Daniel 8
1 ▼▼ 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.
In the third year ▼▼ The third year of King Belshazzar’s reign would have been ca. 551 B.C. Daniel would have been approximately 69 years old at the time of this vision.
of King Belshazzar’s reign, a vision appeared to me, Daniel, after the one that had appeared to me previously. ▼▼ Heb “in the beginning.” This refers to the vision described in chapter seven.
2In this ▼▼ Heb “the.”
vision I saw myself in Susa ▼▼ 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).
the citadel, ▼▼ 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.”
which is located in the province of Elam. In the vision I saw myself at the Ulai Canal. ▼ 3I looked up ▼▼ Heb “lifted my eyes.”
and saw ▼▼ Heb “and behold.”
a ▼▼ Heb “one.” The Hebrew numerical adjective occasionally functions like an English indefinite article. See GKC 401 #125.b.
ram with two horns standing at the canal. Its two horns were both long, ▼▼ Heb “high” (also “higher” later in this verse).
but one was longer than the other. The longer one was coming up after the shorter one. 4I saw that the ram was butting westward, northward, and southward. No animal ▼▼ Or “beast” (NAB).
was able to stand before it, and there was none who could deliver from its power. ▼ It did as it pleased and acted arrogantly. ▼▼ 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.
5 While I was contemplating all this, ▼
▼ The words “all this” are added in the translation for stylistic reasons and for clarification.
a male goat ▼▼ Heb “and behold, a he-goat of the goats.”
was coming from the west over the surface of all the land ▼▼ Or “of the whole earth” (NAB, ASV, NASB, NRSV).
without touching the ground. This goat had a conspicuous horn ▼▼ Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen.
between its eyes. 6It came to the two-horned ram that I had seen standing beside the canal and rushed against it with raging strength. ▼▼ Heb “the wrath of its strength.”
7I saw it approaching the ram. It went into a fit of rage against the ram ▼▼ Heb “him.”
and struck it ▼▼ Heb “the ram.”
and broke off its two horns. The ram had no ability to resist it. ▼▼ Heb “stand before him.”
The goat hurled the ram ▼▼ Heb “he hurled him.” The referents of both pronouns (the male goat and the ram) have been specified in the translation for clarity.
to the ground and trampled it. No one could deliver the ram from its power. ▼▼ 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 B.C.), Isus (333 B.C.), and Gaugemela (331 B.C.).
8The 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 ▼▼ The word “horns” is not in the Hebrew text, but is implied.
in its place, ▼▼ 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.
extending toward the four winds of the sky. ▼▼ Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
9 From one of them came a small horn. ▼
▼ This small horn is Antiochus IV Epiphanes, who controlled the Seleucid kingdom from ca. 175–164 B.C. Antiochus was extremely hostile toward the Jews and persecuted them mercilessly.
But it grew to be very big, toward the south and the east and toward the beautiful land. ▼ 10It grew so big it reached the army ▼▼ Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.
of heaven, and it brought about the fall of some of the army and some of the stars ▼ to the ground, where it trampled them. 11It also acted arrogantly against the Prince of the army, ▼ from whom ▼▼ Or perhaps “and by him,” referring to Antiochus rather than to God.
the daily sacrifice was removed and whose sanctuary ▼▼ Here the sanctuary is a reference to the temple of God in Jerusalem.
was thrown down. 12The army was given over, ▼▼ The present translation reads וּצְבָאָהּ נִתַּן (utseva’ah nittan) for the MT וְצָבָא תִּנָּתֵן (vetsava’ tinnaten). The context suggests a perfect rather than an imperfect verb.
along with the daily sacrifice, in the course of his sinful rebellion. ▼▼ 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.
It hurled ▼▼ Two medieval Hebrew MSS and the LXX have a passive verb here: “truth was hurled to the ground” (cf. NIV, NCV, TEV).
truth ▼▼ Truth here probably refers to the Torah. According to 1 Macc 1:56, Antiochus initiated destruction of the sacred books of the Jews.
to the ground and enjoyed success. ▼▼ Heb “it acted and prospered.”
13 Then I heard a holy one ▼ 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?” 14He said to me, “To 2,300 evenings and mornings; ▼
▼ 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 B.C. The Jewish celebration of Hanukkah each year commemorates this victory.
then the sanctuary will be put right again.” ▼▼ 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).
