I saw one like a human beinge
coming with the clouds of heaven.
And he came to the Ancient Onef
and was presented before him.
14To him was given dominion
and glory and kingship,
that all peoples, nations, and languages
should serve him.
His dominion is an everlasting dominion
that shall not pass away,
and his kingship is one
that shall never be destroyed.
Daniel’s Visions Interpreted
15As for me, Daniel, my spirit was troubled within me,g and the visions of my head terrified me. 16I approached one of the attendants to ask him the truth concerning all this. So he said that he would disclose to me the interpretation of the matter: 17“As for these four great beasts, four kings shall arise out of the earth. 18But the holy ones of the Most High shall receive the kingdom and possess the kingdom forever—forever and ever.”
19Then I desired to know the truth concerning the fourth beast, which was different from all the rest, exceedingly terrifying, with its teeth of iron and claws of bronze, and which devoured and broke in pieces, and stamped what was left with its feet; 20and concerning the ten horns that were on its head, and concerning the other horn, which came up and to make room for which three of them fell out—the horn that had eyes and a mouth that spoke arrogantly, and that seemed greater than the others. 21As I looked, this horn made war with the holy ones and was prevailing over them, 22until the Ancient Oneh came; then judgment was given for the holy ones of the Most High, and the time arrived when the holy ones gained possession of the kingdom.
23This is what he said: “As for the fourth beast,
there shall be a fourth kingdom on earth
that shall be different from all the other kingdoms;
it shall devour the whole earth,
and trample it down, and break it to pieces.
24As for the ten horns,
out of this kingdom ten kings shall arise,
and another shall arise after them.
This one shall be different from the former ones,
and shall put down three kings.
25He shall speak words against the Most High,
shall wear out the holy ones of the Most High,
and shall attempt to change the sacred seasons and the law;
and they shall be given into his power
for a time, two times,i and half a time.
26Then the court shall sit in judgment,
and his dominion shall be taken away,
to be consumed and totally destroyed.
27The kingship and dominion
and the greatness of the kingdoms under the whole heaven
shall be given to the people of the holy ones of the Most High;
their kingdom shall be an everlasting kingdom,
and all dominions shall serve and obey them.”
28Here the account ends. As for me, Daniel, my thoughts greatly terrified me, and my face turned pale; but I kept the matter in my mind.
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a Q Ms Theodotion: MT adds the beginning of the words; he said
b Theodotion: Aram Daniel answered and said, I
c Or ribs
d Aram an Ancient of Days
e Aram one like a son of man
f Aram the Ancient of Days
g Aram troubled in its sheath
h Aram the Ancient of Days
i Aram a time, times
7.1–12.13 It is generally agreed that these chapters focus on the reign of Antiochus IV Epiphanes (175–164 BCE). The chronological sequence of the visions parallels that of the stories in chs. 1–6. Although ch. 6 was set in the reign of Darius and mentioned Cyrus of Persia, ch. 7 reverts to Belshazzar of Babylon. These visions are similar to the visions in Am 7.7–9; Zech 1.8–17, 18–21; 2.1–5; 4.1–5, 10b–14; 5.1–4, 5–11; 6.1–8, but are more elaborate. Although the visions of chs. 7 and 8 are symbolic, the others are direct revelations to Daniel. The symbolic vision in ch. 7 is received in a dream (as in ch. 2); in both visions a detailed description is given and an interpretation requested and received. In ch. 7 this contact with the divine realm produces a feeling of fear; see 4.5; 5.5, 6; 7.15, 28. All the visions present past events as if they were future. There are indications of editorial activity in these chapters, but the unevenness in the imagery may be due to deliberate contrasts by the author.
