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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-14. Видение двух животных - козла и овна. 15-27. Объяснение его небожителем.Matthew Henry: Concise Commentary on the Whole Bible - 1706The visions and prophecies of this chapter look only and entirely at the events that were then shortly to come to pass in the monarchies of Persia and Greece, and seem not to have any further reference at all. Nothing is here said of the Chaldean monarchy, for that was now just at its period; and therefore this chapter is written not in Chaldee, as the six foregoing chapters were, for the benefit of the Chaldeans, but in Hebrew, and so are the rest of the chapters to the end of the book, for the service of the Jews, that they might know what troubles were before them and what the issue of them would be, and might provide accordingly. In this chapter we have, I. The vision itself of the ram, and the he-goat, and the little horn that should fight and prevail against the people of God, for a certain limited time, ver. 1-14. II. The interpretation of this vision by an angel, showing that the ram signified the Persian empire, the he-goat the Grecian, and the little horn a king of the Grecian monarchy, that should set himself against the Jews and religion, which was Antiochus Epiphanes, ver. 15-27. The Jewish church, from its beginning, had been all along, more or less, blessed with prophets, men divinely inspired to explain God's mind to them in his providences and give them some prospect of what was coming upon them; but, soon after Ezra's time, divine inspiration ceased, and there was no more any prophet till the gospel day dawned. And therefore the events of that time were here foretold by Daniel, and left upon record, that even then God might not leave himself without witness, nor them without a guide.Adam Clarke: Commentary on the Bible - 1831This chapter contains Daniel's vision of the ram and he-goat, Dan 8:1-14; referring, as explained by the angel, to the Persian and Grecian monarchies, Dan 8:15-26. The little horn mentioned in the ninth verse, (or fierce king, as interpreted in the twenty-third), is supposed by some to denote Antiochus Epiphanes; but seems more properly to apply to the Roman power in general, by which the polity and temple of the Jews were destroyed, on account of the great transgressions of these ancient people of God; and particularly because of their very obstinate and unaccountable rejection of the glorious doctrines of Christianity, which had been preached among them by Jesus Christ and his apostles, and the truth of which God had attested "by signs and wonders, and by divers miracles and gifts of the Holy Ghost." Daniel is then informed of the two thousand and three hundred prophetic days (that is, years) which must elapse before the sanctuary be cleansed; or, in other words, before righteousness shall prevail over the whole earth. This period is supposed, with considerable probability to have had its commencement when Alexander the Great invaded Asia, in the year before Christ 334. This will bring the close of it to about the end of the Sixth chiliad of the world; when, as already observed, some astonishing changes are expected to take place in the moral condition of the human race; when the power of Antichrist, both Papal and Mohammedan, shall be totally annihilated, and universal dominion given to the saints of the Most High. The chapter concludes with the distress of Daniel on account of the fearful judgments with which his country should be visited in after ages, Dan 8:27.Albert Barnes: Notes on the Bible - 18348:0: Analysis of the ChapterThis chapter contains an account of a vision seen by the prophet in the third year of the reign of Belshazzar. The prophet either was, or appeared to be, in the city of - afterward the capital of the Persian empire, in the province of Elam. To that place - then an important town - there is no improbability in supposing that he had gone, as he was then unconnected with the government, or not employed by the government Dan. 5, and as it is not unreasonable to suppose that he would be at liberty to visit other parts of the empire than Babylon. Possibly there may have been Jews at that place, and he may have gone on a visit to them. Or perhaps the scene of the vision may have been laid in Shushan, by the river Ulai, and that the prophet means to represent himself as if he had been there, and the vision had seemed to pass there before his mind. But there is no valid objection to the supposition that he was actually there; and this seems to be affirmed in Dan 8:2. While there, he saw a ram with two horns, one higher than the other, pushing westward, and northward, and southward, so powerful that nothing could oppose him. As he was looking on this, he saw a he-goat come from the west, bounding along, and scarcely touching the ground, with a single remarkable horn between his eyes. This he-goat attacked the ram, broke his two horns, and overcame him entirely. The he-goat became very strong, but at length the horn was broken, and there came up four in its place. From one of these there sprang up a little horn that became exceeding great and mighty, extending itself toward the south, and the east, and the pleasant land - the land of Palestine. This horn became so mighty that it seemed to attack "the host of heaven" - the stars; it cast some of them down to the ground; it magnified itself against the Prince of the host; it caused the daily sacrifice in the temple to cease, and the sanctuary of the Prince of the host was cast down. An earnest inquiry was made by one saint to another how long this was to continue, and the answer was, unto two thousand and three hundred days, and that then the sanctuary would be cleansed. Gabriel is then sent to explain the vision to the prophet, and he announces that the ram with the two horns represented the kings of Media and Persia; the goat, the king of Greece; the great horn between his eyes, the first king; the four horns that sprang up after that was broken, the four dynasties into which the kingdom would be divided; and the little horn, a king of fierce countenance, and understanding dark sentences, and that would stand up against the Prince of princes, and that would ultimately be destroyed. The effect of this was, that Daniel was overcome by the vision for a certain time; afterward he Rev_ived, and attended to the business of the king, but none understood the vision. This is one of the few prophecies in the Scriptures that are explained to the prophets themselves, and it becomes, therefore, important as a key to explain other prophecies of a similar character. Of the reference to the kingdom of Media and Persia, and to the kingdom of Greece, there is an express statement. The application of a portion of the prophecy to Alexander the Great, and to the four monarchies into which his kingdom was divided at his death, is equally certain. And there can be as little doubt of the application of the remainder to Antiochus Epiptianes, and in this, nearly all expositors are agreed. Indeed, so striking and clear is the application to this series of historical events, that Porphyry maintained that this, as well as other portions of Daniel, were written after the events occurred. One of two things, indeed, is certain - either that this was written after the events here referred to occurred, or that Daniel was inspired. No man by any natural sagacity could have predicted these events with so much accuracy and particularity. The portion of Daniel which follows is in pure Hebrew. The portion of the book from the fourth verse of the second chapter to the end of the seventh chapter was written in Chaldee. On this point, see Intro. Section IV. III. (1). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Dan 8:1, Daniel's vision of the ram and he goat; Dan 8:13, The two thousand three hundred days of the suspension of the daily sacrifice; Dan 8:15, Gabriel comforts Daniel, and interprets the vision.Carl Friedrich Keil and Franz DelitzschPart Second - The Development of the Kingdom of God - Daniel 8-12 This Part contains three revelations which Daniel received during the reigns of Belshazzar, Darius the Mede, and Cyrus the Persian, regarding the development of the kingdom of God. After describing in the First Part the development of the world-power and its relation to the people and kingdom of God from the days of Nebuchadnezzar, its founder, down to the time of its final destruction by the perfected kingdom of God, in this Second Part it is revealed to the prophet how the kingdom of God, in war against the power and enmity of the rulers of the world, and amid severe oppressions, is carried forward to final victory and is perfected. The first vision, Daniel 8, represents what will happen to the people of God during the developments of the second and third world-kingdoms. The second revelation, Daniel 9, gives to the prophet, in answer to his penitential prayer for the restoration of the ruined holy city and the desolated sanctuary, disclosures regarding the whole development of the kingdom of God, from the close of the Babylonish exile to the final accomplishment of God's plan of salvation. In the last vision, in the third year of Cyrus, Daniel 10-12, he received yet further and more special revelations regarding the severe persecutions which await the people of God for their purification, in the nearer future under Antiochus Epiphanes, and in the time of the end under the last foe, the Antichrist. At Susa, in the province of Elam, Daniel saw in vision (Dan 8:1, Dan 8:2) a ram with two horns, which a he-goat coming from the west, running over the earth, having a great horn on his brow, smote and destroyed (Dan 8:3-7). After that the goat waxed very mighty, till his great horn was broken; and in its place four notable horns grew up toward the four winds of heaven, and out of one of them there came forth a little horn, which directed its might toward the south and the east and toward the holy land, contended against the host of heaven, and magnified itself to the Prince of the heavenly host, took away the daily sacrifice, and desolated the place of the sanctuary (Dan 8:8-12). He then hears from an angel how long this sacrilege shall continue (Dan 8:13, Dan 8:14). Another angel thereafter gives him an explanation (Dan 8:15-26) of the vision; and with a remark (Dan 8:27) regarding the effect of this revelation on the mind of Daniel, the chapter closes. This vision, it is manifest from the definition of the time in Dan 8:1, stands in relation to the vision of the foregoing chapter, and in its contents is united to it also in so far as it gives more particular revelations regarding the relations of the second and third world-kingdoms, which are only briefly set forth in Daniel 7. But notwithstanding this point of union, this chapter does not form a mere appendix to the foregoing, but gives a new revelation regarding a phase in the development of the world-power and its enmity against the people of God of which nothing is prophesied in Daniel 7. The opinion that this chapter forms only an appendix to Daniel 7 is based on the erroneous idea that the fourth world-kingdom, the Macedonian, and the little horn in Daniel 7 are identical with that prophesied of in this chapter. (Note: According to the modern critics (Berth., v. Leng., Hitz., Bleek), this chapter must have been written shortly before the re-consecration of the temple, or immediately thereafter, before or immediately after the death of Antiochus Epiphanes. This supposition is drawn from Dan 8:14, according to which the period of oppression shall continue 2300 evening-mornings. But, overlooking the circumstance that these critics cannot agree as to the reckoning of this period of time, and thus announce the uncertainty of their hypothesis, the whole of the other contents of the chapter stand in contradiction to this supposition. It contains no hint whatever of the great victories of the Maccabees which preceded the consecration of the temple, and first made it possible, but, on the contrary, speaks of the oppression as continuing unchanged till the oppressor is himself destroyed (Dan 8:25), and then it breaks off without any Messianic view, as one should expect from a parenetic poem of a Maccabean Jews; so that Bleek finds himself compelled from his own resources to add "the intimation, that the beginning of the deliverance destined by God for His people is closely and immediately joined to the discontinuance of the worship of Jehovah by Antioch. Epiph., and to the destruction of this prince," in order to give to the vision "a Messianic character.") John GillINTRODUCTION TO DANIEL 8This chapter contains the vision of a ram and he goat, and the interpretation of it. It begins with observing the time and place of the vision, Dan 8:1, then describes the ram seen; by the place of his situation; by his two horns; and by his pushing several ways with so much force and fury, that none could stand before him, or deliver: out of his hands, Dan 8:3 next the he goat appears, and is described by the part from whence he came; the swiftness of his motion; the notable horn between his eyes; and his running to ram in great fury, smiting him between his horns, casting him to the ground, and trampling upon him, and none to deliver, Dan 8:5 but, after waxing great and powerful, its horn was broken, and four more rose up in its stead, and out of one of them a little horn, Dan 8:8 which little horn is described by its power and prevalence to the south and to the east, towards the pleasant land, the host of heaven, and the Prince of the host; and by it the stars were cast down and trampled upon, the daily sacrifice made to cease; the place of the sanctuary cast down, and truth itself, Dan 8:9, and upon inquiry it appeared that these sacred things were to continue in this desolate condition unto 2300 days, Dan 8:13. Daniel being desirous of knowing the meaning of this vision, the Angel Gabriel is ordered by Christ to give him an understanding of it; who drew near to him, and awaked him out of his sleep, and gave him the interpretation of it; Dan 8:15, which is as follows; the ram; with two horns, signifies the kings of Media and Persia; the rough goat, the king of Greece; and the great horn the first king, Alexander the great; and the four horns, four kingdoms which rose up out of the Grecian empire upon his death, Dan 8:20, and the little horn a king of fierce countenance, Antiochus Epiphanes; who is, described by his craft, and cunning, by his power and might, and by the destruction he should make; Dan 8:23, this vision the angel assures the prophet was true, and bids him shut it up, since it was for many days, Dan 8:26, upon which Daniel fainted, and was sick for a time; but afterwards recovered, so as to be able to do the king's business; but astonished at the vision himself, and which was not understood by others, Dan 8:27. |
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8:18:1: Յամին երրորդի թագաւորութեանն Բաղտասարայ արքայի, տեսի՛լ երեւեցաւ ինձ։Ժ Ես Դանիէլ յետ տեսլեանն առաջնոյ, Յամին երրորդի թագաւորութեանն Բաղտասարայ արքայի, տեսիլ երեւեցաւ [131]ինձ:1 «Բաղդասար արքայի երրորդ տարում մի տեսիլք երեւաց ինձ: 8 «Բաղտասար թագաւորին թագաւորութեանը երրորդ տարին 8:1: Յամին երրորդի թագաւորութեանն Բաղտասարայ արքայի, տեսի՛լ երեւեցաւ ինձ։Ժ Ես Դանիէլ յետ տեսլեանն առաջնոյ, 1 «Բաղդասար արքայի երրորդ տարում մի տեսիլք երեւաց ինձ: 8 «Բաղտասար թագաւորին թագաւորութեանը երրորդ տարին zohrab-1805▾ eastern-1994▾ western am▾ |
8:18:1 В третий год царствования Валтасара царя явилось мне, Даниилу, видение после того, которое явилось мне прежде. In the third year of the reign of king Belshazzar a vision appeared unto me, [even unto] me Daniel, after that which appeared unto me at the first:8:1 ἔτους ετος year τρίτου τριτος third βασιλεύοντος βασιλευω reign Βαλτασαρ βαλτασαρ appearance; vision ἣν ος who; what εἶδον οραω view; see ἐγὼ εγω I Δανιηλ δανιηλ Daniēl; Thanil μετὰ μετα with; amid τὸ ο the ἰδεῖν οραω view; see με με me τὴν ο the πρώτην πρωτος first; foremost 8:1 בִּ bi בְּ in שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year שָׁלֹ֔ושׁ šālˈôš שָׁלֹשׁ three לְ lᵊ לְ to מַלְכ֖וּת malᵊḵˌûṯ מַלְכוּת kingship בֵּלְאשַׁצַּ֣ר bēlᵊšaṣṣˈar בֵּלְאשַׁצַּר Belshazzar הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king חָזֹ֞ון ḥāzˈôn חָזֹון vision נִרְאָ֤ה nirʔˈā ראה see אֵלַי֙ ʔēlˌay אֶל to אֲנִ֣י ʔᵃnˈî אֲנִי i דָנִיֵּ֔אל ḏāniyyˈēl דָּנִיֵּאל Daniel אַחֲרֵ֛י ʔaḥᵃrˈê אַחַר after הַ ha הַ the נִּרְאָ֥ה nnirʔˌā ראה see אֵלַ֖י ʔēlˌay אֶל to בַּ ba בְּ in † הַ the תְּחִלָּֽה׃ ttᵊḥillˈā תְּחִלָּה beginning 8:1. anno tertio regni Balthasar regis visio apparuit mihi ego Danihel post id quod videram in principioIn the third year of the reign of king Baltasar, a vision appeared to me. I, Daniel, after what I had seen in the beginning, 1. In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. 8:1 В третий год царствования Валтасара царя явилось мне, Даниилу, видение после того, которое явилось мне прежде. 8:1 ἔτους ετος year τρίτου τριτος third βασιλεύοντος βασιλευω reign Βαλτασαρ βαλτασαρ appearance; vision ἣν ος who; what εἶδον οραω view; see ἐγὼ εγω I Δανιηλ δανιηλ Daniēl; Thanil μετὰ μετα with; amid τὸ ο the ἰδεῖν οραω view; see με με me τὴν ο the πρώτην πρωτος first; foremost 8:1 בִּ bi בְּ in שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year שָׁלֹ֔ושׁ šālˈôš שָׁלֹשׁ three לְ lᵊ לְ to מַלְכ֖וּת malᵊḵˌûṯ מַלְכוּת kingship בֵּלְאשַׁצַּ֣ר bēlᵊšaṣṣˈar בֵּלְאשַׁצַּר Belshazzar הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king חָזֹ֞ון ḥāzˈôn חָזֹון vision נִרְאָ֤ה nirʔˈā ראה see אֵלַי֙ ʔēlˌay אֶל to אֲנִ֣י ʔᵃnˈî אֲנִי i דָנִיֵּ֔אל ḏāniyyˈēl דָּנִיֵּאל Daniel אַחֲרֵ֛י ʔaḥᵃrˈê אַחַר after הַ ha הַ the נִּרְאָ֥ה nnirʔˌā ראה see אֵלַ֖י ʔēlˌay אֶל to בַּ ba בְּ in † הַ the תְּחִלָּֽה׃ ttᵊḥillˈā תְּחִלָּה beginning 8:1. anno tertio regni Balthasar regis visio apparuit mihi ego Danihel post id quod videram in principio ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ In the third year of the reign of king Baltasar, a vision appeared to me. I, Daniel, after what I had seen in the beginning, |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141. Предметом видения настоящей главы является история смены мидо-персидского владычества греко-македонским (3-7: ст.) и характеристика отношений последнего к богоизбранному народу (8-14: ст.). В том и другом пункте оно дополняет видение предшествующей главы.Matthew Henry: Concise Commentary on the Whole Bible - 17061 In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. 2 And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. 3 Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. 4 I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. 5 And as I was considering, behold, a he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. 6 And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. 7 And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. 8 Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. 9 And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. 10 And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. 11 Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. 12 And a host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered. 13 Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? 14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.Here is, I. The date of this vision, v. 1. It was in the third year of the reign of Belshazzar, which proved to be his last year, as many reckon; so that this chapter also should be, in order of time, before the fifth. That Daniel might not be surprised at the destruction of Babylon, now at hand, God gives him a foresight of the destruction of other kingdoms hereafter, which in their day had been as potent as that of Babylon. Could we foresee the changes that shall be hereafter, when we are gone, we should the less admire, and be less affected with, the changes in our own day; for that which is done is that which shall be done, Eccl. i. 9. Then it was that a vision appeared to me, even to me, Daniel. Here he solemnly attests the truth of it: it was to him, even to him, that the vision was shown; he was the eye-witness of it. And this vision puts him in mind of a former vision which appeared to him at the first, in the first year of this reign, which he makes mention of because this vision was an explication and confirmation of that, and points at many of the same events. That seems to have been a dream, a vision in his sleep; this seems to have been when he was awake. II. The scene of this vision. The place where that was laid was in Shushan the palace, one of the royal seats of the kings of Persia, situated on the banks of the river Ulai, which surrounded the city; it was in the province of Elam, that part of Persia which lay next to Babylon. Daniel was not there in person, for he was now in Babylon, a captive, in some employment under Belshazzar, and might not go to such a distant country, especially being now an enemy's country. But he was there in vision; as Ezekiel, when a captive in Babylon, was often brought, in the spirit, to the land of Israel. Note, The soul may be a liberty when the body is in captivity; for, when we are bound, the Spirit of the Lord is not bound. The vision related to that country, and therefore there he was made to fancy himself to be as strongly as if he had really been there. III. The vision itself and the process of it. 1. He saw a ram with two horns, v. 3. This was the second monarchy, of which the kingdoms of Media and Persia were the two horns. The horns were very high; but that which came up last was the higher, and got the start of the former. So the last shall be first, and the first last. The kingdom of Persia, which rose last, in Cyrus, became more eminent than that of the Medes. 2. He saw this ram pushing all about him with his horns (v. 4), westward (towards Babylon, Syria, Greece, and Asia the less), northward (towards the Lydians, Armenians, and Scythians), and southward (towards Arabia, Ethiopia, and Egypt), for all these nations did the Persian empire, one time or other, make attempts upon for the enlarging of their dominion. And at last he became so powerful that no beasts might stand before him. This ram, though of a species of animal often preyed upon, became formidable even to the beasts of prey themselves, so that there was no standing before him, no escaping him, none that could deliver out of his hand, but all must yield to him: the kings of Persia did according to their will, prospered in all their ways abroad, had an uncontrollable power at home, and became great. He thought himself great because he did what he would; but to do good is that which makes men truly great. 3. He saw this ram overcome by a he-goat. He was considering the ram (wondering that so weak an animal should come to be so prevalent) and thinking what would be the issue; and, behold, a he-goat came, v. 5. This was Alexander the Great, the son of Philip king of Macedonia. He came from the west, from Greece, which lay west from Persia. He fetched a great compass with his army: he came upon the face of the whole earth; he did in effect conquer the world, and then sat down and wept because there was not another world to be conquered. Unus Pellæo juveni non sufficit orbis--One world was too little for the youth of Pellæ. This he-goat (a creature famed for comeliness in going, Prov. xxx. 31) went on with incredible swiftness, so that he touched not the ground, so lightly did he move; he rather seemed to fly above the ground than to go upon the ground; or none touched him in the earth, that is, he met with little or no opposition. This he-goat, or buck, had a notable horn between his eyes, like a unicorn. He had strength, and knew his own strength; he saw himself a match for all his neighbours. Alexander pushed his conquests on so fast, and with so much fury, that none of the kingdoms he attacked had courage to make a stand, or give check to the progress of his victorious arms. In six years he made himself master of the greatest part of the then known world. Well might he be called a notable horn, for his name still lives in history as the name of one of the most celebrated commanders in war that ever the world knew. Alexander's victories and achievements are still the entertainment of the ingenious. This he-goat came to the ram that had two horns, v. 6. Alexander with his victorious army attacked the kingdom of Persia, an army consisting of no more than 30,000 foot and 5000 horse. He ran unto him, to surprise him ere he could get intelligence of his motions, in the fury of his power. He came close to the ram. Alexander with his army came up with Darius Codomannus, then emperor of Persia, being moved with choler against him, v. 7. It was with the greatest violence that Alexander pushed on his war against Darius, who, though he brought vast numbers into the field, yet, for want of skill, was an unequal match for him, so that Alexander was too hard for him whenever he engaged him, smote him, cast him down to the ground, and stamped upon him, which three expressions, some think, refer to the three famous victories that Alexander obtained over Darius, at Granicus, at Issus, and at Arbela, by which he was at length totally routed, having, in the last battle, had 600,000 men killed, so that Alexander became absolute master of all the Persian empire, broke his two horns, the kingdoms of Media and Persia. The ram that had destroyed all before him (v. 4) now is himself destroyed; Darius has no power to stand before Alexander, not has he any friends or allies to help to deliver him out of his hand. Note, Those kingdoms which, when they had power, abused it, and, because none could oppose them, withheld not themselves from the doing of any wrong, may expect to have their power at length taken from them, and to be served in their own kind, Isa. xxxiii. 1. 4. He saw the he-goat made hereby very considerable; but the great horn, that had done all this execution, was broken, v. 8. Alexander was about twenty years old when he began his wars. When he was about twenty-six he conquered Darius, and became master of the whole Persian empire; but when he was about thirty-two or thirty-three years of age, when he was strong, in his full strength, he was broken. He was not killed in war, in the bed of honour, but died of a drunken surfeit, or, as some suspect, by poison and left no child living behind him to enjoy that which he had endlessly laboured for, but left a lasting monument of the vanity of worldly pomp and power, and their insufficiency to make a man happy. 5. He saw this kingdom divided into four parts, and that instead of that one great horn there came up four notable ones, Alexander's four captains, to whom he bequeathed his conquests; and he had so much that, when it was divided among four, they had each of them enough for any one man. These four notable horns were towards the four winds of heaven, the same with the four heads of the leopard (ch. vii. 6), the kingdoms of Syria and Egypt, Asia and Greece-Syria lying to the east, Greece to the west, Asia Minor to the north, and Egypt to the south. Note, Those that heap up riches know not who shall gather them, nor whose all those things shall be which they have provided. 6. He saw a little horn which became a great persecutor of the church and people of God; and this was the principal thing that was intended to be shown to him in this vision, as afterwards, ch. xi. 30, &c. All agree that this was Antiochus Epiphanes (so he called himself)--the illustrious, but others called him Antiochus Epimanes--Antiochus the furious. He is called here (as before, ch. vii. 8), a little horn, because he was in his original contemptible; there were others between him and the kingdom, and he was of a base servile disposition, had nothing in him of princely qualities, and had been for some time a hostage and prisoner at Rome, whence he made his escape, and, though, the youngest brother, and his elder living, got the kingdom. He waxed exceedingly great towards the south, for he seized upon Egypt, and towards the east, for he invaded Persia and Armenia. But that which is here especially taken notice of is the mischief that he did to the people of the Jews. They are not expressly named, or prophecies must not be too plain; but they are here so described that it would be easy for those who understood scripture-language to know who were meant; and the Jews, having notice of this before, might be awakened to prepare themselves and their children beforehand for these suffering trying times. (1.) He set himself against the pleasant land, the land of Israel, so called because it was the glory of all lands, for fruitfulness and all the delights of human life, but especially for the tokens of God's presence in it, and its being blessed with divine revelations and institutions; it was Mount Zion that was beautiful for situation, the joy of the whole earth, Ps. xlviii. 