27<\/strong>. fainted<\/em> ] The expression is peculiar: if correct, it must mean I was done with, exhausted<\/em>, the verb being the same that is used in Dan 2:1<\/span> in the passage ‘his sleep was done with<\/em> upon him.’ It does not occur in this sense elsewhere in the O. T.<\/p>\n for<\/strong> (some) days<\/em> ] so Gen 40:4<\/span> (A.V., R.V., ‘a season’); Neh 1:4<\/span>.<\/p>\n rose up<\/em> ] from his bed of sickness, as Psa 41:8<\/span>.<\/p>\n the king’s business<\/em> ] what business is not stated; nor can we be sure (cf. Dan 5:13<\/span>) that the writer pictured him as still holding the office to which Nebuchadnezzar had appointed him some 60 years previously (Dan 2:48<\/span>). For the expression, cf. Est 9:3<\/span>.<\/p>\n was astonished<\/em> ] cf. on Dan 4:19<\/span>.<\/p>\n but none understood<\/em> it] The expression is strange, and difficult to reconcile with what has preceded: if the vision was to be ‘shut up,’ the remark that no one understood it would seem to be superfluous. Perhaps ‘none’ may be used as in Dan 8:5<\/em><\/span>; and Daniel himself may be really meant (cf. Dan 12:8<\/span>): the meaning will then be that, though the vision had been partly explained to him, he did not understand it fully: Dan 8:23-25<\/em><\/span> are, for instance, expressed enigmatically, and without any name being given (Hitz., Bevan). Other renderings are, but no one perceived<\/em> it (cf. 1Sa 3:8<\/span> Heb.), i.e. no one perceived that Daniel had had a vision, or of what nature it was (Meinh.); or but no one gave heed<\/em> (cf. Isa 57:1<\/span> Heb.; A.V. ‘considering’), viz. to Daniel’s astonishment (Behrm.).<\/p>\n And I Daniel fainted – <\/B>Hebrew, I was – <\/span> nh<\/I>e<\/I><\/SUP>yeythy<\/I>. Compare Dan 2:1<\/span>. The meaning, according to Gesenius (Lexicon), is, I was done up, and was sick: – I was done over, etc. Perhaps the reason of his using this verb here is, that he represents himself as having been sick, and then as fainting away, as if his life had departed. The Latin Vulgate renders it langui<\/I>. Theodotion, <\/SPAN><\/span> ekoimethen<\/I> – was laid in my bed. The general idea is plain, that he was overcome and prostrate at the effect of the vision. He had been permitted to look into the future, and the scenes were so appalling – the changes that were to occur were so great – the calamities were so fearful in their character – and, above all, his mind was so affected that the daily sacrifice was to cease, and the worship of God be suspended, that he was entirely overcome. And who of us, probably, could bear a revelation of what is to occur hereafter? Where is there strength that could endure the disclosure of what may happen even in a few years?<\/P> And was sick certain days – <\/B>The exact time is not specified. The natural interpretation is, that it was for a considerable period.<\/P> Afterward I rose up, and did the kings business – <\/B>Compare the notes at Dan 8:2<\/span>. From this it would appear that he had been sent to Shushan on some business pertaining to the government. What it was we are not informed. As a matter of fact, he was sent there for a more important purpose than any which pertained to the government at Babylon – to receive disclosure of most momentous events that were to occur in distant times. Yet this did not prevent him from attending faithfully to the business entrusted to him – as no views which we take of heavenly things, and no disclosures made to our souls, and no absorption in the duties and enjoyments of religion, should prevent us from attending with fidelity to whatever secular duties may be entrusted to us. Sickness justifies us, of course, in not attending to them; the highest views which we may have of God and of religious truth should only make us more faithful in the discharge of our duties to our fellow-men, to our country, and in all the relations of life. He who has been favored with the clearest views of Divine things will be none the less prepared to discharge with faithfulness the duties of this life; he who is permitted and enabled to look far into the future will be none the less likely to be diligent, faithful, and laborious in meeting the responsibilites of the present moment. If a man could see all that there is in heaven, it would only serve to impress him with a deeper conviction of his obligations in every relation; if he could see all that there is to come in the vast eternity before him, it would only impress him with a profounder sense of the consequences which may follow from the discharge of the present duty.<\/P> And I was astonished at the vision – <\/B>He was stupified – he was overcome – at the splendid appearance, and the momentous nature of the disclosures. Compare the notes at Dan 4:19<\/span>.