18<\/strong>. I<\/em> fell into<\/strong> a<\/em> dead<\/strong> sleep<\/em> ] Daniel was alarmed when the angel approached ( Dan 8:17<\/em><\/span>): when he spoke to him, he fell paralysed and motionless or, as we might say (in a figurative sense), stunned<\/em> upon his face (cf. the similar passage, Dan 10:9<\/span>). The word is used of a deep sleep, Jdg 4:21<\/span>; Psa 76:6<\/span> (here of the sleep of death): cf. the corresponding subst., Gen 2:21<\/span>; Gen 15:12<\/span>; 1Sa 26:12<\/span>; Isa 29:10<\/span> (here fig. of insensibility).<\/p>\n set me upright<\/em> ] lit. made me stand upon my standing<\/em> (cf. Dan 8:17<\/em><\/span> Heb.), a late Heb. idiom for in my place, where I had stood<\/em> (R.V. marg.<\/em>), 2Ch 30:16<\/span>; 2Ch 34:31<\/span>, Neh 13:11<\/span>, al.<\/em>: in the same application as here, Dan 10:11<\/span>. For the fear occasioned by a vision, and the restoration by an angelic touch, cf. Dan 10:8<\/span>; Dan 10:10<\/span>; Dan 10:16<\/span>; Dan 10:18<\/span>; Enoch lx. 3, 4; 2Es 5:14-15 .<\/p>\n Now, as he was speaking with me, I was in a deep sleep on my face toward the ground – <\/B>Overcome and prostrate with the vision. That is, he had sunk down stupified or senseless. See Dan 10:9<\/span>. His strength had been entirely taken away by the vision. There is nothing improbable in this, that the sudden appearance of a celestial vision, or a heavenly being, should take away the strength. Compare Gen 15:12<\/span>; Job 4:13<\/span>, following; Jdg 6:22<\/span>; Jdg 13:20<\/span>, Jdg 13:22<\/span>; Isa 6:5<\/span>; Luk 1:12<\/span>, Luk 1:29<\/span>; Luk 2:9<\/span>; Act 9:3<\/span>, Act 9:8<\/span>. But he touched me, and set me upright. Margin, as in Hebrew, made me stand upon my standing. He raised me up on my feet. So the Saviour addressed Saul of Tarsus, when he had been suddenly smitten to the earth, by his appearing to him on the way to Damascus: Rise, and stand upon thy feet, etc., Act 26:16<\/span>.<\/P> <\/p>\n In a deep sleep on my face toward the ground; <\/B>being terrified and astonished with the splendour and grandeur both of the messenger and message; by the sight and by the voice. Set me upright, by one touch only. The power of spirits is incomparably greater than the strongest of men. Carnal, and flesh and blood, in Scripture signifies weak, 2Co 10:3<\/span>,4<\/span>. <\/P> <\/p>\n Now as he was speaking with me<\/strong>,…. Addressing him in the above manner:<\/p>\n I was in a deep sleep on my face toward the ground<\/strong>; through fear he fell prostrate to the ground, and swooned away, which issued in a deep sleep; and so was unfit to attend to the explanation of the vision the angel was sent to give him; and which was not through indifference to it, or neglect of it; but through human weakness, his nature not being able to bear up under such circumstances, which struck him with such fear and dread:<\/p>\n but he touched me, and set me upright<\/strong>; he jogged him out of his sleep, and took him, and raised him up, and set him on his feet; or, “on his standing” m; which Ben Melech explains, as he “was standing at first”; and so in a better posture to attend to what was about to be revealed unto him.<\/p>\n m “super stare meum”, Montanus, Gejerus; “super stationem meam”, Michaelis.<\/p>\n The Prophet repeats what he had said, namely, how he had been frightened by the magnitude of this vision; meanwhile, he was raised up by the angel, lest he should remain in that state of stupor. Yet these two clauses must be noticed: Daniel was astonished at the outset, for he could not otherwise be sufficiently composed to listen to the angel’s voice; but at the same time another clause is added, stating, the angel set him upright in his place. Whenever God addresses us, we must necessarily be subject to fear and dread, to produce humility, and to render us docile and obedient. Fears the true preparation for obedience; but, as we formerly said, another feeling ought to follow; namely, as God has previously prostrated and cast us down, he will also raise