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Daniel 8
Ang Pulong Sa Dios

Ang Panan-awon ni Daniel bahin sa Karnero ug sa Kanding

8 Sa ikatulong tuig sa paghari ni Belshazar, may panan-awon na usab ako. 2 Sa akong panan-awon nakita ko nga nagtindog ako sa daplin sa Suba sa Ulai, didto sa pinarilan nga lungsod sa Susa, nga sakop sa probinsya sa Elam. 3 Unya may nakita akong usa ka laking karnero nga nagtindog daplin sa suba. Adunay duha ka tag-as nga sungay, apan mas taas ang usa ka sungay niini kaysa usa bisan ug ulahi kining mitubo. 4 Nakita ko siya nga mipaingon sa kasadpan, amihan ug habagatan, ug nanungag bisan asa. Walay ubang mananap nga makapugong kaniya ug walay makaikyas gikan kaniya. Nagpatuyang siya sa paghimo sa iyang gusto ug nahimo siyang gamhanan.

5 Samtang gihunahuna ko kadto, kalit lang nga may miabot nga usa ka laking kanding gikan sa kasadpan. Tulin kining milatas sa kalibotan nga halos wala na magdapat ang mga tiil niini sa yuta. Makadani sa pagtagad ang iyang usa ka sungay nga diha sa tunga-tunga sa iyang duha ka mga mata. 6 Gidasmagan niya gamit ang tibuok niyang kusog ang laking karnero nga may duha ka sungay, nga nakita kong nagtindog daplin sa suba. 7 Mapungtanon niyang gisungag ang karnero hangtod nga napungil ang duha ka sungay niini. Wala na makahimo pa sa pagsukol ang karnero, busa natumba kini ug dayon iya kining gitunob-tunoban. Wala gayoy nakatabang niini. 8 Nahimong gamhanan ang kanding. Apan sa dihang hilabihan na siya kagamhanan, napungil ang iyang dakong sungay. Puli niini mitubo ang talagsaong upat ka mga sungay nga nagaatubang sa upat ka bahin sa kalibotan.

9 Gikan sa usa kanila mitubo ang usa ka gamay nga sungay. Nahimo kining gamhanan sa habagatan ug sa sidlakan ug sa matahom nga yuta sa Israel. 10 Misamot pa gayod kini ka gamhanan hangtod sa langit ug gipanghulog niini ang ubang langitnon nga mga binuhat ug mga bitoon, ug unya gitamak-tamakan. 11 Giila niini ang iyang kaugalingon nga gamhanan kaysa Pangulo sa langitnon nga mga binuhat.[a] Gipaundang niya ang adlaw-adlaw nga paghalad sa templo sa Dios, ug gipanamastamasan niya ang templo. 12 Tungod niining iyang paglapas, gipasakop kaniya ang langitnon nga mga binuhat ug ang adlaw-adlaw nga paghalad. Gipakawalay-bili niya ang kamatuoran, ug nagmalampuson siya sa iyang gipanghimo.

13 Unya may nadunggan ako nga duha ka anghel nga nagsultihanay. Nangutana ang usa ka anghel sa usa, “Unsa kaha kadugay molungtad kining mga panghitabo sa panan-awon mahitungod sa pagpaundang sa adlaw-adlaw nga paghalad, sa paglapas ug pagpanamastamas sa templo, ug ang pagtunob-tunob sa langitnon nga mga binuhat?” 14 Mitubag kaniya ang usa ka anghel, “Molungtad kini sulod sa 2,300 ka gabii ug adlaw, ug pagkahuman hinloan ang templo.”

Gisaysay ni Gabriel ang Kahulogan sa Damgo

15 Samtang nagtan-aw ako niadtong panan-awon ug namalandong kon unsay kahulogan niini, kalit lang nga may mitindog sa akong atubangan nga morag tawo. 16 Unya may nadunggan akong tingog sa tawo gikan sa Suba sa Ulai nga nagaingon, “Gabriel, isulti kaniya ang kahulogan sa panan-awon.”

