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Selected Verse: Daniel 8:15 - King James
Verse |
Translation |
Text |
Da 8:15 |
King James |
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. |
Summary Of Commentaries Associated With The Selected Verse
Notes on the Bible, by Albert Barnes, [1834] |
And it came to pass ... - Daniel saw the vision, but was unable to explain it.
And sought for the meaning - Evidently by meditating on it, or endeavoring in his own mind to make it out.
There stood before me as the appearance of a man - One having the appearance of a man. This was evidently Gabriel Dan 8:16, who now assumed a human form, and who was addressed by the voice from between the banks of the Ulai, and commenced to make known the meaning of the vision. |
The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
a man
The theophanies. (Dan 8:15); (Dan 10:6); (Dan 10:10); (Dan 10:18); (Gen 12:7); (Rev 1:9). |
Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
The interpretation of the vision - The interpretation of Daniel's vision, as given by the angel, falls within the vision itself. When Daniel sought to understand the vision, viz., in his mind, not by prayer or by asking a question, he saw before him, according to Dan 8:17, one standing at some distance, who had the appearance of a man, but was not a man, but a supernatural being in human likeness. This person resembling a man is (Dan 8:16) named by the angel, Gabriel, i.e., man of God. The voice of another, whom Daniel did not see, hearing only a human voice proceeding from the Ulai, commanded this person to explain the vision to the prophet (להלּז, i.e., to Daniel). Nothing further is indicated of the person from whom the voice proceeded than what may be conjectured from אוּלי בּין (between the Ulai), whence the voice sounded. These words do not mean "hither from Ulai" (Bertholdt), but "between the two banks of the Ulai" (Chr. B. Mich., Hv., etc.); according to which, the being whose voice Daniel heard appears as if hovering over the waters of the river Ulai. This conjecture is confirmed by Dan 12:6-7, where Daniel sees a man hovering over the waters of the river of Ulai, who by the majesty of his appearance and his words shows himself to be a divine being, and is more minutely described according to the majesty of his appearance in Dan 10:5. The question, who this man might be, is first answered in Daniel Dan 10:5. Gabriel is not a nomen proprium but appellativum. The angel who was described as an appearance like a גּבר (man) is named, for Daniel, Gabriel ("man of God"), that on subsequent occasions (e.g., Dan 9:21) he might recognise him again as the same (Hgst., Hofm., Kliefoth). As to his relation to other angels and archangels, the Scripture gives no information. If Lengerke and Maurer regard him, after the book of Enoch, along with Michael, and Raphael, and Uriel whose name does not occur in Scripture, as one of the four angels that stand before the throne of God, the Scripture affords no support for it; nor does it countenance the supposition of Hitzig, that the two angels in Dan 8:15, Dan 8:16 are identical with those in Dan 8:13, Dan 8:14 - that Gabriel who spake, and the unknown angel, was the angel of the "rivers and fountains of waters," Rev 16:4.
(Note: Altogether groundless, also, is the identification of them with the Persian Amschaspands, since neither the doctrine of angels nor the names of angels of the O.T. are derived from Parsism. The most recent attempt by Dr. Al. Kohut, in his researches regarding Jewish angelology and demonology in their dependence on Parsism (Abhand. fr die Kunde des Morgen. iv. Bc., Nr. 3), to establish this connection, is extremely poor and superficial. The proof adduced in the first ten pages of his treatise is confined to these points: that in the writings of the O.T. after the Exile or during the Exile the appearance of the angels is altogether different from that presented in the portions written before the Exile. It is said that, as a rule, the angels in the period first named take the human form, and bear names corresponding to their properties - Michael, Dan 10:13, Dan 10:21; Dan 12:1; Gabriel, Dan 8:16; Dan 9:21; and in the book of Tobit, 12:15, not much later in date (?), Raphael; - now also, in contrast to the period before the Exile, there is an order in rank among the angels; Michael, Dan 10:12, is designated as one of the first angel-princes, and, Dan 12:1, as the greatest angel-prince; moreover, the number of שׂרים (angel-princes) is spoken of as seven, corresponding to the Persian Amesha-pentas (Tob. 12:15, and Book of Enoch 90:21). But does this distinction between the pre-exilian and post-exilian doctrine of angels, even though it were allowed to be as great as Kohut supposes, furnish a proof for the derivation of the latter from Parsism? or does this derivation follow from the fact that the Jews in exile came into intercourse with the Persians and the Medes, and that about this time the Zend worship flourished? And do the angels in the post-exilian writings for the first time indeed assume the human