Daniel 8
John Phillips · Citado em PreceptAustin
Daniel 8
Phillips writes that… The goat was a symbol of Macedonia. According to tradition, Caremus, the first Macedonian king, was directed by an oracle to take a goat for a guide and build a city. This he did, following a herd of goats to Edessa, which he made his capital, changing its name to Egaea (the goat city). When Alexander was thirteen, his father, Philip of Macedon, decided that the boy needed a first-class teacher, and he chose Aristotle. Aristotle believed that slavery was natural, that all barbarians (non-Greeks) were slaves by nature, and, consequently, that it was only right that Greeks should rule over barbarians. These view were heady stuff for the already ambitious Alexander. After the death of his father, Alexander's first task was to thrash into submission the independent Greek city-states—something he did with characteristic speed and thoroughness. Very early, he displayed an uncanny trait of always being able to discern the enemy's tactics in advance. His treatment of the recalcitrant city of Thebes warned others of his ruthlessness. When he finally took the city, he handed it over to wholesale butchery and debauchery and sold the survivors as slaves. The other Greek states rushed to make their peace with the terrible new king. (Exploring the Book of Daniel: An Expository Commentary) Coming from the west - While this direction might seem like an insignificant detail (no detail in Scripture is insignificant!), it once again demonstrates the inerrancy of God's fully inspired (plenary inspiration) Word, for the kingdom of Greece indeed lay directly to the west of Medo-Persia. Without touching the ground - Comparing this figurative description with the parallel description in Daniel 7:6 (like a leopard, which had on its back four wings of a bird), first indicates that the leopard symbolized Greece and second that they conquests of the ram by the goat would be rapid. Historically, Alexander the Great's Greek forces (much smaller in number than their Medo-Persian counterpart) was know for speed of their conquest (see note below by Miller) A conspicuous horn between his eyes - Again Daniel 8:21 states this is the first king of Greece, which historically was "Alexander the Great." NET Note on conspicuous horn - Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen. Miller explains that…Alexander was one of the great military strategists of history. He was born in 356BC, the son of a great conqueror in his own right, Philip of Macedon. Philip had united Greece with Macedonia and was planning to attack Persia when he was murdered. Alexander, educated under the famed Aristotle, was only twenty in 336BC when he succeeded his father as king. A year and a half later (334BC), he launched his attack against the Persians. In that same year Alexander won the Battle of the Granicus in Asia Minor, thereby bringing to an end the dominance of the Medo-Persian Empire. With his subsequent victories at Issus (333BC - see Battle of Issus) and Arbela (331BC - see Battle of Gaugamela or Arbela) the conquest of Medo-Persia was complete. Incredibly within only three years Alexander had conquered the entire Near East. (Miller, S. R. Vol. 18: Daniel. The New American Commentary Page 223. Nashville: Broadman & Holman Publishers - Borrow Miller's Shepherd's Notes on Daniel) Daniel 8:6 HE CAME UP TO THE RAM THAT HAD THE TWO HORNS, WHICH I HAD SEEN STANDING IN FRONT OF THE CANAL, AND RUSHED AT HIM IN HIS MIGHTY WRATH: BGT Daniel 8:6 καὶ ἦλθεν ἐπὶ τὸν κριὸν τὸν τὰ κέρατα ἔχοντα ὃν εἶδον ἑστῶτα πρὸς τῇ πύλῃ καὶ ἔδραμε πρὸς αὐτὸν ἐν θυμῷ ὀργῆς --- Daniel (TH) 8:6 καὶ ἦλθεν ἕως τοῦ κριοῦ τοῦ τὰ κέρατα ἔχοντος οὗ εἶδον ἑστῶτος ἐνώπιον τοῦ Ουβαλ καὶ ἔδραμεν πρὸς αὐτὸν ἐν ὁρμῇ τῆς ἰσχύος αὐτοῦ LXE Daniel 8:6 And he came to the ram that had the horns, which I had seen standing in front of the Ubal, and he ran at him with the violence of his strength. KJV Daniel 8:6 And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. NET Daniel 8:6 It came to the two-horned ram that I had seen standing beside the canal and rushed against it with raging strength. CSB Daniel 8:6 He came toward the two-horned ram I had seen standing beside the canal and rushed at him with savage fury. ESV Daniel 8:6 He came to the ram with the two horns, which I had seen standing on the bank of the canal, and he ran at him in his powerful wrath. NIV Daniel 8:6 He came toward the two-horned ram I had seen standing beside the canal and charged at him in great rage. NLT Daniel 8:6 headed toward the two-horned ram that I had seen standing beside the river, rushing at him in a rage. NRS Daniel 8:6 It came toward the ram with the two horns that I had seen standing beside the river, and it ran at it with savage force. NJB Daniel 8:6 It advanced on the two-horned ram, which I had seen standing in front of the gate, and charged at it in the full force of its fury. NAB Daniel 8:6 It approached the two-horned ram I had seen standing by the river, and rushed toward it with savage force. YLT Daniel 8:6 And it cometh unto the ram possessing the two horns, that I had seen standing before the stream, and runneth unto it in the fury of its power. GWN Daniel 8:6 The goat was coming toward the two-horned ram that I had seen standing beside the gate. It furiously ran at the ram. BBE Daniel 8:6 And he came to the two-horned sheep which I saw before the stream, rushing at him in the heat of his power. RSV Daniel 8:6 He came to the ram with the two horns, which I had seen standing on the bank of the river, and he ran at him in his mighty wrath. NKJ Daniel 8:6 Then he came to the ram that had two horns, which I had seen standing beside the river, and ran at him with furious power. ASV Daniel 8:6 And he came to the ram that had the two horns, which I saw standing before the river, and ran upon him in the fury of his power. DBY Daniel 8:6 And he came to the ram that had the two horns, which I had seen standing before the river, and ran upon him in the fury of his power. BHT Daniel 8:6 wayyäbö´ `ad-hä´aºyil Baº`al haqqüränaºyim ´ášer rä´îºtî `ömëd lipnê hä´ùbäl wayyäºroc ´ëläyw BaHámat KöHô NIRV Daniel 8:6 He came toward the ram that had the two horns. It was the ram I had seen standing beside the waterway. The goat was burning with anger. He charged at the ram. Daniel 8 Resources - multiple sermons and commentaries ALEXANDER RUSHES IN A RAGE AT MEDO-PERSIANS The ram that had the two horns - Medo-Persia Mighty wrath - NJB - "charged at it in the full force of its fury." NRSV = "it ran at it with savage force." NLT = "rushing at him in a rage." Notice that Da 8:7 adds that the goat was enraged at the ram. While this might not be easily interpreted in context, when one studies the historical relation between Greece and Medo-Persia, the meaning becomes clear. Alexander was enraged at the Medo-Persians for having attacked the Greeks at the Battle of Marathon (490 BC) (see also the Battle of Salamis in 480/481 BC). Daniel 8:7 I SAW HIM COME BESIDE THE RAM, AND HE WAS ENRAGED AT HIM; AND HE STRUCK THE RAM AND SHATTERED HIS TWO HORNS, AND THE RAM HAD NO STRENGTH TO WITHSTAND HIM. SO HE HURLED HIM TO THE GROUND AND TRAMPLED ON HIM, AND THERE WAS NONE TO RESCUE THE RAM FROM HIS POWER: BGT Daniel 8:7 καὶ εἶδον αὐτὸν προσάγοντα πρὸς τὸν κριόν καὶ ἐθυμώθη ἐπ᾽ αὐτὸν καὶ ἐπάταξε καὶ συνέτριψε τὰ δύο κέρατα αὐτοῦ καὶ οὐκέτι ἦν ἰσχὺς ἐν τῷ κριῷ στῆναι κατέναντι τοῦ τράγου καὶ ἐσπάραξεν αὐτὸν ἐπὶ τὴν γῆν καὶ συνέτριψεν αὐτόν καὶ οὐκ ἦν ὁ ῥυόμενος τὸν κριὸν ἀπὸ τοῦ τράγου --- Daniel (TH) 8:7 καὶ εἶδον αὐτὸν φθάνοντα ἕως τοῦ κριοῦ καὶ ἐξηγριάνθη πρὸς αὐτὸν καὶ ἔπαισεν τὸν κριὸν καὶ συνέτριψεν ἀμφότερα τὰ κέρατα αὐτοῦ καὶ οὐκ ἦν ἰσχὺς τῷ κριῷ τοῦ στῆναι ἐνώπιον αὐτοῦ καὶ ἔρριψεν αὐτὸν ἐπὶ τὴν γῆν καὶ συνεπάτησεν αὐτόν καὶ οὐκ ἦν ὁ ἐξαιρούμενος τὸν κριὸν ἐκ χειρὸς αὐτοῦ LXE Daniel 8:7 And I saw him coming up close to the ram, and he was furiously enraged against him, and he smote the ram, and broke both his horns: and there was no strength in the ram to stand before him, but he cast him on the ground, and trampled on him; and there was none that could deliver the ram out of his hand. KJV Daniel 8:7 And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. NET Daniel 8:7 I saw it approaching the ram. It went into a fit of rage against the ram and struck it and broke off its two horns. The ram had no ability to resist it. The goat hurled the ram to the ground and trampled it. No one could deliver the ram from its power. CSB Daniel 8:7 I saw him approaching the ram, and infuriated with him, he struck the ram, shattering his two horns, and the ram was not strong enough to stand against him. The goat threw him to the ground and trampled him, and there was no one to rescue the ram from his power. ESV Daniel 8:7 I saw him come close to the ram, and he was enraged against him and struck the ram and broke his two horns. And the ram had no power to stand before him, but he cast him down to the ground and trampled on him. And there was no one who could rescue the ram from his power. NIV Daniel 8:7 I saw him attack the ram furiously, striking the ram and shattering his two horns. The ram was powerless to stand against him; the goat knocked him to the ground and trampled on him, and none could rescue the ram from his power. NLT Daniel 8:7 The goat charged furiously at the ram and struck him, breaking off both his horns. Now the ram was helpless, and the goat knocked him down and trampled him. No one could rescue the ram from the goat's power. NRS Daniel 8:7 I saw it approaching the ram. It was enraged against it and struck the ram, breaking its two horns. The ram did not have power to withstand it; it threw the ram down to the ground and trampled upon it, and there was no one who could rescue the ram from its power. NJB Daniel 8:7 I saw it reach the ram; it was enraged with the ram and struck it, breaking both its horns, so that the ram was not strong enough to hold its ground; it threw it to the ground and trampled it underfoot; no one was there to rescue the ram. NAB Daniel 8:7 I saw it attack the ram with furious blows when they met, and break both its horns. It threw the ram, which had not the force to withstand it, to the ground, and trampled upon it; and no one could rescue it from its power. YLT Daniel 8:7 And I have seen it coming near the ram, and it becometh embittered at it, and smiteth the ram, and breaketh its two horns, and there hath been no power in the ram to stand before it, and it casteth it to the earth, and trampleth it down, and there hath been no deliverer to the ram out of its power. GWN Daniel 8:7 I saw it come closer to the ram. The goat was extremely angry with the ram, so it attacked the ram. It broke both of the ram's horns. The ram didn't have the strength to stand up against the goat. So the ram was thrown down on the ground and trampled. No one could rescue the ram from the goat's power. BBE Daniel 8:7 And I saw him come right up to the sheep, and he was moved with wrath against him, attacking the sheep so that his two horns were broken; and the sheep had not strength to keep his place before him, but was pushed down on the earth and crushed under his feet: and there was no one to get the sheep out of his power. RSV Daniel 8:7 I saw him come close to the ram, and he was enraged against him and struck the ram and broke his two horns; and the ram had no power to stand before him, but he cast him down to the ground and trampled upon him; and there was no one who could rescue the ram from his power. NKJ Daniel 8:7 And I saw him confronting the ram; he was moved with rage against him, attacked the ram, and broke his two horns. There was no power in the ram to withstand him, but he cast him down to the ground and trampled him; and there was no one that could deliver the ram from his hand. ASV Daniel 8:7 And I saw him come close unto the ram, and he was moved with anger against him, and smote the ram, and brake his two horns; and there was no power in the ram to stand before him; but he cast him down to the ground, and trampled upon him; and there was none that could deliver the ram out of his hand. DBY Daniel 8:7 And I saw him come close to the ram, and he was enraged with him, and smote the ram, and broke his two horns; and there was no power in the ram to stand before him; and he cast him down to the ground, and trampled upon him; and there was none that could deliver the ram out of his hand. BHT Daniel 8:7 ûrü´îtîw maGGîª` ´ëºcel hä´aºyil wayyitmarmar ´ëläyw wayyak ´et-hä´aºyil wayüšaBBër ´et-šTê qüränäyw wülö´-häºyâ köªH Bä´aºyil la`ámöd lüpänäyw wayyašlîkëºhû ´aºrcâ wa|yyirmüsëºhû wülö´-häyâ maccîl lä´aºyil miyyädô NIRV Daniel 8:7 I saw him attack the ram with mighty force. He struck the ram and broke his two horns. The ram didn't have the power to stand up against him. The goat knocked him to the ground and stomped on him. No one could save the ram from his power. RWB Daniel 8:7 And I saw him come close to the ram, and he was moved with anger against him, and smote the ram, and broke his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Enraged: Da 11:11 Had no strength: Lev 26:37 Jos 8:20 So he hurled: Da 7:7 there was none: Da 8:4 Daniel 8 Resources - multiple sermons and commentaries THE GOAT SHATTERS THE RAM Was enraged - I like the KJV rendering "moved with choler against him". Webster's 1828 gives us a picturesque definition of choler - By the superabundance of this fluid, anger was formerly supposed to be produced; or perhaps the opinion was that the bile caused the inflamed appearance of the face in anger. Hence, anger; wrath; irritation of the passions. In other words, Alexander's aggression toward Medo-Persia was more than just a power play. It was also strongly motivated by