<\/P> But none understood it – <\/B>It would seem probable from this, that he communicated it to others, but no one was able to explain it. Its general features were plain, but no one could follow out the details, and tell precisely what would occur, before the vision was fulfilled. This is the general nature of prophecy; and if neither Daniel nor any of his friends could explain this vision in detail, are we to hope that we shall be successful in disclosing the full meaning of those which are not yet fulfilled? The truth is, that in all such revelations of the future, there must be much in detail which is not now fully understood. The general features may be plain – as, in this case, it was clear that a mighty king would rise; that he would be a tyrant; that he would oppress the people of God; that he would invade the holy land; that he would for a time put a period to the offering of the daily sacrifice; and that this would continue for a definite period; and that then he would be cut off without human instrumentality: but who from this would have been able to draw out, in detail, all the events which in fact occurred? Who could have told precisely how these things would come to pass? Who could have ventured on a biography of Antiochus Epiphanes? Yet these three things are true in regard to this:<\/P> (1) That no one by human sagacity could have foreseen these events so as to have been able to furnish these sketches of what was to be;<\/P> (2) That these were sufficient to apprise those who were interested particularly of what would occur; and<\/P> (3) That when these events occurred, it was plain to all persons that the prophecy had reference to them.<\/P> So plain is this – so clear is the application of the predictions in this book, that Porphyry maintained that it was written after the events had occurred, and that the book must have been forged.<\/P><\/p>\n Verse 27<\/span>. Daniel fainted<\/B><\/I>] To foresee the desolations that were coming on the land, the city, the temple, and the people.<\/P> <\/P> Did the king’s business<\/B><\/I>] Transacted the affairs of state that belonged to my department, after having been sick for certain days through the effects of this vision. He had a pious and feeling heart; and he was distressed for the desolations that were coming upon his people.<\/P> <\/p>\n Was sick certain days; <\/B>greatly afflicted, to consider the sad calamity that should befall the poor people of God. This he did in compassion and sympathy with his people, upon whom these sufferings should fall. <\/P> 2. Under the dreadful apprehensions of Gods wrath, provoked by his peoples sins, which made it an act of justice in God to punish them thus severely. <\/P> 3. That Daniel should not be lifted up with this vision and revelation. <\/P> 4. That hereby Daniel might be in a due frame of humiliation and posture for prayer. <\/P> 5. To show the powerful operations and impressions of the mind upon the bodies of men by the passions chiefly of fear and grief, causing often faintings, and consternation, which appear most in thoughtful, good men, whereof are many instances in Scripture, Hab 3:16<\/span>; Rom 9:1-3<\/span>. Having digested his grief, and recovered strength, he minded his place, duty, and trust, and concealed the whole, that they might not see it by his countenance; though he had deep thoughts of heart about it. <\/P> <\/p>\n 27. I . . . was sick<\/B>throughgrief at the calamities coming on my people and the Church of God(compare Ps 102:14<\/span>). <\/P> afterward I . . . did theking’s business<\/B>He who holds nearest communion with heaven canbest discharge the duties of common life. <\/P> none understood it<\/B>Hehad heard of kings, but knew not their names; He foresaw the events,but not the time when they were to take place; thereupon he couldonly feel “astonished,” and leave all with the omniscientGod [JEROME].<\/P><\/p>\n And I Daniel fainted and was sick certain days<\/strong>,…. Or, “then I Daniel fainted” x; after he had seen the vision, and had thought upon it, and considered the afflictions that were to come upon the people of God, and the condition the temple, and the worship of it, would be in; these so affected his mind, that he not only fainted away, and was struck with a kind of stupor and amazement, but had a fit of illness upon him, which continued some days; such a nearness and sympathy there are between the soul and body:<\/p>\n afterwards I rose up<\/strong>; from the bed in which he had laid some days ill:<\/p>\n and did the king’s business<\/strong>; by which it appears, that, upon the death of Nebuchadnezzar, Daniel was as yet continued in the service of the king of Babylon, though perhaps not in the same posts as before, and was not a favourite at court, and so much known as he had been; and also that he was not in reality at Shushan, when he had this vision, but at Babylon:<\/p>\n and I was astonished at the vision<\/strong>; at the things contained in it, which were of so much importance, respecting the kingdoms of the earth, especially the Persian and Grecian empires, and the state of his own people the Jews:<\/p>\n but none understood it<\/strong>: to whom he showed it; none but himself, who was made to understand it by the angel, Da 8:16<\/span>.