Daniel 8-12

New English Translation

Footnotes

1. Daniel 8:1 sn 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; see the note at 2:4.
2. Daniel 8:1 sn 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.
3. Daniel 8:1 tn Heb “in the beginning.” This refers to the vision described in chapter seven.
4. Daniel 8:2 tn Heb “the.”
5. Daniel 8:2 sn 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).
6. Daniel 8:2 tn 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.”
7. Daniel 8:2 tn The term אוּבַל (ʾuval = “stream, river”) is a relatively rare word in biblical Hebrew, found only here and in vv. 3 and 6. The Ulai was apparently a sizable artificial canal in Susa (cf. NASB, NIV, NCV) and not a river in the ordinary sense of that word.
8. Daniel 8:3 tn Heb “lifted my eyes.”
9. Daniel 8:3 tn Heb “saw and behold.”
10. Daniel 8:3 tn Heb “one.” The Hebrew numerical adjective occasionally functions like an English indefinite article. See GKC 401 §125.b.
11. Daniel 8:3 tn Heb “high” (also “higher” later in this verse).
12. Daniel 8:4 tn Or “beast” (NAB).
13. Daniel 8:4 tn Heb “hand,” as also in v. 7.
14. Daniel 8:4 tn 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 and 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.
15. Daniel 8:5 tn The words “all this” are added in the translation for stylistic reasons and for clarification.
16. Daniel 8:5 tn Heb “and behold, a he-goat of the goats.”
17. Daniel 8:5 tn Or “of the whole earth” (NAB, ASV, NASB, NRSV).
18. Daniel 8:5 tn Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen.
19. Daniel 8:6 tn Heb “the wrath of its strength.”
20. Daniel 8:7 tn Heb “him.”
21. Daniel 8:7 tn Heb “the ram.”
22. Daniel 8:7 tn Heb “stand before him.”
23. Daniel 8:7 tn Heb “he hurled him.” The referents of both pronouns (the male goat and the ram) have been specified in the translation for clarity.
24. Daniel 8:7 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 that he won against overwhelming odds: Granicus (334 b.c.), Isus (333 b.c.), and Gaugemela (331 b.c.).
25. Daniel 8:8 tn The word “horns” is not in the Hebrew text but is implied.
26. Daniel 8:8 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.
27. Daniel 8:8 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
28. Daniel 8:9 sn 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.
29. Daniel 8:9 sn The expression the beautiful land (Heb. הַצֶּבִי [hatsevi] = “the beauty”) is a cryptic reference to the land of Israel. Cf. 11:16, 41, where it is preceded by the word אֶרֶץ (ʾerets, “land”).
30. Daniel 8:10 tn Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.
31. Daniel 8:10 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).
32. Daniel 8:11 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).
33. Daniel 8:11 tn Or perhaps “and by him,” referring to Antiochus rather than to God.
34. Daniel 8:11 sn Here the sanctuary is a reference to the temple of God in Jerusalem.
35. Daniel 8:12 tc The present translation reads וּצְבָאָהּ נִתַּן (uts^evaʾah nittan, “and its army was given”) for the MT וְצָבָא תִּנָּתֵן (v^etsavaʾ tinnaten, “and an army was being given/will be given”). The context suggests a perfect rather than an imperfect verb.
36. Daniel 8:12 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.
37. Daniel 8:12 tc Two medieval Hebrew mss and the LXX have a passive verb here: “truth was hurled to the ground” (cf. NIV, NCV, TEV).
38. Daniel 8:12 sn Truth here probably refers to the Torah. According to 1 Macc 1:56, Antiochus initiated destruction of the sacred books of the Jews.
39. Daniel 8:12 tn Heb “it acted and prospered.”
40. Daniel 8:13 sn The holy one referred to here is presumably an angel (cf. 4:13 [10AT], 23 [20AT]).
41. Daniel 8:14 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 was 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.
42. Daniel 8:14 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).
43. Daniel 8:16 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?”
44. Daniel 8:17 tn Heb “on my face.”
45. Daniel 8:17 tn Or “human one.”
46. Daniel 8:18 tn Heb “on my standing.”
47. Daniel 8:19 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.
48. Daniel 8:21 tn Heb “the he-goat, the buck.” The expression is odd, and the second word may be an explanatory gloss.
49. Daniel 8:21 tn Heb “Javan.”
50. Daniel 8:22 tn Heb “the broken one.” The word “horn” has been supplied in the translation to clarify the referent.
51. Daniel 8:23 tc The present translation reads הַפְּשָׁעִים (happ^eshaʿim, “the rebellious acts”) for the MT הַפֹּשְׁעִים (happosh^eʿim, “the 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.
