Discovery BoxDaniel 10:1
Context10:1 1 In the third 2 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. 3 He understood the message and gained insight by the vision.
Daniel 6:1--7:28
Context6:1 It seemed like a good idea to Darius 4 to appoint over the kingdom 120 satraps 5 who would be in charge of the entire kingdom. 6:2 Over them would be three supervisors, one of whom was Daniel. These satraps were accountable 6 to them, so that the king’s interests might not incur damage. 6:3 Now this Daniel was distinguishing himself above the other supervisors and the satraps, for he had an extraordinary spirit. In fact, the king intended to appoint him over the entire kingdom. 6:4 Consequently the supervisors and satraps were trying to find 7 some pretext against Daniel in connection with administrative matters. 8 But they were unable to find any such damaging evidence, 9 because he was trustworthy and guilty of no negligence or corruption. 10 6:5 So these men concluded, 11 “We won’t find any pretext against this man Daniel unless it is 12 in connection with the law of his God.”
6:6 So these supervisors and satraps came by collusion 13 to the king and said 14 to him, “O King Darius, live forever! 6:7 To all the supervisors of the kingdom, the prefects, satraps, counselors, and governors it seemed like a good idea for a royal edict to be issued and an interdict to be enforced. For the next thirty days anyone who prays 15 to any god or human other than you, O king, should be thrown into a den of lions. 6:8 Now let the king issue a written interdict 16 so that it cannot be altered, according to the law of the Medes and Persians, which cannot be changed. 17 6:9 So King Darius issued the written interdict.
6:10 When Daniel realized 18 that a written decree had been issued, he entered his home, where the windows 19 in his upper room opened toward Jerusalem. 20 Three 21 times daily he was 22 kneeling 23 and offering prayers and thanks to his God just as he had been accustomed to do previously. 6:11 Then those officials who had gone to the king 24 came by collusion and found Daniel praying and asking for help before his God. 6:12 So they approached the king and said to him, 25 “Did you not issue an edict to the effect that for the next thirty days anyone who prays to any god or human other than to you, O king, would be thrown into a den of lions?” The king replied, “That is correct, 26 according to the law of the Medes and Persians, which cannot be changed.” 6:13 Then they said to the king, “Daniel, who is one of the captives 27 from Judah, pays no attention to you, O king, or to the edict that you issued. Three times daily he offers his prayer.” 28
6:14 When the king heard this, 29 he was very upset and began thinking about 30 how he might rescue Daniel. Until late afternoon 31 he was struggling to find a way to rescue him. 6:15 Then those men came by collusion to the king and 32 said to him, 33 “Recall, 34 O king, that it is a law of the Medes and Persians that no edict or decree that the king issues can be changed.” 6:16 So the king gave the order, 35 and Daniel was brought and thrown into a den 36 of lions. The king consoled 37 Daniel by saying, “Your God whom you continually serve will rescue you!” 6:17 Then a stone was brought and placed over the opening 38 to the den. The king sealed 39 it with his signet ring and with those 40 of his nobles so that nothing could be changed with regard to Daniel. 6:18 Then the king departed to his palace. But he spent the night without eating, and no diversions 41 were brought to him. He was unable to sleep. 42
6:19 In the morning, at the earliest sign of daylight, the king got up and rushed to the lions’ den. 6:20 As he approached the den, he called out to Daniel in a worried voice, 43 “Daniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?”
6:21 Then Daniel spoke to 44 the king, “O king, live forever! 6:22 My God sent his angel and closed the lions’ mouths so that they have not harmed me, because I was found to be innocent before him. Nor have I done any harm to you, O king.”
6:23 Then the king was delighted and gave an order to haul Daniel up from the den. So Daniel was hauled up out of the den. He had no injury of any kind, because he had trusted in his God. 6:24 The king gave another order, 45 and those men who had maliciously accused 46 Daniel were brought and thrown 47 into the lions’ den – they, their children, and their wives. 48 They did not even reach the bottom of the den before the lions overpowered them and crushed all their bones.
6:25 Then King Darius wrote to all the peoples, nations, and language groups who were living in all the land: “Peace and prosperity! 49 6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.
“For he is the living God;
he endures forever.
His kingdom will not be destroyed;
his authority is forever. 50
6:27 He rescues and delivers
and performs signs and wonders
in the heavens and on the earth.
He has rescued Daniel from the power 51 of the lions!”
6:28 So this Daniel prospered during the reign of Darius and 52 the reign of Cyrus the Persian.
7:1 In the first 53 year of King Belshazzar of Babylon, Daniel had 54 a dream filled with visions 55 while he was lying on his bed. Then he wrote down the dream in summary fashion. 56 7:2 Daniel explained: 57 “I was watching in my vision during the night as 58 the four winds of the sky 59 were stirring up the great sea. 60 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 61 was given to it. 62
7:5 “Then 63 a second beast appeared, like a bear. It was raised up on one side, and there were three ribs 64 in its mouth between its teeth. 65 It was told, 66 ‘Get up and devour much flesh!’