7.1–28 Although the translation indicates a mixture of prose and poetical sections, the whole chapter has a rhythmic prose style often very close to poetry. Ch. 7 is connected in its language, Aramaic, to chs. 2–6 and in theme to ch. 2 and chs. 8–12. The theme of four world kingdoms superseded by a fifth more ideal kingdom has a long history in the Near East before and after the time of the composition of Daniel. Here the persecution of Antiochus Epiphanes has negatively colored the portrayal of the entire fourth kingdom, and indeed of all four kingdoms, a view much more negative than in ch. 2.
7.1 The first year of King Belshazzar of Babylon (see 5.1, 30), a sixth-century date to present the vision as an ancient prediction.
7.2 Four winds…stirring up. Ordinary winds would blow from one direction. Daniel’s dream and night vision give a setting beyond the mundane. As in other ancient Near Eastern creation traditions, the sea is associated with mythological monsters, forces of chaos; see Job 26.12–13; Pss 74.13–17;89.9–10; Isa 27.1; 51.9–10. Here the sea spawns mythological beasts symbolizing kingdoms (v. 17). On the four kingdoms, see note on 2.36–45.
7.4 First, the Babylonian Empire, as in 2.36. Like a lion…eagles’ wings. Winged lions are well known from Assyro-Babylonian art. Wings…plucked off may refer to 4.10–33; human being and human mind to 4.36.
7.5 Another beast, the Median Empire; see 5.28. The savage Median attack on Babylon by divine command had been predicted (Jer 51.11) but did not occur. Up on one side, perhaps ready to spring. Three tusks may refer to its ravenous appetite for booty (if three ribs [see text note a] refers to the booty being devoured).
7.6 Another beast, the Persian Empire; see 5.28. Four wings may allude to the rapidity of Persia’s conquests under Cyrus; see Isa 41.3. Four heads may refer to Persia’s dominion in all directions or to the four kings of Persia mentioned in Ezra 1.1; 4.6, 7; Neh 12.22.
7.7 Fourth beast, the empire of Alexander the Great. Ten horns, the line of rulers of the Seleucid dynasty (which ruled Syria after the death of Alexander) culminating in Antiochus IV. The first Seleucid kings had coins decorated with horns, symbols of divine power; see vv. 23–24.
7.8 Eyes and mouth indicate that the horn represents a human character, the contemporary ruler Antiochus IV Epiphanes, who disposed of other claimants to the throne (see v. 24; 11.21).
7.9–14 The imagery becomes more cryptic and more poetic as the future and the heavenly realm are described; much of this judgment scene imagery partakes of traditions preserved in Psalms and the prophets; see Pss 82.1; 90.2; Isa 6; Ezek 1; see also 1 Kings 22.19. Some of the motifs suggest aspects of ancient Canaanite mythology. The image of an Ancient One and of one like a human being…clouds of heaven (v. 13) has been compared to myths that refer to the god El as king and father of years and to Baal as a triumphant warrior god. There is, however, no cosmic battle here, only a judgment.
7.11 A violent end to the fourth kingdom.
7.12 Respite for the other kingdoms accentuates the wickedness of the fourth kingdom and anticipates v. 27.
7.13–14 The symbol of the fifth kingdom, a human figure, stands in contrast to the animal symbols from the abyss by being associated with the heavenly realm; the animals were connected with historical events, but in these two verses the scene moves beyond history. One like a human being, lit. “one like a son of man,” stands in contrast to those ominous kingdoms symbolized by what looked like animals. Some scholars think that this figure is a corporate symbol for Israel. It is more likely, however, that he is an an
gel who represents Israel on the heavenly level, as the archangel Michael does in 10.21; 12.1. Angels are said to appear in human likeness in, e.g., 8.15;10.5, 16, 18; 12.6–7. In the Gospels Jesus is identified as the Son of Man who comes on the clouds of heaven (e.g., Mk 13.26; 14.62).
7.15 Troubled, like Nebuchadnezzar; see 2.1; 4.4.
7.16 In chs. 1–6 Daniel was the interpreter; here he needs an interpreter.
7.18 Holy ones of the Most High, the angelic host. Cf. 8.10–13.
7.20–21 The little horn of v. 8 has now become greater than the others; the persecution of Antiochus Epiphanes begins.