52. Daniel 8:23 tn Heb “strong of face.”
53. Daniel 8:23 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).
54. Daniel 8:23 tn Heb “stand” or “stand up.”
55. Daniel 8:24 tn Heb “extraordinarily he will destroy.”
56. Daniel 8:24 tn Heb “he will succeed and act.”
57. Daniel 8:24 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.
58. Daniel 8:25 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.
59. Daniel 8:25 tn Heb “he will cause deceit to succeed by his hand.”
60. Daniel 8:25 tn Heb “in his heart he will act arrogantly.”
61. Daniel 8:25 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.
62. Daniel 8:25 tn Heb “with nothingness of hand.”
63. Daniel 8:26 tn Heb “truth.”
64. Daniel 8:27 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, and DCH 2:540 s.v. היה I Ni.3.
65. Daniel 9:1 sn 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 ו (vav) 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.
66. Daniel 9:1 tc 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.”
67. Daniel 9:1 tc 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.
68. Daniel 9:1 tn Heb “was made king over the kingdom of the Chaldeans.”
69. Daniel 9:2 tc This phrase, repeated from v. 1, is absent in Theodotion.
70. Daniel 9:2 tn Heb “books” or “scrolls.” The word “sacred” has been added to clarify that it refers to the Scriptures.
71. Daniel 9:2 sn The tetragrammaton (the four Hebrew letters that constitute the divine Name, YHWH) appears 8 times in this chapter and nowhere else in the book of Daniel.
72. Daniel 9:3 tn Heb “face.”
73. Daniel 9:3 tn The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (ʾadonay haʾelohim).
74. Daniel 9:3 sn When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition.
75. Daniel 9:4 tn The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (ʾadonay).
76. Daniel 9:4 tn Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys.
77. Daniel 9:6 tn Heb “in your name.” Another option is to translate: “as your representatives.”
78. Daniel 9:6 tn Heb “our fathers” (also in vv. 8, 16). The Hebrew term translated “father” can refer to more distant relationships such as grandfathers or ancestors.
79. Daniel 9:6 tn Heb “people.”
80. Daniel 9:7 tn Heb “to you (belongs) righteousness.”
81. Daniel 9:7 tn Heb “and to us (belongs) shame of face like this day.”
82. Daniel 9:7 tn Heb “men.”
83. Daniel 9:8 tn Heb “to us (belongs) shame of face.”
84. Daniel 9:9 tn Heb “to the Lord our God (belong) compassion and forgiveness.”
85. Daniel 9:10 tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).
86. Daniel 9:10 tn Heb “to walk in.”
87. Daniel 9:10 tc The LXX and Vulgate have the singular.
88. Daniel 9:11 tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.
89. Daniel 9:11 tn Heb “by not paying attention to your voice.”
90. Daniel 9:11 tn Heb “the curse and the oath that 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.
91. Daniel 9:11 tn Heb “him.”
92. Daniel 9:12 tn Heb “he has fulfilled his word(s), which he spoke.”
93. Daniel 9:12 tn Heb “our judges.”
94. Daniel 9:12 tn Heb “who judged.”
95. Daniel 9:13 tn Heb “we have not pacified the face of.”
96. Daniel 9:13 tn Or “by gaining insight.”
97. Daniel 9:13 tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law (see vv 10-11).
98. Daniel 9:14 tn Or “righteous.”
99. Daniel 9:14 tn Heb “in all his deeds that he has done.”
100. Daniel 9:14 tn Heb “we have not listened to his voice.”
101. Daniel 9:15 tn Heb “with a powerful hand.”
102. Daniel 9:16 tn Or “righteousness.”
103. Daniel 9:16 tn 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”).
104. Daniel 9:17 tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.
105. Daniel 9:17 tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.
106. Daniel 9:17 tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.
107. Daniel 9:18 tn Heb “turn your ear.”
108. Daniel 9:18 tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.
109. Daniel 9:18 tn 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.
110. Daniel 9:18 tn Heb “praying our supplications before you.”
111. Daniel 9:19 tn Heb “for your name is called over your city and your people.” See the note on this expression in v. 18.
