Daniel 9:1--12:13
Konteks9:1 In the first year of Darius 1 son of Ahasuerus, 2 who was of Median descent and who had been 3 appointed king over the Babylonian 4 empire – 9:2 in the first year of his reign 5 I, Daniel, came to understand from the sacred books 6 that, according to the word of the LORD 7 disclosed to the prophet Jeremiah, the years for the fulfilling of the desolation of Jerusalem 8 were seventy in number. 9:3 So I turned my attention 9 to the Lord God 10 to implore him by prayer and requests, with fasting, sackcloth, and ashes. 11 9:4 I prayed to the LORD my God, confessing in this way:
“O Lord, 12 great and awesome God who is faithful to his covenant 13 with those who love him and keep his commandments, 9:5 we have sinned! We have done what is wrong and wicked; we have rebelled by turning away from your commandments and standards. 9:6 We have not paid attention to your servants the prophets, who spoke by your authority 14 to our kings, our leaders, and our ancestors, 15 and to all the inhabitants 16 of the land as well.
9:7 “You are righteous, 17 O Lord, but we are humiliated this day 18 – the people 19 of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you. 9:8 O LORD, we have been humiliated 20 – our kings, our leaders, and our ancestors – because we have sinned against you. 9:9 Yet the Lord our God is compassionate and forgiving, 21 even though we have rebelled against him. 9:10 We have not obeyed 22 the LORD our God by living according to 23 his laws 24 that he set before us through his servants the prophets.
9:11 “All Israel has broken 25 your law and turned away by not obeying you. 26 Therefore you have poured out on us the judgment solemnly threatened 27 in the law of Moses the servant of God, for we have sinned against you. 28 9:12 He has carried out his threats 29 against us and our rulers 30 who were over 31 us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven! 9:13 Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify 32 the LORD our God by turning back from our sin and by seeking wisdom 33 from your reliable moral standards. 34 9:14 The LORD was mindful of the calamity, and he brought it on us. For the LORD our God is just 35 in all he has done, 36 and we have not obeyed him. 37
9:15 “Now, O Lord our God, who brought your people out of the land of Egypt with great power 38 and made a name for yourself that is remembered to this day – we have sinned and behaved wickedly. 9:16 O Lord, according to all your justice, 39 please turn your raging anger 40 away from your city Jerusalem, your holy mountain. For due to our sins and the iniquities of our ancestors, Jerusalem and your people are mocked by all our neighbors.
9:17 “So now, our God, accept 41 the prayer and requests of your servant, and show favor to 42 your devastated sanctuary for your own sake. 43 9:18 Listen attentively, 44 my God, and hear! Open your eyes and look on our desolated ruins 45 and the city called by your name. 46 For it is not because of our own righteous deeds that we are praying to you, 47 but because your compassion is abundant. 9:19 O Lord, hear! O Lord, forgive! O Lord, pay attention, and act! Don’t delay, for your own sake, O my God! For your city and your people are called by your name.” 48
9:20 While I was still speaking and praying, confessing my sin and the sin of my people Israel and presenting my request before the LORD my God concerning his holy mountain 49 – 9:21 yes, while I was still praying, 50 the man Gabriel, whom I had seen previously 51 in a vision, was approaching me in my state of extreme weariness, 52 around the time of the evening offering. 9:22 He spoke with me, instructing me as follows: 53 “Daniel, I have now come to impart understanding to you. 9:23 At the beginning of your requests a message went out, and I have come to convey it to you, for you are of great value in God’s sight. 54 Therefore consider the message and understand the vision: 55
9:24 “Seventy weeks 56 have been determined
concerning your people and your holy city
to put an end to 57 rebellion,
to bring sin 58 to completion, 59
to atone for iniquity,
to bring in perpetual 60 righteousness,
to seal up 61 the prophetic vision, 62
and to anoint a most holy place. 63
9:25 So know and understand:
From the issuing of the command 64 to restore and rebuild
Jerusalem 65 until an anointed one, a prince arrives, 66
there will be a period of seven weeks 67 and sixty-two weeks.
