VERSE 1 In the third year of the reign of Belshazzar the king a vision appeared to me, Daniel, subsequent to the one which appeared to me previously (hL'xiT.B; yl;ae ha'r>NIh; yrex]a; laYEnId' ynIa] yl;ae ha'r>nI !Azx' %l,M,h; rC;v;al.Be tWkl.m;l. vAlv' tn:v.Bi [prep beth w/noun f.s.constr. shanah year + adj.f.s.abs. shalish third + prep lamedh w/noun f.s.constr. malkuth reign + proper noun Belshazzar + art.w/noun m.s.abs. melek + noun m.s.abs. chazon vision + niphal perf.3m.s. ra-ah see, appear + prep el w/1c.s.suff. + pro.1c.s. ani + proper noun Daniel + adv achare afterwards; "subsequent" + def.art.w/niphal perf.3m.s. ra-ah see; "appeared" + prep beth w/noun f.s.abs. tillah beginning; "previously"]).

VERSE 2 I looked in the vision, and while I was looking I was in the citadel of Susa (hr'yBih; !v;WvB. ynIa]w: ytiaor>Bi yhiy>w: !Azx'B, ha,r>a,w" [waw w/qal impf.1c.s. ra-ah see + prep beth w/noun m.s.abs. chazon vision + waw w/qal impf.3m.s. hayah to be "while" + prep w/qal infin.constr.w/1c.s.suff. ra-ah + def.art.w/noun f.s.abs. birah palace + prep w/proper noun Susa = lily], which is in the province of Elam; and I looked in the vision and I myself was beside the Ulai Canal [yl'Wa lb;Wa-l[; ytiyyIh' ynIa]w: !Azx'B, ha,r>a,w" hn"ydIM.h; ~l'y[eB. rv,a] [rel.pro asher + prep beth w/proper noun elam Elam + def.art.w/noun f.s.abs. medinah province + waw w/qal impf.1c.s. ra-ah see + prep beth w/noun m.s.abs. chazon vision + waw w/pro.1c.s. ani I + qal perf.1c.s. hayah be + prep al "by" + noun m.s.constr. ubal stream, river; "Canal"; only in Dan.8:2,3,6 + proper noun Elam]).

ANALYSIS: VERSES 1-2

1. With this chapter we shift back to biblical Hebrew; the language used in chapters 1 and chapters 8-12.
2. In chapters 2-7 we have Aramaic.
3. The choice between the two languages (one Gentile the other Jewish) was made on the basis of subject matter.
4. Gentiles are the central focus in chapters 2-7 and Israel in the other chapters.
5. This revelation came in the "third year of Belshazzar."
6. This, however, does not yield a firm basis for precise dating.
7. If Belshazzar was appointed viceroy in 553, the third year would come out to be 550, but we cannot be certain that his appointment die not come a few years later.
8. At any rate, the vision was granted to Daniel two years after the one in chapter 7.
9. This vision portrays successive world powers as aggressive animals, and it culminates in a tyrant designated as a "little horn."
10. Daniel received this new vision at the capital city of Babylon.
11. In the dream-vision he was transported to Susa, the capital of Elam.
12. It is not clear what the political status of Elam (or Susiana, as it later came to be called) was at this time.
13. Apparently Elam maintained its independence of both the Babylonian and Median empires.
14. But after Cyrus’s victory over Astyages in 550 BC, it is quite possible that Elam came under vassalage to Persiaif not immediate incorporation as one of its provinces.
15. Nabonidus’s policy toward Cyrus was friendly and cooperative, since he gave promise of weakening the power of the Medes, the Persians traditional rivals.
16. But soon after the Persians had made a close merger with the Medes, the Babylonians had reason to fear them even more than before.
17. Nabonidus therefore began to make secret overtures to Croesus of Lydia and the government of Egypt under Dynasty XXVI, hoping to forge a triple alliance against the dangerous aggressiveness of Cyrus the Great.
18. At the time of this vision Daniel was out of the political loop (cf. 5:13).
19. Daniel saw in the vision a scene with himself in it on the Ulai Canal, a wide artificial canal connecting the Choaspes (modern Kerkha) River with the Coprates (modern Abdizful) River, which flowed just outside the city of Susa.
20. He saw himself on the bank of this canal.
21. This furnished the setting of the rise of the beast representing Persia in this chapter.
22. Susa was one of the royal residences/capitals of the Persian rulers (Neh.1:1; Est.1:2; Dan.8:2).
23. Here the Persian kings came to reside for the winter.
24. It was named after the large number of lilies that grew in great numbers in the area.
25. Susa was the setting for the story of Esther (term occurs 19x in the book).
26. The Greeks called it Susa.
27. It was located in a fertile valley.
28. It enjoyed a very delightful climate.
29. In the 19^th century the French archaeologist Dieulafoy uncovered the great palace of King Xerxes (486-465) in which Queen Esther lived.
30. At the time of Daniel’s vision the Elamites were still on favorable terms with the Babylonians but all of that was about to change.
31. This city was rebuilt by the Persian king Darius the Great (522-486).
32. The Apadana palace was clearly his favorite residence.
33. During the reign of Artaxerxes I (465-424) a fire destroyed much of the buildings from this age.
34. It was rebuilt.
35. King Artaxerxes II Mnemon (404-358) built a second audience hall on the opposite bank of the river.
36. Here, muslims venerate the tomb of the prophet Daniel.
37. There were other capitals (Pasargadae, Persepolis, and Ecbatana) but it is evident that Susa was the more impressive.
38. After the fall of the Achaemenid empire and the reign of Alexander the Great, Susa became part of the Seleucid empire.
39. It was now called Seleucian on the Eulaeus.
40. The city remained important until the 13^th century.
41. Literature: "Susa under Achaemenid Rule" in: John Curtis (ed.) Mesopotamia and Iran in the Persian Period: Conquest and Imperialism 559-331 BC (1997 London) 54-67.

VERSE 3 Then I lifted my eyes and looked, and behold, a ram which had two horns was standing in front of the canal (~yIn"r'q. Alw> lb'auh' ynEp.li dme[o dx'a, lyIa; hNEhiw> ha,r>a,w" yn:y[e aF'a,w" [waw w/qal impf.1c.s. nasha lift + noun f. dual constr.w/1c.s.suff. ayin eye + waw w/qal impf.1c.s ra-ah see + waw interj hinneh behold + noun m.s.abs. ayil ram + adj.m.s.abs. echad one; "there" + qal part.m.s.abs. amad stand + prep lamedh w/noun both p.constr. paneh before; "in front" + def.art.w/noun m.s.abs. ubal canal + waw /prep lamedh w/3m.s.suff. + noun f. dual abs. qeren horn; "two horns"]).

