy mountain. But he will come to his end, with no one to help him.
[7:1] 1 sn The first year of Belshazzar’s reign would have been ca. 553
[7:1] 3 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] 4 tn Aram “head of words.” The phrase is absent in Theodotion. Cf. NIV “the substance of his dream.”
[7:2] 5 tn Aram “answered and said.”
[7:2] 7 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:2] 8 sn The referent of the great sea is unclear. The common view that the expression refers to the Mediterranean Sea is conjectural.
[7:4] 9 tn Aram “heart of a man.”
[7:4] 10 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] 11 tn Aram “and behold.”
[7:5] 12 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] 13 tc The LXX lacks the phrase “between its teeth.”
[7:5] 14 tn Aram “and thus they were saying to it.”
[7:6] 15 tn Aram “this.” So also in v. 7.
[7:6] 16 tn Aram “and behold, another one.”
[7:6] 18 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] 19 tn The Aramaic text has also “and behold.” So also in vv. 8, 13.
[7:7] 20 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] 21 tn The Aramaic word for “teeth” is dual rather than plural, suggesting two rows of teeth.
[7:8] 22 tn Aram “were uprooted from before it.”
[7:8] 23 tn Aram “great.” So also in vv. 11, 20.
[7:9] 24 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] 25 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] 26 tn Aram “a flaming fire.”
[7:10] 27 tn Aram “were standing before him.”
[7:10] 28 tn Aram “judgment sat.”
[7:11] 29 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] 30 tn Aram “and given over to” (so NRSV).
[7:12] 31 tn Aram “a prolonging of life was granted to them.”
[7:13] 32 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] 33 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:13] 34 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] 35 tn Aram “they brought him near.”
[7:14] 36 tn Some take “serving” here in the sense of “worshiping.”
[7:14] 37 tn Aram “is an eternal authority which will not pass away.”
[7:14] 38 tn Aram “is one which will not be destroyed.”
[7:15] 39 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] 41 tn Aram “what is certain.”
[7:16] 42 tn Aram “and made known.”
[7:16] 43 tn Aram “matter,” but the matter at hand is of course the vision.
[7:18] 44 sn The expression holy ones is either a reference to angels or to human beings devoted to God.
[7:19] 45 tn Aram “to make certain.”
[7:20] 46 tn The words “I also wanted to know” are added in the translation for stylistic reasons.
[7:20] 47 tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.
[7:20] 48 tn Aram “greater than its companions.”
[7:21] 49 tn Aram “prevailing against” (KJV and ASV both similar); NASB “overpowering them”; TEV “conquered them.”
[7:22] 50 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] 51 tn Aram “thus he said.”
[7:24] 52 tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”
[7:25] 53 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] 54 tn Aram “he will think.”
[7:25] 55 tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.
[7:25] 56 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] 57 tn Aram “judgment will sit” (KJV similar).
[7:27] 58 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] 59 tn Aram “my brightness was changing on me.”
[7:28] 60 tn Aram “in my heart.”
[8:1] 61 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] 62 sn The third year of King Belshazzar’s reign would have been ca. 551
[8:1] 63 tn Heb “in the beginning.” This refers to the vision described in chapter seven.
[8:2] 65 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] 66 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] 67 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] 68 tn Heb “lifted my eyes.”
[8:3] 70 tn Heb “one.” The Hebrew numerical adjective occasionally functions like an English indefinite article. See GKC 401 §125.b.
[8:3] 71 tn Heb “high” (also “higher” later in this verse).
[8:4] 73 tn Heb “hand.” So also in v. 7.
[8:4] 74 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] 75 tn The words “all this” are added in the translation for stylistic reasons and for clarification.
[8:5] 76 tn Heb “and behold, a he-goat of the goats.”
[8:5] 77 tn Or “of the whole earth” (NAB, ASV, NASB, NRSV).
[8:5] 78 tn Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen.
[8:6] 79 tn Heb “the wrath of its strength.”
[8:7] 82 tn Heb “stand before him.”
[8:7] 83 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] 84 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] 85 tn The word “horns” is not in the Hebrew text, but is implied.
[8:8] 86 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] 87 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[8:9] 88 sn This small horn is Antiochus IV Epiphanes, who controlled the Seleucid kingdom from ca. 175-164
[8:9] 89 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] 90 tn Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.
[8:10] 91 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] 92 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] 93 tn Or perhaps “and by him,” referring to Antiochus rather than to God.