112. Daniel 9:20 tn Heb “the holy mountain of my God.”
113. Daniel 9:21 tn Heb “speaking in prayer.”
114. Daniel 9:21 tn Heb “in the beginning.”
115. Daniel 9:21 tn The Hebrew expression בִּיעָף מֻעָף (muʿaf biʿaf) is very difficult. The issue is whether the verb derives from עוּף (ʿuf, “to fly”) or from יָעַף (yaʿaf, “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).
116. Daniel 9:22 tn Heb “he instructed and spoke with me.” The expression is a verbal hendiadys.
117. Daniel 9:23 tn Or “a precious treasure”; KJV “greatly beloved”; NASB, NIV “highly esteemed.”
118. Daniel 9:23 tn This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”).
119. Daniel 9:24 tn 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 seventy “sevens” of years, or a total of 490 years.
120. Daniel 9:24 tc 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.
121. Daniel 9:24 tc The present translation reads the Qere (singular), rather than the Kethib (plural).
122. Daniel 9:24 tn The Hebrew phrase לְכַלֵּא (l^ekhalleʾ) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kalaʾ, “to shut up, restrain”), as has sometimes been supposed.
123. Daniel 9:24 tn Or “everlasting.”
124. Daniel 9:24 sn The act of sealing in the OT is a sign of authentication (cf. 1 Kgs 21:8 and Jer 32:10, 11, 44).
125. Daniel 9:24 tn Heb “vision and prophecy.” The expression is a hendiadys.
126. Daniel 9:24 tn 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.
127. Daniel 9:25 tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).
128. Daniel 9:25 tn The word “arrives” is added in the translation for clarification.
129. Daniel 9:25 tn Heb “sevens” (also later in this line and in v. 26).sn 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.
130. Daniel 9:25 tn Heb “it will return and be built.” The expression is a verbal hendiadys.
131. Daniel 9:26 sn 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.
132. Daniel 9:26 tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (ʿim, “with) rather than the noun עַם (ʿam, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”
133. Daniel 9:26 tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.
134. Daniel 9:26 sn Flood here is a metaphor for sudden destruction.
135. Daniel 9:27 tn Heb “one seven” (also later in this line).
136. Daniel 9:27 tn The referent of the Hebrew word כְּנַף (k^enaf, “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.
137. Daniel 9:27 tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.
138. Daniel 10:1 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.
139. Daniel 10:1 tc The LXX has “first.” sn Cyrus’ third year would have been ca. 536 b.c. Daniel would have been approximately eighty-four years old at this time.
140. Daniel 10:1 tn The meaning of the Hebrew word צָבָא (tsavaʾ) 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.
141. Daniel 10:2 tn Heb “three weeks of days.” The inclusion of “days” here and in v. 3 is perhaps intended to call attention to the fact that these weeks are very different in nature from those of chap. 9, which are “weeks of years.”
142. Daniel 10:3 tn Heb “mouth.”
143. Daniel 10:3 sn Anointing oneself with oil (usually olive oil) was a common OT practice due to the severity of the Middle Eastern sun (cf. Ps 121:6). It was also associated with rejoicing (e.g., Prov 27:9) and was therefore usually not practiced during a period of mourning.
144. Daniel 10:4 sn The first month would be the month of Nisan, during which Passover was observed.
145. Daniel 10:4 tn 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.
146. Daniel 10:5 tn Heb “I lifted up my eyes.”
147. Daniel 10:5 tn Heb “one.” The Hebrew numerical adjective is used here like an English indefinite article.
148. Daniel 10:5 sn 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.
149. Daniel 10:5 tn The Hebrew word בַּדִּים (baddim) is a plural of extension. See GKC 396-97 §124.a, b, c and Joüon 2:500 §136.c.
150. Daniel 10:5 tn The location of this place and even the exact form of the Hebrew name אוּפָז (ʾufaz) are uncertain. Apparently it was a source for pure gold. (See Jer 10:9.) The Hebrew word פָּז (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).