An Angel Interprets Daniel’s Vision
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. 16Then I heard a human voice coming from between the banks of the Ulai. It called out, “Gabriel, ▼ enable this person to understand the vision.” 17So he approached the place where I was standing. As he came, I felt terrified and fell flat on the ground. ▼▼ Heb “on my face.”
Then he said to me, “Understand, son of man, ▼▼ Or “human one.”
that the vision pertains to the time of the end.” 18As he spoke with me, I fell into a trance with my face to the ground. But he touched me and stood me upright. ▼▼ Heb “on my standing.”
19 Then he said, “I am going to inform you about what will happen in the latter time of wrath, for the vision ▼ pertains to the appointed time of the end. 20The ram that you saw with the two horns stands for the kings of Media and Persia. 21The male goat ▼
▼ Heb “the he-goat, the buck.” The expression is odd, and the second word may be an explanatory gloss.
is the king of Greece, ▼▼ Heb “Javan.”
and the large horn between its eyes is the first king. 22The horn that was broken ▼▼ Heb “the broken one.” The word “horn” has been supplied in the translation to clarify the referent.
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. 23Toward the end of their rule, when rebellious acts ▼▼ The present translation reads הַפְּשָׁעִים (happesha’im, “rebellious acts”) for the MT הַפֹּשְׁעִים (happoshe’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.
are complete, a rash ▼▼ Heb “strong of face.”
and deceitful ▼▼ 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).
king will arise. ▼▼ Heb “stand” or “stand up.”
24His power will be great, but it will not be by his strength alone. He will cause terrible destruction. ▼▼ Heb “extraordinarily he will destroy.”
He will be successful in what he undertakes. ▼▼ Heb “he will succeed and act.”
He will destroy powerful people and the people of the holy ones. ▼▼ 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.
25By his treachery ▼▼ 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.
he will succeed through deceit. ▼▼ Heb “he will cause deceit to succeed by his hand.”
He will have an arrogant attitude, ▼▼ Heb “in his heart he will act arrogantly.”
and he will destroy many who are unaware of his schemes. ▼▼ 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.
He will rise up against the Prince of princes, yet he will be broken apart – but not by human agency. ▼▼ Heb “with nothingness of hand.”
26The vision of the evenings and mornings that was told to you is correct. ▼▼ Heb “truth.”
But you should seal up the vision, for it refers to a time many days from now.” 27 I, Daniel, was exhausted ▼
▼ 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.
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. Daniel 9
Daniel Prays for His People
1In the first year of Darius ▼▼ 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 B.C.). Others have maintained instead that this name is a reference to the Persian governor Gubaru. Still others understand the reference to be to the Persian king Cyrus (cf. 6:28, where the vav (ו) may be understood as vav explicativum, meaning “even”). Under either of these latter two interpretations, the first year of Darius would have been ca. 538 B.C. Daniel would have been approximately eighty-two years old at this time.
son of Ahasuerus, ▼▼ 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.”
who was of Median descent and who had been ▼▼ 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.
appointed king over the Babylonian ▼▼ Heb “was made king over the kingdom of the Chaldeans.”
empire – 2in the first year of his reign ▼ I, Daniel, came to understand from the sacred books ▼▼ The Hebrew text has “books”; the word “sacred” has been added in the translation to clarify that it is Scriptures that are referred to.
that, according to the word of the LORD ▼▼ 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.
disclosed to the prophet Jeremiah, the years for the fulfilling of the desolation of Jerusalem ▼▼ For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; Journey of Paul map 1-F4; Journey of Paul map 2-F4; Journey of Paul map 3-F4; Journey of Paul map 4-F4.
were seventy in number. 3So I turned my attention ▼
▼ Heb “face.”
to the Lord God ▼▼ The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (’adonay ha’elohim).
to implore him by prayer and requests, with fasting, sackcloth, and ashes. ▼▼ When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition.
