Daniel 8:1--9:27
Konteks8:1 1 In the third year 2 of King Belshazzar’s reign, a vision appeared to me, Daniel, after the one that had appeared to me previously. 3 8:2 In this 4 vision I saw myself in Susa 5 the citadel, 6 which is located in the province of Elam. In the vision I saw myself at the Ulai Canal. 7 8:3 I looked up 8 and saw 9 a 10 ram with two horns standing at the canal. Its two horns were both long, 11 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 12 was able to stand before it, and there was none who could deliver from its power. 13 It did as it pleased and acted arrogantly. 14
8:5 While I was contemplating all this, 15 a male goat 16 was coming from the west over the surface of all the land 17 without touching the ground. This goat had a conspicuous horn 18 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. 19 8:7 I saw it approaching the ram. It went into a fit of rage against the ram 20 and struck it 21 and broke off its two horns. The ram had no ability to resist it. 22 The goat hurled the ram 23 to the ground and trampled it. No one could deliver the ram from its power. 24 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 25 in its place, 26 extending toward the four winds of the sky. 27
8:9 From one of them came a small horn. 28 But it grew to be very big, toward the south and the east and toward the beautiful land. 29 8:10 It grew so big it reached the army 30 of heaven, and it brought about the fall of some of the army and some of the stars 31 to the ground, where it trampled them. 8:11 It also acted arrogantly against the Prince of the army, 32 from whom 33 the daily sacrifice was removed and whose sanctuary 34 was thrown down. 8:12 The army was given over, 35 along with the daily sacrifice, in the course of his sinful rebellion. 36 It hurled 37 truth 38 to the ground and enjoyed success. 39
8:13 Then I heard a holy one 40 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; 41 then the sanctuary will be put right again.” 42
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, 43 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. 44 Then he said to me, “Understand, son of man, 45 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. 46
8:19 Then he said, “I am going to inform you about what will happen in the latter time of wrath, for the vision 47 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 48 is the king of Greece, 49 and the large horn between its eyes is the first king. 8:22 The horn that was broken 50 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 51 are complete, a rash 52 and deceitful 53 king will arise. 54 8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. 55 He will be successful in what he undertakes. 56 He will destroy powerful people and the people of the holy ones. 57 8:25 By his treachery 58 he will succeed through deceit. 59 He will have an arrogant attitude, 60 and he will destroy many who are unaware of his schemes. 61 He will rise up against the Prince of princes, yet he will be broken apart – but not by human agency. 62 8:26 The vision of the evenings and mornings that was told to you is correct. 63 But you should seal up the vision, for it refers to a time many days from now.”
8:27 I, Daniel, was exhausted 64 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 65 son of Ahasuerus, 66 who was of Median descent and who had been 67 appointed king over the Babylonian 68 empire – 9:2 in the first year of his reign 69 I, Daniel, came to understand from the sacred books 70 that, according to the word of the LORD 71 disclosed to the prophet Jeremiah, the years for the fulfilling of the desolation of Jerusalem 72 were seventy in number. 9:3 So I turned my attention 73 to the Lord God 74 to implore him by prayer and requests, with fasting, sackcloth, and ashes. 75 9:4 I prayed to the LORD my God, confessing in this way:
“O Lord, 76 great and awesome God who is faithful to his covenant 77 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 78 to our kings, our leaders, and our ancestors, 79 and to all the inhabitants 80 of the land as well.
9:7 “You are righteous, 81 O Lord, but we are humiliated this day 82 – the people 83 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 84 – our kings, our leaders, and our ancestors – because we have sinned against you. 9:9 Yet the Lord our God is compassionate and forgiving, 85 even though we have rebelled against him. 9:10 We have not obeyed 86 the LORD our God by living according to 87 his laws 88 that he set before us through his servants the prophets.