form? Kohut seems to know nothing of the appearance of angels in Gen 19:1., Jdg 6:11., Jdg 13:9. Then does the agreement, not of the doctrine of the O.T., but of the later Jewish apocryphal writings, Tobit and the Book of Enoch, with regard to the number of angel-princes and of the Amesha-penta, furnish a sufficient proof of this derivation? Dr. Kohut does not himself appear to think so, since he regards it as necessary, in addition to this, which is "perhaps purely accidental," to furnish an etymological argument. Amesha-penta means "non connivens sanctus = the holy one not sleeping;" "thus," he says, "it is a mere Chaldee rendering of the word Amesha-penta, when in Dan 4:10,Dan 4:14, Dan 4:20; Dan 8:13, the Jewish angel-princes are called עירין קדּשׁין = holy watchers." But was, then, the Chaldean king Nebuchadnezzar, to whom in a dream a "holy watcher" appeared, a Jew? and in what edition of the Bible has Dr. Kohut found in Dan 8:13 the angel name עיר? Nor is it any better proof that the demonology of the O.T. is a foreign production, resulting from the contact of the Jews with the Persians and Medes during the exile, because in Zac 3:1., Psa 48:1-14 :49; Ch1 21:1, and especially in Job 1:6., Dan 2:1, Satan "is depicted as a plague-spirit, altogether corresponding to the Persian Agromainjus, the killing spirit." Such silly talk needs no refutation.)
Dan 8:16-18
As commanded, the angel goes to the place where Daniel stands. On his approach Daniel is so filled with terror that he falls on his face, because as a sinful and mortal man he could not bear the holiness of God which appeared before him in the pure heavenly being. At the appearance of God he fears that he must die. Cf. remarks at Gen 16:13 and Exo 33:20. But the angel, in order to mitigate his alarm, calls him to take heed, for the vision relates to the time of the end. The address (Dan 8:17), "son of man," stands in contrast to "man of God" (= Gabriel), and is designed to remind Daniel of his human weakness (cf. Psa 8:5), not that he may be humbled (Hvernick), without any occasion for that, but to inform him that, notwithstanding this, he was deemed worthy of receiving high divine revelations (Kliefoth). The foundation of the summons to give heed, "for the vision relates to the time of the end," is variously interpreted. Auberlen (p. 87) and Zndel (p. 105ff.) understand עת־קץ not of the time of the end of all history, but of a nearer relative end of the prophecy. "Time of the end" is the general prophetic expression for the time which, as the period of fulfilment, lies at the end of the existing prophetic horizon - in the present case the time of Antiochus. Bleek (Jahrb.f. D. Theol. v. p. 57) remarks, on the contrary, that if the seer was exhorted to special attention because the vision related to the time of the end, then קץ here, as in Dan 8:19; Dan 11:35, Dan 11:40; Dan 12:4, also Dan 9:26, without doubt is to be interpreted of the end of the time of trial and sorrow of the people, and at the same time of the beginning of the new time of deliverance vouchsafed by God to His people; and herein lay the intimation, "that the beginning of the deliverance destined by God for His people (i.e., the Messianic time) would connect itself immediately with the cessation of the suppression of the worship of Jehovah by Antiochus Epiphanes, and with the destruction of that ruler." From the passages referred to, Dan 11:40 and Dan 12:4, it is certainly proved that עתקץ denotes the time of all suffering, and the completion of the kingdom of God by the Messiah. It does not, however, follow, either that these words "are to be understood of the absolute end of all things, of the time when the Messiah will come to set up His regum gloriae, and of the time of the last tribulation going before this coming of the Lord" (Klief.); or that the prophet cherished the idea, that immediately after the downfall of Antiochus, thus at the close of the 2300 days, the Messiah would appear, bring the world to an end, and erect the kingdom of eternity (v. Leng., Hitz., Maur., etc.). The latter conclusion is not, it is true, refuted by the remark, that the words do not say that the vision has the time of the end directly for its subject, that the prophecy will find its fulfilment in the time of the end, but only that the vision has a relation, a reference, to the time of the end, that there is a parallelism between the time of Antiochus and the time of Antichrist, that "that which will happen to Javan and Antiochus shall repeat itself in, shall be a type of, that which will happen in the time of the end with the last world-kingdom and the Antichrist arising out of it" (Kliefoth). For this idea does not lie in the words. That is shown by the parallel passage, Dan 10:14, which Kliefoth thus understands - "The vision extends to the days which are before named הימים אחרית (latter days); it goes over the same events which will then happen." Accordingly the angel can also here (Dan 8:17) only say, "Give heed, for the vision relates to the end-time; it gives information of that which shall happen in the end of time."