151. Daniel 10:6 tn 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”).
152. Daniel 10:6 tn Heb “torches of fire.”
153. Daniel 10:6 tn Heb “The sound of his words” (cf. v. 9).
154. Daniel 10:7 tn Heb “the vision.”
155. Daniel 10:7 tn Heb “great trembling fell on them.”
156. Daniel 10:8 tn Heb “did not remain in.”
157. Daniel 10:8 tn Heb “was changed upon me for ruin.”
158. Daniel 10:8 tn Heb “strength.”
159. Daniel 10:9 tc Heb “I heard the sound of his words.” These words are absent in the LXX and the Syriac.
160. Daniel 10:9 tn Heb “as I listened to the sound of his words.”
161. Daniel 10:10 tn Heb “Behold.”
162. Daniel 10:10 tc Theodotion lacks “and the palms of my hands.”tn Heb “on my knees and the palms of my hands.”
163. Daniel 10:11 tn Or “a treasured person”; KJV “a man greatly beloved”; NASB “man of high esteem.”
164. Daniel 10:11 tn The Hebrew participle is often used, as here, to refer to the imminent future.
165. Daniel 10:11 tn Heb “stand upon your standing.”
166. Daniel 10:11 tn Heb “spoke this word.”
167. Daniel 10:12 tn Heb “gave your heart.”
168. Daniel 10:13 tn Heb “and behold.”
169. Daniel 10:13 tc 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).
170. Daniel 10:14 tn Heb “days.”
171. Daniel 10:15 tn Heb “speaking to me according to these words.”
172. Daniel 10:15 tn Heb “I placed my face toward.”
173. Daniel 10:16 tn Heb “Behold.”
174. Daniel 10:16 tc So most Hebrew mss; one Hebrew ms along with the Dead Sea Scrolls and LXX read: “something that looked like a man’s hand.”
175. Daniel 10:16 tn Heb “my lord,” here a title of polite address (cf. v. 19).
176. Daniel 10:17 tn Heb “How is the servant of this my lord able to speak with this my lord?”
177. Daniel 10:17 tn Heb “does not stand.”
178. Daniel 10:18 tn Heb “He added and touched me.” The construction is a verbal hendiadys.
179. Daniel 10:19 tn Heb “treasured man.”
180. Daniel 10:19 tn Heb “my lord may speak.”
181. Daniel 10:20 sn The question is rhetorical, intended to encourage reflection on Daniel’s part.
182. Daniel 10:21 tn 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.
183. Daniel 10:21 tn The word “princes” is supplied for clarity.
184. Daniel 10:21 tn The pronoun is plural in Hebrew, suggesting that Michael is the angelic prince of Daniel and his people.
185. Daniel 11:1 sn 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.
186. Daniel 11:2 sn 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.).
187. Daniel 11:2 sn This fourth king is Xerxes I (ca. 486-465 b.c.).
188. Daniel 11:2 tn Heb “rich with great riches.”
189. Daniel 11:2 tn Or “All [of it] will arouse the kingdom of Greece.” The text is difficult. The text is traditionally taken to have the fourth king as the subject of the verb, making the relationship between הַכֹּל (hakkol, “all, the whole, everyone, everything”) and the kingdom of Greece difficult. Presumably “everyone” is the direct object, but the “kingdom” has the direct object marker אֶת (ʾet). This is very unlikely to be the preposition אֶת (ʾet, “with”) because the verb עוּר (ʿur, “to arouse”) uses the preposition עַל (ʿal) to mean “stir up against.” Nevertheless the meaning “against” is typically supplied or assumed from context. An alternative is to take הַכֹּל as the subject, meaning “all of it,” that is the power and wealth, will arouse [the interest] of the kingdom of Greece. This makes sense of the articular use of הַכֹּל, the parsing of the verb, and the direct object indicator, and also fits the context where in the next verse the Greek king rises up.
190. Daniel 11:3 sn The powerful king mentioned here is Alexander the Great (ca. 336-323 b.c.).
191. Daniel 11:4 tn Heb “and when he stands.”
192. Daniel 11:4 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
193. Daniel 11:5 sn 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.
194. Daniel 11:5 tn Heb “princes.”
195. Daniel 11:5 tn Heb “and he”; the referent (the subordinate prince mentioned in the previous clause) has been specified in the translation for clarity.
196. Daniel 11:5 tn Heb “be strong against.”
197. Daniel 11:5 tn Heb “greater than his kingdom.”
198. Daniel 11:6 sn Here they refers to Ptolemy II Philadelphus (ca. 285-246 b.c.) and Antiochus II Theos (ca. 262-246 b.c.).