7:6 “After these things, 67 as I was watching, another beast 68 like a leopard appeared, with four bird-like wings on its back. 69 This beast had four heads, 70 and ruling authority was given to it.
7:7 “After these things, as I was watching in the night visions 71 a fourth beast appeared – one dreadful, terrible, and very strong. 72 It had two large rows 73 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. 74 This horn had eyes resembling human eyes and a mouth speaking arrogant 75 things.
7:9 “While I was watching,
thrones were set up,
and the Ancient of Days 76 took his seat.
His attire was white like snow;
the hair of his head was like lamb’s 77 wool.
His throne was ablaze with fire
and its wheels were all aflame. 78
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. 79
The court convened 80
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 81 until the beast was killed and its body destroyed and thrown into 82 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 83 for a time and a season. 7:13 I was watching in the night visions,
“And with 84 the clouds of the sky 85
one like a son of man 86 was approaching.
He went up to the Ancient of Days
and was escorted 87 before him.
7:14 To him was given ruling authority, honor, and sovereignty.
All peoples, nations, and language groups were serving 88 him.
His authority is eternal and will not pass away. 89
His kingdom will not be destroyed. 90
7:15 “As for me, Daniel, my spirit was distressed, 91 and the visions of my mind 92 were alarming me. 7:16 I approached one of those standing nearby and asked him about the meaning 93 of all this. So he spoke with me and revealed 94 to me the interpretation of the vision: 95 7:17 ‘These large beasts, which are four in number, represent four kings who will arise from the earth. 7:18 The holy ones 96 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 97 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 98 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 99 and a mouth speaking arrogant things, whose appearance was more formidable than the others. 100 7:21 While I was watching, that horn began to wage war against the holy ones and was defeating 101 them, 7:22 until the Ancient of Days arrived and judgment was rendered 102 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: 103
‘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 104 three kings.
7:25 He will speak words against the Most High.
He will harass 105 the holy ones of the Most High continually.
His intention 106 will be to change times established by law. 107
They will be delivered into his hand
For a time, times, 108 and half a time.
7:26 But the court will convene, 109 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 110 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. 111 But I kept the matter to myself.” 112
[10:1] 1 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] 2 tc The LXX has “first.”
[10:1] 3 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.
[6:1] 4 tn Aram “It was pleasing before Darius.”
[6:1] 5 tn This is a technical term for an official placed in charge of a region of the empire (cf. KJV, NLT “prince[s]”; NCV, TEV “governors”). These satraps were answerable to a supervisor, who in turn answered to Darius.
[6:2] 7 tn Aram “giving an account.”
[6:4] 10 tn Aram “looking to find.”
[6:4] 11 tn Aram “from the side of the kingdom.”
[6:4] 12 tn Aram “pretext and corruption.”
[6:4] 13 tn Aram “no negligence or corruption was found in him.” The Greek version of Theodotion lacks the phrase “and no negligence or corruption was found in him.”
[6:5] 13 tn Aram “were saying.”
[6:5] 14 tn Aram “unless we find [it] against him.”
[6:6] 16 tn The Aramaic verb רְגַשׁ (rÿgash) occurs three times in this chapter (vv. 7, 12, 16). Its meaning is widely disputed by commentators, and the versions vary considerably in how they render the word. The suggestion that it means “to come thronging” (BDB 1112 s.v.; cf. NAB) seems inappropriate, since it is unlikely that subordinates would enter a royal court in such a reckless fashion. The ancient versions struggled with the word and are not in agreement in their understanding of its meaning. In this chapter the word apparently means to act in agreement with other parties in the pursuit of a duplicitous goal, namely the entrapment of Daniel. Cf. NIV, NCV “went as a group”; NRSV “conspired and came to the king.”
[6:6] 17 tn Aram “thus they were saying.”
[6:7] 19 tn Aram “prays a prayer.”
[6:8] 22 tn Aram “establish a written interdict and inscribe a written decree.”
[6:10] 26 sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.
[6:10] 27 map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:10] 28 sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.
[6:10] 29 tc Read with several medieval Hebrew
[6:10] 30 tn Aram “kneeling on his knees” (so NASB).
[6:11] 28 tn Aram “those men”; the referent (the administrative officials who had earlier approached the king about the edict) has been specified in the translation for clarity.
[6:12] 31 tc The MT also has “about the edict of the king,” but this phrase is absent in the LXX and the Syriac. The present translation deletes the expression.
[6:12] 32 tn Aram “the word is true.”
[6:13] 34 tn Aram “from the sons of the captivity [of].”
[6:13] 35 tn Aram “prays his prayer.”
[6:14] 38 tn Aram “placed his mind on.”
[6:14] 39 tn Aram “the entrances of the sun.”
[6:15] 40 tc Theodotion lacks the words “came by collusion to the king and.”
[6:15] 42 tn Aram “know”; NAB “Keep in mind”; NASB “Recognize”; NIV, NCV “Remember.”
[6:16] 43 tn Aram “said.” So also in vv. 24, 25.
[6:16] 44 sn The den was perhaps a pit below ground level which could be safely observed from above.
[6:16] 45 tn Aram “answered and said [to Daniel].”