4I prayed to the LORD my God, confessing in this way: “O Lord, ▼ great and awesome God who is faithful to his covenant ▼
▼ Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys.
with those who love him and keep his commandments, 5we have sinned! We have done what is wrong and wicked; we have rebelled by turning away from your commandments and standards. 6We have not paid attention to your servants the prophets, who spoke by your authority ▼▼ Heb “in your name.” Another option is to translate, “as your representatives.”
to our kings, our leaders, and our ancestors, ▼ and to all the inhabitants ▼▼ Heb “people.”
of the land as well. 7 “You are righteous, ▼
▼ Heb “to you (belongs) righteousness.”
O Lord, but we are humiliated this day ▼▼ Heb “and to us (belongs) shame of face like this day.”
– the people ▼▼ Heb “men.”
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. 8O LORD, we have been humiliated ▼▼ Heb “to us (belongs) shame of face.”
– our kings, our leaders, and our ancestors – because we have sinned against you. 9Yet the Lord our God is compassionate and forgiving, ▼▼ Heb “to the Lord our God (belong) compassion and forgiveness.”
even though we have rebelled against him. 10We have not obeyed ▼▼ Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).
the LORD our God by living according to ▼▼ Heb “to walk in.”
his laws ▼▼ The LXX and Vulgate have the singular.
that he set before us through his servants the prophets. 11 “All Israel has broken ▼
▼ Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.
your law and turned away by not obeying you. ▼▼ Heb “by not paying attention to your voice.”
Therefore you have poured out on us the judgment solemnly threatened ▼▼ 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.
in the law of Moses the servant of God, for we have sinned against you. ▼▼ Heb “him.”
12He has carried out his threats ▼▼ Heb “he has fulfilled his word(s) which he spoke.”
against us and our rulers ▼▼ Heb “our judges.”
who were over ▼▼ Heb “who judged.”
us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven! 13Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify ▼▼ Heb “we have not pacified the face of.”
the LORD our God by turning back from our sin and by seeking wisdom ▼▼ Or “by gaining insight.”
from your reliable moral standards. ▼ 14The LORD was mindful of the calamity, and he brought it on us. For the LORD our God is just ▼▼ Or “righteous.”
in all he has done, ▼▼ Heb “in all his deeds which he has done.”
and we have not obeyed him. ▼▼ Heb “we have not listened to his voice.”
15 “Now, O Lord our God, who brought your people out of the land of Egypt with great power ▼
▼ Heb “with a powerful hand.”
and made a name for yourself that is remembered to this day – we have sinned and behaved wickedly. 16O Lord, according to all your justice, ▼▼ Or “righteousness.”
please turn your raging anger ▼▼ 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”).
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. 17 “So now, our God, accept ▼
▼ Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.
the prayer and requests of your servant, and show favor to ▼ your devastated sanctuary for your own sake. ▼ 18Listen attentively, ▼▼ Heb “turn your ear.”
my God, and hear! Open your eyes and look on our desolated ruins ▼▼ Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.
and the city called by your name. ▼▼ 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.
For it is not because of our own righteous deeds that we are praying to you, ▼▼ Heb “praying our supplications before you.”
but because your compassion is abundant. 19O 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.” ▼ Gabriel Gives to Daniel a Prophecy of Seventy Weeks
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 ▼▼ Heb “the holy mountain of my God.”
– 21yes, while I was still praying, ▼▼ Heb “speaking in prayer.”
the man Gabriel, whom I had seen previously ▼▼ Heb “in the beginning.”
in a vision, was approaching me in my state of extreme weariness, ▼▼ 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.
around the time of the evening offering. 22He spoke with me, instructing me as follows: ▼▼ Heb “he instructed and spoke with me.” The expression is a verbal hendiadys.
“Daniel, I have now come to impart understanding to you. 23At 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. ▼▼ Or “a precious treasure”; KJV “greatly beloved”; NASB, NIV “highly esteemed.”
Therefore consider the message and understand the vision: ▼▼ This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”).
24 “Seventy weeks ▼
▼ 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.
have been determined concerning your people and your holy city
to put an end to ▼
▼ 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.
rebellion, to bring sin ▼
▼ The present translation reads the Qere (singular), rather than the Kethib (plural).
to completion, ▼▼ The Hebrew phrase לְכַלֵּא (lekhalle’) 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.
to atone for iniquity,
to bring in perpetual ▼
▼ Or “everlasting.”
righteousness, to seal up ▼ the prophetic vision, ▼
▼ Heb “vision and prophecy.” The expression is a hendiadys.
and to anoint a most holy place. ▼
▼ 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.
