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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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但以理书 8
Chinese New Version (Traditional)

但以理再見異象

8 伯沙撒王在位第三年，在先前顯給我的異象之後，再有一個異象向我但以理顯現。 2 我在異象中觀看，看見自己在以攔省書珊城堡裡；我在異象中繼續觀看，看見自己在烏萊河的岸邊。

公綿羊

3 我舉目觀看，看見一隻公綿羊，站在河邊；牠有兩個角，兩角都很高，但高低不一；那較高的角是較遲長出來的。 4 我看見那公綿羊向西、向北、向南撞去，沒有走獸能在牠面前站立得住，也沒有能拯救脫離牠手的；牠任意而行，狂妄自大。

公山羊

5 我正在思考的時候，忽然有一隻公山羊從西而來，走遍全地，快得腳不沾塵；這山羊兩眼之間有一個顯眼的角。 6 牠走到我先前所看見站在河邊、那有兩個角的公綿羊那裡去，忿怒地向公綿羊猛力衝去。 7 我看見公山羊走近公綿羊，向牠發怒，撞擊牠，折斷牠的兩個角；公綿羊在牠面前站立不住，牠把公綿羊撞倒在地上，又用腳踐踏牠，沒有能拯救公綿羊脫離牠手的。 8 這公山羊非常狂妄自大；但在牠強盛的時候，那大角被折斷了；在大角原來的地方，有四個顯眼的角向天的四方長出來。

9 從這四個角中的一個角，又長出一個小角來，這小角向南、向東和向榮美之地，不斷強大起來。 10 牠漸漸長大，高及天象，把一些天象和星星摔落在地上，用腳踐踏。 11 牠狂妄自大，要高及天象之君；牠除掉獻給天象之君的常獻祭，又拆毀他的聖所。 12 因罪過的緣故，聖民（“聖民”和8:10、11的“天象”原文是同一個字）連同常獻的祭都交給牠；牠把真理丟在地上，任意而行，凡事順利。 13 我聽見一位聖者在說話，又有一位聖者問他：“這個關於除掉常獻的祭，和引致毀壞的罪過，以及踐踏聖所和聖民（“聖民”和8:10、11的“天象”原文是同一個字）的異象，要到幾時呢？” 14 他對我說：“要到二千三百個晚上和早晨，聖所才得潔淨。”

加百列解釋異象的意義

15 我但以理看見了這異象以後，就想明白它的意義；忽然有一位外貌像人的，站在我面前。 16 我又聽見從烏萊河兩岸之間，有人的聲音呼叫著說：“加百列啊！你要使這人明白這異象。” 17 他就來到我所站的地方；他來到的時候，我就害怕，臉伏在地；他對我說：“人子啊，你要明白！這異象是關於末後的時期的。” 18 他和我說話的時候，我沉睡了，臉伏在地；他觸摸我，使我站起來。 19 他說：“看哪！我要告訴你在　神忿怒審判的後期必要發生的事，因為這是有關那末後的定期的。 20 你所看見那有兩個角的公綿羊，就是瑪代和波斯王。 21 那多毛的公山羊就是希臘王；那兩眼之間的大角就是第一個王。 22 至於代替那折斷了的角，在牠原來的地方長出來的四個角，就是四個要從他的國中興起的王國，只是沒有他的權勢。

23 “在這四國的後期，

犯罪的人惡貫滿盈的時候，

必有一個面貌兇惡的王興起，

他詭計多端。

24 他的權勢強大，卻不是出於自己的能力；

他必造成驚人的毀滅；

他任意而行，凡事順利；

他必毀滅有強力的，

又毀滅聖民。

25 他運用詭計，

行騙無往而不利；

他心裡狂妄自大；

他必乘人不備的時候，毀滅許多人；

他要起來攻擊萬君之君，

最後卻非因人的手被毀滅。

26 關於所說二千三百個晚上和早晨的異象是真的，

但你要把這異象封住，

因為那是關於將來許多的年日的。”

27 我但以理精疲力竭，病了幾天，後來我起來，辦理王的事務，但我仍因這異象驚駭不已，不明白它的意思。

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