It will again be built, 68 with plaza and moat,
but in distressful times.
9:26 Now after the sixty-two weeks,
an anointed one will be cut off and have nothing. 69
As for the city and the sanctuary,
the people of the coming prince will destroy 70 them.
But his end will come speedily 71 like a flood. 72
Until the end of the war that has been decreed
there will be destruction.
9:27 He will confirm a covenant with many for one week. 73
But in the middle of that week
he will bring sacrifices and offerings to a halt.
On the wing 74 of abominations will come 75 one who destroys,
until the decreed end is poured out on the one who destroys.”
10:1 76 In the third 77 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. 78 He understood the message and gained insight by the vision.
10:2 In those days I, Daniel, was mourning for three whole weeks. 79 10:3 I ate no choice food; no meat or wine came to my lips, 80 nor did I anoint myself with oil 81 until the end of those three weeks.
10:4 On the twenty-fourth day of the first month 82 I was beside the great river, the Tigris. 83 10:5 I looked up 84 and saw a 85 man 86 clothed in linen; 87 around his waist was a belt made of gold from Upaz. 88 10:6 His body resembled yellow jasper, 89 and his face had an appearance like lightning. His eyes were like blazing torches; 90 his arms and feet had the gleam of polished bronze. His voice 91 thundered forth like the sound of a large crowd.
10:7 Only I, Daniel, saw the vision; the men who were with me did not see it. 92 On the contrary, they were overcome with fright 93 and ran away to hide. 10:8 I alone was left to see this great vision. My strength drained from 94 me, and my vigor disappeared; 95 I was without energy. 96 10:9 I listened to his voice, 97 and as I did so 98 I fell into a trance-like sleep with my face to the ground. 10:10 Then 99 a hand touched me and set me on my hands and knees. 100 10:11 He said to me, “Daniel, you are of great value. 101 Understand the words that I am about to 102 speak to you. So stand up, 103 for I have now been sent to you.” When he said this 104 to me, I stood up shaking. 10:12 Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind 105 to understand and to humble yourself before your God, your words were heard. I have come in response to your words. 10:13 However, the prince of the kingdom of Persia was opposing me for twenty-one days. But 106 Michael, one of the leading princes, came to help me, because I was left there 107 with the kings of Persia. 10:14 Now I have come to help you understand what will happen to your people in the latter days, for the vision pertains to future days.”
10:15 While he was saying this to me, 108 I was flat on 109 the ground and unable to speak. 10:16 Then 110 one who appeared to be a human being 111 was touching my lips. I opened my mouth and started to speak, saying to the one who was standing before me, “Sir, 112 due to the vision, anxiety has gripped me and I have no strength. 10:17 How, sir, am I able to speak with you? 113 My strength is gone, 114 and I am breathless.” 10:18 Then the one who appeared to be a human being touched me again 115 and strengthened me. 10:19 He said to me, “Don’t be afraid, you who are valued. 116 Peace be to you! Be strong! Be really strong!” When he spoke to me, I was strengthened. I said, “Sir, you may speak now, 117 for you have given me strength.” 10:20 He said, “Do you know why I have come to you? 118 Now I am about to return to engage in battle with the prince of Persia. When I go, the prince of Greece is coming. 10:21 However, I will first tell you what is written in a dependable book. 119 (There is no one who strengthens me against these princes, 120 except Michael your 121 prince. 11:1 And in the first year of Darius the Mede, I 122 stood to strengthen him and to provide protection for him.) 11:2 Now I will tell you the truth.
“Three 123 more kings will arise for Persia. Then a fourth 124 king will be unusually rich, 125 more so than all who preceded him. When he has amassed power through his riches, he will stir up everyone against 126 the kingdom of Greece. 11:3 Then a powerful king 127 will arise, exercising great authority and doing as he pleases. 11:4 Shortly after his rise to power, 128 his kingdom will be broken up and distributed toward the four winds of the sky 129 – but not to his posterity or with the authority he exercised, for his kingdom will be uprooted and distributed to others besides these.
