Daniel 10–12

Footnotes

1. 1 This chapter begins the final unit in the book of Daniel, consisting of chapters 10–12. The traditional chapter divisions to some extent obscure the relationship of these chapters.
2. 2 The has “first.” Cyrus’ third year would have been 536 B.C. Daniel would have been approximately eighty-four years old at this time.
3. 3 The meaning of the Hebrew word צָבָא (tsava’) is uncertain in this context. The word most often refers to an army or warfare. It may also mean “hard service,” and many commentators take that to be the sense here (i.e., “the service was great”). The present translation assumes the reference to be to the spiritual conflicts described, for example, in 10:16–11:1.
4. 4 Heb “three weeks of days.” The inclusion of “days” here and in v. 3 is perhaps intended to call attention to the fact that these weeks are very different in nature from those of chap. 9, which are “weeks of years.”
5. 5 Heb “mouth.”
6. 6 Anointing oneself with oil (usually olive oil) was a common OT practice due to the severity of the Middle Eastern sun (cf. Ps 121:6). It was also associated with rejoicing (e.g., Prov 27:9) and was therefore usually not practiced during a period of mourning.
7. 7 The first month would be the month of Nisan, during which Passover was observed.
8. 8 The Hebrew text has חִדָּקֶל (hiddaqel). “Tigris” appears here in the , since it is the Greek name for this river. Elsewhere in the OT “the great river” refers to the Euphrates (e.g., Gen 15:18; Josh 1:4), leading some interpreters to think that a mistake is involved in using the expression to refer to the Tigris. But it is doubtful that the expression had such a fixed and limited usage. The , however, does render the word here by “Euphrates” (. perat) in keeping with biblical usage elsewhere.
9. 9 Heb “I lifted up my eyes.”
10. 10 Heb “one.” The Hebrew numerical adjective is used here like an English indefinite article.
11. 11 The identity of the messenger is not specifically disclosed. Presumably he is an unnamed angel. Some interpreters identify him as Gabriel, but there is no adequate reason for doing so.
12. 12 The Hebrew word בַּדִּים (baddim) is a plural of extension. See §124.a, b, c and 2: §136.c.
13. 13 The location of this place and even the exact form of the Hebrew name אוּפָז (’ufaz) are uncertain. Apparently it was a source for pure gold. (See Jer 10:9.) The Hebrew word פָז (paz, “refined gold” or “pure gold”) is more common in the OT than אוּפָז, and some scholars emend the text of Dan 10:5 to read this word. Cf. also “Ophir” (1 Kgs 9:28; Isa 13:12; Job 22:24; 28:16).
14. 14 The Hebrew word translated “yellow jasper” is תַּרשִׁישׁ (tarshish); it appears to be a semiprecious stone, but its exact identity is somewhat uncertain. It may be the yellow jasper, although this is conjectural. Cf. , “chrysolite”; , “beryl.”
15. 15 Heb “torches of fire.”
16. 16 Heb “The sound of his words” (cf. v. 9).
17. 17 Heb “the vision.”
18. 18 Heb “great trembling fell on them.”
19. 19 Heb “did not remain in.”
20. 20 Heb “was changed upon me for ruin.”
21. 21 Heb “strength.”
22. 22 Heb “I heard the sound of his words.” These words are absent in the and the .
23. 23 Heb “as I listened to the sound of his words.”
24. 24 Heb “Behold.”
25. 25 Theodotion lacks “and the palms of my hands.” Heb “on my knees and the palms of my hands.”
26. 26 Or “a treasured person”; “a man greatly beloved”; “man of high esteem.”
27. 27 The Hebrew participle is often used, as here, to refer to the imminent future.
28. 28 Heb “stand upon your standing.”
29. 29 Heb “spoke this word.”
30. 30 Heb “gave your heart.”
31. 31 Heb “and behold.”
32. 32 The Greek version of Theodotion reads “I left him [i.e., Michael] there,” and this is followed by a number of English translations (cf. , , ).
33. 33 Heb “speaking to me according to these words.”
34. 34 Heb “I placed my face toward.”
35. 35 Heb “Behold.”
36. 36 So most Hebrew ; one Hebrew along with the Dead Sea Scrolls and read “something that looked like a man’s hand.”
37. 37 Heb “my lord,” here a title of polite address. Cf. v. 19.
38. 38 Heb “How is the servant of this my lord able to speak with this my lord?”
39. 39 Heb “does not stand.”
40. 40 Heb “He added and touched me.” The construction is a verbal hendiadys.
41. 41 Heb “treasured man.”
42. 42 Heb “my lord may speak.”
43. 43 The question is rhetorical, intended to encourage reflection on Daniel’s part.
44. 44 Heb “a book of truth.” Several English versions treat this as a title of some sort (cf. , , , , ), although the ’s rendering “the truthful book” regards “truth” as an attributive adjective, as does the present translation.