17 Miduol si Gabriel kanako, ug mihapa ako sa kahadlok. Apan miingon siya, “Tawo, kinahanglang masabtan mo nga ang imong panan-awon mahitungod sa kataposan nga panahon.” 18 Samtang nakigsulti siya kanako, nawad-an ako ug panimuot ug natumba sa yuta. Apan gikuptan niya ako ug gipatindog. 19 Miingon siya, “Sultihan ko ikaw kon unsay mahitabo sa umaabot kon ipasinati na sa Dios ang iyang kapungot, kay ang panan-awon mahitungod man sa gitakda na nga kataposan sa panahon. 20 Kadtong karnero nga may duha ka sungay nagarepresentar sa mga gingharian sa Media ug Persia. 21 Kadtong laki nga kanding nagarepresentar sa gingharian sa Greece, ug ang sungay nga gitaliwad-an sa iyang duha ka mata mao ang unang hari. 22 Ang upat ka sungay nga mipuli diha sa naputol nga sungay nagarepresentar sa upat ka gingharian nga mobarog diha sa maong nasod, apan dili sama ka lig-on sa unang gingharian.

23 “Sa kataposang mga adlaw sa ilang paghari, sa panahon nga grabe na gyud ang ilang pagpakasala, magahari ang usa ka mabangis ug limbongan nga hari. 24 Mahimo siyang gamhanan, apan dili pinaagi sa iyang kaugalingong gahom. Makalilisang ang himuon niyang pagpanglaglag ug magmalampuson siya sa tanan niyang buhaton. Laglagon niya ang gamhanan nga mga tawo ug ang katawhan sa Dios. 25 Tungod sa iyang kaigmat, magmalampuson siya sa iyang pagpanglimbong. Ipasigarbo niya ang iyang kaugalingon, ug daghang mga tawo ang iyang pamatyon nga walay pagpasidaan. Mosukol siya sa Pangulo sa mga pangulo, apan laglagon siya dili pinaagi sa gahom sa tawo kondili sa gahom sa Dios.

26 “Tinuod gayod ang panan-awon nga gisulti ko kanimo mahitungod niadtong pagpahunong sa buntag ug gabii nga mga paghalad. Apan ayaw lang usa kini ipanugilon kay dugay pa kining mahitabo.”

27 Pagkahuman niadto, ako, si Daniel, nagluya ug nagsakit sulod sa pipila ka adlaw. Pagkaayo nako, mibalik ako sa trabaho nga gitugyan kanako sa hari. Apan wala gihapon ako mahimutang niadtong panan-awon nga akong nakita. Lisod kaayo kadto sabton.

Footnotes

  1. 8:11 Pangulo sa langitnon nga mga binuhat: posible ang Dios.
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Daniel 8
New English Translation

Daniel Has a Vision of a Goat and a Ram

8 [a] In the third year[b] of King Belshazzar’s reign, a vision appeared to me, Daniel, after the one that had appeared to me previously.[c] 2 In this[d] vision I saw myself in Susa[e] the citadel,[f] which is located in the province of Elam. In the vision I saw myself at the Ulai Canal.[g] 3 I looked up[h] and saw[i] a[j] ram with two horns standing at the canal. Its two horns were both long,[k] but one was longer than the other. The longer one was coming up after the shorter one. 4 I saw that the ram was butting westward, northward, and southward. No animal[l] was able to stand before it, and there was none who could deliver from its power.[m] It did as it pleased and acted arrogantly.[n]

5 While I was contemplating all this,[o] a male goat[p] was coming from the west over the surface of all the land[q] without touching the ground. This goat had a conspicuous horn[r] between its eyes. 6 It came to the two-horned ram that I had seen standing beside the canal and rushed against it with raging strength.[s] 7 I saw it approaching the ram. It went into a fit of rage against the ram[t] and struck it[u] and broke off its two horns. The ram had no ability to resist it.[v] The goat hurled the ram[w] to the ground and trampled it. No one could deliver the ram from its power.[x] 8 The male goat acted even more arrogantly. But no sooner had the large horn become strong than it was broken, and there arose four conspicuous horns[y] in its place,[z] extending toward the four winds of the sky.[aa]

9 From one of them came a small horn,[ab] but it grew to be very great toward the south and the east and toward the beautiful land.[ac] 10 It grew so great it reached the army[ad] of heaven, and it brought about the fall of some of the army and some of the stars[ae] to the ground, where it trampled them. 11 It also acted arrogantly against the Prince of the army,[af] from whom[ag] the daily sacrifice was removed and whose sanctuary[ah] was thrown down. 12 The army was given over,[ai] along with the daily sacrifice, in the course of his sinful rebellion.[aj] It hurled[ak] truth[al] to the ground and enjoyed success.[am]