11:5 “Then the king of the south 130 and one of his subordinates 131 will grow strong. His subordinate 132 will resist 133 him and will rule a kingdom greater than his. 134 11:6 After some years have passed, they 135 will form an alliance. Then the daughter 136 of the king of the south will come to the king of the north to make an agreement, but she will not retain her power, 137 nor will he continue 138 in his strength. 139 She, together with the one who brought her, her child, 140 and her benefactor will all be delivered over at that time. 141
11:7 “There will arise in his 142 place one from her family line 143 who will come against their army and will enter the stronghold of the king of the north and will move against them successfully. 144 11:8 He will also take their gods into captivity to Egypt, along with their cast images and prized utensils of silver and gold. Then he will withdraw for some years from 145 the king of the north. 11:9 Then the king of the north 146 will advance against the empire of the king of the south, but will withdraw to his own land. 11:10 His sons 147 will wage war, mustering a large army which will advance like an overflowing river and carrying the battle all the way to the enemy’s 148 fortress. 149
11:11 “Then the king of the south 150 will be enraged and will march out to fight against the king of the north, who will also muster a large army, but that army will be delivered into his hand. 11:12 When the army is taken away, the king of the south will become arrogant. 151 He will be responsible for the death 152 of thousands and thousands of people, 153 but he will not continue to prevail. 11:13 For the king of the north will again muster an army, one larger than before. At the end of some years he will advance with a huge army and enormous supplies.
11:14 “In those times many will oppose 154 the king of the south. 155 Those who are violent 156 among your own people will rise up in confirmation of 157 the vision, but they will falter. 11:15 Then the king of the north will advance and will build siege mounds and capture a well-fortified city. 158 The forces of the south will not prevail, not even his finest contingents. 159 They will have no strength to prevail. 11:16 The one advancing against him will do as he pleases, and no one will be able to stand before him. He will prevail in the beautiful land, and its annihilation will be within his power. 160 11:17 His intention 161 will be to come with the strength of his entire kingdom, and he will form alliances. 162 He will give the king of the south 163 a daughter 164 in marriage in order to destroy the kingdom, but it will not turn out to his advantage. 11:18 Then he will turn his attention 165 to the coastal regions and will capture many of them. But a commander 166 will bring his shameful conduct to a halt; in addition, 167 he will make him pay for his shameful conduct. 168 11:19 He will then turn his attention to the fortresses of his own land, but he will stumble and fall, not to be found again. 11:20 There will arise after him 169 one 170 who will send out an exactor 171 of tribute to enhance the splendor of the kingdom, but after a few days he will be destroyed, 172 though not in anger or battle.
11:21 “Then there will arise in his place a despicable person 173 to whom the royal honor has not been rightfully conferred. He will come on the scene in a time of prosperity and will seize the kingdom through deceit. 11:22 Armies 174 will be suddenly 175 swept away in defeat 176 before him; both they and a covenant leader 177 will be destroyed. 178 11:23 After 179 entering into an alliance with him, he will behave treacherously; he will ascend to power with only a small force. 180 11:24 In a time of prosperity for the most productive areas of the province he will come and accomplish what neither his fathers nor their fathers accomplished. He will distribute loot, spoils, and property to his followers, and he will devise plans against fortified cities, but not for long. 181 11:25 He will rouse his strength and enthusiasm 182 against the king of the south 183 with a large army. The king of the south will wage war with a large and very powerful army, but he will not be able to prevail because of the plans devised against him. 11:26 Those who share the king’s fine food will attempt to destroy him, and his army will be swept away; 184 many will be killed in battle. 11:27 These two kings, their minds 185 filled with evil intentions, will trade 186 lies with one another at the same table. But it will not succeed, for there is still an end at the appointed time. 11:28 Then the king of the north 187 will return to his own land with much property. His mind will be set against the holy covenant. He will take action, and then return to his own land. 11:29 At an appointed time he will again invade the south, but this latter visit will not turn out the way the former one did. 11:30 The ships of Kittim 188 will come against him, leaving him disheartened. 189 He will turn back and direct his indignation against the holy covenant. He will return and honor 190 those who forsake the holy covenant. 11:31 His forces 191 will rise up and profane the fortified sanctuary, 192 stopping the daily sacrifice. In its place they will set up 193 the abomination that causes desolation. 11:32 Then with smooth words he will defile 194 those who have rejected 195 the covenant. But the people who are loyal to 196 their God will act valiantly. 197 11:33 These who are wise among the people will teach the masses. 198 However, they will fall 199 by the sword and by the flame, 200 and they will be imprisoned and plundered for some time. 201 11:34 When they stumble, they will be granted some help. But many will unite with them deceitfully. 11:35 Even some of the wise will stumble, resulting in their refinement, purification, and cleansing until the time of the end, for it is still for the appointed time.