[6:17] 47 sn The purpose of the den being sealed was to prevent unauthorized tampering with the opening of the den. Any disturbance of the seal would immediately alert the officials to improper activity of this sort.
[6:17] 48 tn Aram “the signet rings.”
[6:18] 49 tn The meaning of Aramaic דַּחֲוָה (dakhavah) is a crux interpretum. Suggestions include “music,” “dancing girls,” “concubines,” “table,” “food” – all of which are uncertain. The translation employed here, suggested by earlier scholars, is deliberately vague. A number of recent English versions follow a similar approach with “entertainment” (e.g., NASB, NIV, NCV, TEV, CEV, NLT). On this word see further, HALOT 1849-50 s.v.; E. Vogt, Lexicon linguae aramaicae, 37.
[6:18] 50 tn Aram “his sleep fled from him.”
[6:20] 52 tn Aram “The king answered and said to Daniel.” This phrase has not been included in the translation for stylistic reasons; it is redundant in English.
[6:24] 59 tn Aram “had eaten the pieces of.” The Aramaic expression is ironic, in that the accusers who had figuratively “eaten the pieces of Daniel” are themselves literally devoured by the lions.
[6:24] 60 tn The Aramaic active impersonal verb is often used as a substitute for the passive.
[6:24] 61 tc The LXX specifies only the two overseers, together with their families, as those who were cast into the lions’ den.
[6:25] 61 tn Aram “May your peace be increased!”
[6:26] 64 tn Aram “until the end.”
[6:28] 70 tn Or perhaps “in the reign of Darius, even in the reign of Cyrus.” The identity of this Darius is disputed. Some take the name to be referring to Cyrus, understanding the following vav (ו, “and”) in an epexegetical sense (“even”). Others identify Darius with a governor of Babylon known from extra-biblical records as Gubaru, or with Cambyses, son of Cyrus. Many scholars maintain that the reference is historically inaccurate.
[7:1] 73 sn The first year of Belshazzar’s reign would have been ca. 553
[7:1] 75 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] 76 tn Aram “head of words.” The phrase is absent in Theodotion. Cf. NIV “the substance of his dream.”
[7:2] 76 tn Aram “answered and said.”
[7:2] 77 tn Aram “and behold.”
[7:2] 78 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:2] 79 sn The referent of the great sea is unclear. The common view that the expression refers to the Mediterranean Sea is conjectural.
[7:4] 79 tn Aram “heart of a man.”
[7:4] 80 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] 82 tn Aram “and behold.”
[7:5] 83 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] 84 tc The LXX lacks the phrase “between its teeth.”
[7:5] 85 tn Aram “and thus they were saying to it.”
[7:6] 85 tn Aram “this.” So also in v. 7.
[7:6] 86 tn Aram “and behold, another one.”
[7:6] 88 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] 88 tn The Aramaic text has also “and behold.” So also in vv. 8, 13.
[7:7] 89 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] 90 tn The Aramaic word for “teeth” is dual rather than plural, suggesting two rows of teeth.
[7:8] 91 tn Aram “were uprooted from before it.”
[7:8] 92 tn Aram “great.” So also in vv. 11, 20.
[7:9] 94 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] 95 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] 96 tn Aram “a flaming fire.”
[7:10] 97 tn Aram “were standing before him.”
[7:10] 98 tn Aram “judgment sat.”
[7:11] 100 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] 101 tn Aram “and given over to” (so NRSV).
[7:12] 103 tn Aram “a prolonging of life was granted to them.”
[7:13] 106 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] 107 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:13] 108 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] 109 tn Aram “they brought him near.”
[7:14] 109 tn Some take “serving” here in the sense of “worshiping.”
[7:14] 110 tn Aram “is an eternal authority which will not pass away.”
[7:14] 111 tn Aram “is one which will not be destroyed.”
[7:15] 112 tn The Aramaic text includes the phrase “in its sheath,” apparently viewing the body as a container or receptacle for the spirit somewhat like a sheath or scabbard is for a knife or a sword (cf. NAB “within its sheath of flesh”). For this phrase the LXX and Vulgate have “in these things.”
[7:16] 115 tn Aram “what is certain.”
[7:16] 116 tn Aram “and made known.”
[7:16] 117 tn Aram “matter,” but the matter at hand is of course the vision.
[7:18] 118 sn The expression holy ones is either a reference to angels or to human beings devoted to God.
[7:19] 121 tn Aram “to make certain.”
[7:20] 124 tn The words “I also wanted to know” are added in the translation for stylistic reasons.
[7:20] 125 tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.
[7:20] 126 tn Aram “greater than its companions.”
[7:21] 127 tn Aram “prevailing against” (KJV and ASV both similar); NASB “overpowering them”; TEV “conquered them.”
[7:22] 130 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] 133 tn Aram “thus he said.”
[7:24] 136 tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”
[7:25] 139 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] 140 tn Aram “he will think.”
[7:25] 141 tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.
[7:25] 142 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] 142 tn Aram “judgment will sit” (KJV similar).
[7:27] 145 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.
