^7:11“Then I kept on watching because of the arrogant words of the horn that was speaking. I was watching²⁹ until the beast was killed and its body destroyed and thrown into³⁰ the flaming fire. ^7:12As for the rest of the beasts, their ruling authority had already been removed, though they were permitted to go on living³¹ for a time and a season. ^7:13I was watching in the night visions,

“And with³² the clouds of the sky³³

one like a son of man³⁴ was approaching.

He went up to the Ancient of Days

and was escorted³⁵ before him.

^7:14To him was given ruling authority, honor, and sovereignty.

All peoples, nations, and language groups were serving³⁶ him.

His authority is eternal and will not pass away.³⁷

His kingdom will not be destroyed.³⁸

An Angel Interprets Daniel’s Vision

^7:15“As for me, Daniel, my spirit was distressed,³⁹ and the visions of my mind⁴⁰ were alarming me. ^7:16I approached one of those standing nearby and asked him about the meaning⁴¹ of all this. So he spoke with me and revealed⁴² to me the interpretation of the vision:⁴³^7:17‘These large beasts, which are four in number, represent four kings who will arise from the earth. ^7:18The holy ones⁴⁴ of the Most High will receive the kingdom and will take possession of the kingdom forever and ever.’

^7:19“Then I wanted to know the meaning⁴⁵ of the fourth beast, which was different from all the others. It was very dreadful, with two rows of iron teeth and bronze claws, and it devoured, crushed, and trampled anything that was left with its feet. ^7:20I also wanted to know⁴⁶ the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes⁴⁷ and a mouth speaking arrogant things, whose appearance was more formidable than the others.⁴⁸^7:21While I was watching, that horn began to wage war against the holy ones and was defeating⁴⁹ them, ^7:22until the Ancient of Days arrived and judgment was rendered⁵⁰ in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.

^7:23“This is what he told me:⁵¹

‘The fourth beast means that there will be a fourth kingdom on earth

that will differ from all the other kingdoms.

It will devour all the earth

and will trample and crush it.

^7:24The ten horns

mean that ten kings will arise from that kingdom.

Another king will arise after them,

but he will be different from the earlier ones.

He will humiliate⁵² three kings.

^7:25He will speak words against the Most High.

He will harass⁵³ the holy ones of the Most High continually.

His intention⁵⁴ will be to change times established by law.⁵⁵

They will be delivered into his hand

For a time, times,⁵⁶ and half a time.

^7:26But the court will convene,⁵⁷ and his ruling authority will be removed—

destroyed and abolished forever!

^7:27Then the kingdom, authority,

and greatness of the kingdoms under all of heaven

will be delivered to the people of the holy ones⁵⁸ of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

Read in Logos

Daniel 7:9: ...As I looked, thrones were placed, and the Ancient of Days took his seat; his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames; its wheels were burning fire.

Footnotes

24 Or “the Ancient One” (, , ), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. “One who had been living for ever”; “the Eternal God.”
25 Traditionally the Aramaic word נְקֵא (néqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” 95 (1976): 277–79.
26 Aram “a flaming fire.”
27 Aram “were standing before him.”
28 Aram “judgment sat.”
29 The and Theodotion lack the words “I was watching” here. It is possible that these words in the are a dittography from the first part of the verse.
30 Aram “and given over to” (so ).
31 Aram “a prolonging of life was granted to them.”
32 The has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).
33 Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
34 This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.
35 Aram “they brought him near.”
36 Some take “serving” here in the sense of “worshiping.”
37 Aram “is an eternal authority which will not pass away.”
38 Aram “is one which will not be destroyed.”
39 The Aramaic text includes the phrase “in its sheath,” apparently viewing the body as a container or receptacle for the spirit somewhat like a sheath or scabbard is for a knife or a sword (cf. “within its sheath of flesh”). For this phrase the and have “in these things.”
40 Aram “head.”
41 Aram “what is certain.”
42 Aram “and made known.”
43 Aram “matter,” but the matter at hand is of course the vision.
44 The expression holy ones is either a reference to angels or to human beings devoted to God.
45 Aram “to make certain.”
46 The words “I also wanted to know” are added in the translation for stylistic reasons.
47 The conjunction in the before “eyes” is odd. The ancient versions do not seem to presuppose it.
48 Aram “greater than its companions.”
49 Aram “prevailing against” ( and both similar); “overpowering them”; “conquered them.”
50 In the , , and the verb is active, understanding “judgment” to be the object rather than the subject of the verb (i.e., “the Ancient of Days rendered judgment”). This presupposes a different vocalization of the verb (יְהַב [yéhav] rather than the יְהִב [yéhiv]).
51 Aram “thus he said.”
52 Or “subjugate”; , , “subdue”; , “put down.”
53 Aram “wear out” (so , , ); , “wear down.” The word is a in biblical Aramaic, but in biblical Hebrew it especially refers to wearing out such things as garments. Here it is translated “harass … continually.”
54 Aram “he will think.”
55 Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.
56 Although the word times is vocalized in the as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and ) the dual forms fall out of use. The meaning would thus be three and a half “times.”
57 Aram “judgment will sit” ( similar).
58 If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.