Now the two horns were long, but one was longer than the other, with the longer one coming up last (hn"rox]a;B' hl'[o hh'boG>h;w> tynIVeh;-!mi hh'boG> tx;a;h'w> tAhboG> ~yIn:r'Q.h;w> [waw w/def.art.w/noun f. dual abs. qeren horn; "two horns" + adj.f.p.abs. gaboah high; "were long" + waw w/def.art.w/adj.f.s.abs. echad one + adj.f.s.abs. gaboah high; "longer" + prep min "than" + def.art.w/adj.f.s.abs. sheni second; "the other" + waw w/def.art.w/adj.f.s.abs. gaboah high; "the longer" + qal part.f.s.abs. alah ascend; "coming up" + prep beth w/adj.f.s.abs. acharon west, behind (of time), after (of time)]).

VERSE 4 I saw the ram butting westward, northward, and southward (tAYx;-lk'w> hB'g>n<w" hn"Apc'w> hM'y" x;GEn:m. lyIa;h'-ta, ytiyair' [qal perf.1c.s. ra-ah see + d.o.w/art.w/noun m.s.abs. ayil ram + piel part.m.s.abs. nagah push, gore + noun m.s.abs. yam sea, west, westward + waw w/noun f.s.abs. tsapon north + waw w/noun m.s.abs. negeb south], and no other beasts could stand before him nor was there anyone to rescue from his power [AdY"mi lyCim; !yaew> wyn"p'l. Wdm.[;y:-al{ tAYx;-lk'w> [waw w/noun m.s.constr. kol all; "no other" + noun f.p.abs. chayyah beast + neg. lo + qal impf.3m.p. amad stand + waw w/adv ayin anything, etc + hiphil part.m.s.abs.natsal rescue + prep min w/noun f.s.constr.w/3m.s.suff. yad hand, power], but he did as he pleased and magnified himself [lyDIg>hiw> Ancor>ki hf'['w> [waw w/qal perf.3m.s. ashah do + prep kaph w/noun m.s.constr.w/3m.s.suff. ratson pleasure + waw w/hiphil perf.3m.s. gadal grow up, promote, magnify, do great things]).

ANALYSIS: VERSES 3-4

1. Verse 3 presents the Medo-Persian rise to prominence in the form of a stout ram with two prominent horns.
2. Though one of these horns was larger than the other, the horn that "grew up later" surpassed in length that of the former.
3. Historically the Medes rose to prominence ahead of the Persians.
4. But with Cyrus the Persian things changed and the Persians dominated the previously superior Medes
5. In the federation (also included Elamites) that finally came to be the Persians were the dominate party.
6. Medo-Persian expansion into an empire was in three directions (v.4).
7. The westward expansion was toward Lydia, Thrace, and Macedon.
8. The northward expansion was toward the Caspians of the Caucasus Range and the Scythians east of the Caspian Sea and the Oxus Valley all the way to the Aral Sea.
9. The southward expansion was toward the Babylonian Empire and later to Egypt itself.
10. During the initial phase of conquest, the Medo-Persian troops were nearly invincible (except for Cyrus’s last campaign against Queen Tomyris of the Scythians); hence the various "beasts" representing the nations opposing Persian expansionism are described as helpless to withstand the fierce charges of the mighty ram.
11. The Medo-Persian monarchs generally had everything their way but over time became arrogant.
12. Cyrus’s successors enjoyed success until the debacle of Salamis (480 BC) and Plataea (479) in Xerses aborted invasion of Greece.
13. The verb "magnified" refers to something more sinister than "became great."
14. It indicates here and elsewhere in this chapter great pride which made the empire ripe for a fall (cf. vv. 8, 10, 11, 25; also 11:36, 37).
15. The verb can simply mean "become great" as it does in v.9.
16. Self-promotion/magnification is common in the last days.

VERSE 5 While I was observing, behold, a male goat was coming from the west over the surface of the whole earth without touching the ground (#r,a'B' [;gEAn !yaew> #r,a'h'-lk' ynEP.-l[; br'[]M;h;-!mi aB' ~yZI[ih'-rypic. hNEhiw> !ybime ytiyyIh' ynIa]w: [waw w/pro.1c.s. ani I + qal perf.1c.s. hayah to be + hiphil part.m.s.abs. bin consider, perceive + waw w/interj hinneh behold + noun m.s.constr. tsapir male-goat + def.art.w/noun f.p.abs. ez goat + qal part.m.s.abs. bo go + prep min from + def.art.w/noun m.s.abs. ma-arab westward; vb. arab become evening + prep al over + noun p.constr. paneh face + noun m.s.constr. kol all + def.art.w.noun both sing. arets earth + waw adv. Ayin "without" + qal part.m.s.abs. naga touch + def.art.w/prep beth w/noun both m.s. arets earth]; and the goat had a conspicuous horn between his eyes [wyn"y[e !yBe tWzx' !r,q, rypiC'h;w> [waw w/def.art.w/noun m.s.abs. tsapir male-goat + noun f.s.constr. qeren horn + noun f.s.abs. chazuth vision; "conspicuous"; also at v.8 + part ben between + noun f. dual constr.w/3m.s.suff. ayin eye]).

VERSE 6 He came up to the ram that had the two horns (~yIn:r'Q.h; l[;B; lyIa;h'-d[; aboY"w [waw w/qal impf.3m.s. bo come + pred ad as far as + def.art.w/noun m.s.abs. ayil ram + noun m.s.abs. ba-al owner, husband, Baal; "which had" + def.art.w/noun f. dual abs. qeren horn] , which I had seen standing in front of the canal, and rushed at him in his mighty wrath [AxKo tm;x]B; wyl'ae #r'Y"w: lb'auh' ynEp.li dme[o ytiyair' rv,a] [re lasher which + qal perf.1c.s.s ra-ah see + qal part.m.s.abs. amad stand + prep lamedh w/noun both pl.constr. panim face; "in front" + def.art.w/noun m.s.abs. ubal canal + waw w/qal impf.3m.s. ruts run + prep el w/3m.s.suff. "at him" + prep beth w/noun f.s.constr. chemah heat, hot, indignation; "wrath" + noun m.s.constr.w/3m.s.suff. koach strength, might; "mighty"]).

