Daniel 8:23-25

8:23 Toward the end of their rule, when rebellious acts ¹  are complete, a rash ²  and deceitful ³  king will arise. ⁴  8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. ⁵  He will be successful in what he undertakes. ⁶  He will destroy powerful people and the people of the holy ones. ⁷  8:25 By his treachery ⁸  he will succeed through deceit. ⁹  He will have an arrogant attitude, ¹⁰  and he will destroy many who are unaware of his schemes. ¹¹  He will rise up against the Prince of princes, yet he will be broken apart – but not by human agency. ¹² 

Revelation 9:7

9:7 Now ¹³  the locusts looked like horses equipped for battle. On ¹⁴  their heads were something like crowns similar to gold, ¹⁵  and their faces looked like men’s ¹⁶  faces.

[8:23]  ¹ 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]  ² tn Heb “strong of face.”

[8:23]  ³ 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]  ⁴ tn Heb “stand” or “stand up.”

[8:24]  ⁵ tn Heb “extraordinarily he will destroy.”

[8:24]  ⁶ tn Heb “he will succeed and act.”

[8:24]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “he will cause deceit to succeed by his hand.”

[8:25]  ¹⁰ tn Heb “in his heart he will act arrogantly.”

[8:25]  ¹¹ 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]  ¹² tn Heb “with nothingness of hand.”

[9:7]  ¹³ tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.

[9:7]  ¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:7]  ¹⁵ tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, Jw" stefanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, {omoioi crusw, “similar to gold”).

[9:7]  ¹⁶ tn Or “human faces.” The Greek term ἄνθρωπος (anqrwpos) is often used in a generic sense, referring to both men and women. However, because “women’s hair” in the next clause suggests a possible gender distinction here, “men’s” was retained.