[8:11] 94 sn Here the sanctuary is a reference to the temple of God in Jerusalem.
[8:12] 95 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] 96 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] 97 tc Two medieval Hebrew
[8:12] 98 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] 99 tn Heb “it acted and prospered.”
[8:13] 100 sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].
[8:14] 101 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] 102 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] 103 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] 104 tn Heb “on my face.”
[8:18] 106 tn Heb “on my standing.”
[8:19] 107 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] 108 tn Heb “the he-goat, the buck.” The expression is odd, and the second word may be an explanatory gloss.
[8:22] 110 tn Heb “the broken one.” The word “horn” has been supplied in the translation to clarify the referent.
[8:23] 111 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] 112 tn Heb “strong of face.”
[8:23] 113 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] 114 tn Heb “stand” or “stand up.”
[8:24] 115 tn Heb “extraordinarily he will destroy.”
[8:24] 116 tn Heb “he will succeed and act.”
[8:24] 117 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] 118 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] 119 tn Heb “he will cause deceit to succeed by his hand.”
[8:25] 120 tn Heb “in his heart he will act arrogantly.”
[8:25] 121 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] 122 tn Heb “with nothingness of hand.”
[8:27] 124 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.
[9:1] 125 sn The identity of this Darius is a major problem in correlating the biblical material with the extra-biblical records of this period. Most modern scholars treat the reference as a mistaken allusion to Darius Hystaspes (ca. 522-486
[9:1] 126 tc The LXX reads “Xerxes.” This is the reading used by some English versions (e.g., NIV, NCV, TEV, CEV). Most other English versions retain the Hebrew name “Ahasuerus.”
[9:1] 127 tc The present translation follows the MT in reading a Hophal (i.e., passive). Theodotion, the Syriac, and the Vulgate all presuppose the Hiphil (i.e., active). Even though this is the only occurrence of the Hophal of this verb in the Bible, there is no need to emend the vocalization to the Hiphil.
[9:1] 128 tn Heb “was made king over the kingdom of the Chaldeans.”
[9:2] 129 tc This phrase, repeated from v. 1, is absent in Theodotion.
[9:2] 130 tn The Hebrew text has “books”; the word “sacred” has been added in the translation to clarify that it is Scriptures that are referred to.
[9:2] 131 sn The tetragrammaton (the four Hebrew letters which constitute the divine Name, YHWH) appears eight times in this chapter, and nowhere else in the book of Daniel.
[9:2] 132 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:3] 134 tn The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (’adonay ha’elohim).
[9:3] 135 sn When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition.
[9:4] 136 tn The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (’adonay).
[9:4] 137 tn Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys.
[9:6] 138 tn Heb “in your name.” Another option is to translate, “as your representatives.”
[9:6] 139 tn Heb “our fathers” (also in vv. 8, 16). The Hebrew term translated “father” can refer to more distant relationships such as grandfathers or ancestors.
[9:7] 141 tn Heb “to you (belongs) righteousness.”
[9:7] 142 tn Heb “and to us (belongs) shame of face like this day.”
[9:8] 144 tn Heb “to us (belongs) shame of face.”
[9:9] 145 tn Heb “to the Lord our God (belong) compassion and forgiveness.”
[9:10] 146 tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).
[9:10] 147 tn Heb “to walk in.”
[9:10] 148 tc The LXX and Vulgate have the singular.
[9:11] 149 tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.
[9:11] 150 tn Heb “by not paying attention to your voice.”
[9:11] 151 tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.
[9:12] 153 tn Heb “he has fulfilled his word(s) which he spoke.”
[9:12] 154 tn Heb “our judges.”
[9:12] 155 tn Heb “who judged.”
[9:13] 156 tn Heb “we have not pacified the face of.”
[9:13] 157 tn Or “by gaining insight.”
[9:13] 158 tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11.
[9:14] 160 tn Heb “in all his deeds which he has done.”
[9:14] 161 tn Heb “we have not listened to his voice.”
[9:15] 162 tn Heb “with a powerful hand.”
[9:16] 163 tn Or “righteousness.”
[9:16] 164 tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”).
[9:17] 165 tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.
[9:17] 166 tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.
[9:17] 167 tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.
[9:18] 168 tn Heb “turn your ear.”
[9:18] 169 tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.
[9:18] 170 tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12.
[9:18] 171 tn Heb “praying our supplications before you.”
[9:19] 172 tn Heb “for your name is called over your city and your people.” See the note on this expression in v 18.