a sense of indignation that sought vindication over a hated foe. The ram had no strength to withstand him- Clearly the sovereign God had ordained that Greece was to supersede Medo-Persia at this time and no amount of human strength (size of armies, etc) could resist His sovereign will (cp God's decree against rebellious Israel in Lev 26:37) NET Note - 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 B.C.), Isus (333 B.C.), and Gaugemela (331 B.C.). There was none to rescue from his power - Same phrase in Daniel 8:4 (nor was there anyone to rescue from his power). Remember that when Daniel was given this vision in about 551BC, the third year of Belshazzar's rule (Da 8:1), Babylon was still the leading power in the world and Greece was only a coalition of city states, not even a unified country. If we allow ourselves to read this from Daniel's (time) perspective, we will not be "bored" by the "history" but excited by the God of history Who fulfills His prophetic word. In turn, we will grow in our assurance and trust that He will fulfill His word in our lives, for example the promise that… He who began a good work in you will perfect it until the day of Christ Jesus. (Php 1:6-note) Daniel 8:8 THEN THE MALE GOAT MAGNIFIED HIMSELF EXCEEDINGLY. BUT AS SOON AS HE WAS MIGHTY, THE LARGE HORN WAS BROKEN; AND IN ITS PLACE THERE CAME UP FOUR CONSPICUOUS HORNS TOWARD THE FOUR WINDS OF HEAVEN: BGT Daniel 8:8 καὶ ὁ τράγος τῶν αἰγῶν κατίσχυσε σφόδρα καὶ ὅτε κατίσχυσε συνετρίβη αὐτοῦ τὸ κέρας τὸ μέγα καὶ ἀνέβη ἕτερα τέσσαρα κέρατα κατόπισθεν αὐτοῦ εἰς τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῦ --- Daniel (TH) 8:8 καὶ ὁ τράγος τῶν αἰγῶν ἐμεγαλύνθη ἕως σφόδρα καὶ ἐν τῷ ἰσχῦσαι αὐτὸν συνετρίβη τὸ κέρας αὐτοῦ τὸ μέγα καὶ ἀνέβη κέρατα τέσσαρα ὑποκάτω αὐτοῦ εἰς τοὺς τέσσαρας ἀνέμους τοῦ οὐρανοῦ LXE Daniel 8:8 And the he-goat grew exceedingly great: and when he was strong, his great horn was broken; and four other horns rose up in its place toward the four winds of heaven. KJV Daniel 8:8 Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. NET Daniel 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 in its place, extending toward the four winds of the sky. CSB Daniel 8:8 Then the male goat became very great, but when he became powerful, the large horn was shattered. Four conspicuous horns came up in its place, pointing toward the four winds of heaven. ESV Daniel 8:8 Then the goat became exceedingly great, but when he was strong, the great horn was broken, and instead of it there came up four conspicuous horns toward the four winds of heaven. NIV Daniel 8:8 The goat became very great, but at the height of his power his large horn was broken off, and in its place four prominent horns grew up toward the four winds of heaven. NLT Daniel 8:8 The goat became very powerful. But at the height of his power, his large horn was broken off. In the large horn's place grew four prominent horns pointing in the four directions of the earth. NRS Daniel 8:8 Then the male goat grew exceedingly great; but at the height of its power, the great horn was broken, and in its place there came up four prominent horns toward the four winds of heaven. NJB Daniel 8:8 The he-goat then grew more powerful than ever; but at the height of its strength the great horn snapped, and in its place sprouted four majestic horns, pointing to the four winds of heaven. NAB Daniel 8:8 The he-goat became very powerful, but at the height of its power the great horn was shattered, and in its place came up four others, facing the four winds of heaven. YLT Daniel 8:8 'And the young he-goat hath exerted itself very much, and when it is strong, broken hath been the great horn; and come up doth a vision of four in its place, at the four winds of the heavens. GWN Daniel 8:8 The male goat became very important. But when the goat became powerful, his large horn broke off. In its place grew four horns. They corresponded to the four winds of heaven. BBE Daniel 8:8 And the he-goat became very great: and when he was strong, the great horn was broken, and in its place came up four other horns turned to the four winds of heaven. RSV Daniel 8:8 Then the he-goat magnified himself exceedingly; but when he was strong, the great horn was broken, and instead of it there came up four conspicuous horns toward the four winds of heaven. NKJ Daniel 8:8 Therefore the male goat grew very great; but when he became strong, the large horn was broken, and in place of it four notable ones came up toward the four winds of heaven. ASV Daniel 8:8 And the he-goat magnified himself exceedingly: and when he was strong, the great horn was broken; and instead of it there came up four notable horns toward the four winds of heaven. DBY Daniel 8:8 And the he-goat became exceeding great; but when he was become strong, the great horn was broken; and in its stead came up four notable ones toward the four winds of the heavens. Magnified: Dt 31:20 Esther 9:4 Jer 5:27 Eze 16:7 As soon as: Da 4:31 5:20 2Ch 26:16 Ps 82:6,7 Eze 28:9 The large horn: Da 8:22 7:6 11:4 toward: Da 7:2 Mt 24:31 Mk 13:27 Rev 7:1 Daniel 8 Resources - multiple sermons and commentaries NET Daniel 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 in its place, extending toward the four winds of the sky. Then - While "then" can mean "at that time" it also means immediately, soon afterward, next in order of time or place. Always be alert to this expression of time, especially in prophetic writings as it helps one establish the sequence of events. The male goat - Alexander the Great, the first king of Greece (Alexander the Great - Another brief Biography) Magnified himself (NET = acted even more arrogantly) - While one might interpret this as Alexander enlarging his kingdom by his rapid conquest, another interpretation is that he grew exceedingly in arrogance. In other words, he really began to believe he was "the Great" as he is so often referred to by secular historians. He forgot (or never even understood) the truth expressed in Daniel 7:6-note that "dominion was given to" him by God. For example, he was known to boast of his exploits and once complained that there were no more worlds to conquer. History records Alexander's assumption of the essence of "divinity", claiming to be a descendant of Zeus. His self magnification even caused him to require his troops to prostrate themselves before him in an act of obeisance (a movement of the body [bow] made as an act of reverence, respect or submission). It is little wonder that the next phrase states as soon as he was mighty, the large horn was broken. God is opposed to proud and "will tear down the house of the proud" (Pr 15:25) for "Everyone who is proud in heart is an abomination to the LORD. Assuredly, he will not be unpunished." (Pr 16:5) Indeed, as soon as he was mighty, the large horn was broken. Magnified (01431)(Hebrew gadal) generally means to become great or to grow. Thus gadal can refer to physical growth (as of people or living things) or of a "growth" of inanimate things (feelings = Job 2:13, authority). Gadal does not refer to being numerous, but to being great in size, importance etc. This verb frequently refers to divine greatness (2Sa 7:22, Ps 104:1-note, God's works = Ps 92:5-note, Messiah = Micah 5:4). In Ezekiel 38:23 the verb gadal is used of God Who declares I shall magnify (gadal) Myself, sanctify Myself (set Myself apart from the profane to the sacred), and make Myself known in the sight of many nations (~speaks of the Gentiles primarily); and they (the Gentiles) will know that I am the LORD."' (Ezekiel 38:23, cp Ps 35:27-note, Ps 40:16-note, Ps 70:4-note, 2Sa 7:26 = God's Name) By means of God's intervention in the future, at the time when Gog comes against the land of Israel (Ezek 38:18), the Holy One of Israel (This great name of God occurs 31x in NAS = 2 Ki 19:22 Ps 71:22 78:41 89:18 Isa 1:4 5:19 5:24 10:20 12:6 17:7 29:19 30:11 30:12 30:15 31:1 37:23 41:14 41:16 41:20 43:3 43:14 45:11 47:4 48:17 49:7 54:5 55:5 60:9 60:14 Jer 50:29 51:5) will clearly demonstrate to the Gentile nations that He is God and that there is no other. In another use gadal speaks of man exalting himself over God, Isaiah asking… Is the axe to boast itself over the one who chops with it? Is the saw to exalt (magnify = gadal) itself over the one who wields it? (Figuratively referring to a man who would seek to magnify himself) That would be like a club wielding those who lift it, Or like a rod lifting him who is not wood. (Isaiah 10:15) Finally, and most relevant to the future of Israel, gadal is used to describe the actions of the Antichrist at the time of the end, as he seeks to show himself omnipotent. Then the king (in context = the Antichrist) will do as he pleases, and he will exalt and magnify (gadal) himself above every god, and will speak monstrous things against the God of gods; and he will prosper until the indignation ( = Great Tribulation) is finished, for that which is decreed will be done (I.e., God is in control! God is sovereign! He says it, that settles it!). And he will show no regard for the gods of his fathers or for the desire of women, nor will he show regard for any other god; for he will magnify (gadal) himself above them all. (Daniel 11:36, 37) So when Daniel records that Alexander magnified himself, it appears to speak most directly to his self magnification. To be sure his genius as one of the world's greatest military strategists garnered a considerable "magnification" from both his friends and his foes, but this verse suggests an additional magnification, a selfish innate arrogance. In a sense, Alexander (as alluded to above), much like the Antichrist will do, attempted to put himself in the position of highest esteem among men, a position that ultimately belongs to God alone (cp 2Th 2:3, 4). And so we are not surprised that Alexander was quickly "cut down" in the prime of his power. God is steadfastly and forever arrayed against those who would be proud and seek the glory that belongs to Him alone (cp a "good prayer" for each of us = Ps 115:1-note). As believers, we do well to be reminded of this important truth, lest we stop up the supernatural life giving flow of His grace in our lives, even as described by James who states that God… gives a greater grace. Therefore it says, "GOD IS OPPOSED (antitasso in the present tense = God's continual attitude toward the self-sufficient individual. He continually sets Himself in array against our pride, even as an army goes out to array itself against a host in preparation for a battle! Woe!) TO THE PROUD (huperephanos from huper = over, above, + phaíno = shine = one who shines above or shows himself above his fellows. Pride is that basic sin from which all others issue), BUT GIVES (the present tense signifies God's giving is not just a one time gift but is a continual bestowal from an infinite Source, Christ Jesus = Jn 1:14 grace and truth, Jn 1:16 grace "piled upon" grace!) GRACE (charis = God’s generous favor to undeserving sinners and needy saints) TO THE HUMBLE (tapeinos = low, not high, not rising far from the ground and speaks of the creature's attitude of a "freedom from pride and arrogance" and maintenance of a proper "low" view of one's own importance = a lowliness of mind [in comparison to the Creator]. In Scripture, the humble are those who readily recognize their insufficiency and depend wholly on His sufficiency)." (James 4:6-note) Comment: So even as Alexander magnified himself, in effect setting himself against God Almighty (El Shaddai), God repaid his sin of pride "with the same coin", suddenly breaking "the Great" at the height of his power! A powerful lesson from history, to keep us all wary of the ever present danger of pride in its various disguises, sometimes subtle, sometimes readily apparent! Indeed we have previously encountered a prime example of God's steadfast opposition to the pride of the "great" Nebuchadnezzar, the "head of gold" (Da 2:38-note), Daniel recording that at the apex of his power… The king (Nebuchadnezzar) reflected and said, 'Is this not Babylon the great, which I myself (cp Alexander who "magnified himself") have built as a royal residence by the might of my power (look again at Da 2:38-note!) and for the glory of my majesty?' (Da 4:30) While the word was in the king's mouth, a voice came from heaven, saying King Nebuchadnezzar, to you it is declared: sovereignty has been removed from you (cp the removal of Alexander's sovereignty), and you will be driven away from mankind, and your dwelling place will be with the beasts of the field. You will be given grass to eat like cattle, and seven periods of time will pass over you, until you recognize that the Most High is ruler over the realm of mankind, and bestows it on whomever He wishes. Immediately the word concerning Nebuchadnezzar was fulfilled; and he was driven away from mankind and began eating grass like cattle, and his body was drenched with the dew of heaven, until his hair had grown like eagles' feathers and his nails like birds' claws. (Da 4:30, 31, 32, 33) FOUR CONSPICUOUS HORNS Four conspicuous horns - This is an incredibly specific and, from the world's viewpoint, very unusual prophecy. When most rulers die, they have prepared an heir, but not so with Alexander (in vain he designated a future son by the Persian princess Roxana as his successor), whose untimely death at age 33 (some commentaries record age 32) accounts for his failure to prepare a proper heir. NET Note - 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. Instead, just as God had predicted through Daniel in 551BC, four of Alexander's generals (called the Diadochi which is the Greek word = "successors") eventually divided up his kingdom after an initial period of (some 20 years) of infighting. And