25 So know and understand:
From the issuing of the command ▼
▼ Or “decree” (NASB, NIV); or “word” (NAB, NRSV).
to restore and rebuild Jerusalem ▼
▼ For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; Journey of Paul map 1-F4; Journey of Paul map 2-F4; Journey of Paul map 3-F4; Journey of Paul map 4-F4.
until an anointed one, a prince arrives, ▼▼ The word “arrives” is added in the translation for clarification.
there will be a period of seven weeks ▼ ▼
▼ 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.
and sixty-two weeks. It will again be built, ▼
▼ Heb “it will return and be built.” The expression is a verbal hendiadys.
with plaza and moat, but in distressful times.
26 Now after the sixty-two weeks,
an anointed one will be cut off and have nothing. ▼
▼ 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.
As for the city and the sanctuary,
the people of the coming prince will destroy ▼
▼ 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.”
them. But his end will come speedily ▼
▼ The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.
like a flood. ▼▼ Flood here is a metaphor for sudden destruction.
Until the end of the war that has been decreed
there will be destruction.
27 He will confirm a covenant with many for one week. ▼
▼ Heb “one seven” (also later in this line).
But in the middle of that week
he will bring sacrifices and offerings to a halt.
On the wing ▼
▼ The referent of the Hebrew word כְּנַף (kenaf, “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.
of abominations will come ▼▼ The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.
one who destroys, until the decreed end is poured out on the one who destroys.”
Daniel 10
An Angel Appears to Daniel
1 ▼ In the third ▼▼ The LXX has “first.”
▼▼ Cyrus’ third year would have been ca. 536 B.C. Daniel would have been approximately eighty-four years old at this time.
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. ▼▼ 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.
He understood the message and gained insight by the vision. 2 In those days I, Daniel, was mourning for three whole weeks. ▼ 3I ate no choice food; no meat or wine came to my lips, ▼
▼ Heb “mouth.”
nor did I anoint myself with oil ▼ until the end of those three weeks. 4 On the twenty-fourth day of the first month ▼
▼ The first month would be the month of Nisan, during which Passover was observed.
I was beside the great river, the Tigris. ▼▼ 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.
5I looked up ▼▼ Heb “I lifted up my eyes.”
and saw a ▼▼ Heb “one.” The Hebrew numerical adjective is used here like an English indefinite article.
man ▼▼ 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.
clothed in linen; ▼▼ The Hebrew word בַּדִּים (baddim) is a plural of extension. See GKC 396-97 #124.a, b, c and Joüon 2:500 #136.c.
around his waist was a belt made of gold from Upaz. ▼▼ 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).
6His body resembled yellow jasper, ▼▼ 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.”
and his face had an appearance like lightning. His eyes were like blazing torches; ▼▼ Heb “torches of fire.”
his arms and feet had the gleam of polished bronze. His voice ▼ thundered forth like the sound of a large crowd. 7 Only I, Daniel, saw the vision; the men who were with me did not see it. ▼
▼ Heb “the vision.”
On the contrary, they were overcome with fright ▼▼ Heb “great trembling fell on them.”
and ran away to hide. 8I alone was left to see this great vision. My strength drained from ▼▼ Heb “did not remain in.”
me, and my vigor disappeared; ▼▼ Heb “was changed upon me for ruin.”
I was without energy. ▼▼ Heb “strength.”
9I listened to his voice, ▼▼ Heb “I heard the sound of his words.” These words are absent in the LXX and the Syriac.
and as I did so ▼▼ Heb “as I listened to the sound of his words.”
I fell into a trance-like sleep with my face to the ground. 10Then ▼▼ Heb “Behold.”
a hand touched me and set me on my hands and knees. ▼▼ Theodotion lacks “and the palms of my hands.”
▼▼ Heb “on my knees and the palms of my hands.”
11He said to me, “Daniel, you are of great value. ▼▼ Or “a treasured person”; KJV “a man greatly beloved”; NASB “man of high esteem.”