<\/p>\n x So Noldius, Concord. Ebr. Part. p. 309.<\/p>\n Again, Daniel shews himself to have been so touched with the secret instinct of God, that he knew for certain this vision to have been divinely presented to him. For God wished so to affect his servant, that he might embrace with greater reverence what he both heard and saw. I have already referred to our want; of attention in listening to God’s word as it deserves, unless some kind of fear precedes it which may rouse our minds by some means from their torpor; but this prophecy had a special intention. In an ordinary case, God did not humble his servant; but by the disease which is here mentioned, he wishes to show how this prediction related to some event of serious magnitude. Daniel, therefore, states himself to have been astonished, as if suffering under some defect, and afflicted by disease This disease did not happen to the Prophet naturally, but it fell upon him in consequence, of his being suddenly terrified. And he afterwards shews this, by saying, no one understood the prediction. Here, then, he admonishes all the pious, neither to hear nor read this, narrative with carelessness, but to summon up their utmost attention, and to perceive that God here shews them things of the greatest importance, and which vitally concern their salvation. This forms a reason why Daniel ought to suffer dejection and to be afflicted by disease. He next says, he returned to the king’s business, meaning his ordinary occupation. We infer from this expression, the grievous error of those who think him to have been in Persia at this period, because he could not return to his duties, unless to were present in the king’s palace. But why is this added? To assure us that the Prophet was not drawn off from the duties which the king had assigned to him, although God had chosen him to perform the peculiar office of Prophet and teacher of his Church. This is a rare instance, and ought not to be drawn into a precedent, according to the usual phrase. Which of us, for instance, would be sufficient for those duties of political government assigned to Daniel, and also for those incumbent upon a pastor and teacher? But God made use of his servant Daniel in an extraordinary way, because he had many reasons for wishing him occupied in the king’s palace. We have previously seen how God’s glory was illustrated by his position, for Daniel admonished Belshazzar of his approaching death, when his enemies had already partially captured the city. And the utility of this was proved by Cyrus and Darius sparing the Jews. As long as the Chaldeans held the supreme power, Daniel was of no slight benefit to those miserable exiles; for even if he lived under cruel tyrants, yet he had some authority remaining, and this enabled him to alleviate many of the sufferings of his nation. God, therefore, was consulting the advantage of the whole people, when he desired Daniel to proceed in the course of his usual duties. Besides this, he wished to confer upon him the extraordinary gift of prophecy, an endowment, as I have said, peculiar to Daniel. It now follows, — <\/p>\n 27<\/strong>. <\/strong> Sick <\/strong> Sickness is no proof of God’s displeasure. It may be the result of highest spiritual revelations. He whom God loved most, even the “Man of sorrows,” was “made perfect through suffering” (Heb 2:10<\/span>; Heb 5:8<\/span>). <\/p>\n None understood it <\/strong> Probably (against Behrmann), I was no understander thereof, <\/em> or (R.V., margin) “there was none to make it understood.”<\/p>\n ‘And I Daniel was totally exhausted, and was sick certain days. Then I rose up and did the business of the king, and I was astonished at the vision, but none understood it (or ‘I did not understand it’).’<\/p>\n The reception of the vision was exhausting and demanding, so much so that Daniel was ill and unable to carry out his duties for the king. And he spent much time pondering it in total astonishment. But as it had been explained to him it is difficult to believe that this means that he did not understand it, as some suggest. Possibly he found it hard to believe and comprehend, living as he did when the Persian empire was so strong and powerful. Or possibly the idea is that, when he tried to explain it, it was too hard for men to grasp. It would seem to speak in riddles. It was beyond conception.<\/p>\n Should We Read Into This Horn of Littleness The Evil King of the End Times?