so again we see how Scripture helps us interpret Scripture (See one Key to Accurate Interpretation - Comparing Scripture with Scripture) and explain the earlier vision of… one, like a leopard, which had on its back four wings of a bird; the beast also had four heads, and dominion was given to it. (Daniel 7:6-note) Comment: The four wings is a picture of the speed with which the "leopard" (Alexander's forces) was able to move and conquer, while the four heads clearly correspond to the four conspicuous horns, the four successors to Alexander's divided empire. FOUR WINDS OF HEAVEN Grecian Empire: Four divisions The map above (click to enlarge) shows Alexander's empire demarcated by the red lines. After Alexander died abruptly at age 32, the kingdom was eventually divided between 4 of his generals as follows: (1) South - Ptolemy (green portion south of Israel - Egypt) (2) East - Seleucus (yellow portion north of Israel -Syria, Babylonia, East toward India) (3) North - Lysimachus (purple - Thrace, Bithynia) (4) West - Cassander (pink - Macedonia) As the scene unfolds in exquisite detail in the parallel passages in Daniel 11 (see notes), the kingdoms of Ptolemy and Seleucus take center stage in the drama, while the kingdoms of Lysimachus and Cassander vanish off the scene of history. Why the focus on only two of the four divisions? Because the Biblical drama centers on the two kingdoms which most directly affect/impact Israel, the "apple of God's eye" (Dt 32:10KJV) which was situated geographically between the the Ptolemaic and Seleucid kingdoms. W A Criswell makes this comment on Daniel 8:8… No more remarkable or accurate prediction could ever be imagined than this detailed analysis of the Grecian Empire. John Walvoord sums up this great passage noting that "Expositors, both liberal and conservative, have interpreted this verse as representing the untimely death of Alexander and the division of his empire into four major sections. Alexander, who had conquered more of the world than any previous ruler, was not able to conquer himself. Partly due to a strenuous exertion, his dissipated life, and a raging fever, Alexander died in a drunken debauch at Babylon, not yet thirty-three years of age. His death left a great conquest without an effective single leader, and it took about twenty years for the empire to be successfully divided." (Daniel 8 The Vision Of The Ram And The Goat) KOINE GREEK AND THE FULNESS OF TIME As an aside, one of the effects of Alexander's conquest of the "whole earth" (Da 8:5) was that God used him to spread the Greek culture to all the lands he conquered. One of the most important elements was the spread of the Koine Greek language, or the common dialect of the Greeks, which became the commercial "lingua franca" (the common language) of the whole earth. Even more importantly from a theological perspective, Koine Greek became the language which the Hebrew scholars used to translate the Hebrew text of the Old Testament into Greek, thus making it accessible to all the known world, but especially to the Jews who had become more proficient in Greek than in the ancient Hebrew. The Koine Greek continued to be the important language in the time of Jesus and in fact was the language in which the New Testament was written. In short, the sovereign God of the universe had made certain that Koine Greek was the leading language of the entire known world so that all the world could potentially read about His redemptive plan for mankind, which helps one understand Paul's phrase in Galatians 4… But when the fulness of the time came (God's appointed time = the "perfect time" in history), God sent forth His Son, born of a woman, born under the Law, in order that He might redeem those who were under the Law, that we might receive the adoption as sons. (Gal 4:4,5) Comment: When God had prepared the language (Koine Greek) in which the Gospel of Jesus Christ would be recorded and had also prepared the roads (Roman system of roads interconnected major metropolitan areas) on which His missionaries would travel to spread the Gospel, then He had brought about the fulness of time and it was then time to send His Son Who would live out the plan of redemption that would be written down in Koine Greek. What an awesome, loving God we are privileged to know and serve. He desires that all come to know Him and He saw to it that the infrastructure was in place to at least make that possible for both kings and paupers throughout the ancient world. John MacArthur has these additional comments on the "fulness of time" - The fulness of time refers to the completion of the period of preparation in God’s sovereign timetable of redemption. When the law had fully accomplished its purpose of showing man his utter sinfulness and inability to live up to God’s perfect standard of righteousness, God ushered in a new era of redemption. When He sent forth His Son, He provided the righteousness for man that man could not provide for himself. When Jesus was born, everything was right for the coming of the Messiah. First of all, the time was right religiously. During the Babylonian captivity, Israel once and for all forsook the idolatry into which she had so often fallen. Despite their many other sins and failures, including the national rejection of their own Messiah, no significant number of Jews has ever again turned to idolatry. Also during the Exile, Jews developed synagogues, which they used as places of worship, as schools, and as courts. In addition to that, they at last had the completed Old Testament, assembled by Ezra and others after the return from Babylon. Those features facilitated the proclaiming of the Messiah’s gospel among the people of Israel. Second, the time was right culturally. Christians who propagated the Gospel during the first several centuries had a common language (Ed: Koine Greek) with those to whom they witnessed and with whom they worshiped. Alexander the Great had thoroughly established Greek culture and language throughout the known world, and these continued their dominating influence long after Rome succeeded Greece as world ruler. Third, the time was right politically. Rome had instituted the Pax Romana (Roman peace), which provided economic and political stability. The apostles and other early preachers and teachers could travel freely and safely throughout the empire and could do so on the magnificent system of roads built by the Romans. Each of those factors was in some unique way a key to the spread of the gospel. God’s timing was perfect (Ed: Beloved, isn't it always!). (MacArthur, J. Galatians. Chicago: Moody Press) Daniel 8:9 OUT OF ONE OF THEM CAME FORTH A RATHER SMALL HORN WHICH GREW EXCEEDINGLY GREAT TOWARD THE SOUTH, TOWARD THE EAST, AND TOWARD THE BEAUTIFUL LAND: BGT Daniel 8:9 καὶ ἐξ ἑνὸς αὐτῶν ἀνεφύη κέρας ἰσχυρὸν ἓν καὶ κατίσχυσε καὶ ἐπάταξεν ἐπὶ μεσημβρίαν καὶ ἐπ᾽ ἀνατολὰς καὶ ἐπὶ βορρᾶν --- Daniel (TH) 8:9 καὶ ἐκ τοῦ ἑνὸς αὐτῶν ἐξῆλθεν κέρας ἓν ἰσχυρὸν καὶ ἐμεγαλύνθη περισσῶς πρὸς τὸν νότον καὶ πρὸς ἀνατολὴν καὶ πρὸς τὴν δύναμιν LXE Daniel 8:9 And out of one of them came forth one strong horn, and it grew very great toward the south, and toward the host: KJV Daniel 8:9 And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. NET Daniel 8:9 From one of them came a small horn. But it grew to be very big, toward the south and the east and toward the beautiful land. CSB Daniel 8:9 From one of them a little horn emerged and grew extensively toward the south and the east and toward the beautiful land. ESV Daniel 8:9 Out of one of them came a little horn, which grew exceedingly great toward the south, toward the east, and toward the glorious land. NIV Daniel 8:9 Out of one of them came another horn, which started small but grew in power to the south and to the east and toward the Beautiful Land. NLT Daniel 8:9 Then from one of the prominent horns came a small horn whose power grew very great. It extended toward the south and the east and toward the glorious land of Israel. NRS Daniel 8:9 Out of one of them came another horn, a little one, which grew exceedingly great toward the south, toward the east, and toward the beautiful land. NJB Daniel 8:9 From one of these, the small one, sprang a horn which grew to great size towards south and east and towards the Land of Splendour. NAB Daniel 8:9 Out of one of them came a little horn which kept growing toward the south, the east, and the glorious country. YLT Daniel 8:9 And from the one of them come forth hath a little horn, and it exerteth itself greatly toward the south, and toward the east, and toward the beauteous land; GWN Daniel 8:9 Out of one of the horns came a small horn. It gained power over the south, the east, and the beautiful land. BBE Daniel 8:9 And out of one of them came another horn, a little one, which became very great, stretching to the south and to the east and to the beautiful land. RSV Daniel 8:9 Out of one of them came forth a little horn, which grew exceedingly great toward the south, toward the east, and toward the glorious land. NKJ Daniel 8:9 And out of one of them came a little horn which grew exceedingly great toward the south, toward the east, and toward the Glorious Land. ASV Daniel 8:9 And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the glorious land. DBY Daniel 8:9 And out of one of them came forth a little horn, which became exceeding great, toward the south, and toward the east, and toward the beauty of the earth. BHT Daniel 8:9 ûmin-hä´aHat mëhem yäcä´ qe|ren-´aHat miccü`îrâ waTTigDal-yeºter ´el-hanneºgeb wü´el-hammizräH wü´el-hacceºbî NIRV Daniel 8:9 Out of one of the four horns came another horn. It started small but became more and more powerful. It grew to the south and to the east and toward the beautiful land of Israel. Came: Da 8:23,24 7:8,20, 21, 22, 23, 24, 25, 26 Da 11:21,25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35 Beautiful: Da 11:16,41,45 Ps 48:2 105:24 Jer 3:19 Eze 20:6,15 Zec 7:14 Daniel 8 Resources - multiple sermons and commentaries THE RATHER SMALL HORN KJV - And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Out of one of them - Comparing the contextual description of the rather small horn (Da 8:10-14, 23-25) with the historical record, the one of them is a reference to the Seleucid kingdom centered in Syria (Aram in the OT). The ESV and KJV translations of "a little horn" could easily lead one to misinterpret this passage. A rather small horn (Literally = "a horn from a small one") (hereafter abbreviated "RSH") ("Small horn" = NET) - Remembering that horn when used figuratively (as here) usually symbolizes the exercise of power or might, who is the small horn? While not mentioned by name in Daniel 8, the historical record leaves little doubt that this person is the eighth ruler of the Seleucid dynasty, Map of Seleucid Empire) He assumed divine epithets, which no other Hellenistic king had done, such as Theos Epiphanes (Greek = God Manifest) and after his defeat of Egypt, Nikephoros (Greek = mean "Bearer of Victory"). But his often eccentric behavior, capricious actions and even insanity led some of his contemporaries to call him Epimanes ("The Mad One"), a word play off of his title Epiphanes. (Wikipedia) Small - It is interesting that the Hebrew word for small (tsaiyr) not only means "little" but also conveys the sense of that which is insignificant (cp 1Sa 9:21 = Saul's claim to be "the least" - Would it be that he had remained humble! Cp the use in Ps 119:141 where the psalmist describes himself as "small [insignificant] and despised"). Not surprising this noun tsaiyr was used to describe the last born ("small" in age - e.g., "younger" in Ge 19:31, Ge 29:26, Ge 43:33), for this birth order in the Hebrew culture was the least significant in terms of privilege. Bethlehem was described as too "little (~insignificant) to be among the clans of Judah" (Micah 5:2). And so the use of small (tsaiyr) in the description of Antiochus indicates that he would have an insignificant beginning. The RSH is clearly not the Little Horn (LH) (aka, the future Antichrist) of Daniel 7:8 as indicated by comparing the two entities in the following table. In view of these clear distinctions between the RSH and the LH, it is very surprising to see some generally excellent (literal, conservative) commentators like Henry Morris make statements like This "little horn" is evidently the same as the "little horn" of Daniel 7:8, the Beast of the end-times, also known as the Antichrist. (Morris,
Daniel 8