Understand the words that I am about to ▼▼ The Hebrew participle is often used, as here, to refer to the imminent future.
speak to you. So stand up, ▼▼ Heb “stand upon your standing.”
for I have now been sent to you.” When he said this ▼▼ Heb “spoke this word.”
to me, I stood up shaking. 12Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind ▼▼ Heb “gave your heart.”
to understand and to humble yourself before your God, your words were heard. I have come in response to your words. 13However, the prince of the kingdom of Persia was opposing me for twenty-one days. But ▼▼ Heb “and behold.”
Michael, one of the leading princes, came to help me, because I was left there ▼▼ 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).
with the kings of Persia. 14Now I have come to help you understand what will happen to your people in the latter days, for the vision pertains to future days.” 15 While he was saying this to me, ▼
▼ Heb “speaking to me according to these words.”
I was flat on ▼▼ Heb “I placed my face toward.”
the ground and unable to speak. 16Then ▼▼ Heb “Behold.”
one who appeared to be a human being ▼▼ So most Hebrew MSS; one Hebrew MS along with the Dead Sea Scrolls and LXX read “something that looked like a man’s hand.”
was touching my lips. I opened my mouth and started to speak, saying to the one who was standing before me, “Sir, ▼ due to the vision, anxiety has gripped me and I have no strength. 17How, sir, am I able to speak with you? ▼▼ Heb “How is the servant of this my lord able to speak with this my lord?”
My strength is gone, ▼▼ Heb “does not stand.”
and I am breathless.” 18Then the one who appeared to be a human being touched me again ▼▼ Heb “He added and touched me.” The construction is a verbal hendiadys.
and strengthened me. 19He said to me, “Don’t be afraid, you who are valued. ▼▼ Heb “treasured man.”
Peace be to you! Be strong! Be really strong!” When he spoke to me, I was strengthened. I said, “Sir, you may speak now, ▼▼ Heb “my lord may speak.”
for you have given me strength.” 20He said, “Do you know why I have come to you? ▼▼ The question is rhetorical, intended to encourage reflection on Daniel’s part.
Now I am about to return to engage in battle with the prince of Persia. When I go, the prince of Greece is coming. 21However, I will first tell you what is written in a dependable book. ▼▼ 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.
(There is no one who strengthens me against these princes, ▼▼ The word “princes” is supplied for clarity.
except Michael your ▼▼ The pronoun is plural in Hebrew, suggesting that Michael is the angelic prince of Daniel and his people.
prince. Daniel 11
1And in the first year of Darius the Mede, I ▼▼ 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.
stood to strengthen him and to provide protection for him.) 2Now I will tell you the truth. The Angel Gives a Message to Daniel
“Three ▼▼ Perhaps these three more kings are Cambyses (ca. 530–522 B.C.), Pseudo-Smerdis (ca. 522 B.C.), and Darius I Hystaspes (ca. 522–486 B.C.).
more kings will arise for Persia. Then a fourth ▼▼ This fourth king is Xerxes I (ca. 486–465 B.C.). The following reference to one of his chiefs apparently has in view Seleucus Nicator.
king will be unusually rich, ▼▼ Heb “rich with great riches.”
more so than all who preceded him. When he has amassed power through his riches, he will stir up everyone against ▼▼ 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.
the kingdom of Greece. 3Then a powerful king ▼▼ The powerful king mentioned here is Alexander the Great (ca. 336–323 B.C.).
will arise, exercising great authority and doing as he pleases. 4Shortly after his rise to power, ▼▼ Heb “and when he stands.”
his kingdom will be broken up and distributed toward the four winds of the sky ▼▼ Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
– but not to his posterity or with the authority he exercised, for his kingdom will be uprooted and distributed to others besides these. 5 “Then the king of the south ▼
▼ The king of the south is Ptolemy I Soter (ca. 323–285 B.C.). The following reference to one of his subordinates apparently has in view Seleucus I Nicator (ca. 311–280 B.C.). Throughout the remainder of chap. 11 the expressions “king of the south” and “king of the north” repeatedly occur. It is clear, however, that these terms are being used generically to describe the Ptolemaic king (i.e., “of the south”) or the Seleucid king (i.e., “of the north”) who happens to be in power at any particular time. The specific identity of these kings can be established more or less successfully by a comparison of this chapter with the available extra-biblical records that discuss the history of the intertestamental period. In the following notes the generally accepted identifications are briefly mentioned.
and one of his subordinates ▼▼ Heb “princes.”
will grow strong. His subordinate ▼▼ Heb “and he”; the referent (the subordinate prince mentioned in the previous clause) has been specified in the translation for clarity.
will resist ▼▼ Heb “be strong against.”
him and will rule a kingdom greater than his. ▼▼ Heb “greater than his kingdom.”