45. 45 The word “princes” is supplied for clarity.
46. 46 The pronoun is plural in Hebrew, suggesting that Michael is the angelic prince of Daniel and his people.
47. 1 The antecedent of the pronoun “I” is the angel, not Daniel. The traditional chapter division at this point, and the presence of a chronological note in the verse similar to ones used elsewhere in the book to position Daniel’s activities in relation to imperial affairs, sometimes lead to confusion on this matter.
48. 2 Perhaps these three more kings are Cambyses ( 530–522 b.c.), Pseudo-Smerdis ( 522 b.c.), and Darius I Hystaspes ( 522–486 b.c.).
49. 3 This fourth king is Xerxes I ( 486–465 b.c.). The following reference to one of his chiefs apparently has in view Seleucus Nicator.
50. 4 Heb “rich with great riches.”
51. 5 The text is difficult. The Hebrew has here אֶת (’et), the marker of a definite direct object. As it stands, this would suggest the meaning that “he will arouse everyone, that is, the kingdom of Greece.” The context, however, seems to suggest the idea that this Persian king will arouse in hostility against Greece the constituent elements of his own empire. This requires supplying the word “against,” which is not actually present in the Hebrew text.
52. 6 The powerful king mentioned here is Alexander the Great ( 336–323 b.c.).
53. 7 Heb “and when he stands.”
54. 8 Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
55. 9 The king of the south is Ptolemy I Soter ( 323–285 b.c.). The following reference to one of his subordinates apparently has in view Seleucus I Nicator ( 311–280 b.c.). Throughout the remainder of chap. 11 the expressions “king of the south” and “king of the north” repeatedly occur. It is clear, however, that these terms are being used generically to describe the Ptolemaic king (i.e., “of the south”) or the Seleucid king (i.e., “of the north”) who happens to be in power at any particular time. The specific identity of these kings can be established more or less successfully by a comparison of this chapter with the available extra-biblical records that discuss the history of the intertestamental period. In the following notes the generally accepted identifications are briefly mentioned.
56. 10 Heb “princes.”
57. 11 Heb “and he”; the referent (the subordinate prince mentioned in the previous clause) has been specified in the translation for clarity.
58. 12 Heb “be strong against.”
59. 13 Heb “greater than his kingdom.”
60. 14 Here they refers to Ptolemy II Philadelphus ( 285–246 b.c.) and Antiochus II Theos ( 262–246 b.c.).
61. 15 The daughter refers to Berenice, who was given in marriage to Antiochus II Theos.
62. 16 Heb “the strength of the arm.”
63. 17 Heb “stand.” So also in vv. 7, 8, 11, 13.
64. 18 Heb “and his arm.” Some understand this to refer to the descendants of the king of the north.
65. 19 The present translation reads יַלְדָּה (yaldah, “her child”) rather than the יֹלְדָהּ (yolédah, “the one who begot her”). Cf. Theodotion, the , and the .
66. 20 Antiochus II eventually divorced Berenice and remarried his former wife Laodice, who then poisoned her husband, had Berenice put to death, and installed her own son, Seleucus II Callinicus ( 246–227 b.c.), as the Seleucid king.
67. 21 The reference is to the king of Egypt.
68. 22 Heb “the stock of her roots.” The reference to one from her family line is probably to Berenice’s brother, Ptolemy III Euergetes ( 246–221 b.c.).
69. 23 Heb “will deal with them and prevail.”
70. 24 The Hebrew preposition מִן (min) is used here with the verb עָמַד (’amad, “to stand”). It probably has a sense of separation (“stand away from”), although it may also be understood in an adversative sense (“stand against”).
71. 25 Heb “he”; the referent (the king of the north) has been specified in the translation for clarity.
72. 26 The sons of Seleucus II Callinicus were Seleucus III Ceraunus ( 227–223 b.c.) and Antiochus III the Great ( 223–187 b.c.).
73. 27 Heb “his”; the referent (the enemy of the king of the north) has been specified in the translation for clarity.
74. 28 Heb “and he will certainly come and overflow and cross over and return and be aroused unto a fortress.” The translation has attempted to simplify the syntax of this difficult sequence.
75. 29 This king of the south refers to Ptolemy IV Philopator ( 221–204 b.c.).
76. 30 Heb “his heart will be lifted up.” The referent (the king of the south) has been specified in the translation for clarity.
77. 31 Heb “cause to fall.”
78. 32 Heb “of myriads.”
79. 33 Heb “stand against.”
80. 34 This was Ptolemy V Epiphanes ( 203–181 b.c.).
81. 35 Heb “sons of violence.” “Son(s) is sometimes used idiomatically in Hebrew to indicate that someone is characterized by a certain quality. So the expression “sons of violence” means that these individuals will be characterized by violent deeds.
82. 36 Heb “to cause to stand.”