7.25 Antiochus Epiphanes banned the observance of the sabbath and feast days (1 Macc 1.41–53). A time…time. The persecution is for a limited time, three and a half years, half of the perfect number seven.
7.27 The people…Most High, the Jewish people, who are protected by the angelic host. There is no description of the kingdom they receive, but evidently they will rule over the other nations.
DANIEL 8
Vision of a Ram and a Goat
1In the third year of the reign of King Belshazzar a vision appeared to me, Daniel, after the one that had appeared to me at first. 2In the vision I was looking and saw myself in Susa the capital, in the province of Elam,a and I was by the river Ulai.b 3I looked up and saw a ram standing beside the river.c It had two horns. Both horns were long, but one was longer than the other, and the longer one came up second. 4I saw the ram charging westward and northward and southward. All beasts were powerless to withstand it, and no one could rescue from its power; it did as it pleased and became strong.
5As I was watching, a male goat appeared from the west, coming across the face of the whole earth without touching the ground. The goat had a hornd between its eyes. 6It came toward the ram with the two horns that I had seen standing beside the river,e and it ran at it with savage force. 7I 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. 8Then 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.
9Out of one of them came anotherf horn, a little one, which grew exceedingly great toward the south, toward the east, and toward the beautiful land. 10It grew as high as the host of heaven. It threw down to the earth some of the host and some of the stars, and trampled on them. 11Even 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. 12Because of wickedness, the host was given over to it together with the regular burnt offering;g it cast truth to the ground, and kept prospering in what it did. 13Then 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?”h 14And he answered him,i “For two thousand three hundred evenings and mornings; then the sanctuary shall be restored to its rightful state.”
Gabriel Interprets the Vision
15When I, Daniel, had seen the vision, I tried to understand it. Then someone appeared standing before me, having the appearance of a man, 16and I heard a human voice by the Ulai, calling, “Gabriel, help this man understand the vision.” 17So he came near where I stood; and when he came, I became frightened and fell prostrate. But he said to me, “Understand, O mortal,j that the vision is for the time of the end.”
18As he was speaking to me, I fell into a trance, face to the ground; then he touched me and set me on my feet. 19He 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. 20As for the ram that you saw with the two horns, these are the kings of Media and Persia. 21The male goatk is the king of Greece, and the great horn between its eyes is the first king. 22As for the horn that was broken, in place of which four others arose, four kingdoms shall arise from hisl nation, but not with his power.
23At the end of their rule,
when the transgressions have reached their full measure,
a king of bold countenance shall arise,
skilled in intrigue.
24He shall grow strong in power,m
shall cause fearful destruction,
and shall succeed in what he does.
He shall destroy the powerful
and the people of the holy ones.
25By his cunning
he shall make deceit prosper under his hand,
and in his own mind he shall be great.
Without warning he shall destroy many
and shall even rise up against the Prince of princes.
But he shall be broken, and not by human hands.
26The vision of the evenings and the mornings that has been told is true. As for you, seal up the vision, for it refers to many days from now.”
27So I, Daniel, was overcome and lay sick for some days; then I arose and went about the king’s business. But I was dismayed by the vision and did not understand it.
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a Gk Theodotion: MT Q Ms repeat in the vision I was looking
b Or the Ulai Gate
c Or gate
d Theodotion: Gk one horn; Heb a horn of vision
e Or gate
f Cn Compare 7.8: Heb one
g Meaning of Heb uncertain
h Meaning of Heb uncertain
i Gk Theodotion Syr Vg: Heb me
j Heb son of man
k Or shaggy male goat
l Gk Theodotion Vg: Heb the
m Theodotion and one Gk Ms: Heb repeats (from 8.22) but not with his power
8.1–27 The language returns to Hebrew and the literary style deteriorates, possibly because the author was more at home in Aramaic. There is also increasing concern with actual contemporary history from the time of the Medes and Persians through to Antiochus IV. The chapter refers to some of the same events as ch.7.