Dan 8:19
The justice of this exposition is placed beyond a doubt by this verse. Here the angel says in distinct words, "I will show thee what will happen הזּעם בּאחרית (in the last time of the indignation), for it relates to the appointed time of the end." Kliefoth indeed thinks that what the angel, Dan 8:19, says to the prophet for his comfort is not the same that he had said to him in Dan 8:17, and which cast him down, and that Dan 8:19 does not contain anything so weighty and so overwhelming as Dan 8:17, but something more cheering and consoling; that it gives to the vision another aspect, which relieves Daniel of the sorrow which it had brought upon him on account of its import with reference to the end. From this view of the contents of Dan 8:19 Kliefoth concludes that Daniel, after he had recovered from his terror in the presence of the heavenly messenger, and had turned his mind to the contents of the vision, was thrown to the ground by the thought presented to him by the angel, that the vision had reference to the end of all things, and that, in order to raise him up, the angel said something else to him more comforting of the vision. But this conclusion has no foundation in the text. The circumstance that Daniel was not again cast to the ground by the communication of the angel in Dan 8:19, is not to be accounted for by supposing that the angel now made known to him something more consoling; but it has its foundation in this, that the angel touched the prophet, who had fallen dismayed to the earth, and placed him again on his feet (Dan 8:18), and by means of this touch communicated to him the strength to hear his words. But the explanation which Kliefoth gives of Dan 8:19 the words do not bear. "The last end of the indignation" must denote the time which will follow after the expiration of the זעם, i.e., the period of anger of the Babylonian Exile. But אחרית means, when space is spoken of, that which is farthest (cf. Psa 139:9), and when time is spoken of, the last, the end, the opposite of רשׁית, the end over against the beginning. If הימים אחרית does not denote such a time was follows an otherwise fixed termination, but the last time, the end-time (see under Dan 2:28), so also, since זעם is here the time of the revelation of the divine wrath, הזּעם אחרית ה can only denote the last time, or the end-time, of the revelation of the divine wrath. This explanation of the words, the only one which the terms admit of, is also required by the closing words of Dan 8:19, קץ למועד כּי (for at the time appointed the end). According to the example of the Vulg., quoniam habet tempus finem suum, and Luther's version, "for the end has its appointed time," Kliefoth translates the words, "for the firmly-ordained, definite time has its end," and refers this to the time of the Babylonish Exile, which indeed, as Daniel knew (Dan 9:2), was fixed by God to seventy years. But that in the Babylonish Exile will have its fixed end, will come to an end with the seventy years, the angel needed not to announce to the prophet, for he did not doubt it, and the putting him in remembrance of that fact would have afforded him but very poor consolation regarding the time of the future wrath. This conception of the words depends on the inaccurate interpretation of the words הזּעם אחרית, and will consequently fall to the ground along with it. If למועד (to the appointment) were separated from קץ, and were to be taken by itself, and to be understood of the time of the זעם, then it ought to have the article, as in Dan 11:27, Dan 11:35. Without the article, as here, it must be connected with קץ, and them, with החזון supplied as the subject from the context (Dan 8:17), is to be translated, as it is by almost all modern interpreters: for the vision relates to the appointed time of the end. But עתקץ, the time of the end, and קץ מועד, the appointed time of the end, is not the absolute end of all things, the time of the setting up of the regnum gloriae, and the time of the tribulation preceding the return of our Lord; but the time of the judgment of the world-kingdom and the setting up of the everlasting kingdom of God by the appearance of the Messiah, the end of αἰὼν οὕτος and the commencement of the αἰὼν μέλλων, the time of the הימים אחרית (Dan 10:14), which the apostle calls (Co1 10:11) τὰ τέλη τῶν αἰώνων, and speaks of as having then already come.