2. The pleasantness of that land was that there the Messiah was to be born, who would be both the consolation and the glory of his people Israel. Note, We have reason to reckon that a pleasant place which is a holy place, in which God dwells, and where we may have opportunity of communing with him. Surely, It is good to be here. (2.) He fought against the host of heaven, that is, the people of God, the church, which is the kingdom of heaven, the church-militant here on earth. The saints, being born from above, and citizens of heaven, and doing the will of God, by his grace, in some measure, as the angels of heaven do it, may be well called a heavenly host. Or the priests and Levites, who were employed in the service of the tabernacle, and there warred a good warfare, were this host of heaven. These Antiochus set himself against; he waxed great to the host of heaven, in opposition to them and in defiance of them. (3.) He cast down some of the host (that is, of the stars, for they are called the host of heaven) to the ground, and stamped upon them. Some of those that were most eminent both in church and state, that were burning and shining lights in their generation, he either forced to comply with his idolatries or put them to death; he got them into his hands, and then trampled upon them and triumphed over them; as good old Eleazar, and the seven brethren, whom he put to death with cruel tortures, because they would not eat swine's flesh, 2 Mac. vi. 7. He gloried in it that herein he insulted Heaven itself and exalted his throne above the stars of God, Isa. xiv. 13. (4.) He magnified himself even to the prince of the host. He set himself against the high priest, Onias, whom he deprived of his dignity, or rather against God himself, who was Israel's King of old, who reigns for ever Zion's King, who himself heads his own host that fight his battles. Against him Antiochus magnified himself; as Pharaoh, when he said, Who is the Lord? Note, Those who persecute the people of God persecute God himself. (5.) He took away the daily sacrifice. The morning and evening lamb, which God appointed to be offered every day upon his altar to his honour, Antiochus forbade and restrained the offering of. No doubt he took away all other sacrifices, but only the daily sacrifice is mentioned, because that was the greatest loss of all, for in that they kept up their constant communion with God, which they preferred before that which is only occasional. God's people reckon their daily sacrifices, their morning and evening exercises of devotion, the most needful of their daily business and the most delightful of their daily comforts, and would not for all the world part with them. (6.) He cast down the place of his sanctuary. He did not burn and demolish the temple, but he cast it down, when he profaned it, made it the temple of Jupiter Olympius, and set up his image in it. He also cast down the truth to the ground, trampled upon the book of the law, that word of truth, tore it, and burnt it, and did what he could to destroy it quite, that it might be lost and forgotten for ever. These were the projects of that wicked prince. In these he practised. And (would you think it?) in these he prospered. He carried the matter very far, seemed to have gained his point, and went near to extirpate that holy religion which God's right hand had planted. But lest he or any other should triumph, as if herein he had prevailed against God himself and been too hard for him, the matter is here explained and set in a true light. [1.] He could not have done this if God had not permitted him to do it, could have had no power against Israel unless it had been given him from above. God put this power into his hand, and gave him a host against the daily sacrifice. God's providence put that sword into his hand by which he was enabled thus to bear down all before him. Note, We ought to eye and own the hand of God in all the enterprises and all the successes of the church's enemies against the church. They are but the rod in God's hand. [2.] God would not have permitted it if his people had not provoked him to do so. It is by reason of transgression, the transgression of Israel, to correct them for that, that Antiochus is employed to give them all this trouble. Note, When the pleasant land and all its pleasant things are laid waste, it must be acknowledged that sin is the procuring cause of all the desolation. Who gave Jacob to the spoil? Did not the Lord, he against whom we have sinned? Isa. xlii. 24. The great transgression of the Jews after the captivity (when they were cured of idolatry) was a contempt and profanation of the holy things, snuffing at the service of God, bringing the torn and the lame for sacrifice, as if the table of the Lord were a contemptible thing (so we find Mal. i. 7, 8, &c., and that the priests were guilty of this Mal. ii. 1, 8), and therefore God sent Antiochus to take away the daily sacrifice and cast down the place of his sanctuary. Note, It is just with God to deprive those of the privileges of his house who despise and profane them, and to make those know the worth of ordinances by the want of them who would not know it by the enjoyment of them. 7. He heard the time of this calamity limited and determined, not the time when it should come (that is not here fixed, because God would have his people always prepared for it), but how long it should last, that, when they had no more any prophets to tell them how long (Ps. lxxiv. 9, which psalm seems to have been calculated for this dark and doleful day), they might have this prophecy to give them a prospect of deliverance in due time. Now concerning this we have here, (1.) The question asked concerning it, v. 13. Observe [1.] By whom the question was put: I heard one saint speaking to this purport, and then another saint seconded him. "O that we knew how long this trouble will last!" The angels here are called saints, for they are holy ones (ch. iv. 13), the holy myriads, Jude 14. The angels concern themselves in the affairs of the church, and enquire concerning them, if, as here, concerning its temporal salvations, much more do they desire to look into the great salvation, 1 Pet. i. 12. One saint spoke of the thing, and another enquired concerning it. Thus John, who lay in Christ's bosom, was beckoned to by Peter to ask Christ a question, John xiii. 23, 24. [2.] To whom the question was put. He said unto Palmoni that spoke. Some make this certain saint to be a superior angel who understood more than the rest, to whom therefore they came with their enquiries. Others make it to be the eternal Word, the Son of God. He is the unknown One. Palmoni seems to be compounded of Peloni Almoni, which is used (Ruth iv. 1) for Ho, such a one, and (2 Kings vi. 8) for such a place. Christ was yet the nameless One. Wherefore asked thou after my name, seeing it is secret? Judg. xiii. 18. He is the numberer of secrets (as some translate it), for from him there is nothing hidden--the wonderful numberer, so others; his name is called Wonderful. Note, If we would know the mind of God, we must apply to Jesus Christ, who lay in the bosom of the Father, and in whom are hidden all the treasures of wisdom and knowledge, not hidden from us, but hidden for us. [3.] The question itself that was asked: "How long shall be the vision concerning the daily sacrifice? How long shall the prohibition of it continue? How long shall the pleasant land be made unpleasant by that severe interdict? How long shall the transgression of desolation (the image of Jupiter), that great transgression which makes all our sacred things desolate, how long shall that stand in the temple? How long shall the sanctuary and the host, the holy place and the holy persons that minister in it, be trodden under foot by the oppressor?" Note, Angels are concerned for the prosperity of the church on earth and desirous to see an end of its desolations. The angels asked, for the satisfaction of Daniel, not doubting but he was desirous to know, how long these calamities should last? The question takes it for granted that they should not last always. The rod of the wicked shall not rest upon the lot of the righteous, though it may come upon their lot. Christ comforted himself in his sufferings with this, The things concerning me have an end (Luke xxii. 37), and so may the church in hers. But it is desirable to know how long they shall last, that we may provide accordingly. (2.) The answer given to this question, v. 14. Christ gives instruction to the holy angels, for they are our fellow-servants; but here the answer was given to Daniel, because for his sake the question was asked: He said unto me. God sometimes gives in great favours to his people, in answer to the enquiries and requests of their friends for them. Now, [1.] Christ assures him that the trouble shall end; it shall continue 2300 days and no longer, so many evenings and mornings (so the word is), so many nychthemerai, so many natural days, reckoned, as in the beginning of Genesis, by the evenings and mornings, because it was the evening and the morning sacrifice that they most lamented the loss of, and thought the time passed very slowly while they were deprived of them. Some make the morning and the evening, in this number, to stand for two, and then 2300 evenings and as many mornings will make but 1150 days; and about so many days it was that the daily sacrifice was interrupted: and this comes nearer to the computation (ch. vii. 25) of a time, times, and the dividing of a time. But it is less forced to understand them of so many natural days; 2300 days make six years and three months, and about eighteen days; and just so long they reckon from the defection of the people, procured by Menelaus the high priest in the 142nd year of the kingdom of the Seleucidæ, the sixth month of that year, and the 6th day of the month (so Josephus dates it), to the cleansing of the sanctuary, and the reestablishment of religion among them, which was in the 148th year, the 9th month, and the 25th day of the month, 1 Mac. iv. 52. God reckons the time of his people's afflictions he is afflicted. Rev. ii. 10, Thou shalt have tribulation ten days. [2.] He assures him that they shall see better days afterwards: Then shall the sanctuary be cleansed. Note, The cleansing of the sanctuary is a happy token for good to any people; when they begin to be reformed they will soon be relieved. Though the righteous God may, for the correction of his people, suffer his sanctuary to be profaned for a while, yet the jealous God will, for his own glory, see to the cleansing of it in due time. Christ died to cleanse his church, and he will so cleanse it as at length to present it blameless to himself. Adam Clarke: Commentary on the Bible - 18318:1: In the third year of the reign of - Belshazzar - We now come once more to the Hebrew, the Chaldee part of the book being finished. As the Chaldeans had a particular interest both in the history and prophecies from Dan 2:4 to the end of chap. 7, the whole is written in Chaldee, but as the prophecies which remain concern times posterior to the Chaldean monarchy, and principally relate to the Church and people of God generally, they are written in the Hebrew language, this being the tongue in which God chose to reveal all his counsels given under the Old Testament relative to the New.Albert Barnes: Notes on the Bible - 18348:1: In the third year of the reign of king Belshazzar - In regard to Belshazzar, see Intro. to Dan. 5 Section II.A vision appeared unto me - This vision appears to have occurred to him when awake, or in an ecstasy; the former one occurred when he was asleep, Dan 7:1. Compare Dan 8:17-18, where the prophet represents himself as overpowered, and as falling down to the earth on account of the vision. The representation would seem to have been made to pass before his mind in open day, and when he was fully awake. Compare the case of Balaam, Num 24:4 : "Which saw the vision of the Almighty, falling into a trance, but having his eyes open." After what appeared unto me at the first - That occurred in the first year of Belshazzar, Dan 7:1. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:1: Cir, am 3451, bc 553the third: Dan 7:1 me Daniel: Dan 8:15, Dan 7:15, Dan 7:28, Dan 9:2, Dan 10:2, Dan 10:7, Dan 11:4 Carl Friedrich Keil and Franz Delitzsch8:1The Vision Dan 8:1, Dan 8:2 contain the historical introduction to this new revelation. This was given to Daniel in the third year of the reign of Belshazzar, and thus two years after the vision of the four world-kingdoms (Dan 7:1), but not in a dream as that was, but while he was awake. The words, I, Daniel, are neither a pleonasm (Hv.) nor a sign that the writer wished specially to give himself out for Daniel (Ewald), but expressly denote that Daniel continues to speak of himself in the first person (Kliefoth). The article in הנראה (that which appeared) takes place of the relative אשׁר, and the expression is concise for נראה אשׁר החזון (the vision which appeared); cf. Ewald's Lehr. 335a. בּתּחלּה (at the first), as in Dan 9:21, in the general signification earlier, and in Gen 13:3; Gen 41:21; Gen 43:18, Gen 43:20; Is 1:26, synonymous with בּראשׁנה (in the beginning). Here the word points back to Daniel 7, and in Dan 9:21 it refers to Dan 8:16 of this chapter. "In vision," i.e., ἐν πνεύματι, not ἐν σώματι, Daniel was placed in the city of Susa, in the province of Elam (Elymas). By the words, "I saw in vision; and it came to pass when I saw," which precede the specification of the scene of the vision, is indicated the fact that he was in Susa only in vision, and the misconception is sufficiently guarded against that Daniel was actually there in the body. This is acknowledge by v. Leng., Hitzig, Maurer, Hv., Hgstb., Kran., and Kliefoth, against Bertholdt and Rosenmller, who understand this, in connection with Dan 8:27, as meaning that Daniel was personally present in Susa to execute the king's business, from which Bertholdt frames the charge against the pseudo-Daniel, that he was not conscious that Elam under Nabonned did not belong to Babylon, and that the royal palace at Susa had as yet no existence. But this accusation has no historical foundation. We have no accurate information whether under Belshazzar Elam was added to Babylon or the Chaldean empire. It is true that not Hengstenberg (Beitr. i. p. 42f.) only has, with older theologians, concluded from the prophecies of Jer 49:34., compared with Jer 25:25 and Ezek 32:24, that Nebuchadnezzar subjugated Susa, but Niebuhr also (Gesch. Assurs, p. 211ff.) seeks from these and other passages of the O.T. to establish the view, that Nebuchadnezzar, after the death of Cyaxares (Uwakhshatra), to whom he owed allegiance, refused to do homage to his successor, and entered on a war against Media, which resulted in the annexation of Elam to his kingdom. But, on the contrary, Hvernick has well remarked, that the subjugation of Elam by Nebuchadnezzar can scarcely harmonize with the fact of the division of the Assyrian kingdom between the Babylonian king Nabopolassar and the Median king Cyaxares, whereby the former obtained the western and the latter the eastern half, and that from these passages of prophecy a subjugation of Elam by the Chaldeans cannot be concluded. Jeremiah announces neither in Jer 25:25 nor in Jer 49:34. a conquest of Elam by Nebuchadnezzar, but rather in Jer. 49 prophesies the complete destruction of Elam, or a divine judgment, in language which is much too strong and elevated for a mere making of it tributary and annexing it to a new state. Besides, this passage in no respect requires that Susa and Elam should be regarded as provinces of the Chaldean kingdom, since the opinion that Daniel was in Susa engaged in some public business for the Chaldean king is founded only on a false interpretation of Dan 8:2, Dan 8:27. From the prophet's having been placed in an ecstasy in the city of Susa, there follows nothing further than that this city was already at the time of the existing Chaldean kingdom a central-point of Elamitish or Persian power. And the more definite description of the situation of this city in the words, "which was in the province of Elam," points decidedly to the time of Daniel, in which Susa as yet belonged to the province of Elam, while this province was made a satrapy, Susis, Susiana, now Chusistan, by the kings of Persia, and Susa became the capital of this province; therefore the capital Susa is not reckoned as situated in Elam by writers, who after this time distinguish between Susis (Susiana) and Elymas (Elam), as Strabo, xvi. 1. 17f., Pliny, hist. nat. vi. 27: Susianen ab Elymaide disterminat amnis Eulaeus. Still more groundless is the assertion, that the city of Susa was not in existence in the time of Daniel, or, as Duncker (Gesch. der Alterth. ii. p. 913, 3 Auf.) affirms, that Darius first removed the residence or seat of the king to Susa with the intention that it should become the permanent residence for him and his successors, the central-point of his kingdom and of his government, and that Pliny and Aelian say decidedly that Darius built Susa, the king's city of Persia, and that the inscriptions confirm this saying. For, to begin with the latter statement, an inscription found in the ruins of a palace at Susa, according to the deciphering of Mordtmann (in der D. morgl. Ztschr. xvi. pp. 123ff.), which Duncker cites as confirming his statement, contains only these words: "Thus speaks Artaxerxes the great king, the son of Darius the son of Achmenides Vistapa: This building my great-great-grandfather Darius erected; afterwards it was improved by Artaxerxes my grandfather." This inscription thus confirms only the fact of the building of a palace in Susa by Darius, but nothing further, from which it is impossible to conclude that Darius first founded the city, or built the first tower in it. Still less does such an idea lie in the words of Aelian, nat. animal. i. 59: "Darius was proud of the erection of a celebrated building which he had raised in Susa." And Pliny also, taken strictly, speaks only of the elevation of Susa to the rank of capital of the kingdom by Darius, which does not exclude the opinion that Susa was before this already a considerable town, and had a royal castle, in which Cyrus may have resided during several months of the year (according to Xenophon, Cyrop. viii. 6. 22, Anab. iii. 5. 15; cf. Brissonius, de regio Pers. princ. p. 88f.). (Note: Pliny, hist. nat. vi. 27, says regarding Susiana, "In qua vetus regia Presarum Susa a Dario Hystaspis filio condita," which may be understood as if he ascribed to Darius the founding of the city of Susa. But how little weight is to be given to this statement appears from the similar statement, hist. nat. vi. 14 (17): "Ecbatana caput Mediae Seleucus rex condidit," which plainly contains an error, since Ecbatana, under the name of Achmeta, is mentioned (Ezra 6:2) in the time of Darius Hystaspes, in the tower of which the archives of the Persian kings were preserved.) The founding of Susa, and of the old tower in Susa, reaches back into pre-historic times. According to Strabo, xv. 2. 3, Susa must have been built by Tithonos, the father of Memnon. With this the epithet Μεμνόνια Σοῦσα, which Herod. vii. 151, v. 54, 53, and Aelian, nat. anim. xiii. 18, gives to the town of Susa, stands in unison. For if this proves nothing more than that in Susa there was a tomb of Memnon (Hv.), yet would this sufficiently prove that the city or its citadel existed from ancient times - times so ancient that the mythic Memnon lived and was buried there. The city had its name שׁוּשׁן, Lily, from the lilies which grew in great abundance in that region (Athen. Deipnos. xii. p. 409; Stephan. Byz., etc.), and had, according to Strabo, xv. 3. 2, a circuit of 120 (twelve English miles), and according to others, 200 stadia. Its palace was called Memnoneion, and was strongly fortified. Here was "the golden seat;" here also were "the apartments of Darius, which were adorned with gold," as Aeschylos says (Pers. 3. 4. 159, 160), "the widely-famed palace," - the περιβόητα βασιλεῖα, as Diod. Sic. xvii. 65, expresses himself. The ruins of Susa are not only a wilderness, inhabited by lions and hyaenas, on the eastern banks of the Shapur, between it and the Dizful, where three great mountains of ruins, from 80 to 100 feet high, raise themselves, showing the compass of the city, while eastward smaller heaps of ruins point out the remains of the city, which to this day bear the name Schusch; cf. Herz.'s Realenc. xvi. p. 263f., and Duncker, Gesch. d. Alt. ii. p. 942ff. The designation of Elam as מדינה, a province, does not refer to a Chaldean province. עילם, in Greek ̓Ελυμαΐ́ς, formed the western part of the Persian satrapy of Susis or Susiana, which lay at the foot of the highlands of Iran, at the beginning of the valley of the Tigris and the Euphrates between Persia and Babylon, called by the Persians Uvaja, and by the Greeks Susis or Susiana after the capital, or Cissia after its inhabitants. It is bounded by the western border mountains of Persia and the Tigris, and on the south terminates in a arm, swampy and harbourless coast, which stretches from the mouth of the Tigris to that of the Aurvaiti (Oroatis). Strabo (xv. 732) says Susiana is inhabited by two races, the Cissaei and the Elymi; Herodotus (iii. 91, v. 49, vii. 62), on the contrary, names only the Cissaei as the inhabitants of the country of the same name. The saying put into circulation by Josephus (Antt. i. 6. 4, ̓́Ελαμος γὰρ ̓Ελαμαίους Περσῶν ὄντας ἀρχηγέτας κατέλιπεν), that the Elamites are the primitive race of the Persians, has no historical foundation. The deep valley of the Tigris and the Euphrates was the country of the Semites. "The names of the towns and rivers of the country confirm the statements of Genesis, which names Elam among the sons of Shem, although the erecting of the Persian royal residence in Elam, and the long continuance of the Persian rule, could not but exercise, as it did, an influence on the manners and arts of the Semitish inhabitants" (Duncker, p. 942). The further statement, that Daniel in vision was by the river Ulai, shows that Susa lay on the banks of the river. אוּלי is the Εὐλαῖος, Eulaeus, of the Greeks and Romans, of which Pliny says, "circuit arcem Susorum," and which Arrian (Exped. Alex. vii. 7) also mentions as a navigable river of Susis. On the contrary, Herodotus, i. 188, v. 49, 52, and Strabo, xv. 3, 4, place Susa on the river Choaspes. These contradictory statements are reconciled in the simplest manner by the supposition that Ulai, Eulaeus, was the Semitish, Choaspes the Aryan (Persian) name of the Kuran, which received the Shapur and Dizful. In favour of this, we have not only the circumstance that the name Choaspes is undoubtedly of Persian origin, while, on the other hand, אוּלי is a word of Semitic formation; but still more, that Herodotus knows nothing whatever of the Eulaeus, while Ptolemy (vi. 3. 2) does not mention the Choaspes, but, on the contrary, two sources of the Eulaeus, the one in Media, the other in Susiana; and that what Herod. i. 188, says of the Choaspes, that the kings of Persia drink its water only, and caused it to be carried far after them, is mentioned by Pliny of the Eulus, h. n. vi. 27, and in 31:3 of the Choaspes and Eulus. (Note: There is little probability in the supposition that Choaspes is the modern Kerrah or Kerkha, the Eulus the modern Dizful, as Susa lay between these two rivers (Ker Porter, Winer, Ruetschi in Herz.'s Realen. xv. 246), and receives no sufficient support from the bas relief of Kojundshik discovered by Layard, which represents the siege of a town lying between two rivers, since the identification of this town with Susa is a mere conjecture.) Daniel was in spirit conveyed to Susa, that here in the future royal citadel of the Persian kingdom he might witness the destruction of this world-power, as Ezekiel was removed to Jerusalem that he might there see the judgment of its destruction. The placing of the prophet also on the river of Ulai is significant, yet it is not to be explained, with Kranichfeld, from Dan 8:3, Dan 8:6, "where the kingdom in question stands in the same relation to the flowing river as the four kingdoms in Dan 7:2 do to the sea." For the geographically defined river Ulai has nothing in common with the sea as a symbol of the nations of the world (Dan 7:2). The Ulai is rather named as the place where afterwards the ram and the he-goat pushed against one another, and the shock followed, deciding the fate of the Persian kingdom. As, the, the scene of the vision stands in intimate relation to its contents, so also the time at which the revelation was made to Daniel. With the third year of Belshazzar the dynasty of Nebuchadnezzar, the founder of the Babylonian world-kingdom, was extinguished. In this year Belshazzar, the son and successor of Nebuchadnezzar, died, and the sovereignty was transferred to a collateral branch, and finally to an intruder, under whom that world-kingdom, once so powerful, in a few years fell to pieces. Shortly before the death of Belshazzar the end of the Babylonian monarchy was thus to be seen, and the point of time, not very remote, which must end the Exile with the fall of Babylon. This point of time was altogether fitted to reveal to the prophet in a vision what would happen after the overthrow of Babylon, and after the termination of the Exile. Dan 8:3-4 The vision. - Dan 8:3. Daniel first sees one ram, איל, standing by the river. The אחד (one) does not here stand for the indefinite article, but is a numeral, in contradistinction to the two horns which the one ram has. The two horns of the ram were high, but the one was higher than the other, the higher coming up later. האחת does not mean the first, but the one, and השּׁנית the other; for the higher grew up last. This is not to be understood as if Daniel first saw the ram without horns, and then saw the horns grow up, and at length the one horn become higher than the other (v. Leng., Hitzig); but that from the first Daniel saw the ram with two horns, but afterwards saw the one horn grow higher than the other (Kliefoth). The angel (Dan 8:20) explains the ram with two horns of the king of Media and Persia. This does not mean that the two horns are to be understood (with Theodoret) of the two dynasties of Cyrus and of Darius Hystaspes; but since the ram represents the one kingdom of the Medes and Persians, so the two horns represent the people of the Medes and Persians, from the union of which the Medo-Persian kingdom grew up. Both nations were the horns, i.e., the power of the monarchy; therefore are they both high. The one horn, which afterwards grew up higher than the other, represents the Persians, who raised themselves above the Medians. A ram and goat, as emblems of kings, princes, chiefs, often occur; cf. Is 14:9; Ezek 34:17; Ezek 39:18; Jer 50:8; Zech 10:3. In Bundehesch the guardian spirit of the Persian kingdom appears under the form of a ram with clean feet and sharp-pointed horns, and, according to Amm. Marcell. xix. 1, the Persian king, when he stood at the head of his army, bore, instead of the diadem, the head of a ram (cf. Hv.). The point of resemblance of this symbol is to be sought, not in the richness (the wool) and in the aggressive nature (the horns) of the ram (Theod., Venema), but the ram and the he-goat form, as Hofmann has justly remarked, a contrast to dull firmness and nimble lightness, as the bear and the panther. The ram stands by the river and pushes toward the west, north, and south, but not toward the east. The river is thus not the one flowing on the east of Susa, for, standing there, the ram pushing toward the west from Susa would push against the capital of his kingdom, but the one flowing on the west; and the ram is to be conceived of as standing on the western bank of this river, from whence he pushed down with his horns all beasts before him, i.e., subdued all nations and kingdoms to his power in three regions of the earth. In the west he pushed against Babylon, Syria, and Asia Minor; in the south, Egypt; in the north, the Armenian and Scythian nations. These he subdued and incorporated in the Persian kingdom. He did not push toward the east - not because he could only push forwards and against that which was nearer, but not, without changing his position, backwards (Hitzig); nor because the Medo-Persians themselves came from the east (v. Leng., Kran.); not yet because the conquests of the Persians did not stretch toward the east (Hv.), for Cyrus and Darius subdued nations to the east of Persia even as far as to the Indus; but because, for the unfolding of the Medo-Persian monarchy as a world-power, its conquests in the east were subordinate, and therefore are not mentioned. The pushing toward the three world-regions corresponds to the three ribs in the mouth of the bear, Dan 7:5, and intimates that the Medo-Persian world-kingdom, in spite of the irresistibility of its arms, did not, however, extend its power into all the regions of the world. חיּוח, to push, of beast, Ex 21:28, in the Piel figuratively is used of nations, Deut 33:17; Ps 44:6. יעמדוּ is potentialis: could not stand. The masculine is here used, because חיּות (beasts) represents kingdoms and nations. כרצנו עשׂה, did according to his will, expresses arbitrary conduct, a despotic behaviour. הגדּיל, became great. The word does not mean to become haughty, for בּלבבו, in his heart, is not added here as it is in Ps 44:25, but to magnify the action. It is equivalent to לעשׂות הגדּיל in Joel 2:20 (hath done great things), and Ps 126:2-3, in the sense of to become great, powerful; cf. Dan 8:8. Dan 8:5-7 After Daniel had for a while contemplated the conduct of the ram, he saw a he-goat come from the west over the earth, run with furious might against the two-horned ram, and throw it to the ground and tread upon it. The he-goat, according to the interpretation of the angel, Dan 8:21, represents the king of Javan (Greece and Macedonia) - not the person of the king (Gesen.), but the kingship of Javan; for, according to Dan 8:21, the great horn of the goat symbolizes the first king, and thus the goat itself cannot represent a separate king. The goat comes from the west; for Macedonia lay to the west of Susa or Persia. Its coming over the earth is more definitely denoted by the expression בּארץ נוגע ואין, and he was not touching the earth, i.e., as he hastened over it in his flight. This remark corresponds with the four wings of the leopard, Dan 7:6. The goat had between its eyes חזוּת קרן; i.e., not a horn of vision, a horn such as a goat naturally has, but here only in vision (Hofm., Klief.). This interpretation would render חזוּת an altogether useless addition, since the goat itself, only seen in vision, is described as it appeared in the vision. For the right explanation of the expression reference must be made to Dan 8:8, where, instead of horn of vision, there is used the expression הגּדולה הקרן (the great horn). Accordingly חזוּת has the meaning of מראה, in the Keri מראה אישׁ, 2Kings 23:21, a man of countenance or sight (cf. Targ. Esther 2:2): a horn of sight, consideration, of considerable greatness; κέρας θεορητόν (lxx, Theodot.), which Theodoret explains by ἐπίσημον καὶ περίβλεπτον. The horn was between the eyes, i.e., in the middle of the forehead, the centre of its whole strength, and represents, according to Dan 8:21, the first king, i.e., the founder of the Javanic world-kingdom, or the dynasty of this kingdom represented by him. The he-goat ran up against the ram, the possessor of the two horns, i.e., the two-horned ram by the river Ulai, in the fire of his anger, i.e., in the glowing anger which gave him his strength, and with the greatest fury threw him down. The prophet adds, "And I saw him come close unto the ram," as giving prominence to the chief matter, and then further describes its complete destruction. It broke in pieces both of the horns, which the ram still had, i.e., the power of the Medes and Persians, the two component elements of the Persian world-kingdom. This representation proves itself to be genuine prophecy, whilst an author writing ex eventu would have spoken of the horn representing the power of the Medes as assailed and overthrown earlier by that other horn (see under Dan 7:8, Dan 7:20). The pushing and trampling down by the Ulai is explained from the idea of the prophecy, according to which the power of the ram is destroyed at the central seat of its might, without reference to the historical course of the victories by which Alexander the Great completed the subjugation of the Persian monarchy. In the concluding passage, Dan 8:7, the complete destruction is described in the words of the fourth verse, to express the idea of righteous retribution. As the Medo-Persian had crushed the other kingdoms, so now it also was itself destroyed. Geneva 15998:1 In the third year of the reign of king Belshazzar a vision appeared unto me, [even unto] me Daniel, (a) after that which appeared unto me at the first.(a) After the general vision, he comes to certain particular visions with regard to the destruction of the monarchy of the Persians, and Macedonians: for the ruin of the Babylonians was at hand, and also he had sufficiently spoken of it. John Gill8:1 In the third year of the reign of King Belshazzar,.... Which some say (t) was the last year of his reign; but, according to Ptolemy's canon, he reigned seventeen years; and so says Josephus (u); however, this, as well as the preceding vision, were seen before what happened recorded in the "fifth" and "sixth" chapters. The following vision was seen by Daniel, according to Bishop Usher (w) and Dean Prideaux (x) in the year of the world 3451 A.M., and 553 B.C. Mr. Bedford (y) places it in 552 B.C.; and Mr. Whiston (z), very wrongly, in 537 B.C., two years after the death of Belshazzar. The prophet having, in the preceding chapters, related what concerned the Chaldeans, he wrote in the Chaldee language; but now, henceforward, writing of things which concerned the Jews more especially, and the church and people of God in later times, he writes in the Hebrew tongue.A vision appeared unto me, even to me Daniel; and not another; which is said for the certainty of it; whether it was seen by him waking, or in a dream, as the former vision, is not certain; it seems rather as if he was awake at first, though he afterwards fell prostrate to the ground, and into a deep sleep; yet the Syriac version takes it to be a dream, and so renders the first clause of the next verse: "after that which appeared to me at the first"; at the beginning of Belshazzar's reign, in the first year of it, recorded in the preceding chapter; which was concerning the four monarchies in general, and particularly concerning the fourth or Roman monarchy, of which a large account is given; and the Chaldean monarchy being near at an end, here the two monarchies between, namely, the Persian and Grecian, are in this vision described. (t) Seder Olam Rabba, c. 28. p. 81. (u) Antiqu. l. 10. c. 11. sect. 4. (w) Annales Vet. Test. A. M. 3451. (x) Connexion, &c part 1. p. 117. (y) Scripture Chronlogy, p. 710. (z) Chronological Tables, cent. 10. John Wesley8:1 After that - In the other vision he speaks o[ all the four monarchies; here only of the three first; this vision being a comment upon the first.Robert Jamieson, A. R. Fausset and David Brown8:1 VISION OF THE RAM AND HE-GOAT: THE TWENTY-THREE HUNDRED DAYS OF THE SANCTUARY BEING TRODDEN DOWN. (Dan. 8:1-27)vision--a higher kind of revelation than a dream. after that . . . at the first--that in Dan 7:1. |