11:36 “Then the king 202 will do as he pleases. He will exalt and magnify himself above every deity and he will utter presumptuous things against the God of gods. He will succeed until the time of 203 wrath is completed, for what has been decreed must occur. 204 11:37 He will not respect 205 the gods of his fathers – not even the god loved by women. 206 He will not respect any god; he will elevate himself above them all. 11:38 What he will honor is a god of fortresses – a god his fathers did not acknowledge he will honor with gold, silver, valuable stones, and treasured commodities. 11:39 He will attack 207 mighty fortresses, aided by 208 a foreign deity. To those who recognize him he will grant considerable honor. He will place them in authority over many people, and he will parcel out land for a price. 209
11:40 “At the time of the end the king of the south will attack 210 him. Then the king of the north will storm against him 211 with chariots, horsemen, and a large armada of ships. 212 He 213 will invade lands, passing through them like an overflowing river. 214 11:41 Then he will enter the beautiful land. 215 Many 216 will fall, but these will escape: 217 Edom, Moab, and the Ammonite leadership. 11:42 He will extend his power 218 against other lands; the land of Egypt will not escape. 11:43 He will have control over the hidden stores of gold and silver, as well as all the treasures of Egypt. Libyans and Ethiopians 219 will submit to him. 220 11:44 But reports will trouble him from the east and north, and he will set out in a tremendous rage to destroy and wipe out many. 11:45 He will pitch his royal tents between the seas 221 toward the beautiful holy mountain. But he will come to his end, with no one to help him.
12:1 “At that time Michael,
the great prince who watches over your people, 222
will arise. 223
There will be a time of distress
unlike any other from the nation’s beginning 224
up to that time.
But at that time your own people,
all those whose names are 225 found written in the book,
will escape.
12:2 Many of those who sleep
in the dusty ground will awake –
some to everlasting life,
and others to shame and everlasting abhorrence. 226
12:3 But the wise will shine
like the brightness of the heavenly expanse.
And those bringing many to righteousness
will be like the stars forever and ever.
12:4 “But you, Daniel, close up these words and seal the book until the time of the end. Many will dash about, 227 and knowledge will increase.”
12:5 I, Daniel, watched as two others stood there, one on each side of the river. 228 12:6 One said to the man clothed in linen who was above the waters of the river, “When will the end of these wondrous events occur?” 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 229 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 230 the holy people has been exhausted, all these things will be finished.”
12:8 I heard, but I did not understand. So I said, “Sir, 231 what will happen after these things?” 12:9 He said, “Go, Daniel. For these matters are closed and sealed until the time of the end. 12:10 Many will be purified, made clean, and refined, but the wicked will go on being wicked. None of the wicked will understand, though the wise will understand. 12:11 From the time that the daily sacrifice is removed and the abomination that causes desolation is set in place, 232 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 233 until the end. 234 You will rest and then at the end of the days you will arise to receive 235 what you have been allotted.” 236
[9:1] 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
[9:1] 2 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.”