Dan 8:20-22
Since, from the explanation given by the angel in this verse, the vision relates to the Medo-Persian and the Javanic world-kingdoms, and to the persecuting kingdom of Antiochus which arose out of the latter, so it cannot be disputed that here, in prophetic perspective, the time of the end is seen together with the period of the oppression of the people of God by Antiochus, and the first appearance of the Messiah with His return in glory to the final judgment, as the latter is the case also in Dan 2:34., 44f., and Dan 7:13, Dan 7:25. If Kliefoth objects: The coming of the Messiah may certainly be conceived of as bound up with the end of all things, and this is done, since both events stand in intimate causal relation to each other, not seldom in those O.T. prophets who yet do not distinguish the times; but they also know well that this intimate causal connection does not include contemporaneousness, that the coming of the Messiah in the flesh will certainly bring about the end of all things, but not as an immediate consequence, but after a somewhat lengthened intervening space, that thus, after the coming of the Messiah, a course of historical events will further unfold themselves before the end comes (which Daniel also knew, as Daniel 9 shows), and where the supposition is this, as in Daniel, there the time before the appearance of Christ in the flesh cannot be called the time of the end: - then the inference drawn in these last passages is not confirmed by the contents of the book of Daniel. For in the last vision (Daniel 10-12) which Daniel saw, not only the time of oppression of Antiochus and that of the last enemy are contemplated together as one, but also the whole contents of this one vision are, Dan 10:14, transferred to the "end of the days;" for the divine messenger says to Daniel, "I am come to make thee understand what shall befall thy people in the end of the days, for the vision yet relates to the days." And not only this, but also in Dan 11:35 it is said of the tribulation brought upon the people of God by Antiochus, that in it many would fall, to cleanse them and to purify them to the time of the end, for it is yet for the appointed time. Here, beyond doubt, the time of the persecution by Antiochus is placed in intimate union with the time of the end, but, as is to be particularly observed, not so that the two are spoken of as synchronous. This point is of importance for the right exposition of the verse before us. If, in Dan 11:35, Dan 11:40, it is twice said laמועד קץ עוד כּי (the end is yet for the appointed time), and thus does not begin with the oppression of the people of God by Antiochus, so we may not conclude from these verses - and in this Kliefoth is perfectly justified - that Daniel expected the erection of the Messianic kingdom and the end of all history with the overthrow of Antiochus. If, however, on the whole, the intimate causal connection of the two periods of tribulation placed together in Daniel 11 in one vision neither demands nor even permits us to regard the two as synchronous, so this erroneous conclusion drawn from these verses before us, in connection with an incorrect interpretation of Dan 11:36-45, is sufficiently obviated, both by Daniel 2 and 7, according to which the fourth world-kingdom shall precede the erection of the everlasting kingdom of God and the manifestation of the Son of man, as also by Dan 9:24-27, where - as our exposition will show - the coming of the Messiah and the perfecting of the kingdom of God by the overthrow of the last enemy are dependent on one another in point of time - the coming of the Messiah after seven weeks, the perfecting of the kingdom of God will follow, but not trill after the lapse of seventy weeks.