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8:28:2: էի ՚ի Շաւշ յապարանսն՝ որ է յերկրին Էլամայ, եւ կայի ՚ի վերայ Ուբաղայ[12199]։ [12199] Ոմանք. ՚Ի Շոշայ ապարանս։ Ես Դանիէլ յետ տեսլեանն առաջնոյ, էի ի Շաւշ յապարանսն`` որ է յերկրին Եղամայ, եւ [132]կայի ի վերայ Ուբաղայ:2 Ես՝ Դանիէլս, առաջին տեսիլքից յետոյ, Էլամի երկրում գտնուող Շօշ ապարանքում էի, Ուբաղ գետի մօտ: 2 Տեսիլքի մէջ Եղամի գաւառին Շուշան մայրաքաղաքն էի, Ուլա գետին քով։ 8:2: էի ՚ի Շաւշ յապարանսն՝ որ է յերկրին Էլամայ, եւ կայի ՚ի վերայ Ուբաղայ[12199]։ [12199] Ոմանք. ՚Ի Շոշայ ապարանս։ 2 Ես՝ Դանիէլս, առաջին տեսիլքից յետոյ, Էլամի երկրում գտնուող Շօշ ապարանքում էի, Ուբաղ գետի մօտ: 2 Տեսիլքի մէջ Եղամի գաւառին Շուշան մայրաքաղաքն էի, Ուլա գետին քով։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:28:2 И видел я в видении, и когда видел, я был в Сузах, престольном городе в области Еламской, и видел я в видении, как бы я был у реки Улая. And I saw in a vision; and it came to pass, when I saw, that I [was] at Shushan [in] the palace, which [is] in the province of Elam; and I saw in a vision, and I was by the river of Ulai:8:2 καὶ και and; even εἶδον οραω view; see ἐν εν in τῷ ο the ὁράματι οραμα vision τοῦ ο the ἐνυπνίου ενυπνιον dream μου μου of me; mine ἐμοῦ εμου my ὄντος ειμι be ἐν εν in Σούσοις σουσα the πόλει πολις city ἥτις οστις who; that ἐστὶν ειμι be ἐν εν in Ἐλυμαΐδι ελυμαις territory; estate ἔτι ετι yet; still ὄντος ειμι be μου μου of me; mine πρὸς προς to; toward τῇ ο the πύλῃ πυλη gate Αιλαμ αιλαμ Ailam; Elam 8:2 וָֽ wˈā וְ and אֶרְאֶה֮ ʔerʔeh ראה see בֶּ be בְּ in † הַ the חָזֹון֒ ḥāzôn חָזֹון vision וַ wa וְ and יְהִי֙ yᵊhˌî היה be בִּ bi בְּ in רְאֹתִ֔י rᵊʔōṯˈî ראה see וַ wa וְ and אֲנִי֙ ʔᵃnˌî אֲנִי i בְּ bᵊ בְּ in שׁוּשַׁ֣ן šûšˈan שׁוּשַׁן Susa הַ ha הַ the בִּירָ֔ה bbîrˈā בִּירָה citadel אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in עֵילָ֣ם ʕêlˈām עֵילָם Elam הַ ha הַ the מְּדִינָ֑ה mmᵊḏînˈā מְדִינָה district וָ wā וְ and אֶרְאֶה֙ ʔerʔˌeh ראה see בֶּֽ bˈe בְּ in † הַ the חָזֹ֔ון ḥāzˈôn חָזֹון vision וַ wa וְ and אֲנִ֥י ʔᵃnˌî אֲנִי i הָיִ֖יתִי hāyˌîṯî היה be עַל־ ʕal- עַל upon אוּבַ֥ל ʔûvˌal אֻבָל canal אוּלָֽי׃ ʔûlˈāy אוּלַי Ulai 8:2. vidi in visione mea cum essem in Susis castro quod est in Aelam civitate vidi autem in visione esse me super portam UlaiSaw in my vision when I was in the castle of Susa, which is in the province of Elam: and I saw in the vision that I was over the gate of Ulai. 2. And I saw in the vision; now it was so, that when I saw, I was in Shushan the palace, which is in the province of Elam; and I saw in the vision, and I was by the river Ulai. 8:2 И видел я в видении, и когда видел, я был в Сузах, престольном городе в области Еламской, и видел я в видении, как бы я был у реки Улая. 8:2 καὶ και and; even εἶδον οραω view; see ἐν εν in τῷ ο the ὁράματι οραμα vision τοῦ ο the ἐνυπνίου ενυπνιον dream μου μου of me; mine ἐμοῦ εμου my ὄντος ειμι be ἐν εν in Σούσοις σουσα the πόλει πολις city ἥτις οστις who; that ἐστὶν ειμι be ἐν εν in Ἐλυμαΐδι ελυμαις territory; estate ἔτι ετι yet; still ὄντος ειμι be μου μου of me; mine πρὸς προς to; toward τῇ ο the πύλῃ πυλη gate Αιλαμ αιλαμ Ailam; Elam 8:2 וָֽ wˈā וְ and אֶרְאֶה֮ ʔerʔeh ראה see בֶּ be בְּ in † הַ the חָזֹון֒ ḥāzôn חָזֹון vision וַ wa וְ and יְהִי֙ yᵊhˌî היה be בִּ bi בְּ in רְאֹתִ֔י rᵊʔōṯˈî ראה see וַ wa וְ and אֲנִי֙ ʔᵃnˌî אֲנִי i בְּ bᵊ בְּ in שׁוּשַׁ֣ן šûšˈan שׁוּשַׁן Susa הַ ha הַ the בִּירָ֔ה bbîrˈā בִּירָה citadel אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in עֵילָ֣ם ʕêlˈām עֵילָם Elam הַ ha הַ the מְּדִינָ֑ה mmᵊḏînˈā מְדִינָה district וָ wā וְ and אֶרְאֶה֙ ʔerʔˌeh ראה see בֶּֽ bˈe בְּ in † הַ the חָזֹ֔ון ḥāzˈôn חָזֹון vision וַ wa וְ and אֲנִ֥י ʔᵃnˌî אֲנִי i הָיִ֖יתִי hāyˌîṯî היה be עַל־ ʕal- עַל upon אוּבַ֥ל ʔûvˌal אֻבָל canal אוּלָֽי׃ ʔûlˈāy אוּלַי Ulai 8:2. vidi in visione mea cum essem in Susis castro quod est in Aelam civitate vidi autem in visione esse me super portam Ulai ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Saw in my vision when I was in the castle of Susa, which is in the province of Elam: and I saw in the vision that I was over the gate of Ulai. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19142. Видение было получено пророком в Сузах, на берегу реки Улая. По мнению одних экзегетов (Бертольд, Кюнен, Корнели, Кнабенбауер), Даниил действительно был в Сузах, куда удалился в правление Набонида и Валтасара; по словам других (Смирнов, Песоцкий), ему только представлялось, что он находится в Сузах. Он был здесь духовно (ср. Иез 8:3; 40:2), но не физически. Но присутствие пророка мысленно можно допустить только на Улае, как об этом свидетельствует выражение настоящего стиха: "и видел я в видении, как бы я был у реки Улая". В противоположность этому относительно Суз он говорит: "и когда видел, я был в Сузах".Страна или область Елам, в которой Сузы были главным городом, получила свое название от имени одного из сыновей Сима (Быт 10:22). Неоднократно упоминаемая потом в Библии (Быт 14:1; Ис 21:2; 22:6-7; Иез 32:14: и т. п.), а в клинообразных надписях известная под различными названиями: Numaki - по древне-аккадски, Kissi и Иламма - по-ассирийски, Уйага - по-персидски ("горная страна"), она была расположена на северо-востоке от устьев Тигра и Евфрата по юго-западному склону горного хребта Загрос. Представляя в древности могущественное государство, Елам был разгромлен в первый раз ассирийским царем Ассурбанипалом, а затем в числе прочих областей завоеван Навуходоносором (Иер 25:25; 49:34; Иез 32:24), вошел в состав Вавилонской империи. Его главный город Сузы был основан, по свидетельству Страбона, Тифоном, отцом Мемнона, современника осады Трои, и упоминаются в одной из надписей Ассурбанипала. "Я, говорит он, возвратил вавилонскому городу Ереху изображение богини Нана, увезенной оттуда в качестве военного трофея в Сузы еламским царем Кубур-Наихунди за 1: 635: лет до этого". Во времена Кира Сузы были весенней резиденцией персидских царей, а при Дарии Гистаспе превращены в столицу. Они были расположены на реке Улае, известной у греков и римлян под именем Евлея (нынешний Карун к востоку от Суз). Adam Clarke: Commentary on the Bible - 18318:2: I saw in a vision - Daniel was at this time in Shushan, which appears to have been a strong place, where the kings of Persia had their summer residence. It was the capital of the province of Elam or the Elymais; which province was most probably added to the Chaldean territories by Nebuchadnezzar; see Jer 49:34, Jer 49:35. Here was Daniel's ordinary residence; and though here at this time, he, in vision, saw himself on the banks of the river Ulai. This is the same as the river Euleus, which divided Shushan or Susiana from Elymais.Albert Barnes: Notes on the Bible - 18348:2: And I saw in a vision - I looked as the vision appeared to me; or I saw certain things represented to me in a vision. On the word vision, see the notes at Dan 1:17. The meaning here would seem to be that a vision appeared to Daniel, and that he contemplated it with earnestness, to understand what it meant.That I was at Shushan - As remarked in the introduction to this chapter, this might mean that he seemed to be there, or that the vision was represented to him as being there; but the most natural construction is to suppose that Daniel was actually there himself. Why he was there he has not informed us directly - whether he was on public business, or on his own. From Dan 8:27, however - "Afterward I rose up, and did the king's business" - it would seem most probable that he was then in the service of the king. This supposition will not conflict with the statement in Dan 5:10-11, in which the queen-mother, when the handwriting appeared on the wall of the palace informs Belshazzar that there was "a man in his kingdom in whom was the spirit of the holy gods, etc." - from which it might be objected that Daniel was at that time unknown to the king, and could not have been in his employ, for it might have been a fact that he was in the employ of the king as an officer of the government, and yet it may have been forgotten that he had this power of disclosing the meaning of visions. He may have been employed in the public service, but his services to the father of the king, and his extraordinary skill in interpreting dreams and visions may not at once have occurred to the affrighted monarch and his courtiers. Shushan, or Susa, the chief town of Susiana, was the capital of Persia after the time of Cyrus, in which the kings of Persia had their principal residence, Neh 1:1; Est 1:2-5. It was situated on the Eulaeus or Choaspes, probably on the spot now occupied by the village Shus. - Rennel, Geog. of Herodotus; Kinneir, Mem. Pers. Emp.; K. Porter's Travels, ii. 4, 11; Ritter, Erdkunde, Asien, 9: 294; Pict. Bib. in loc. At Shus there are extensive ruins, stretching perhaps twelve miles from one extremity to the other, and consisting, like the other ruins in that country, of hillocks of earth, and rubbish, covered with broken, pieces of brick and colored tile. At the foot of these mounds is the so-called tomb of Daniel, a small building erected on the spot where the remains of Daniel are believed in that region to rest. It is apparently modern, but nothing but the belief that this was the site of the prophet's sepulchre could have led to its being built in the place where it stands - Malcolm, Hist. of Persia, i. 255, 256. The city of Shus is now a gloomy wilderness, inhabited by lions, hyenas, and other beasts of prey. - Kitto's Cyclo., art. "Shushan." Sir John Kinneir says that the dread of these animals compelled Mr. Monteith and himself to take shelter for the night within the walls that encompass Daniel's tomb. Of that tomb Sir John Malcolm says, "It is a small building, but sufficient to shelter some dervishes who watch the remains of the prophet, and are supported by the alms of pious pilgrims, who visit the holy sepulchre. The dervishes are now the only inhabitants of Susa; and every species of wild beast roams at large over the spot on which some of the proudest palaces ever raised by human art once stood." - Vol. i. pp. 255, 256. For a description of the ruins of Susa, see Pict. Bib. in loc. This city was about 450 Roman miles from Seleucia, and was built, according to Pliny, 6; 27, in a square of about 120 stadia. It was the summer residence of the Persian kings (Cyrop. 8, 6, 10), as they passed the spring in Ecbatana, and the autumn and winter in Babylon. See Lengerke, in loc. It was in this city that Alexander the Great married Stateira, daughter of Darius Codomanus. The name means a lily, and was probably given to it on account of its beauty - Lengerke. Rosenmuller supposes that the vision here is represented to have appeared to Daniel in this city because it would be the future capital of Persia, and because so much of the vision pertained to Persia. See Maurer, in loc. In the palace - This word (בירה bı̂ yrâ h) means a fortress, a castle, a fortified palace. - Gesenius. See Neh 1:1; Est 1:5; Est 2:5; Est 8:14; Est 9:6, Est 9:11-12. It would seem to have been given to the city because it was a fortified place. The word applied not only to the palace proper, a royal residence, but to the whole adjacent city. It is not necessary to suppose that Daniel was in the palace proper, but only that he was in the city to which the name was given. Which is in the province of Elam - See the notes at Isa 11:11. This province was bounded on the east by Persia Proper, on the west by Babylonia, on the north by Media, and on the south by the Persian Gulf. It was about half as large as Persia, and not quite as large as England. - Kitto's Cyclo. It was probably conquered by Nebuchadnezzar, and in the time of Belshazzar was subject to the Babylonian dominion, Shushan had been doubtless the capital of the kingdom of Elam while it continued a separate kingdom, and remained the capital of the province while it was under the Babylonian yoke, and until it was subdued as a part of the empire by Cyrus. It was then made one of the capitals of the united Medo-Persian empire. It was when it was the capital of a province that it was visited by Daniel, and that he saw the vision there. Possibly he may have dwelt there subsequently, and died there. And I was by the river of Ulai - This river flowed by the city of Shushan, or Susa, and fell into the united stream of the Tigris and the Euphrates. It is called by Pliny (Nat. Hist. vi. 81) Eulaeus; but it is described by Greek writers generally under the name of Choaspes. - Herod. v. 49; Strabo, xv. p. 728. It is now known by the name Kerah, called by the Turks Karasu. It passes on the west of the ruins of Shus (Susa), and enters the Shat-ul-Arab about twenty miles below Korna. - Kinneir, Geog. Mem. of the Persian Empire, pp. 96, 97. See Kitto's Cyclo., art. "Ulai" R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:2: I saw in: Dan 8:3, Dan 7:2, Dan 7:15; Num 12:6; Heb 1:1Shushan: Neh 1:1; Est 1:2, Est 2:8, Est 3:15, Est 7:6, Est 8:15, Est 9:11, Est 9:15 province: Gen 10:22, Gen 14:1; Isa 21:2; Jer 25:25, Jer 49:34-39; Eze 32:24 Ulai: Dan 8:16 Geneva 15998:2 And I saw in a vision; and it came to pass, when I saw, that I [was] at Shushan [in] the palace, which [is] in the province (b) of Elam; and I saw in a vision, and I was by the river of Ulai.(b) That is, of Persia. John Gill8:2 And I saw in a vision,.... The following things:and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; not in reality, but so it seemed to him in the vision; as Ezekiel, when in Babylon, seemed in the visions of God to be at Jerusalem, Ezek 8:3. This city Shushan, or Susa, as it is called by other writers, and signifies a "lily", was so called from the plenty of lilies that grew about it, or because of the pleasantness of it; it was the metropolis of the country Susiana, which had its name from it, and was afterwards the royal seat of the kings of Persia. This was first made so by Cyrus; for Strabo (a) says, that he and the Persians having overcome the Medes, observing that their own country was situated in the extreme parts, and Susa more inward, and nearer to other nations, being, as he says, between Persia and Babylon, set his royal palace in it; approving both the nearness of the country, and the dignity of the city. Here the kings of Persia laid up their treasures, even prodigious large ones; hence Aristagoras told Cleomenes, that if he could take that city, he would vie, and might contend, with Jupiter for riches (b); for hither Cyrus carried whatever money he had in Persia, even forty thousand talents, some say fifty (c). Alexander (d), when he took this city, found a vast quantity of riches in it. It is called here a palace; and so it is spoken of by Herodotus (e), Diodorus Siculus (f), Pausanius (g), Pliny (h), and others, as a royal city, where were the residence and palace of the kings of Persia; but the royal palace was not in it at this time; the kings of Babylon had their palace and kept their court at Babylon, where Daniel was; but in vision it seemed to him that he was in Shushan, and which was represented to him as a palace, as it would be, and as the metropolis of the kingdom of Persia, which he had a view of in its future flourishing condition, and as destroyed by Alexander; for, as before observed, it was Cyrus that first made it a royal city; whereas this vision was in the third year of Belshazzar, king of Babylon. Some versions render it, a "tower" or "castle"; and so several writers, as Strabo (i) Plutarch (k) and Pliny (l), speak of the tower or castle in it. Diodorus Siculus (m) says, when Antigonus took the tower of Susa, he found in it a golden vine, and a great quantity of other works, to the value of fifteen thousand talents; and out of crowns, and other gifts and spoils, he made up five thousand more. And Polybius (n) relates, that though Molon took the city, yet could not take the fortress, and was obliged to raise the siege, so strong it was. It must be a mistake of Pliny (o) that this city was built by Darius Hystaspes; he could only mean it was rebuilt, or rather enlarged, by him, since it was in being long before his time, and even a royal city in the times of Cyrus. Strabo (p) says it was built by Tithon the father of Merenon, was in compass a fifteen miles, of an oblong figure, and the tower was called after his father's name Mernnonia; and Shushan itself is called, by Herodotus (q), Susa Memnonia. At this day, with the common people, it goes by the name of Tuster (r). The east gate of the mountain of the house, which led to the temple at Jerusalem, was called Shushan. Some say (s) there was a building over this gate, on which the palace of Shushan was portrayed, from whence it had its name. The reason of this portrait is differently given; the Jewish commentators on the Misnah (t) commonly say that this was ordered by the kings of Persia, that the people of Israel might stand in awe of them, and not rebel against them. Their famous lexicographer (u) says, that this was done, that the Israelites, when they saw it, might remember their captivity in it. But a chronologer (w) of theirs gives this as the reason, that the children of the captivity made this figure, that they might remember the miracle of Purim, which was made in Shushan; and this, he says, is a good interpretation of it. This city was in the province of Elam; that is, Persia, as it is also called, Is 21:6 for Josephus (x) says the Persians had their original from the Elamites, or Elameans; and Pliny (y) observes, that Elymais joined to Persia; and the country of Susiane, so called from Susa its chief city, was, according to Strabo (z) and Ptolemy (a1), a part of Persia: and here Daniel in vision thought himself to be; and a very suitable place for him to have this vision in, which so much concerned the affairs of Persia. And I saw in a vision, and I was by the river Ulai; that is, in vision; it seemed to the prophet that he was upon the banks of the river Ulai; the same with the Eulaeus of Strabo (b1), Pliny (c1), Ptolemy (d1), and others, which ran by, and surrounded, the city of Shushan, or Susa; the water of which was so light, as Strabo (e1) observes, that it was had in great request, and the kings of Persia would drink of no other, and carried it with them wherever they went. Herodotus (f1) and Curtius (g1) make mention of the river Choaspes, as running by Susa, and say the same things of its water; from whence it might be concluded it was one and the same river, called by different names; though Strabo takes notice of them together, as if they were distinct; yet he, from Polycletus (h1), makes them, with Tigris, to disembogue into the same lake, and from thence into the sea. The river which runs by Shushan, now called Souster, according to Monsieur Thevenot (i1), is Caron, and comes from the hills about it, and is thought to be the Choaspes of the ancients; near to which, as he was told, is a hill that now goes by the name of Choasp; so that, upon the whole, they seem to be one and the same river (k1). Josephus says (l1), that Daniel had this vision in the plain of Susa, the metropolis of Persia, as he went out with his friends, that is, out of the city: and the Vulgate Latin version renders it, "by the gate Ulai"; a gate of the city of Shushan so called: and so Saadiah Gaon interprets it a gate; but the former sense is best. (a) Geograph. l. 15. p. 500. (b) Herodoti Terpsichore, sive l. 5. c. 48. (c) Strabo. ib. p. 502. (d) Curtius, l. 5. c. 2. Plutarch. in Vita Alexandri, Diador. Sicul. Bibliothec. l. 17. p. 540. (e) Terpsichore, sive l. 5. sect. 48. (f) Bibliothec. l. 17. p. 539. (g) Laconice, sive l. 3. p. 175. (h) Nat. Hist. l. 6. c. 27. (i) Geograph. l. 15. p. 500. (k) In Vita Alexandri. (l) Ut supra. (Nat. Hist. l. 6. c. 27.) (m) Bibliothec. l. 17. p. 540. (n) Hist. l. 5. p. 249. (o) Ut supra. (Nat. Hist. l. 6. c. 27.) (p) Geograph. l. 15. p. 500. (q) Polymnia, sive l. 7. c. 151. (r) Hiller. Onomastic. Sacr. p. 658, 935. (s) Jarchi & Bartenora in Misn. Celim, c. 17. sect. 9. (t) Maimon & Bartenora in Misn. Kelim, c. 17. sect. 9. & Middot, c. 1. sect. 3. (u) R. Nathan, Sepher Aruch in voce fol. 160. 3. (w) R. Abraham Zacuth, Sepher Juchasin, fol. 65. 2. (x) Antiqu. l. 1. c. 6. sect. 4. (y) Nat. Hist. l. 6. c. 27. (z) Geograph. l. 15. p. 500. (a1) Geograph. l. 6. c. 3. (b1) Geograph. p. 501, 505. (c1) Ut supra, (Nat. Hist.) l. 6. c. 23, 27. (d1) Geograph. l. 6. c. 3. (e1) Ut supra, (Geograph.) p. 505. Plin. Nat. Hist. l. 6. c. 27. (f1) Clio, sive l. 1. c. 188. Terpsichore, sive l. 5. c. 49, 52. (g1) Ut supra. (Curtius, l. 5. c. 2.) (h1) Geograph. l. 15. p. 501. (i1) Travels, part 2. B. 3. c. 9. p. 153. (k1) See the Universal History, vol. 5. p. 124. (l1) Antiqu. l. 10. c. 11. sect. 7. John Wesley8:2 The river of Ulai - Which ran round the city.Robert Jamieson, A. R. Fausset and David Brown8:2 Shushan--Susa. Though then comparatively insignificant, it was destined to be the capital of Persia after Cyrus' time. Therefore Daniel is transported into it, as being the capital of the kingdom signified by the two-horned ram (Neh 1:1; Esther 1:2-5).Elam--west of Persia proper, east of Babylonia, south of Media. Daniel was not present there personally, but in vision. Ulai--called in PLINY Euloeus; by the Greeks, Choaspes. Now Kerah, or Karasu. So in Dan 10:4 he receives a vision near another river, the Hiddekel. So Ezekiel (Ezek 1:1) at the Chebar. Perhaps because synagogues used to be built near rivers, as before praying they washed their hands in the water [ROSENMULLER], (Ps 137:1). |
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8:38:3: Ամբարձի զաչս իմ եւ տեսի, եւ ահա խո՛յ մի կայր հանդէպ Ուբաղայ. եւ եղջեւրք նորա բարձունք, եւ մին՝ բարձրագո՛յն էր քան զմեւսն. եւ որ բարձրն էր՝ յետո՛յ ելանէր[12200]։ [12200] Օրինակ մի. Խոյ մի գայր հանդէպ։ Ամբարձի զաչս իմ եւ տեսի, եւ ահա խոյ մի կայր հանդէպ [133]Ուբաղայ, եւ եղջեւրք նորա`` բարձունք. եւ մին բարձրագոյն էր քան զմեւսն, եւ որ բարձրն էր` յետոյ ելանէր:3 Բարձրացրի աչքերս եւ տեսայ, որ, ահա, մի խոյ կար Ուբաղ գետի դիմաց, եւ նրա եղջիւրները բարձր էին. մէկը բարձր էր միւսից, եւ այն, որ բարձր էր, յետոյ էր դուրս գալիս: 3 Աչքերս վերցուցի ու տեսայ թէ գետին քով խոյ մը կայնած էր։ Անիկա երկու եղջիւր ունէր։ Եղջիւրներէն մէկը միւսէն բարձր էր։ Այն բարձրը ետքէն ելաւ։ 8:3: Ամբարձի զաչս իմ եւ տեսի, եւ ահա խո՛յ մի կայր հանդէպ Ուբաղայ. եւ եղջեւրք նորա բարձունք, եւ մին՝ բարձրագո՛յն էր քան զմեւսն. եւ որ բարձրն էր՝ յետո՛յ ելանէր[12200]։ [12200] Օրինակ մի. Խոյ մի գայր հանդէպ։ 3 Բարձրացրի աչքերս եւ տեսայ, որ, ահա, մի խոյ կար Ուբաղ գետի դիմաց, եւ նրա եղջիւրները բարձր էին. մէկը բարձր էր միւսից, եւ այն, որ բարձր էր, յետոյ էր դուրս գալիս: 3 Աչքերս վերցուցի ու տեսայ թէ գետին քով խոյ մը կայնած էր։ Անիկա երկու եղջիւր ունէր։ Եղջիւրներէն մէկը միւսէն բարձր էր։ Այն բարձրը ետքէն ելաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:38:3 Поднял я глаза мои и увидел: вот, один овен стоит у реки; у него два рога, и рога высокие, но один выше другого, и высший поднялся после. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had [two] horns: and the [two] horns [were] high; but one [was] higher than the other, and the higher came up last:8:3 ἀναβλέψας αναβλεπω look up; see again εἶδον οραω view; see κριὸν κριος one; unit μέγαν μεγας great; loud ἑστῶτα ιστημι stand; establish ἀπέναντι απεναντι before; contrary τῆς ο the πύλης πυλη gate καὶ και and; even εἶχε εχω have; hold κέρατα κερας horn καὶ και and; even τὸ ο the ἓν εις.1 one; unit ὑψηλότερον υψηλος high; lofty τοῦ ο the ἑτέρου ετερος different; alternate καὶ και and; even τὸ ο the ὑψηλότερον υψηλος high; lofty ἀνέβαινε αναβαινω step up; ascend 8:3 וָ wā וְ and אֶשָּׂ֤א ʔeśśˈā נשׂא lift עֵינַי֙ ʕênˌay עַיִן eye וָ wā וְ and אֶרְאֶ֔ה ʔerʔˈeh ראה see וְ wᵊ וְ and הִנֵּ֣ה׀ hinnˈē הִנֵּה behold אַ֣יִל ʔˈayil אַיִל ram, despot אֶחָ֗ד ʔeḥˈāḏ אֶחָד one עֹמֵ֛ד ʕōmˈēḏ עמד stand לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הָ hā הַ the אֻבָ֖ל ʔuvˌāl אֻבָל canal וְ wᵊ וְ and לֹ֣ו lˈô לְ to קְרָנָ֑יִם qᵊrānˈāyim קֶרֶן horn וְ wᵊ וְ and הַ ha הַ the קְּרָנַ֣יִם qqᵊrānˈayim קֶרֶן horn גְּבֹהֹ֗ות gᵊvōhˈôṯ גָּבֹהַּ high וְ wᵊ וְ and הָ hā הַ the אַחַת֙ ʔaḥˌaṯ אֶחָד one גְּבֹהָ֣ה gᵊvōhˈā גָּבֹהַּ high מִן־ min- מִן from הַ ha הַ the שֵּׁנִ֔ית ššēnˈîṯ שֵׁנִי second וְ wᵊ וְ and הַ֨ hˌa הַ the גְּבֹהָ֔ה ggᵊvōhˈā גָּבֹהַּ high עֹלָ֖ה ʕōlˌā עלה ascend בָּ bā בְּ in † הַ the אַחֲרֹנָֽה׃ ʔaḥᵃrōnˈā אַחֲרֹון at the back 8:3. et levavi oculos meos et vidi et ecce aries unus stabat ante paludem habens cornua excelsa et unum excelsius altero atque succrescens posteaAnd I lifted up my eyes, and saw: and behold a ram stood before the water, having two high horns, and one higher than the other, and growing up. Afterward 3. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. 8:3 Поднял я глаза мои и увидел: вот, один овен стоит у реки; у него два рога, и рога высокие, но один выше другого, и высший поднялся после. 8:3 ἀναβλέψας αναβλεπω look up; see again εἶδον οραω view; see κριὸν κριος one; unit μέγαν μεγας great; loud ἑστῶτα ιστημι stand; establish ἀπέναντι απεναντι before; contrary τῆς ο the πύλης πυλη gate καὶ και and; even εἶχε εχω have; hold κέρατα κερας horn καὶ και and; even τὸ ο the ἓν εις.1 one; unit ὑψηλότερον υψηλος high; lofty τοῦ ο the ἑτέρου ετερος different; alternate καὶ και and; even τὸ ο the ὑψηλότερον υψηλος high; lofty ἀνέβαινε αναβαινω step up; ascend 8:3 וָ wā וְ and אֶשָּׂ֤א ʔeśśˈā נשׂא lift עֵינַי֙ ʕênˌay עַיִן eye וָ wā וְ and אֶרְאֶ֔ה ʔerʔˈeh ראה see וְ wᵊ וְ and הִנֵּ֣ה׀ hinnˈē הִנֵּה behold אַ֣יִל ʔˈayil אַיִל ram, despot אֶחָ֗ד ʔeḥˈāḏ אֶחָד one עֹמֵ֛ד ʕōmˈēḏ עמד stand לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הָ hā הַ the אֻבָ֖ל ʔuvˌāl אֻבָל canal וְ wᵊ וְ and לֹ֣ו lˈô לְ to קְרָנָ֑יִם qᵊrānˈāyim קֶרֶן horn וְ wᵊ וְ and הַ ha הַ the קְּרָנַ֣יִם qqᵊrānˈayim קֶרֶן horn גְּבֹהֹ֗ות gᵊvōhˈôṯ גָּבֹהַּ high וְ wᵊ וְ and הָ hā הַ the אַחַת֙ ʔaḥˌaṯ אֶחָד one גְּבֹהָ֣ה gᵊvōhˈā גָּבֹהַּ high מִן־ min- מִן from הַ ha הַ the שֵּׁנִ֔ית ššēnˈîṯ שֵׁנִי second וְ wᵊ וְ and הַ֨ hˌa הַ the גְּבֹהָ֔ה ggᵊvōhˈā גָּבֹהַּ high עֹלָ֖ה ʕōlˌā עלה ascend בָּ bā בְּ in † הַ the אַחֲרֹנָֽה׃ ʔaḥᵃrōnˈā אַחֲרֹון at the back 8:3. et levavi oculos meos et vidi et ecce aries unus stabat ante paludem habens cornua excelsa et unum excelsius altero atque succrescens postea ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I lifted up my eyes, and saw: and behold a ram stood before the water, having two high horns, and one higher than the other, and growing up. Afterward |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19143. По объяснению ангела Гавриила, овен с двумя рогами означает "царей мидийского и персидского" (ст. 20), т. е. Мидо-Персидское царство, олицетворяемое в своих царях (ср. 2:38; 8:21-22: большой рог между глазами козла - первый царь греческий, а четыре других рога у того же животного - "четыре царства, имеющие восстать из этого народа". Животное - образ целого народа).