Phillips comments that the "host of heaven" is a poetical description of God's chosen people; "the stars" are prominent individuals among them. (Ibid) Trampled - This Hebrew word means to tread upon, as when one presses on object (or person) with the foot upon an object, which gives the picture that the object stamped on is conquered, harmed or even killed, all of which were historically fulfilled in Antiochus Epiphanes' treatment of the Jews in God's Beautiful land! Daniel 8:11 IT EVEN MAGNIFIED ITSELF TO BE EQUAL WITH THE COMMANDER OF THE HOST; AND IT REMOVED THE REGULAR SACRIFICE FROM HIM, AND THE PLACE OF HIS SANCTUARY WAS THROWN DOWN: BGT Daniel 8:11 ἕως ὁ ἀρχιστράτηγος ῥύσεται τὴν αἰχμαλωσίαν καὶ δι᾽ αὐτὸν τὰ ὄρη τὰ ἀπ᾽ αἰῶνος ἐρράχθη καὶ ἐξήρθη ὁ τόπος αὐτῶν καὶ θυσία καὶ ἔθηκεν αὐτὴν ἕως χαμαὶ ἐπὶ τὴν γῆν καὶ εὐωδώθη καὶ ἐγενήθη καὶ τὸ ἅγιον ἐρημωθήσεται --- Daniel (TH) 8:11 καὶ ἕως οὗ ὁ ἀρχιστράτηγος ῥύσηται τὴν αἰχμαλωσίαν καὶ δι᾽ αὐτὸν θυσία ἐρράχθη καὶ ἐγενήθη καὶ κατευοδώθη αὐτῷ καὶ τὸ ἅγιον ἐρημωθήσεται LXE Daniel 8:11 And this shall be until the chief captain shall have delivered the captivity: and by reason of him the sacrifice was disturbed, and he prospered; and the holy place shall be made desolate. KJV Daniel 8:11 Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. NET Daniel 8:11 It also acted arrogantly against the Prince of the army, from whom the daily sacrifice was removed and whose sanctuary was thrown down. CSB Daniel 8:11 It made itself great, even up to the Prince of the host; it removed His daily sacrifice and overthrew the place of His sanctuary. ESV Daniel 8:11 It became great, even as great as the Prince of the host. And the regular burnt offering was taken away from him, and the place of his sanctuary was overthrown. NIV Daniel 8:11 It set itself up to be as great as the Prince of the host; it took away the daily sacrifice from him, and the place of his sanctuary was brought low. NLT Daniel 8:11 It even challenged the Commander of heaven's army by canceling the daily sacrifices offered to him and by destroying his Temple. NRS Daniel 8:11 Even against the prince of the host it acted arrogantly; it took the regular burnt offering away from him and overthrew the place of his sanctuary. NJB Daniel 8:11 It even challenged the power of the Prince of the army; it abolished the perpetual sacrifice and overthrew the foundation of his sanctuary, NAB Daniel 8:11 It boasted even against the prince of the host, from whom it removed the daily sacrifice, and whose sanctuary it cast down, YLT Daniel 8:11 And unto the prince of the host it exerteth itself, and by it taken away hath been the continual sacrifice, and thrown down the base of his sanctuary. GWN Daniel 8:11 Then it attacked the commander of the army so that it took the daily burnt offering from him and wrecked his holy place. BBE Daniel 8:11 It made itself great, even as great as the lord of the army; and by it the regular burned offering was taken away, and the place overturned and the holy place made waste. RSV Daniel 8:11 It magnified itself, even up to the Prince of the host; and the continual burnt offering was taken away from him, and the place of his sanctuary was overthrown. NKJ Daniel 8:11 He even exalted himself as high as the Prince of the host; and by him the daily sacrifices were taken away, and the place of His sanctuary was cast down. ASV Daniel 8:11 Yea, it magnified itself, even to the prince of the host; and it took away from him the continual burnt-offering, and the place of his sanctuary was cast down. DBY Daniel 8:11 (And he magnified himself even to the prince of the host, and from him the continual sacrifice was taken away, and the place of his sanctuary was cast down. BHT Daniel 8:11 wü`ad Sa|r-haccäbä´ higDîl ûmimmeºnnû (hërîm) [hûram] haTTämîd wühušlak mükôn miqDäšô NIRV Daniel 8:11 It set itself up to be as great as God. He is the Prince of the heavenly army. It took the daily sacrifices away from him. And his temple in Jerusalem was brought low. Magnified: Da 8:25 5:23 2Ki 19:22,23 2Ch 32:15-22 Isa 37:23,29 Jer 48:26,42, Compare the Antichrist - Da 7:25, 11:36, 2Th 2:4 Rev 13:5, 6, 7 Commander of the host: Jos 5:14,15 Heb 2:10 Rev 17:14 19:13-16 Regular sacrifice: Da 8:12 11:31 12:11 Ex 29:38-42 Nu 28:3 Eze 46:14 Daniel 8 Resources - multiple sermons and commentaries Magnified… equal with the Commander - In essence Antiochus made himself equal with God, a pre-figuring of the even more evil future persecutor of the Jews, the Little Horn (the Antichrist - see Da 7:21, Da 7:25, Rev 12:6, Rev 12:14, Rev 13:7) who will oppose and exalt "himself above every so-called god or object of worship… displaying himself as being God." (2Thes 2:3, 4). The Disciple's Study Bible note on God's sovereignty as related to this verse reminds us that "Human monarchs may establish famous empires through treachery, intrigue, and evil; but their success will be temporary. No one can oppose God and escape punishment. Only God rules forever. Commander of the host (KJV = Prince) - While one could use this passage to support the premise that host signifies angels (host can also mean armies - as the angelic armies of heaven), it could also indicate the God of the Jews, an interpretation I feel fits better with the immediate context. Although some notes suggest this might be an angel (like Michael - see NET notes), the fact that the regular sacrifice is removed from Him, leaves little doubt that this is clearly a divine title. NET Note - The prince of the army may refer to God (cf. “whose sanctuary” later in the verse) or to the angel Michael (cf. Da 12:1) Notice that some versions like the NLT render this phrase in such a way as to clearly favor the interpretation of hosts as heavenly rather than earthly ("Commander of heaven's army"). This is another reason the serious student of Scripture should assiduously avoid paraphrased versions! Removed the regular sacrifice from Him - In context this refers to the cessation of the sacrifices that were offered to God in the Temple in Jerusalem. As discussed below, Antiochus replaced the Biblical sacrifices to God with sacrifices to idols, including sacrifice of an unclean animal a pig in God's Sanctuary! The apocryphal book First Maccabees records a number of acts during the ruthless reign of the Rather Small Horn and focuses especially on his evil actions against the Jews… Then the king (the RSH, Antiochus IV Epiphanes) wrote to his whole kingdom that all should be one people, each abandoning his particular customs. All the Gentiles conformed to the command of the king, and many Israelites were in favor of his religion (Ed: Idolatry); they sacrificed to idols and profaned the Sabbath (Ed: Cp "the transgression of the hosts" Da 8:12 referring to faithless Jews). The king sent messengers with letters to Jerusalem and to the cities of Judah, ordering them to follow customs foreign to their land; to prohibit holocausts (Ed: hol = whole + kaustos = burnt > whole burnt offerings - makes one ponder the horrible Nazi holocaust!), sacrifices, and libations in the sanctuary, to profane the Sabbaths and feast days, to desecrate the sanctuary and the sacred ministers, to build pagan altars and temples and shrines, to sacrifice swine and unclean animals, to leave their sons uncircumcised, and to let themselves be defiled with every kind of impurity and abomination, so that they might forget the law and change all their observances. Whoever refused to act according to the command of the king should be put to death. Such were the orders he published throughout his kingdom. He appointed inspectors over all the people, and he ordered the cities of Judah to offer sacrifices, each city in turn (Ed: Sacrifices to idols not to the Living God). Many of the people, those who abandoned the law (Ed: Jews who abandoned the Law of God), joined them and committed evil in the land. Israel (Ed: Those who would not capitulate to Antiochus' godless decrees) was driven into hiding, wherever places of refuge could be found. On the fifteenth day of the month Chislev, in the year one hundred and forty-five, the king (Antiochus) erected the horrible abomination upon the altar of holocausts, and in the surrounding cities of Judah they built pagan altars. They also burnt incense at the doors of houses and in the streets. Any scrolls of the law which they found they tore up and burnt. (Ed: Antiochus tried to rid the land of Israel of the Word of God!) Whoever was found with a scroll of the covenant, and whoever observed the law, was condemned to death by royal decree. So they used their power against Israel, against those who were caught, each month, in the cities. On the twenty-fifth day of each month they sacrificed on the altar erected over the altar of holocausts. Women who had had their children circumcised were put to death, in keeping with the decree, with the babies hung from their necks; their families also and those who had circumcised them were killed. But many in Israel were determined and resolved in their hearts not to eat anything unclean; they preferred to die rather than to be defiled with unclean food or to profane the holy covenant; and they did die. Terrible affliction was upon Israel. (1 Mac 1:41-63) The place of His sanctuary - The Temple of God in Jerusalem. Was thrown down - "Thrown down" does not mean that the temple was destroyed but that it was defiled by the abominations of Antiochus Epiphanes. The Septuagint (LXX) translation supports this interpretation rendering this verse "the holy place shall be made desolate." On December 15, 168 BC, the desecration of the Temple reached an ultimate low, when Antiochus apparently sacrificed a pig on an altar in the Temple. He then forced the Jewish priests to swallow its flesh, made a broth of it, and sprinkled the entire Temple with the abominable broth. He carried off the golden candlesticks, table of shewbread, altar of incense, various other vessels, and destroyed the sacred books of the Law. A large image of the Roman "god" Jupiter (Greek counterpart = Zeus), the so-called "king of the gods", was erected in the Holy of Holies. The horrified Jews referred to these despicable actions as "the abomination of desolation" (see description of Antiochus abomination in Da 11:31). In carrying out these despicable acts against God's Temple and God's people, he gave a "preview of coming attractions" to be fulfilled in the end of time when the Antichrist commits the ultimate abomination of desolation (cp Da 9:27, Mt 24:15, 2Th 2:3,4). First Maccabees records that after his first conquest in Egypt, Antiochus IV Epiphanes… returned and went up to Israel and to Jerusalem with a strong force. He insolently invaded the sanctuary and took away the golden altar, the lampstand for the light with all its fixtures, the offering table, the cups and the bowls, the golden censers, the curtain, the crowns, and the golden ornament on the facade of the temple. He stripped off everything, and took away the gold and silver and the precious vessels; he also took all the hidden treasures he could find. (1Macc 1:20, 21, 22, 23, cp 1 Macc 4:48) Daniel 8:12 AND ON ACCOUNT OF TRANSGRESSION THE HOST WILL BE GIVEN OVER TO THE HORN ALONG WITH THE REGULAR SACRIFICE; AND IT WILL FLING TRUTH TO THE GROUND AND PERFORM ITS WILL AND PROSPER: BGT Daniel 8:12 καὶ ἐγενήθησαν ἐπὶ τῇ θυσίᾳ αἱ ἁμαρτίαι καὶ ἐρρίφη χαμαὶ ἡ δικαιοσύνη καὶ ἐποίησε καὶ εὐωδώθη --- Daniel (TH) 8:12 καὶ ἐδόθη ἐπὶ τὴν θυσίαν ἁμαρτία καὶ ἐρρίφη χαμαὶ ἡ δικαιοσύνη καὶ ἐποίησεν καὶ εὐοδώθη LXE Daniel 8:12 And a sin-offering was given for the sacrifice, and righteousness was cast down to the ground; and it practised, and prospered. KJV Daniel 8:12 And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered. NET Daniel 8:12 The army was given over, along with the daily sacrifice, in the course of his sinful rebellion. It hurled truth to the ground and enjoyed success. CSB Daniel 8:12 Because of rebellion, a host, together with the daily sacrifice, will be given over. The horn will throw truth to the ground and will be successful in whatever it does. ESV Daniel 8:12 And a host will be given over to it together with the regular burnt offering because of transgression, and it will throw truth to the ground, and it will act and prosper. NIV Daniel 8:12 Because of rebellion, the host of the saints and the daily sacrifice were given over to it. It prospered in everything it did, and truth was thrown to the ground. NLT Daniel 8:12 The army of heaven was restrained from responding to this rebellion. So the daily sacrifice was halted, and truth was overthrown. The horn succeeded in everything it did. NRS Daniel 8:12 Because of wickedness, the host was given over to it together with the regular burnt offering; it cast truth to the ground, and kept prospering in what it did. NJB Daniel 8:12 and the army too; over the sacrifice it installed iniquity and flung truth to the ground; the horn was active and successful. NAB Daniel 8:12 as well as the host, while sin replaced the daily sacrifice. It cast truth to the ground, and was succeeding in its undertaking. YLT Daniel 8:12 And the host is given up, with the continual sacrifice, through transgression, and it throweth down truth to the earth, and it hath worked, and prospered. GWN Daniel 8:12 In its rebelliousness it was given an army to put a stop to the daily burnt offering. It threw truth on the ground. The horn was successful in everything it did. BBE Daniel 8:12 ... against the regular burned offering; and ... crushed down to the earth, and it did its pleasure and things went well for it. RSV Daniel 8:12 And the host was given over to it together with the continual burnt offering through transgression; and truth was cast down to the ground, and the horn acted and prospered. NKJ Daniel 8:12 Because of transgression, an army was given over to the horn to oppose the daily sacrifices; and he cast truth down to the ground. He did all this and prospered. ASV Daniel 8:12 And the host was given over to it together with the continual burnt-offering through transgression; and it cast down truth to the ground, and it did its pleasure and prospered. DBY Daniel 8:12 And a time of trial was appointed unto the continual sacrifice by reason of transgression.) And it cast down the truth to the ground; and it practised and prospered. BHT Daniel 8:12 wücäbä´ Tinnätën `al-haTTämîd Büp亚a` wütašlëk ´émet ´aºrcâ wü`äStâ wühiclîºHâ NIRV Daniel 8:12 Because many of God's people refused to obey him, they were handed over to the horn. The daily sacrifices were also given over to it. It was successful no matter what it did. And the true worship of God was thrown down to the ground. RWB Daniel 8:12 And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it continued, and prospered. WEB Daniel 8:12 And a host was given {him} against the daily {sacrifice} by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Fling truth: Ps 119:43,142 Isa 59:14 2Th 2:10-12 Perform its will: Da 8:4 11:28,36 1Sa 23:9 Job 12:6 Jer 