Discovery BoxDaniel 8:7-27
Context8:7 I saw it approaching the ram. It went into a fit of rage against the ram 1 and struck it 2 and broke off its two horns. The ram had no ability to resist it. 3 The goat hurled the ram 4 to the ground and trampled it. No one could deliver the ram from its power. 5 8:8 The 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 6 in its place, 7 extending toward the four winds of the sky. 8
8:9 From one of them came a small horn. 9 But it grew to be very big, toward the south and the east and toward the beautiful land. 10 8:10 It grew so big it reached the army 11 of heaven, and it brought about the fall of some of the army and some of the stars 12 to the ground, where it trampled them. 8:11 It also acted arrogantly against the Prince of the army, 13 from whom 14 the daily sacrifice was removed and whose sanctuary 15 was thrown down. 8:12 The army was given over, 16 along with the daily sacrifice, in the course of his sinful rebellion. 17 It hurled 18 truth 19 to the ground and enjoyed success. 20
8:13 Then I heard a holy one 21 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?” 8:14 He said to me, “To 2,300 evenings and mornings; 22 then the sanctuary will be put right again.” 23
8:15 While I, Daniel, was watching the vision, I sought to understand it. Now one who appeared to be a man was standing before me. 8:16 Then I heard a human voice coming from between the banks of the Ulai. It called out, “Gabriel, 24 enable this person to understand the vision.” 8:17 So he approached the place where I was standing. As he came, I felt terrified and fell flat on the ground. 25 Then he said to me, “Understand, son of man, 26 that the vision pertains to the time of the end.” 8:18 As he spoke with me, I fell into a trance with my face to the ground. But he touched me and stood me upright. 27
8:19 Then he said, “I am going to inform you about what will happen in the latter time of wrath, for the vision 28 pertains to the appointed time of the end. 8:20 The ram that you saw with the two horns stands for the kings of Media and Persia. 8:21 The male goat 29 is the king of Greece, 30 and the large horn between its eyes is the first king. 8:22 The horn that was broken 31 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. 8:23 Toward the end of their rule, when rebellious acts 32 are complete, a rash 33 and deceitful 34 king will arise. 35 8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. 36 He will be successful in what he undertakes. 37 He will destroy powerful people and the people of the holy ones. 38 8:25 By his treachery 39 he will succeed through deceit. 40 He will have an arrogant attitude, 41 and he will destroy many who are unaware of his schemes. 42 He will rise up against the Prince of princes, yet he will be broken apart – but not by human agency. 43 8:26 The vision of the evenings and mornings that was told to you is correct. 44 But you should seal up the vision, for it refers to a time many days from now.”
8:27 I, Daniel, was exhausted 45 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.
[8:7] 3 tn Heb “stand before him.”
[8:7] 4 tn Heb “he hurled him.” The referents of both pronouns (the male goat and the ram) have been specified in the translation for clarity.
[8:7] 5 sn 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
[8:8] 6 tn The word “horns” is not in the Hebrew text, but is implied.
[8:8] 7 sn 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.
[8:8] 8 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[8:9] 9 sn This small horn is Antiochus IV Epiphanes, who controlled the Seleucid kingdom from ca. 175-164
[8:9] 10 sn The expression the beautiful land (Heb. הַצֶּבִי [hatsÿvi] = “the beauty”) is a cryptic reference to the land of Israel. Cf. 11:16, 41, where it is preceded by the word אֶרֶץ (’erets, “land”).
[8:10] 11 tn Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.
[8:10] 12 sn In prescientific Israelite thinking the stars were associated with the angelic members of God’s heavenly assembly. See Judg 5:20; Job 38:7; Isa 40:26. In west Semitic mythology the stars were members of the high god’s divine assembly (see Isa 14:13).
[8:11] 13 sn The prince of the army may refer to God (cf. “whose sanctuary” later in the verse) or to the angel Michael (cf. 12:1).
[8:11] 14 tn Or perhaps “and by him,” referring to Antiochus rather than to God.
[8:11] 15 sn Here the sanctuary is a reference to the temple of God in Jerusalem.
[8:12] 16 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] 17 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] 18 tc Two medieval Hebrew
[8:12] 19 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] 20 tn Heb “it acted and prospered.”
[8:13] 21 sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].
[8:14] 22 sn 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
[8:14] 23 tn 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).
[8:16] 24 sn The only angels whose names are given in the OT are Gabriel (Dan 8:16; 9:21; cf. Luke 1:19, 26) and Michael (Dan 10:13, 21; 12:1; cf. Jude 9; Rev 12:7). The name Gabriel means in Hebrew “man of God,” and Michael means “who is like God?”
[8:17] 25 tn Heb “on my face.”
[8:18] 27 tn Heb “on my standing.”
[8:19] 28 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.
[8:21] 29 tn Heb “the he-goat, the buck.” The expression is odd, and the second word may be an explanatory gloss.
[8:22] 31 tn Heb “the broken one.” The word “horn” has been supplied in the translation to clarify the referent.
[8:23] 32 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] 33 tn Heb “strong of face.”
[8:23] 34 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] 35 tn Heb “stand” or “stand up.”
[8:24] 36 tn Heb “extraordinarily he will destroy.”
[8:24] 37 tn Heb “he will succeed and act.”
[8:24] 38 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] 39 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] 40 tn Heb “he will cause deceit to succeed by his hand.”
[8:25] 41 tn Heb “in his heart he will act arrogantly.”
[8:25] 42 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] 43 tn Heb “with nothingness of hand.”
[8:27] 45 tn 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.