9:11 “All Israel has broken 89 your law and turned away by not obeying you. 90 Therefore you have poured out on us the judgment solemnly threatened 91 in the law of Moses the servant of God, for we have sinned against you. 92 9:12 He has carried out his threats 93 against us and our rulers 94 who were over 95 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 96 the LORD our God by turning back from our sin and by seeking wisdom 97 from your reliable moral standards. 98 9:14 The LORD was mindful of the calamity, and he brought it on us. For the LORD our God is just 99 in all he has done, 100 and we have not obeyed him. 101
9:15 “Now, O Lord our God, who brought your people out of the land of Egypt with great power 102 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, 103 please turn your raging anger 104 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 105 the prayer and requests of your servant, and show favor to 106 your devastated sanctuary for your own sake. 107 9:18 Listen attentively, 108 my God, and hear! Open your eyes and look on our desolated ruins 109 and the city called by your name. 110 For it is not because of our own righteous deeds that we are praying to you, 111 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.” 112
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 113 – 9:21 yes, while I was still praying, 114 the man Gabriel, whom I had seen previously 115 in a vision, was approaching me in my state of extreme weariness, 116 around the time of the evening offering. 9:22 He spoke with me, instructing me as follows: 117 “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. 118 Therefore consider the message and understand the vision: 119
9:24 “Seventy weeks 120 have been determined
concerning your people and your holy city
to put an end to 121 rebellion,
to bring sin 122 to completion, 123
to atone for iniquity,
to bring in perpetual 124 righteousness,
to seal up 125 the prophetic vision, 126
and to anoint a most holy place. 127
9:25 So know and understand:
From the issuing of the command 128 to restore and rebuild
Jerusalem 129 until an anointed one, a prince arrives, 130
there will be a period of seven weeks 131 and sixty-two weeks.
It will again be built, 132 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. 133
As for the city and the sanctuary,
the people of the coming prince will destroy 134 them.
But his end will come speedily 135 like a flood. 136
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. 137
But in the middle of that week
he will bring sacrifices and offerings to a halt.
On the wing 138 of abominations will come 139 one who destroys,
until the decreed end is poured out on the one who destroys.”
[8:1] 1 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] 2 sn The third year of King Belshazzar’s reign would have been ca. 551
[8:1] 3 tn Heb “in the beginning.” This refers to the vision described in chapter seven.
[8:2] 5 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] 6 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] 7 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] 8 tn Heb “lifted my eyes.”
[8:3] 10 tn Heb “one.” The Hebrew numerical adjective occasionally functions like an English indefinite article. See GKC 401 §125.b.
[8:3] 11 tn Heb “high” (also “higher” later in this verse).
[8:4] 13 tn Heb “hand.” So also in v. 7.
[8:4] 14 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] 15 tn The words “all this” are added in the translation for stylistic reasons and for clarification.
[8:5] 16 tn Heb “and behold, a he-goat of the goats.”
[8:5] 17 tn Or “of the whole earth” (NAB, ASV, NASB, NRSV).
[8:5] 18 tn Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen.
[8:6] 19 tn Heb “the wrath of its strength.”
[8:7] 22 tn Heb “stand before him.”
[8:7] 23 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] 24 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] 25 tn The word “horns” is not in the Hebrew text, but is implied.
[8:8] 26 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] 27 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[8:9] 28 sn This small horn is Antiochus IV Epiphanes, who controlled the Seleucid kingdom from ca. 175-164
[8:9] 29 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] 30 tn Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.
[8:10] 31 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] 32 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] 33 tn Or perhaps “and by him,” referring to Antiochus rather than to God.
[8:11] 34 sn Here the sanctuary is a reference to the temple of God in Jerusalem.
[8:12] 35 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] 36 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] 37 tc Two medieval Hebrew
[8:12] 38 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] 39 tn Heb “it acted and prospered.”
[8:13] 40 sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].
[8:14] 41 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] 42 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] 43 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] 44 tn Heb “on my face.”
[8:18] 46 tn Heb “on my standing.”
[8:19] 47 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] 48 tn Heb “the he-goat, the buck.” The expression is odd, and the second word may be an explanatory gloss.