6After some years have passed, they ▼▼ Here they refers to Ptolemy II Philadelphus (ca. 285–246 B.C.) and Antiochus II Theos (ca. 262–246 B.C.).
will form an alliance. Then the daughter ▼▼ The daughter refers to Berenice, who was given in marriage to Antiochus II Theos.
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, ▼▼ Heb “the strength of the arm.”
nor will he continue ▼ in his strength. ▼▼ Heb “and his arm.” Some understand this to refer to the descendants of the king of the north.
She, together with the one who brought her, her child, ▼▼ The present translation reads יַלְדָּה (yaldah, “her child”) rather than the MT יֹלְדָהּ (yoledah, “the one who begot her”). Cf. Theodotion, the Syriac, and the Vulgate.
and her benefactor will all be delivered over at that time. ▼▼ 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 B.C.), as the Seleucid king.
7 “There will arise in his ▼
▼ The reference is to the king of Egypt.
place one from her family line ▼▼ Heb “the stock of her roots.”
▼▼ The reference to one from her family line is probably to Berenice’s brother, Ptolemy III Euergetes (ca. 246–221 B.C.).
who will come against their army and will enter the stronghold of the king of the north and will move against them successfully. ▼▼ Heb “will deal with them and prevail.”
8He 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 ▼▼ 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”).
the king of the north. 9Then the king of the north ▼▼ Heb “he”; the referent (the king of the north) has been specified in the translation for clarity.
will advance against the empire of the king of the south, but will withdraw to his own land. 10His sons ▼▼ The sons of Seleucus II Callinicus were Seleucus III Ceraunus (ca. 227–223 B.C.) and Antiochus III the Great (ca. 223–187 B.C.).
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 ▼▼ Heb “his”; the referent (the enemy of the king of the north) has been specified in the translation for clarity.
fortress. ▼▼ 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 “Then the king of the south ▼
▼ This king of the south refers to Ptolemy IV Philopator (ca. 221–204 B.C.).
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. 12When the army is taken away, the king of the south will become arrogant. ▼▼ Heb “his heart will be lifted up.” The referent (the king of the south) has been specified in the translation for clarity.
He will be responsible for the death ▼▼ Heb “cause to fall.”
of thousands and thousands of people, ▼▼ Heb “of myriads.”
but he will not continue to prevail. 13For 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. 14 “In those times many will oppose ▼
▼ Heb “stand against.”
the king of the south. ▼▼ This was Ptolemy V Epiphanes (ca. 203–181 B.C.).
Those who are violent ▼▼ 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.
among your own people will rise up in confirmation of ▼▼ Heb “to cause to stand.”
the vision, but they will falter. 15Then the king of the north will advance and will build siege mounds and capture a well-fortified city. ▼▼ This well-fortified city is apparently Sidon. Its capture from the Ptolemies by Antiochus the Great was a strategic victory for the Seleucid kingdom.
The forces of the south will not prevail, not even his finest contingents. ▼▼ Or “choice troops” (BDB 104 s.v. מִבְחָר), or “elite troops” (HALOT 542 s.v. מִבְחָר).
They will have no strength to prevail. 16The 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. ▼▼ Heb “hand.”
17His intention ▼ will be to come with the strength of his entire kingdom, and he will form alliances. ▼▼ The present translation reads מֵישָׁרִים (mesharim, “alliances”) for the MT וִישָׁרִים (viysharim, “uprightness”).
He will give the king of the south ▼▼ Heb “him”; the referent (the king of the south) has been specified in the translation for clarity.
a daughter ▼▼ Heb “the daughter of the women.”
▼▼ The daughter refers to Cleopatra, the daughter of Antiochus, who was given in marriage to Ptolemy V.
in marriage in order to destroy the kingdom, but it will not turn out to his advantage. 18Then he will turn his attention ▼ to the coastal regions and will capture many of them. But a commander ▼▼ The commander is probably the Roman commander, Lucius Cornelius Scipio.
will bring his shameful conduct to a halt; in addition, ▼▼ The Hebrew here is difficult in that the negative בִּלְתִּי (biltiy, “not”) is used in an unusual way. The sense is not entirely clear.
he will make him pay for his shameful conduct. ▼▼ Heb “his shameful conduct he will return to him.”