<\/p>\n <\/strong><\/p>\n That he is a pattern of that king we need not doubt, but the evil king of the end times is clearly depicted in chapter 7. Thus this one is but a shadow of the other. It is in chapter 11 that the one merges into the other. We may safely therefore say that he was a warning and pattern of what is to come, but should probably go no further than that. Some are too eager to read into Scripture what it does not say, and should beware. This is the word of God. Our interpretations must therefore be careful and not so enthusiastic that they go beyond what is said.<\/p>\n Dan 8:27<\/span><\/em><\/strong>. <\/strong>I Daniel fainted<\/em><\/strong><\/strong> Daniel’s sickness proceeded from his grief for his religion and country; as in the former vision he was grieved at the success of the little horn, <\/em>there described. And this is another conclusive argument, that the calamities under Antiochus Epiphanes could not possibly be the main end and ultimate scope of this prophesy, for the calamities under Antiochus were of small extent, and of short duration, in comparison with what the nation had suffered, and was then suffering, under Nebuchadnezzar and his successors. Present and sensible evils usually affect us most; and therefore, that Daniel was so much more affected with the future than the present,was astonished, <\/em>and fainted, <\/em>and was sick certain days, <\/em>can be ascribed to nothing but his foreseeing that the future distress and misery of the nation would greatly exceed all that they endured at present. But the calamities under Antiochus, as we observed above, were much less and much shorter. Those only which they suffered from the Romans were greater and worse than the evils brought on them by Nebuchadnezzar; and the transgression of desolation <\/em>has now continued above seventeen hundred years. They expect, and we expect, that at length the sanctuary will be cleansed, <\/em>and that in God’s time his promise in Amo 9:11-12<\/span> and Act 15:16-17<\/span> will be fully accomplished. This concern of Daniel, and affection for his religion and country, shew him in a very amiable light, and give an additional lustre to his character. But not only in this instance, but in every other, he manifests the same public spirit, and appears no less eminently a patriot than a prophet. Though he was torn early from his country, and enjoyed all the advantages that he could enjoy in a foreign service, yet nothing could make him forget his native home: and in the next chapter we see him pouring out his soul in prayer, and supplicating most earnestly and devoutly for the pardon and restoration of his captive nation. See Bishop Newton. Houbigant renders the last clause, But I was silent, and astonished, nobody understanding that I was so affected on account of the vision. <\/p>\n REFLECTIONS.<\/strong>1st, This second vision is dated, in the third year of Belshazzar’s reign. The scene is laid in Shushan, which was one of the royal palaces of the kings of Persia by the river Ulai. <\/p>\n 1. The prophet saw a ram, <\/em>the emblem of the second monarchy, having two very high horns, the nations of Medes and Persians; and one <\/em>horn, which rose the last, was higher than the other, <\/em>the Persians under Cyrus taking the lead, though at first inferior to the Medes. This animal seemed to push furiously, westward, northward, and southward, extending his conquests on every side, none of the nations being able to stand before him; so that he did as he pleased, and became great, <\/em>rose to universal empire. But such is the perishing nature of all sublunary things, that the seeds of corruption and ruin are ripening when a nation’s outward prosperity seems most established; for, <\/p>\n 2. A he-goat <\/em>attacks and overcomes the ram. <\/em>This represents the Grecian monarchy under Alexander: he came from the west, <\/em>from Macedon, on the face of the whole earth, <\/em>sweeping it with his victorious arms, and weeping, it is said, that he had not another world to conquer: and <\/em>he touched not the ground; <\/em>so rapid were his marches, that he rather seemed to fly than walk; and the goat had a notable horn between his eyes, <\/em>descriptive of Alexander, the first founder of the monarchy; so eminent a conqueror, so sagacious a general, and attended by his father’s wisest counsellors. He came to the ram that had two horns, <\/em>the Persian monarch Darius Codomannus, then in possession of the kingdom, and ran unto him in the fury of his power, <\/em>eager to engage, and furious in the attack that he made; highly exasperated by the message of contempt which Darius had sent him, he came close to the ram, <\/em>joined battle with him, and smote him <\/em>in three general engagements, at the Granicus, at Issus, and at Arbela; and brake his two horns, <\/em>overthrew his armies; and so entirely destroyed the force of the Persian empire, that there was no power in the<\/em> ram to stand before him, but he cast him down to the ground and stamped upon him, <\/em>quite subdued the whole kingdom of Persia; and there was none that could deliver the ram out of his hand, <\/em>his