Состоявшее из двух народностей, но в сущности нераздельное, Мидо-Персидское царство начало свою историю, как именно Мидийское: при Киаксаре персы были в подчинении у мидян. Но при Кире персидском отношения между народностями изменяются: власть переходить к персам (ср. Есф 1:3), создавшим мировую монархию. Эта историческая последовательность в преобладании более сильных персов над мидянами и обозначается в видении той подробностью, что "высший (рог) поднялся после". Что касается представления мидо-персидского царства под образом овна, то оно, соответствуя персидской символике (см. толкование 2-3: ст. 7: гл. и еще у Амония Марцеллина, по словам которого, персидский царь, стоя во главе войска, как его предводитель, носил вместо диадемы голову барана), характеризует мидо-персидскую монархию со стороны ее прочного материального благосостояния, крепости, соединенной с малоподвижностью и неповоротливостью. Adam Clarke: Commentary on the Bible - 18318:3: A ram which had two horns - In the former vision there were four beasts, pointing out four empires; in this we have but two, as only two empires are concerned here, viz., the Grecian and the Persian. The Babylonish empire is not mentioned; its fate was before decided, and it was now at its close.By the ram, the empire of the Medes and Persians was pointed out, as explained by the angel Gabriel, Dan 8:20; and particularly Cyrus, who was the founder of that empire. Cyrus was the son of Cambyses, king of Persia; and grandson of Astyages, king of Media, by his daughter Mandane, who had been given in marriage to Cambyses. Cyrus marrying Roxana, the daughter and only child of his uncle Cyaxares, called in Scripture Ahasuerus, succeeded to both crowns, and thus united Media and Persia. A ram was the symbol of the Persians; and a ram's head with two horns, one higher than the other, appears as such in different parts of the ruins of Persepolis. See the plates of these ruins in the supplement to the seventh volume of the ancient part of the Universal History. This ram had two horns; that is, two kingdoms, viz., Media and Persia; but one was higher than the other; and the higher came up last. Media, signified by the shorter horn, was the more ancient of the two kingdoms. Persia, the higher horn, had come up but lately, and was of little historic or political consequence till the time of Cyrus; but in the reigns of this prince and his immediate successors, Persia attained a political consequence greatly superior to that possessed at any time by the kingdom of Media; therefore, it is said to have been the higher, and to have come up last. Albert Barnes: Notes on the Bible - 18348:3: Then I lifted up mine eyes and saw - And saw in vision, or there seemed to be before me.There stood before the river - On the bank of the river. A ram which had two horns - There can be no error in explaining the design of this symbol, for in Dan 8:20 it is expressly said that it denoted the two kings of Media and Persia. The united power of the kingdom was denoted by the ram itself; the fact that there were two powers or kingdoms combined, by the two horns of the ram. And the two horns were high - Both indicating great power. But one was higher than the other, and the higher came up last - The higher horn springing up last denotes Persia, that became the more mighty power of the two, so that the name Media became finally almost dropped, and the united kingdom was known in Grecian history as the Persian The Median or Assyrian power was the older, but the Persian became the most mighty. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:3: I lifted: Dan 10:5; Num 24:2; Jos 5:13; Ch1 21:16; Zac 1:18, Zac 2:1, Zac 5:1, Zac 5:5, Zac 5:9, Zac 6:1a ram: The Medo-Persian empire, of which a ram was the ensign; and a ram's head with horns, one higher than the other, is still to be seen on the ruins of Persepolis. Dan 8:20, Dan 2:39, Dan 7:5 one: Media was the more ancient kingdom; but Persia, after Cyrus, was the most considerable. Dan 5:31, Dan 6:28; Ezr 1:2, Ezr 4:5; Est 1:3; Isa 13:17, Isa 21:2, Isa 44:28; Jer 51:11 the other: Heb. the second Geneva 15998:3 Then I lifted up mine eyes, and saw, and, behold, there stood before the river a (c) ram which had [two] horns: and the [two] horns [were] high; but one [was] (d) higher than the other, and the higher came up last.(c) Which represented the kingdom of the Persians and Medes, which were united together. (d) Meaning Cyrus, who after grew greater in power than Darius his uncle and father-in-law. John Gill8:3 Then I lifted up mine eyes,.... To see what was to be seen in this place, where he in the vision was brought; he lifted up the eyes of his understanding, being enlightened by the vision of prophecy, and the eyes of his body, to which objects of corporeal things formed in the fancy were represented:and saw, and, behold; he saw something wonderful in a visionary way, and which struck his mind, and raised his attention: there stood before the river; the river Ulai, near Shushan, the palace, the seat of the kings of Persia, to the east: a ram, which had two horns; a symbol of the kingdom of the Medes and Persians, signified by the two horns, Dan 8:20, an emblem of power and dominion, and sometimes used to signify kings and kingdoms; see Dan 7:24 and these as united in one monarchy, under one monarch, Cyrus, and continued in his successors unto the times of Alexander; and therefore called "a ram", or "one ram" (m), as in the original; and which in sound has some likeness to Elam or Persia: and this kingdom or monarchy may be signified by it, partly because of its strength and power, and partly because of its riches, as some think, as well as because it is a fighting creature; and it may be chiefly because this monarchy was mild, and kind, and gentle to the Jewish nation: and it is very remarkable, that, according to Ammianus Marcellinus (n), the ram was the royal ensign of the Persians; whose kings used to wear for a diadem something made of gold, in the shape of a ram's head, set with little stones: and the two horns were high; grew straight up on high, and so were different from the usual horns of a ram, which are crooked; denoting the great power, authority, wealth, and riches, these two kingdoms rose up unto: but one was higher than the other, and the higher came up last; I think the words might be rendered better, "and the first was higher than the second, but it ascended, or grew up, higher at last" (o); the kingdom of the Medes was the first kingdom, and it was at first superior to the kingdom of Persia; but afterwards the kingdom of Persia became greater than that, under Cyrus and his successors: and Sir John Chardin says (p), that rams' heads, with horns one higher than another, are still to be seen in the ruins of Persepolis. (m) "aries unus", V. L. Pagninus, Montanus, &c. (n) Hist. l. 19. (o) . (p) Travels, vol. 3. John Wesley8:3 Two horns - The kingdom of Media and Persia. And the higher - The kingdom of Persia which rose last, in Cyrus, became more eminent than that of the Medes.Robert Jamieson, A. R. Fausset and David Brown8:3 two horns--The "two" ought not to be in italics, as if it were not in the original; for it is expressed by the Hebrew dual. "Horn" in the East is the symbol of power and royalty.one . . . higher than . . . other . . . the higher came up last--Persia, which was of little note till Cyrus' time, became then ascendant over Media, the more ancient kingdom. Darius was sixty-two years old (Dan 5:31) when he began to reign; during his short reign of two years, being a weak king (Dan 6:1-3), the government was almost entirely in Cyrus' hands. Hence HERODOTUS does not mention Darius; but XENOPHON does under the name of Cyaxares II. The "ram" here corresponds to the "bear" (Dan 7:5), symbolizing clumsy firmness. The king of Persia wore a jewelled ram's head of gold instead of a diadem, such as are seen on the pillars at Persepolis. Also the Hebrew for "ram" springs from the same root as "Elam," or Persia [NEWTON]. The "one horn higher than the other" answers to the bear "raising itself on one side" (compare Note, see on Dan 7:5). |
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8:48:4: Տեսանէի զխոյն՝ զի ոգորէր ընդ ծով եւ ընդ հիւսւսի եւ ընդ հարաւ. եւ ամենայն գազանք ո՛չ կային առաջի նորա, եւ չէ՛ր որ ապրէր ՚ի ձեռաց նորա. եւ առնէ՛ր ըստ կամաց իւրոց՝ եւ մեծանա՛յր[12201]. [12201] Յօրինակին. Տեսանէ զխոյն զի։ Տեսանէի զխոյն, զի ոգորէր ընդ [134]ծով եւ ընդ հիւսիսի եւ ընդ հարաւ. եւ ամենայն գազանք ոչ կային առաջի նորա, եւ չէր որ ապրէր ի ձեռաց նորա. եւ առնէր ըստ կամաց իւրոց եւ մեծանայր:4 Տեսնում էի, որ խոյը ոգորում էր ծովի արեւմուտքի, հիւսիսի եւ հարաւի դէմ, ոչ մի գազան չէր կարող նրա դիմաց կանգնել, չկար մէկը, որ փրկուէր նրանից, նա անում էր այն, ինչ ուզում էր եւ հզօրանում: 4 Տեսայ այն խոյը, որ իր եղջիւրներով դէպի արեւմուտք, դէպի հիւսիս ու դէպի հարաւ կը զարնէր ու բնաւ գազան մը անոր առջեւ չէր կրնար կայնիլ եւ անոր ձեռքէն ազատուող չկար. այնպէս որ անիկա իր ուզածին պէս ըրաւ ու մեծցաւ։ 8:4: Տեսանէի զխոյն՝ զի ոգորէր ընդ ծով եւ ընդ հիւսւսի եւ ընդ հարաւ. եւ ամենայն գազանք ո՛չ կային առաջի նորա, եւ չէ՛ր որ ապրէր ՚ի ձեռաց նորա. եւ առնէ՛ր ըստ կամաց իւրոց՝ եւ մեծանա՛յր[12201]. [12201] Յօրինակին. Տեսանէ զխոյն զի։ 4 Տեսնում էի, որ խոյը ոգորում էր ծովի արեւմուտքի, հիւսիսի եւ հարաւի դէմ, ոչ մի գազան չէր կարող նրա դիմաց կանգնել, չկար մէկը, որ փրկուէր նրանից, նա անում էր այն, ինչ ուզում էր եւ հզօրանում: 4 Տեսայ այն խոյը, որ իր եղջիւրներով դէպի արեւմուտք, դէպի հիւսիս ու դէպի հարաւ կը զարնէր ու բնաւ գազան մը անոր առջեւ չէր կրնար կայնիլ եւ անոր ձեռքէն ազատուող չկար. այնպէս որ անիկա իր ուզածին պէս ըրաւ ու մեծցաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:48:4 Видел я, как этот овен бодал к западу и к северу и к югу, и никакой зверь не мог устоять против него, и никто не мог спасти от него; он делал, что хотел, и величался. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither [was there any] that could deliver out of his hand; but he did according to his will, and became great:8:4 μετὰ μετα with; amid δὲ δε though; while ταῦτα ουτος this; he εἶδον οραω view; see τὸν ο the κριὸν κριος to; toward ἀνατολὰς ανατολη springing up; east καὶ και and; even πρὸς προς to; toward βορρᾶν βορρας north wind καὶ και and; even πρὸς προς to; toward δυσμὰς δυσμη sunset; west καὶ και and; even μεσημβρίαν μεσημβρια midday καὶ και and; even πάντα πας all; every τὰ ο the θηρία θηριον beast οὐκ ου not ἔστησαν ιστημι stand; establish ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the ῥυόμενος ρυομαι rescue ἐκ εκ from; out of τῶν ο the χειρῶν χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἐποίει ποιεω do; make ὡς ως.1 as; how ἤθελε θελω determine; will καὶ και and; even ὑψώθη υψοω elevate; lift up 8:4 רָאִ֣יתִי rāʔˈîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אַ֡יִל ʔˈayil אַיִל ram, despot מְנַגֵּחַ֩ mᵊnaggˌēₐḥ נגח gore יָ֨מָּה yˌommā יָם sea וְ wᵊ וְ and צָפֹ֜ונָה ṣāfˈônā צָפֹון north וָ wā וְ and נֶ֗גְבָּה nˈeḡbā נֶגֶב south וְ wᵊ וְ and כָל־ ḵol- כֹּל whole חַיֹּות֙ ḥayyôṯ חַיָּה wild animal לֹֽא־ lˈō- לֹא not יַֽעַמְד֣וּ yˈaʕamᵊḏˈû עמד stand לְ lᵊ לְ to פָנָ֔יו fānˈāʸw פָּנֶה face וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מַצִּ֖יל maṣṣˌîl נצל deliver מִ mi מִן from יָּדֹ֑ו yyāḏˈô יָד hand וְ wᵊ וְ and עָשָׂ֥ה ʕāśˌā עשׂה make כִ ḵi כְּ as רְצֹנֹ֖ו rᵊṣōnˌô רָצֹון pleasure וְ wᵊ וְ and הִגְדִּֽיל׃ hiḡdˈîl גדל be strong 8:4. vidi arietem cornibus ventilantem contra occidentem et contra aquilonem et contra meridiem et omnes bestiae non poterant resistere ei neque liberari de manu eius fecitque secundum voluntatem suam et magnificatus estI saw the ram pushing with his horns against the west, and against the north, and against the south: and no beasts could withstand him, nor be delivered out of his hand: and he did according to his own will, and became great. 4. I saw the ram pushing westward, and northward, and southward; and no beasts could stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and magnified himself. 8:4 Видел я, как этот овен бодал к западу и к северу и к югу, и никакой зверь не мог устоять против него, и никто не мог спасти от него; он делал, что хотел, и величался. 8:4 μετὰ μετα with; amid δὲ δε though; while ταῦτα ουτος this; he εἶδον οραω view; see τὸν ο the κριὸν κριος to; toward ἀνατολὰς ανατολη springing up; east καὶ και and; even πρὸς προς to; toward βορρᾶν βορρας north wind καὶ και and; even πρὸς προς to; toward δυσμὰς δυσμη sunset; west καὶ και and; even μεσημβρίαν μεσημβρια midday καὶ και and; even πάντα πας all; every τὰ ο the θηρία θηριον beast οὐκ ου not ἔστησαν ιστημι stand; establish ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the ῥυόμενος ρυομαι rescue ἐκ εκ from; out of τῶν ο the χειρῶν χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἐποίει ποιεω do; make ὡς ως.1 as; how ἤθελε θελω determine; will καὶ και and; even ὑψώθη υψοω elevate; lift up 8:4 רָאִ֣יתִי rāʔˈîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אַ֡יִל ʔˈayil אַיִל ram, despot מְנַגֵּחַ֩ mᵊnaggˌēₐḥ נגח gore יָ֨מָּה yˌommā יָם sea וְ wᵊ וְ and צָפֹ֜ונָה ṣāfˈônā צָפֹון north וָ wā וְ and נֶ֗גְבָּה nˈeḡbā נֶגֶב south וְ wᵊ וְ and כָל־ ḵol- כֹּל whole חַיֹּות֙ ḥayyôṯ חַיָּה wild animal לֹֽא־ lˈō- לֹא not יַֽעַמְד֣וּ yˈaʕamᵊḏˈû עמד stand לְ lᵊ לְ to פָנָ֔יו fānˈāʸw פָּנֶה face וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מַצִּ֖יל maṣṣˌîl נצל deliver מִ mi מִן from יָּדֹ֑ו yyāḏˈô יָד hand וְ wᵊ וְ and עָשָׂ֥ה ʕāśˌā עשׂה make כִ ḵi כְּ as רְצֹנֹ֖ו rᵊṣōnˌô רָצֹון pleasure וְ wᵊ וְ and הִגְדִּֽיל׃ hiḡdˈîl גדל be strong 8:4. vidi arietem cornibus ventilantem contra occidentem et contra aquilonem et contra meridiem et omnes bestiae non poterant resistere ei neque liberari de manu eius fecitque secundum voluntatem suam et magnificatus est ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ I saw the ram pushing with his horns against the west, and against the north, and against the south: and no beasts could withstand him, nor be delivered out of his hand: and he did according to his own will, and became great. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144. С появлением "высшего рога" овен начал проявлять свою силу: он бодал (образ преобладания - Иез 34:21), и никто из зверей не мог устоять пред ним. И действительно, за воцарением Кира последовал целый ряд предпринятых с целью завоевания походов персидских царей на запад (малоазийские города, Сирия, Вавилон), север (народы понтийские и скифские) и на юг (Египет).Adam Clarke: Commentary on the Bible - 18318:4: I saw the ram pushing westward - The Persians, who are signified by the ram, as well as their founder Cyrus, pushed their conquests west, north and south. The principal theater of their wars, says Calmet, was against the Scythians, northward; against the Greeks, westward; and against the Egyptians, southward.He did according to his will - There was no other nation at that time that could stay the progress of the Persian arms. Albert Barnes: Notes on the Bible - 18348:4: I saw the ram pushing westward, and northward, and southward - Denoting the conquests of the united kingdom. The east is not mentioned, for none of the conquests of the Medo-Persian empire extended in that direction: Yet nothing could better express the conquests actually made by the Medo-Persian empire than this representation. On the west the conquests embraced Babylonia, Mesopotamia, Syria, and Asia Minor; on the north, Colchis, Armenia, Iberia, and the regions around the Caspian Sea; and on the south, Palestine, Ethiopia, Egypt, and Lybia. - Lengerke. This Medo-Persian power is represented as coming from the east. Isa 41:2 : "who raised up the righteous man from the east, etc." Isa 46:11 : "calling a ravenous bird from the east, etc."He did according to his will, and became great - This expresses well also the character of the Medo-Persian empire. It extended over a great part of the known world, subduing to itself a large portion of the earth. In its early conquests it met with no successful opposition, nor was it stayed until it was subdued by Greece - as at Leuctra and Marathon, and then as it was finally overthrown by Alexander the Great. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:4: pushing: Dan 5:30, Dan 7:5, Dan 11:2; Isa 45:1-5; jer 50:1-51:64neither: Dan 8:7; Job 10:7; Psa 7:2, Psa 50:22; Mic 5:8 but: Dan 5:19, Dan 11:3, Dan 11:16, Dan 11:36; Isa 10:13, Isa 10:14 Geneva 15998:4 I saw the ram pushing westward, and northward, and southward; so that no (e) beasts might stand before him, neither [was there any] that could deliver out of his hand; but he did according to his will, and became great.(e) That is, no kings or nations. John Gill8:4 I saw the ram pushing westward, and northward, and southward,.... That is, with his horns, as rams do; these kingdoms using all their power and strength, wealth and riches, in fighting with and subduing nations, and pushing on their conquests in all parts here mentioned; to the west, Babylon, Syria, Asia, and part of Greece; to the north, Iberia, Albania, Armenia, Scythia, Colchis, and the inhabitants of the Caspian sea; and to the south, Arabia, Ethiopia, Egypt, and India; all which places were conquered by Cyrus and his successors. No mention is made of the east, because this ram stood in the east, facing the west; and at the right and left were the north and south; and so Cyrus is said to come from the east, Is 46:11.So that no beast might stand before him: no, not the first beast, the Babylonian monarchy, which; fell into the hands of Cyrus; nor any other king or kingdom he and his successors fought against: neither was there any that could deliver out of his hand; or power; Croesus, the rich king of Lydia, and other allies of the king of Babylon, assisted him against Cyrus, and endeavoured to prevent his falling into his hands, but all in vain: but he did according to his will, and became great; none being able to oppose him, he carried his arms where he pleased, and imposed what tribute he thought fit, and obliged them to do whatever was his will; and so became great in power and dignity, in riches and wealth: this monarchy was very large and extensive, and very rich and wealthy, in the times of Cyrus and his successors; and especially in the times of Darius, the last monarch of it, conquered by Alexander, who is described as follows: John Wesley8:4 West - ward - Toward Babylon, Syria, Cappadocia, Asia the less, and Greece, all westward from Media and Persia. North - ward - Against the Armenians, Iberians, Lydians, Colchi Caspians. South - ward - Against Ethiopia, Arabia, Egypt.Robert Jamieson, A. R. Fausset and David Brown8:4 ram pushing westward--Persia conquered westward Babylon, Mesopotamia, Syria, Asia Minor.northward--Colchis, Armenia, Iberia, and the dwellers on the Caspian Sea. southward--Judea, Egypt, Ethiopia, Libya; also India, under Darius. He does not say eastward, for the Persians themselves came from the east (Is 46:11). did according to his will-- (Dan 11:3, Dan 11:16; compare Dan 5:19). |
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8:58:5: եւ ես միտ դնէի։ Եւ ահա քօշ մի այծեաց գայր յարեւմտից ընդ երեսս երկրի, եւ յերկիր ո՛չ մերձենայր. եւ քօշին եղջեւր մի էր ՚ի մէջ աչաց նորա[12202]. [12202] Ոմանք. Եւ ես միտ դնէի նմա։ Եւ ոմանք. եւ ես ՚ի մտի դնէի, եւ ահա։ Եւ ես միտ դնէի եւ ահա քօշ մի այծեաց գայր յարեւմտից ընդ երեսս [135]երկրի, եւ յերկիր ոչ մերձենայր. եւ քօշին եղջեւր մի [136]էր ի մէջ աչաց նորա:5 Ես հետեւում էի ու մտածում: Եւ ահա մի քօշ գալիս էր արեւմուտքից երկրի վրայով եւ գետնին չէր դիպչում. քօշը ունէր մի եղջիւր իր աչքերի միջեւ: 5 «Երբ կը մտածէի, ահա արեւմուտքէն արագընթաց արու այծ մը՝ քօշ մը՝ տեսայ, որուն ոտքերը գետնին չէին դպչիր։ Քօշը իր աչքերուն մէջտեղ ուշագրաւ եղջիւր մը ունէր։ 8:5: եւ ես միտ դնէի։ Եւ ահա քօշ մի այծեաց գայր յարեւմտից ընդ երեսս երկրի, եւ յերկիր ո՛չ մերձենայր. եւ քօշին եղջեւր մի էր ՚ի մէջ աչաց նորա[12202]. [12202] Ոմանք. Եւ ես միտ դնէի նմա։ Եւ ոմանք. եւ ես ՚ի մտի դնէի, եւ ահա։ 5 Ես հետեւում էի ու մտածում: Եւ ահա մի քօշ գալիս էր արեւմուտքից երկրի վրայով եւ գետնին չէր դիպչում. քօշը ունէր մի եղջիւր իր աչքերի միջեւ: 5 «Երբ կը մտածէի, ահա արեւմուտքէն արագընթաց արու այծ մը՝ քօշ մը՝ տեսայ, որուն ոտքերը գետնին չէին դպչիր։ Քօշը իր աչքերուն մէջտեղ ուշագրաւ եղջիւր մը ունէր։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:58:5 Я внимательно смотрел на это, и вот, с запада шел козел по лицу всей земли, не касаясь земли; у этого козла был видный рог между его глазами. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat [had] a notable horn between his eyes:8:5 καὶ και and; even ἐγὼ εγω I διενοούμην διανοεομαι and; even ἰδοὺ ιδου see!; here I am τράγος τραγος goat; he-goat αἰγῶν αιξ come; go ἀπὸ απο from; away δυσμῶν δυσμη sunset; west ἐπὶ επι in; on προσώπου προσωπον face; ahead of τῆς ο the γῆς γη earth; land καὶ και and; even οὐχ ου not ἥπτετο απτομαι grasp; touch τῆς ο the γῆς γη earth; land καὶ και and; even ἦν ειμι be τοῦ ο the τράγου τραγος goat; he-goat κέρας κερας horn ἓν εις.1 one; unit ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ὀφθαλμῶν οφθαλμος eye; sight αὐτοῦ αυτος he; him 8:5 וַ wa וְ and אֲנִ֣י׀ ʔᵃnˈî אֲנִי i הָיִ֣יתִי hāyˈîṯî היה be מֵבִ֗ין mēvˈîn בין understand וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold צְפִיר־ ṣᵊfîr- צָפִיר he-goat הָֽ hˈā הַ the עִזִּים֙ ʕizzîm עֵז goat בָּ֤א bˈā בוא come מִן־ min- מִן from הַֽ hˈa הַ the מַּעֲרָב֙ mmaʕᵃrˌāv מַעֲרָב sunset עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] נֹוגֵ֖עַ nôḡˌēₐʕ נגע touch בָּ bā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הַ֨ hˌa הַ the צָּפִ֔יר ṣṣāfˈîr צָפִיר he-goat קֶ֥רֶן qˌeren קֶרֶן horn חָז֖וּת ḥāzˌûṯ חָזוּת vision בֵּ֥ין bˌên בַּיִן interval עֵינָֽיו׃ ʕênˈāʸw עַיִן eye 8:5. et ego intellegebam ecce autem hircus caprarum veniebat ab occidente super faciem totius terrae et non tangebat terram porro hircus habebat cornu insigne inter oculos suosAnd I understood: and behold a he goat came from the west on the face of the whole earth, and he touched not the ground, and the he goat had a notable horn between his eyes. 5. And as I was considering, behold, an he-goat came from the west over the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. 8:5 Я внимательно смотрел на это, и вот, с запада шел козел по лицу всей земли, не касаясь земли; у этого козла был видный рог между его глазами. 8:5 καὶ και and; even ἐγὼ εγω I διενοούμην διανοεομαι and; even ἰδοὺ ιδου see!; here I am τράγος τραγος goat; he-goat αἰγῶν αιξ come; go ἀπὸ απο from; away δυσμῶν δυσμη sunset; west ἐπὶ επι in; on προσώπου προσωπον face; ahead of τῆς ο the γῆς γη earth; land καὶ και and; even οὐχ ου not ἥπτετο απτομαι grasp; touch τῆς ο the γῆς γη earth; land καὶ και and; even ἦν ειμι be τοῦ ο the τράγου τραγος goat; he-goat κέρας κερας horn ἓν εις.1 one; unit ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ὀφθαλμῶν οφθαλμος eye; sight αὐτοῦ αυτος he; him 8:5 וַ wa וְ and אֲנִ֣י׀ ʔᵃnˈî אֲנִי i הָיִ֣יתִי hāyˈîṯî היה be מֵבִ֗ין mēvˈîn בין understand וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold צְפִיר־ ṣᵊfîr- צָפִיר he-goat הָֽ hˈā הַ the עִזִּים֙ ʕizzîm עֵז goat בָּ֤א bˈā בוא come מִן־ min- מִן from הַֽ hˈa הַ the מַּעֲרָב֙ mmaʕᵃrˌāv מַעֲרָב sunset עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] נֹוגֵ֖עַ nôḡˌēₐʕ נגע touch בָּ bā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הַ֨ hˌa הַ the צָּפִ֔יר ṣṣāfˈîr צָפִיר he-goat קֶ֥רֶן qˌeren קֶרֶן horn חָז֖וּת ḥāzˌûṯ חָזוּת vision בֵּ֥ין bˌên בַּיִן interval עֵינָֽיו׃ ʕênˈāʸw עַיִן eye 8:5. et ego intellegebam ecce autem hircus caprarum veniebat ab occidente super faciem totius terrae et non tangebat terram porro hircus habebat cornu insigne inter oculos suos ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I understood: and behold a he goat came from the west on the face of the whole earth, and he touched not the ground, and the he goat had a notable horn between his eyes. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19145. Запад, север и юг испытали на себе всесокрушающую силу мидо-персидского царства. Нетронутым остался лишь восток; как известно, поход Ксеркса против Греции кончился неудачей, но отсюда же (Персия по отношению к Греции лежит на запад - козел идет с запада) в лице первого греческого царя (ст. 21) пришла гибель. Неимоверно быстрый поход Александра Македонского в Азию (козел идет с необыкновенною легкостью, "не касаясь земли"), его победы над Дарием Кодоманом при Гранике, Иссе и, наконец, близ Суз и реки Евлея - между Гавгамелой и Арбелой положили конец существованию мидо-персидской монархии.Adam Clarke: Commentary on the Bible - 18318:5: Behold, a he-goat - This was Alexander the Great; and a goat was a very proper symbol of the Grecian or Macedonian people. Bp. Newton very properly observes that, two hundred years before the time of Daniel, they were called Aegeadae, the goats' people; the origin of which name is said to be as follows: Caranus, their first king, going with a multitude of Greeks to seek a new habitation in Macedonia, was advised by an oracle to take the goats for his guides; and afterwards, seeing a herd of goats flying from a violent storm, he followed them to Edessa, and there fixed the seat of his empire, and made the goats his ensigns or standards; and called the place Aege or Aegea, the goats' town; and the people Aegeadae, the goats' people; names which are derived from αιξ, αιγος, a goat. The city Aege or Aegea, was the usual burying-place of the Macedonian kings; and, in reference to this origin, Alexander called his son by Roxana, Alexander Aegus, Alexander the goat. All this shows the very great propriety of the symbol here used.Came from the west - Europe lies westward of Asia. On the face of the whole earth - Carrying every thing before him. Touched not the ground - Seemed to fly from conquest to conquest. By the time Alexander was thirty years of age he had conquered all Asia: and, because of the rapidity of his conquests, he is represented as a leopard with four wings, in the preceding vision. A notable horn between his eyes - This, says the angel, is the first king, Dan 8:21, that is, the first kingdom of the Greeks in Asia, which was erected by Alexander; and continued some years in his brother Philip Aridaeus, and in his two young sons, Alexander Aegus and Hercules. See Newton. Albert Barnes: Notes on the Bible - 18348:5: And as I was considering - As I was looking on this vision. It was a vison which would naturally attract attention, and one which would not be readily understood. It evidently denoted some combined power that was attempting conquest, but we are not to suppose that Daniel would readily understand what was meant by it. The whole scene was future - for the Medo-Persian power was not yet consolidated in the time of Belshazzar, and the conquests represented by the ram continued through many years, and those denoted by the he-goat extended still much further into futurity.Behold, an he-goat came from the west - In Dan 8:21, this is called the "rough-goat," There can be no doubt as to the application of this, for in Dan 8:21 it is expressly said that it was "the king of Grecia." The power represented is that of Greece when it was consolidated under Alexander the Great, and when he went forth to the subjugation of this vast Persian empire. It may serve to illustrate this, and to show the propriety of representing the Macedonian power by the symbol of a goat, to remark that this symbol is often found, in various ways, in connection with Macedon, and that, for some reason, the goat was used as emblematic of that power. A few facts, furnished to the editor of Calmet's Dictionary, by Taylor Combe, Esq., will show the propriety of this allusion to Macedonia under the emblem of a goat, and that the allusion would be readily understood in after-times. They are condensed here from his account in Taylor's Calmet, v. 410-412. (1) Caranus, the first king of the Macedonians, commenced his reign 814 years before the Christian era. The circumstance of his being led by goats to the city of Edessa, the name of which, when he established there the seat of his kingdom, he converted into AEgae, is well worthy of remark: Urbem Edessam, ob memoriam muneris AEgas populam AEgeadas. - Justin, lib. vii. c. 1. The adoption of the goat as an emblem of Macedon would have been early suggested by an important event in their history. (2) bronze figures of a goat have been found as the symbol of Macedon. Mr. Combe says, "I have lately had an opportunity of procuring an ancient bronze figure of a goat with one horn, which was the old symbol of Macedon. As figures representing the types of ancient countries are extremely rare, and as neither a bronze nor marble symbol of Macedon has been hitherto noticed, I beg leave to trouble you with the few following observations, etc." He then says, "The goat which is sent for your inspection was dug up in Asia Minor, and was brought, together with other antiquities, into this country by a poor Turk." The annexed engraving is a representation of this figure. The slightest inspection of this figure will show the propriety of the representation before us. Mr. Combe then says, "Not only many of the individual towns in Macedon and Thrace employed this type, but the kingdom itself of Macedon, which is the oldest in Europe of which we have any regular and connected history, was represented also by a goat, with this peculiarity, that it had but one horn." (3) In the reign of Amyntas the First, nearly 300 years after Caranus, and about 547 years before Christ, the Macedonians, upon being threatened with an invasion, became tributary to the Persians. In one of the pilasters of Persepolis, this very event seems to be recorded in a manner that throws considerable light on this subject. A goat is represented with an immense horn growing out of the middle of his forehead, and a man in a Persian dress is seen by his side, holding the horn with his left hand, by which is signified the subjection of Macedon. The subjoined is the figure referred to, and it strikingly shows how early this symbol was used. (4) In the reign of Archelaus of Macedon, 413 b. c., there occurs on the Rev_erse of a coin of that king the head of a goat having only one horn. Of this coin, so remarkable for the single horn, there are two varieties, one (No. 1) engraved by Pellerin, and the oth. er (No. 2) preserved in the cabinet of the late Dr. W. Hunter. (5) "there is a gem," says Mr. Combe, "engraved in the Florentine collection, which, as it confirms what has been already said, and has not hitherto been understood, I think worthy of mention. It will be seen by the drawing of this gem that nothing more or less is meant by the ram's head with two horns, and the goat's head with one, than the kingdoms of Persia and Macedon, represented under their appropriate symbols. From the circumstance, however; of these characteristic types being united, it is extremely probable that the gem was engraved after the conquest of Persia by Alexander the Great." These remarks and illustrations will show the propriety of the symbol used here, and show also how readily it would be understood in after-times. There is no evidence that Daniel understood that this ever had been a symbol of Mace-donia, or that, if he had, he could have conjectured, by any natural sagacity, that a power represented by that symbol would have become the conqueror of Media and Persia, and every circumstance, therefore, connected with this only shows the more clearly that he was under the influence of inspiration. It is affirmed by Josephus (Ant. b. xi. ch. viii.) that when Alexander was at Jerusalem, the prophecies of Daniel respecting him were shown to him by the high priest, and that this fact was the means of his conferring important favors on the Jews. If such an event occurred, the circumstances here alluded to show how readily Alexander would recognize the reference to his own country, and to himself, and how probable the account of Josephus is, that this was the means of conciliating him toward the Jewish people. The credibilty of the account, which has been called in question, is examined in Newton on the Prophecies, pp. 241-246. On the face of the whole earth - He seemed to move over the whole world - well representing the movements of Alexander, who conquered the known world, and who is said to have wept because there were no other worlds to conquer. And touched not the ground - Margin, none touched him in the earth. The translation in the text, however, is more correct than that in the margin. He seemed to bound along as if he did not touch the ground - denoting the rapidity of his movements and conquests. A similar description of great beauty occurs in Virgil, AEn. vii. 806, following of Camillia: "Cursu pedum pravertere ventos. Illa vel intactae segetis per summa volaret Gramina, nec teneras cursu laesisset aristas, Vel mare per medium fluctu suspensa tumenti Ferretiter, celeres nec tingeret aequore plantas" Nothing would better express the rapid conquests of Alexander the Great than the language employed by Daniel. He died at the early age of thirty-three, and having been chosen generalissimo of the Greeks against the Persians at the age of twenty-one, the whole period occupied by him in his conquests, and in his public life, was but twelve years; yet in that time he brought the world in subjection to his arms. A single glance at his rapid movements will show the propriety of the description here. In the year 334 b. c., he invaded Persia, and defeated the Persians in the battle of the Granicus; in the year 333, he again defeated them at the battle of Issus, and conquered Parthia, Bactria, Hyrcania, Sogdiana, and Asia Minor. In the year 332, he conquered Tyre and Egypt, and built Alexandria. In the year 331, he defeated Darius Codomanus, and in 330 completed the conquest of the Persian empire. In the year 328, he defeated Porus, king of India, and pursued his march to the Ganges. In these few years, therefore, he had overrun nearly all the then known world, in conquests more rapid and more decisive than had ever before been made. And the goat had a notable horn between his eyes - The goat represented the Macedonian power, and all this power was concentrated in the person of Alexander - undoubtedly denoted by the single horn - as if all the power of Greece was concentrated in him. The margin is, a horn of sight. This corresponds with the Hebrew - the word rendered "notable" (חזוּת châ zû t) meaning, properly, look, appearance, and then something conspicuous or remarkable. The literal translation would be, a horn of appearance; that is, conspicuous, large - Gesenius, Lexicon R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:5: an he goat: Dan 8:21, Dan 2:32, Dan 2:39, Dan 7:6touched not the ground: or, none touched him in the earth, a notable horn. Heb. an horn of sight. Alexander the Great. Dan 8:8, Dan 8:21, Dan 11:3 Geneva 15998:5 And as I was considering, behold, (f) an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat [had] a notable (g) horn between his eyes.