^8:9From one of them came a small horn.²⁸ But it grew to be very big, toward the south and the east and toward the beautiful land.²⁹^8:10It grew so big it reached the army³⁰ of heaven, and it brought about the fall of some of the army and some of the stars³¹ to the ground, where it trampled them. ^8:11It also acted arrogantly against the Prince of the army,³² from whom³³ the daily sacrifice was removed and whose sanctuary³⁴ was thrown down. ^8:12The army was given over,³⁵ along with the daily sacrifice, in the course of his sinful rebellion.³⁶ It hurled³⁷ truth³⁸ to the ground and enjoyed success.³⁹

^8:13Then I heard a holy one⁴⁰ speaking. Another holy one said to the one who was speaking, “To what period of time does the vision pertain—this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?” ^8:14He said to me, “To 2,300 evenings and mornings;⁴¹ then the sanctuary will be put right again.”⁴²

An Angel Interprets Daniel’s Vision

^8:15While I, Daniel, was watching the vision, I sought to understand it. Now one who appeared to be a man was standing before me. ^8:16Then I heard a human voice coming from between the banks of the Ulai. It called out, “Gabriel,⁴³ enable this person to understand the vision.” ^8:17So he approached the place where I was standing. As he came, I felt terrified and fell flat on the ground.⁴⁴ Then he said to me, “Understand, son of man,⁴⁵ that the vision pertains to the time of the end.” ^8:18As he spoke with me, I fell into a trance with my face to the ground. But he touched me and stood me upright.⁴⁶

^8:19Then he said, “I am going to inform you about what will happen in the latter time of wrath, for the vision⁴⁷ pertains to the appointed time of the end. ^8:20The ram that you saw with the two horns stands for the kings of Media and Persia. ^8:21The male goat⁴⁸ is the king of Greece,⁴⁹ and the large horn between its eyes is the first king. ^8:22The horn that was broken⁵⁰ and in whose place there arose four others stands for four kingdoms that will arise from his nation, though they will not have his strength. ^8:23Toward the end of their rule, when rebellious acts⁵¹ are complete, a rash⁵² and deceitful⁵³ king will arise.⁵⁴^8:24His power will be great, but it will not be by his strength alone. He will cause terrible destruction.⁵⁵ He will be successful in what he undertakes.⁵⁶ He will destroy powerful people and the people of the holy ones.⁵⁷^8:25By his treachery⁵⁸ he will succeed through deceit.⁵⁹ He will have an arrogant attitude,⁶⁰ and he will destroy many who are unaware of his schemes.⁶¹ He will rise up against the Prince of princes, yet he will be broken apart—but not by human agency.⁶²

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Footnotes

28 This small horn is Antiochus IV Epiphanes, who controlled the Seleucid kingdom from 175–164 B.C. Antiochus was extremely hostile toward the Jews and persecuted them mercilessly.
29 The expression the beautiful land (Heb. הַצֶּבִי [hatsévi] = “the beauty”) is a cryptic reference to the land of Israel. Cf. 11:16, 41, where it is preceded by the word אֶרֶץ (’erets, “land”).
30 Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.
31 In prescientific Israelite thinking the stars were associated with the angelic members of God’s heavenly assembly. See Judg 5:20; Job 38:7; Isa 40:26. In west Semitic mythology the stars were members of the high god’s divine assembly (see Isa 14:13).
32 The prince of the army may refer to God (cf. “whose sanctuary” later in the verse) or to the angel Michael (cf. 12:1).
33 Or perhaps “and by him,” referring to Antiochus rather than to God.
34 Here the sanctuary is a reference to the temple of God in Jerusalem.
35 The present translation reads וּצְבָאָהּ נִתַּן (utséva’ah nittan) for the וְצָבָא תִּנָּתֵן (vétsava’ tinnaten). The context suggests a perfect rather than an imperfect verb.
36 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.
37 Two medieval Hebrew and the have a passive verb here: “truth was hurled to the ground” (cf. , , ).
38 Truth here probably refers to the Torah. According to 1 Macc 1:56, Antiochus initiated destruction of the sacred books of the Jews.
39 Heb “it acted and prospered.”
40 The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].
41 The language of evenings and mornings is reminiscent of the creation account in Genesis 1. Since “evening and morning” is the equivalent of a day, the reference here would be to 2,300 days. However, some interpreters understand the reference to be to the evening sacrifice and the morning sacrifice, in which case the reference would be to only 1,150 days. Either way, the event that marked the commencement of this period is unclear. The event that marked the conclusion of the period is the rededication of the temple in Jerusalem following the atrocious and sacrilegious acts that Antiochus implemented. This took place on December 25, 165 B.C. The Jewish celebration of Hanukkah each year commemorates this victory.
42 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” (, ), “restored” (, , ), or “reconsecrated” ().
43 The only angels whose names are given in the OT are Gabriel (Dan 8:16; 9:21; cf. Luke 1:19, 26) and Michael (Dan 10:13, 21; 12:1; cf. Jude 9; Rev 12:7). The name Gabriel means in Hebrew “man of God,” and Michael means “who is like God?”
44 Heb “on my face.”
45 Or “human one.”
46 Heb “on my standing.”
47 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.
48 Heb “the he-goat, the buck.” The expression is odd, and the second word may be an explanatory gloss.
49 Heb “Javan.”
50 Heb “the broken one.” The word “horn” has been supplied in the translation to clarify the referent.
51 The present translation reads הַפְּשָׁעִים (happésha’im, “rebellious acts”) for the הַפֹּשְׁעִים (happoshé’im, “rebels”). While the is understandable (cf. , “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 , Theodotion, the , and the .
52 Heb “strong of face.”
53 Heb “understanding riddles.” Possible meanings include “double-dealing” ( 295 חִידָה; cf. , ) and “with a good knowledge of intrigue” ( חִידָה; cf. , , , , ).
54 Heb “stand” or “stand up.”
55 Heb “extraordinarily he will destroy.”
56 Heb “he will succeed and act.”
57 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.
58 The Hebrew term has a primary meaning of “skill, insight,” but here it has the connotation “cunning, treachery.” See 968 שֵׂכֶל, שֶׂכֶל.
59 Heb “he will cause deceit to succeed by his hand.”
60 Heb “in his heart he will act arrogantly.”
61 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, 1017 שַׁלְוָה.
62 Heb “with nothingness of hand.”