[9:1] 3 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.
[9:1] 4 tn Heb “was made king over the kingdom of the Chaldeans.”
[9:2] 5 tc This phrase, repeated from v. 1, is absent in Theodotion.
[9:2] 6 tn The Hebrew text has “books”; the word “sacred” has been added in the translation to clarify that it is Scriptures that are referred to.
[9:2] 7 sn The tetragrammaton (the four Hebrew letters which constitute the divine Name, YHWH) appears eight times in this chapter, and nowhere else in the book of Daniel.
[9:2] 8 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:3] 10 tn The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (’adonay ha’elohim).
[9:3] 11 sn When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition.
[9:4] 12 tn The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (’adonay).
[9:4] 13 tn Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys.
[9:6] 14 tn Heb “in your name.” Another option is to translate, “as your representatives.”
[9:6] 15 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.
[9:7] 17 tn Heb “to you (belongs) righteousness.”
[9:7] 18 tn Heb “and to us (belongs) shame of face like this day.”
[9:8] 20 tn Heb “to us (belongs) shame of face.”
[9:9] 21 tn Heb “to the Lord our God (belong) compassion and forgiveness.”
[9:10] 22 tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).
[9:10] 23 tn Heb “to walk in.”
[9:10] 24 tc The LXX and Vulgate have the singular.
[9:11] 25 tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.
[9:11] 26 tn Heb “by not paying attention to your voice.”
[9:11] 27 tn Heb “the curse and the oath which 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.
[9:12] 29 tn Heb “he has fulfilled his word(s) which he spoke.”
[9:12] 30 tn Heb “our judges.”
[9:12] 31 tn Heb “who judged.”
[9:13] 32 tn Heb “we have not pacified the face of.”
[9:13] 33 tn Or “by gaining insight.”
[9:13] 34 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.
[9:14] 36 tn Heb “in all his deeds which he has done.”
[9:14] 37 tn Heb “we have not listened to his voice.”
[9:15] 38 tn Heb “with a powerful hand.”
[9:16] 39 tn Or “righteousness.”
[9:16] 40 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”).
[9:17] 41 tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.
[9:17] 42 tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.
[9:17] 43 tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.
[9:18] 44 tn Heb “turn your ear.”
[9:18] 45 tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.
[9:18] 46 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.
[9:18] 47 tn Heb “praying our supplications before you.”
[9:19] 48 tn Heb “for your name is called over your city and your people.” See the note on this expression in v 18.
[9:20] 49 tn Heb “the holy mountain of my God.”
[9:21] 50 tn Heb “speaking in prayer.”
[9:21] 51 tn Heb “in the beginning.”
[9:21] 52 tn The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficult. The issue is whether the verb derives from עוּף (’uf, “to fly”) or from יָעַף (ya’af, “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.
[9:22] 53 tn Heb “he instructed and spoke with me.” The expression is a verbal hendiadys.
[9:23] 54 tn Or “a precious treasure”; KJV “greatly beloved”; NASB, NIV “highly esteemed.”
[9:23] 55 tn This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”).
[9:24] 56 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 periods of seventy “sevens” of years, or a total of 490 years.
[9:24] 57 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.
[9:24] 58 tc The present translation reads the Qere (singular), rather than the Kethib (plural).
[9:24] 59 tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.
[9:24] 60 tn Or “everlasting.”
[9:24] 61 sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.
[9:24] 62 tn Heb “vision and prophecy.” The expression is a hendiadys.
[9:24] 63 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.
[9:25] 64 tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).
[9:25] 65 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:25] 66 tn The word “arrives” is added in the translation for clarification.
[9:25] 67 tn Heb “sevens” (also later in this line and in v. 26).
[9:25] 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.
[9:25] 68 tn Heb “it will return and be built.” The expression is a verbal hendiadys.
[9:26] 69 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.
[9:26] 70 tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”
[9:26] 71 tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.