8.1 Third year of…Belshazzar, two years later than 7.1.
8.2 The text is obscure, but Daniel, while still in Babylon, seems to be transported in vision to Susa, the winter capital of the Medo-Persian Empire in the province of Elam. The river Ulai, at or near Susa, a setting similar to that of Ezek 1.1 (Ezekiel’s vision by the river Chebar). Rivers and gates (see text note e on Daniel) provide equally good “boundary” places where communication with divine beings is possible; see Gen 32.22–32 (a river); Gen 28.10–19 (Bethel, “house of God,” “gate of heaven”).
8.3 Ram with two horns, the Medes and the Persians symbolically merged as in 6.8, 12; cf. chs. 2 and 7, where separate symbols were used. Longer one, Persia; see note on 5.28.
8.4 The expansion of the Medo-Persian Empire.
8.5–7 The goat advancing so swiftly from the west refers to the Macedonian army, which quickly conquered the whole Persian Empire. Horn between its eyes, Alexander the Great, as v. 21 indicates; see 2.40; 7.7; 11.3.
8.8 Height of its power. Alexander died in 323 BCE, and the kingdom was divided up among four generals, the four prominent horns; see 2.41.
8.9 A little one. The author is interested only in the Seleucid kingdom in Syria and especially in one of its rulers, represented by the little horn. It is generally agreed that this refers to Antiochus Epiphanes and his campaigns: south to Egypt, east to Parthia, and finally toward the beautiful land, namely, Judea, as indicated by the references to the sanctuary, or temple, in vv. 10–13; see 11.16, 41, 45.
8.10 Cf. Isa 14.12–14; Antiochus is pictured as challenging heaven itself. Host, the angelic host; see 4.35. Stars, the host of heaven, often represent gods or angels; see Judg 5.20. The motif of a rebellion by lower powers against the heavenly forces is found in Canaanite and other Near Eastern myths.
8.11–12 Antiochus interfered w
ith the offerings in the temple, a direct affront to the prince of the host (God). 1 Macc 1.41–59 describes his profanation of the temple and erection, on the altar of burnt offering, of a foreign altar, referred to as the transgression that makes desolate in v. 13 and as an abomination that desolates in 9.27; 11.31; 12.11; see 1 Macc 4.36–59. Cf. Mk 13.14, where “the desolating sacrilege” is a sign of the end.
8.13–14 Daniel overhears the conversation of a holy one and another holy one (angels; see Zech 2.3–4) and learns how long the desolation of the sanctuary and the interference with the daily burnt offerings will last: two thousand three hundred…mornings, 1,150 days, almost as long as the length of time in 7.25 and 12.7, namely, three and a half years, about 1,260 days. According to 1 Macc 1.54–4.52, the period of the desecration of the sanctuary lasted exactly three years.
8.13 Transgression…desolate. See note on 8.11–12.
8.15 Appearance of a man. Celestial beings are said to have the appearance of humans; see 7.13; 10.5–6, 16–19; Ezek 1.5, 26–28; 40.3–4.
8.16 Gabriel, one of the principal angels; see 6.22; 9.21.
8.17 Mortal, a title accentuating the distance between the human and the divine; see, e.g., Ezek 1.28–2.1; 3.1; 3.4; 3.16. The time of the end in this context (vv. 14, 25) refers to the end of the persecution; see v. 19; 10.14. There is no explicit mention of an eternal kingdom as in 7.14, 18, 22, 27.
8.18 On Daniel’s reaction and the angel touching him, see 10.8–10, 16, 18; Ezek 1.28–2.2.
8.19 The period of wrath, possibly the wrath of Antiochus or the wrath of God; contexts here and in 11.36 may suggest a fixed time during which God is angry with the Jewish people and uses Antiochus as the rod of divine anger; see Isa 5.1–30; 10.1–12; Zech 1.12–17.
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