12:1 Rev 13:11-17 Daniel 8 Resources - multiple sermons and commentaries Transgression the host - NET - in the course of his sinful rebellion." The sins of the Jews against God and His covenant would result in God giving them over to the RSH, Antiochus IV Epiphanes. First Maccabees records events that are very compatible with the transgression of the Jews… In those days there appeared in Israel men who were breakers of the law (see note above), and they seduced many people, saying: “Let us go and make an alliance with the Gentiles all around us; since we separated from them, many evils have come upon us.” The proposal was agreeable; some from among the people promptly went to the king (Antiochus IV Epiphanes), and he authorized them to introduce the way of living of the Gentiles. Thereupon they built a gymnasium in Jerusalem according to the Gentile custom. They covered over the mark of their circumcision and abandoned the holy covenant; they allied themselves with the Gentiles and sold themselves to wrongdoing… 43 and many Israelites were in favor of his religion; they sacrificed to idols and profaned the Sabbath. (1 Mac 1:11, 12, 13, 14, 15, 43). NET Note - 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. It (RSH) will fling truth to the ground - Antiochus forbade the reading of the Old Testament scriptures, going so far as to execute those who broke his decree (see preceding quotation from 1Maccabees 1:44, 45, 46, 47, 48, 49). NET Note - Truth here probably refers to the Torah. According to 1 Macc 1:56, Antiochus initiated destruction of the sacred books of the Jews. Will prosper (06743)(see salah below) is from a root which means to accomplish satisfactorily what is intended. ) is from a root which means to accomplish satisfactorily what is intended. (salach/salah - also used in Da 8:24, 25) The idea is that Antiochus IV Epiphanes will accomplish satisfactorily what he intends (evil!). Generally this word expresses the idea of a successful venture, as contrasted with failure. Note however that just as with the Antichrist (who has only 1260 days to "prosper" - see Rev 13:5), God allows Antiochus Epiphanes only 2300 days. His "dark" day in the sun will come to an end because God is in control and has set limits on his evil actions against the Jews. As alluded to earlier many of the aspects of the evil reign of Antiochus IV Epiphanes are but a foreshadowing of similar aspects of the reign of terror of the Antichrist. And so we note that Daniel 11 describes the fact that the Antichrist will prosper… Then the king (Antichrist) will do as he pleases, and he will exalt and magnify himself above every god (2Th 2:4), and will speak monstrous things against the God of gods (Rev 13:6, Da 7:7, Da 7:25); and he will prosper (salach/salah) until the indignation is finished, for that which is decreed will be done. (Da 11:36) Comment: The indignation in this context refers to the 3.5 year period of the Great Tribulation. The Antichrist will be allowed by the Most High God (and empowered by Satan - Rev 13:2, 2Thes 2:9) to "prosper" for 1260 days and no more, for then he will come to destruction (Da 7:11, Da 7:26, Da 11:45, 2Thes 2:8, 9, Rev 17:8, Rev 17:11) (even as Antiochus Epiphanes comes to destruction without human agency - Da 8:25). Daniel 8:13 THEN I HEARD A HOLY ONE SPEAKING, AND ANOTHER HOLY ONE SAID TO THAT PARTICULAR ONE WHO WAS SPEAKING, "HOW LONG WILL THE VISION ABOUT THE REGULAR SACRIFICE APPLY, WHILE THE TRANSGRESSION CAUSES HORROR, SO AS TO ALLOW BOTH THE HOLY PLACE AND THE HOST TO BE TRAMPLED?: BGT Daniel 8:13 καὶ ἤκουον ἑτέρου ἁγίου λαλοῦντος καὶ εἶπεν ὁ ἕτερος τῷ φελμουνι τῷ λαλοῦντι ἕως τίνος τὸ ὅραμα στήσεται καὶ ἡ θυσία ἡ ἀρθεῖσα καὶ ἡ ἁμαρτία ἐρημώσεως ἡ δοθεῖσα καὶ τὰ ἅγια ἐρημωθήσεται εἰς καταπάτημα --- Daniel (TH) 8:13 καὶ ἤκουσα ἑνὸς ἁγίου λαλοῦντος καὶ εἶπεν εἷς ἅγιος τῷ φελμουνι τῷ λαλοῦντι ἕως πότε ἡ ὅρασις στήσεται ἡ θυσία ἡ ἀρθεῖσα καὶ ἡ ἁμαρτία ἐρημώσεως ἡ δοθεῖσα καὶ τὸ ἅγιον καὶ ἡ δύναμις συμπατηθήσεται LXE Daniel 8:13 And I heard one saint speaking, and a saint said to a certain one speaking, How long shall the vision continue, even the removal of the sacrifice, and the bringing in of the sin of desolation; and how long shall the sanctuary and host be trampled? KJV Daniel 8:13 Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? NET Daniel 8:13 Then I heard a holy one 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?" CSB Daniel 8:13 Then I heard a holy one speaking, and another holy one said to the speaker, "How long will the events of this vision last-- the daily sacrifice, the rebellion that makes desolate, and the giving over of the sanctuary and of the host to be trampled?" ESV Daniel 8:13 Then I heard a holy one speaking, and another holy one said to the one who spoke, "For how long is the vision concerning the regular burnt offering, the transgression that makes desolate, and the giving over of the sanctuary and host to be trampled underfoot?" NIV Daniel 8:13 Then I heard a holy one speaking, and another holy one said to him, "How long will it take for the vision to be fulfilled--the vision concerning the daily sacrifice, the rebellion that causes desolation, and the surrender of the sanctuary and of the host that will be trampled underfoot?" NLT Daniel 8:13 Then I heard two holy ones talking to each other. One of them asked, "How long will the events of this vision last? How long will the rebellion that causes desecration stop the daily sacrifices? How long will the Temple and heaven's army be trampled on?" NRS Daniel 8:13 Then I heard a holy one speaking, and another holy one said to the one that spoke, "For how long is this vision concerning the regular burnt offering, the transgression that makes desolate, and the giving over of the sanctuary and host to be trampled?" NJB Daniel 8:13 I heard a holy one speaking, and another holy one say to the speaker, 'How long is this vision to be -- of perpetual sacrifice, of horrifying iniquity, of sanctuary and army trampled underfoot?' NAB Daniel 8:13 I heard a holy one speaking, and another said to whichever one it was that spoke, "How long shall the events of this vision last concerning the daily sacrifice, the desolating sin which is placed there, the sanctuary, and the trampled host?" YLT Daniel 8:13 'And I hear a certain holy one speaking, and a certain holy one saith to the wonderful numberer who is speaking: Till when is the vision of the continual sacrifice, and of the transgression, an astonishment, to make both sanctuary and host a treading down? GWN Daniel 8:13 Then I heard a holy one speaking. Another holy one said to the one who was speaking, "How long will the things in this vision-the daily burnt offering, the destructive rebellion, the surrender of the holy place, and the trampling of the army-take place?" BBE Daniel 8:13 Then there came to my ears the voice of a holy one talking; and another holy one said to that certain one who was talking, How long will the vision be while the regular burned offering is taken away, and the unclean thing causing fear is put up, and the holy place crushed under foot? RSV Daniel 8:13 Then I heard a holy one speaking; and another holy one said to the one that spoke, "For how long is the vision concerning the continual burnt offering, the transgression that makes desolate, and the giving over of the sanctuary and host to be trampled under foot?" NKJ Daniel 8:13 Then I heard a holy one speaking; and another holy one said to that certain one who was speaking, "How long will the vision be, concerning the daily sacrifices and the transgression of desolation, the giving of both the sanctuary and the host to be trampled under foot?" ASV Daniel 8:13 Then I heard a holy one speaking; and another holy one said unto that certain one who spake, How long shall be the vision concerning the continual burnt-offering, and the transgression that maketh desolate, to give both the sanctuary and the host to be trodden under foot? DBY Daniel 8:13 And I heard one saint speaking, and another saint said unto that one who spoke, How long shall be the vision of the continual sacrifice and of the transgression that maketh desolate, to give both the sanctuary and the host to be trodden down under foot? BHT Daniel 8:13 wä´ešmü`â ´e|Häd-qädôš müdaBBër wayyö´mer ´eHäd qädôš laPPa|lmônî ha|müdaBBër `ad-mätay heHäzôn haTTämîd wühaPPeºša` šömëm Tët wüqöºdeš wücäbä´ mirmäs Holy one: Da 4:13 7:16 12:5,6 De 33:2 Zec 1:9-12,19 2:3,4 14:5 1Th 3:13 1Pe 1:12 Jude 1:14 How long: Da 12:6 Ps 74:9 79:5 Isa 6:11 Rev 6:10 Daniel 8 Resources - multiple sermons and commentaries TRANSGRESSION THAT MAKES DESOLATE Then - Marker of sequence. I heard a holy one (cp Da 4:13) - While the text does not define the identity of the holy ones who are speaking with one another, most interpreters agree that these probably are angelic beings. What is amazing is that the angels are interested in human events, seeking to know when the desecration of God's Temple (the holy place) and His saints, the Jews, would be freed from the evil effects of Antiochus IV Epiphanes. How long will the vision about the regular sacrifice apply - This question refers to the sacrifices in the Holy Temple which were not occurring because the Temple would be defiled by Antiochus. Daniel 11:31 is a parallel passage - "“And forces from him (Antiochus IV Epiphanes) will arise, desecrate the sanctuary fortress, and do away with the regular sacrifice. And they will set up the abomination of desolation." The transgression causes horror (transgression that makes desolate = ESV, rebellion that causes desolation = NIV) - Here the transgression appear to refer to the desecration of the holy place brought about by Antiochus. Antiochus IV Epiphanes, who has been labeled the "Antichrist of the Old Testament", caused an altar to be set up in the Jewish Temple and on this altar he placed an idolatrous image of Zeus (cf 2Macc 6:2). In addition, he turned the priest's chambers into brothels, creating the "abomination that causes desolation". In other words, the Temple was desolate to pious Jews because of the desecration of the altar which destroyed its true purpose. They had no desire to worship in such a polluted environment and thus the Temple was deprived of Jewish worshippers. Just so will the Antichrist establish an abomination in the sanctuary, a demonic counterfeit worship (Da 9:27-note; Da 12:11-note). Even more blatantly defiant of God, the Antichrist will command worship of himself and his image! (2Th 2:3,4, Rev 13:14-note, Rev 13:15-note) God will allow this gross evil because He is using this devilish man to fulfill His purging and purifying purpose in the nation of Israel. While the infinitely good and holy God does not cause evil, in His infinite wisdom and omnipotence is able to bring good out of what others mean for evil. (cf Ge 50:20, Ro 8:28-note) Transgression (06588)(pesha') means rebellion or revolt against authority (rising up in clear defiance of authority), guilt (incurred by transgressing). Pesha' is derived from a root describing the breach of relationship between two parties (civil or religious). The idea of this noun is that the individual makes a willful choice to reject God's authority and hence to deviate from the path of godly living. Defection from God's standard. Pesha' is “a stepping aside from the (correct) path" and speaks of commission of willful sin. Which of us has not been guilty of pesha'? What was the transgression? Whatever it was it allowed the Temple and the Jews to be trampled down. Horror (desolation)(08074) (shamen/samen) describes desolation caused by some great disaster, usually a result of divine judgment. In the present context the judgment is being meted out by Antiochus Epiphanes but God is sovereign even over the desolation of judgment. Shamem/samem - Used 7v in Daniel - Da 8:13, 27; Da 9:18, 26, Da 9:27; Da 11:31; Da 12:11 The host - The Jews. Trampled (04823)(mirmas) is a masculine noun which describes something that is tread upon, trampled down, stepped on, destroyed: a vineyard (Isa. 5:5); a field (Isa. 7:25; Ezek. 34:19 used figuratively to refer to what God's flock [Israel] has trampled on); the Jewish people are "trampled" with acts of judgments (Isa. 10:6; 28:18; Mic. 7:10, Da 8:13 where Septuagint -Lxx uses Greek noun katapatema = trampling). Mirmas translated - trample(1), trample down(1), trampled(1), trampled down(1), trampled ground(1), trampling(1), tread down(1), what you tread down(1). Mirmas - 7v - Isa 5:5; 7:25; 10:6; 28:18; Ezek 34:19; Dan 8:13; Mic 7:10 Daniel 8:14 HE SAID TO ME, "FOR 2,300 EVENINGS AND MORNINGS; THEN THE HOLY PLACE WILL BE PROPERLY RESTORED: BGT Daniel 8:14 καὶ εἶπεν αὐτῷ ἕως ἑσπέρας καὶ πρωὶ ἡμέραι δισχίλιαι τριακόσιαι καὶ καθαρισθήσεται τὸ ἅγιον --- Daniel (TH) 8:14 καὶ εἶπεν αὐτῷ ἕως ἑσπέρας καὶ πρωὶ ἡμέραι δισχίλιαι καὶ τριακόσιαι καὶ καθαρισθήσεται τὸ ἅγιον LXE Daniel 8:14 And he said to him, Evening and morning there shall be two thousand and four hundred days; and then the sanctuary shall be cleansed. KJV Daniel 8:14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. NET Daniel 8:14 He said to me, "To 2,300 evenings and mornings; then the sanctuary will be put right again." CSB Daniel 8:14 He said to me, "For 2,300 evenings and mornings; then the sanctuary will be restored." ESV Daniel 8:14 And he said to me, "For 2,300 evenings and mornings. Then the sanctuary shall be restored to its rightful state." NIV Daniel 8:14 He said to me, "It will take 2,300 evenings and mornings; then the sanctuary will be reconsecrated." NLT Daniel 8:14 The other replied, "It will take 2,300 evenings and mornings; then the Temple will be made right again." NRS Daniel 8:14 And he answered him, "For two thousand three hundred evenings and mornings; then the sanctuary shall be restored to its rightful state." NJB Daniel 8:14 The first replied, 'Until two thousand three hundred evenings and mornings have gone by: then the sanctuary will have its rights restored.' NAB Daniel 8:14 He answered him, "For two thousand three hundred evenings and mornings; then the sanctuary shall be purified." YLT Daniel 8:14 And he saith unto me, Till evening -- morning two thousand and three hundred, then is the holy place declared right. GWN Daniel 8:14 He told me, "For 2,300 evenings and mornings. Then the holy place will be made acceptable to God." BBE Daniel 8:14 And he said to him, For two thousand, three hundred evenings and mornings; then the holy place will be made clean. RSV Daniel 8:14 And he said to him, "For two thousand and three hundred evenings and mornings; then the sanctuary shall be restored to its rightful state." NKJ Daniel 8:14 And he said to me, "For two thousand three hundred days; then the sanctuary shall be cleansed." ASV Daniel 8:14 And he said unto me, Unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed. DBY Daniel 8:14 And he said unto me, Until two thousand and three hundred evenings and mornings: then shall the sanctuary be vindicated. BHT Daniel 8:14 wayyöº´mer ´ëlay `ad `eºreb Böºqer ´alPaºyim ûšülöš më´ôt wünicDaq qöºdeš NIRV Daniel 8:14 One of the holy angels said to me, "It will take 2,300 evenings and mornings. Then the temple will be made holy again." Other prophetic time phrases but all referring to different events than the present verse: Da 7:25 12:7,11 Rev 11:2,3 12:14 13:5 = all relate in some way to Daniel's Seventieth Week) Daniel 8 Resources - multiple sermons and commentaries He said to me - The holy one turns to Daniel and gives the pronouncement. 