199. Daniel 11:6 sn The daughter refers to Berenice, who was given in marriage to Antiochus II Theos.
200. Daniel 11:6 tn Heb “the strength of the arm.”
201. Daniel 11:6 tn Heb “stand,” as also in vv. 7, 8, 11, 13.
202. Daniel 11:6 tn Heb “and his arm.” Some understand this to refer to the descendants of the king of the north.
203. Daniel 11:6 tc The present translation reads יַלְדָּה (yaldah, “her child”) rather than the MT יֹלְדָהּ (yol^edah, “the one who begot her”). Cf. Theodotion, the Syriac, and the Vulgate.
204. Daniel 11:6 sn 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.
205. Daniel 11:7 sn The reference is to the king of Egypt.
206. Daniel 11:7 tn Heb “the stock of her roots.”sn The reference to one from her family line is probably to Berenice’s brother, Ptolemy III Euergetes (ca. 246-221 b.c.).
207. Daniel 11:7 tn Heb “will deal with them and prevail.”
208. Daniel 11:8 tn The Hebrew preposition מִן (min) is used here with the verb עָמַד (ʿamad, “to stand”). It probably has a sense of separation (“stand away from”), although it may also be understood in an adversative sense (“stand against”).
209. Daniel 11:9 tn Heb “he”; the referent (the king of the north) has been specified in the translation for clarity.
210. Daniel 11:10 sn 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.).
211. Daniel 11:10 tn Heb “his”; the referent (the enemy of the king of the north) has been specified in the translation for clarity.
212. Daniel 11:10 tn 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.
213. Daniel 11:11 sn This king of the south refers to Ptolemy IV Philopator (ca. 221-204 b.c.).
214. Daniel 11:12 tn Heb “his heart will be lifted up.” The referent (the king of the south) has been specified in the translation for clarity.
215. Daniel 11:12 tn Heb “cause to fall.”
216. Daniel 11:12 tn Heb “of myriads.”
217. Daniel 11:14 tn Heb “stand against.”
218. Daniel 11:14 sn This was Ptolemy V Epiphanes (ca. 203-181 b.c.).
219. Daniel 11:14 tn 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.
220. Daniel 11:14 tn Heb “to cause to stand.”
221. Daniel 11:15 sn This well-fortified city is apparently Sidon. Its capture from the Ptolemies by Antiochus the Great was a strategic victory for the Seleucid kingdom.
222. Daniel 11:15 tn Or “choice troops” (BDB 104 s.v. מִבְחָר), or “elite troops” (HALOT 542 s.v. מִבְחָר).
223. Daniel 11:16 tn Heb “hand.”
224. Daniel 11:17 tn Heb “and he will set his face” (cf. vv. 18, 19).
225. Daniel 11:17 tc The present translation reads מֵישָׁרִים (mesharim, “alliances”) for the MT וִישָׁרִים (viysharim, “uprightness”).
226. Daniel 11:17 tn Heb “him”; the referent (the king of the south) has been specified in the translation for clarity.
227. Daniel 11:17 tn Heb “the daughter of the women.”sn The daughter refers to Cleopatra, the daughter of Antiochus, who was given in marriage to Ptolemy V.
228. Daniel 11:18 tn Heb “his face,” as also in v. 19.
229. Daniel 11:18 sn The commander is probably the Roman commander, Lucius Cornelius Scipio.
230. Daniel 11:18 tn The Hebrew here is difficult in that the negative בִּלְתִּי (bilti, “not”) is used in an unusual way. The sense is not entirely clear.
231. Daniel 11:18 tn Heb “his shameful conduct he will return to him.”
232. Daniel 11:20 tn Heb “on his place.”
233. Daniel 11:20 sn The one who will send out an exactor of tribute was Seleucus IV Philopator (ca. 187-176 b.c.).
234. Daniel 11:20 sn Perhaps this exactor of tribute was Heliodorus (cf. 2 Macc 3).
235. Daniel 11:20 tn Heb “broken” or “shattered.”
236. Daniel 11:21 sn This despicable person to whom the royal honor has not been rightfully conferred is Antiochus IV Epiphanes (ca. 175-164 b.c.).
237. Daniel 11:22 tn Heb “arms.”
238. Daniel 11:22 tc The present translation reads הִשָּׁטֹף (hishatof), Niphal infinitive absolute of שָׁטַף (shataf, “to overflow”), for the MT הַשֶּׁטֶף (hashetef, “flood”).