This passage is to be understood according to these distinct revelations and statements, and not that because in them, according to prophetic perspective, the oppression of the people of the saints by Antiochus, the little horn, is seen in one vision with the tribulation of the end-time, therefore the synchronism or identity of the two is to be concluded, and the erection of the regnum gloriae and the end of the world to be placed at the destruction of this little horn. The words, "the vision relates to the time of the end," thus only declare that the prophecy has a reference to Messianic times. As to the nature of this reference, the angel gives some intimation when, having touched the prophet, who had fallen in amazement to the ground, he raised him up and enabled him to listen to his words (Dan 8:18), the intimation that he would make known to him what would happen in the last time of violence (Dan 8:19). הזּעם is the wrath of God against Israel, the punishment which God hung over them on account of their sins, as in Isa 10:5; Jer 25:17; Eze 22:24, etc., and here the sufferings of punishment and discipline which the little horn shall bring over Israel. The time of this revelation of divine wrath is called אחרית because it belongs to the הימים אחרית, prepares the Messianic future, and with its conclusion begins the last age of the world, of which, however, nothing more particular is here said, for the prophecy breaks off with the destruction of the little horn. The vision of the eleventh chapter first supplies more particular disclosures on this point. In that chapter the great enemy of the saints of God, arising out of the third world-kingdom, is set forth and represented as the prefiguration or type of their last enemy at the end of the days. Under the words יהיה אשׁר (which shall be) the angel understands all that the vision of this chapter contains, from the rising up of the Medo-Persian world-kingdom to the time of the destruction of Antiochus Epiphanes, as Dan 8:20-25 show. But when he adds הזּעם אחרית, he immediately makes prominent that which is the most important matter in the whole vision, the severe oppression which awaits the people of Israel in the future for their purification, and repeats, in justification of that which is said, the conclusion from Dan 8:17, in which he only exchanges עת for מועד is the definite time in its duration; קץ מועד thus denotes the end-time as to its duration. This expression is here chosen with regard to the circumstance that in Dan 8:14 the end of the oppression was accurately defined by the declaration of its continuance. The object of these words also is variously viewed by interpreters. The meaning is not that the angel wished to console Daniel with the thought that the judgment of the vision was not yet so near at hand (Zndel); for, according to Dan 8:17, Daniel was not terrified by the contents of the vision, but by the approach of the heavenly being; and if, according to Dan 8:18, the words of the angel so increased his terror that he fell down confounded to the earth, and the angel had to raise him by touching him, yet it is not at the same time said that the words of the angel of the end-time had so confounded him, and that the subsequent fuller explanation was somewhat less overwhelming than the words, Dan 8:17, something lighter or more comforting. Even though the statement about the time of the end contributed to the increase of the terror, yet the contents of Dan 8:19 were not fitted to raise up the prophet, but the whole discourse of the angel was for Daniel so oppressive that after hearing it, he was for some days sick, Dan 8:27. From Daniel's astonishment we are not to conclude that the angel in Dan 8:17 spoke of the absolute end of all things, and in Dan 8:19, on the contrary, of the end of the oppression of the people of Israel by Antiochus. By the words, "the vision relates to the appointed end-time," the angel wished only to point to the importance of his announcement, and to add emphasis to his call to the prophet to give heed.
Dan 8:20-26
After the introductory words, we have now in these verses the explanation of the chief points of the vision.
Dan 8:20-22 explain Dan 8:3-8. "The kings of Media and Persia" are the whole number of the Medo-Persian kings as they succeed each other, i.e., the Medo-Persian monarchy in the whole of its historical development. To הצּפיר the epithet השּׂעיר, hairy, shaggy, is added to characterize the animal as an he-goat. The king of Javan (Greece) is the founder and representative of the Macedo-Grecian world-kingdom, or rather the royalty of this kingdom, since the great horn of the ram is forthwith interpreted of Alexander the Great, the first king of this kingdom. The words והנּשׁבּרת to תּחתּיה (Dan 8:22) form an absolute subject-sentence, in which, however, ותּעמדנה is not to be taken ἐκβατικῶς, it broke in pieces, so that ... (Kran.); for "the statement of the principal passage may not appear here in the subordinate relative passage" (Hitzig); but to the statement beginning with the participle the further definition in the verb. in. with וconsec. is added, without the relative אשׁר, as is frequently the case (cf. Ewald's Lehr. 351), which we cannot give with so much brevity, but must express thus: "as concerning the horn, that it was broken in pieces, and then four stood up in its place, (this signifies) that four kingdoms shall arise from the people." מגּוי without the article does not signify from the people of Javan, for in this case the article would not have been omitted; nor does it signify from the heathen world, because a direct contrast to Israel does not lie before us; but indefinitely, from the territory of the people, or the world of the people, since the prophecy conceives of the whole world of the people (Vklerwelt) as united under the sceptre of the king of Javan. יעמדנה is a revived archaism; cf. Gen 30:38; Sa1 6:12; Ewald, 191; Gesen. Gramm. 47. - בכוחו ולא, but not in his power, not armed with the strength of the first king, cf. Dan 11:4.