us up, thereby preparing us for listening; and this disposition cannot arise except our minds are sedate and composed. The Prophet then expresses both these states of mind here. This, as I have said, is common to all the pious; but a peculiarity is noticed here, lest the readers of the vision should become torpid, and receive it carelessly; for they ought to collect all their senses, conscious of their inability to understand it, unless the fear of God should precede, and thus form the mind for obedience. While he was speaking with me, therefore, I fell into a swoon with my face upon the ground; that is, I lay astonished, and he touched me. I have already stated the opinion of others, that the angel approached him, but it is only tolerable. He now adds: — <\/p>\n c. GRIEVOUS TIMES AND RETRIBUTION<\/p>\n TEXT: Dan. 8:18-27<\/span><\/p>\n 18<\/p>\n Now as he was speaking with me, I fell into a deep sleep with my face toward the ground; but he touched me, and set me upright.<\/p>\n 19<\/p>\n And he said, Behold, I will make thee know what shall be in the latter time of the indignation; for it belongeth to the appointed time of the end.<\/p>\n 20<\/p>\n The ram which thou sawest, that had the two horns, they are the kings of Media and Persia.<\/p>\n 21<\/p>\n And the rough he-goat is the king of Greece: and the great horn that is between his eyes is the first king.<\/p>\n 22<\/p>\n And as for that which was broken, in the place whereof four stood up, four kingdoms shall stand up out of the nation, but not with his power.<\/p>\n 23<\/p>\n And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.<\/p>\n 24<\/p>\n And his power shall be mighty, but not by his own power; and he shall destroy wonderfully, and shall prosper and do his pleasure; and he shall destroy the mighty ones and the holy people.<\/p>\n 25<\/p>\n And through his policy he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and in their security shall he destroy many; he shall also stand up against the prince of princes; but he shall be broken without hand.<\/p>\n 26<\/p>\n And the vision of the evenings and mornings which hath been told is true: but shut thou up the vision; for it belongeth to many days to come.<\/p>\n 27<\/p>\n And I, Daniel, fainted, and was sick certain days; then I rose up, and did the kings business: and I wondered at the vision, but none understood it.<\/p>\n QUERIES<\/strong><\/p>\n a.<\/p>\n How shall the king of fierce countenance have mighty power, but not by his own power? Dan. 8:24<\/span><\/p>\n b.<\/p>\n How is he to be broken without hand? Dan. 8:25<\/span><\/p>\n c.<\/p>\n Why was Daniel told to shut up the vision? Dan. 8:26<\/span><\/p>\n PARAPHRASE<\/strong><\/p>\n The more the angel spoke to me the more I became upset with my moral sinfulness, until I actually fainted. But the angel simply touched me and I awoke from my faint and had strength to stand up again. Then the angel said to me, Lo, I am revealing to you the things that shall happen in the final period of the Babylonian captivity (the period of Gods anger against His covenant-breaking people). Every appointed time of God has an endand so His anger will end too! The ram which you saw in this vision having two horns represents the two-headed kingdom of Medo-Persia. The shaggy he-goat represents the empire of Greece and the tall horn which grows between its eyes represents its most illustrious emperor, Alexander the Great. When you saw this great horn break off, and four smaller horns replacing it, this indicates that the Grecian empire will break into four sections at the death of this great king with four separate kings, none of them as great as the first king. Toward the end of these four kingdoms, when the apostate Jews, who love the transgressions of paganism, have grown exceedingly wicker, a fierce, wicked and adamant king, who shall also be a master of deceit and cunning, shall arise from this background to rule over the covenant people. His power shall be tremendous, but that, is only because God, in His providence, is permitting him to have