[8:22] 50 tn Heb “the broken one.” The word “horn” has been supplied in the translation to clarify the referent.
[8:23] 51 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] 52 tn Heb “strong of face.”
[8:23] 53 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] 54 tn Heb “stand” or “stand up.”
[8:24] 55 tn Heb “extraordinarily he will destroy.”
[8:24] 56 tn Heb “he will succeed and act.”
[8:24] 57 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] 58 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] 59 tn Heb “he will cause deceit to succeed by his hand.”
[8:25] 60 tn Heb “in his heart he will act arrogantly.”
[8:25] 61 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] 62 tn Heb “with nothingness of hand.”
[8:27] 64 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] 65 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] 66 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] 67 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] 68 tn Heb “was made king over the kingdom of the Chaldeans.”
[9:2] 69 tc This phrase, repeated from v. 1, is absent in Theodotion.
[9:2] 70 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] 71 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] 72 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:3] 74 tn The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (’adonay ha’elohim).
[9:3] 75 sn When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition.
[9:4] 76 tn The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (’adonay).
[9:4] 77 tn Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys.
[9:6] 78 tn Heb “in your name.” Another option is to translate, “as your representatives.”
[9:6] 79 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] 81 tn Heb “to you (belongs) righteousness.”
[9:7] 82 tn Heb “and to us (belongs) shame of face like this day.”
[9:8] 84 tn Heb “to us (belongs) shame of face.”
[9:9] 85 tn Heb “to the Lord our God (belong) compassion and forgiveness.”
[9:10] 86 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] 87 tn Heb “to walk in.”
[9:10] 88 tc The LXX and Vulgate have the singular.
[9:11] 89 tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.
[9:11] 90 tn Heb “by not paying attention to your voice.”
[9:11] 91 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] 93 tn Heb “he has fulfilled his word(s) which he spoke.”
[9:12] 94 tn Heb “our judges.”
[9:12] 95 tn Heb “who judged.”
[9:13] 96 tn Heb “we have not pacified the face of.”
[9:13] 97 tn Or “by gaining insight.”
[9:13] 98 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] 100 tn Heb “in all his deeds which he has done.”
[9:14] 101 tn Heb “we have not listened to his voice.”
[9:15] 102 tn Heb “with a powerful hand.”
[9:16] 103 tn Or “righteousness.”
[9:16] 104 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] 105 tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.
[9:17] 106 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] 107 tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.
[9:18] 108 tn Heb “turn your ear.”
[9:18] 109 tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.
[9:18] 110 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] 111 tn Heb “praying our supplications before you.”
[9:19] 112 tn Heb “for your name is called over your city and your people.” See the note on this expression in v 18.
[9:20] 113 tn Heb “the holy mountain of my God.”
[9:21] 114 tn Heb “speaking in prayer.”
[9:21] 115 tn Heb “in the beginning.”
[9:21] 116 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] 117 tn Heb “he instructed and spoke with me.” The expression is a verbal hendiadys.
[9:23] 118 tn Or “a precious treasure”; KJV “greatly beloved”; NASB, NIV “highly esteemed.”
[9:23] 119 tn This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”).
[9:24] 120 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] 121 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] 122 tc The present translation reads the Qere (singular), rather than the Kethib (plural).
[9:24] 123 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] 124 tn Or “everlasting.”
[9:24] 125 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] 126 tn Heb “vision and prophecy.” The expression is a hendiadys.
[9:24] 127 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] 128 tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).
[9:25] 129 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:25] 130 tn The word “arrives” is added in the translation for clarification.
[9:25] 131 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] 132 tn Heb “it will return and be built.” The expression is a verbal hendiadys.
[9:26] 133 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] 134 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] 135 tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.
[9:26] 136 sn Flood here is a metaphor for sudden destruction.
[9:27] 137 tn Heb “one seven” (also later in this line).
[9:27] 138 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] 139 tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.
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