allies all falling with him. Thus the he-goat waxed very great; <\/em>the Grecian monarchy being established through the greatest part of the then known world. <\/p>\n 3. In this flourishing state of the new empire, a sudden stroke divides it into four parts. The great horn was broken: <\/em>Alexander, at thirty-two or three years of age, was cut off suddenly, by a drunken debauch, as some say; or by poison, as others; and for it, <\/em>in his room, came up four notable ones, <\/em>his four captains, who divided his dominions among them, see chap. Dan 7:6<\/span> toward the four winds; <\/em>see the annotations. Note; <\/em>Many take great pains, while others reap the fruit of their labours. <\/p>\n 4. The principal thing intended in the vision, as what more immediately concerned the Jewish people, is the little horn <\/em>coming out of these kingdoms. But I have enlarged so much in my annotations on this point, that I shall refer my readers to them. <\/p>\n 2nd, The vision that he had seen excited in the prophet a great desire to know the meaning of it; and whilst in his own mind he pondered on what he had seen and heard, God graciously orders one of his angels to explain the particulars to him. Note; <\/em>When, in God’s appointed ways, we are earnestly desiring to know his mind and will, he will enlighten our minds, and lead us in the right way. We have, <\/p>\n 1. The deep impression made on Daniel by the approach of the heavenly messenger. Overpowered with his glory, he trembled, and fell at his feet as in a swoon, and a deep sleep came upon him. The spirit is sometimes willing, when the flesh is weak. 3. He gives the interpretation of the vision, mentioned before, Dan 8:3-14<\/span>. But see the annotations. <\/p>\n Lastly, The vision left a deep impression upon him. He fainted <\/em>on the view of the terrible sufferings that his people were to endure, and he was sick certain days,<\/em> could not recover from the distress into which the vision had thrown him. Afterward I rose up, <\/em>from his bed, to which he had been confined, and did the king’s business, <\/em>according to the duty of his place; and I was astonished at the vision, <\/em>at the awful contents of it; but none understood it; <\/em>he either kept the whole quite a secret, or, if he told the vision, he mentioned not the interpretation, shutting it up as he was commanded. Note; <\/em>(1.) The distress of God’s people cannot but deeply affect every gracious soul. (2.) Our grief must never be so inordinate as to disable us from the duties of our station. <\/p>\n REFLECTIONS<\/p>\n<\/p>\n READER! let us both beg of God for grace to gather suitable improvements from this Chapter, and such as God the Holy Ghost evidently intended the Church should derive from the perusal of it in all ages. The image of the ram with two horns, and the goat with a notable horn between his eyes, these similitudes are explained to us in the Chapter, and had their accomplishment in the kingdoms of Media and Persia, and of Grecia that succeeded both, and have long since been done away. But the vision of the evening, and the morning, and the daily sacrifice; these are subjects of everlasting meditation, and lead to unceasing improvement under divine teaching, as long as the Church shall continue on the earth. And who doth not see, blessed and eternal Spirit, when taught by thee, the sweet allusions in those things in the lamb of the morning, and the lamb of the evening, and daily sacrifice, to the person, blood, and righteousness of the Lord Jesus Christ? Is not Jesus the lamb slain from the foundation of the world? And if the exhibition by type of this sacrifice was needful, so the Lord thought fit that it should be set forth both morning and evening, to manifest, that from the morning of life to the evening of it in death, a propitiation is needful for sin, and becomes continually necessary! And Reader! do not fail to connect with this view of the subject, as often as the Holy Ghost graciously brings it before thee, that this contemplation of the Lamb of God taking away sin by the sacrifice of himself, is of all subjects the most momentous and interesting. Think, Reader! how infinitely meritorious in itself. Think how blessed must it have been in the sight of God the Father, when for four thousand years together, before the thing to be accomplished was brought to pass, the Lord appointed a daily memorial of it, in the lamb of the morning, and the lamb of the evening, to be sacrificed! Precious Jesus! let it be our daily delight, both in the morning and evening of every day, to contemplate thy body bruised, and thy soul made an offering for sin! Frequently, Lord, at thy table, and in thine house of prayer, be it our happiness to commemorate thy death in holy communion. And while we behold the Lamb of God taking away sin by the sacrifice of himself; give to us such rich views of God the Father’s complacency, in the blessed act of Christ dying for us, that we may enter into the most lively conviction and certainty, that when he died on the cross, for the sin of his people, he died, the just for the unjust, to bring us to God. Jesus was then made sin, and a curse for his redeemed, that they might be made the righteousness of God in him. Amen.