83. 37 This well-fortified city is apparently Sidon. Its capture from the Ptolemies by Antiochus the Great was a strategic victory for the Seleucid kingdom.
84. 38 Or “choice troops” ( 104 מִבְחָר), or “elite troops” ( מִבְחָר).
85. 39 Heb “hand.”
86. 40 Heb “and he will set his face.” Cf. vv. 18, 19.
87. 41 The present translation reads מֵישָׁרִים (mesharim, “alliances”) for the וִישָׁרִים (viysharim, “uprightness”).
88. 42 Heb “him”; the referent (the king of the south) has been specified in the translation for clarity.
89. 43 Heb “the daughter of the women.” The daughter refers to Cleopatra, the daughter of Antiochus, who was given in marriage to Ptolemy V.
90. 44 Heb “his face.” See v. 19 as well.
91. 45 The commander is probably the Roman commander, Lucius Cornelius Scipio.
92. 46 The Hebrew here is difficult in that the negative בִּלְתִּי (biltiy, “not”) is used in an unusual way. The sense is not entirely clear.
93. 47 Heb “his shameful conduct he will return to him.”
94. 48 Heb “on his place.”
95. 49 The one who will send out an exactor of tribute was Seleucus IV Philopator ( 187–176 b.c.).
96. 50 Perhaps this exactor of tribute was Heliodorus (cf. 2 Maccabees 3).
97. 51 Heb “broken” or “shattered.”
98. 52 This despicable person to whom the royal honor has not been rightfully conferred is Antiochus IV Epiphanes ( 175–164 b.c.).
99. 53 Heb “arms.”
100. 54 The present translation reads הִשָּׁטֹף (hishatof), Niphal infinitive absolute of שָׁטַף (shataf, “to overflow”), for the הַשֶּׁטֶף (hashetef, “flood”).
101. 55 The words “in defeat” are added in the translation for clarification.
102. 56 Heb “a prince of the covenant.”
103. 57 Heb “broken” or “shattered.”
104. 58 The preposition מִן (min) is probably temporal here (so 583 7.c; cf. , , , , ), although it could also be understood here as indicating means (so J. Goldingay, Daniel [], , n. 23a; cf. , ).
105. 59 Heb “nation.”
106. 60 Heb “and unto a time.”
107. 61 Heb “heart.”
108. 62 This king of the south was Ptolemy Philometer ( 181–145 b.c.).
109. 63 The present translation reads יִשָׁטֵף (yishatef, passive) rather than the יִשְׁטוֹף (yishtof, active).
110. 64 Heb “heart.” So also in v. 28.
111. 65 Heb “speak.”
112. 66 Heb “he”; the referent (the king of the north) has been specified in the translation for clarity.
113. 67 The name Kittim has various designations in extra-biblical literature. It can refer to a location on the island of Cyprus, or more generally to the island itself, or it can be an inclusive term to refer to parts of the Mediterranean world that lay west of the Middle East (e.g., Rome). For ships of Kittim the Greek OT () has “Romans,” an interpretation followed by a few English versions (e.g., ). A number of times in the Dead Sea Scrolls the word is used in reference to the Romans. Other English versions are more generic: “[ships] of the western coastlands” (, ); “from the west” (, ).
114. 68 This is apparently a reference to the Roman forces, led by Gaius Popilius Laenas, which confronted Antiochus when he came to Egypt and demanded that he withdraw or face the wrath of Rome. Antiochus wisely withdrew from Egypt, albeit in a state of bitter frustration.
115. 69 Heb “show regard for.”
116. 70 Heb “arms.”
117. 71 Heb “the sanctuary, the fortress.”
118. 72 Heb “will give.”
119. 73 Or “corrupt.”
120. 74 Heb “acted wickedly toward.”
121. 75 Heb “know.” The term “know” sometimes means “to recognize.” In relational contexts it can have the connotation “recognize the authority of, be loyal to,” as it does here.
122. 76 This is an allusion to the Maccabean revolt, which struggled to bring about Jewish independence in the second century B.C.
123. 77 Heb “the many.”
124. 78 Heb “stumble.”
125. 79 Or “by burning.”
126. 80 Heb “days.”
127. 81 The identity of this king is problematic. If vv. 36–45 continue the description of Antiochus Epiphanes, the account must be viewed as erroneous, since the details do not match what is known of Antiochus’ latter days. Most modern scholars take this view, concluding that this section was written just shortly before the death of Antiochus and that the writer erred on several key points as he tried to predict what would follow the events of his own day. Conservative scholars, however, usually understand the reference to shift at this point to an eschatological figure, , the Antichrist. The chronological gap that this would presuppose to be in the narrative is not necessarily a problem, since by all accounts there are many chronological gaps throughout the chapter, as the historical figures intended by such expressions as “king of the north” and “king of the south” repeatedly shift.
128. 82 The words “the time of” are added in the translation for clarification.
129. 83 Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.