239. Daniel 11:22 tn The words “in defeat” are added in the translation for clarification.
240. Daniel 11:22 tn Heb “a prince of the covenant.”
241. Daniel 11:22 tn Heb “broken” or “shattered.”
242. Daniel 11:23 tn 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).
243. Daniel 11:23 tn Heb “nation.”
244. Daniel 11:24 tn Heb “and unto a time.”
245. Daniel 11:25 tn Heb “heart.”
246. Daniel 11:25 sn This king of the south was Ptolemy Philometer (ca. 181-145 b.c.).
247. Daniel 11:26 tc The present translation reads יִשָׁטֵף (yishatef, passive) rather than the MT יִשְׁטוֹף (yishtof, active).
248. Daniel 11:27 tn Heb “heart,” as also in v. 28.
249. Daniel 11:27 tn Heb “speak.”
250. Daniel 11:28 tn Heb “he”; the referent (the king of the north) has been specified in the translation for clarity.
251. Daniel 11:30 sn 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).
252. Daniel 11:30 sn 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.
253. Daniel 11:30 tn Heb “show regard for.”
254. Daniel 11:31 tn Heb “arms.”
255. Daniel 11:31 tn Heb “the sanctuary, the fortress.”
256. Daniel 11:31 tn Heb “will give.”
257. Daniel 11:32 tn Or “corrupt.”
258. Daniel 11:32 tn Heb “acted wickedly toward.”
259. Daniel 11:32 tn 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.
260. Daniel 11:32 sn This is an allusion to the Maccabean revolt, which struggled to bring about Jewish independence in the second century b.c.
261. Daniel 11:33 tn Heb “the many.”
262. Daniel 11:33 tn Heb “stumble.”
263. Daniel 11:33 tn Or “by burning.”
264. Daniel 11:33 tn Heb “days.”
265. Daniel 11:36 sn 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.
266. Daniel 11:36 tn The words “the time of” are added in the translation for clarification.
267. Daniel 11:36 tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.
268. Daniel 11:37 tn Heb “consider.”
269. Daniel 11:37 tn Heb “[the one] desired by women.” The referent has been specified in the translation for clarity.
270. Daniel 11:39 tn Heb “act against.”
271. Daniel 11:39 tn Heb “with.”
272. Daniel 11:39 tn Or perhaps “for a reward.”
273. Daniel 11:40 tn Heb “engage in thrusting.”
274. Daniel 11:40 tn 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.
275. Daniel 11:40 tn Heb “many ships.”
276. Daniel 11:40 tn 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.
277. Daniel 11:40 tn Heb “and will overflow and pass over.”
278. Daniel 11:41 sn The beautiful land is a cryptic reference to the land of Israel.
279. Daniel 11:41 tn This can be understood as “many people” (cf. NRSV) or “many countries” (cf. NASB, NIV, NLT).
280. Daniel 11:41 tn Heb “be delivered from his hand.”
281. Daniel 11:42 tn Heb “hand.”
282. Daniel 11:43 tn Or “Nubians” (NIV, NCV); Heb “Cushites.”
283. Daniel 11:43 tn Heb “Libyans and Cushites [will be] at his footsteps.”
284. Daniel 11:45 sn Presumably seas refers to the Mediterranean Sea and the Dead Sea.
285. Daniel 12:1 tn Heb “stands over the sons of your people.”
286. Daniel 12:1 tn Heb “will stand up.”
287. Daniel 12:1 tn Or “from the beginning of a nation.”
288. Daniel 12:1 tn The words “whose names are” are added in the translation for stylistic reasons and for clarification.
289. Daniel 12:2 sn This verse is the only undisputed reference to a literal resurrection found in the Hebrew Bible.
290. Daniel 12:4 tn Or “will run back and forth”; KJV “shall run to and fro”; NIV “will go here and there”; CEV “will go everywhere.”sn Many will dash about is probably an allusion to Amos 8:12.
291. Daniel 12:5 tn Heb “one to this edge of the river and one to that edge of the river.”
292. Daniel 12:7 tn Or “to the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
293. Daniel 12:7 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”).
294. Daniel 12:8 tn Heb “my lord,” a title of polite address.
295. Daniel 12:11 tn Heb “to give.”
296. Daniel 12:13 tn The words “your way” are not in the Hebrew text but are implied.
297. Daniel 12:13 tc The LXX lacks “until the end.”
298. Daniel 12:13 tn The word “receive” is added in the translation for clarification.
299. Daniel 12:13 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.