Dan 8:23-24
Dan 8:23-26 give the interpretation of the vision of the little horn (Dan 8:9-12), with a more special definition of certain elements not made prominent in the vision. The horn signifies a king who will arise "in the last time of their kingdom." The suffix to מלכוּתם (of their kingdom) relates to the idea contained in מלכיּות ni deniat (kings). הפּשׁעים כּהתם, when the transgressors have made full, scil. the transgression or measure of the sins. The object wanting to התם is seen from the conception of the subject. הפּשׁעים, the rebellious, are not the heathen, for פּשׁע denotes the apostasy from God which is only said of the Israelites, but not of the heathen; and the word points back to בּפשׁע in Dan 8:12. The king that rises up is Antiochus Epiphanes (cf. 1 Macc. 1:10ff.). עז־פּנים, hard of countenance, i.e., impudent, unashamed in trampling down, without fear of God or man; cf. Deu 28:50. חידות מבין, understanding mysteries; here sensu malo, concealing his purpose behind ambiguous words, using dissimulation, forming an artifice, interpreted in Dan 8:25 by מרמה, cf. Dan 11:21. The unfolding of these qualities is presented in Dan 8:24, Dan 8:25; in Dan 8:24 of the עז־פּנים. By virtue of the audacity of his conduct his power will be strengthened, בכחו ולא, but not by his own might. The contrast here is not: by the power or permission of God (Ephr., Theodrt., Hv., Hitz., Kran.), reference being made to תּנּתן (was given) in Dan 8:12, and to תּת (to give) in Dan 8:13. This contrast is foreign to the passage. The context much rather relates to the audacity and the cunning by which, more than by his power, Antiochus raised himself to might. The strengthening of the power is limited neither to his reaching the throne by the overthrow of other pretenders to it (Berth. and others), nor to the to the following statements, he developed as king against Israel, as well as against other kingdoms. נפּלאות (wonderful works) is used adverbially, as in Job 37:5 : in an astonishing, wonderful way, he will work destruction. But from this word it does not follow that the expression בכחו ולא is to be referred to the power of God, for it does not necessarily mean deeds or things supernaturally originating from God; and even though it had only this meaning, yet here they could not be thought of as deeds accomplished in God's strength, but only as deeds performed by demoniacal strength, because ישׁחית (shall destroy) cannot be predicated of God in the sense determined by the context. This destructive work he shall direct against the mighty and against the people of the saints. עצוּמים does not here signify many, numerous, many individual Israelites (v. Leng., Maur., Kliefoth), partly because in Dan 8:25 רבּים stands for that, partly because of the קדשׁים עם, by which we are to understand the people of Israel, not merely the insignificant and weak, or pious (Kran.). Hence עצוּמים cannot mean the elders of Israel, much less merely foreign kings (Berth., Dereser), but the mighty generally, under which perhaps we are specially to think of heathen rulers.
Dan 8:25
In Dan 8:25 the cunning and craftiness of his action and demeanour are depicted. שׂכלו על (through his craft) is placed first. שׂכל, sagacity, here sensu malo, cunning. On the ground of this cunning his deceit will be successful. מרמה without the article means "all kinds of deceit which he designs" (Hitzig). On that account his heart is raised in haughtiness, so that not only does he destroy many unexpectedly, but also raises himself against God. In the רבּים (many) are comprehended "the mighty and the holy people" (Dan 8:24). בּשׁלוה does not mean in deep peace, but in careless security, and thus unexpectedly. An historical proof of this is found in 1 Macc. 1:10. שׂרים שׂר (Prince of princes) corresponds with אדני האדנים (Lord of lords) in Psa 136:3. It is God; cf. Dan 8:11. But the angel adds, "he shall be destroyed without hands," i.e., he shall be destroyed not by the hand of man, but by God.
