Daniel 7:20-25

7:20 I also wanted to know ¹  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 ²  and a mouth speaking arrogant things, whose appearance was more formidable than the others. ³  7:21 While I was watching, that horn began to wage war against the holy ones and was defeating ⁴  them, 7:22 until the Ancient of Days arrived and judgment was rendered ⁵  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: ⁶ 

‘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 ⁷  three kings.

7:25 He will speak words against the Most High.

He will harass ⁸  the holy ones of the Most High continually.

His intention ⁹  will be to change times established by law. ¹⁰ 

They will be delivered into his hand

For a time, times, ¹¹  and half a time.

Daniel 8:19

8:19 Then he said, “I am going to inform you about what will happen in the latter time of wrath, for the vision ¹²  pertains to the appointed time of the end.

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 ¹³  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 ¹⁴  the holy people has been exhausted, all these things will be finished.”

Daniel 12:11-13

12:11 From the time that the daily sacrifice is removed and the abomination that causes desolation is set in place, ¹⁵  there are 1,290 days. 12:12 Blessed is the one who waits and attains to the 1,335 days. 12:13 But you should go your way ¹⁶  until the end. ¹⁷  You will rest and then at the end of the days you will arise to receive ¹⁸  what you have been allotted.” ¹⁹ 

Revelation 11:2-3

11:2 But ²⁰  do not measure the outer courtyard ²¹  of the temple; leave it out, ²²  because it has been given to the Gentiles, ²³  and they will trample on the holy city ²⁴  for forty-two months. 11:3 And I will grant my two witnesses authority ²⁵  to prophesy for 1,260 days, dressed in sackcloth.

Revelation 12:14

12:14 But ²⁶  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ²⁷  to the place God ²⁸  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ²⁹ 

Revelation 13:5

13:5 The beast ³⁰  was given a mouth speaking proud words ³¹  and blasphemies, and he was permitted ³²  to exercise ruling authority ³³  for forty-two months.

[7:20]  ¹ tn The words “I also wanted to know” are added in the translation for stylistic reasons.

[7:20]  ² tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.

[7:20]  ³ tn Aram “greater than its companions.”

[7:21]  ⁴ tn Aram “prevailing against” (KJV and ASV both similar); NASB “overpowering them”; TEV “conquered them.”

[7:22]  ⁵ 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]  ⁶ tn Aram “thus he said.”

[7:24]  ⁷ tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”

[7:25]  ⁸ 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]  ⁹ tn Aram “he will think.”

[7:25]  ¹⁰ tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.

[7:25]  ¹¹ 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.”

[8:19]  ¹² 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.

[12:7]  ¹³ tn Or “to the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[12:7]  ¹⁴ 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”).

[12:11]  ¹⁵ tn Heb “to give.”

[12:13]  ¹⁶ tn The words “your way” are not in the Hebrew text, but are implied.

[12:13]  ¹⁷ tc The LXX lacks “until the end.”

[12:13]  ¹⁸ tn The word “receive” is added in the translation for clarification.

[12:13]  ¹⁹ sn 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.

[11:2]  ²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  ²¹ tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  ²² tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ²³ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ²⁴ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

[11:3]  ²⁵ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.

[12:14]  ²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ²⁷ tn Or “desert.”

[12:14]  ²⁸ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ²⁹ tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì⁴⁷ א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.

[13:5]  ³⁰ tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:5]  ³¹ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ³² tn Grk “to it was granted.”

[13:5]  ³³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.