[9:20] 173 tn Heb “the holy mountain of my God.”
[9:21] 174 tn Heb “speaking in prayer.”
[9:21] 175 tn Heb “in the beginning.”
[9:21] 176 tn The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficult. The issue is whether the verb derives from עוּף (’uf, “to fly”) or from יָעַף (ya’af, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel. Cf. 7:28; 8:27; 10:8-9, 16-17; also NASB.
[9:22] 177 tn Heb “he instructed and spoke with me.” The expression is a verbal hendiadys.
[9:23] 178 tn Or “a precious treasure”; KJV “greatly beloved”; NASB, NIV “highly esteemed.”
[9:23] 179 tn This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”).
[9:24] 180 tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.
[9:24] 181 tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.
[9:24] 182 tc The present translation reads the Qere (singular), rather than the Kethib (plural).
[9:24] 183 tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.
[9:24] 184 tn Or “everlasting.”
[9:24] 185 sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.
[9:24] 186 tn Heb “vision and prophecy.” The expression is a hendiadys.
[9:24] 187 tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.
[9:25] 188 tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).
[9:25] 189 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:25] 190 tn The word “arrives” is added in the translation for clarification.
[9:25] 191 tn Heb “sevens” (also later in this line and in v. 26).
[9:25] sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation.
[9:25] 192 tn Heb “it will return and be built.” The expression is a verbal hendiadys.
[9:26] 193 sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.
[9:26] 194 tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”
[9:26] 195 tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.
[9:26] 196 sn Flood here is a metaphor for sudden destruction.
[9:27] 197 tn Heb “one seven” (also later in this line).
[9:27] 198 tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.
[9:27] 199 tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.
[10:1] 200 sn This chapter begins the final unit in the book of Daniel, consisting of chapters 10-12. The traditional chapter divisions to some extent obscure the relationship of these chapters.
[10:1] 201 tc The LXX has “first.”
[10:1] sn Cyrus’ third year would have been ca. 536
[10:1] 202 tn The meaning of the Hebrew word צָבָא (tsava’) is uncertain in this context. The word most often refers to an army or warfare. It may also mean “hard service,” and many commentators take that to be the sense here (i.e., “the service was great”). The present translation assumes the reference to be to the spiritual conflicts described, for example, in 10:16–11:1.
[10:2] 203 tn Heb “three weeks of days.” The inclusion of “days” here and in v. 3 is perhaps intended to call attention to the fact that these weeks are very different in nature from those of chap. 9, which are “weeks of years.”
[10:3] 205 sn Anointing oneself with oil (usually olive oil) was a common OT practice due to the severity of the Middle Eastern sun (cf. Ps 121:6). It was also associated with rejoicing (e.g., Prov 27:9) and was therefore usually not practiced during a period of mourning.
[10:4] 206 sn The first month would be the month of Nisan, during which Passover was observed.
[10:4] 207 tn The Hebrew text has חִדָּקֶל (hiddaqel). “Tigris” appears here in the LXX, since it is the Greek name for this river. Elsewhere in the OT “the great river” refers to the Euphrates (e.g., Gen 15:18; Josh 1:4), leading some interpreters to think that a mistake is involved in using the expression to refer to the Tigris. But it is doubtful that the expression had such a fixed and limited usage. The Syriac, however, does render the word here by “Euphrates” (Syr. perat) in keeping with biblical usage elsewhere.
[10:5] 208 tn Heb “I lifted up my eyes.”
[10:5] 209 tn Heb “one.” The Hebrew numerical adjective is used here like an English indefinite article.
[10:5] 210 sn The identity of the messenger is not specifically disclosed. Presumably he is an unnamed angel. Some interpreters identify him as Gabriel, but there is no adequate reason for doing so.
[10:5] 211 tn The Hebrew word בַּדִּים (baddim) is a plural of extension. See GKC 396-97 §124.a, b, c and Joüon 2:500 §136.c.
[10:5] 212 tn The location of this place and even the exact form of the Hebrew name אוּפָז (’ufaz) are uncertain. Apparently it was a source for pure gold. (See Jer 10:9.) The Hebrew word פָז (paz, “refined gold” or “pure gold”) is more common in the OT than אוּפָז, and some scholars emend the text of Dan 10:5 to read this word. Cf. also “Ophir” (1 Kgs 9:28; Isa 13:12; Job 22:24; 28:16).