2,300 evenings and mornings (See similar time phrase in Ge 1:5) - Daniel could take some comfort from knowing that there would be an end to the desecration of the holy place. If these are 2300 literal days as most commentators interpret this phrase, these horrid events would persists for over 6 years (6 years and 20 days)! This could hardly be a reference to the Great Tribulation which will last for 1260 days, 42 months, 3.5 years or "time, times, half a time." However the event Daniel describes in the past history of Israel certainly could foreshadow the future time of horrible persecution of Israel by the Antichrist (Rev 12:6-note, Rev 12:14-note). NET Note - 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 B.C. The Jewish celebration of Hanukkah each year commemorates this victory. Rich Cathers notes that "William Miller thought this meant 2300 years, and starting from 457BC figured that Christ would return in 1843. When it didn't happen, he recalculated and said it would happen in 1844. When that didn't happen, a lady named Ellen G. White came along and said that Jesus really did come in 1844 but only those on the inside knew about it and this was the start of the Seventh Day Adventists. Will be properly restored - The Hebrew verb here is tsadaq which in the Niphal (passive) literally means to be made righteous. Young's Literal renders it "then is the holy place declared right". The idea seems to be that the Temple that had been defiled by the actions of Antiochus was made ceremonially right (righteous). The Septuagint uses the verb katharizo (word study) which can be translated "the sanctuary shall be cleansed" (cp the statement in 1 Macc 4:48). The Jews celebrate the cleansing of the Temple in December 25, 164BC with the Feast of Hanukkah, also known as the Feast of the Dedication (John 10:22) or the Festival of Lights (see 1Macc 4:56). Donald Campbell records the following interesting quote - A persecutor of the Jews in Russia asked a Jew what he thought the outcome would be if the wave of persecutions continued. The Jew answered, ‘The result will be a feast! Pharaoh tried to destroy the Jews, but the result was the Passover (Ex 12:11, 21, 26, 27, Lev 23:5). Haman attempted to destroy the Jews, but the result was the Feast of Purim (Wikipedia) (Esther 9:26, 27, 28, 29, 30, 31, 32). Antiochus Epiphanes tried to destroy the Jews, but the result was the Feast of Dedication (Jn 10:22). (Borrow Daniel, decoder of dreams - well written, practical, recommended) Daniel 8:15 WHEN I, DANIEL, HAD SEEN THE VISION, I SOUGHT TO UNDERSTAND IT; AND BEHOLD, STANDING BEFORE ME WAS ONE WHO LOOKED LIKE A MAN: BGT Daniel 8:15 καὶ ἐγένετο ἐν τῷ θεωρεῖν με ἐγὼ Δανιηλ τὸ ὅραμα ἐζήτουν διανοηθῆναι καὶ ἰδοὺ ἔστη κατεναντίον μου ὡς ὅρασις ἀνθρώπου --- Daniel (TH) 8:15 καὶ ἐγένετο ἐν τῷ ἰδεῖν με ἐγὼ Δανιηλ τὴν ὅρασιν καὶ ἐζήτουν σύνεσιν καὶ ἰδοὺ ἔστη ἐνώπιον ἐμοῦ ὡς ὅρασις ἀνδρός LXE Daniel 8:15 And it came to pass, as I, even I Daniel, saw the vision, and sought to understand it, that, behold, there stood before me as the appearance of a man. KJV Daniel 8:15 And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. NET Daniel 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. CSB Daniel 8:15 While I, Daniel, was watching the vision and trying to understand it, there stood before me someone who appeared to be a man. ESV Daniel 8:15 When I, Daniel, had seen the vision, I sought to understand it. And behold, there stood before me one having the appearance of a man. NIV Daniel 8:15 While I, Daniel, was watching the vision and trying to understand it, there before me stood one who looked like a man. NLT Daniel 8:15 As I, Daniel, was trying to understand the meaning of this vision, someone who looked like a man stood in front of me. NRS Daniel 8:15 When I, Daniel, had seen the vision, I tried to understand it. Then someone appeared standing before me, having the appearance of a man, NJB Daniel 8:15 As I, Daniel, gazed at the vision and tried to understand it, I saw someone standing in front of me who looked like a man. NAB Daniel 8:15 While I, Daniel, sought the meaning of the vision I had seen, a manlike figure stood before me, YLT Daniel 8:15 'And it cometh to pass in my seeing -- I, Daniel -- the vision, that I require understanding, and lo, standing over-against me is as the appearance of a mighty one. GWN Daniel 8:15 Now as I, Daniel, watched the vision and tried to understand it, I saw someone who looked like a man standing in front of me. BBE Daniel 8:15 And it came about that when I, Daniel, had seen this vision, I had a desire for the sense of it to be unfolded; and I saw one before me in the form of a man. RSV Daniel 8:15 When I, Daniel, had seen the vision, I sought to understand it; and behold, there stood before me one having the appearance of a man. NKJ Daniel 8:15 Then it happened, when I, Daniel, had seen the vision and was seeking the meaning, that suddenly there stood before me one having the appearance of a man. ASV Daniel 8:15 And it came to pass, when I, even I Daniel, had seen the vision, that I sought to understand it; and, behold, there stood before me as the appearance of a man. DBY Daniel 8:15 And it came to pass, when I Daniel had seen the vision, I sought for the understanding of it, and behold, there stood before me as the appearance of a man. BHT Daniel 8:15 wayühî Bir´ötî ´ánî däniyyë´l ´et-heHäzôn wä´ábaqšâ bînâ wühinnË `ömëd lünegDî Kümar´Ë-gäºber NIRV Daniel 8:15 I was watching the vision. And I was trying to understand it. Then I saw someone who looked like a man. Understand: Da 7:16-19 12:8 Mt 13:36 24:15 Mk 4:12 13:14 1Pe 1:10,11 Rev 13:18 Like a man: Da 10:5,16 Jos 5:14 Isa 9:6 Eze 1:26-28 Mt 24:30 Rev 1:13 Daniel 8 Resources - multiple sermons and commentaries DANIEL SEEKS AN INTERPRETATION One who looked like a man - The angel Gabriel (Da 8:16), the first angel named in Scripture and one of only two named (good) angels (Satan a fallen angel is of course named), the other being the archangel Michael (cp Da 10:13, 21) Daniel 8:16 AND I HEARD THE VOICE OF A MAN BETWEEN THE BANKS OF ULAI, AND HE CALLED OUT AND SAID, "GABRIEL, GIVE THIS MAN AN UNDERSTANDING OF THE VISION: BGT Daniel 8:16 καὶ ἤκουσα φωνὴν ἀνθρώπου ἀνὰ μέσον τοῦ Ουλαι καὶ ἐκάλεσε καὶ εἶπεν Γαβριηλ συνέτισον ἐκεῖνον τὴν ὅρασιν καὶ ἀναβοήσας εἶπεν ὁ ἄνθρωπος ἐπὶ τὸ πρόσταγμα ἐκεῖνο ἡ ὅρασις --- Daniel (TH) 8:16 καὶ ἤκουσα φωνὴν ἀνδρὸς ἀνὰ μέσον τοῦ Ουβαλ καὶ ἐκάλεσεν καὶ εἶπεν Γαβριηλ συνέτισον ἐκεῖνον τὴν ὅρασιν LXE Daniel 8:16 And I heard the voice of a man between the banks of the Ubal; and he called, and said, Gabriel, cause that man to understand the vision. KJV Daniel 8:16 And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. NET Daniel 8:16 Then I heard a human voice coming from between the banks of the Ulai. It called out, "Gabriel, enable this person to understand the vision." CSB Daniel 8:16 I heard a human voice calling from the middle of the Ulai: "Gabriel, explain the vision to this man." ESV Daniel 8:16 And I heard a man's voice between the banks of the Ulai, and it called, "Gabriel, make this man understand the vision." NIV Daniel 8:16 And I heard a man's voice from the Ulai calling, "Gabriel, tell this man the meaning of the vision." NLT Daniel 8:16 And I heard a human voice calling out from the Ulai River, "Gabriel, tell this man the meaning of his vision." NRS Daniel 8:16 and I heard a human voice by the Ulai, calling, "Gabriel, help this man understand the vision." NJB Daniel 8:16 I heard a human voice cry over the Ulai, 'Gabriel, tell him the meaning of the vision!' NAB Daniel 8:16 and on the Ulai I heard a human voice that cried out, "Gabriel, explain the vision to this man." YLT Daniel 8:16 And I hear a voice of man between the banks of Ulai, and he calleth and saith: Gabriel, cause this one to understand the appearance. GWN Daniel 8:16 I heard a man in Ulai Gate call loudly, "Gabriel, explain the vision to this man." BBE Daniel 8:16 And the voice of a man came to my ears between the sides of the Ulai, crying out and saying, Gabriel, make the vision clear to this man. RSV Daniel 8:16 And I heard a man's voice between the banks of the Ulai, and it called, "Gabriel, make this man understand the vision." NKJ Daniel 8:16 And I heard a man's voice between the banks of the Ulai, who called, and said, "Gabriel, make this man understand the vision." ASV Daniel 8:16 And I heard a man's voice between the banks of the Ulai, which called, and said, Gabriel, make this man to understand the vision. DBY Daniel 8:16 And I heard a man's voice between the banks of the Ulai; and he called and said, Gabriel, make this man to understand the vision. BHT Daniel 8:16 wä´ešma` qôl-´ädäm Bên ´ûläy wayyiqrä´ wayyö´mar Gabrî´ël häbën lühalläz ´et-hammar´è NIRV Daniel 8:16 I heard a voice from the Ulai Waterway. It called out, "Gabriel, tell Daniel what his vision means." I heard: Da 10:11,12 Ac 9:7 10:13 Rev 1:12 Give this man: Da 9:22 10:14,21 12:7 Zec 1:9 2:4 Heb 1:14 Rev 22:16 Daniel 8 Resources - multiple sermons and commentaries The voice of a man - Surely this is God. Notice here He speaks with a human voice. Some think the voice could be that of Michael the Archangel, but it is not identified in the text. Calvin believes that the man speaking is Christ. Gabriel ("hero of God", "warrior of God") - 4x in 4v - Da 8:16 9:21 Lk 1:19, 26 NET Note - 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?” The writer of Hebrews explains one of the ministries of God's angels asking "Are they not all ministering spirits, sent out to render service for the sake of those who will inherit salvation?" (Hebrews 1:14-note) Understanding (0995)(bin/biyn) means to understand or perceive. Bin/biyn conveys the same idea as our word discrimination. It entails the idea of making a distinction as in 1Ki 3:9 where Solomon ask God for the ability "to discern (bin/biyn) between good and evil". Many of the OT uses of bin/biyn are translated "understanding," an understanding which is the result of comparative "study" or "mental separation". Daniel 8:17 SO HE CAME NEAR TO WHERE I WAS STANDING, AND WHEN HE CAME I WAS FRIGHTENED AND FELL ON MY FACE; BUT HE SAID TO ME, "SON OF MAN, UNDERSTAND THAT THE VISION PERTAINS TO THE TIME OF THE END: γὰρ εἰς ὥραν καιροῦ τοῦτο τὸ ὅραμα --- Daniel (TH) 8:17 καὶ ἦλθεν καὶ ἔστη ἐχόμενος τῆς στάσεώς μου καὶ ἐν τῷ ἐλθεῖν αὐτὸν ἐθαμβήθην καὶ πίπτω ἐπὶ πρόσωπόν μου καὶ εἶπεν πρός με σύνες υἱὲ ἀνθρώπου ἔτι γὰρ εἰς καιροῦ πέρας ἡ ὅρασις LXE Daniel 8:17 And he came and stood near where I stood: and when he came, I was struck with awe, and fell upon my face: but he said to me, Understand, son of man: for yet the vision is for an appointed time. KJV Daniel 8:17 So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. NET Daniel 8:17 So he approached the place where I was standing. As he came, I felt terrified and fell flat on the ground. Then he said to me, "Understand, son of man, that the vision pertains to the time of the end." CSB Daniel 8:17 So he approached where I was standing; when he came near, I was terrified and fell facedown. "Son of man," he said to me, "understand that the vision refers to the time of the end." ESV Daniel 8:17 So he came near where I stood. And when he came, I was frightened and fell on my face. But he said to me, "Understand, O son of man, that the vision is for the time of the end." NIV Daniel 8:17 As he came near the place where I was standing, I was terrified and fell prostrate. "Son of man," he said to me, "understand that the vision concerns the time of the end." NLT Daniel 8:17 As Gabriel approached the place where I was standing, I became so terrified that I fell with my face to the ground. "Son of man," he said, "you must understand that the events you have seen in your vision relate to the time of the end." NRS Daniel 8:17 So he came near where I stood; and when he came, I became frightened and fell prostrate. But he said to me, "Understand, O mortal, that the vision is for the time of the end." NJB Daniel 8:17 He approached the place where I was standing; as he approached, I was seized with terror and fell prostrate on the ground. 