such power for a season. Prospering wherever he turns, his power to destroy powerful opponents and the saints of God will seem remarkable. And by his cunning he shall be successful in catching many of his opponents off guard as they bask in false security. He will destroy them with craftiness; so great will he think himself to be that he will even defy the Almighty God; when his end comes, it will be apparent that he was brought down by Almighty God, and not by mortal men. Now this remarkable and unique vision is truedo not doubt that Daniel. Preserve this revelation safely for, although it has to do with the end times of the Mosaic dispensation, these things are still in the distant future. So overcome was I, that for some days I was sick before I could continue the kings business. And though the contents of the vision and its interpretation remained firmly fixed in my mind, it greatly perplexed me and others to whom I related it.<\/p>\n COMMENT<\/strong><\/p>\n Dan. 8:18-19<\/span> . . . I FELL INTO A DEEP SLEEP . . . BUT . . . HE SET ME UPRIGHT . . . KNOW . . . THE LATTER TIME OF THE INDIGNATION . . . Daniels awareness of the great gulf between the sinfulness of mortals and the perfect holiness of angelic beings was so overcoming that he apparently fainted into unconsciousness. But the supernatural ministration of the angelic being was sufficient to restore Daniel to wakefulness, and strength to stand up and receive the revelation from God the messenger had to relate.<\/p>\n This message had to do with the closing days of the indignation. Now that term indignation (or wrath) can only refer to the captivities of the covenant people of the O.T. (Israels captivity by Assyria, and Judahs captivity by Babylon and her successors, Persia, Greece). For scriptural confirmation of this see Isa. 10:5<\/span>; Isa. 10:25<\/span>; Isa. 26:20<\/span>, etc. The term indignation is a technical term used by the prophets to designate the wrath of God and His displeasure executed in giving the covenant people over to captivity, or to oppression by their pagan enemies. So, when the abominations of Antiochus IV occur, it will be a sign that the indignation of God against the covenant people for their idolatry during the Divided Kingdom period is coming to a fierce finality.<\/p>\n This appointed time of the end is the appointed time of the end of the O.T. dispensation, which would subsequently usher in the Messianic dispensation and the establishment of His kingdom on earth, the church. As is well known from history, when Antiochus IV died (about 165 B.C.), the Maccabean brothers continued their war of Jewish liberation, which was successful, and gave the Jews about 100 years of freedom and self-rule until about 63 B.C., when Pompey, one of the Roman Triumvirate, occupied Palestine as a part of the Roman empire. In the fulness of time God sent forth His Son, the Messiah, to establish His kingdom, the church. The Jews, for the most part, rejected the Messiah and crucified Him, but God raised Him from the dead, enthroned Him upon Davids throne, established His church (Acts 2<\/span>), and in 70 A.D. permitted the Roman army to destroy the Jewish temple, slay a million Jews and sell another half-million into slavery all over the world. The O.T. dispensation was nailed to the cross at the death of Jesus (cf. Col. 2:8-15<\/span>). Even the O.T. predicted that its dispensation of Gods law would be supplanted with the new and real (cf. Heb. 8:13<\/span>; Jer. 31:31-34<\/span>). Please consult Minor Prophets, by Paul T. Butler, pub. College Press, for special studies on Christ now ruling on Davids throne.<\/p>\n The point is, God warned the Jews of the divided kingdoms in the earlier prophets (Amos, Hosea, Micah, Isaiah, Zephaniah, Jeremiah) that because of their idolatry (and consequent moral decadence) He was going to bring His indignation and wrath upon them in the form of captivity and oppression in order to chasten them, preparing them for the glorious blessings that would come to all who believed and accepted the promised Messiah and His kingdom. Now, God reveals through Daniel that this indignation and wrath is going to end some dayevery appointed time of God has an end. The end of Gods chastening process will be indicated by this fierce, cunning, arrogant, blood-thirsty little-horn grown-great, appearing on the scene of history and bringing a terrible onslaught of the world power against Gods people. But he will not stand.