(f) Meaning Alexander that came from Greece with great speed and warlike undertaking. (g) Even though he came in the name of all Greece, yet he bore the title and dignity of the general captain, so that the strength was attributed to him, which is meant by this horn. John Gill8:5 And as I was considering,.... The ram, and the strange things done by him; wondering that a creature of so little strength, comparatively with other beasts, should be able to do such exploits: and thinking with himself what should be the meaning of all this, and what would be the issue of it,behold, an he goat came from the west; which is interpreted of the king or kingdom of Grecia, which lay to the west of Persia; and a kingdom may be said to do what one of its kings did; particularly Alexander, king of Macedon, in Greece, who, with the Grecian army under him, marched from thence to fight the king of Persia; and which might be signified by a "he goat", because of its strength, its comeliness in walking, and its being the guide and leader of the flock: and also it is remarkable, that the arms of Macedon, or the ensigns carried before their armies, were a goat, ever since the days of Caranus; who following a flock of goats, was directed to Edessa, a city of Macedon, and took it; and from this circumstance of the goats called it Aegeas, and the people Aegeades, which signifies "goats"; and put the goat in his arms (q). On the face of the whole earth; all that lay between Greece and Persia, all Asia; yea, all the whole world, at least as Alexander thought, who wept because there was not another world to conquer: hence Juvenal says (r), "unus Pelloeo juveni non sufficit orbis"; one world was not enough for this young man. And touched not the ground; as he went; he seemed rather to fly in the air than to walk upon the earth; with such swiftness did Alexander run over the world, and make his conquests: in six or eight years time he conquered the kingdom of the Medes and Persians, Babylon, Egypt, and all the neighbouring nations; and afar off, Greece, Thrace, Illyricum, and even the greatest part of the then known world: hence the third or Grecian monarchy under him is said to be like a leopard, with four wings of a fowl on its back (s); see Gill on Dan 7:6 he conquered countries as soon almost as another could have travelled over them; in his marches he was swift and indefatigable. Aelianus (t) reports, that he marched, clad in armour, thrice four hundred, that is, twelve hundred furlongs, upon a stretch; and, before his army could take any rest, fought his enemies, and conquered them. Some render the words, "whom no man touched in the earth" (u); that is, none could oppose, resist, and stop him; he bore down and carried all before him; there was no coming at him, so as to touch him, or hurt him; he was so swift in his motions, and so powerful in his army. And the goat had a notable horn between his eyes; or, "a horn of vision": which in Dan 8:21 is interpreted of the first king of Greece, that is, when it became a monarchy; who was Alexander the great; and very properly called a "horn", being possessed of great power and authority; and a notable one, very remarkable and famous, as he has been in all ages since: "a horn of vision" (w) as it may be rendered; a very visible and conspicuous one, to be seen afar off, and which attracted the eyes of all unto it: its situation was "between the eyes of the goat", denoting his sagacity, wisdom, prudence, craft, and cunning; being attended and surrounded with his father Philip's wise counsellors as Parmenio, Philotas, Clitus, and others. It is remarkable that by the Arabs Alexander is called Dulcarnaim, or Dhilcarnain; that is, one having two horns (x): the reason of which was, he affected to be the son of Jupiter Hammon, and therefore at feasts and public entertainments would put on the purple and horns of Hammon: hence, as Clemens of Alexandria observes (y), he is by the statuaries represented as horned, or wearing horns; but then, as Arnobius (z) and others take notice, Hammon is made by the painters and statuaries to have ram's horns; whereas it seems more likely that Alexander's were goat's horns, since the goat was in the arms of Macedon; and so Pyrrhus, king of Epirus, who mimicked Alexander in his armour, is said to have goat's horns on his helmet, upon the top of his crest (a); and to such ensigns is the allusion here. (q) Justin ex Trogo, l. 7. c. 1. (r) Satyr. 10. (s) Alexander was remarkable for the agility of his body, as appeared by his mounting his horse Bucephalus (Plutarch in Vita Alexandri), to the admiration of his father, and all that beheld him; as well as famous for the quick marches of his army, and his very swift and expeditious execution of his signs. "Plurimum pedum celeritate pollebat"; he greatly excelled in swiftness of foot, says the historian: and again, "armatusque de navi, tripudianti similis prosiluit"; he leaped armed out of the ship like one that danced (Suppl. in Curt. l. 1. p. 16. l. 2. p. 26) And he himself, speaking of the countries he had conquered, says, "quas tanta velocitate domuimus": and elsewhere, "cujus velocitatem nemo valuisset effugere". And of Bessus it is said, that "Alexandri celeritate perterritus". And Cobares, the magician calls him "velocissimus rex" (Curt. Hist. l. 6. c. 3. & l. 7. c. 4. 7.). And another historian says (Justin ex Trogo, l. 11. c. 2. & l. 12. c. 9.) that having observed the enemy's city forsook by them, "sine ullo satellite desiliit in planitiem urbis": and again, "tanta celeritate instructo paraloque exercitu Graeciam oppressi; ut quem venire non senserant, videre se vix crederant". (t) Var. Hist. l. 10. c. 4. (u) quem neme attingebat in terra, Junius & Tremellius. (w) "cornu visionis", Montanus; "visibile sive visendum", Vatablus; "conspicuum", Junius & Tremellius, Piscator. (x) See Gregory, de Aeris & Epochis, c. 11. p. 158, 159. (y) Protreptic. ad Gentes, p. 36. (z) Adv. Gentes, l. 6. p. 233. (a) Plutarch. in Vita Pyrrhi. John Wesley8:5 An he - goat - The Grecian empire. The whole earth - The whole Persian empire. Touched not the ground - Went with incredible swiftness. A horn - This was Alexander the great.Robert Jamieson, A. R. Fausset and David Brown8:5 he-goat--GrÃ&brvbr;co-Macedonia.notable horn--Alexander. "Touched not . . . ground," implies the incredible swiftness of his conquests; he overran the world in less than twelve years. The he-goat answers to the leopard (Dan 7:6). Caranus, the first king of Macedonia, was said to have been led by goats to Edessa, which he made the seat of his kingdom, and called Æge, that is, "goat-city." |
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8:68:6: եւ եհաս մինչեւ ՚ի խոյն եղջեւրաւոր, զոր տեսանէի զի կայր հանդէպ Ուբաղայ. եւ յարձակեցաւ ՚ի վերայ նորա զօրութեամբ ուժոյ իւրոյ[12203]. [12203] Ոմանք. Մինչեւ ցխոյն եղջերա՛՛։ եւ եհաս մինչեւ ի խոյն [137]եղջեւրաւոր, զոր տեսանէի զի կայր հանդէպ Ուբաղայ``. եւ յարձակեցաւ ի վերայ նորա զօրութեամբ ուժոյ իւրոյ:6 Նա հասաւ եղջիւրաւոր խոյին, որին ես տեսնում էի Ուբաղի դիմաց, եւ յարձակուեց նրա վրայ իր ամբողջ ուժով: 6 Անիկա հասաւ մինչեւ երկու եղջիւր ունեցող խոյը, որը տեսայ թէ գետին քով կայնած էր ու իր կատաղի զօրութիւնովը խոյին վրայ յարձակեցաւ։ 8:6: եւ եհաս մինչեւ ՚ի խոյն եղջեւրաւոր, զոր տեսանէի զի կայր հանդէպ Ուբաղայ. եւ յարձակեցաւ ՚ի վերայ նորա զօրութեամբ ուժոյ իւրոյ[12203]. [12203] Ոմանք. Մինչեւ ցխոյն եղջերա՛՛։ 6 Նա հասաւ եղջիւրաւոր խոյին, որին ես տեսնում էի Ուբաղի դիմաց, եւ յարձակուեց նրա վրայ իր ամբողջ ուժով: 6 Անիկա հասաւ մինչեւ երկու եղջիւր ունեցող խոյը, որը տեսայ թէ գետին քով կայնած էր ու իր կատաղի զօրութիւնովը խոյին վրայ յարձակեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:68:6 Он пошел на того овна, имеющего рога, которого я видел стоящим у реки, и бросился на него в сильной ярости своей. And he came to the ram that had [two] horns, which I had seen standing before the river, and ran unto him in the fury of his power:8:6 καὶ και and; even ἦλθεν ερχομαι come; go ἐπὶ επι in; on τὸν ο the κριὸν κριος the τὰ ο the κέρατα κερας horn ἔχοντα εχω have; hold ὃν ος who; what εἶδον οραω view; see ἑστῶτα ιστημι stand; establish πρὸς προς to; toward τῇ ο the πύλῃ πυλη gate καὶ και and; even ἔδραμε τρεχω run πρὸς προς to; toward αὐτὸν αυτος he; him ἐν εν in θυμῷ θυμος provocation; temper ὀργῆς οργη passion; temperament 8:6 וַ wa וְ and יָּבֹ֗א yyāvˈō בוא come עַד־ ʕaḏ- עַד unto הָ hā הַ the אַ֨יִל֙ ʔˈayil אַיִל ram, despot בַּ֣עַל bˈaʕal בַּעַל lord, baal הַ ha הַ the קְּרָנַ֔יִם qqᵊrānˈayim קֶרֶן horn אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] רָאִ֔יתִי rāʔˈîṯî ראה see עֹמֵ֖ד ʕōmˌēḏ עמד stand לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הָ hā הַ the אֻבָ֑ל ʔuvˈāl אֻבָל canal וַ wa וְ and יָּ֥רָץ yyˌāroṣ רוץ run אֵלָ֖יו ʔēlˌāʸw אֶל to בַּ ba בְּ in חֲמַ֥ת ḥᵃmˌaṯ חֵמָה heat כֹּחֹֽו׃ kōḥˈô כֹּחַ strength 8:6. et venit usque ad arietem illum cornutum quem videram stantem ante portam et cucurrit ad eum in impetu fortitudinis suaeAnd he went up to the ram that had the horns, which I had seen standing before the gate, and he ran towards him in the force of his strength. 6. And he came to the ram that had the two horns, which I saw standing before the river, and ran upon him in the fury of his power. 8:6 Он пошел на того овна, имеющего рога, которого я видел стоящим у реки, и бросился на него в сильной ярости своей. 8:6 καὶ και and; even ἦλθεν ερχομαι come; go ἐπὶ επι in; on τὸν ο the κριὸν κριος the τὰ ο the κέρατα κερας horn ἔχοντα εχω have; hold ὃν ος who; what εἶδον οραω view; see ἑστῶτα ιστημι stand; establish πρὸς προς to; toward τῇ ο the πύλῃ πυλη gate καὶ και and; even ἔδραμε τρεχω run πρὸς προς to; toward αὐτὸν αυτος he; him ἐν εν in θυμῷ θυμος provocation; temper ὀργῆς οργη passion; temperament 8:6 וַ wa וְ and יָּבֹ֗א yyāvˈō בוא come עַד־ ʕaḏ- עַד unto הָ hā הַ the אַ֨יִל֙ ʔˈayil אַיִל ram, despot בַּ֣עַל bˈaʕal בַּעַל lord, baal הַ ha הַ the קְּרָנַ֔יִם qqᵊrānˈayim קֶרֶן horn אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] רָאִ֔יתִי rāʔˈîṯî ראה see עֹמֵ֖ד ʕōmˌēḏ עמד stand לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הָ hā הַ the אֻבָ֑ל ʔuvˈāl אֻבָל canal וַ wa וְ and יָּ֥רָץ yyˌāroṣ רוץ run אֵלָ֖יו ʔēlˌāʸw אֶל to בַּ ba בְּ in חֲמַ֥ת ḥᵃmˌaṯ חֵמָה heat כֹּחֹֽו׃ kōḥˈô כֹּחַ strength 8:6. et venit usque ad arietem illum cornutum quem videram stantem ante portam et cucurrit ad eum in impetu fortitudinis suae ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And he went up to the ram that had the horns, which I had seen standing before the gate, and he ran towards him in the force of his strength. |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18318:6: And he came to the ram - This and the following verse give an account of the overthrow of the Persian empire by Alexander.And ran unto him in the fury of his power - The conflicts between the Greeks and the Persians were excessively severe. Alexander first vanquished the generals of Darius, at the river Granicus, in Phrygia; he next attacked and totally routed Darius, at the straits of Issus, in Cilicia; and afterwards at the plains of Arbela, in Assyria. One can hardly read these words, says Bp. Newton, "the ram - which I had seen standing by the river, ran unto him in the fury of his power," without having the image of Darius' army standing and guarding the river Granicus and of Alexander on the other side, with his forces plunging in swimming across the stream, and rushing on the enemy, with all the fire and fury that can be conceived. Albert Barnes: Notes on the Bible - 18348:6: And he came to the ram ... - Representing the Medo-Persian power.And ran unto him in the fury of his power - Representing the fierceness and fury with which Alexander attacked the Persians at the Granicus, at Issus, and at Arbela, with which he invaded and overthrew them in their own country. Nothing would better express this than to say that it was done in "the fury of power." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:6: to the: Dan 8:3John Gill8:6 And he came to the ram that had two horns,.... Alexander being chosen and made by the states of Greece captain general of all Greece against the Persians, marched from thence with his army, passed the Hellespont, and entered into the kingdom of the Medes and Persians, signified by the ram with two horns, and came up to Darius Codomannus, possessed of this large monarchy, and at the head of a numerous army:which I had seen standing before the river; the river Ulai, near to Shushan, the royal seat of the kings of Persia; here Darius stood in his royal majesty and dignity, as the defender of his empire, and unconcerned at the attempt of Alexander, having nothing to fear, as he thought, from such a puny adversary: and ran unto him in the fury of his power; or, "heat of his power" (b); which denotes the haste Alexander made with his army into Asia; his eager desire, and the fervour of his mind to engage with the Persians: the historian says, that he passed the Hellespont into Asia, "incredibli ardore mentis accensus"; fired with an incredible ardour of mind: and a little after, having conquered the rebels of Pisidia, he marched against Darius, "summo mentis ardore"; with the greatest ardour of mind, and with no less alacrity (c); which exactly agrees with the sacred text. The running of the he goat to the ram in a hostile way is described in allusion to the manner of those creatures when they fight with one another, or attack an enemy. (b) "fervore virtutis suae", Munster; "cum ardore virium suarum", Cocceius; "in aestu robaris sui", Michaelis. (c) Supplem. in Curt. l. 2. p. 26, 28. John Wesley8:6 The ram - The king of Media and Persia.Robert Jamieson, A. R. Fausset and David Brown8:6 standing before the river--Ulai. It was at the "river" Granicus that Alexander fought his first victorious battle against Darius, 334 B.C. |
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8:78:7: եւ տեսանէի զնա հասեալ մինչեւ ցխոյն։ Զայրացա՛ւ եւ եհար զխոյն՝ եւ խորտակեաց զերկոսին եղջեւր նորա. եւ ո՛չ գոյր զօրութիւն խոյին ունել զդէմ նորա, ա՛րկ զնա յերկիր՝ եւ ոտից իւրոց կոխա՛ն արար զնա. եւ ո՛չոք էր որ թափէր զխոյն ՚ի ձեռաց քօշին[12204]։ [12204] Ոմանք. Զերկոսեան եղջիւրս նորա... կոխան առնէր զնա... զխոյն ՚ի ձեռաց նորա։ Եւ տեսանէի զնա հասեալ մինչեւ ցխոյն. զայրացաւ եւ եհար զխոյն, եւ խորտակեաց զերկոսին եղջեւրս նորա, եւ ոչ գոյր զօրութիւն խոյին ունել զդէմ նորա. արկ զնա յերկիր եւ ոտից իւրոց կոխան արար զնա. եւ ոչ ոք էր որ թափէր զխոյն ի ձեռաց քօշին:7 Ես տեսայ նրան, որ հասաւ մինչեւ խոյը: Նա կատաղեց, հարուածեց խոյին եւ խորտակեց նրա երկու եղջիւրները, իսկ խոյը ուժ չունէր նրան դիմադրելու: Քօշը խոյին գետին գցեց, ոտքի կոխան արեց նրան, եւ չկար մէկը, որ խոյին ազատէր քօշից: 7 Տեսայ թէ երբ խոյին մօտեցաւ, զայրացաւ եւ խոյին զարկաւ ու անոր երկու եղջիւրները կոտրեց։ Խոյը ոյժ չունէր, որ դիմանար։ Ան զինք գետինը զարկաւ ու կոխկռտեց։ Մէ՛կը չկար, որ խոյը անոր ձեռքէն ազատէր։ 8:7: եւ տեսանէի զնա հասեալ մինչեւ ցխոյն։ Զայրացա՛ւ եւ եհար զխոյն՝ եւ խորտակեաց զերկոսին եղջեւր նորա. եւ ո՛չ գոյր զօրութիւն խոյին ունել զդէմ նորա, ա՛րկ զնա յերկիր՝ եւ ոտից իւրոց կոխա՛ն արար զնա. եւ ո՛չոք էր որ թափէր զխոյն ՚ի ձեռաց քօշին[12204]։ [12204] Ոմանք. Զերկոսեան եղջիւրս նորա... կոխան առնէր զնա... զխոյն ՚ի ձեռաց նորա։ 7 Ես տեսայ նրան, որ հասաւ մինչեւ խոյը: Նա կատաղեց, հարուածեց խոյին եւ խորտակեց նրա երկու եղջիւրները, իսկ խոյը ուժ չունէր նրան դիմադրելու: Քօշը խոյին գետին գցեց, ոտքի կոխան արեց նրան, եւ չկար մէկը, որ խոյին ազատէր քօշից: 7 Տեսայ թէ երբ խոյին մօտեցաւ, զայրացաւ եւ խոյին զարկաւ ու անոր երկու եղջիւրները կոտրեց։ Խոյը ոյժ չունէր, որ դիմանար։ Ան զինք գետինը զարկաւ ու կոխկռտեց։ Մէ՛կը չկար, որ խոյը անոր ձեռքէն ազատէր։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:78:7 И я видел, как он, приблизившись к овну, рассвирепел на него и поразил овна, и сломил у него оба рога; и недостало силы у овна устоять против него, и он поверг его на землю и растоптал его, и не было никого, кто мог бы спасти овна от него. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand:8:7 καὶ και and; even εἶδον οραω view; see αὐτὸν αυτος he; him προσάγοντα προσαγω lead toward; head toward πρὸς προς to; toward τὸν ο the κριόν κριος and; even ἐθυμώθη θυμοω provoke; be / get angry ἐπ᾿ επι in; on αὐτὸν αυτος he; him καὶ και and; even ἐπάταξε πατασσω pat; impact καὶ και and; even συνέτριψε συντριβω fracture; smash τὰ ο the δύο δυο two κέρατα κερας horn αὐτοῦ αυτος he; him καὶ και and; even οὐκέτι ουκετι no longer ἦν ειμι be ἰσχὺς ισχυς force ἐν εν in τῷ ο the κριῷ κριος stand; establish κατέναντι κατεναντι opposite; before τοῦ ο the τράγου τραγος goat; he-goat καὶ και and; even ἐσπάραξεν σπαρασσω mangle αὐτὸν αυτος he; him ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even συνέτριψεν συντριβω fracture; smash αὐτόν αυτος he; him καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the ῥυόμενος ρυομαι rescue τὸν ο the κριὸν κριος from; away τοῦ ο the τράγου τραγος goat; he-goat 8:7 וּ û וְ and רְאִיתִ֞יו rᵊʔîṯˈiʸw ראה see מַגִּ֣יעַ׀ maggˈîₐʕ נגע touch אֵ֣צֶל ʔˈēṣel אֵצֶל side הָ hā הַ the אַ֗יִל ʔˈayil אַיִל ram, despot וַ wa וְ and יִּתְמַרְמַ֤ר yyiṯmarmˈar מרר be bitter אֵלָיו֙ ʔēlāʸw אֶל to וַ wa וְ and יַּ֣ךְ yyˈaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אַ֔יִל ʔˈayil אַיִל ram, despot וַ wa וְ and יְשַׁבֵּר֙ yᵊšabbˌēr שׁבר break אֶת־ ʔeṯ- אֵת [object marker] שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two קְרָנָ֔יו qᵊrānˈāʸw קֶרֶן horn וְ wᵊ וְ and לֹא־ lō- לֹא not הָ֥יָה hˌāyā היה be כֹ֛חַ ḵˈōₐḥ כֹּחַ strength בָּ bā בְּ in † הַ the אַ֖יִל ʔˌayil אַיִל ram, despot לַ la לְ to עֲמֹ֣ד ʕᵃmˈōḏ עמד stand לְ lᵊ לְ to פָנָ֑יו fānˈāʸw פָּנֶה face וַ wa וְ and יַּשְׁלִיכֵ֤הוּ yyašlîḵˈēhû שׁלך throw אַ֨רְצָה֙ ʔˈarṣā אֶרֶץ earth וַֽ wˈa וְ and יִּרְמְסֵ֔הוּ yyirmᵊsˈēhû רמס trample וְ wᵊ וְ and לֹא־ lō- לֹא not הָיָ֥ה hāyˌā היה be מַצִּ֛יל maṣṣˈîl נצל deliver לָ lā לְ to † הַ the אַ֖יִל ʔˌayil אַיִל ram, despot מִ mi מִן from יָּדֹֽו׃ yyāḏˈô יָד hand 8:7. cumque adpropinquasset prope arietem efferatus est in eum et percussit arietem et comminuit duo cornua eius et non poterat aries resistere ei cumque eum misisset in terram conculcavit et nemo quibat liberare arietem de manu eiusAnd when he was come near the ram, he was enraged against him, and struck the ram: and broke his two horns, and the ram cound not withstand him: and when he had cast him down on the ground, he stamped upon him, and none could deliver the ram out of his hand. 7. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns; and there was no power in the ram to stand before him: but he cast him down to the ground, and trampled upon him; and there was none that could deliver the ram out of his hand. 8:7 И я видел, как он, приблизившись к овну, рассвирепел на него и поразил овна, и сломил у него оба рога; и недостало силы у овна устоять против него, и он поверг его на землю и растоптал его, и не было никого, кто мог бы спасти овна от него. 8:7 καὶ και and; even εἶδον οραω view; see αὐτὸν αυτος he; him προσάγοντα προσαγω lead toward; head toward πρὸς προς to; toward τὸν ο the κριόν κριος and; even ἐθυμώθη θυμοω provoke; be / get angry ἐπ᾿ επι in; on αὐτὸν αυτος he; him καὶ και and; even ἐπάταξε πατασσω pat; impact καὶ και and; even συνέτριψε συντριβω fracture; smash τὰ ο the δύο δυο two κέρατα κερας horn αὐτοῦ αυτος he; him καὶ και and; even οὐκέτι ουκετι no longer ἦν ειμι be ἰσχὺς ισχυς force ἐν εν in τῷ ο the κριῷ κριος stand; establish κατέναντι κατεναντι opposite; before τοῦ ο the τράγου τραγος goat; he-goat καὶ και and; even ἐσπάραξεν σπαρασσω mangle αὐτὸν αυτος he; him ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even συνέτριψεν συντριβω fracture; smash αὐτόν αυτος he; him καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the ῥυόμενος ρυομαι rescue τὸν ο the κριὸν κριος from; away τοῦ ο the τράγου τραγος goat; he-goat 8:7 וּ û וְ and רְאִיתִ֞יו rᵊʔîṯˈiʸw ראה see מַגִּ֣יעַ׀ maggˈîₐʕ נגע touch אֵ֣צֶל ʔˈēṣel אֵצֶל side הָ hā הַ the אַ֗יִל ʔˈayil אַיִל ram, despot וַ wa וְ and יִּתְמַרְמַ֤ר yyiṯmarmˈar מרר be bitter אֵלָיו֙ ʔēlāʸw אֶל to וַ wa וְ and יַּ֣ךְ yyˈaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אַ֔יִל ʔˈayil אַיִל ram, despot וַ wa וְ and יְשַׁבֵּר֙ yᵊšabbˌēr שׁבר break אֶת־ ʔeṯ- אֵת [object marker] שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two קְרָנָ֔יו qᵊrānˈāʸw קֶרֶן horn וְ wᵊ וְ and לֹא־ lō- לֹא not הָ֥יָה hˌāyā היה be כֹ֛חַ ḵˈōₐḥ כֹּחַ strength בָּ bā בְּ in † הַ the אַ֖יִל ʔˌayil אַיִל ram, despot לַ la לְ to עֲמֹ֣ד ʕᵃmˈōḏ עמד stand לְ lᵊ לְ to פָנָ֑יו fānˈāʸw פָּנֶה face וַ wa וְ and יַּשְׁלִיכֵ֤הוּ yyašlîḵˈēhû שׁלך throw אַ֨רְצָה֙ ʔˈarṣā אֶרֶץ earth וַֽ wˈa וְ and יִּרְמְסֵ֔הוּ yyirmᵊsˈēhû רמס trample וְ wᵊ וְ and לֹא־ lō- לֹא not הָיָ֥ה hāyˌā היה be מַצִּ֛יל maṣṣˈîl נצל deliver לָ lā לְ to † הַ the אַ֖יִל ʔˌayil אַיִל ram, despot מִ mi מִן from יָּדֹֽו׃ yyāḏˈô יָד hand 8:7. cumque adpropinquasset prope arietem efferatus est in eum et percussit arietem et comminuit duo cornua eius et non poterat aries resistere ei cumque eum misisset in terram conculcavit et nemo quibat liberare arietem de manu eius And when he was come near the ram, he was enraged against him, and struck the ram: and broke his two horns, and the ram cound not withstand him: and when he had cast him down on the ground, he stamped upon him, and none could deliver the ram out of his hand. 7. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns; and there was no power in the ram to stand before him: but he cast him down to the ground, and trampled upon him; and there was none that could deliver the ram out of his hand. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18318:7: And brake his two horns - Subdued Persia and Media; sacked and burnt the royal city of Persepolis, the capital of the Persian empire, and, even in its ruins, one of the wonders of the world to the present day. This he did because "he was moved with choler" against Darius, who had endeavored to draw off his captains with bribes, and had labored to induce some of his friends to assassinate him. Alexander, finding this, would listen to no proposals of peace; and was determined never to rest till he had destroyed Darius and his whole empire. In Media, Darius was seized and made prisoner by some of his own treacherous subjects, and afterwards basely murdered.There was no power in the ram to stand before him - Alexander's victories over the Persians were as easy as they were rapid and decisive. He cast him down to the ground, and stamped upon him - Totally destroyed the family, and overturned the whole monarchy. Albert Barnes: Notes on the Bible - 18348:7: And I saw him, come close unto the ram - The ram standing on the banks of the Ulai, and in the very heart of the empire. This representation is designed undoubtedly to denote that the Grecian power would attack the Persian in its own dominions. Perhaps the vision was represented at the place which would be the capital of the empire in order to denote this.And he was moved with choler against him - (i. e., the ram)." With wrath or anger. That is, he acted as if he were furiously enraged. This is not an improper representation. Alexander, though spurred on by ambition as his ruling motive, yet might be supposed without impropriety to represent the concentrated wrath of all Greece on account of the repeated Persian invasions. It is true the Persians had been defeated at Leuctra, at Marathon, and at Salamis, that their hosts had been held in check at Thermopylae, that they had never succeeded in subduing Greece, and that the Grecians in defending their country had covered themselves with glory. But it is true, also, that the wrongs inflicted or attempted on the Greeks had never been forgotten, and it cannot be doubted that the remembrance of these wrongs was a motive that influenced many a Greek at the battle of the Granicus and Issus, and at Arbela. It would be one of most powerful motives to which Alexander could appeal in stimulating his army. And brake his two horns - Completely prostrated his power - as Alexander did when he overthrew Darius Codemenus, and subjugated to himself the Medo-Persian empire. That empire ceased at that time, and was merged in that of the son of Philp. And there was no power in the ram to stand before him - To resist him. But he cast him down to the ground, and stamped upon him - An act strikingly expressive of the conduct of Alexander. The empire was crushed beneath his power, and, as it were, trampled to the earth. And there was none that could deliver the ram out of his hand - No auxiliaries that the Persian empire could call to its aid that could save it from the Grecian conqueror. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:7: moved: Dan 11:11and there was no: Lev 26:37; Jos 8:20 but: Dan 7:7 there was none: Dan 8:4 Geneva 15998:7 And I saw him come close unto the ram, and he was moved with choler against him, and (h) smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand.(h) Alexander overcame Darius in two different battles, and so had the two kingdoms of the Medes and Persians. John Gill8:7 And I saw him come close unto the ram,.... Though the distance between Greece and Persia was very great, and many rivers and mountains in the way, which seemed impassable; Alexander got over them all, and came up to Darius, and fought several battles with him, and entirely defeated him, though greatly inferior in number to him, as follows:and he was moved with choler against him; exceedingly embittered against him; exasperated and provoked to the last degree, by the proud and scornful message he sent him; calling himself king of kings, and akin to the gods, and Alexander his servant; ordering his nobles to take Philip's madding stripling, as he called him in contempt, and whip him with children's rods, and clothe him in purple, and deliver him bound to him; then sink his ships with the mariners, and transport all his soldiers to the further part of the Red sea (d): and smote the ram; in three battles, in each of which the Persians were smitten and routed by the Grecians: first at the river Granicus, where Alexander with thirty thousand foot, and five thousand horse, met the Persians, though more than five times his number, being, as Justin (e) says, six hundred thousand, and got the victory over them; here twenty thousand of the Persian footmen, and two hundred and fifty of their horse, were slain, and not more than thirty nine of the Macedonians killed (f): Plutarch (g) says, it was reported that the Persians lost twenty thousand footmen, and two thousand five hundred horse; and from Aristobulus he says, that the Macedonians lost only thirty four men, of which twelve were footmen: and Diodorus Siculus (h) relates that the Persians lost more than ten thousand footmen, and not less than two thousand horse, and more than twenty thousand were taken: according to Justin (i), of Alexander's army there only fell nine footmen, and a hundred and twenty horsemen: others say, that, of the Macedonians, twenty five men of Alexander's own troop fell in the first attack, about sixty other of the horsemen were killed, and thirty of the footmen (k); so different are the accounts of the slain in this battle; however, the victory appears to be very great, whereby Sardis, with all Darius's rich furniture, fell into the hands of Alexander, and all the provinces of the lesser Asia submitted to him. The next battle was fought at Issus its Cilicia, where Darius had an army, according to Plutarch (l), consisting of six hundred thousand men; according to Justin (m), four hundred thousand footmen, and a hundred thousand horsemen, which was routed by Alexander; when a hundred thousand of the Persian footmen, and ten thousand of their horsemen, were slain; and only, on Alexander's side, five hundred and four of the footmen wounded, thirty two wanting, and a hundred and fifty of the horsemen killed (n): here also the accounts vary; Plutarch (o) says above a hundred and ten thousand of the Persians were slain: according to Diodorus Siculus (p), there fell of them a hundred and twenty thousand footmen, and not less than ten thousand horsemen; and of the Macedonians three hundred footmen, and about a hundred and fifty horsemen: according to Arrian (q), the Persians lost ten thousand horsemen, and ninety thousand footmen: according to Justin (r), sixty one thousand footmen, and ten thousand horsemen, were slain, and forty thousand taken; and of the Macedonians there fell one hundred and thirty footmen, and one hundred and fifty horsemen; but, be it as it will, the victory was exceeding great, whereby the camp of Darius, his mother, wife, and children, and all his riches at Damascus, fell into the hands of Alexander, with all Syria. The third and last battle was fought near Arbela, or rather at Gaugamela in Assyria, when Alexander with fifty thousand men beat Darius with an army of eleven hundred thousand men; Plutarch (s) says ten hundred thousand; forty thousand of which were slain, and of the Macedonians only three hundred or less were wanting (t); according to Arrian (u) thirty thousand were slain; but Diodorus Siculus (w) says ninety thousand: this was the decisive battle; after this Babylon and Persepolis were taken by Alexander, and he became master of the whole empire, which is intended in the next clause: and brake his two horns; conquered the Medes and Persians, the two kingdoms united in one monarchy, but now destroyed; another monarchy, the Grecian, took its place: and there was no power in the ram to stand before him there was no strength in tim whole empire sufficient to resist, oppose, and stop him; though vast armies were collected together, these were soon broken and routed, and Darius at the head of them was forced to fly and make his escape in the best manner he could; but he cast him down to the ground, and stamped upon him: not Darius personally, for he was slain by Bessus, one of his own captains; but the Persian empire, it ceased to be, and was no longer in the hands of the Persians, but was taken from them by Alexander; and all the glory and majesty of it were defaced and despised; the famous city and palace of Persepolis were burnt in a drunken fit, at the instigation of Thais the harlot: and there was none that could deliver the ram out of his hand; not his armies, nor his generals, nor his allies, nor his offers to Alexander of his daughter in marriage, and part of his kingdom; all were in vain, and to no purpose; he and his whole empire fell into the conqueror's hands, and there was no remedy against it. Josephus (x) says, that when Alexander was in his way to Jerusalem, Jaddus, the high priest, met and accompanied him into the city and temple, and showed him this prophecy of Daniel, that some one of the Grecians should abolish the empire of the Persians; and, thinking himself to be intended, was greatly pleased. Gorionides (y) says the high priest, whom he calls Ananias, said to Alexander, on showing him the prophecy, thou art this he goat, and Darius is the ram; and thou shall trample him to the ground, and take the kingdom out of his hand; and he greatly strengthened the heart of the king. (d) Supplem. in Curt. l. 2. p. 27. (e) Trogo, l. 11. c. 6. (f) Supplem. in Curt. l. 2. p. 28. (g) In Vit. Alexandri. (h) Bibliothec. l. 17. p. 503. (i) E Trogo, l. 11. c. 6. (k) Universal History, vol. 5. p. 297. (l) In Vit. Alexandri. (m) E Trogo, l. 11. c. 9. (n) Curtius, l. 3. c. 11. (o) In Vita Alexandri. (p) Bibliothec l. 17. p. 515. (q) Exped. Alex. l. 2. (r) E. Trogo, l. 11. c. 9. (s) Vit. Alexandri. (t) Curtius, l. 4. c. 16. (u) Ut supra, ( Exped. Alex.) l. 3. (w) Biblioth. l. 17. p. 536. (x) Antiqu. l. 11. c. 8. sect. 5. (y) Heb. Hist. l. 2. c. 7. p. 88. Robert Jamieson, A. R. Fausset and David Brown8:7 moved with choler--Alexander represented the concentrated wrath of Greece against Persia for the Persian invasions of Greece; also for the Persian cruelties to Greeks, and Darius' attempts to seduce Alexander's soldiers to treachery [NEWTON].stamped upon him--In 331 B.C. he defeated Darius Codomanus, and in 330 burned Persepolis and completed the conquest of Persia. none . . . could deliver--Not the immense hosts of Persia could save it from the small army of Alexander (Ps 33:16). |
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8:88:8: Եւ քօշն այծեաց մեծացաւ մեծութիւն յոյժ. եւ ՚ի զօրանալ նորա խորտակեցաւ եղջեւր նորա մեծ. եւ ելին ա՛յլ չորք եղջեւրք ՚ի ներքոյ նորա ընդ չորս հողմս երկնից[12205]։ [12205] Ոմանք. Մեծացաւ յոյժ. եւ ՚ի։ Եւ քօշն այծեաց մեծացաւ մեծութիւն յոյժ. եւ ի զօրանալ նորա խորտակեցաւ եղջեւր նորա մեծ. եւ ելին այլ չորք [138]եղջեւրք ի ներքոյ`` նորա ընդ չորս հողմս երկնից:8 Քօշը մեծապէս հզօրացաւ, եւ հզօրանալիս խորտակուեց նրա մեծ եղջիւրը, որի տակից չորս այլ եղջիւրներ ելան՝ ուղղուած դէպի երկնքի չորս հողմերը: 8 Երբ քօշը խիստ մեծցաւ, ուժովցածին պէս՝ այն մեծ եղջիւրը կոտրեցաւ եւ անոր տեղ դէպի երկնքի չորս հովերը ուրիշ չորս աչքառու եղջիւրներ ելան։ 8:8: Եւ քօշն այծեաց մեծացաւ մեծութիւն յոյժ. եւ ՚ի զօրանալ նորա խորտակեցաւ եղջեւր նորա մեծ. եւ ելին ա՛յլ չորք եղջեւրք ՚ի ներքոյ նորա ընդ չորս հողմս երկնից[12205]։ [12205] Ոմանք. Մեծացաւ յոյժ. եւ ՚ի։ 8 Քօշը մեծապէս հզօրացաւ, եւ հզօրանալիս խորտակուեց նրա մեծ եղջիւրը, որի տակից չորս այլ եղջիւրներ ելան՝ ուղղուած դէպի երկնքի չորս հողմերը: 8 Երբ քօշը խիստ մեծցաւ, ուժովցածին պէս՝ այն մեծ եղջիւրը կոտրեցաւ եւ անոր տեղ դէպի երկնքի չորս հովերը ուրիշ չորս աչքառու եղջիւրներ ելան։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:88:8 Тогда козел чрезвычайно возвеличился; но когда он усилился, то сломился большой рог, и на место его вышли четыре, обращенные на четыре ветра небесных. Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven:8:8 καὶ και and; even ὁ ο the τράγος τραγος goat; he-goat τῶν ο the αἰγῶν αιξ force down; prevail σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ὅτε οτε when κατίσχυσε κατισχυω force down; prevail συνετρίβη συντριβω fracture; smash αὐτοῦ αυτος he; him τὸ ο the κέρας κερας horn τὸ ο the μέγα μεγας great; loud καὶ και and; even ἀνέβη αναβαινω step up; ascend ἕτερα ετερος different; alternate τέσσαρα τεσσαρες four κέρατα κερας horn κατόπισθεν κατοπισθεν he; him εἰς εις into; for τοὺς ο the τέσσαρας τεσσαρες four ἀνέμους ανεμος gale τοῦ ο the οὐρανοῦ ουρανος sky; heaven 8:8 וּ û וְ and צְפִ֥יר ṣᵊfˌîr צָפִיר he-goat הָ hā הַ the עִזִּ֖ים ʕizzˌîm עֵז goat הִגְדִּ֣יל hiḡdˈîl גדל be strong עַד־ ʕaḏ- עַד unto מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וּ û וְ and כְ ḵᵊ כְּ as עָצְמֹ֗ו ʕoṣmˈô עצם be mighty נִשְׁבְּרָה֙ nišbᵊrˌā שׁבר break הַ ha הַ the קֶּ֣רֶן qqˈeren קֶרֶן horn הַ ha הַ the גְּדֹולָ֔ה ggᵊḏôlˈā גָּדֹול great וַֽ wˈa וְ and תַּעֲלֶ֜נָה ttaʕᵃlˈenā עלה ascend חָז֤וּת ḥāzˈûṯ חָזוּת vision אַרְבַּע֙ ʔarbˌaʕ אַרְבַּע four תַּחְתֶּ֔יהָ taḥtˈeʸhā תַּחַת under part לְ lᵊ לְ to אַרְבַּ֖ע ʔarbˌaʕ אַרְבַּע four רוּחֹ֥ות rûḥˌôṯ רוּחַ wind הַ ha הַ the שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens 8:8. hircus autem caprarum magnus factus est nimis cumque crevisset fractum est cornu magnum et orta sunt cornua quattuor subter illud per quattuor ventos caeliAnd the he goat became exceeding great: and when he was grown, the great horn was broken, and there came up four horns under it towards the four winds of heaven. 8. And the he-goat magnified himself exceedingly: and when he was strong, the great horn was broken; and instead of it there came up four notable toward the four winds of heaven. 8:8 Тогда козел чрезвычайно возвеличился; но когда он усилился, то сломился большой рог, и на место его вышли четыре, обращенные на четыре ветра небесных. 8:8 καὶ και and; even ὁ ο the τράγος τραγος goat; he-goat τῶν ο the αἰγῶν αιξ force down; prevail σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ὅτε οτε when κατίσχυσε κατισχυω force down; prevail συνετρίβη συντριβω fracture; smash αὐτοῦ αυτος he; him τὸ ο the κέρας κερας horn τὸ ο the μέγα μεγας great; loud καὶ και and; even ἀνέβη αναβαινω step up; ascend ἕτερα ετερος different; alternate τέσσαρα τεσσαρες four κέρατα κερας horn κατόπισθεν κατοπισθεν he; him εἰς εις into; for τοὺς ο the τέσσαρας τεσσαρες four ἀνέμους ανεμος gale τοῦ ο the οὐρανοῦ ουρανος sky; heaven 8:8 וּ û וְ and צְפִ֥יר ṣᵊfˌîr צָפִיר he-goat הָ hā הַ the עִזִּ֖ים ʕizzˌîm עֵז goat הִגְדִּ֣יל hiḡdˈîl גדל be strong עַד־ ʕaḏ- עַד unto מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וּ û וְ and כְ ḵᵊ כְּ as עָצְמֹ֗ו ʕoṣmˈô עצם be mighty נִשְׁבְּרָה֙ nišbᵊrˌā שׁבר break הַ ha הַ the קֶּ֣רֶן qqˈeren קֶרֶן horn הַ ha הַ the גְּדֹולָ֔ה ggᵊḏôlˈā גָּדֹול great וַֽ wˈa וְ and תַּעֲלֶ֜נָה ttaʕᵃlˈenā עלה ascend חָז֤וּת ḥāzˈûṯ חָזוּת vision אַרְבַּע֙ ʔarbˌaʕ אַרְבַּע four תַּחְתֶּ֔יהָ taḥtˈeʸhā תַּחַת under part לְ lᵊ לְ to אַרְבַּ֖ע ʔarbˌaʕ אַרְבַּע four רוּחֹ֥ות rûḥˌôṯ רוּחַ wind הַ ha הַ the שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens 8:8. hircus autem caprarum magnus factus est nimis cumque crevisset fractum est cornu magnum et orta sunt cornua quattuor subter illud per quattuor ventos caeli ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the he goat became exceeding great: and when he was grown, the great horn was broken, and there came up four horns under it towards the four winds of heaven. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19148. Достигши наивысшей степени славы в результате предпринятых после покорения мидо-персидского царства походов в Бактрию, Согдиану и Индию до Пендбажа, греко-македонская монархия потеряла своего знаменитого вождя Александра Великого: "большой рог сломился", и вместе с этим утратила значительную долю своего могущества и силы. По его завещанию (1: Мак 1:5-6), она разделилась на четыре новые царства (четыре рога - четыре царства - ст. 22), меньшие, разумеется, как по величине, так и по силе (ст. 22): македонское (Македония и Греция), сирийское (Сирия, Вавилон и Персия), фракийское (Фракия, Вифиния и азиатские владения вдоль Геллеспонта и Босфора) и египетское (Египет, Ливия, Аравия и Палестина).Adam Clarke: Commentary on the Bible - 18318:8: The he-goat waxed very strong - He had subdued nearly the whole of the then known world.The great horn was broken - Alexander died in the height of his conquests, when he was but about thirty-three years of age. His natural brother, Philip Aridaeus, and his two sons, Alexander Aegus and Hercules, kept up the show and name of the Macedonian kingdom for a time; but they were all murdered within fifteen years; and thus the great horn, the Macedonian kingdom, was broken, Alexander's family being now cut off. And for it came up four notable ones - The regal family being all dead, the governors of provinces usurped the title of kings; and Antigonus, one of them, being slain at the battle of Ipsus, they were reduced to four, as we have already seen. 1. Seleucus, who had Syria and Babylon, from whom came the Seleucidae, famous in history. 2. Lysimachus, who had Asia Minor. 3. Ptolemy, son of Lagus, who had Egypt, from whom sprang the Lagidae. And, 4. Cassander, who had Greece and the neighboring countries. These held dominion towards the four winds of heaven. Cassander had the western parts, Lysimachus had the northern regions, Ptolemy possessed the southern countries, and Seleucus had the eastern provinces. Albert Barnes: Notes on the Bible - 18348:8: Therefore the he-goat waxed very great - The Macedonian power, especially under the reign of Alexander.And when he was strong, the great horn was broken - In the time, or at the period of its greatest strength. Then an event occurred which broke the horn in which was concentrated its power. It is easy to see the application of this to the Macedonian power. At no time was the empire so strong as at the death of Alexander. Its power did not pine away; it was not enfeebled, as monarchies are often, by age, and luxury, and corruption; it was most flourishing and prosperous just at the period when broken by the death of Alexander. Never afterward did it recover its vigour; never was it consolidated again. From that time this mighty empire, broken into separate kingdoms, lost its influence in the world. And for it came up four notable ones - In the place of this one horn in which all the power was concentrated, there sprang up four others that were distinguished and remarkable. On the word notable, see the notes at Dan 8:5. This representation would lead us to suppose that the power which had thus been concentrated in one monarchy would be divided and distributed into four, and that instead of that one power there would be four kingdoms that would fill up about the same space in the world, occupy about the same territory, and have about the same characteristics - so that they might be regarded as the succession to the one dynasty. The same representation we have of this one power in Dan 7:6 : "The beast had also four heads." See also Dan 11:4 : "His kingdom shall be broken, and shall be divided toward the four winds of heaven." This accords with the accounts in history of the effect of Alexander's death, for though the kingdom was not by him divided into four parts, yet, from the confusion and conflicts that arose, the power was ultimately concentrated into four dynasties. At his death, his brother Aridaeus was declared king in his stead, and Perdiccas regent. But the unity of the Macedonian power was gone, and disorder and confusion, and a struggle for empire, immediately succeeded. The author of the books of Maccabees (1 Macc. 1:7-9) says: "So Alexander reigned twelve years, and then died. And his servants bare rule every one in his place. And after his death, they all put crowns upon themselves; so did their sons after them many years; and evils were multiplied in the earth." Alexander died 323 b. c.; Antipater succeeded Perdiccas, 321 b. c.; Ptolemy Lagus the same year took possession of Egypt; Cassander assumed the government of Macedon, 317 b. c.; Seleucus Nicator took possession of Syria, 311 b. c.; in 305 b. c. the successors of Alexander took the title of kings, and in 301 b. c. there occurred the battle of Ipsus, in which Antigonus, who reigned in Asia Minor, was killed, and then followed in that year a formal division of Alexander's empire between the four victorious princes, Ptolemy, Seleucus, Cassander, and Lysimachus. This great battle of Ipsus, a city of Phrygia, was fought between Antigonus and his son Demetrius on the one side, and the combined forces of these princes on the other. Antigonus had aimed at universal sovereignty; he had taken and plundered the island of Cyprus; had destroyed the fieet of Ptolemy Lagus, and had assumed the crown. Against him and his usurpations, Ptolemy, Cassander, and Lysimachus, combined their forces, and the result was his complete overthrow at the battle of Ipsus. - Lengerke, in loc. In this battle, Antigonus lost all his conquests and his life. In the division of the empire, Seleucus Nicator obtained Syria, Babylonia, Media, and Susiana, Armenia, a part of Cappadocia, Cilicia, and his kingdom, in name at least, extended from the Hellespont to the Indies. The kingdom of Lysimachus extended over a part of Thrace, Asia Minor, part of Cappadocia, and the countries within the limits of Mount Taurus. Cassander possessed Macedonia, Thessaly, and a part of Greece. Ptolemy obtained Egypt, Cyprus, and Cyrene, and ultimately Ccelo-Syria, Phoenicia, Judea, and a part of Asia Minor and Thrace - Lengerke, in loc. Toward the four winds of heaven - Toward the four quarters of the world. Thus the dominions of Seleucus were in the east; these of Cassander in the west; those of Ptolemy in the south, and those of Lysimachus in the north. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:8: waxed: Deu 31:20; Est 9:4; Jer 5:27; Eze 16:7when: Dan 4:31, Dan 5:20; Ch2 26:16; Psa 82:6, Psa 82:7; Eze 28:9 the great: Dan 8:22, Dan 7:6, Dan 11:4 toward: Dan 7:2; Mat 24:31; Mar 13:27; Rev 7:1 Carl Friedrich Keil and Franz Delitzsch8:8The transformation of the Javanic kingdom. - By the kingdom of the ram the he-goat became very great, powerful (הגדּיל as in Dan 8:4). But the great horn was broken at the height of his strength, and four similar horns grew up in its stead, toward the four regions of heaven. חזוּת is here used adverbially, conspicuously: there came forth conspicuously four in its place. This statement does not contradict Dan 8:22 and Dan 11:4, according to which the four kingdom shave not the power of the one great horn; for the thought is only this: they represent in themselves a considerable power, without, however, gaining the power of the one undivided kingdom. The breaking of the great horn indicates the breaking up of the monarchy of Alexander by his death. The four horns which grow up in the place of the one great horn are, according to Dan 8:22, four kingdoms. These are the dynasties of the Diadochs, of whom there were indeed five: Antigonus, Ptolemy, Cassander, and Lysimachus laid claim to the title of king; but for the first time after the overthrow of Antigonus at the battle of Ipsus, 301 b.c., and thus twenty-two years after the death of Alexander (323 b.c.), they became in reality four kings, and so divided the kingdom among themselves, that Lysimachus had Thrace and Bithynia, - Cassander, Macedonia and Greece, - Seleucus, Syria, Babylonia, and the Eastern countries as far as India, - and Ptolemy, Egypt, Palestine, and Arabia Petrea. But from the fact that this first happened after all the descendants of the royal family had been extirpated, we are not to conclude, with Hvernick, that the breaking of the great horn did not denote the death of Alexander, but the extinction of his race or house; a conclusion which derives no valid support from these words of Justin: "All of them abstained from the use of the insignia of this (royal) dignity while the sons of their king survived. So great was their veneration, that although they had royal wealth and resources, they cared not for the name of kings so long as there existed a legitimate heir to Alexander" (Hist. xv. 2. 13). If the breaking of the horn is placed at the point of time when the horn was powerful, here as well as at Dan 11:4, the reference of the words to the sudden death of Alexander in the prime of his days, and when in the very height of his victorious career, cannot be disputed; and by the breaking of the horn we can only understand Alexander's death, and the breaking up of the kingdom founded by him, although it was still held together in a considerable degree for two decenniums by his generals, till the most imperious and the most powerful amongst them usurped the rank of kings, and then, after the conquest of Antigonus, a formal division of the kingdom into the four considerable kingdoms here named raised them to royal dignity. The prophetic representation is not a prediction of historical details, but it gives only the fundamental traces of the development of the world-kingdoms, and that not in the form of a historiographical prophecy, but only so that it sketches the ground-thoughts of the divinely ordained unfolding of these world-kingdoms. This ideal fundamental thought of the prophecy has so wrought itself out in actual history, that from the one great kingdom, after the death of the founder, in the course of time four considerable kingdoms arise. The number four in the prophetic contemplation comes into view only according to its symbolical idea as the number of the world in its extension toward the four regions of heaven, so that thereby only the thought is declared, that a kingdom embracing the world will fall to ruins in a plurality of kingdoms toward all the regions of heaven (Kliefoth). This has been so historically realized, that out of the wars of the Diadochs for the supremacy four kingdoms arose toward the four regions of the earth into longer duration, - that of Cassander (Macedonia) toward the west, that of Seleucus (Babylonia, etc.) toward the east, that of Lysimachus (Thracia and Bithynia) toward the north, and finally that of Ptolemy (Egypt) toward the south. (Note: When, on the other hand, Hitzig seeks to explain the prophetic representation, here as well as at Dan 11:4, that with or immediately after the death of Alexander his kingdom was divided, by reference to 1 Macc. 1:6, according to which Alexander himself, shortly before his death, divided the kingdom among his generals, he thereby not only misapprehends the ideal character of the prophecy, but does not in the least degree clear up the matter itself. For the passage in 1 Macc. 1:6, which not only Arabic and Persian authors repeat, but also Moses v. Chroene, and even later Greek and Latin historiographers, as Ammian Marcell., has been explained by Curtius (x. 10. 5) as a fama vana, and is proved by Wernsdorf (de Fide Librr. Macc. p. 40 f) and Droysen (das Test. Alex. 3te Beilage, zu Gesch. des Hellen. i.) to be without foundation (cf. Grimm, K. ex. Hdb. zu 1 Macc. 1:6). This may have been originally put into circulation by the partisans of the Hellenic kings, in order to legitimatize their sovereignty in the eyes of the people, as Grimm conjectures; yet the confirmation which the book of Daniel appears to give to it contributed to its wide diffusion by Oriental and Byzantine authors, and the author of the first book of the Maccabees had without doubt the book of Daniel before his eyes in the representation he gives.) Geneva 15998:8 Therefore the he goat waxed very great: and when he was strong, the great (i) horn was broken; and for it came up four (k) notable ones toward the four winds of heaven.(i) Alexander's great power was broken: for when he had overcome all the East, he thought to return towards Greece to subdue those that had rebelled, and so died along the way. (k) That is, who were famous: for almost in the space of fifteen years there were fifteen different successors before this monarchy was divided to these four, of which Cassander had Macedonia, Seleucus had Syria, Antigonus had Asia the less, and Ptolemeus had Egypt. John Gill8:8 Therefore the he goat waxed very great,.... The Grecian monarchy, under Alexander, became very powerful, and was very extensive; he not only conquered the Persian empire, but also the Indies, yea, the whole world, as he imagined; and indeed he did bring into subjection to him the greatest part of the then known world; and he was very great in his own esteem, at least reckoned himself lord of the world, called himself the son of Jupiter Ammon, and affected to be worshipped as a god:and when he was strong, the great horn was broken; when the Grecian monarchy was established, and became very powerful, and reached to the greatest part of the earth, then Alexander the first king of it, a great horn, and powerful monarch, died, or was broken; not as the two horns of the ram, by the power of the enemy; not by violence, but by intemperance, in a drunken fit, or, as was suspected, by poison; and that when he was in the height of his glory, swelled with his victories; and that in the prime of his days, when in his full strength, being in the "thirty third" year of his age: and for it, or in the room and stead of it (z), came up four notable ones; or, "four horns of vision" (a); very famous and conspicuous, like that in Dan 8:5, which were the four kingdoms into which the empire was divided some time after Alexander's death, and the four kings that were over them: the kingdoms were those of Egypt, Greece, Asia, and Syria. Ptolemy was king of Egypt, to which belonged Lybia, Palestine, Arabia, and Caelesyria. Cassander was king of Macedonia and Greece. Lysimachus was king of Asia, to which belonged Thrace, Bithynia, and other places; and Seleucus was king of Syria, and of the eastern countries: these are the four heads of the leopard, or third beast, which signifies the Grecian monarchy, Dan 7:6 and these were toward the four winds of heaven; east, west, north, and south: Egypt, with its appendages, lay to the south; Asia, and what belonged to that, to the north; Macedonia and Greece to the west; and Syria to the east: and thus was the Grecian empire divided into four kingdoms, among the successors of Alexander: there were some partitions of it before this into provinces among governors, under the brother and son of Alexander; but after the battle of Ipsus, in which Antigonus, one of Alexander's captains, and a very principal, active, and ambitious man, was slain, and his army routed; the four confederate princes against him, above named, divided by consent the empire between them into separate kingdoms, and became really, and not in title only, kings of them (b); which is what is here prophesied of. (z) "loco ejus, vel illius", Junius & Tremellius, Piscator, Cocceius, Michaelis. (a) "quatuor cornua conspicua", Junius & Tremellius, Piscator; "cornua aspectus quatuor", Michaelis. (b) See Prideaux's Connexion, part 1. B. 8. p. 558, 559. John Wesley8:8 Was broken - When Alexander was greatest, then was he broken, and that to pieces, for he, his mother, son, brother, and all his kindred were destroyed. The four winds Antipater got Greece. Asia was possessed by Antigonus. Ptolemy got Egypt. Seleucus had Babylon and Syria. All these were variously situated; to the east, Babylon and Syria; to the south, Egypt; to the north, Asia the less; to the west, Greece.Robert Jamieson, A. R. Fausset and David Brown8:8 when he was strong . . . great horn was broken--The empire was in full strength at Alexander's death by fever at Babylon, and seemed then least likely to fall. Yet it was then "broken." His natural brother, Philip Aridoeus, and his two sons, Alexander Ægus and Hercules, in fifteen months were murdered.four . . . toward . . . four winds--Seleucus, in the east, obtained Syria, Babylonia, Media, &c.; Cassander, in the west, Macedon Thessaly, Greece; PTOLEMY, in the south, Egypt, Cyprus, &c.; Lysimachus, in the north, Thrace, Cappadocia, and the north parts of Asia Minor. |
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8:98:9: Եւ ՚ի միոջէ ՚ի նոցանէ ել եղջեւր մի հզօր. եւ մեծացաւ առաւել ընդ հիւսւսի[12206]. [12206] Ոմանք. Եւ ՚ի միոյ. կամ՝ ՚ի միջոյ ՚ի նոցանէ ել եղ՛՛։ Եւ ի միոջէ ի նոցանէ ել եղջեւր մի [139]հզօր, եւ մեծացաւ առաւել ընդ [140]հիւսիսի:9 Դրանցից մէկից ելաւ մի հզօր եղջիւր, առաւել հզօրացաւ դէպի հիւսիս, ուժ ստացաւ, 9 Անոնցմէ մէկին մէջէն պզտիկ եղջիւր մը ելաւ։ Անիկա դէպի հարաւ, դէպի արեւելք ու դէպի փառաւոր երկիրը խիստ մեծցաւ 8:9: Եւ ՚ի միոջէ ՚ի նոցանէ ել եղջեւր մի հզօր. եւ մեծացաւ առաւել ընդ հիւսւսի[12206]. [12206] Ոմանք. Եւ ՚ի միոյ. կամ՝ ՚ի միջոյ ՚ի նոցանէ ել եղ՛՛։ 9 Դրանցից մէկից ելաւ մի հզօր եղջիւր, առաւել հզօրացաւ դէպի հիւսիս, ուժ ստացաւ, 9 Անոնցմէ մէկին մէջէն պզտիկ եղջիւր մը ելաւ։ Անիկա դէպի հարաւ, դէպի արեւելք ու դէպի փառաւոր երկիրը խիստ մեծցաւ zohrab-1805▾ eastern-1994▾ western am▾ |