<\/p>\n Dan 8:27 And I Daniel fainted, and was sick [certain] days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood [it].<\/p>\n Ver. 27. And I Daniel fainted, and was sick.<\/strong> ] So deeply affected was he with the vision, and should we be with the word preached; it should work upon our very bowels, and go to the hearts of us. Jer 4:19 <\/em> Act 2:37 <\/p>\n<\/p>\n Afterwards I rose up, and did the king’s business.] viz., King Belshazzar’s, with whom, though he was out of grace, yet not out of office under him, and will not therefore be indiligent. Malo mihi male esse, quam molliter,<\/em> a<\/em> Let us not neglect the work of the Lord, though less able to perform it. A sick child’s service is doubly accepted. <\/p>\n <\/p>\n But none understood it.<\/strong> ] Daniel disguised his sorrow for Zion before scorners. Est 5:1 Taciturnity is no contemptible virtue. <\/p>\n<\/p>\n a<\/em> Seneca.<\/p>\n NASB (UPDATED) TEXT: Dan 8:27<\/p>\n 27Then I, Daniel, was exhausted and sick for days. Then I got up again and carried on the king’s business; but I was astounded at the vision, and there was none to explain it.<\/p>\n Dan 8:27<\/p>\n NASBI was exhausted and sick for days<\/p>\n NKJVfainted and was sick for days<\/p>\n NRSVwas overcome and lay sick for some days<\/p>\n TEVI was depressed and ill for several days<\/p>\n NJBlost consciousness; I was ill for several days<\/p>\n The vision of both Dan 7:28; Dan 8:27 made Daniel physically ill.<\/p>\n there was none to explain it This phrase is surprising in light of Dan 8:15-19!<\/p>\n DISCUSSION QUESTIONS<\/p>\n This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.<\/p>\n These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.<\/p>\n 1. What two kings are mentioned in chapter 8?<\/p>\n 2. Should we identify the little horn of chapter 7 with the little horn of chapter 8? Why or why not? Who are these little horns?<\/p>\n 3. Who are the transgressors in Dan 8:12; Dan 8:23?<\/p>\n 4. To whom does the prophesy relate: to Daniel’s time; to the Maccabean period, to Jesus’ time, or to the end time? Why?<\/p>\n fainted. The Septuagint omits “fainted, and”. <\/p>\n the king’s business. In Shushan, whither he had gone. See note on Dan 8:2. <\/p>\n astonished = dumb. <\/p>\n understood = became aware of. <\/p>\n Dan 8:27<\/p>\n Dan 8:27 And IH589 DanielH1840 fainted,H1961 and was sickH2470 certain days;H3117 afterward I rose up,H6965 and didH6213 (H853) the king’sH4428 business;H4399 and I was astonishedH8074 atH5921 the vision,H4758 but noneH369 understoodH995 it. <\/p>\n Dan 8:27<\/p>\n And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.<\/p>\n The aged prophet has just seen a vision that spanned four centuries of time. The plight of his countrymen was dire indeed. At the time of this vision, he and most of his nation were in captivity in Babylon, living under the rule of a cruel despot. The temple lay in ruins back in what was left of Jerusalem. And in this vision, Daniel sees that the temple will again be defiled and the worship of the Jews forbidden. While the vision foretold the fall of Antiochus and cleansing of the temple, the road that had to be traveled in order to reach that point was hard. This was not a happy vision for the aged prophet to have to see, consider and record. It is entirely understandable that he was sick for a few days. Daniel loved his people and he loved God and he wanted more than anything to see his people at rest and at peace within Jerusalem, worshipping and serving God faithfully and prospering. <\/p>\n But like a true man of God, Daniel recovered himself and returned to his duties for the king. Daniel was astonished at the vision but did not completely understand it. But he comprehended what God wanted him to know and he understood that God wanted him to record it and this Daniel did faithfully. <\/p>\n fainted: Dan 8:7, Dan 7:28, Dan 10:8, Dan 10:16, Hab 3:16 <\/p>\n and did: Dan 8:2, Dan 2:48, Dan 2:49, Dan 5:14, Dan 6:2, Dan 6:3, 1Sa 3:15 <\/p>\n but: Dan 8:15-17 <\/p>\n Reciprocal: Gen 40:5 – General Gen 40:6 – behold Gen 41:1 – that Pharaoh Gen 41:8 – his spirit Num 24:4 – saw Ezr 9:3 – sat Isa 28:19 – and it Jer 4:19 – My bowels Jer 23:9 – heart Eze 21:6 – with the Dan 4:19 – was astonied Dan 5:13 – Art thou Dan 7:15 – was grieved Dan 8:18 – I was<\/p>\n Dan 8:27. Daniel obeyed the instructions about keeping the vision as a secret so well that none understood it. But the tension of the whole circumstance was so great that it affected him physically for some days. He finally recovered and resumed his duties under the king which Is the meaning of did the kings business.