Daniel 8:12

8:12 The army was given over, ¹  along with the daily sacrifice, in the course of his sinful rebellion. ²  It hurled ³  truth ⁴  to the ground and enjoyed success. ⁵ 

Daniel 8:24

8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. ⁶  He will be successful in what he undertakes. ⁷  He will destroy powerful people and the people of the holy ones. ⁸ 

Daniel 11:31

11:31 His forces ⁹  will rise up and profane the fortified sanctuary, ¹⁰  stopping the daily sacrifice. In its place they will set up ¹¹  the abomination that causes desolation.

Daniel 12:7

12:7 Then I heard the man clothed in linen who was over the waters of the river as he raised both his right and left hands to the sky ¹²  and made an oath by the one who lives forever: “It is for a time, times, and half a time. Then, when the power of the one who shatters ¹³  the holy people has been exhausted, all these things will be finished.”

[8:12]  ¹ 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]  ² 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]  ³ tc Two medieval Hebrew MSS and the LXX have a passive verb here: “truth was hurled to the ground” (cf. NIV, NCV, TEV).

[8:12]  ⁴ 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]  ⁵ tn Heb “it acted and prospered.”

[8:24]  ⁶ tn Heb “extraordinarily he will destroy.”

[8:24]  ⁷ tn Heb “he will succeed and act.”

[8:24]  ⁸ 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.

[11:31]  ⁹ tn Heb “arms.”

[11:31]  ¹⁰ tn Heb “the sanctuary, the fortress.”

[11:31]  ¹¹ tn Heb “will give.”

[12:7]  ¹² tn Or “to the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[12:7]  ¹³ tc The present translation reads יַד־נֹפֵץ (yad-nofets, “hand of one who shatters”) rather than the MT נַפֵּץ־יַד (nappets-yad, “to shatter the hand”).