8:98:9 От одного из них вышел небольшой рог, который чрезвычайно разросся к югу и к востоку и к прекрасной стране, And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant:8:9 καὶ και and; even ἐξ εκ from; out of ἑνὸς εις.1 one; unit αὐτῶν αυτος he; him ἀνεφύη αναφυω horn ἰσχυρὸν ισχυρος forceful; severe ἓν εις.1 one; unit καὶ και and; even κατίσχυσε κατισχυω force down; prevail καὶ και and; even ἐπάταξεν πατασσω pat; impact ἐπὶ επι in; on μεσημβρίαν μεσημβρια midday καὶ και and; even ἐπ᾿ επι in; on ἀνατολὰς ανατολη springing up; east καὶ και and; even ἐπὶ επι in; on βορρᾶν βορρας north wind 8:9 וּ û וְ and מִן־ min- מִן from הָ hā הַ the אַחַ֣ת ʔaḥˈaṯ אֶחָד one מֵהֶ֔ם mēhˈem מִן from יָצָ֥א yāṣˌā יצא go out קֶֽרֶן־ qˈeren- קֶרֶן horn אַחַ֖ת ʔaḥˌaṯ אֶחָד one מִ mi מִן from צְּעִירָ֑ה ṣṣᵊʕîrˈā צְעִירָה youth וַ wa וְ and תִּגְדַּל־ ttiḡdal- גדל be strong יֶ֛תֶר yˈeṯer יֶתֶר remainder אֶל־ ʔel- אֶל to הַ ha הַ the נֶּ֥גֶב nnˌeḡev נֶגֶב south וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the מִּזְרָ֖ח mmizrˌāḥ מִזְרָח sunrise וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the צֶּֽבִי׃ ṣṣˈevî צְבִי beauty 8:9. de uno autem ex eis egressum est cornu unum modicum et factum est grande contra meridiem et contra orientem et contra fortitudinemAnd out of one of them came forth a little horn: and it became great against the south, and against the east, and against the strength. 9. And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the glorious . 8:9 От одного из них вышел небольшой рог, который чрезвычайно разросся к югу и к востоку и к прекрасной стране, 8:9 καὶ και and; even ἐξ εκ from; out of ἑνὸς εις.1 one; unit αὐτῶν αυτος he; him ἀνεφύη αναφυω horn ἰσχυρὸν ισχυρος forceful; severe ἓν εις.1 one; unit καὶ και and; even κατίσχυσε κατισχυω force down; prevail καὶ και and; even ἐπάταξεν πατασσω pat; impact ἐπὶ επι in; on μεσημβρίαν μεσημβρια midday καὶ και and; even ἐπ᾿ επι in; on ἀνατολὰς ανατολη springing up; east καὶ και and; even ἐπὶ επι in; on βορρᾶν βορρας north wind 8:9 וּ û וְ and מִן־ min- מִן from הָ hā הַ the אַחַ֣ת ʔaḥˈaṯ אֶחָד one מֵהֶ֔ם mēhˈem מִן from יָצָ֥א yāṣˌā יצא go out קֶֽרֶן־ qˈeren- קֶרֶן horn אַחַ֖ת ʔaḥˌaṯ אֶחָד one מִ mi מִן from צְּעִירָ֑ה ṣṣᵊʕîrˈā צְעִירָה youth וַ wa וְ and תִּגְדַּל־ ttiḡdal- גדל be strong יֶ֛תֶר yˈeṯer יֶתֶר remainder אֶל־ ʔel- אֶל to הַ ha הַ the נֶּ֥גֶב nnˌeḡev נֶגֶב south וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the מִּזְרָ֖ח mmizrˌāḥ מִזְרָח sunrise וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the צֶּֽבִי׃ ṣṣˈevî צְבִי beauty 8:9. de uno autem ex eis egressum est cornu unum modicum et factum est grande contra meridiem et contra orientem et contra fortitudinem ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And out of one of them came forth a little horn: and it became great against the south, and against the east, and against the strength. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19149. По объяснению небожителя (ст. 23), новый появившийся на голове козла рог означает наглого и искусного в коварстве царя, имеющего восстать в конце политического существования четырех царств, "когда отступники исполнят меру беззаконий". На основании 1: Мак 1:7-15: под этим царем необходимо разуметь Антиоха Епифана."Александр, - говорит автор первой Маккавейской книги, - царствовал 12: лет и умер. И владычествовали слуги его каждый в своем месте. И по смерти его все они возложили на себя венцы, а после них и сыновья их в течение многих лет; и умножили зло на земле. И вышел от них корень греха - Антиох Епифан. ... В те дни вышли из Израиля сыны беззаконные и убеждали многих, говоря: пойдем и заключим союз с народами, окружающими нас, ибо с тех пор, как мы отделились от них, постигли нас многие бедствия. И добрым показалось это слово в глазах их. Некоторые из народа изъявили желание и отправились к царю; и он дал им право исполнять установления языческие. ... И установили у себя необрезание и отступили от святого завета". Если по словам книги пророка Даниила, наглый и искусный царь восстанет тогда, когда "отступники исполнят меру беззаконий своих", то и по свидетельству 1: Маккавейской книги воспарение Антиоха Епифана совпадает с появлением среди Израиля "отступников от святого завета". Введение необрезания - высшая мера беззакония. Тожество эпохи и лиц не подлежит никакому сомнению. Небольшой первоначально рог чрезвычайно разросся затем к югу, к востоку и к прекрасной стране. Так точно и Антиох Епифан, в начале царь Сирии, вел успешные войны против юга - Египта (1: Мак 1:16-18), востока, - Персии (1: Мак 3:31, 37; 6:1-4), Вавилона (1: Мак 6:4) и Армении, причем, подчинил себе армянского царя Артаксиаса. Его власти подчинилась также и прекрасная страна, т. е. Палестина (Иер 3:19; Иез 20:6), названная так за свое плодородие. Adam Clarke: Commentary on the Bible - 18318:9: Out of one of them came forth a little horn - Some think that Antiochus Epiphanes is meant; but Bp. Newton contends that it is the Roman government that is intended; and although very great at its zenith, yet very little in its rising.Waxed - great toward the south - The Romans made Egypt a province of their empire, and it continued such for some centuries. Toward the east - They conquered Syria, and made it a province. Toward the pleasant land - Judea, so called Psa 106:24; Jer 3:19; Dan 11:16, Dan 11:41. It is well known that they took Judea, and made it a province; and afterwards burnt the city and the temple, and scattered the Jews over the face of the earth. Albert Barnes: Notes on the Bible - 18348:9: And out of one of them, came forth a little horn - Emblematic of new power that should spring up. Compare the notes at Dan 7:8. This little horn sprang, up out of one of the others; it did not spring up in the midst of the others as the little horn, in Dan 7:8, did among the ten others. This seemed to grow out of one of the four, and the meaning cannot be misunderstood. From one of the four powers or kingdoms into which the empire of Alexander would be divided, there would spring up this ambitions and persecuting power.Which waxed exceeding great - Which became exceedingly powerful. It was comparatively small at first, but ultimately became mighty. There can be no doubt that Antiochus Epiphanes is denoted here. All the circumstances of the prediction find a fulfillment in him; and if it were supposed that this was written after he had lived, and that it was the design of the writer to describe him by this symbol, he could not have found a symbol that would have been more striking or appropriate than this. The Syriac version has inserted here, in the Syriae text, the words "Antiochus Epiphanes," and almost without exception expositors have been agreed in the opinion that he is referred to. For a general account of him, see the notes at Dan 7:24, following The author of the book of Maccabees, after noticing, in the passage above quoted, the death of Alexander, and the distractions that followed his death, says, "And there came out of them a wicked root, Antiochus, surnamed Epiphanes, son of Antiochus the king, who had been a hostage at Rome, and he reigned in the hundred and thirty and seventh year of the kingdom of the Greeks," 1 Macc. 1:10. A few expositors have supposed that this passage refers to Antichrist - what will not expositors of the Bible suppose? But the great body of interpreters have understood it to refer to Antiochus. This prince was a successor of Seleucus Nicator, who, in the division of the empire of Alexander, obtained Syria, Babylonia, Media, etc. (see above the note at Dan 8:8), and whose capital was Antioch. The succession of princes who reigned in Antioch, from Seleucus to Antiochus Epiphanes, were as follows: (1) Seleucus Nicator, 312-280 b. c. (2) Antiochus Soter, his son, 280-261. (3) Antiochus Theos, his son, 261-247. (4) Seleucus Callinicus, his son, 247-226. (5) (Alexander), or Seleucus Ceraunus, his son, 226-223. (6) Antiochus the Great, his brother, 223-187. (7) Seleucus Philopater, his son, 187-176. (8) Antiochus Epiphanes, his brother, 176-164. - Clinton's Fasti Hellenici, vol. iii. Appendix, ch. iii. The succession of the Syrian kings reigning in Antioch was continued until Syria was reduced to the form of a Roman province by Pompey, 63 b. c. Seleucus Philopater, the immediate predecessor of Antiochus, having been assassinated by one of his courtiers, his brother Antiochus hastened to occupy the vacant throne, although the natural heir, Demetrius, son of Seleucus, was yet alive, but a hostage at Rome. Antiochus assumed the name of Epiphanes, or Illustrious. In Dan 11:21, it is intimated that he gained the kingdom by flatteries; and there can be no doubt that bribery, and the promise of reward to others, was made use of to secure his power. See Kitto's Cyclo., i. 168-170. Of the acts of this prince there will be occasion for a fuller detail in the notes on the remainder of this chapter, and Dan. 11. Toward the south - Toward the country of Egypt, etc. In the year 171 b. c., he declared war against Ptolemy Philometer, and in the year 170 he conquered Egypt, and plundered Jerusalem. 1 Macc. 1:16-19: "Now when the kingdom was established before Antiochus, he thought to reign over Egypt, that he might have the dominion of two realms. Wherefore he entered Egypt with a great multitude, with chariots, and elephants, and horsemen, and a great navy. And made war against Ptolemee king of Egypt: but Ptolemee was afraid of him, and fled; and many were wounded to death. Thus they got the strong cities in the land of Egypt, and he took the spoils thereof." And toward the east - Toward Persia and the countries of the East. He went there - these countries being nominally subject to him - according to the author of the book of Maccabees (1 Macc. 3:21-37), in order to replenish his exhausted treasury, that he might carry on his wars with the Jews, and that he might keep up the splendor and liberality of his court: "He saw that the money of his treasures failed, and that the tributes in the country were small, because of the dissension and plague which he had brought upon the land, and he feared that he should not be able to bear the charges any longer, nor to have such gifts to give so liberally as he did before; wherefore, being greatly perplexed in his mind, he determined to go into Persia, there to take the tributes of the countries, and to gather much money. So the king departed from Antioch, his royal city, the hundred forty and seventh year; and having passed the river Euphrates, he went through the high countries." And toward the pleasant land - The word used here (צבי tsebı̂ y) means, properly, splendor, beauty, Isa 4:2; Isa 24:16; Isa 28:1, Isa 28:4-5. It is applied, in Isa 13:19, to Babylon - "the glory of kingdoms." Here it evidently denotes the land of the Israelites, or Palestine - so often described as a land of beauty, as flowing with milk and honey, etc. This is such language as a pious Hebrew would naturally use of his own country, and especially if he was an exile from it, as Daniel was. Nothing more would be necessary to designate the land so as to be understood than such an appellation - as nothing more would be necessary to designate his country to an exile from China than to speak of "the flowery land." Antiochus, on his return from Egypt, turned aside and invaded Judea, and ultimately robbed the temple, destroyed Jerusalem, and spread desolation through the land. See 1 Macc. 1. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:9: came: Dan 8:23, Dan 8:24, Dan 7:8, Dan 7:20-26, Dan 11:21, Dan 25-45the pleasant: Dan 11:16, Dan 11:41, Dan 11:45; Psa 48:2, Psa 105:24; Jer 3:19; Eze 20:6, Eze 20:15; Zac 7:14 Carl Friedrich Keil and Franz Delitzsch8:9The interpretation of the vision. Dan 8:9 Without following the development of the four horns further, the prophecy passes over to the little horn, which grew up out of one of the four horns, and gained great significance in relation to the history of the people of God. The masculine forms מהם and יצא (out of them came) are to be explained as a constructio ad sensum. אחת (one) after קרן (horn) is as little superfluous as is the מן in מצּעירה. אחת is a numeral, one horn, not several; מן is either comparative, less than little, i.e., very little (Ewald), or, as less than insignificance, wretchedness, i.e., in an altogether miserable way (Hv.). The one explanation is more forced than the other, and the idea of wretchedness is altogether untenable. Yet the מן serves as a circumlocution for the superlative = perpaucus (Gesen., Win., Aub.), while verbal analogies for it are wanting. מן signifies from, out of; but it is not to be united with קרן: one horn of smallness (v. Leng.), in which case מן would be superfluous, but with the verb יצא: it came up out of littleness, a parvo, i.e., a parvis initiis (Maur., Hofm., Kran., Klief.). Thus it corresponds with סלקת זעירה, Dan 7:8. In the words "it arose out of littleness" there lies the idea that it grew to great power from a small beginning; for it became very great, i.e., powerful, toward the south, toward the east, and toward the הצּבי (the splendour, glory), i.e., toward the glorious land. הצּבי = הצּבי ארץ, Dan 11:16, Dan 11:41. This designation of the land of Israel is framed after Jer 3:19 and Ezek 20:6, Ezek 20:15, where this land is called "a heritage of the greatest glory of nations" (a goodly heritage of the host of nations, E. V.), "a glory of all lands," i.e., the most glorious land which a people can possess. The expression is synonymous with חמדּה ארץ ("pleasant land"), Jer 3:19; Zech 7:14; Ps 106:24. Canaan was so designate don account of its great fruitfulness as a land flowing with milk and honey; cf. Ezek 20:6. The one of the four horns from which the little horn grew up is the Syrian monarchy, and the horn growing up out of it is the king Antiochus Epiphanes, as Josephus (Ant. x. 11. 7) and all interpreters acknowledge, on the ground of 1 Macc. 1:10. The south, against which he became great, is Egypt (cf. Dan 11:5 and 1 Macc. 1:16ff.). The east is not Asia (Kranichfeld), but Babylon, and particularly Elymas and Armenia, 1 Macc. 1:31, 37; 3:31, 37; 6:1-4, according to which he subdued Elymas and overcame Artaxias, king of Armenia (App. Syr. c. 45, 46; Polyb. xxxi. 11). Besides the south and the east, Canaan, the holy land, as lying between, is named as the third land, as in Is 19:23. it is named as third, between Egypt and Assyria; but הצּבי ואל ("and toward the glorious land") is not, with Kranichfeld, to be regarded as an exegetical addition to המּזרח ואל ("and toward the east"). Palestine lay neither to the east of Daniel, nor geographically to the east of the kingdom denoted by the little horn, because the text gives no support to the identifying of this kingdom with the Javanic, the horn operating from the west. Dan 8:10 As this horn became great in extent toward the south and toward the east, so also it grew up in height even unto the host of heaven, and some of them it cast down, i.e., some of the stars, to the earth. The host of heaven is here, as in Jer 33:22, the whole body of the stars of heaven, the constellations, and of the stars is epexegetical of of the host. Daniel in the vision sees the horn grow so great in height, that it reaches even to the heavens, can reach the heavenly bodies with the hand, and throws some of the stars (מן is partitive) down to the earth and tramples upon them, destroys them with scorn. The words of the angel, Jer 33:24, show that by the stars we are to understand the people of the saints, the people of God. The stars cast down to the earth are, according to this, neither the Levites (Grotius), nor the viri illustres in Israel (Glass.), nor the chief rulers of the Jews in church and state (Dathe). If the people of the saints generally are compared to the host of heaven, the stars, then the separate stars cannot be the ecclesiastical or civil chiefs, but the members of this nation in common. But by "the people of the saints" is to be understood (since the little horn denotes Antiochus Epiphanes) the people of God in the Old Covenant, the people of Israel. They are named the people of the saints by virtue of their being called to be an holy nation (Ex 19:6), because "they had the revelation of God and God Himself dwelling among them, altogether irrespective of the subjective degrees of sanctification in individuals" (Kliefoth). But the comparing of them with the host of the stars does not arise from Jewish national pride, nor does it mean that Daniel thought only of the truly faithful in Israel (Theod., Hv.), or that the pseudo-Daniel thought that with the death of Antiochus the Messiah would appear, and that then Israel, after the extermination of the godless, would become a people of pure holiness. The comparison rather has its roots in this, that God, the King of Israel, is called the God of hosts, and by the צבאות (hosts) are generally to be understood the stars or the angels; but the tribes of Israel also, who were led by God out of Egypt, are called "the hosts of Jehovah" (Ex 7:4; Ex 12:41). As in heaven the angels and stars, so on earth the sons of Israel form the host of God; and as the angels on account of the glory of their nature are called קדושׁים (holy ones), so the Israelites by virtue of their being chosen to be the holy nation of God, forming the kingdom of heaven in this world. As God, the King of this people, has His throne in heaven, so there also Israel have their true home, and are in the eyes of God regarded as like unto the stars. This comparison serves, then, to characterize the insolence of Antiochus as a wickedness against Heaven and the heavenly order of things. Cf. 2 Macc. 9:10. (Note: The deep practical explanation of Calvin deserves attention: - "Although the church often lies prostrate in the world and is trodden under foot, yet is it always precious before God. Hence the prophet adorns the church with this remarkable praise, not to obtain for it great dignity in the sight of men, but because God has separated it from the world and provided for it a sure inheritance in heaven. Although the sons of God are pilgrims on the earth, and have scarcely any place in it, because they are as castaways, yet they are nevertheless citizens of heaven. Hence we derive this useful lesson, that we should bear it patiently when we are thrown prostrate on the ground, and are despised by tyrants and contemners of God. In the meantime our seat is laid up in heaven, and God numbers us among the stars, although, as Paul says, we are as dung and as the offscourings of all things." - Calv. in loc.) Dan 8:11 This horn raised its might even to the Prince of the host. הצבא שׂר, the Prince of the host of heaven, is obviously not the high priest Onias (Grotius), but the God of heaven and the King of Israel, the Prince of princes, as He is called in Dan 8:25. עד הגדּיל (he magnified himself to) is repeated in Dan 8:25 by על יעמוד (he shall stand up against). Wherein this rising up against God consisted, the second half of the verse indicates in the statement that the תּמיד (daily sacrifice) was taken away, and the building of His sanctuary was destroyed. This verse does not record a part of the vision, but is a further development of that which was seen in prophetic words. Hence we may not, with Ebrard, refer its contents to heavenly events, to a putting away of the sacrifice from before the throne of God and a destruction of the heavenly sanctuary. On the contrary, Kliefoth has well remarked that it is "without example in Scripture that men penetrate into heaven to insult God; what men do against God is done on the earth." התּמיד is everything in the worship of God which is not used merely temporarily, but is permanent, as the daily sacrifice, the setting forth of the shew-bread, and the like. The limitation of it to the daily morning and evening service in the writings of the Rabbis is unknown in the O.T. The word much rather comprehends all that is of permanent use in the holy services of divine worship (Hgst., Hv., Hofm., Kran., Klief.). Thus interpreted, the prophetic announcement corresponds with history; for, according to 1 Macc. 1:45, Antiochus gave orders that they should "forbid burnt-offerings, and sacrifice, and drink-offerings in the temple; and that they should profane the Sabbath and festival days." The horn also overthrew the place of the sanctuary of Jehovah. השׁליך, to cast away, to cast forth, - used of buildings, to lay waste; cf. Jer 9:18. מכון, properly, that which is set up, erected; here, as frequently, of the dwelling-place of God, the temple: so also שׁבתּך מכון (a settled place for thee to dwell in), Ex 15:17; 3Kings 8:13. It is used also of the heavenly dwelling-place of God, 3Kings 8:39, 3Kings 8:43; here, of the temple of Jerusalem. With regard to the historical fulfilment, cf. The expressions, "her (Jerusalem's) sanctuary was laid waste like a wilderness," and "pollute the sanctuary," 1 Macc. 1:39, 46; and "the sanctuary was trodden down," 1 Macc. 3:45. Dan 8:12 The actions of the little horn are definitively comprehended in this verse, as may be seen from this, that in the first hemistich צבא and תּמיד are mentioned together. But this hemistich has been very variously interpreted. We must altogether reject the interpretation of the Vulgate, "Robur autem datum est contra juge sacrificium propter peccata," which is reproduced in Luther's translation, "There was given to him such strength against the daily sacrifice on account of sin;" or Calvin's, "Et tempus datum est super jugi sacrificio in scelere," whereby, after Raschi's example, צבא is interpreted of the statio militaris, and thence the interpretation tempus or intervallum is derived. For צבא means neither robur, nor tempus, nor statio militaris, but only military service, and perhaps military forces. Add to this that צבא both in Dan 8:10, Dan 8:13 means host. If we maintain this, with the majority of interpreters, only two explanations are admissible, according as we understand צבא of the host of heaven, i.e., of Israel, or of some other host. The latter interpretation is apparently supported partly by the absence of the article in צבא, and partly by the construction of the word as fem. (תּנּתן). Accordingly, Hitzig says that a Hebrew reader could not understand the words otherwise than as meaning, "and a warlike expedition was made or conducted against the daily sacrifice with wickedness" (i.e., the impure service of idols); while others translate, "and a host placed against he daily sacrifice on account of sin" (Syr., Grot., Harenb., J. D. Michaelis); or, "a host is given against the daily sacrifice in wickedness" (Wieseler); or, "given against that which was continual with the service of idols," i.e., so that, in the place of the "continual," wickedness, the worship of idols, is appointed (Hofmann); or, "the power of an army is given to it (the horn) against the daily sacrifice through wickedness," i.e., by the evil higher demons (Ebrard). But the latter interpretation is to be rejected on account of the arbitrary insertion of לו (to it); and against all the others it is to be remarked, that there is no proof either from Dan 8:13, or from Ezek 32:23 or Ezek 26:8, that נתן means to lead out, to bring forward, to give contrary to or against. Geneva 15998:9 And out of one of them came forth a (l) little horn, which waxed exceeding great, toward the (m) south, and toward the (n) east, and toward the (o) pleasant [land].(l) Which was Antiochus Epiphanes, who was of a servile and flattering nature, and also there were others between him and the kingdom: and therefore he is here called the little horn, because neither princely conditions, nor any other thing was in him, why he should obtain this kingdom. (m) That is, towards Egypt. (n) By which he means Ptolemais. (o) That is, Judea. John Gill8:9 And out of one of them came forth a little horn,.... Meaning not the kingdom of Titus Vespasian, as Jarchi; nor the kingdom of the Turks, as Saadiah; but the kingdom of Antiochia, as Aben Ezra and Jacchiades; or rather Antiochus Epiphanes, who sprung from the kingdom of the Seleucidae in Syria, or from Seleucus king of Syria, one of the four horns before mentioned: this is that sinful root said to come out from thence, in the Apocrypha:"And there came out of them a wicked root Antiochus surnamed Epiphanes, son of Antiochus the king, who had been an hostage at Rome, and he reigned in the hundred and thirty and seventh year of the kingdom of the Greeks.'' (1 Maccabees 1:10) called "a horn", because he had some power and authority, and which he usurped and increased in; though but a "little" one in comparison of Alexander the great horn; or at his beginning, being an hostage at Rome; from whence he got away by stealth, and seized the kingdom of Syria, which belonged to his elder brother's son, whom he dispossessed of it; and by mean, artful, and deceitful methods, got it into his hands, who had no right unto it, nor any princely qualities for it: which waxed exceeding great toward the south; towards Egypt, which lay south of Syria; into which Antiochus entered, and fought against Ptolemy Philometer, king of it, took many cities, and besieged Alexandria; and in all probability would have subdued the whole country, had not the Romans (c) restrained him, by sending their ambassador Popilius to him, who obliged him to desist and depart; "17 Wherefore he entered into Egypt with a great multitude, with chariots, and elephants, and horsemen, and a great navy, 18 And made war against Ptolemee king of Egypt: but Ptolemee was afraid of him, and fled; and many were wounded to death. 19 Thus they got the strong cities in the land of Egypt and he took the spoils thereof. 20 And after that Antiochus had smitten Egypt, he returned again in the hundred forty and third year, and went up against Israel and Jerusalem with a great multitude,'' (1 Maccabees 1) and toward the east; towards Armenia and Persia, the Atropatii in Media, and the countries beyond the Euphrates, whom he made tributary to him; in the Apocrypha: "Wherefore, being greatly perplexed in his mind, he determined to go into Persia, there to take the tributes of the countries, and to gather much money.'' (1 Maccabees 3:31) "1 About that time king Antiochus travelling through the high countries heard say, that Elymais in the country of Persia was a city greatly renowned for riches, silver, and gold; 2 And that there was in it a very rich temple, wherein were coverings of gold, and breastplates, and shields, which Alexander, son of Philip, the Macedonian king, who reigned first among the Grecians, had left there.'' (1 Maccabees 6) and toward the pleasant land; the land of Judea, so called because of its delightful situation, and great fruitfulness; and because God chose it above all others for his habitation; where his word, and worship, and ordinances, were observed and enjoyed; and where the Messiah should be born and dwell; into this Antiochus led his army, and greatly afflicted and distressed it; he made himself master of most places in Galilee and Judea. The Arabic version reads "toward the west"; no mention is made of the north, because there he himself reigned; Syria being north to Egypt, as that was south to Syria; hence afterwards the king of Egypt is called the king of the south, and the king of Syria the king of the north. (c) See Joseph. Antiqu. l. 12. c. 5. sect. 2. John Wesley8:9 A little horn - This little horn was Antiochus Epiphanes. The south - Egypt where he besieged and took many places. The east - In Syria, Babylon, Armenia. The pleasant land - Judea, so called because of the temple and people of God in it, and the fruitfulness of it.Robert Jamieson, A. R. Fausset and David Brown8:9 little horn--not to be confounded with the little horn of the fourth kingdom in Dan 7:8. The little horn in Dan 7:8 comes as an eleventh horn after ten preceding horns. In Dan 8:9 it is not an independent fifth horn, after the four previous ones, but it arises out of one of the four existing horns. This horn is explained (Dan 8:23) to be "a king of fierce countenance," &c. Antiochus Epiphanes is meant. Greece with all its refinement produces the first, that is, the Old Testament Antichrist. Antiochus had an extraordinarly love of art, which expressed itself in grand temples. He wished to substitute Zeus Olympius for Jehovah at Jerusalem. Thus first heathen civilization from below, and revealed religion from above, came into collision. Identifying himself with Jupiter, his aim was to make his own worship universal (compare Dan 8:25 with Dan 11:36); so mad was he in this that he was called Epimanes (maniac) instead of Epiphanes. None of the previous world rulers, Nebuchadnezzar (Dan 4:31-34), Darius (Dan 6:27-28), Cyrus (Ezra 1:2-4), Artaxerxes Longimanus (Ezra 7:12), had systematically opposed the Jews' religious worship. Hence the need of prophecy to prepare them for Antiochus. The struggle of the Maccabees was a fruit of Daniel's prophecy (1 Maccabees 2:59). He is the forerunner of the final Antichrist, standing in the same relation to the first advent of Christ that Antichrist does to His second coming. The sins in Israel which gave rise to the Greek Antichrist were that some Jews adopted Hellenic customs (compare Dan 11:30, Dan 11:32), erecting theaters, and regarding all religions alike, sacrificing to Jehovah, but at the same time sending money for sacrifices to Hercules. Such shall be the state of the world when ripe for Antichrist. At Dan 8:9 and Dan 8:23 the description passes from the literal Antiochus to features which, though partially attributed to him, hold good in their fullest sense only of his antitype, the New Testament Antichrist. The Mohammedan Antichrist may also be included; answering to the Euphratean (Turk) horsemen (Rev_ 9:14-21), loosed "an hour, a day, a month, a year" (391 years, in the year-day theory), to scourge corrupted, idolatrous Christianity. In A.D. 637 the Saracen Moslem mosque of Omar was founded on the site of the temple, "treading under foot the sanctuary" (Dan 8:11-13); and there it still remains.The first conquest of the Turks over Christians was in A.D. 1281; and 391 years after they reached their zenith of power and began to decline, Sobieski defeating them at Vienna. Mohammed II, called "the conqueror," reigned A.D. 1451-1481, in which period Constantinople fell 391 years after brings us to our own day, in which Turkey's fall is imminent.waxed . . . great, toward . . . south-- (Dan 11:25). Antiochus fought against PTOLEMY Philometer and Egypt, that is, the south. toward the east--He fought against those who attempted a change of government in Persia. toward the pleasant land--Judea, "the glorious land" (Dan 11:16, Dan 11:41, Dan 11:45; compare Ps 48:2; Ezek 20:6, Ezek 20:15). Its chief pleasantness consists in its being God's chosen land (Ps 132:13; Jer 3:19). Into it Antiochus made his inroad after his return from Egypt. |
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8:108:10: եւ ա՛ռ զօրութիւն եւ բարձրացաւ մինչեւ ՚ի զօրութիւնս երկնից. եւ ընկէց յերկիր ՚ի զօրութենէ երկնից՝ եւ յաստեղաց, եւ կոխեաց զնոսա[12207]. [12207] Ոմանք. Եւ առ զօրութիւնն բարձրացաւ։ եւ ա՛ռ զօրութիւն եւ`` բարձրացաւ մինչեւ ի զօրութիւնս երկնից, եւ ընկէց յերկիր ի զօրութենէ երկնից եւ յաստեղաց, եւ կոխեաց զնոսա:10 բարձրացաւ մինչեւ երկնքի զօրութիւնները եւ երկնքի զօրութեան ու աստղերի մի մասը նետեց երկրի վրայ եւ կոխոտեց դրանք այնքան ժամանակ, 10 Ու մինչեւ երկնքի զօրքը մեծցաւ եւ քանի մը զօրք ու աստղեր գետինը ձգեց ու զանոնք կոխկռտեց 8:10: եւ ա՛ռ զօրութիւն եւ բարձրացաւ մինչեւ ՚ի զօրութիւնս երկնից. եւ ընկէց յերկիր ՚ի զօրութենէ երկնից՝ եւ յաստեղաց, եւ կոխեաց զնոսա[12207]. [12207] Ոմանք. Եւ առ զօրութիւնն բարձրացաւ։ 10 բարձրացաւ մինչեւ երկնքի զօրութիւնները եւ երկնքի զօրութեան ու աստղերի մի մասը նետեց երկրի վրայ եւ կոխոտեց դրանք այնքան ժամանակ, 10 Ու մինչեւ երկնքի զօրքը մեծցաւ եւ քանի մը զօրք ու աստղեր գետինը ձգեց ու զանոնք կոխկռտեց zohrab-1805▾ eastern-1994▾ western am▾ |