VERSE 7 I saw him come beside the ram, and he was enraged at him (wyl'ae rm;r>m;t.YIw: lyIa;h' lc,ae [;yGIm; wytiyair>W [waw w/qal perf.1c.s.w/3m.s.suff. ra-ah see + hiphil part.m.s.abs. naga touch, strike; "come" + prep etsel beside + art.w/noun m.s.abs. ayil ram + waw w/hithpael impf.3m.s. marar be bitter; "enraged" + prep el w/3m.s.suff.; "at him"]; and he struck the ram and shattered his two horns, and the ram had no strength to withstand him [wyn"p'l. dmo[]l; lyIa;B' x;ko hy"h'-al{w> wyn"r'q. yTev.-ta rBev;y>w: lyIa;h'-ta, %Y:w: [waw w/hiphil impf.3m.s. nakah strike + d.o. marker + art.w/noun m.s.abs. ayil ram + waw w/piel impf.3m.s. shabar shatter + d.o. marker + adj.f. dual constr. shenayim two + noun f. dual constr.w/3m.s.suff. qeren horn + waw w/neg lo + qal perf.3m.s. hayah to be; "had" + noun m.s.abs. koach strength + prep beth w/noun m.s.abs. ayil ram + prep lamedh w/qal infin.constr. amad stand; "to withstand]).

So he hurled him to the ground and trampled on him, and there was none to rescue the ram from his power (AdY"mi lyIa;l' lyCim; hy"h'-al{w> Whsem.r>YIw: hc'r>a; Whkeyliv.Y:w: [waw w/hiphil impf.3m.s.w/3m.s.suff. shalak throw, hurl + noun f.s.abs. erets ground, earth + waw w/qal impf.3m.s.w/3m.s.suff. ramas trample + waw w/neg. lo + qal perf.3m.s. hayah to be "there was" + hiphil part.m.sabs. natsal deliver + prep lamedh w/noun m.s.abs. ayil ram + prep min w/noun f.s.constr.w/3m.s.suff. yad hand; "power"]).

ANALYSIS: VERSES 5-7

1. Verse 5 prophesies the conquest of the Persian monarchy in the figure of a swift one-horned goat coming from the West.
2. The goat represents the unified Greek city-states under its leader Alexander the Great represented by its "conspicuous horn."
3. The fact the goat is seen as not touching the ground corresponds to Alexander’s conquest of the entire Near East in a mere three years.
4. This stands as unique in military history and is appropriately depicted in the goat not touching the ground.
5. Again, this irresistible invading force was under the leadership of one driving force rather than a coalition of nations, as the Persians had been.
6. In vain the ram attempts to withstand the furious assaults of the unicorn goat (vv.6-7).
7. The goat is seen as hurling himself against the raman implied prediction of the series of three battles in which the Greek forces under the leadership of Alexander overthrew the Persian Empire.
8. The completeness of Alexander’s victories at Granicus (334 BC), Issus (333), and Arbela (331) is fittingly prefigured by this furious and crushing assault upon the much larger Persian forces.
9. The ram was unable to resist despite the significant numerical superiority of the Persian imperial forces and their possession of military equipment like war elephants.
10. The young Alexander employed tactical genius with his disciplined Macedonian phalanx and this proved decisive.
11. The rage of the ram is based on the Greek hatred of the Persians who had previously invaded their homeland.
12. The Greeks had a kind of special vendetta against the Persians.

VERSE 8 Then the male goat magnified himself exceedingly (daom.-d[; lyDIg>hi ~yZI[ih' rypic.W [waw w/noun m.s.constr. tsapir male-goat + art.w/noun f.p. ez goat + hiphil perf.3m.s. gadal grow up, praise (magnify), do great things + prep ad until + adv me-odh exceedingly, much]).

But as soon as he was mighty, the large horn was broken (hl'AdG>h; !r,Q,h; hr'B.v.nI Amc.['k.W [waw /prep kaph w/qal infin.constr.w/3m.s.suff. atsam be strong + niphal perf.3f.s. shabar break, shatter + art.w/noun f.s.abs. qeren horn + art.w/adj.f.s.abs. gadol large, great]; and in its place there came up four conspicuous horns toward the four winds of heaven [~yIm'V'h; tAxWr [B;r>a;l. h'yT,x.T; [B;r>a; tWzx' hn"l,[]T;w: [waw w/qal impf.3f.p. alah go up +noun f.s.abs. chazuth vision; "conspicuous" + adj.f.s.abs. arba four + prep tachath instead of; "in its place" + prep lamedh w/adj.f.s.abs. arba four + noun both p.constr. ruach wind + art.w/noun m.p.abs. shamayim heaven]).

ANALYSIS: VERSE 8

1. This verse carries Alexander’s career to his death in 323 at age 33 and forward to the breakup of his empire and the four Greek kingdoms that followed.
2. The first part of the verse draws our attention to the reason why he came under the sin unto death: he "magnified himself exceedingly."
3. This refers to his messiah complex.
4. Alexander was regarded as a demi-god, the offspring of Zeus-Ammon.
5. His mother promoted the myth that his conception was divine.
6. As his career advanced it became more and more apparent that he took on divine titles.
7. He contacted demons as seen in his visit to the Oracle at Siwa in the Lybian desert.
8. His pretentions were supported by the Egyptian priesthood after his liberation of Egypt from the Perisans.
9. He required his troops to prostate themselves before him in conformity to the Oriental custom.
10. The words "but when he became mighty" refers to the extent of his military conquests after the fall of Persia.
11. His empire extended into Afghanistan and the Indus Valley.
12. Yet, verse 8 goes on to predict, "at the height of his [the goat’s] power his large horn was broken off"; i.e., he died of mysterious causes in Babylon in 323.
13. His Macedonian troops mutinied against any further advances into western India and on the march back home Alexander died in Babylon.
14. One rumor has it that he was poisoned by Cassander, the son of Antipater.
15. Attempts were made to hold the central authority together but these individuals were working against Bible prophecy!
16. First Antipater himself as regent for the little Alexander IV, and after Antipater’s death in 319, by Antigonus Monophthalmus, another highly respected general.
17. The ambitions of the regional commanders as Ptolemy of Egypt, Seleucus in Babylonia, Lysimachus in Thrace and Asia Minor, and Cassander in Macedonai-Greece made this impossible.
18. By 311 Seleucus asserted his claim to independent rule in Babylon, and the other three followed suit about the same time.
19. Despite the earnest efforts of Antigonus and his brilliant son, Demetrius Poliorcetes, to subdue these separatist leaders, the final conflict at Ipsus in 301 resulted in defeat and death for Antigonus and the validation of the claims of the four Diadochi to complete independence from all central authority.
20. The "four conspicuous horns" was fulfilled when Cassander retained his hold on Macedonia-Greece; Lysimachus held Thrace and the western half of Asian Minor as far as Cappadocia and Phrygia; Ptolemy consolidated Palestine, Cilica, and Cyprus with his Egyptian-Libyan domains; and Seleucus controlled the rest of Asia all the way to the Indus Valley.
21. While various vicissitudes beset these four realms during the 3^rd century and after (Pergamum, Bithynia, and Pontus achieved local independence in Asia Minor after the death of Lysimachus; and the eastern provinces of the Seleucid Empire achieved sovereignty as the kingdoms of Bactria and Parthia), nevertheless the initial division of Alexander’s empire was unquestionably fourfold, and this prophetic verses was validated.