[9:26] 72 sn Flood here is a metaphor for sudden destruction.
[9:27] 73 tn Heb “one seven” (also later in this line).
[9:27] 74 tn The referent of the Hebrew word כְּנַף (kÿnaf, “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.
[9:27] 75 tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.
[10:1] 76 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] 77 tc The LXX has “first.”
[10:1] sn Cyrus’ third year would have been ca. 536
[10:1] 78 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.
[10:2] 79 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.”
[10:3] 81 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.
[10:4] 82 sn The first month would be the month of Nisan, during which Passover was observed.
[10:4] 83 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.
[10:5] 84 tn Heb “I lifted up my eyes.”
[10:5] 85 tn Heb “one.” The Hebrew numerical adjective is used here like an English indefinite article.
[10:5] 86 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.
[10:5] 87 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.
[10:5] 88 tn The location of this place and even the exact form of the Hebrew name אוּפָז (’ufaz) are uncertain. Apparently it was a source for pure gold. (See Jer 10:9.) The Hebrew word פָז (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).
[10:6] 89 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.”
[10:6] 90 tn Heb “torches of fire.”
[10:6] 91 tn Heb “The sound of his words” (cf. v. 9).
[10:7] 92 tn Heb “the vision.”
[10:7] 93 tn Heb “great trembling fell on them.”
[10:8] 94 tn Heb “did not remain in.”
[10:8] 95 tn Heb “was changed upon me for ruin.”
[10:9] 97 tc Heb “I heard the sound of his words.” These words are absent in the LXX and the Syriac.
[10:9] 98 tn Heb “as I listened to the sound of his words.”
[10:10] 100 tc Theodotion lacks “and the palms of my hands.”
[10:10] tn Heb “on my knees and the palms of my hands.”
[10:11] 101 tn Or “a treasured person”; KJV “a man greatly beloved”; NASB “man of high esteem.”
[10:11] 102 tn The Hebrew participle is often used, as here, to refer to the imminent future.
[10:11] 103 tn Heb “stand upon your standing.”
[10:11] 104 tn Heb “spoke this word.”
[10:12] 105 tn Heb “gave your heart.”
[10:13] 106 tn Heb “and behold.”
[10:13] 107 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).
[10:15] 108 tn Heb “speaking to me according to these words.”
[10:15] 109 tn Heb “I placed my face toward.”
[10:16] 111 tc So most Hebrew
[10:16] 112 tn Heb “my lord,” here a title of polite address. Cf. v. 19.
[10:17] 113 tn Heb “How is the servant of this my lord able to speak with this my lord?”
[10:17] 114 tn Heb “does not stand.”
[10:18] 115 tn Heb “He added and touched me.” The construction is a verbal hendiadys.
[10:19] 116 tn Heb “treasured man.”
[10:19] 117 tn Heb “my lord may speak.”
[10:20] 118 sn The question is rhetorical, intended to encourage reflection on Daniel’s part.
[10:21] 119 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.
[10:21] 120 tn The word “princes” is supplied for clarity.
[10:21] 121 tn The pronoun is plural in Hebrew, suggesting that Michael is the angelic prince of Daniel and his people.
[11:1] 122 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.
[11:2] 123 sn Perhaps these three more kings are Cambyses (ca. 530-522
[11:2] 124 sn This fourth king is Xerxes I (ca. 486-465
[11:2] 125 tn Heb “rich with great riches.”
[11:2] 126 tn The text is difficult. The Hebrew has here אֶת (’et), the marker of a definite direct object. As it stands, this would suggest the meaning that “he will arouse everyone, that is, the kingdom of Greece.” The context, however, seems to suggest the idea that this Persian king will arouse in hostility against Greece the constituent elements of his own empire. This requires supplying the word “against,” which is not actually present in the Hebrew text.
[11:3] 127 sn The powerful king mentioned here is Alexander the Great (ca. 336-323
[11:4] 128 tn Heb “and when he stands.”