Dan 8:26
In Dan 8:26 there follows, in conclusion, the confirmation of the truth of what is said of the duration of this oppression for the people of God. Because the time of it was not seen by Daniel, but was revealed to him in words, נאמר אשׁר is here used in reference to that which was, or of which it was, said. But we need not connect this relative sentence with the genitive והבּקר הערב (the evening and the morning), although this were admissible, but can make it depend on מראה (vision), since the world-revelation of the evenings and mornings forms an integral part of the "vision." והבּקר הערב are to be taken collectively. The confirmation of the truth of this revelation does not betray the purpose to make the book falsely appear as if it were old (v. Leng., Hitzig); it much more is fitted to serve the purpose of strengthening the weakness of the faithful, and giving them consolation in the hour of trial. For in the statement of the duration of the afflictions lies not only the fact that they will come to an end, but at the same time also that this end is determined beforehand by God; cf. Dan 12:7. In other places this confirmation serves only to meet doubts, arising from the weakness of the flesh, as to the realization of revelations of such weighty import; cf. Dan 10:1; Dan 12:1; Rev 19:9; Rev 21:5; Rev 22:6.
But Daniel must close the prophecy, because it extends into a long time. סתן is not equivalent to חתם, to seal up, but it means to stop, to conclude, to hide (cf. Kg2 3:19; Eze 28:3), but not in the sense of keeping secret, or because it would be incomprehensible for the nearest times; for to seal or to shut up has nothing in common with incomprehensibility, but is used in the sense of keeping. "A document is sealed up in the original text, and laid up in archives (shut up), that it may remain preserved for remote times, but not that it may remain secret, while copies of it remain in public use" (Kliefoth). The meaning of the command, then, is simply this: "Preserve the revelation, not because it is not yet to be understood, also not for the purpose of keeping it secret, but that it may remain preserved for distant times" (Kliefoth). The reason assigned for the command only agrees with this interpretation. רבּים לימים (to many days) is not to be identified with לעת־קץ in Dan 8:17, but designates only a long time; and this indefinite expression is here used because it was not intended to give exactly again the termination according to Dan 8:17, Dan 8:19, but only to say that the time of the end was not near.
Dan 8:27
In Dan 8:27 the influence of this vision on Daniel is mentioned (cf. Dan 7:28). It so deeply agitated the prophet that he was sick certain days, and not till after he had recovered from this sickness could he attend to the king's business. The contents of the vision remained fixed in his mind; the scene filled him with amazement, and no one understood it. Maurer, Hitzig, and Kranichfeld interpret מבין אין (I understood it not,) supplying the pronoun of the first person from the connection. But even though the construction of the words should admit of this supplement, for which a valid proof is not adduced, yet it would be here unsuitable, and is derived merely from giving to סתן (Dan 8:26) the false interpretation of to conceal. If Daniel had been required to keep the prophecy secret according to the command in Dan 8:26, then the remark "no one understood it" would have been altogether superfluous. But if he was required only to preserve the prophecy, and it deeply moved him, then those around him must have had knowledge of it, and the amazement of Daniel would become the greater when not only he but all others failed to understand it. To refer מבין אין only to Daniel is forbidden by the comparison with אבין ולא in Dan 12:8. The fulfilment of this vision can alone lead to its full understanding. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
The meaning - A more clear discovery of those things. The appearance of a man - Probably Gabriel. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
As the appearance of a man - Supposed to be the Messiah. |
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.
9 I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.
7 And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.
18 Then there came again and touched me one like the appearance of a man, and he strengthened me,
10 And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands.
6 His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.
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.
8 And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?
26 And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days.
26 And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days.
28 Hitherto is the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart.
27 And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business; and I was astonished at the vision, but none understood it.
27 And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business; and I was astonished at the vision, but none understood it.
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.
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.
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.
3 Behold, thou art wiser than Daniel; there is no secret that they can hide from thee:
19 And ye shall smite every fenced city, and every choice city, and shall fell every good tree, and stop all wells of water, and mar every good piece of land with stones.
6 And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done.
5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
9 And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.
1 And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.
1 In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.
7 And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.
26 And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days.
26 And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days.
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.