VERSE 9 Out of one of them came forth a rather small horn (hr'y[iC.mi tx;a;-!r,q, ac'y" ~h,me tx;a;h'-!miW [waw w/prep min from; "Out of" + art.w/adj.f.s.abs. echad one + prep min w/3f.p.suff. + qal perf.3m.s. yatsa come out + noun f.s.abs. qeren horn + adj.f.s.abs. echad one + prep min w/adj.f.s.abs. ts-ir little, insignificant] which grew exceedingly great toward the south, toward the east, and toward the Beautiful Land (ybiC,h;-la,w> xr'z>Mih;-la,w> bg<N<h;-la, rt,y<-lD;g>Tiw: [waw w/qal impf.3f.s. gadal become great + noun m.s.abs. yether rest, remnant; "exceedingly" + prep el toward + art.w/proper noun Nebeb, south + waw w/prep el toward + art.w/noun misrach east + waw w/prep el toward + art.w/noun m.s.abs. tsebi beauty; "beautiful land"; syn for the land of promise; cf. Ezek.20:6,15; Dan.11:16,41; also used of US in Isa.13:19; Yahweh will destroy all beauty that is its own (Isa.23:9; 28:1-4)]).

VERSE 10 It grew up to the host of heaven and caused some of the host and some of the stars to fall to the earth, and it trampled them down (~sem.r>Tiw: ~ybik'AKh;-!miW ab'C'h;-!mi hc'r>a; lPeT;w: ~yIm'V'h; ab'c.-d[; lD;g>Tiw: [waw w/qal impf.3f.s. gadal become great + prep ad until; "to" + noun both s.constr. tsaba army; "host" + art.w/noun m.p.abs. shamayim heaven + waw w/hiphil impf.3f.s. naphal fall + noun f.s.abs. erets ground, earth, land + prep min from; "of" + art.w/noun both s.abs. tsaba host + waw w/prep min + art.w/noun m.p.abs. kokab star + waw w/qal impf.3f.s.w/3m.p.suff. ramas trample]).

VERSE 11 It even magnified itself to be equal with the Commander of the host (lyDIg>hi ab'C'h;-rf; d[;w> [waw w/prep ad and, so, even + noun m.s.abs. tsar prince; "Commander" + art.w/noun both s.abs. tsaba host + hiphil perf.3m.s. gadal become great, magnify; and it removed the regular sacrifice from Him [dymiT'h; Î~r;WhÐ ¿~yrIheÀ WNM,miW [waw w/prep min w/3m.s.suff. "from Him" + hiphil perf.3m.s. rum rise up; "removed" + art.w/adv. tamid continuity; most frequently the word is used as an adjectival genitive with olah for the continual burnt offering made to God every morning and evening; and the continual mincha; also used for the "bread of continuity"; here "the regular sacrifice" , and the place of His sanctuary was thrown down [AvD'q.mi !Akm. %l;v.huw> [waw w/hophal perf.3m.s. shalak throw + noun m.s.constr. makon place + noun m.s.constr.w/3m.s.suff. miqdash holy place, sanctuary; physical area where the people worshipped God; cf. Ex.25:8; Lev.12:4; 19:30; 20:3; 21:12, 23]).

VERSE 12 And on account of transgression the host will be given over to the horn along with the regular sacrifice ([v;p'B. dymiT'h;-l[; !teN"Ti ab'c'w> [waw w/noun both s.abs. tsaba host + niphal impf.3f.s. natan give + prep al to; "along with" + art.w/adv tamidh "regular sacrifice" + prep beth in; "on account" + w/noun m.s.abs. pasha rebellion; "transgression"]; and it will fling truth to the ground and perform its will and prosper [hx'ylic.hiw> ht'f.['w> hc'r>a; tm,a/ %lev.t;w> [waw w/hiphil impf.3f.s. shalak throw; "fling" + noun f.s.abs. emeth truth + noun f.s.abs. erets ground + waw w/qal perf.3f.s. ashah do; "perform" + waw w/hiphil perf.3f.s. tsaleach prosper, succeed]).