[11:4] 129 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[11:5] 130 sn The king of the south is Ptolemy I Soter (ca. 323-285
[11:5] 132 tn Heb “and he”; the referent (the subordinate prince mentioned in the previous clause) has been specified in the translation for clarity.
[11:5] 133 tn Heb “be strong against.”
[11:5] 134 tn Heb “greater than his kingdom.”
[11:6] 135 sn Here they refers to Ptolemy II Philadelphus (ca. 285-246
[11:6] 136 sn The daughter refers to Berenice, who was given in marriage to Antiochus II Theos.
[11:6] 137 tn Heb “the strength of the arm.”
[11:6] 138 tn Heb “stand.” So also in vv. 7, 8, 11, 13.
[11:6] 139 tn Heb “and his arm.” Some understand this to refer to the descendants of the king of the north.
[11:6] 140 tc The present translation reads יַלְדָּה (yaldah, “her child”) rather than the MT יֹלְדָהּ (yolÿdah, “the one who begot her”). Cf. Theodotion, the Syriac, and the Vulgate.
[11:6] 141 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
[11:7] 142 sn The reference is to the king of Egypt.
[11:7] 143 tn Heb “the stock of her roots.”
[11:7] sn The reference to one from her family line is probably to Berenice’s brother, Ptolemy III Euergetes (ca. 246-221
[11:7] 144 tn Heb “will deal with them and prevail.”
[11:8] 145 tn The Hebrew preposition מִן (min) is used here with the verb עָמַד (’amad, “to stand”). It probably has a sense of separation (“stand away from”), although it may also be understood in an adversative sense (“stand against”).
[11:9] 146 tn Heb “he”; the referent (the king of the north) has been specified in the translation for clarity.
[11:10] 147 sn The sons of Seleucus II Callinicus were Seleucus III Ceraunus (ca. 227-223
[11:10] 148 tn Heb “his”; the referent (the enemy of the king of the north) has been specified in the translation for clarity.
[11:10] 149 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.
[11:11] 150 sn This king of the south refers to Ptolemy IV Philopator (ca. 221-204
[11:12] 151 tn Heb “his heart will be lifted up.” The referent (the king of the south) has been specified in the translation for clarity.
[11:12] 152 tn Heb “cause to fall.”
[11:12] 153 tn Heb “of myriads.”
[11:14] 154 tn Heb “stand against.”
[11:14] 155 sn This was Ptolemy V Epiphanes (ca. 203-181
[11:14] 156 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.
[11:14] 157 tn Heb “to cause to stand.”
[11:15] 158 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.
[11:15] 159 tn Or “choice troops” (BDB 104 s.v. מִבְחָר), or “elite troops” (HALOT 542 s.v. מִבְחָר).
[11:17] 161 tn Heb “and he will set his face.” Cf. vv. 18, 19.
[11:17] 162 tc The present translation reads מֵישָׁרִים (mesharim, “alliances”) for the MT וִישָׁרִים (viysharim, “uprightness”).
[11:17] 163 tn Heb “him”; the referent (the king of the south) has been specified in the translation for clarity.
[11:17] 164 tn Heb “the daughter of the women.”
[11:17] sn The daughter refers to Cleopatra, the daughter of Antiochus, who was given in marriage to Ptolemy V.
[11:18] 165 tn Heb “his face.” See v. 19 as well.
[11:18] 166 sn The commander is probably the Roman commander, Lucius Cornelius Scipio.
[11:18] 167 tn The Hebrew here is difficult in that the negative בִּלְתִּי (biltiy, “not”) is used in an unusual way. The sense is not entirely clear.
[11:18] 168 tn Heb “his shameful conduct he will return to him.”
[11:20] 169 tn Heb “on his place.”
[11:20] 170 sn The one who will send out an exactor of tribute was Seleucus IV Philopator (ca. 187-176
[11:20] 171 sn Perhaps this exactor of tribute was Heliodorus (cf. 2 Maccabees 3).