<\/p>\n Dan 8:27. And I Daniel fainted Rather, languished, or pined, being overwhelmed with grief at the calamities which I learned by the vision were to come upon my countrymen, and also for the profanation of the temple in those days. And I was astonished at the vision, but none understood it The meaning of this clause seems to be, that though Daniel was greatly troubled at this vision, even after he rose and went about the kings business, yet he took care to conceal it, so that none might take notice of it.<\/p>\n In the explication of this vision, the usurpations of Antiochus have been referred to, for the primary sense of the ravages committed by the little horn; yet, at the same time, it has been hinted, that there are some strong features in the vision, which favour the opinion of those who refer it to later times, particularly to the rule and dominion of antichrist. I am of opinion, says Mr. Wintle, that, in the spirit of prophecy, both applications were meant to be comprehended; and I see no reason for not extending the prophetic visions, or revelations, to events, to which, by the rules of fair and just interpretation, they shall be found applicable. The only sure way of knowing the meaning of a prophecy is, by comparing it with the accomplishment; and if successions of events shall, in more than one instance, be found to agree, and square exactly with a single series of predicted circumstances, I should be inclined to make the improvement as extensive as may be, consistently with truth and justice; and to acknowledge the wisdom and prescience of the Divine Contriver, who is acquainted with all his works from the foundation of the world, and who could adapt human language, in one form, to such an admirable variety of purposes, thus making his own strength perfect in weakness. <\/p>\n 8:27 And I Daniel fainted, and was sick {q} [certain] days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood [it].<\/p>\n (q) Because of fear and astonishment.<\/p>\n 6. The result of this vision 8:27<\/span><\/p>\n As we sometimes feel exhausted after a night’s sleep in which we have been very active in a dream, so Daniel felt worn out by what he had seen in his vision. This experience so drained him of energy that he was sick for several days and could not work. Probably the knowledge that severe persecution was in store for "the holy people" (Dan 8:24) distressed him greatly.<\/p>\n "There is a price to be paid in physical terms for spiritual revelation." [Note: Baldwin, p. 161.] <\/span><\/p>\n In spite of Gabriel’s interpretation, there were things that Daniel still did not understand about this vision (cf. 1Pe 1:10-12). He had to live with unanswered questions since God did not provide further help for him.<\/p>\n The emphasis in this chapter is on the little horn, as the emphasis in chapter 7 was on the little horn, though two different individuals are in view. The little horn in chapter 7 is Antichrist, and the little horn in chapter 8 is Antiochus in the short range and Antichrist in the long range. Chapter 8 focuses on the Jews as the target of Antiochus’ antagonism in the short range. Chapter 7 focuses on believers generally as the target of Antichrist’s opposition. However, there is some hint in both chapters that in the long range the Jews will be the objects of persecution.<\/p>\n "The times of the Gentiles, although not entirely a period of persecution of Israel, often resulted in great trial to them. Of the four great world empires anticipated by Daniel, only the Persian empire was relatively kind to the Jew. As Christ Himself indicated in Luk 21:24, the times of the Gentiles is characterized by the treading down of Jerusalem, and the subjugation and persecution of the people of Israel." [Note: Walvoord, Daniel . . ., pp.199-200.] <\/span><\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/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
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
2. The angel gently raised him from the dust, and set him on his feet, bidding him attend to and understand the explication he was about to give concerning what shall be in the last end of the indignation; for at the time of the end shall be the vision, <\/em>or the vision shall have an end at its proper time; <\/em>when the troubles of God’s people should cease, and his indignation be removed from them, at the time<\/em> appointed. Note; <\/em>All the sufferings of God’s faithful people have their bounds and limits, and by faith and patience they shall be enabled with comfort to see their end. <\/p>\nFuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/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: Old and New Testaments Restoration Commentary<\/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
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n