[10:6] 213 tn The Hebrew word translated “yellow jasper” is תַּרשִׁישׁ (tarshish); it appears to be a semiprecious stone, but its exact identity is somewhat uncertain. It may be the yellow jasper, although this is conjectural. Cf. NAB, NIV “chrysolite”; NASB, NRSV “beryl.”
[10:6] 214 tn Heb “torches of fire.”
[10:6] 215 tn Heb “The sound of his words” (cf. v. 9).
[10:7] 216 tn Heb “the vision.”
[10:7] 217 tn Heb “great trembling fell on them.”
[10:8] 218 tn Heb “did not remain in.”
[10:8] 219 tn Heb “was changed upon me for ruin.”
[10:9] 221 tc Heb “I heard the sound of his words.” These words are absent in the LXX and the Syriac.
[10:9] 222 tn Heb “as I listened to the sound of his words.”
[10:10] 224 tc Theodotion lacks “and the palms of my hands.”
[10:10] tn Heb “on my knees and the palms of my hands.”
[10:11] 225 tn Or “a treasured person”; KJV “a man greatly beloved”; NASB “man of high esteem.”
[10:11] 226 tn The Hebrew participle is often used, as here, to refer to the imminent future.
[10:11] 227 tn Heb “stand upon your standing.”
[10:11] 228 tn Heb “spoke this word.”
[10:12] 229 tn Heb “gave your heart.”
[10:13] 230 tn Heb “and behold.”
[10:13] 231 tc The Greek version of Theodotion reads “I left him [i.e., Michael] there,” and this is followed by a number of English translations (cf. NAB, NRSV, NLT).
[10:15] 232 tn Heb “speaking to me according to these words.”
[10:15] 233 tn Heb “I placed my face toward.”
[10:16] 235 tc So most Hebrew
[10:16] 236 tn Heb “my lord,” here a title of polite address. Cf. v. 19.
[10:17] 237 tn Heb “How is the servant of this my lord able to speak with this my lord?”
[10:17] 238 tn Heb “does not stand.”
[10:18] 239 tn Heb “He added and touched me.” The construction is a verbal hendiadys.
[10:19] 240 tn Heb “treasured man.”
[10:19] 241 tn Heb “my lord may speak.”
[10:20] 242 sn The question is rhetorical, intended to encourage reflection on Daniel’s part.
[10:21] 243 tn Heb “a book of truth.” Several English versions treat this as a title of some sort (cf. NIV, NCV, TEV, CEV, NLT), although the NAB’s rendering “the truthful book” regards “truth” as an attributive adjective, as does the present translation.
[10:21] 244 tn The word “princes” is supplied for clarity.
[10:21] 245 tn The pronoun is plural in Hebrew, suggesting that Michael is the angelic prince of Daniel and his people.
[11:1] 246 sn The antecedent of the pronoun “I” is the angel, not Daniel. The traditional chapter division at this point, and the presence of a chronological note in the verse similar to ones used elsewhere in the book to position Daniel’s activities in relation to imperial affairs, sometimes lead to confusion on this matter.
[11:2] 247 sn Perhaps these three more kings are Cambyses (ca. 530-522
[11:2] 248 sn This fourth king is Xerxes I (ca. 486-465
[11:2] 249 tn Heb “rich with great riches.”
[11:2] 250 tn The text is difficult. The Hebrew has here אֶת (’et), the marker of a definite direct object. As it stands, this would suggest the meaning that “he will arouse everyone, that is, the kingdom of Greece.” The context, however, seems to suggest the idea that this Persian king will arouse in hostility against Greece the constituent elements of his own empire. This requires supplying the word “against,” which is not actually present in the Hebrew text.
[11:3] 251 sn The powerful king mentioned here is Alexander the Great (ca. 336-323
[11:4] 252 tn Heb “and when he stands.”
[11:4] 253 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[11:5] 254 sn The king of the south is Ptolemy I Soter (ca. 323-285
[11:5] 256 tn Heb “and he”; the referent (the subordinate prince mentioned in the previous clause) has been specified in the translation for clarity.
[11:5] 257 tn Heb “be strong against.”
[11:5] 258 tn Heb “greater than his kingdom.”
[11:6] 259 sn Here they refers to Ptolemy II Philadelphus (ca. 285-246
[11:6] 260 sn The daughter refers to Berenice, who was given in marriage to Antiochus II Theos.
[11:6] 261 tn Heb “the strength of the arm.”
[11:6] 262 tn Heb “stand.” So also in vv. 7, 8, 11, 13.