19He will then turn his attention to the fortresses of his own land, but he will stumble and fall, not to be found again. 20There will arise after him ▼▼ Heb “on his place.”
one ▼▼ The one who will send out an exactor of tribute was Seleucus IV Philopator (ca. 187–176 B.C.).
who will send out an exactor ▼▼ Perhaps this exactor of tribute was Heliodorus (cf. 2 Maccabees 3).
of tribute to enhance the splendor of the kingdom, but after a few days he will be destroyed, ▼▼ Heb “broken” or “shattered.”
though not in anger or battle. 21 “Then there will arise in his place a despicable person ▼
▼ This despicable person to whom the royal honor has not been rightfully conferred is Antiochus IV Epiphanes (ca. 175–164 B.C.).
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. 22Armies ▼▼ Heb “arms.”
will be suddenly ▼▼ The present translation reads הִשָּׁטֹף (hishatof), Niphal infinitive absolute of שָׁטַף (shataf, “to overflow”), for the MT הַשֶּׁטֶף (hashetef, “flood”).
swept away in defeat ▼▼ The words “in defeat” are added in the translation for clarification.
before him; both they and a covenant leader ▼▼ Heb “a prince of the covenant.”
will be destroyed. ▼▼ Heb “broken” or “shattered.”
23After ▼▼ 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).
entering into an alliance with him, he will behave treacherously; he will ascend to power with only a small force. ▼▼ Heb “nation.”
24In 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. ▼▼ Heb “and unto a time.”
25He will rouse his strength and enthusiasm ▼▼ Heb “heart.”
against the king of the south ▼▼ This king of the south was Ptolemy Philometer (ca. 181–145 B.C.).
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. 26Those who share the king’s fine food will attempt to destroy him, and his army will be swept away; ▼▼ The present translation reads יִשָׁטֵף (yishatef, passive) rather than the MT יִשְׁטוֹף (yishtof, active).
many will be killed in battle. 27These two kings, their minds ▼ filled with evil intentions, will trade ▼▼ Heb “speak.”
lies with one another at the same table. But it will not succeed, for there is still an end at the appointed time. 28Then the king of the north ▼▼ Heb “he”; the referent (the king of the north) has been specified in the translation for clarity.
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. 29At an appointed time he will again invade the south, but this latter visit will not turn out the way the former one did. 30The ships of Kittim ▼▼ 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).
will come against him, leaving him disheartened. ▼▼ 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.
He will turn back and direct his indignation against the holy covenant. He will return and honor ▼▼ Heb “show regard for.”
those who forsake the holy covenant. 31His forces ▼▼ Heb “arms.”
will rise up and profane the fortified sanctuary, ▼▼ Heb “the sanctuary, the fortress.”
stopping the daily sacrifice. In its place they will set up ▼▼ Heb “will give.”
the abomination that causes desolation. 32Then with smooth words he will defile ▼▼ Or “corrupt.”
those who have rejected ▼▼ Heb “acted wickedly toward.”
the covenant. But the people who are loyal to ▼▼ 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.
their God will act valiantly. ▼▼ This is an allusion to the Maccabean revolt, which struggled to bring about Jewish independence in the second century B.C.
33These who are wise among the people will teach the masses. ▼▼ Heb “the many.”
However, they will fall ▼▼ Heb “stumble.”
by the sword and by the flame, ▼▼ Or “by burning.”
and they will be imprisoned and plundered for some time. ▼▼ Heb “days.”
34When they stumble, they will be granted some help. But many will unite with them deceitfully. 35Even 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. 36 “Then the king ▼
▼ 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.
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 ▼▼ The words “the time of” are added in the translation for clarification.
wrath is completed, for what has been decreed must occur. ▼▼ Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.
37He will not respect ▼▼ Heb “consider.”
the gods of his fathers – not even the god loved by women. ▼▼ Heb “[the one] desired by women.” The referent has been specified in the translation for clarity.
