translation_id: net-engnet

book_id: DAN

label: NET translator note

text: Heb “in the beginning.” This refers to the vision described in chapter seven.


text: Heb “the.”


text: The Hebrew word בִּירָה ( birah , “castle, palace”) usually refers to a fortified structure within a city, but here it is in apposition to the city name Susa and therefore has a broader reference to the entire city (against this view, however, see BDB 108 s.v. 2 ). Cf. NAB “the fortress of Susa”; TEV “the walled city of Susa.”


text: The term אוּבַל (’ uval = “stream, river”) is a relatively rare word in biblical Hebrew, found only here and in vv. 3 and 6 . The Ulai was apparently a sizable artificial canal in Susa (cf. NASB, NIV, NCV), and not a river in the ordinary sense of that word.


text: Heb “lifted my eyes.”


text: Heb “and behold.”


text: Heb “one.” The Hebrew numerical adjective occasionally functions like an English indefinite article. See GKC 401 §125. b .


text: Heb “high” (also “higher” later in this verse).


text: Or “beast” (NAB).


text: Heb “hand.” So also in v. 7 .


text: In the Hiphil the Hebrew verb גָּדַל ( gadal , “to make great; to magnify”) can have either a positive or a negative sense. For the former, used especially of God, see Ps 126:2, 3 ; Joel 2:21 . In this chapter ( 8:4, 8, 11, 25 ) the word has a pejorative sense, describing the self-glorification of this king. The sense seems to be that of vainly assuming one’s own superiority through deliberate hubris.


text: The words “all this” are added in the translation for stylistic reasons and for clarification.


text: Heb “and behold, a he-goat of the goats.”


text: Or “of the whole earth” (NAB, ASV, NASB, NRSV).


text: Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen.


text: Heb “the wrath of its strength.”


text: Heb “him.”


text: Heb “the ram.”


text: Heb “stand before him.”


text: Heb “he hurled him.” The referents of both pronouns (the male goat and the ram) have been specified in the translation for clarity.


text: The word “horns” is not in the Hebrew text, but is implied.


text: Or “the heavens.” The Hebrew term שָׁמַיִם ( shamayim ) may be translated “heavens” or “sky” depending on the context.


text: Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.


text: Or perhaps “and by him,” referring to Antiochus rather than to God.


label: NET textual note

text: The present translation reads וּצְבָאָהּ נִתַּן ( utsÿva ’ ah nittan ) for the MT וְצָבָא תִּנָּתֵן ( vÿtsava ’ tinnaten ). The context suggests a perfect rather than an imperfect verb.


text: Heb “in (the course of) rebellion.” The meaning of the phrase is difficult to determine. It could mean “due to rebellion,” referring to the failures of the Jews, but this is not likely since it is not a point made elsewhere in the book. The phrase more probably refers to the rebellion against God and the atrocities against the Jews epitomized by Antiochus.


text: Two medieval Hebrew MSS and the LXX have a passive verb here: “truth was hurled to the ground” (cf. NIV, NCV, TEV).


text: Heb “it acted and prospered.”


text: Heb “will be vindicated” or “will be justified.” This is the only occurrence of this verb in the Niphal in the OT. English versions interpret it as “cleansed” (KJV, ASV), “restored” (NASB, TEV, NLT), or “reconsecrated” (NIV).


text: Heb “on my face.”


text: Or “human one.”


text: Heb “on my standing.”


text: The Hebrew text does not actually state the referent (the vision Daniel saw in vv. 8-12 ; cf. also v. 13 ), which has been specified in the translation for clarity. Some Greek witnesses add “the vision” here.


text: Heb “the he-goat, the buck.” The expression is odd, and the second word may be an explanatory gloss.


text: Heb “Javan.”


text: Heb “the broken one.” The word “horn” has been supplied in the translation to clarify the referent.


text: The present translation reads הַפְּשָׁעִים ( happÿsha ’ im , “rebellious acts”) for the MT הַפֹּשְׁעִים ( happoshÿ ’ im , “rebels”). While the MT is understandable (cf. NIV, “when rebels have become completely wicked”), the filling up of transgressions is a familiar OT expression (cf. Gen 15:16 ) and fits this context well. Cf. the LXX, Theodotion, the Vulgate, and the Syriac.


text: Heb “strong of face.”


text: Heb “understanding riddles.” Possible meanings include “double-dealing” (BDB 295 s.v. חִידָה ; cf. TEV, CEV) and “with a good knowledge of intrigue” ( HALOT 309 s.v. חִידָה ; cf. NAB, NASB, NIV, NRSV, NLT).


text: Heb “stand” or “stand up.”


text: Heb “extraordinarily he will destroy.”


text: Heb “he will succeed and act.”


text: See the corresponding Aramaic expression in 7:27 . If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. One could translate, “people belonging to (i.e., protected by) the holy ones.” If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” One could translate simply “holy people.” For examples of a plural appositional genitive after “people,” see 11:15, 32 . Because either interpretation is possible, the translation has deliberately preserved the ambiguity of the Hebrew grammar here.


text: The Hebrew term has a primary meaning of “skill, insight,” but here it has the connotation “cunning, treachery.” See BDB 968 s.v. שֵׂכֶל , שֶׂכֶל .


text: Heb “he will cause deceit to succeed by his hand.”


text: Heb “in his heart he will act arrogantly.”


text: Heb “in peace.” The Hebrew word used here is difficult. It may refer to the security felt by those who did not realize the danger of imminent attack, or it may refer to the condition of being unaware of the impending danger. The latter idea is reflected in the present translation. See further, BDB 1017 s.v. שַׁלְוָה .


text: Heb “with nothingness of hand.”


text: Heb “truth.”


text: The Hebrew word here is נִהְיֵיתִי ( nihyetiy ). Its meaning is not entirely clear. Hebrew הָיָה ( hayah ) normally has meanings such as “to be” or “become.” Here, however, it describes Daniel’s emotional and physical response to the enigmatic vision that he has seen. It is parallel to the following verb, which refers to illness, and seems to refer to a state of utter exhaustion due to the amazing things that Daniel has just seen. The LXX lacks the word. On the meaning of the word see further, BDB 227-28 s.v. הָיָה Niph.2; DCH 2:540 s.v. היה I Ni.3.