ANALYSIS: VERSES 9-12

1. In these verses we have the prediction of the rise of the "small horn" (v.9) from the midst of the Diadochi.
2. It is described as attaining success in aggression towards the "south", of the Ptolemies of Egypt.
3. This refers to the career of Antiochus IV Epiphanes ("the Manifest/Conspicuous One"), who usurped the throne from his nephew (son of his older brother, Seleucus IV) and succeeded in invading Egypt in 170-169 BC.
4. His expeditions against rebellious elements in Parthia and Armenia were initially successful "toward the east" as well, and his fanatical determination to impose religious and cultural conformity on all his domains led to brutal suppression of Jewish worship at Jerusalem and generally throughout Palestine (here referred to as "the Beautiful Land; cf. 11:16, 4`).
5. This suppression came to a head in December 168 BC when Antiochus returned in frustration from Alexandria Egypt, where he had been turned back by the Roman commander Popilius Laenas, and vented his exasperation on the Jews.
6. Antiochus Epiphanes sent his general, Appolonius, with twenty thousand troops under orders to seize Jerusalem on the Sabbath.
7. There he erected an idol to Zeus and destroyed the altar by offering swine blood on it.
8. This idol was dubbed by the Jews "the abomination of desolation" (cf. 11:31), which serves as a type of the end-times idol that will be set up by the Antichrist and the False Prophet in the temple at the mid-point of the Tribulation (2Thess.2:4; Rev.13:14-15).
9. This prediction was 1^st given by Daniel (9:27) and echoed by Christ in Matt.24:15.
10. In v.10 we encounter the remarkable statement that he will grow up to "the host/army of heaven" and will throw "some of the starry hosts down to the earth," where he will "trample on them."
11. The "host" (saba) is a term most often used of the armies of angels in the service of God (esp. in the frequent title YHWH seba-ot, "LORD of hosts"), or else of the literal stars in heaven (Jer.12:3).
12. But it is also used of the people of God, who are to become as the stars in number (Gen.12:3; 15:5) and in Exodus 12:41 are spoken of as "the hosts of Yahweh" (NIV, "the Lord’s divisions") who went out of the land of Egypt.
13. Daniel 12:3 declares that believers (hammaskilim, "those who are wise") will shine like the brightness of the heavens [kokabim, lit., ‘stars’the same term used here in v.10] for ever and ever."
14. Now since the mortal Greek tyrant can hardly affect either the angels in heaven of the literal stars in the sky, it is quite evident that the phrase "the host of the heavens" must refer to those Jewish believers that joined the Maccabees in defending their liberty.
15. It is prophesied here that Antiochus would kill many Jewish saints during the time of tribulation he brought on the nation.
16. From 171 (or 172 BC) and thereafter, Antiochus pursued his evil policy of securing control of the high priesthood and bringing increasing pressure on the Jewish hierarchy to surrender their religious loyalties in the interests of conformity to Greek culture and idolatry.
17. Already in 175, at the beginning of his reign, he had expelled the godly high priest Onian III from office and replace him with his Hellenizing younger brother Jason.
18. But before long a certain Jew named Menelaus, who was apparently of the priestly family, bribed Antiochus to depose Jason and appoint him high priest in his place.
19. But while Antiochus was successfully campaigning in Egypt against Ptolemy VII (181-145 BC), Jason laid siege to Jerusalem in the hope of ousting Menelaus as high priest.
20. Antiochus gave him the mandate to continue an aggressive policy of Hellenization.
21. But in December of 168, he had Jerusalem again seized by treachery and subjected it to prolonged looting and massacre, as he converted its main sanctuary into a temple to Zeus.
22. So all this continued until the memorial day, three years later, when Judas Maccabaeus rededicated the sacred structure to the worship of God (25 Dec. 165 BC), and event celebrated as Hannukkah by the Jews ever since.
23. Verse 11 describes the megalomania (or messianic complex) of Antiochus, and to what extremes he would go even declaring himself divine (who is referred to here as ‘tsar-hassaba’, "Prince of the host," i.e., the Lord of the army of the saints referred to in the previous verse).
24. He would halt the regular morning and evening sacrifice (hattamid).
25. This tamid or olat-hattamid, "the burnt offering of continuity"was the standard daily burnt offering ordained in Num.28:3, consisting of one lamb presented before sunrise and one presented at sunset, together with a quantity fo flour and oil [Num.28:5].
26. This offering presented the doctrine of atonement of the believing nation whether or not any other sacrifice was offered on any given day.
27. But Antiochus commanded these offerings to cease in 168 and in their place a pagan sacrifice was offered in the name of Zeus.
28. This required the destruction of the altar of Yahweh as seen in the phrase "and the place of His sanctuary [mekon miqdaso] was cast down."
29. Judah’s three year tribulation period, during which time the temple would be defiled and prostituted to heathen use, is described in verse 12.
30. The host/army of Jewish believers would be "given over" to the oppression of Antiochus "by reason of transgression."
31. The transgression spoken of here is the treachery and apostasy of the pro-Syrian faction among the Jewish leadership.
32. That is, those who went along with the Hellenizing policy after the removal of the godly high priest Onias III.
33. This led to the oppression of the faithful in Judea as noted in the phrase "the host will be given over to the horn."
34. This beach of faith also led to the removal of the "regular sacrifice."
35. Therefore the whole verse should be understood as follows: "And on account of transgression [presumably the transgression of Jason and Menelaus and the pros-Syrian faction among the worldly minded Jews of the Maccabean period] the host [adjusted Jewish believers] will be given up [to the oppression of Antiochus IV] along with the [suspended] continual burnt offering, and the horn [Antiochus] will fling the truth [of scripture] to the ground [by forbidding it on pain of death], and he will perform [his will of enforcing Hellenistic culture] and will [for a three year period] prosper."

VERSE 13 Then I heard a holy one speaking, and another holy one said to that particular one who was speaking (rBed;m.h; ynIAml.P;l; vAdq' dx'a, rm,aYOw: rBed;m. vAdq'-dx'a, h['m.v.a,w" [waw w/qal impf.1c.s. shama hear + adj.m.s.abs. echad one + adj.m.s.abs. qadosh holy + piel part.m.s.abs. dabar speak + waw w/qal impf.3m.s. amar say + adj.m.s.abs.echad one + adj.m.s.abs. qadosh holy + prep lamedh w/adj.m.s.abs. peloni a certain one + art.w/piel part.m.s.abs. dabar speak]),

"How long will the vision about the regular sacrifice apply [dymiT'h; !Azx'h, yt;m'-d[; [prep ad until; "long" + interrog.part. matay when = "How long?" + art.w/noun m.s.abs. chazon vision + art.w/adv. tamid continuity; here technical for the daily sacrifice offered at the temple; "regular sacrifice apply"; see v.11], while the transgression causes horror, so as to allow both the holy place and the host to be trampled [sm'r>mi ab'c'w> vd,qow> tTe ~mevo [v;P,h;w> [waw w/art.w/noun m.s.abs. pasha transgression + qal part.m.s.abs. shameme be desolate, appalled; "causes horror" + qal infin.constr. nathan give; "to allow" + waw w/noun m.s.abs. qodesh holiness; "holy place" + waw w/noun both s.abs. tsaba host + noun m.s.abs. mirmas trampling])?"

VERSE 14 He said to me, "For 2,300 evenings and mornings; then the holy place will be properly restored (vd,qo qD;c.nIw> tAame vl{v.W ~yIP;l.a; rq,Bo br,[, d[; yl;ae rm,aYOw: [waw w/qal impf.3m.s. amar say + prep el w/1c.s.suff. + prep ad until; "For" + noun m.s.abs. ereb evening + noun m.s.asbs. boqer morning + adj.m. dual abs. eleph thousand + waw w/adj.f.s.constr. shalosh three + adj.f.p.abs. me-ah hundred + waw niphal perf.3m.s. tsadeq be just; "will be restored" + noun m.s.abs. qodesh holiness; "properly"])."

ANALYSIS: VERSES 13-15

1. In his visions Daniel witnessed two (or three) "holy ones" (angels) discussing the meaning of the vision described in the verses that present the career of Antiochus Epiphanes.
2. The 2^nd angel posed a question ("another holy one") to the 3^rd angel (the 1^st was Daniel’s interpreting angel) who is described as "that particular one who was speaking" as to the duration of the period during which the temple and altar would be desecrated as indicated by the words of v.11: "and it removed the daily sacrifice from Him, and the place of His sanctuary was brought low."
3. The answer given in v.14 by the 3^rd angel was that this situation would last for "2,300 evenings and mornings."
4. This precise period of time has been understood by interpreters in two ways, either as 2,300 twenty-four hour days composed of 1,150 evenings and 1,150 mornings.
5. In other words, the interval would either be 6 years and 111 days, or else half of that time: 3 years and 55 days.
6. The context speaks of the suspension of the tamid ("regular sacrifice"), a reference to the olat tamid ("continual burnt offering") that was offered without fail each morning and evening (Ex.29:42).
7. So the twice a day offering would lead to the conclusion that the 2,300 number should be divided by two to determine the number of days and nights of the desecration.
8. We should therefore understand v.14 as predicting the rededication of the temple by Judas Macabaeus on 25 Chislev (or 14 December) 164 BC; 1,150 days before be three years, one month and 25 days earlier, or in Tishri 167 BC.
9. While the erection of the actual idolatrous altar in the temple took place in Chislev 167, or one month and 15 days after the temple was invaded and desecrated by the tyrant Antiochus, there is every reason to suppose that the Greeks abolished the "regular sacrifice" at that earlier date in Tishri.
10. Moreover, there is not the slightest historical evidence for a beginning (terminus a quo) beginning in the year 171 as the 6 years and 111 days view requires.
11. While it is true that interloper Manelaus murdered the legitimate high priest Onias III in that year (171), there was no suspension of the tamid or temple services at that early date.
12. In the following year Antiochus looted the temple of its treasury, but the abolition of the tamid did not take place till 167.
13. Verse 14 simply specifies that when the 2,300 evenings and mornings had elapsed, "then the sanctuary will be reconsecrated."
14. That certainly is what happened when the first Hanukkah was celebrated on 25 Chislev 164 BC.