<\/p>\n Dan. 8:20-22<\/span> THE RAM WHICH THOU SAWEST . . . AND THE ROUGH HE-GOAT . . . There can be no doubt about this interpretation. God is revealing to Daniel the kingdoms of Persia and Greece (and that which shall grow out of Greece) centuries (about 400500 years) before they appear on the scene of history. Actually, the entire span of history revealed to Daniel covers the period between Babylonian and Christ, some 600 years! For details on the two kingdoms mentioned here, see comments on Dan. 8:1-8<\/span> and Dan. 7:4-6<\/span>.<\/p>\n Dan. 8:23-25<\/span> . . . A KING OF FIERCE COUNTENANCE . . . This is Antiochus (IV) Epiphanes. For details on his reign see comments on Dan. 8:9-17<\/span> and chapter 11. When the four kingdoms into which Alexanders great empire was divided have about run their course, then this new king will put in his appearance. He is to be a master of deceit and dissimulation, able to conceal his meaning under ambiguous words. One translation has it, understanding riddles in place of understanding dark sentences. This king is not only a master of cunning, but he is also one that can not easily be deceived. The phrase, . . . he shall be mighty, but not by his own power . . . indicates plainly that only because God providentially allowed it did he become so great. And this is not foreign to Gods providence in the affairs of world rulers, as we have shown in the case of Nebuchadnezzar.<\/p>\n It will seem as if evil and deceit are about to take over the whole world when this king reigns. Whatever he undertakes will prosper (for a while). He will have power and cunning to do as he pleases, especially against his immediate political opponents and against the saints of God in Palestine. Dan. 8:26-27<\/span> . . . SHUT THOU UP THE VISION . . . Since the prophecy was for a long time hence, Daniel was to preserve (shut up) the prophecy. To shut up the prophecy does not mean it is to be kept secret or that it is not yet to be understood. It means quite simply that it is to be permanently preserved by writing it down for posteritys sake (cf. Rev. 22:10<\/span>). The psychological effect of the vision upon Daniel was exhausting. He was sick for a number of days before he could continue the kings business. The contents of the vision and its interpretation remained for sometime in the immediate consciousness of Daniel and he pondered the vision over and over. But he remained perplexed because what had been told him would never be translated into action in his own lifetime, but was for many years to come.<\/p>\n QUIZ<\/strong><\/p>\n 1.<\/p>\n Why did Daniel fall into a deep sleep?<\/p>\n 2.<\/p>\n When is the time of indignation? the time of the end?<\/p>\n 3.<\/p>\n Who is the great horn between the eyes of the he-goat?<\/p>\n 4.<\/p>\n Who is the king of fierce countenance?<\/p>\n 5.<\/p>\n Why describe him as one with understanding dark sentences?<\/p>\n 6.<\/p>\n Who gave him his power?<\/p>\n 7.<\/p>\n How did he cause craft to prosper?<\/p>\n 8.<\/p>\n How was he broken?<\/p>\n 9.<\/p>\n What does shut up the vision mean?<\/p>\n (18) A deep sleep.<\/strong>On the effects of heavenly visions upon those who beheld them, see Gen. 16:13<\/span>, Exo. 33:20<\/span>, &c.<\/p>\n 18<\/strong>. <\/strong> The seer is overcome with the awful nearness of God and the strange character of the revelations received (Dan 8:17<\/span>; Dan 8:27<\/span>; Dan 10:9<\/span>; compare Luk 9:32<\/span>). <\/p>\n In a deep sleep <\/strong> Rather, in a faint, <\/em> or trance.