He will not respect any god; he will elevate himself above them all. 38What 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. 39He will attack ▼▼ Heb “act against.”
mighty fortresses, aided by ▼▼ Heb “with.”
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. ▼▼ Or perhaps “for a reward.”
40 “At the time of the end the king of the south will attack ▼
▼ Heb “engage in thrusting.”
him. Then the king of the north will storm against him ▼▼ 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.
with chariots, horsemen, and a large armada of ships. ▼▼ Heb “many ships.”
He ▼▼ 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.
will invade lands, passing through them like an overflowing river. ▼▼ Heb “and will overflow and pass over.”
41Then he will enter the beautiful land. ▼▼ The beautiful land is a cryptic reference to the land of Israel.
Many ▼▼ This can be understood as “many people” (cf. NRSV) or “many countries” (cf. NASB, NIV, NLT).
will fall, but these will escape: ▼▼ Heb “be delivered from his hand.”
Edom, Moab, and the Ammonite leadership. 42He will extend his power ▼▼ Heb “hand.”
against other lands; the land of Egypt will not escape. 43He will have control over the hidden stores of gold and silver, as well as all the treasures of Egypt. Libyans and Ethiopians ▼▼ Or “Nubians” (NIV, NCV); Heb “Cushites.”
will submit to him. ▼▼ Heb “Libyans and Cushites [will be] at his footsteps.”
44But reports will trouble him from the east and north, and he will set out in a tremendous rage to destroy and wipe out many. 45He will pitch his royal tents between the seas ▼▼ Presumably seas refers to the Mediterranean Sea and the Dead Sea.
toward the beautiful holy mountain. But he will come to his end, with no one to help him. Daniel 12
1“At that time Michael,the great prince who watches over your people, ▼
▼ Heb “stands over the sons of your people.”
will arise. ▼
▼ Heb “will stand up.”
There will be a time of distress
unlike any other from the nation’s beginning ▼
▼ Or “from the beginning of a nation.”
up to that time.
But at that time your own people,
all those whose names are ▼
▼ The words “whose names are” are added in the translation for stylistic reasons and for clarification.
found written in the book, will escape.
2 Many of those who sleep
in the dusty ground will awake –
some to everlasting life,
and others to shame and everlasting abhorrence. ▼
▼ This verse is the only undisputed reference to a literal resurrection found in the Hebrew Bible.
3 But the wise will shine
like the brightness of the heavenly expanse.
And those bringing many to righteousness
will be like the stars forever and ever.
4 “But you, Daniel, close up these words and seal the book until the time of the end. Many will dash about, ▼
▼ Or “will run back and forth”; KJV “shall run to and fro”; NIV “will go here and there”; CEV “will go everywhere.”
▼ and knowledge will increase.” 5 I, Daniel, watched as two others stood there, one on each side of the river. ▼
▼ Heb “one to this edge of the river and one to that edge of the river.”
6One said to the man clothed in linen who was above the waters of the river, “When will the end of these wondrous events occur?” 7Then 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 ▼▼ Or “to the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
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 ▼▼ 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”).
the holy people has been exhausted, all these things will be finished.” 8 I heard, but I did not understand. So I said, “Sir, ▼
▼ Heb “my lord,” a title of polite address.
what will happen after these things?” 9He said, “Go, Daniel. For these matters are closed and sealed until the time of the end. 10Many will be purified, made clean, and refined, but the wicked will go on being wicked. None of the wicked will understand, though the wise will understand. 11From the time that the daily sacrifice is removed and the abomination that causes desolation is set in place, ▼▼ Heb “to give.”
there are 1,290 days. 12Blessed is the one who waits and attains to the 1,335 days. 13But you should go your way ▼▼ The words “your way” are not in the Hebrew text, but are implied.
until the end. ▼▼ The LXX lacks “until the end.”
You will rest and then at the end of the days you will arise to receive ▼▼ The word “receive” is added in the translation for clarification.
what you have been allotted.” ▼▼ The deuterocanonical writings known as the Story of Susanna and Bel and the Dragon appear respectively as chapters 13 and 14 of the book of Daniel in the Greek version of this book. Although these writings are not part of the Hebrew/Aramaic text of Daniel, they were popular among certain early communities who valued traditions about the life of Daniel.
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