VERSE 15 When I, Daniel, had seen the vision, I sought to understand it (hn"ybi hv'q.b;a]w" !Azx'h,-ta, laYEnId' ynIa] ytiaor>Bi yhiy>w: [waw w/qal impf.3m.s. hayah to be; "had" + qal infin.constr.w/1c.s.suff. ra-ah see + proper noun Daniel + d.o.w/art.w/noun m.s.abs. chazon vision + waw w/piel impf.1c.s. baqash to seek + noun f.s.abs. binah understanding]; and behold, standing before me was one who looked like a man [rb,g"-haer>m;K. yDIg>n<l. dme[o hNEhiw> [waw w/interj. hinneh behold + qal part.m.s.abs. amad stand + prep lamedh w/prep neged before + prep kaph w/noun m.s.constr. mare-eh appearance; "looked like" + noun m.s.abs. geber man]).

VERSE 16 And I heard the voice of a man between the banks of Ulai, and he called out and said (rm;aYOw: ar'q.YIw: yl'Wa !yBe ~d'a'-lAq [m;v.a,w" [waw w/qal impf.1c.s. shama hear + noun m.s.ab.s qol voice + noun m.s.abs. adam man + prep bayin between + proper noun Ulai + waw w/qal impf.3m.s. qara call + waw w/qal impf.3m.s. amar say], "Gabriel, give this man an understanding of the vision [proper noun Gabriel + hiphil imper.m.s. bin understand + prep lamedh w/adj.m.s.abs. hallaz this (one) + d.o. marker + art.w/noun m.s.abs. mar’eh sight, vision])."

VERSE 17 So he came near to where I was standing, and when he came I was frightened and fell on my face (yn"P'-l[; hl'P.a,w" yTi[;b.nI Aabob.W ydIm.[' lc,ae aboY"w: [waw w/qal impf.3m.s. bo go in, enter; "came" + prep etsel near + noun m.s.constr.w/1c.s.suff. omedh standing place + waw w/prep be w/qal infin.constr.w/3m.s.suff. bo come + niphal perf.1c.s. ba-ath to terrify + waw w/qal impf.1c.s. naphal fall + prep al + noun m.p.contr.w/1c.s.suff. panim face]; but he said to me, "Son of man, understand that the vision pertains to the time of the end [!Azx'h, #qe-t[,l. yKi ~d'a'-!B, !beh' yl;ae rm,aYOw: [waw w/qal impf.3m.s. amar say + prep el w/1c.s.suff. "to me" + hiphil imper.m.s. bin understand + noun m.s.constr. ben son + noun m.s.abs. adam man + part. ki that + prep lamed w/noun both s.constr. eth time + noun m.s.abs. qets end + art.w/noun m.s.abs. chazon vision])."

VERSE 18 Now while he was talking with me, I sank into a deep sleep with my face to the ground (hc'r>a' yn:P'-l[; yTim.D;r>nI yMi[i ArB.d;b.W [waw w/prep beth w/piel infin.constr.w/3m.s.suff. dabar speak + prep w/1c.s.suff. im with + niphal perf.1c.s. radam be asleep + prep al upon + noun m.p.constr.w/1c.s.suff. paneh face + noun f.s.abs. eretz ground, earth, land]; but he touched me and made me stand upright [ydIm.['-l[; ynIdeymi[]Y:w: yBi-[G:YIw: [waw w/qal impf.3m.s. naga touch + prep beth w/1c.s.suff. + waw w/hiphil impf.3m.s.w/1c.s.suff. amad stand + prep al upon + noun m.s.constr.w/1c.s.suff. omed standing place]).

ANALYSIS: VERSES 15-18

1. These verses describe the visionary confrontation between Daniel and the angel Gabriel, who is here named for the first time (v.16).
2. Gabriel was commissioned to appear before the virgin Mary to announce the birth of Jesus.
3. Here Gabriel appears to the swooning prophet (v.17) to identify the coming world empires and that aspect of the vision that relates "to the time of the end" (v.17).
4. Gabriel was commissioned by God to reveal these things to Daniel (v.16).
5. The overwhelming splendor of Gabriel’s appearance affected Daniel along the same lines as John was on Patmos (Rev.22:8).
6. Daniel was rendered completely motionless and unable to respond (v.18).
7. But the angel’s transforming touch restored Daniel to consciousness.
8. Perhaps Daniel’s unconsciousness and awakening is symbolic of his death and resurrection at the 2^nd Advent.

VERSE 19 He said, "Behold, I am going to let you know what will occur at the final period of the indignation (~[;Z"h; tyrIx]a;B. hy<h.yI-rv,a] tae ^[]ydIAm ynIn>hi rm,aYOw: [waw w/qal impf.3m.s. amar say + interj hinneh behold + hiphil part.m.s.constr.w/2m.s.suff yada know + d.o. marker + rel.pro. asher what + qal impf.3m.s. hayah to be; "will occur" + prep beth w/noun f.s.abs. acharith after part, end, future; "final period" + art.w/noun m.s.abs. za-am indignation; basic idea is to express intense anger], for it pertains to the appointed time of the end [#qe d[eAml. yKi [part ki for + prep lamedh w/noun m.s.abs. mo-edh appointed place/time + noun m.s.abs. qets end]).

VERSE 20 "The ram which you saw with the two horns represents the kings of Media and Persia (sr'p'W yd;m' ykel.m; ~yIn"r'Q.h; l[;B; t'yair'-rv,a] lyIa;h' [art.w/noun m.s.abs. ayil ram + rel asher which + qal perf.2m.s ra-ah see + noun m.s.abs. ba-al owner; "with" + art.w/noun f. dual abs. qeren horn; "two horns" + noun m.p.constr. melek king + proper noun Media + waw w/proper noun Persia]).