<\/p>\n ‘Now as he was speaking with me, I fell into a deep sleep (swooned) with my face towards the ground, but he touched me and set me upright, and he said, “Behold I will make you know what shall be in the latter time of the indignation, for it belongs to the appointed time of the end.” ’<\/p>\n The effect of the contact with Gabriel caused him to go into a deep swoon as he lay on his face on the ground (Dan 8:17<\/span>). This is elsewhere the result of contact with the supernatural where something unique is happening, compare Dan 10:9<\/span>; Gen 2:21<\/span>; Gen 15:12<\/span>. But Gabriel touched him and aroused him, giving him strength for this ordeal of receiving revelation from such a powerful angel. For ‘set me upright’ compare Dan 7:4<\/span>. He was made ready to receive God’s revelation.<\/p>\n By considering the vision we are made to recognise that God’s indignation against his people had not ceased with the return from exile, simply because they failed to repent and be transformed. So it continued through the rise of Medo-Persia to the appointed time for Antiochus, the latter period being in the latter part of the whole period of indignation, leading up to ‘the appointed time of the end’ of the indignation. All was within God’s appointment. And the result of Antiochus’ persecution was the beginning of a new period for the true purified Israel, free from indignation, which was the beginning of the last days, preparing for the arrival of the Messiah, and was also the beginning of the rise of the fourth kingdom, the kingdom of the last days, which began with Rome and continued in different forms ever since. The days of Antiochus were seen as pivotal.<\/p>\n Dan 8:18 Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright.<\/p>\n Ver. 18. I was in a deep sleep.<\/strong> ] In a prophetic ecstasy or trance, wherein I was laid up fast, losing for the time all manner of action and motion, that my soul might be more free to receive divine revelations. <\/p>\n <\/p>\n But he touched me, and set me upright.<\/strong> ] Heb., Made me stand upon my standing, who was yet all the while in a deep sleep. The touch of the angel kept him from reeling to and fro, and made him stand firmly.<\/p>\n NASB (UPDATED) TEXT: Dan 8:18-26<\/p>\n 18Now while he was talking with me, I sank into a deep sleep with my face to the ground; but he touched me and made me stand upright. 19He said, ‘Behold, I am going to let you know what will occur at the final period of the indignation, for it pertains to the appointed time of the end. 20The ram which you saw with the two horns represents the kings of Media and Persia. 21The shaggy goat represents the kingdom of Greece, and the large horn that is between his eyes is the first king. 22The broken horn and the four horns that arose in its place represent four kingdoms which will arise from his nation, although not with his power.<\/p>\n 23In the latter period of their rule,<\/p>\n When the transgressors have run their course,<\/p>\n A king will arise,<\/p>\n Insolent and skilled in intrigue.<\/p>\n 24His power will be mighty, but not by his own power,<\/p>\n And he will destroy to an extraordinary degree<\/p>\n And prosper and perform his will;<\/p>\n He will destroy mighty men and the holy people.<\/p>\n 25And through his shrewdness<\/p>\n He will cause deceit to succeed by his influence;<\/p>\n And he will magnify himself in his heart, And he will destroy many while they are at ease.<\/p>\n He will even oppose the Prince of princes,<\/p>\n But he will be broken without human agency.<\/p>\n 26The vision of the evenings and mornings<\/p>\n Which has been told is true;<\/p>\n But keep the vision secret,<\/p>\n For it pertains to many days in the future.’<\/p>\n Dan 8:18 I sank into a deep sleep The presence of the spiritual realm causes humans to be frightened and pass out (BDB 922, KB 1191, cf. Gen 15:12; Job 4:13; Dan 10:9). In Rev 1:17 John looked as if he had died!<\/p>\n he touched me The angel’s touch was a great comfort (cf. Dan 10:10; Dan 10:16; Dan 10:18; 1Ki 19:7; Rev 1:17).