'Son of man,' he said to me, 'understand this: the vision shows the time of the End.' NAB Daniel 8:17 When he came near where I was standing, I fell prostrate in terror. But he said to me, "Understand, son of man, that the vision refers to the end time." YLT Daniel 8:17 And he cometh in near my station, and at his coming in I have been afraid, and I fall on my face, and he saith unto me: Understand, son of man, for at the time of the end is the vision. GWN Daniel 8:17 Gabriel came up beside me, and when he came, I was terrified and immediately knelt down. He said to me, "Son of man, understand that the vision is about the end times." BBE Daniel 8:17 So he came and took his place near where I was; and when he came, I was full of fear and went down on my face: but he said to me, Let it be clear to you, O son of man; for the vision has to do with the time of the end. RSV Daniel 8:17 So he came near where I stood; and when he came, I was frightened and fell upon my face. But he said to me, "Understand, O son of man, that the vision is for the time of the end." NKJ Daniel 8:17 So he came near where I stood, and when he came I was afraid and fell on my face; but he said to me, "Understand, son of man, that the vision refers to the time of the end." ASV Daniel 8:17 So he came near where I stood; and when he came, I was affrighted, and fell upon my face: but he said unto me, Understand, O son of man; for the vision belongeth to the time of the end. DBY Daniel 8:17 And he came near where I stood; and when he came, I was afraid, and fell on my face; and he said unto me, Understand, son of man; for the vision is for the time of the end. BHT Daniel 8:17 wayyäbö´ ´ëºcel `omdî ûbübö´ô nib`aºTTî wä´ePPülâ `al-Pänäy wayyöº´mer ´ëlay häbën Ben-´ädäm Kî lü`et-qëc heHäzôn NIRV Daniel 8:17 Gabriel came close to where I was standing. I was terrified and fell down flat with my face toward the ground. He said to me, "Son of man, I want you to understand that the vision tells about the time of the end." I was: Da 10:7,8,16 Ge 17:3 Eze 1:28 Mt 17:8 Mk 9:4,5 Rev 1:17 19:9,10 Rev 22:8 Understand: Da 8:15 9:23 10:11 Son of man: Ezek 2:1 6:2 The time of the end: Da 8:19, 9:27, 11:35,36, 12:4,13 Hab 2:3 Daniel 8 Resources - multiple sermons and commentaries A SERIES OF TIME PHRASES Fell on my face - This is a frequent posture when natural men encounter the supernatural - Abram in Genesis 17:3; The people of Israel when they saw the first from before Jehovah consume the burnt offering - Lev 9:24. Moses and Aaron when Jehovah told them to separate themselves - Nu 16:21-22. Joshua before one I interpret as an appearance of the pre-incarnate Christ - Josh 5:14-15. Ezekiel in Ezek 1:28. John on Patmos before the gloried Christ - Rev 1:17-note. John before an angel - Rev 22:8-note, where the angel instructed him "“Do not do that; I am a fellow servant of yours and of your brethren the prophets and of those who heed the words of this book; worship God.” (Rev 22:9-note) Son of man - Title given to the prophet Daniel and repeatedly given to the other exilic prophet Ezekiel (Ezek 2:1, 3, 6, 8, 3:1,etc - 93x total) and once to Jesus in the OT (Da 7:13). In the NT this is one of Jesus' favorite ways to refer to Himself (85x in 81v - Mt 8:20, 9:6, 10:23, 11:19, etc) Time of the end (or "end time") - These two Hebrew words (time = 'eth and end = qets) occur together in 5 OT passages - Da 8:17, Da 11:35, Da 11:40, Da 12:4, Da 12:9. In context the last 4 uses all seem to describe the end time of this present evil age, with Da 11:40-note referring specifically to the time when the Antichrist will exert his "Antiochus" like persecution of the Jews. The time of the end - There is some disagreement about what "time period" this phrase (and the two that follow in Da 8:19) refers. Walvoord summarizes the four major views (See Dr. Walvoord's lengthy discussion of the various interpretations of these time phrase - Daniel 8 The Vision Of The Ram And The Goat)… View #1 the historical view that all of Daniel 8 has been fulfilled; View #2 the futuristic view, the idea that it is entirely future; View #3 the view based upon the principle of dual fulfillment of prophecy, that Daniel 8 is intentionally a prophetic reference both to Antiochus Epiphanes, now fulfilled, and to the end of the age and the final world ruler who persecutes Israel before the second advent; View #4 the view that the passage is prophecy, historically fulfilled but intentionally typical of similar events and personages at the end of the age. Examination of ancient secular writings and the historical record of the apocryphal book of First Maccabees (providing information about persons and events in Jewish history during the Second century BC) strongly support the fact that the description of the rise and fall of the Rather Small Horn (RSH) in Daniel 8 has been fulfilled in the person of Antiochus IV Epiphanes (View #1). Based on the fact that the RSH emerges from the kingdom of Greece in its "four horn stage" and the Little Horn (Antichrist) emerges from the "revived" stage of the "DT Beast" ("Revived" Rome) in its ten horn/ten king stage, the events of Daniel 8 cannot readily be explained as solely a future fulfillment (View #2). Another distinction between Antiochus and the Antichrist is the former persecuted the Jews 2300 days while the latter will persecute them for 1260 days (time, times, half a time On the other hand, the time phrases (see following explanation) in Daniel 8:17 (pertains to the time of the end) and Daniel 8:19 (the final period of the indignation… the appointed time of the end) strongly suggest that God's intention is to use the character and actions of Antiochus Epiphanes to presage (provide a forewarning of) the coming world dictator, the Antichrist. Whether one choose to refer to this as a double fulfillment (near future = Antiochus, far future = Antichrist) or classifies Antiochus as a historical type of the future Antichrist is a moot point (View #3 and View #4), in my opinion. In either case the historical person Antiochus Epiphanes is "descriptively" predictive of the future Antichrist. This is the view which this writer espouses. THE TIME OF THE END The same phrase end time (using the same 2 Hebrew nouns as Da 8:17) is used in Daniel 11 to describe events future not only to Daniel but also future to the modern reader. For example, in Daniel 11 we read that… And at the end time ("time of the end" = NET, ESV, NIV) the king of the South will collide with him (in context this is the Antichrist), and the king of the North will storm against him with chariots, with horsemen, and with many ships; and he will enter countries, overflow them, and pass through. He (Antichrist) will also enter the Beautiful Land (Israel), and many countries will fall; but these will be rescued out of his hand: Edom, Moab and the foremost of the sons of Ammon. (Da 11:40, 41-note) This phrase "the end of time" (again the same 2 Hebrew nouns as Da 8:17) is used in Daniel 12 But as for you, Daniel, conceal these words and seal up the book until the end of time ("time of the end" = NET, ESV, NIV); many will go back and forth, and knowledge will increase. (Da 12:3) These parallel phrases support the view that the present passages that were fulfilled in the person of the Rather Small Horn, Antiochus IV Epiphanes, were actually a foreshadowing of the future Antichrist (some commentators use the phrase that Antiochus is "typical" of the Antichrist and others such as Donald Campbell state that the description in Daniel 8 has a "double fulfillment", historically in the events of 175-164BC and in the future in the reign of terror of the Antichrist). In fact, study of the following passages suggest many points of similarity between these two enemies of God and Israel. (Borrow Daniel, decoder of dreams - well written, practical, recommended) Leupold comments that "King Antiochus is seen to be a kind of Old Testament antichrist like unto the great Antichrist; the overthrow and the defilement of the sanctuary shall correspond to similar experiences of the church (Ed: I disagree here with Leupold and feel the church is not in view during the Great Tribulation and the persecution by the Antichrist-in fact just as with Antiochus, the hatred of Antichrist will be anti-Semitic! Of course Gentiles who are alive during this horrible time and refuse the mark of the Beast will also be persecuted!); the suffering of the holy people corresponds to suffering in the last Great Tribulation. When this is borne in mind, the chapter loses its isolation from present-day events and is seen to be typical in a very definite sense." The Expositor's Bible Commentary notes that "the little horn arising from the third kingdom (Da 8:9) serves as a prototype (Ed: an individual that exhibits the essential features of a later type) of the little horn of the fourth kingdom (Ed: Revived stage of Rome). The crisis destined to confront God's people in the time of the earlier little horn, Antiochus Epiphanes, will bear a strong similarity to the crisis that will befall them in the eschatological or final phase of the fourth kingdom in the last days (as Christ himself foresaw in the Olivet Discourse - Mt 24:15). In each case a determined effort will be made by a ruthless dictator to suppress completely the biblical faith and the worship of the one true God. Rather than concluding, as the Maccabean date hypothesis insists, that the little horn of chapter 7 is also intended as a prophecy of Antiochus IV Epiphanes (with a resultant identification of the fourth kingdom as the Greek or Seleucid Empire), we are to understand the relationship between the little horn of the Greek Empire (third kingdom) and that of the latter-day fourth kingdom to be that of type and antitype similar to that between Joshua and Jesus (Heb 4:8) and Melchizedek and Christ (He 6:20-note, Heb 7:1-note). In Daniel 11… both the typical little horn (Antiochus) and the antitypical little horn (Ed: Antichrist) appear in succession (Ed: Actions of Antiochus are described in detail in Da 11:21-35), the transition from the one to the other taking place at 11:40-note (Ed: I disagree - There is a earlier definitive "break" in Da 11:36, the subsequent passages describing more facts which could only be fulfilled by the future Antichrist - See Da 11:36-45-note), after which are predicted the circumstances of the destined death of the antitype that were not at all true of Antiochus Epiphanes himself. Therefore, the two figures cannot be identical, nor can the Greek Empire be equated with the fourth kingdom of Daniel's prophetic scheme. (Gaebelein, F, Editor: Expositor's Bible Commentary) There are a number of relatively similar time phrases in the eschatological section of Daniel 8-12… Da 8:17-note = the time of the end Da 8:19-note = the appointed time of the end Da 8:26-note = pertains to many days in the future Da 9:26-note = even to the end there will be war Da 10:14-note = in the latter days… pertains to the days yet future Da 11:27-note = the end is still to come at the appointed time Da 11:35-note = until the end time; because it is still to come at the appointed time Da 11:40-note = at the end time Da 12:4-note = until the end of time Da 12:6-note = until the end of these wonders Da 12:9-note = until the end time Daniel 8:18 NOW WHILE HE WAS TALKING WITH ME, I SANK INTO A DEEP SLEEP WITH MY FACE TO THE GROUND; BUT HE TOUCHED ME AND MADE ME STAND UPRIGHT: BGT Daniel 8:18 καὶ λαλοῦντος αὐτοῦ μετ᾽ ἐμοῦ ἐκοιμήθην ἐπὶ πρόσωπον χαμαί καὶ ἁψάμενός μου ἤγειρέ με ἐπὶ τοῦ τόπου --- Daniel (TH) 8:18 καὶ ἐν τῷ λαλεῖν αὐτὸν μετ᾽ ἐμοῦ πίπτω ἐπὶ πρόσωπόν μου ἐπὶ τὴν γῆν καὶ ἥψατό μου καὶ ἔστησέν με ἐπὶ πόδας LXE Daniel 8:18 And while he spoke with me, I fell upon my face to the earth: and he touched me, and set me on my feet. KJV Daniel 8:18 Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. NET Daniel 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. CSB Daniel 8:18 While he was speaking to me, I fell into a deep sleep, with my face to the ground. Then he touched me, made me stand up, ESV Daniel 8:18 And when he had spoken to me, I fell into a deep sleep with my face to the ground. But he touched me and made me stand up. NIV Daniel 8:18 While he was speaking to me, I was in a deep sleep, with my face to the ground. Then he touched me and raised me to my feet. NLT Daniel 8:18 While he was speaking, I fainted and lay there with my face to the ground. But Gabriel roused me with a touch and helped me to my feet. NRS Daniel 8:18 As he was speaking to me, I fell into a trance, face to the ground; then he touched me and set me on my feet. NJB Daniel 8:18 He was still speaking, when I fainted, face downwards on the ground. He touched me, however, and raised me to my feet. NAB Daniel 8:18 As he spoke to me, I fell forward in a faint; he touched me and made me stand up. YLT Daniel 8:18 And in his speaking with me, I have been in a trance on my face, on the earth; and he cometh against me, and causeth me to stand on my station, GWN Daniel 8:18 As he spoke to me, I fainted facedown on the ground, but he touched me and made me stand up. BBE Daniel 8:18 Now while he was talking to me, I went into a deep sleep with my face to the earth: but touching me, he put me on my feet where I had been. RSV Daniel 8:18 As he was speaking to me, I fell into a deep sleep with my face to the ground; but he touched me and set me on my feet. NKJ Daniel 8:18 Now, as he was speaking with me, I was in a deep sleep with my face to the ground; but he touched me, and stood me upright. ASV Daniel 8:18 Now as he was speaking with me, I fell