VERSE 21 "The shaggy goat represents the kingdom of Greece (!w"y" %l,m, ry[iF'h; rypiC'h;w> [waw w/noun m.s.abs. sha-ir hairy; "shaggy goat" + noun m.s.abs. melek king; "kingdom" + proper noun yawan Greece; in the genealogy of Gen 10 Javan is listed as one of the sons of Japeth], and the large horn that is between his eyes is the first king [!AvarIh' %l,M,h; aWh wyn"y[e-!yBe rv,a] hl'AdG>h; !r,Q,h;w> [waw w/art.w/noun f.s.abs. qeren horn + art.w/adj.f.s.abs. gadol great; "large" + rel di + prep bayin between + noun f. dual constr.w/3m.s.suff. ayin eye + pro.3m.s. hu, he + art.w/noun m.s.abs. melek king + art.w/adj.m.s.abs. ri-shon first, primary]).

VERSE 22 "The broken horn and the four horns that arose in its place represent four kingdoms which will arise from his nation, although not with his power (Axkob. al{w> hn"d>mo[]y: yAGmi tAykul.m; [B;r>a; h'yT,x.T; [B;r>a; hn"d>mo[]T;w: tr,B,v.NIh;w> [waw w/art.w/niphal part.f.s.abs. shabar break + waw w/qal impf.3f.p. amad stand; "arose" + adj.f.s.abs. arba four + prep tachath beneath; also instead; "in its place" + adj.f.s.abs. arba four + noun f.p.abs. malku kingdom + prep min from w/3f.s.suff. + qal impf.3f.p. amad stand; "will arise" + waw w/neg lo + prep beth w/noun m.s.constr.w/3m.s.suff. koach strength]).

ANALYSIS: VERSES 19-22

1. These verses present the general overview of the rise of the 2^nd ancient kingdom.
2. In the interpretation both the Medo-Persian and Grecian kingdoms/empires are specifically named (vv. 20 & 21).
3. Remember that this information was revealed to Daniel while the Babylonian empire was still in place (551; cf. v.1).
4. This was some eight years before the fall of Babylon to Persia (539 BC).
5. Gabriel does identify the large horn between on the unicorn goat as the 1^st king of the Grecian Empire (v.21).
6. This is of course Alexander the Great.
7. This horn was broken in its prime which refers to the mysterious death of Alexander in Babylon in 323 BC at age 33.
8. Subsequent to his death and the power play that followed four independent Greek kingdoms/rulers soon took the place of a unified Greek kingdom.
9. These four Greek kingdoms were in the beginning ruled by Alexander’s generals.
10. These kingdoms are as follows: Macedon-Greece, Thrace-Asia Minor, Egypt-Palestine, and Syria-Persia.
11. The interpreting angel adds that none of these four would "have the same power" (i.e., of Alexander).
12. History has proven this remarkable prophecy to be precisely true!

VERSE 23 "In the latter period of their rule (~t'Wkl.m; tyrIx]a;b.W [waw w/prep beth w/noun f.s.abs. acharith latter period + noun f.s.constr./3m.p.suff. malkuth rule]),

When the transgressors have run their course (~y[iv.Poh; ~teh'K. [prep beth w/hiphil infin.constr. tamam be complete; "have rune their course + art.w/qal part.m.p.abs. pasha transgress; "transgressors"]),

A king will arise (%l,m dmo[]y: [qal impf.3m.s. amad stand; "arise" + noun m.s.abs. melek king]),

Insolent and skilled in intrigue (tAdyxi !ybimeW ~ynIP'-z[;, [adj.m.s.abs..abs. az strong + noun m.p.abs. paneh face; these two words are translated "Insolent"; means he is of fierce countenance + waw w/hiphil part.m.s.abs. bin understand; "skilled" + noun f.p.abs. chidah riddle, difficult question; literally "understanding dark questions"]).

VERSE 24 "His power will be mighty, but not by his own power (Axkob. al{w> AxKo ~c;['w> [waw w/qal perf.3m.s. atsam be mighty + noun m.s.constr.w/3m.s.suff. koach strength; "power" + waw w/neg lo + prep beth w/noun m.s.constr.w/3m.s.suff. koach "power"]),

And he will destroy to an extraordinary degree (tyxiv.y: tAal'p.nIw> [waw w/niphal part.f.p.abs. pala be marvelous; "extraordinary degree" + hiphil impf.3m.s. shachath destroy])

And prosper and perform his will (hf'['w> x;ylic.hiw> [waw w/hiphil perf.3m.s. tsalach rush, succeed, be profitable; "prosper" + waw w/qal perf.3m.s ashah do; "perform"]);

He will destroy mighty men and the holy people (~yvidoq.-~[;w> ~ymiWc[] tyxiv.hiw> [waw w/hiphil perf.3m.s. shachath destroy; as in v.23 + adj.m.p.abs. atsum mighty, numerous; "mighty men" + waw w/noun m.s.abs. am people + adj.m.p.abs. qadosh holy]).

VERSE 25 "And through his shrewdness (Alk.fi-l[;w> (waw w/prep al "through" + noun m.s.constr.w/3m.s.suff. shekel understanding; "shrewdness"])

He will cause deceit to succeed by his influence (Ady"B. hm'r>mi x;ylic.hiw> [waw w/hiphil perf.3m.s. tsalach succeed + noun f.s.abs. miremah treachery; "deceit" + prep beth w/noun f.s.constr.w/3m.s.suff. yad hand; "influence"]);

And he will magnify himself in his heart (lyDIg>y: Abb'l.biW [waw /prep beth w/noun m.s.constr.w/3m.s.suff. lebab heart + hiphil impf.3m.s. gadal magnify, become important/great]),

And he will destroy many while they are at ease (~yBir; tyxiv.y: hw"l.v;b.W [waw w/prep beth w/noun f.s.abs. shalewah prosperity, quietness; "at ease" + hiphil impf.3m.s. shachat destroy + adj.m.p.abs. rab many, much, great]).

He will even oppose the Prince of princes (dmo[]y: ~yrIf'-rf;-l[;w> [waw w/prep al + noun m.s.abs. shar prince + noun m.p.abs. shar prince + qal impf.3m.s. amad stand; "oppose"]),

But he will be broken without human agency (rbeV'yI dy" sp,a,b.W [waw w/prep beth w/noun m.s.abs. ephes cessation; "without" + noun f.s.abs. yad hand, power; "human agency" + niphal impf.3m.s. shabar break ]).