<\/p>\n Dan 8:19 the final period of the indignation This term (BDB 276) is used often in Isaiah of YHWH’s indignation against His people for their covenant faithlessness; therefore, He punishes them by means of foreign nations (cf. Isa 10:5-6; Isa 10:25; Isa 13:2-16 [esp. Isa 13:5]). However, His indignation will pass (cf. Isa 26:20; Isa 30:27; Isa 66:7-24 [esp. Isa 66:14]). This theme is continued in Ezekiel (cf. Eze 21:31; Eze 22:24; Eze 22:31). It is foreshadowed in Deu 28:49-57.<\/p>\n In the context of the book of Daniel this indignation (BDB 276) has to do with the independence and arrogance of the Gentile nations who God used to judge His people. Their arrogance is projected into the distant future (i.e., Greece for Dan 8:19 and end-time Antichrist for Dan 11:36 [cf. Dan 7:8; Dan 7:20-26; 2 Thessalonians 2; Revelation 12-13]). Now He will judge these Gentile nations (cf. Dan 11:36). See Special Topic: Antichrist .<\/p>\n for it pertains to the appointed time of the end This phrase (BDB 417) is found here and in Dan 11:27; Dan 11:29; Dan 11:35, which all refer to events relating to Greece, especially Antiochus IV, who aggressively attacks God’s people.<\/p>\n The confusion so common in interpreting Daniel is the failure to:<\/p>\n 1. recognize its genre and to try to identify all details historically<\/p>\n 2. recognize its near future symbols and its far future symbols<\/p>\n a. the little horns of Dan 7:8<\/p>\n b. Dan 9:1-23 vs. Dan 9:24-27<\/p>\n c. Dan 11:1-35; Dan 11:40-45 vs. Dan 11:31-39<\/p>\n 3. recognize its merging of anti-God kingdoms. The fourth kingdom is Rome, but more, it is all Gentile world-dominating powers.<\/p>\n Dan 8:20 the ram. . .Media and Persia The ram was the sign of Persia (Aries, the Zodiac sign), but the ram was also the guardian spirit of Persia and the king wore the ram’s emblem to battle.<\/p>\n Dan 8:21 the shaggy goat. . .Greece In Dan 8:5 there is a Hebrew CONSTRUCT for male goat (BDB 862 and 777). In Dan 8:21 there are two words which the Handbook on the Book of Daniel, from the Untied Bible Societies, says is made up of the Hebrew word for male goat (BDB 972 II) and the Aramaic word for he-goat (BDB 862), which are in opposition, p. 222. The ADJECTIVE form of this term means hairy, therefore, the additional word shaggy in Dan 8:21. This additional term usually refers to the goats offered as a sin-sacrifice (cf. Lev 4:23-24; Lev 9:15; Lev 16:5; Lev 16:7-8; Num 7:16).<\/p>\n The goat was the Zodiac sign of Greece, Capricorn, and it was the national symbol of the Macedonian coat of arms. These two verses are very historically specific in the identification of the second and third Gentile kingdoms of Daniel’s vision.<\/p>\n the first king This is obviously Alexander the Great.<\/p>\n Dan 8:22 although not with his power None of the rival Greek generals (satraps) ever equaled the power and extent of Alexander’s kingdom!<\/p>\n Dan 8:23-26 These verses are in poetic form in the NASB, NRSV, NJB, and REB translations.<\/p>\n Dan 8:23 A king will arise, insolent and skilled in intrigue This seems to describe Antiochus IV Epiphanes’ rise to power.<\/p>\n NASBinsolent and skilled in intrigue<\/p>\n NKJVwho understands sinister schemes<\/p>\n NRSVskilled in intrigue<\/p>\n TEVstubborn, vicious and deceitful<\/p>\n NJBingenious-minded man<\/p>\n This is literally strong of face (CONSTRUCT BDB 738 and 815) and one who understands riddles (CONSTRUCT BDB 106 and 295).<\/p>\n Dan 8:24 ‘his power will be mighty, but not by his own power’ Here again, is the recurrent theme of God’s control and direction of human history (cf. Dan 8:25 f; Dan 2:20-23). God used Assyria, Babylon, Persia, Greece, Rome, and will use whomever He chooses to accomplish His will (cf. Romans 9)! Often humans, even redeemed humans, do not understand (cf. Isa 55:8-11).<\/p>\n NASBhe will destroy to an extraordinary degree<\/p>\n NKJVhe shall destroy fearfully<\/p>\n NRSVshall cause fearful destruction<\/p>\n TEVwill cause terrible destruction<\/p>\n NJBwill plot incredible schemes<\/p>\n The first VERBAL (BDB 810, KB 927) is a Niphal PARTICIPLE and the second VERB (BDB 852 II, KB 1026) is a Hiphil IMPERFECT. This word is often used for the wonders and marvelous works of God (cf. Exo 15:11; Isa 25:1; Isa 29:14; Dan 12:6). Here, however, it speaks of the terribly destructive acts of this king of the third empire (cf. Dan 8:11-13).