13 Then I heard a holy one[an] 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?” 14 He said to me, “To 2,300 evenings and mornings;[ao] then the sanctuary will be put right again.”[ap]

An Angel Interprets Daniel’s Vision

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

19 Then he said, “I am going to inform you about what will happen in the latter time of wrath, for the vision[au] pertains to the appointed time of the end. 20 The ram that you saw with the two horns stands for the kings of Media and Persia. 21 The male goat[av] is the king of Greece,[aw] and the large horn between its eyes is the first king. 22 The horn that was broken[ax] 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. 23 Toward the end of their rule, when rebellious acts[ay] are complete, a rash[az] and deceitful[ba] king will arise.[bb] 24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction.[bc] He will be successful in what he undertakes.[bd] He will destroy powerful people and the people of the holy ones.[be] 25 By his treachery[bf] he will succeed through deceit.[bg] He will have an arrogant attitude,[bh] and he will destroy many who are unaware of his schemes.[bi] He will rise up against the Prince of princes, yet he will be broken apart—but not by human agency.[bj] 26 The vision of the evenings and mornings that was told to you is correct.[bk] But you should seal up the vision, for it refers to a time many days from now.”

27 I, Daniel, was exhausted[bl] and sick for days. Then I got up and again carried out the king’s business. But I was astonished at the vision, and there was no one to explain it.