ANALYSIS: VERSES 23-25

1. This passage depicts the rise of Antiochus Epiphanes, who is described (v.23) as an "insolent" (or "stern-faced") king, a "master of intrigue" (mebin hidot, literally means "understanding hidden things," i.e., craftiness, skilled in double-dealing) who will at first enjoy much success (v.24).
2. He will manage to crush "mighty men" (presumably nobles and regional commanders within his own realm who supported rival claimants to the throne) and also the "holy people," i.e., the believing Jews.
3. Two noteworthy traits will characterize Antiochus’s rule: (a) his treachery and intrigue (v.25), in order to catch his victims unawares and unprepared (as he did in Jerusalem in 168-167 BC); (b) his overweening pride, which led him to claim divine honors (v.25).
4. In fulfillment of this we have the coins of Antiochus which actually bear the title theos epiphanes ("God manifest").
5. This clearly exhibited his character as the typical "little horn," a model for the antitypical "little horn" referred to in Dan.7:8.
6. We are reminded of 2Thess.2:3-4, which states that the Day of the Lord will not come "until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction. He opposes and exalts himself over everything that is called God or is worshipped, and even sets himself up in God’s temple, proclaiming himself to be God."
7. While we are not definitely told whether Antiochus made a formal claim to deity while enthroned in splendor in the court of the Jerusalem temple, he certainly did assume the right to determine what gods his subjects should worship, feeling that he was the earthly embodiment of the powers of heaven and that all rule and authority was given him.
8. He sought to abolish the ancestral worship of the Jews, forbidding them on pain of death to circumcise their children and making possession of the Hebrew Scriptures a capital offense.
9. By erecting the statue of Zeus Olympius in the temple of Yahweh and sacrificing swine on the altar, he committed an extreme act of sacrilege and affront to Jewish sensibilities.
10. Yet v.25 predicts Antiochus’s sudden destruction, not by human means, but by direct divine intervention.
11. As judgment for having taken "his stand against the Prince of princes," Antiochus would be struck down under the SUD.
12. After making an unsuccessful attempt to pillage Naaea, a wealthy temple in Elymais, he died of a sudden malady.
13. All accounts of his death (1 & 2 Maccabees and Josephus) while differing in the details (place and manner) all agree that the tyrant met his end by a non-human agency (cp. Acts.12:23).
14. Important to this study is that Antiochus’s career is a type of the last Greek tyrant Alexander the Great who is the Antichrist of the Book of Revelation.
15. This is the significance of the introductory words of Gabriel in v.19.
16. The prophecy of the career of Antiochus here and in chapter 11 (fulfilled) is actually an example of dual fulfillment.
17. The words "the final period of indignation" relates not to the times of Antiochus but to those of his greater counterpart.
18. The word "indignation" is technical for the tribulation which is God’s indignation toward humanity on display.
19. The goal of this prophecy is not the rise of the Greek empire per se but the career of the last great human antagonist to the Plan of God of which Antiochus Epiphanes is the type.
20. This theme will be further developed in chapter 11.

VERSE 26 "The vision of the evenings and mornings (rq,Boh;w> br,[,h' haer>m;W [waw w/noun m.s.constr. mare-eh appearance; "vision" + art.w/noun m.s.abs. ereb evening + waw w/art.w/noun m.s.abs. boqer morning])

Which has been told is true (aWh tm,a/ rm;a/n< rv,a] [rel pro asher + niphal perf.3m.s. amar say; "has been told" + noun f.s.abs. emeth truth; "true" + pro.3m.s. hu it]);

But keep the vision secret (!Azx'h, ~tos. hT'a;w> [waw w/pro.2m.s. atah you + qal imper.m.s. satam shut up, keep secret + art.w/noun m.s.abs. chazon vision]),

For it pertains to many days in the future (~yBir; ~ymiy"l. yKi [conj ki for + prep lamedh w/noun m.p.abs. yom day + adj.m.p.abs. rab many])."

VERSE 27 Then I, Daniel, was exhausted and sick for days (~ymiy" ytiylex/n<w> ytiyyEh.nI laYEnId' ynIa]w: [waw w/pro.1c.s. ani I + proper noun Daniel + niphal perf.1c.s hayah to be; "was" + waw w/niphal perf.1c.s. chalah be sick + noun m.p.abs. yom day; "many days"]).

Then I got up again and carried on the king's business (%l,M,h; tk,al,m.-ta, hf,[/a,w" ~Wqa'w" [waw w/qal impf.1c.s. qum arise + waw w/qal impf.1c.s. ashah do + d.o. marker + noun f.s.constr. mela-kah business + art.w/noun m.s.abs. melek king]; but I was astounded at the vision, and there was none to explain it [!ybime !yaew> ha,r>M;h;-l[; ~meATv.a,w" [waw w/hithpolel impf.1c.s. shamem be appalled + prep al at + art.w/noun m.s.abs. mare-eh appearance; "vision" + waw w/adv. ayin none + hiphil part.m.s.abs. bin understand; explain]).

ANALYSIS: VERSES 26-27

1. Gabriel concludes the interpretation of the vision "of the evenings and mornings" with a command (v.26) for Daniel to keep confidential ("seal up") the predictions just revealed to him because they pertain to "the distant future."
2. 12:9 reflects the same injunction or principle of secrecy: "The words are closed up and sealed until the time of the end."
3. The big question is why Daniel was to keep this vision confidential.
4. In other words, why was he supposed to keep secret the future events related to the fall of Persia and the history of the Grecian Empire?
5. At a latter date Daniel was inspired of the Holy Spirit to compose this book.
6. Presumably this was done at the very end of his ministry.
7. At that point the information was made publicly available to those interested in studying the contents of this book.
8. Those who determined that the book was canonical would have to study these prophesies for themselves and figure out the meaning.
9. Daniel had to spend the rest of his life keeping these things to himself.
10. He could not privately or publicly reveal what had been shown to him.
11. Certain aspects of the prophecies could be understood by believers but the full understanding of these things no one could fully understand "until the end time" (cf. 12:9).
12. Obviously anyone who was spiritually qualified could see the fulfillment of the history in the ram and unicorn goat.
13. But the fullest understanding would wait until John the apostle published the Book of Revelation.
14. Even someone as astute as Daniel reached a point where his understanding was stymied (cf. 12:4, 8-9).
15. It was probably prudent that the information revealed in chapter 8 was keep secret so as not to jeopardize Daniel’s position in the administration of the Persians.
16. The prophetic doctrine revealed to Daniel had a profound effect upon him in the short term.
17. Like the visions of chapter 7 this revelation effected his emotional and physical state to an even greater degree (v.27).
18. For several days he was physically ill and not able to engage in his duties to his king.
19. What exactly were his duties under Belshazzar is not known.
20. The encounter with the angel Gabriel and the revelation given him put him under extreme emotional strain.
21. In particular it was the "vision" and the inability of anyone to decipher it that troubled him.
22. He desired to understand all the particulars but this wasn’t possible due to the lack of information.
23. In other words, certain matters were still up in the air.
24. It seems the area of primary interest and lack of understanding had to do with the final tyrant of which the "little horn" of this vision was a type.