3 O give thanks to the Lord of lords: for his mercy endureth for ever.
24 And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people.
25 And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.
25 And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.
25 And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.
5 God thundereth marvellously with his voice; great things doeth he, which we cannot comprehend.
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?
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.
24 And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people.
25 And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.
24 And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people.
21 And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries.
25 And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.
50 A nation of fierce countenance, which shall not regard the person of the old, nor shew favour to the young:
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.
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.
10 And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them.
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.
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.
23 And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.
24 And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people.
25 And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.
26 And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days.
23 And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.
24 And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people.
4 And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those.
12 And the kine took the straight way to the way of Bethshemesh, and went along the highway, lowing as they went, and turned not aside to the right hand or to the left; and the lords of the Philistines went after them unto the border of Bethshemesh.
38 And he set the rods which he had pilled before the flocks in the gutters in the watering troughs when the flocks came to drink, that they should conceive when they came to drink.
22 Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power.
3 Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last.
4 I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great.
5 And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes.
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.
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.
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.
20 The ram which thou sawest having two horns are the kings of Media and Persia.
21 And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king.
22 Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power.
20 The ram which thou sawest having two horns are the kings of Media and Persia.
21 And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king.
22 Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power.
23 And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.
24 And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people.
25 And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.
26 And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days.
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.
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.
27 And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business; and I was astonished at the vision, but none understood it.
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.
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.
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.
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.
14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.
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.
20 The ram which thou sawest having two horns are the kings of Media and Persia.
21 And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king.
22 Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power.
23 And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.
24 And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people.
25 And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.
24 Son of man, say unto her, Thou art the land that is not cleansed, nor rained upon in the day of indignation.
17 Then took I the cup at the LORD'S hand, and made all the nations to drink, unto whom the LORD had sent me:
5 O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.
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.
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.
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
36 And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.
37 Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all.
38 But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things.
39 Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain.
40 And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over.
41 He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon.
42 He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape.
43 But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps.
44 But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many.
45 And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.
40 And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over.
35 And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed.
35 And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed.
14 Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.
25 And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.
13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.
34 Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces.
20 The ram which thou sawest having two horns are the kings of Media and Persia.
21 And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king.
22 Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power.
11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.
14 Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.
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.
35 And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed.
27 And both these kings' hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed.
2 In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.
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.
28 But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these;
9 If I take the wings of the morning, and dwell in the uttermost parts of the sea;
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
14 Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.
4 But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.
40 And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over.
26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
4 But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.
40 And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over.
35 And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed.
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.
5 For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.
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.
20 And he said, Thou canst not see my face: for there shall no man see me, and live.
13 And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?
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.
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.
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.
1 And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him.
6 Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.
1 And Satan stood up against Israel, and provoked David to number Israel.
1 A Song and Psalm for the sons of Korah. Great is the LORD, and greatly to be praised in the city of our God, in the mountain of his holiness.
2 Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.
3 God is known in her palaces for a refuge.
4 For, lo, the kings were assembled, they passed by together.
5 They saw it, and so they marvelled; they were troubled, and hasted away.
6 Fear took hold upon them there, and pain, as of a woman in travail.
7 Thou breakest the ships of Tarshish with an east wind.
8 As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever. Selah.
9 We have thought of thy lovingkindness, O God, in the midst of thy temple.
10 According to thy name, O God, so is thy praise unto the ends of the earth: thy right hand is full of righteousness.
11 Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments.
12 Walk about Zion, and go round about her: tell the towers thereof.
13 Mark ye well her bulwarks, consider her palaces; that ye may tell it to the generation following.
14 For this God is our God for ever and ever: he will be our guide even unto death.
1 And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him.
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?
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?
20 The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth;
14 He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches:
10 Thus were the visions of mine head in my bed; I saw, and behold a tree in the midst of the earth, and the height thereof was great.
9 And God hearkened to the voice of Manoah; and the angel of God came again unto the woman as she sat in the field: but Manoah her husband was not with her.
11 And there came an angel of the LORD, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites.
1 And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;
1 And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.
12 Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.
21 Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.
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.
1 And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.
21 But I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince.
13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
4 And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood.
14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.
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?
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.
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.
21 Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.
5 Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz:
5 Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz:
6 And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?
7 And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.
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.
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.