into a deep sleep with my face toward the ground; but he touched me, and set me upright. DBY Daniel 8:18 Now, as he was speaking with me, I was in a deep stupor, with my face toward the ground. And he touched me, and set me up where I had stood. BHT Daniel 8:18 ûbüdaBBürô `immî nirDaºmTî `al-Pänay ´äºrcâ wayyiºGGa`-Bî wayya|`ámîdëºnî `al-`omdî NIRV Daniel 8:18 While he was speaking to me, I was sound asleep. I lay with my face toward the ground. Then he touched me. He raised me to my feet. I was: Da 8:17,27 10:8,9 Lk 9:32 22:45 he touched me: Da 10:10,16,18 Ge 15:12 Job 4:13 Eze 2:2 Zec 4:1 Ac 26:6 Daniel 8 Resources - multiple sermons and commentaries While he was talking with me I sank into a deep sleep - Clearly Daniel was neither bored or sleepy in the normal sense. In fact such a divine encounter would have quite the opposite effect - a very sobering experience to put it mildly! Sank into a deep sleep (A single Hebrew verb = radam) can refer to literal sleep (usually a deep, sound sleep) as in Jonah 1:5,6 or with Sisera before Jael put the peg through his head (Jdg 4:21). There are 2 uses in Daniel and both are associated with divine encounters. While one cannot be definitive, it seems that the awesome character of this (presumed) angelic communication caused him to "faint", much like we see when someone receives incredible unexpected news (good or bad). It would be difficult to say much more about Daniel's two unique experiences (Da 8:18, Da 10:9). Radam - 7 uses in the OT - Jdg 4:21 (Sisera "was sound asleep"); Ps 76:6 ("were cast into a dead sleep" = context refers to the "sleep" of death ); Pr 10:5 ("sleeps in harvest" - conveys the picture of inactivity as might be seen with laziness or apathy); Da 8:18; 10:9; Jonah 1:5f Daniel 10:9 But I heard the sound of his words; and as soon as I heard the sound of his words, I fell into a deep sleep on my face, with my face to the ground. (Comment: And just as in Da 8:18 a supernatural hand touched and aroused Daniel - Da 10:10). Jonah 1:5 Then the sailors became afraid and every man cried to his god, and they threw the cargo which was in the ship into the sea to lighten it for them. But Jonah had gone below into the hold of the ship, lain down and fallen sound asleep. Made me stand upright - The Hebrew is more literally "made me stand upon my standing" He touched me - The "holy one" presumably an angel. Interesting, that one from the "unseen" world can physically touch one in the visible world. Daniel's reaction to these divine encounters (Da 8:18, Da 10:9) is reminiscent of John's encounter with the Risen Christ in Revelation where the apostle records… And when I saw Him, I fell at His feet as a dead man. And He laid His right hand upon me, saying, "Do not be afraid; I am the first and the last, and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades. (Rev 1:17-note, Rev 1:18-note) Daniel 8:19 HE SAID, "BEHOLD, I AM GOING TO LET YOU KNOW WHAT WILL OCCUR AT THE FINAL PERIOD OF THE INDIGNATION, FOR IT PERTAINS TO THE APPOINTED TIME OF THE END: BGT Daniel 8:19 καὶ εἶπέ μοι ἰδοὺ ἐγὼ ἀπαγγέλλω σοι ἃ ἔσται ἐπ᾽ ἐσχάτου τῆς ὀργῆς τοῖς υἱοῖς τοῦ λαοῦ σου ἔτι γὰρ εἰς ὥρας καιροῦ συντελείας μενεῖ --- Daniel (TH) 8:19 καὶ εἶπεν ἰδοὺ ἐγὼ γνωρίζω σοι τὰ ἐσόμενα ἐπ᾽ ἐσχάτων τῆς ὀργῆς ἔτι γὰρ εἰς καιροῦ πέρας ἡ ὅρασις LXE Daniel 8:19 And he said, Behold, I make thee know the things that shall come to pass at the end of the wrath: for the vision is yet for an appointed time. KJV Daniel 8:19 And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. NET Daniel 8:19 Then he said, "I am going to inform you about what will happen in the latter time of wrath, for the vision pertains to the appointed time of the end. CSB Daniel 8:19 and said, "I am here to tell you what will happen at the conclusion of the time of wrath, because it refers to the appointed time of the end. ESV Daniel 8:19 He said, "Behold, I will make known to you what shall be at the latter end of the indignation, for it refers to the appointed time of the end. NIV Daniel 8:19 He said: "I am going to tell you what will happen later in the time of wrath, because the vision concerns the appointed time of the end. NLT Daniel 8:19 Then he said, "I am here to tell you what will happen later in the time of wrath. What you have seen pertains to the very end of time. NRS Daniel 8:19 He said, "Listen, and I will tell you what will take place later in the period of wrath; for it refers to the appointed time of the end. NJB Daniel 8:19 'Come,' he said, 'I shall tell you what is going to happen when the Retribution is over, about the final times. NAB Daniel 8:19 "I will show you," he said, "what is to happen later in the period of wrath; for at the appointed time, there will be an end. YLT Daniel 8:19 and saith: Lo, I -- I am causing thee to know that which is in the latter end of the indignation; for, at the appointed time is the end. GWN Daniel 8:19 He said, "I will tell you what will happen in the last days, the time of God's anger, because the end time has been determined. BBE Daniel 8:19 And he said, See, I will make clear to you what is to come in the later time of the wrath: for it has to do with the fixed time of the end. RSV Daniel 8:19 He said, "Behold, I will make known to you what shall be at the latter end of the indignation; for it pertains to the appointed time of the end. NKJ Daniel 8:19 And he said, "Look, I am making known to you what shall happen in the latter time of the indignation; for at the appointed time the end shall be. ASV Daniel 8:19 And he said, Behold, I will make thee know what shall be in the latter time of the indignation; for it belongeth to the appointed time of the end. DBY Daniel 8:19 And he said, Behold, I will make thee know what shall be at the end of the indignation: for at the set time the end shall be. BHT Daniel 8:19 wayyöº´mer hinnî môdî|`ákä ´ët ´ášer-yihyè Bü´aHárît hazzäº`am Kî lümô`ëd qëc NIRV Daniel 8:19 He said, "I am going to tell you what will happen later. It will take place when God is angry. The vision tells about the appointed time of the end. I am going to: Da 8:15, 16, 17 Rev 1:1 The final period of indignation: Da 8:17,23 Da 9:26,27 11:27,35,36 12:7,8 Hab 2:3 Rev 10:7 11:18 Rev 15:1 17:17 Daniel 8 Resources - multiple sermons and commentaries THE FINAL PERIOD OF INDIGNATION Behold (see study of hinneh) - Remember this is always calculated to get the hearer's (or reader's) attention. The idea is "Listen up. Pay very careful attention to what follows." Final period (0319) (acharith from achar = to remain behind, tarry) means the end of a period of time, the last time, the latter time. I would propose that the use of this specific noun in Daniel 8:19 is meant transport the reader from the historical prophecy (future to Daniel, but fulfilled from our perspective) of the character and conduct of Antiochus IV Epiphanes (and the tribulation he invokes on the Jews) into the far future in which the Antichrist carries out a similar, albeit of far greater magnitude, anti-Semitic attack on the chosen people in the end times. I do not however agree with some who interpret that Daniel 8 is describing the future Antichrist, but only that the events "foreshadow" that future evil Satanically inspired personage. In other words, God gave Daniel a glimpse of the final period of the indignation through the portrait of Antiochus Epiphanes but God was saying in essence that there is a worse time yet to come. Acharith - 60v - Gen 49:1; Num 23:10; 24:14, 20; Deut 4:30; 8:16; 11:12; 31:29; 32:20, 29; Job 8:7; 42:12; Ps 37:37f; 73:17; 109:13; 139:9; Prov 5:4, 11; 14:12f; 16:25; 19:20; 20:21; 23:18, 32; 24:14, 20; 25:8; 29:21; Eccl 7:8; 10:13; Isa 2:2; 41:22; 46:10; 47:7; Jer 5:31; 12:4; 17:11; 23:20; 29:11; 30:24; 31:17; 48:47; 49:39; 50:12; Lam 1:9; Ezek 23:25; 38:8, 16; Dan 8:19, 23; 10:14; 11:4; 12:8; Hos 3:5; Amos 4:2; 8:10; 9:1; Mic 4:1 NAS Usage: come(2), descendants(1), end(20), final end(1), final period(1), future(7), last(8), latter(7), latter ending(1), latter period(1), least(1), outcome(3), posterity(3), remotest part(1), rest(2), survivors(2). Here are some other uses of acharith that are clearly used in the context of end times events that impact Israel. This word acharith is used by Moses to describe what will happen to rebellious Israel at the end of time (during the time of the Great Tribulation) declaring… When you are in distress (tribulation) and all these things have come upon you, in the latter days you will return to the Lord your God and listen to His voice. (Dt 4:30) Comment: Compare the use in Isaiah 2:2-note [Micah 4:1-note] where acharith is translated "last" and as in Dt 4:30 clearly refers to the inauguration of the Messianic Kingdom when the King of kings returns and Jews repent and return and listen to their Messiah - a glorious day to anticipate! See a parallel description of "the last (acharith) days" in Hosea 3:5. Here are some uses of acharith in a distinctly futuristic, end times context… The anger of the LORD will not turn back until He has performed and carried out the purposes of His heart; In the last days you will clearly understand it. (Jer 23:20, cp Jer 30:24, Jer 48:47, 49:39, Da 2:28) Comment: Here last refers to the final act of this present age during the Great Tribulation with the inauguration of the New Age of the Messiah when the terms of the New Covenant will be fully and finally fulfilled for the believing Jews who God had promised through Jeremiah 31:31, 32, 33, 34 - note especially the phrase in verse 34 "they shall all know me", cp Hebrews 8:11. Zech 12:10 also alludes to the eyes of the Jews being opened by grace so that they come to understand what their forefathers had done to the Messiah - compare "in the last days you [Jews] will clearly understand it". Now I have come to give you an understanding of what will happen to your people in the latter days, for the vision pertains to the days yet future. (Da 10:14-note) Comment: Here latter clearly refers to the end time events in which Israel will be a central player on the world stage. This vision in fact extends from Daniel 10 through Daniel 12 and describes the final evil anti-Semitic world ruler, the Antichrist and a time of distress for the Jews of unprecedented proportions (cp Da 12:1-note) Indignation (02195) (za'am) literally means frothing at the mouth and speaks of fury and in the Scriptures is often a dramatic picture of God's great displeasure with sin (Isa 26:20; Isa 30:27; Hab 3:12). Za'am - 22 verses - Ps 38:3; 69:24; 78:49; 102:10; Isa 10:5, 25; 13:5; 26:20; 30:27; Jer 10:10; 15:17; 50:25; Lam 2:6; Ezek 21:31; 22:24, 31; Da 8:19; 11:36; Hos 7:16; Nah 1:6; Hab 3:12; Zeph 3:8. NAS = indignation(21), insolence(1). Indignation is defined as (extreme) anger (mingled with contempt, disgust, abhorrence) aroused by something unjust, unworthy, or mean. The 1828 Webster's defines indignation as " The anger of a superior; extreme anger; particularly, the wrath of God against sinful men for their ingratitude and rebellion. The effects of anger; the dreadful effects of God’s wrath; terrible judgments." Final period of the indignation - If one postulates that Daniel 8 is historically fulfilled in Antiochus Epiphanes and has no future "foreshadowing" of the Antichrist, this time phrase would not make good sense considering the Biblical prediction of the future history of Israel, for the time of Antiochus was not in fact the literal final period of the indignation. The final period of indignation will only be fulfilled during the time of Jacob's distress (Jer 30:7), the time of the Great Tribulation. In support of this phrase foreshadowing a future event, note that the identical phrase, the indignation, is used only one other time in Daniel 11 where it clearly describes a time period which is most compatible with the actions of the Antichrist during the Great Tribulation… Then the king (in context this is almost certainly the Antichrist - notice how his actions in the remainder of the verse describe his "anti" or against Christ actions leaving little doubt as to his identity) will do as he pleases, and he will exalt and magnify himself above every god and will speak monstrous things against the God of gods (cp the actions of the Antichrist in 2Th 2:3,4; Rev 13:6-note, Da 7:25-note); and he will prosper until the indignation (za'am) is finished (Rev 13:5-note, "time, times and half a time" - Da 7:25-note), for that which is decreed will be done. (Daniel 11:36-note) Comment: In context the king in Da 11:36-note is clearly the "Little Horn", the Antichrist, the Man of Sin, the final world dictator who God will allow to exert power for 3.5 years in the final period of divine or discipline of His people Israel, a refining fire which will result in one-third of the nation repenting and turning in faith to the Messiah (Zech 12:10, Zech 13:7, 8). In short, indignation in this verse clearly refers to the time of the Great Tribulation (click to see chart for synonyms), in short the final period of indignation. In a parallel passage that uses the word "indignation" Isaiah records… Come (All verbs in red are commands), my people, enter into your rooms, and close your doors behind you; hide for a little while, until indignation (za'am) runs its course ("has passed by" - NIV, ESV). For behold (interjection to arrest the reader's attention - Listen up!), the LORD (Jehovah) is about to come out from His place to punish the inhabitants of the earth (When will Jesus return to punish the earth? Has this happened yet? This must speak of His Second Coming - see chart comparing the Rapture versus the Second Coming) for their iniquity (cp Rev 19:11-21); and the earth will reveal her bloodshed and will no longer cover her slain. (Isaiah 26:20, 21) Thomas