[11:20] 172 tn Heb “broken” or “shattered.”
[11:21] 173 sn This despicable person to whom the royal honor has not been rightfully conferred is Antiochus IV Epiphanes (ca. 175-164
[11:22] 175 tc The present translation reads הִשָּׁטֹף (hishatof), Niphal infinitive absolute of שָׁטַף (shataf, “to overflow”), for the MT הַשֶּׁטֶף (hashetef, “flood”).
[11:22] 176 tn The words “in defeat” are added in the translation for clarification.
[11:22] 177 tn Heb “a prince of the covenant.”
[11:22] 178 tn Heb “broken” or “shattered.”
[11:23] 179 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).
[11:24] 181 tn Heb “and unto a time.”
[11:25] 183 sn This king of the south was Ptolemy Philometer (ca. 181-145
[11:26] 184 tc The present translation reads יִשָׁטֵף (yishatef, passive) rather than the MT יִשְׁטוֹף (yishtof, active).
[11:27] 185 tn Heb “heart.” So also in v. 28.
[11:28] 187 tn Heb “he”; the referent (the king of the north) has been specified in the translation for clarity.
[11:30] 188 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).
[11:30] 189 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.
[11:30] 190 tn Heb “show regard for.”
[11:31] 192 tn Heb “the sanctuary, the fortress.”
[11:31] 193 tn Heb “will give.”
[11:32] 195 tn Heb “acted wickedly toward.”
[11:32] 196 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.
[11:32] 197 sn This is an allusion to the Maccabean revolt, which struggled to bring about Jewish independence in the second century
[11:33] 198 tn Heb “the many.”
[11:33] 200 tn Or “by burning.”
[11:36] 202 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.
[11:36] 203 tn The words “the time of” are added in the translation for clarification.
[11:36] 204 tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.
[11:37] 205 tn Heb “consider.”
[11:37] 206 tn Heb “[the one] desired by women.” The referent has been specified in the translation for clarity.
[11:39] 207 tn Heb “act against.”
[11:39] 209 tn Or perhaps “for a reward.”
[11:40] 210 tn Heb “engage in thrusting.”
[11:40] 211 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.
[11:40] 212 tn Heb “many ships.”
[11:40] 213 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.
[11:40] 214 tn Heb “and will overflow and pass over.”
[11:41] 215 sn The beautiful land is a cryptic reference to the land of Israel.
[11:41] 216 tn This can be understood as “many people” (cf. NRSV) or “many countries” (cf. NASB, NIV, NLT).
[11:41] 217 tn Heb “be delivered from his hand.”
[11:43] 219 tn Or “Nubians” (NIV, NCV); Heb “Cushites.”
[11:43] 220 tn Heb “Libyans and Cushites [will be] at his footsteps.”
[11:45] 221 sn Presumably seas refers to the Mediterranean Sea and the Dead Sea.
[12:1] 222 tn Heb “stands over the sons of your people.”
[12:1] 223 tn Heb “will stand up.”
[12:1] 224 tn Or “from the beginning of a nation.”
[12:1] 225 tn The words “whose names are” are added in the translation for stylistic reasons and for clarification.
[12:2] 226 sn This verse is the only undisputed reference to a literal resurrection found in the Hebrew Bible.
[12:4] 227 tn Or “will run back and forth”; KJV “shall run to and fro”; NIV “will go here and there”; CEV “will go everywhere.”
[12:4] sn Many will dash about is probably an allusion to Amos 8:12.
[12:5] 228 tn Heb “one to this edge of the river and one to that edge of the river.”
[12:7] 229 tn Or “to the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[12:7] 230 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”).
[12:8] 231 tn Heb “my lord,” a title of polite address.
[12:13] 233 tn The words “your way” are not in the Hebrew text, but are implied.
[12:13] 234 tc The LXX lacks “until the end.”
[12:13] 235 tn The word “receive” is added in the translation for clarification.
[12:13] 236 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.