<\/p>\n And prosper and perform his will See note at Dan 8:12.<\/p>\n NASBwill destroy mighty men<\/p>\n NKJVshall destroy the mighty<\/p>\n NRSV, NJBshall destroy the powerful<\/p>\n TEVwill bring destruction on powerful men<\/p>\n The VERB means corrupt (BDB 1007, KB 1469, Hiphil PERFECT, cf. Gen 6:12; Deu 4:16; Deu 31:29; Eze 16:47), ruin (cf. Mal 3:11), or destroy (cf. Dan 8:25; Isa 36:10; Jer 51:20).<\/p>\n The ADJECTIVE mighty usually means numerous (BDB 783, cf. many of Dan 8:25 d). Because of Daniel’s literary style it is surely possible that the mighty men and the holy people are parallel. The other option would be to see mighty men as the army of national or political rivals. The full phrase denotes the king’s (small horns) complete success.<\/p>\n This phrase the holy people is literally the people of the holy ones, which is very similar to Dan 7:27. Many scholars believe that the phrase in Dan 7:27 is parallel to holy ones of Dan 7:18; Dan 7:22; Dan 7:25. In context Dan 8:24 cannot refer to angels.<\/p>\n Dan 8:25 This fits what we know of Antiochus IV. See also 1Ma 1:29-41; 1Ma 1:44-50; 1Ma 4:38-39.<\/p>\n He will magnify himself in his heart The VERB (BDB 152, KB 178) is a Hiphil IMPERFECT. This has been the recurrent problem of fallen humanity and especially of tyrannical dictators and potentates. This activity always attracts God’s attention (cf. Isa 9:9; Isa 10:12; Dan 5:20; Dan 8:11; Dan 11:36-37).<\/p>\n NASBwhile they are at ease<\/p>\n NKJVin their prosperity<\/p>\n NRSV, TEVwithout warning<\/p>\n NJBtaking them unawares<\/p>\n The term at ease (BDB 1017) means quietness in the sense of security, but without warning at such a time and in such a place (probably the Beautiful Land, i.e., Palestine, cf. Dan 8:9; Dan 8:11; Dan 8:16), they will be attacked (cf. Dan 11:21; Dan 11:24).<\/p>\n The attacker will be the king of Dan 8:23 and those attacked will be the mighty men and the holy people of Dan 8:24.<\/p>\n he will even oppose the Prince of princes The VERB (BDB 763, KB 840) is a Qal IMPERFECT. This same word, prince (BDB 978, cf. Dan 8:11; Dan 8:25; Dan 10:13; Dan 10:21; Dan 12:1) is translated commander in Dan 8:11 and seems in context to refer to YHWH (cf. Jos 5:12-15). The Hebrew word does not imply a crown prince, co-regent, or ruler in waiting as it does in English, but the chief leader. It is used of the Messiah in Isa 9:6-7; of Michael the Archangel (cf. Jud 1:9); and of Israel in Dan 10:13; Dan 10:21; Dan 12:1.<\/p>\n The redundant Prince of princes is a Hebrew superlative, the greatest of all rulers (i.e., King of Kings, cf. Dan 2:37; Dan 2:47; Eze 26:7; or [God of gods]; Ezr 7:12).<\/p>\n But he will be broken without human agency The VERB (BDB 990, KB 1402) is a Niphil IMPERFECT. This is the recurrent theme of God’s sovereignty and control (cf. Dan 2:20-23).<\/p>\n Dan 8:26 evenings and mornings This refers to the offering of a lamb in the temple each morning and evening (cf. Dan 8:11-14; Dan 8:19).<\/p>\n The Jewish culture starts the new day at evening, following the order of Gen 1:5; Gen 1:8; Gen 1:13; Gen 1:19; Gen 1:23; Gen 1:31.<\/p>\n The vision and prophecy of chapter 8 is future to Daniel, but past to us. This gives us a great opportunity to evaluate prophetic\/apocalyptic language in a known event (cf. D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic, pp. 103-128). We can read I Maccabees, Josephus, and secular histories to compare how the event was recorded in the Bible and outside the Bible. The differences show us (1) the stylized language of Hebrew prophecy and (2) the over-the-top emotional hyperboles of apocalyptic symbolism.<\/p>\n Which has been told See Dan 8:15-25.<\/p>\n is true This (BDB 54) should possibly be understood as certain to happen just the way it was revealed in Dan 8:15-25. For a good discussion of meaning and truth in Scripture see Kevin. J. Vanhoozer, Is There a Meaning in This Text?