[11:6] 263 tn Heb “and his arm.” Some understand this to refer to the descendants of the king of the north.
[11:6] 264 tc The present translation reads יַלְדָּה (yaldah, “her child”) rather than the MT יֹלְדָהּ (yolÿdah, “the one who begot her”). Cf. Theodotion, the Syriac, and the Vulgate.
[11:6] 265 sn Antiochus II eventually divorced Berenice and remarried his former wife Laodice, who then poisoned her husband, had Berenice put to death, and installed her own son, Seleucus II Callinicus (ca. 246-227
[11:7] 266 sn The reference is to the king of Egypt.
[11:7] 267 tn Heb “the stock of her roots.”
[11:7] sn The reference to one from her family line is probably to Berenice’s brother, Ptolemy III Euergetes (ca. 246-221
[11:7] 268 tn Heb “will deal with them and prevail.”
[11:8] 269 tn The Hebrew preposition מִן (min) is used here with the verb עָמַד (’amad, “to stand”). It probably has a sense of separation (“stand away from”), although it may also be understood in an adversative sense (“stand against”).
[11:9] 270 tn Heb “he”; the referent (the king of the north) has been specified in the translation for clarity.
[11:10] 271 sn The sons of Seleucus II Callinicus were Seleucus III Ceraunus (ca. 227-223
[11:10] 272 tn Heb “his”; the referent (the enemy of the king of the north) has been specified in the translation for clarity.
[11:10] 273 tn Heb “and he will certainly come and overflow and cross over and return and be aroused unto a fortress.” The translation has attempted to simplify the syntax of this difficult sequence.
[11:11] 274 sn This king of the south refers to Ptolemy IV Philopator (ca. 221-204
[11:12] 275 tn Heb “his heart will be lifted up.” The referent (the king of the south) has been specified in the translation for clarity.
[11:12] 276 tn Heb “cause to fall.”
[11:12] 277 tn Heb “of myriads.”
[11:14] 278 tn Heb “stand against.”
[11:14] 279 sn This was Ptolemy V Epiphanes (ca. 203-181
[11:14] 280 tn Heb “sons of violence.” “Son(s) is sometimes used idiomatically in Hebrew to indicate that someone is characterized by a certain quality. So the expression “sons of violence” means that these individuals will be characterized by violent deeds.
[11:14] 281 tn Heb “to cause to stand.”
[11:15] 282 sn This well-fortified city is apparently Sidon. Its capture from the Ptolemies by Antiochus the Great was a strategic victory for the Seleucid kingdom.
[11:15] 283 tn Or “choice troops” (BDB 104 s.v. מִבְחָר), or “elite troops” (HALOT 542 s.v. מִבְחָר).
[11:17] 285 tn Heb “and he will set his face.” Cf. vv. 18, 19.
[11:17] 286 tc The present translation reads מֵישָׁרִים (mesharim, “alliances”) for the MT וִישָׁרִים (viysharim, “uprightness”).
[11:17] 287 tn Heb “him”; the referent (the king of the south) has been specified in the translation for clarity.
[11:17] 288 tn Heb “the daughter of the women.”
[11:17] sn The daughter refers to Cleopatra, the daughter of Antiochus, who was given in marriage to Ptolemy V.
[11:18] 289 tn Heb “his face.” See v. 19 as well.
[11:18] 290 sn The commander is probably the Roman commander, Lucius Cornelius Scipio.
[11:18] 291 tn The Hebrew here is difficult in that the negative בִּלְתִּי (biltiy, “not”) is used in an unusual way. The sense is not entirely clear.
[11:18] 292 tn Heb “his shameful conduct he will return to him.”
[11:20] 293 tn Heb “on his place.”
[11:20] 294 sn The one who will send out an exactor of tribute was Seleucus IV Philopator (ca. 187-176
[11:20] 295 sn Perhaps this exactor of tribute was Heliodorus (cf. 2 Maccabees 3).
[11:20] 296 tn Heb “broken” or “shattered.”
[11:21] 297 sn This despicable person to whom the royal honor has not been rightfully conferred is Antiochus IV Epiphanes (ca. 175-164
[11:22] 299 tc The present translation reads הִשָּׁטֹף (hishatof), Niphal infinitive absolute of שָׁטַף (shataf, “to overflow”), for the MT הַשֶּׁטֶף (hashetef, “flood”).
[11:22] 300 tn The words “in defeat” are added in the translation for clarification.