Footnotes

  1. Daniel 8:1 sn Dan 8:1 marks the switch from Aramaic (= 2:4b-7:28) back to Hebrew as the language in which the book is written in its present form. The remainder of the book from this point on (8:1-12:13) is in Hebrew. The bilingual nature of the book has been variously explained, but it most likely has to do with the book’s transmission history; see the note at 2:4.
  2. Daniel 8:1 sn The third year of King Belshazzar’s reign would have been ca. 551 b.c. Daniel would have been approximately 69 years old at the time of this vision.
  3. Daniel 8:1 tn Heb “in the beginning.” This refers to the vision described in chapter seven.
  4. Daniel 8:2 tn Heb “the.”
  5. Daniel 8:2 sn Susa (Heb. שׁוּשַׁן, shushan), located some 230 miles (380 km) east of Babylon, was a winter residence for Persian kings during the Achaemenid period. The language of v. 2 seems to suggest that Daniel may not have been physically present at Susa, but only saw himself there in the vision. However, the Hebrew is difficult, and some have concluded that the first four words of v. 2 in the MT are a later addition (cf. Theodotion).
  6. Daniel 8:2 tn 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.”
  7. Daniel 8:2 tn The term אוּבַל (ʾuval = “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.
  8. Daniel 8:3 tn Heb “lifted my eyes.”
  9. Daniel 8:3 tn Heb “saw and behold.”
  10. Daniel 8:3 tn Heb “one.” The Hebrew numerical adjective occasionally functions like an English indefinite article. See GKC 401 §125.b.
  11. Daniel 8:3 tn Heb “high” (also “higher” later in this verse).
  12. Daniel 8:4 tn Or “beast” (NAB).
  13. Daniel 8:4 tn Heb “hand,” as also in v. 7.
  14. Daniel 8:4 tn 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 and 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.
  15. Daniel 8:5 tn The words “all this” are added in the translation for stylistic reasons and for clarification.
  16. Daniel 8:5 tn Heb “and behold, a he-goat of the goats.”
  17. Daniel 8:5 tn Or “of the whole earth” (NAB, ASV, NASB, NRSV).
  18. Daniel 8:5 tn Heb “a horn of vision” [or “conspicuousness”], i.e., “a conspicuous horn,” one easily seen.
  19. Daniel 8:6 tn Heb “the wrath of its strength.”
  20. Daniel 8:7 tn Heb “him.”
  21. Daniel 8:7 tn Heb “the ram.”
  22. Daniel 8:7 tn Heb “stand before him.”
  23. Daniel 8:7 tn Heb “he hurled him.” The referents of both pronouns (the male goat and the ram) have been specified in the translation for clarity.
  24. Daniel 8:7 sn The goat of Daniel’s vision represents Greece; the large horn represents Alexander the Great. The ram stands for Media-Persia. Alexander’s rapid conquest of the Persians involved three battles of major significance that he won against overwhelming odds: Granicus (334 b.c.), Isus (333 b.c.), and Gaugemela (331 b.c.).
  25. Daniel 8:8 tn The word “horns” is not in the Hebrew text but is implied.
  26. Daniel 8:8 sn The four conspicuous horns refer to Alexander’s successors. After his death, Alexander’s empire was divided up among four of his generals: Cassander, who took Macedonia and Greece; Lysimachus, who took Thrace and parts of Asia Minor; Seleucus, who took Syria and territory to its east; and Ptolemy, who took control of Egypt.
  27. Daniel 8:8 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
  28. Daniel 8:9 sn This small horn is Antiochus IV Epiphanes, who controlled the Seleucid kingdom from ca. 175-164 b.c. Antiochus was extremely hostile toward the Jews and persecuted them mercilessly.
  29. Daniel 8:9 sn The expression the beautiful land (Heb. הַצֶּבִי [hatsevi] = “the beauty”) is a cryptic reference to the land of Israel. Cf. 11:16, 41, where it is preceded by the word אֶרֶץ (ʾerets, “land”).
  30. Daniel 8:10 tn Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.
  31. Daniel 8:10 sn 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. Daniel 8:11 sn 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. Daniel 8:11 tn Or perhaps “and by him,” referring to Antiochus rather than to God.
  34. Daniel 8:11 sn Here the sanctuary is a reference to the temple of God in Jerusalem.
  35. Daniel 8:12 tc The present translation reads וּצְבָאָהּ נִתַּן (utsevaʾah nittan, “and its army was given”) for the MT וְצָבָא תִּנָּתֵן (vetsavaʾ tinnaten, “and an army was being given/will be given”). The context suggests a perfect rather than an imperfect verb.
  36. Daniel 8:12 tn 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. Daniel 8:12 tc Two medieval Hebrew mss and the LXX have a passive verb here: “truth was hurled to the ground” (cf. NIV, NCV, TEV).
  38. Daniel 8:12 sn Truth here probably refers to the Torah. According to 1 Macc 1:56, Antiochus initiated destruction of the sacred books of the Jews.
  39. Daniel 8:12 tn Heb “it acted and prospered.”
  40. Daniel 8:13 sn The holy one referred to here is presumably an angel (cf. 4:13 [10AT], 23 [20AT]).
  41. Daniel 8:14 sn 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 was 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. Daniel 8:14 tn 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).
  43. Daniel 8:16 sn 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. Daniel 8:17 tn Heb “on my face.”
  45. Daniel 8:17 tn Or “human one.”
  46. Daniel 8:18 tn Heb “on my standing.”
  47. Daniel 8:19 tn 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. Daniel 8:21 tn Heb “the he-goat, the buck.” The expression is odd, and the second word may be an explanatory gloss.
  49. Daniel 8:21 tn Heb “Javan.”
  50. Daniel 8:22 tn Heb “the broken one.” The word “horn” has been supplied in the translation to clarify the referent.
  51. Daniel 8:23 tc The present translation reads הַפְּשָׁעִים (happeshaʿim, “the rebellious acts”) for the MT הַפֹּשְׁעִים (happosheʿim, “the 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.
  52. Daniel 8:23 tn Heb “strong of face.”
  53. Daniel 8:23 tn 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).
  54. Daniel 8:23 tn Heb “stand” or “stand up.”
  55. Daniel 8:24 tn Heb “extraordinarily he will destroy.”
  56. Daniel 8:24 tn Heb “he will succeed and act.”
  57. Daniel 8:24 tn 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. Daniel 8:25 tn 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.
  59. Daniel 8:25 tn Heb “he will cause deceit to succeed by his hand.”
  60. Daniel 8:25 tn Heb “in his heart he will act arrogantly.”
  61. Daniel 8:25 tn 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.
  62. Daniel 8:25 tn Heb “with nothingness of hand.”
  63. Daniel 8:26 tn Heb “truth.”
  64. Daniel 8:27 tn 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, and DCH 2:540 s.v. היה I Ni.3.
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