<\/p>\n But keep the vision secret This secrecy is seen in Dan 7:28; Dan 12:4; Dan 12:9. This is literally, stop us or shut up (BDB 711, KB 771, Qal IMPERATIVE, cf. 2Ki 3:19; 2Ch 32:4; 2Ch 32:30; the PASSIVE in Dan 12:9). This means that the phrase may mean to conserve the vision, not keep it secret!<\/p>\n I was in = I fell into. <\/p>\n I was: Dan 8:17, Dan 8:27, Dan 10:8, Dan 10:9, Luk 9:32, Luk 22:45 <\/p>\n he touched: Dan 10:10, Dan 10:16, Dan 10:18, Gen 15:12, Job 4:13, Eze 2:2, Zec 4:1, Act 26:6 <\/p>\n set me upright: Heb. made me stand upon my standing <\/p>\n Reciprocal: Gen 2:21 – General Gen 17:3 – General Num 24:4 – falling Job 33:15 – deep Son 5:2 – sleep Dan 9:21 – touched Dan 10:15 – I set Mat 17:7 – touched Luk 24:5 – they Rev 1:17 – I fell<\/p>\n Dan 8:18. The prophet was still under the effect of his prostrating surprise which had thrown him into a deep sleep. That not being the desirable condition in which to receive such an important communication, Gabriel restored him to full consciousness.<\/p>\n Dan 8:18-19. Now as he was speaking, I was in a deep sleep I was as one that faints away, and falls into a swoon through fear and astonishment. But he touched me, and set me upright By only a touch of him my strength revived, and I came to myself. And he said, Behold, I will make thee know I will inform thee, and give thee to understand, what shall be in the last end, or, to the last end, of the indignation I will acquaint thee with the whole series of Gods judgments upon his people, to the end and conclusion of them. The prophet had doubtless a regard to the captivity in the first place; and therefore, beginning from this, the angel hints at a sort of epitome of the evils which would fall upon the posterity of Gods chosen people, till their iniquity was taken away, and their sin purged, when the indignation would be overpast, Isa 26:20. Wintle.<\/p>\n Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. 18. I fell into a dead sleep ] Daniel was alarmed when the angel approached ( Dan 8:17): when he spoke to him, he fell paralysed and motionless … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 8:18”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21990","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21990","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21990"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21990\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21990"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21990"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21990"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Leupold says: This is, in fact, a very skillfully condensed account of the checkered career of one of the most remarkable men that-strutted across the stage of history. Its very conciseness makes it ambiguous or difficult to understand if one skims over it too readily. One personal characteristic that shall stand out as this man develops his career will be his proud, haughty, presumptuous nature. He will be so crafty in destroying any one who opposes him that while opponents think they are perfectly safe he is plotting their destruction, which he also executes craftily and speedily.
His inordinate pride and self-exaltation lead him to blaspheme and challenge the Almighty God (prince of princes) but God will not allow such evil and rebellion to thwart His Divine purposes. God without handsby means . . . that appear to be providential or divinewill break this tyrant! His overthrow will come so as to indicate that man himself did not put this arrogant mortal out of the way, but He whose mills grind slowly but exceedingly fine did it. God only allowed this persecutor his day because God was willing that he be given opportunity to repent. When he did not repent, God used his persecutions to purge the people of God in preparation for the coming of the Messiah. The reign of Antiochus IV is chronicled in 1Ma. 1:1<\/span> to 1Ma. 6:16.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"