[11:22] 301 tn Heb “a prince of the covenant.”
[11:22] 302 tn Heb “broken” or “shattered.”
[11:23] 303 tn The preposition מִן (min) is probably temporal here (so BDB 583 s.v. 7.c; cf. KJV, NAB, NASB, NIV, NRSV), although it could also be understood here as indicating means (so J. Goldingay, Daniel [WBC], 279, n. 23a; cf. TEV, NLT).
[11:24] 305 tn Heb “and unto a time.”
[11:25] 307 sn This king of the south was Ptolemy Philometer (ca. 181-145
[11:26] 308 tc The present translation reads יִשָׁטֵף (yishatef, passive) rather than the MT יִשְׁטוֹף (yishtof, active).
[11:27] 309 tn Heb “heart.” So also in v. 28.
[11:28] 311 tn Heb “he”; the referent (the king of the north) has been specified in the translation for clarity.
[11:30] 312 sn The name Kittim has various designations in extra-biblical literature. It can refer to a location on the island of Cyprus, or more generally to the island itself, or it can be an inclusive term to refer to parts of the Mediterranean world that lay west of the Middle East (e.g., Rome). For ships of Kittim the Greek OT (LXX) has “Romans,” an interpretation followed by a few English versions (e.g., TEV). A number of times in the Dead Sea Scrolls the word is used in reference to the Romans. Other English versions are more generic: “[ships] of the western coastlands” (NIV, NLT); “from the west” (NCV, CEV).
[11:30] 313 sn This is apparently a reference to the Roman forces, led by Gaius Popilius Laenas, which confronted Antiochus when he came to Egypt and demanded that he withdraw or face the wrath of Rome. Antiochus wisely withdrew from Egypt, albeit in a state of bitter frustration.
[11:30] 314 tn Heb “show regard for.”
[11:31] 316 tn Heb “the sanctuary, the fortress.”
[11:31] 317 tn Heb “will give.”
[11:32] 319 tn Heb “acted wickedly toward.”
[11:32] 320 tn Heb “know.” The term “know” sometimes means “to recognize.” In relational contexts it can have the connotation “recognize the authority of, be loyal to,” as it does here.
[11:32] 321 sn This is an allusion to the Maccabean revolt, which struggled to bring about Jewish independence in the second century
[11:33] 322 tn Heb “the many.”
[11:33] 324 tn Or “by burning.”
[11:36] 326 sn The identity of this king is problematic. If vv. 36-45 continue the description of Antiochus Epiphanes, the account must be viewed as erroneous, since the details do not match what is known of Antiochus’ latter days. Most modern scholars take this view, concluding that this section was written just shortly before the death of Antiochus and that the writer erred on several key points as he tried to predict what would follow the events of his own day. Conservative scholars, however, usually understand the reference to shift at this point to an eschatological figure, viz., the Antichrist. The chronological gap that this would presuppose to be in the narrative is not necessarily a problem, since by all accounts there are many chronological gaps throughout the chapter, as the historical figures intended by such expressions as “king of the north” and “king of the south” repeatedly shift.
[11:36] 327 tn The words “the time of” are added in the translation for clarification.
[11:36] 328 tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.
[11:37] 329 tn Heb “consider.”
[11:37] 330 tn Heb “[the one] desired by women.” The referent has been specified in the translation for clarity.
[11:39] 331 tn Heb “act against.”
[11:39] 333 tn Or perhaps “for a reward.”
[11:40] 334 tn Heb “engage in thrusting.”
[11:40] 335 tn The referent of the pronoun is most likely the king of the south, in which case the text describes the king of the north countering the attack of the king of the south.
[11:40] 336 tn Heb “many ships.”
[11:40] 337 tn This most likely refers to the king of the north who, in response to the aggression of the king of the south, launches an invasion of the southern regions.
[11:40] 338 tn Heb “and will overflow and pass over.”
[11:41] 339 sn The beautiful land is a cryptic reference to the land of Israel.
[11:41] 340 tn This can be understood as “many people” (cf. NRSV) or “many countries” (cf. NASB, NIV, NLT).
[11:41] 341 tn Heb “be delivered from his hand.”
[11:43] 343 tn Or “Nubians” (NIV, NCV); Heb “Cushites.”
[11:43] 344 tn Heb “Libyans and Cushites [will be] at his footsteps.”
[11:45] 345 sn Presumably seas refers to the Mediterranean Sea and the Dead Sea.