8:108:10 и вознесся до воинства небесного, и низринул на землю часть сего воинства и звезд, и попрал их, And it waxed great, [even] to the host of heaven; and it cast down [some] of the host and of the stars to the ground, and stamped upon them:8:10 καὶ και and; even ὑψώθη υψοω elevate; lift up ἕως εως till; until τῶν ο the ἀστέρων αστηρ star τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἐρράχθη ρασσω in; on τὴν ο the γῆν γη earth; land ἀπὸ απο from; away τῶν ο the ἀστέρων αστηρ star καὶ και and; even ἀπὸ απο from; away αὐτῶν αυτος he; him κατεπατήθη καταπατεω trample 8:10 וַ wa וְ and תִּגְדַּ֖ל ttiḡdˌal גדל be strong עַד־ ʕaḏ- עַד unto צְבָ֣א ṣᵊvˈā צָבָא service הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens וַ wa וְ and תַּפֵּ֥ל ttappˌēl נפל fall אַ֛רְצָה ʔˈarṣā אֶרֶץ earth מִן־ min- מִן from הַ ha הַ the צָּבָ֥א ṣṣāvˌā צָבָא service וּ û וְ and מִן־ min- מִן from הַ ha הַ the כֹּוכָבִ֖ים kkôḵāvˌîm כֹּוכָב star וַֽ wˈa וְ and תִּרְמְסֵֽם׃ ttirmᵊsˈēm רמס trample 8:10. et magnificatum est usque ad fortitudinem caeli et deiecit de fortitudine et de stellis et conculcavit easAnd it was magnified even unto the strength of heaven: and it threw down of the strength, and of the stars, and trod upon them. 10. And it waxed great, even to the host of heaven; and some of the host and of the stars it cast down to the ground, and trampled upon them. 8:10 и вознесся до воинства небесного, и низринул на землю часть сего воинства и звезд, и попрал их, 8:10 καὶ και and; even ὑψώθη υψοω elevate; lift up ἕως εως till; until τῶν ο the ἀστέρων αστηρ star τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἐρράχθη ρασσω in; on τὴν ο the γῆν γη earth; land ἀπὸ απο from; away τῶν ο the ἀστέρων αστηρ star καὶ και and; even ἀπὸ απο from; away αὐτῶν αυτος he; him κατεπατήθη καταπατεω trample 8:10 וַ wa וְ and תִּגְדַּ֖ל ttiḡdˌal גדל be strong עַד־ ʕaḏ- עַד unto צְבָ֣א ṣᵊvˈā צָבָא service הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens וַ wa וְ and תַּפֵּ֥ל ttappˌēl נפל fall אַ֛רְצָה ʔˈarṣā אֶרֶץ earth מִן־ min- מִן from הַ ha הַ the צָּבָ֥א ṣṣāvˌā צָבָא service וּ û וְ and מִן־ min- מִן from הַ ha הַ the כֹּוכָבִ֖ים kkôḵāvˌîm כֹּוכָב star וַֽ wˈa וְ and תִּרְמְסֵֽם׃ ttirmᵊsˈēm רמס trample 8:10. et magnificatum est usque ad fortitudinem caeli et deiecit de fortitudine et de stellis et conculcavit eas ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And it was magnified even unto the strength of heaven: and it threw down of the strength, and of the stars, and trod upon them. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191410. Согласно объяснению Ангела, под попираемым Антиохом Епифаном "воинством небесным" разумеется "народ святых" (ст. 24), т. е. ветхозаветный Израиль, получивший подобное имя в силу своего назначения быть народом святых. Усвояемое ему в Библии название "воинств " (Исх 12:41) восполнено в настоящем случае эпитетом "небесные" ввиду того, что Израиль выполнял на земле небесную миссию, имел своим царем Владыку небес. По свидетельству 1: кн. Маккавейской, попрание Антиохом Епифаном "воинства небесного" выразилось в избиении им множества сынов израильских (1: Мак 1:24, 30, 32, 37).Adam Clarke: Commentary on the Bible - 18318:10: The host of heaven - The Jewish hierarchy. The stars, the priests and Levites. The powers or host of heaven are probably intended by our Lord, Mat 24:29, to signify the whole Jewish hierarchy.Albert Barnes: Notes on the Bible - 18348:10: And it waxed great - It became very powerful. This was eminently true of Antiochus, after having subdued Egypt, etc.Even to the host of heaven - Margin, against. The Hebrew word (עד ‛ ad) means "to" or "unto," and the natural idea would seem to be that he wished to place himself among the stars, or to exalt himself above all that was earthly. Compare the notes at Isa 14:13 : "For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God." Lengerke supposes that the meaning here is, that he not only carried his conquests to Egypt and to the East, and to the holy land in general, but that he made war on the holy army of God - the priests and worshippers of Jehovah, here spoken of as the host of heaven. So Maurer understands it. In 2 Macc. 9:10, Antiochus is described in this language: "And the man that thought a little afore he could reach the stars of heaven, etc." The connection, would seem to demand the interpretation proposed by Lengerke and Maurer, for it is immediately said that he cast down some of the host and the stars to the ground. And such an interpretation accords with the language elsewhere used, of the priests and rulers of the Hebrew people. Thus, in Isa 24:21, they are called "the host of the high ones that are on high." See the note at that passage. This language is by no means uncommon in the Scriptures. It is usual to compare princes and rulers, and especially ecclesiastical rulers, with the sun, moon, and stars. Undoubtedly it is the design here to describe the pride and ambition of Antiochus, and to show that he did not think anything too exalted for his aspiration. None were too high or too sacred to be secure from his attempts to overthrow them, and even those who, by their position and character, seemed to deserve to be spoken of as suns and stars, as "the host of heaven," were not secure. And it cast down some of the host and of the stars to the ground - The horn seemed to grow up to the stars, and to wrest them from their places, and to cast them to the earth. Antiochus, in the fulfillment of this, east down and trampled on the princes, and rulers, and people, of the holy host or army of God. All that is implied in this was abundantly fulfilled in what he did to the Jewish people. Compare 1 Macc. 1, and 2 Macc. 8:2. And stamped upon them - With indignation and contempt. Nothing could better express the conduct of Antiochus toward the Jews. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:10: to the host: or, against the host, Dan 8:24, Dan 8:25, Dan 11:28, Dan 11:30, Dan 11:33-36; Isa 14:13; Rev 12:4and stamped: Dan 8:7, Dan 7:7 Geneva 15998:10 And it waxed great, [even] to the (p) host of heaven; and it cast down [some] of the host and of the stars to the ground, and stamped upon them.(p) Antiochus raged against the elect of God, and tread his precious stars underfoot, who are so called because they are separated from the world. John Gill8:10 And it waxed great, even to the host of heaven,.... The people of the Jews, the army of the living God, the church militant, among whom were many of the citizens of heaven, whose names are written there; such was the insolence of this king, as to molest and disturb them:and it cast down some of the host and of the stars to the ground, and stamped them; some of the common people he persecuted and destroyed, or prevailed upon them, either by threats or flatteries, to relinquish their religion; and even some of the "stars", the lights of the people, the priests and Levites, that ministered unto them; or the princes, and elders of the people, whom he slew, as Jacchiades interprets it; or removed from their posts so that they could not do their office; or they turned apostates; and those that did not he barbarously put to death, and insulted over them, and used them in a very contemptuous manner, as old Eleazar, the mother and her seven sons; see 2 Maccabees chapter 7. John Wesley8:10 The host of heaven - The church of God militant, who worship the God of heaven, who are citizens of heaven, whose names are written in heaven; and among these the priests, and champions, who were as stars shining above the rest; these he profaned and slew cruelly.Robert Jamieson, A. R. Fausset and David Brown8:10 great, even to . . . host of heaven--explained in Dan 8:24, "the mighty and holy people," that is, the Jews (Dan 7:21) and their priests (compare Is 24:21). The Levites' service is called "a warfare" (Num 8:24-25, Margin). Great civil and religious powers are symbolized by "stars" (Mt 24:29). See 1 Maccabees 1:25, &c.; 1 Maccabees 2:35, &c.; 1 Maccabees 5:2, 12, 13. TREGELLES refers "stars" to those Jews whose portion from God is heavenly glory (Dan 12:3), being believers in Him who is above at God's right hand: not the blinded Jews.cast . . . stars to the ground--So Babel, as type of Antichrist, is described (Is 14:13-14), "I will exalt my throne above the stars of God." Compare Rev_ 12:4; 2 Maccabees 9:10, as to Antiochus. |
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8:118:11: մինչեւ զօրավարն փրկեսցէ զգերութիւնն. եւ նովաւ պատարագք խռովեցան. եւ եղեւ՝ եւ յաջողեցա՛ւ նմա. եւ սրբութիւնն աւերեսցի։ մինչեւ [141]զօրավարն փրկեսցէ զգերութիւնն. եւ նովաւ պատարագք խռովեցան. եւ եղեւ եւ յաջողեցաւ նմա. եւ սրբութիւնն աւերեսցի:11 մինչեւ որ զօրավարը փրկի գերութիւնը. նրանով զոհաբերումները խանգարուեցին, եւ այդպէս եղաւ, ու դա յաջողուեց նրան. սրբութիւնը խաթարուեց, 11 Մինչեւ որ զօրքերու Իշխանը ինքզինք բարձրացուց ու անկէ մշտնջենապէս այրուող զոհը վերցուեցաւ եւ անոր սրբարանին բնակարանը կործանուեցաւ։ 8:11: մինչեւ զօրավարն փրկեսցէ զգերութիւնն. եւ նովաւ պատարագք խռովեցան. եւ եղեւ՝ եւ յաջողեցա՛ւ նմա. եւ սրբութիւնն աւերեսցի։ 11 մինչեւ որ զօրավարը փրկի գերութիւնը. նրանով զոհաբերումները խանգարուեցին, եւ այդպէս եղաւ, ու դա յաջողուեց նրան. սրբութիւնը խաթարուեց, 11 Մինչեւ որ զօրքերու Իշխանը ինքզինք բարձրացուց ու անկէ մշտնջենապէս այրուող զոհը վերցուեցաւ եւ անոր սրբարանին բնակարանը կործանուեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:118:11 и даже вознесся на Вождя воинства сего, и отнята была у Него ежедневная жертва, и поругано было место святыни Его. Yea, he magnified [himself] even to the prince of the host, and by him the daily [sacrifice] was taken away, and the place of his sanctuary was cast down:8:11 ἕως εως till; until ὁ ο the ἀρχιστράτηγος αρχιστρατηγος rescue τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity καὶ και and; even δι᾿ δια through; because of αὐτὸν αυτος he; him τὰ ο the ὄρη ορος mountain; mount τὰ ο the ἀπ᾿ απο from; away αἰῶνος αιων age; -ever ἐρράχθη ρασσω and; even ἐξήρθη εξαιρω lift out / up; remove ὁ ο the τόπος τοπος place; locality αὐτῶν αυτος he; him καὶ και and; even θυσία θυσια immolation; sacrifice καὶ και and; even ἔθηκεν τιθημι put; make αὐτὴν αυτος he; him ἕως εως till; until χαμαὶ χαμαι on the ground ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even εὐωδώθη ευοδοω prosper καὶ και and; even ἐγενήθη γινομαι happen; become καὶ και and; even τὸ ο the ἅγιον αγιος holy ἐρημωθήσεται ερημοω desolate; desert 8:11 וְ wᵊ וְ and עַ֥ד ʕˌaḏ עַד unto שַֽׂר־ śˈar- שַׂר chief הַ ha הַ the צָּבָ֖א ṣṣāvˌā צָבָא service הִגְדִּ֑יל hiḡdˈîl גדל be strong וּ û וְ and מִמֶּ֨נּוּ֙ mimmˈennû מִן from הוּרַ֣םהרים *hûrˈam רום be high הַ ha הַ the תָּמִ֔יד ttāmˈîḏ תָּמִיד continuity וְ wᵊ וְ and הֻשְׁלַ֖ךְ hušlˌaḵ שׁלך throw מְכֹ֥ון mᵊḵˌôn מָכֹון site מִקְדָּשֹֽׁו׃ miqdāšˈô מִקְדָּשׁ sanctuary 8:11. et usque ad principem fortitudinis magnificatus est et ab eo tulit iuge sacrificium et deiecit locum sanctificationis eiusAnd it was magnified even to the prince of the strength: and it took away from him the continual sacrifice, and cast down the place of his sanctuary. 11. Yea, it magnified itself, even to the prince of the host; and it took away from him the continual , and the place of his sanctuary was cast down. 8:11 и даже вознесся на Вождя воинства сего, и отнята была у Него ежедневная жертва, и поругано было место святыни Его. 8:11 ἕως εως till; until ὁ ο the ἀρχιστράτηγος αρχιστρατηγος rescue τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity καὶ και and; even δι᾿ δια through; because of αὐτὸν αυτος he; him τὰ ο the ὄρη ορος mountain; mount τὰ ο the ἀπ᾿ απο from; away αἰῶνος αιων age; -ever ἐρράχθη ρασσω and; even ἐξήρθη εξαιρω lift out / up; remove ὁ ο the τόπος τοπος place; locality αὐτῶν αυτος he; him καὶ και and; even θυσία θυσια immolation; sacrifice καὶ και and; even ἔθηκεν τιθημι put; make αὐτὴν αυτος he; him ἕως εως till; until χαμαὶ χαμαι on the ground ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even εὐωδώθη ευοδοω prosper καὶ και and; even ἐγενήθη γινομαι happen; become καὶ και and; even τὸ ο the ἅγιον αγιος holy ἐρημωθήσεται ερημοω desolate; desert 8:11 וְ wᵊ וְ and עַ֥ד ʕˌaḏ עַד unto שַֽׂר־ śˈar- שַׂר chief הַ ha הַ the צָּבָ֖א ṣṣāvˌā צָבָא service הִגְדִּ֑יל hiḡdˈîl גדל be strong וּ û וְ and מִמֶּ֨נּוּ֙ mimmˈennû מִן from הַ ha הַ the תָּמִ֔יד ttāmˈîḏ תָּמִיד continuity וְ wᵊ וְ and הֻשְׁלַ֖ךְ hušlˌaḵ שׁלך throw מְכֹ֥ון mᵊḵˌôn מָכֹון site מִקְדָּשֹֽׁו׃ miqdāšˈô מִקְדָּשׁ sanctuary 8:11. et usque ad principem fortitudinis magnificatus est et ab eo tulit iuge sacrificium et deiecit locum sanctificationis eius ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And it was magnified even to the prince of the strength: and it took away from him the continual sacrifice, and cast down the place of his sanctuary. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191411. Не довольствуясь истреблением евреев, Антиох Епифан вознесся на Вождя воинства небесного, что проявил в отнятии у него ежедневной жертвы и поругании места святыни Его. Выражая желание, чтобы все его подданные были одним народом и оставили свой прежний закон (религиозный), он, как говорится в 1: Маккавейской книге, предъявил подобное требование и евреям: запретил им приносить всесожжения и жертвы, совершать возлияния Иегове и праздновать субботы (1: Мак 1:45), на месте разрушенных жертвенников строил капища и жертвенники идолам, заставляя израильтян приносить на них жертвы языческим богам (1: Мак 1:47-49). И приказание Антиоха было исполнено: в пятнадцатый день Хаслева устроил на жертвеннике мерзость запустения, и в городах Иудейских построили жертвенники (1: Мак 1:54; ср. 2: Мак 6:2: и д.).Adam Clarke: Commentary on the Bible - 18318:11: Even to the prince of the host - They seemed, in this case, to fight against God himself.The daily sacrifice was taken away - By the destruction of the city and temple; and has never been restored from that day until now. Albert Barnes: Notes on the Bible - 18348:11: Yea, he magnified himself even to the prince of the host - Grotius, Ephraem the Syrian, and others, understand this of Onias the high priest, as the chief officer of the holy people. Lengerke supposes that it means God himself. This interpretation is the more probable; and the idea in the phrase "prince of the host" is, that as God is the ruler of the host of heaven - leading on the constellations, and marshalling the stars, so he may be regarded as the ruler of the holy army here below - the ministers of religion, and his people. Against him as the Ruler and Leader of his people Antiochus exalted himself, particularly by attempting to change his laws, and to cause his worship to cease.And by him - Margin, "from him." The meaning is, that the command or authority to do this proceeded from him. The daily sacrifice was taken away - The sacrifice that was offered daily in the temple, morning and evening, was suspended. A full account of this may be found in 1 Macc. 1:20-24, 29-32, 44-50. In the execution of the purposes of Antiochus, he "entered the sanctuary, and took away the golden altar, and the candlestick, and all the vessels thereof; and the table of showbread, the pouring vessels, etc., and stripped the temple of all the ornaments of gold." After two years he again visited the city, and "smote it very sore, and destroyed much people of Israel, and when he had taken the spoils of the city he set it on fire, and pulled down the walls thereof on every side." Everything in Jerusalem was made desolate. Her sanctuary was laid waste like a wilderness, her feasts were turned into mourning, her sabbaths into reproach, her honor into contempt." Subsequently, by a solemn edict, and by more decisive acts, he put a period to the worship of God in the temple, and polluted and defiled every part of it. "For the king had sent letters by messengers unto Jerusalem and the cities of Judah, that they should follow the strange laws of the land, and forbid burnt-offerings, and sacrifices, and drink-offerings in the temple; and that they should profane the sabbaths and festival days, and pollute the sanctuary and holy people; set up altars, and groves, and chapels of idols, and sacrifice swine's flesh, and unclean beasts; that they should also leave their children uncir. cumcised, and make their souls abominable with all manner of uncleanness and profanation; to the end they might forget the laws, and change all the ordinances," 1 Macc. 1:44-49. It was undoubtedly to these acts of Antiochus that the passage before us refers, and the event accords with the words of the prediction as clearly as if what is a prediction had been written afterward, and had been designed to represent what actually occurred as a matter of historical record. The word which is rendered "daily sacrifice" - the word "sacrifice" being supplied by the translators - תמיד tâ mı̂ yd - means, properly, continuance, prepetuity, and then what is continuous or constant - as a sacrifice or service daily occurring. The word sacrifice is properly inserted here. - Gesenius, Lexicon The meaning of the word rendered "was taken away" - הרם huram (Hophal from רום rû m - to exalt, to lift up) - here is, that it was lifted up, and then was taken away; that is, it was made to cease - as if it had been carried away. - Gesenius. And the place of his sanctuary - Of the sanctuary or holy place of the, "Prince of the host," that is, of God. The reference is to the temple. Was cast down - The temple was not entirely destroyed by Antiochus, but it was robbed and rifled, and its holy vessels were carried away. The walls indeed remained, but it was desolate, and the whole service then was abandoned. See the passages quoted above from 1 Macc. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:11: he magnified: Dan 8:25, Dan 5:23, Dan 7:25, Dan 11:36; Kg2 19:22, Kg2 19:23; Ch2 32:15-22; Isa 37:23, Isa 37:29; Jer 48:26, Jer 48:42; Th2 2:4; Rev 13:5-7to: or, against the prince: Jos 5:14, Jos 5:15; Heb 2:10; Rev 17:14, Rev 19:13-16 by him: or, from him the daily: Dan 8:12, Dan 11:31, Dan 12:11; Exo 29:38-42; Num 28:3; Eze 46:14 and the place: Dan 9:26, Dan 9:27; Luk 21:5, Luk 21:6, Luk 21:24 Geneva 15998:11 Yea, he magnified [himself] even to the (q) prince of the host, and by him the (r) daily [sacrifice] was taken away, and the place of his sanctuary was cast down.(q) That is, God, who governs and maintains his Church. (r) He laboured to abolish all religion, and therefore cast God's service out of his temple, which God had chosen as a little corner from all the rest of the world to have his name there truly called upon. John Gill8:11 Yea, he magnified himself even to the prince host,.... Either the high priest Onias, whom he disposed of his office, and put Jason a wicked man into it; or Judas Maccabeus, the prince of the Jewish nation; or rather, as Jacchiades, God himself, the Lord God of Israel, the King, Prince, Governor, and defender of them, whom Antiochus blasphemed; whose worship he puts stop to; and whose temple he profaned, and ill used his people; all which was against God himself, and is a proof of the pride and insolence of this king:and by him the daily sacrifice was taken away; the lambs in the morning and evening were forbid to be sacrificed; or they could not be offered, because the altar was pulled down, or profaned; and so all other sacrifices were made to cease, as well as this, which is put for all: or, "from him" (d), the prince, "the daily sacrifice was taken away"; either from the priest, who used to offer it; or from God, to whom it was offered: and the place of his sanctuary was cast down: not that the temple was destroyed by him, but it was profaned and rendered useless; the worship of God was not carried on in it, but the image of Jupiter was set up in it, and it was devoted to the service of an idol; yea, the altar was pulled down, and all the vessels and ornaments of the temple were taken away and destroyed; in the Apocrypha: "And the table of the shewbread, and the pouring vessels, and the vials, and the censers of gold, and the veil, and the crown, and the golden ornaments that were before the temple, all which he pulled off.'' (1 Maccabees 1:22) "Now Jerusalem lay void as a wilderness, there was none of her children that went in or out: the sanctuary also was trodden down, and aliens kept the strong hold; the heathen had their habitation in that place; and joy was taken from Jacob, and the pipe with the harp ceased.'' (1 Maccabees 3:45) "And lo, the heathen are assembled together against us to destroy us: what things they imagine against us, thou knowest.'' (1 Maccabees 3:52) (d) "ab eo", Pagninus, Montanus, Cocceius, "ab ipso", Junius & Tremellius, Piscator, Michaelis. John Wesley8:11 The prince - Not only against the high - priest, but against God himself. Was cast down - He took away the use of the temple as to the holy service and sacrifices.Robert Jamieson, A. R. Fausset and David Brown8:11 to the prince of the host--that is, God Himself, the Lord of Sabaoth, the hosts in heaven and earth, stars, angels, and earthly ministers. So Dan 8:25, "he shall stand up against the Prince of princes"; "against the God of gods" (Dan 11:36; compare Dan 7:8). He not only opposes God's ancient people, but also God Himself.daily sacrifice--offered morning and evening (Ex 29:38-39). taken away--by Antiochus (1 Maccabees 1:20-50). sanctuary . . . cast down--Though robbed of its treasures, it was not strictly cast down" by Antiochus. So that a fuller accomplishment is future. Antiochus took away the daily sacrifice for a few years; the Romans, for many ages, and "cast down" the temple; and Antichrist, in connection with Rome, the fourth kingdom, shall do so again after the Jews in their own land, still unbelieving, shall have rebuilt the temple, and restored the Mosaic ritual: God giving them up to him "by reason of transgression" (Dan 8:12), that is, not owning the worship so rendered [TREGELLES]; and then the opposition of the horn to the "truth" is especially mentioned. |
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8:128:12: Եւ տուան ՚ի վերայ պատարագացն մեղք. եւ անկաւ յերկի՛ր արդարութիւն. եւ արա՛ր՝ եւ յաջողեցաւ։ Եւ տուան ի վերայ պատարագացն մեղք``, եւ անկաւ յերկիր արդարութիւն. եւ արար եւ յաջողեցաւ:12 մեղքեր բարդուեցին զոհաբերումների վրայ, եւ արդարութիւնը վերացաւ երկրից. այդպէս արեց, եւ դա յաջողուեց նրան: 12 Ու զօրք մը ամբարշտութեամբ մշտնջենապէս այրուող զոհին դէմ դրաւ* ու ճշմարտութիւնը գետինը զարկաւ։ Ինչ որ ըրաւ՝ յաջողեցաւ։ 8:12: Եւ տուան ՚ի վերայ պատարագացն մեղք. եւ անկաւ յերկի՛ր արդարութիւն. եւ արա՛ր՝ եւ յաջողեցաւ։ 12 մեղքեր բարդուեցին զոհաբերումների վրայ, եւ արդարութիւնը վերացաւ երկրից. այդպէս արեց, եւ դա յաջողուեց նրան: 12 Ու զօրք մը ամբարշտութեամբ մշտնջենապէս այրուող զոհին դէմ դրաւ* ու ճշմարտութիւնը գետինը զարկաւ։ Ինչ որ ըրաւ՝ յաջողեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:128:12 И воинство предано вместе с ежедневною жертвою за нечестие, и он, повергая истину на землю, действовал и успевал. And an host was given [him] against the daily [sacrifice] by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered:8:12 καὶ και and; even ἐγενήθησαν γινομαι happen; become ἐπὶ επι in; on τῇ ο the θυσίᾳ θυσια immolation; sacrifice αἱ ο the ἁμαρτίαι αμαρτια sin; fault καὶ και and; even ἐρρίφη ριπτω fling; disperse χαμαὶ χαμαι on the ground ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing καὶ και and; even ἐποίησε ποιεω do; make καὶ και and; even εὐωδώθη ευοδοω prosper 8:12 וְ wᵊ וְ and צָבָ֛א ṣāvˈā צָבָא service תִּנָּתֵ֥ן tinnāṯˌēn נתן give עַל־ ʕal- עַל upon הַ ha הַ the תָּמִ֖יד ttāmˌîḏ תָּמִיד continuity בְּ bᵊ בְּ in פָ֑שַׁע fˈāšaʕ פֶּשַׁע rebellion וְ wᵊ וְ and תַשְׁלֵ֤ךְ ṯašlˈēḵ שׁלך throw אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness אַ֔רְצָה ʔˈarṣā אֶרֶץ earth וְ wᵊ וְ and עָשְׂתָ֖ה ʕāśᵊṯˌā עשׂה make וְ wᵊ וְ and הִצְלִֽיחָה׃ hiṣlˈîḥā צלח be strong 8:12. robur autem datum est contra iuge sacrificium propter peccata et prosternetur veritas in terra et faciet et prosperabiturAnd strength was given him against the continual sacrifice, because of sins: and truth shall be cast down on the ground, and he shall do and shall prosper. 12. And the host was given over together with the continual through transgression; and it cast down truth to the ground, and it did and prospered. 8:12 И воинство предано вместе с ежедневною жертвою за нечестие, и он, повергая истину на землю, действовал и успевал. 8:12 καὶ και and; even ἐγενήθησαν γινομαι happen; become ἐπὶ επι in; on τῇ ο the θυσίᾳ θυσια immolation; sacrifice αἱ ο the ἁμαρτίαι αμαρτια sin; fault καὶ και and; even ἐρρίφη ριπτω fling; disperse χαμαὶ χαμαι on the ground ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing καὶ και and; even ἐποίησε ποιεω do; make καὶ και and; even εὐωδώθη ευοδοω prosper 8:12 וְ wᵊ וְ and צָבָ֛א ṣāvˈā צָבָא service תִּנָּתֵ֥ן tinnāṯˌēn נתן give עַל־ ʕal- עַל upon הַ ha הַ the תָּמִ֖יד ttāmˌîḏ תָּמִיד continuity בְּ bᵊ בְּ in פָ֑שַׁע fˈāšaʕ פֶּשַׁע rebellion וְ wᵊ וְ and תַשְׁלֵ֤ךְ ṯašlˈēḵ שׁלך throw אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness אַ֔רְצָה ʔˈarṣā אֶרֶץ earth וְ wᵊ וְ and עָשְׂתָ֖ה ʕāśᵊṯˌā עשׂה make וְ wᵊ וְ and הִצְלִֽיחָה׃ hiṣlˈîḥā צלח be strong 8:12. robur autem datum est contra iuge sacrificium propter peccata et prosternetur veritas in terra et faciet et prosperabitur ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And strength was given him against the continual sacrifice, because of sins: and truth shall be cast down on the ground, and he shall do and shall prosper. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191412. Причина подобного успеха лежала не в силе Антиоха (ст. 24), а в "нечестии воинства". Палестина была предана в его руки отступниками от святого завета; они "соединились с язычниками и продались, чтобы делать зло" (1: Мак 1:15; ср. ст. 11-13).Adam Clarke: Commentary on the Bible - 18318:12: And a host was given him - That is, power; or perhaps the host of heaven - the priesthood - the whole sacrificial system, by reason of transgression. They had filled up the measure of their iniquities, in rejecting the Lord that bought them; and the daily sacrifice, being no longer of use, was given up with the rest to destruction.Cast down the truth - Probably the whole Jewish ritual and religion. Practiced, and prospered - Prosperity or success followed all their acts. Albert Barnes: Notes on the Bible - 18348:12: And a host was given him - The Vulgate renders this, "and strength - robur - was given him, etc." Theodotion, "and sin was permitted - ἐδόθη edothē - against the sacrifice; and this righteousness was cast on the ground; so he acted and was prospered." Luther renders it, "and such might (or power, macht) was given him." The Syriac renders it, "and strength was given him, etc." Bertholdt renders it, Statt jenes stellte man den Greuel auf, "instead of this (the temple) there was set up an abomination." Dathe, "and the stars were delivered to him" - tradita ei fuerunt astra, seu populus Judaicus. Maurer understands it also of the Jewish people, and interprets it, "and an army - exercitus - the people of the Jews was delivered to destruction, at the same time with the perpetual sacrifice, on account of wickedness, that is, for a wicked thing, or for impure sacrifices." Lengerke renders it, as in our translation, "an host - ein Heer - was Wen up to him at the same time with the daily offering, on account of evil." The word "host" (צבא tsâ bâ') is doubtless to be taken here in the same sense as in Dan 8:10, where it is connected with heaven - "the host of heaven." If it refers there to the Jewish people, it doubtless does here, and the appellation is such a one as would not unnaturally be used. It is equivalent to saying "the army of the Lord," or "the people of the Lord," and it should have been rendered here "and the host was given up to him;" that is, the people of God, or the holy people were given into his hands.Against the daily sacrifice - This does not convey any clear idea. Lengerke renders it, sammt den bestandigen opfer - "at the same time with the permanent sacrifice." He remarks that the preposition על ‛ al (rendered in our version against), like the Greek ἐπὶ epi, may denote a connection with anything, or a being with a thing - Zusammenseyn - and thus it would denote a union of time, or that the things occurred together, Gen 32:11 (12); Hos 10:14; Amo 3:15. Compare Gesenius (Lexicon) on the word על ‛ al, 3. According to this, the meaning is, that the "host," or the Jewish people, were given to him at the same time, or in connection with the daily sacrifice. The conquest over the people, and the command respecting the daily sacrifice, were simultaneous. Both passed into his hands, and he exercised jurisdiction over them both. By reason of transgression - - בפשׁע beppâ sha‛. That is, all this was on account of the transgression of the people, or on account of abounding iniquity. God gave up the people, and their temple, and their sacrifices, into the hands of Antiochus, on account of the pRev_ailing impiety. Compare 1 Macc. 1:11-16. The author of that book traces all these calamities to the acts of certain wicked men, who obtained permission of Antiochus to introduce pagan customs into Jerusalem, and who actually established many of those customs there. And it cast down the truth to the ground - The true system of religion, or the true method of worshipping God - represented here as truth in the abstract. So in Isa 59:14, it is said: "Truth is fallen in the street, and equity cannot enter." The meaning here is, that the institutions of the true religion would be utterly prostrate. This was fully accomplished by Antiochus. See 1 Macc. 1. And it practiced - Hebrew. "it did," or it acted. That is, it undertook a work, and was successful. So in Psa 1:3, where the same expression occurs: "And whatsoever he doeth shall prosper." This was fully accomplished in Antiochus, who was entirely successful in all his enterprises against Jerusalem. See 1 Macc. 1. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:12: an host was given him against the daily sacrifice: or, the host was given over for the transgression against the daily sacrifice. Dan 11:31-35; Rev 13:7and it cast: Psa 119:43, Psa 119:142; Isa 59:14; Th2 2:10-12 and it practiced: Dan 8:4, Dan 11:28, Dan 11:36; Sa1 23:9; Job 12:6; Jer 12:1; Rev 13:11-17 Geneva 15998:12 And (s) an host was given [him] against the daily [sacrifice] by reason of transgression, and it (t) cast down the truth to the ground; and it practised, and prospered.(s) He shows that their sins are the cause of these horrible afflictions: and yet comforts them, in that he appoints this tyrant for a time, whom he would not allow to utterly abolish his religion. (t) This horn will abolish for a time the true doctrine, and so corrupt God's service. John Gill8:12 And an host was given him against the daily sacrifice by reason of transgression,.... Which some interpret of a garrison of soldiers placed by Antiochus, through his sin and wickedness, to hinder the oblation of the daily sacrifice, as Grotius: others, of a host of apostates among the Jews, who advised Antiochus against the daily sacrifice, and to kill swine, and offer them on the altar, as Jacchiades; or rather it may be rendered, "and the host was given over", or "delivered", i.e. to the enemy, "because of the transgression against the daily sacrifice" (e); that is, because of the transgression of the priests or the people, in neglecting the daily sacrifice, the host or people of the Jews were delivered up into the hands of Antiochus; or they were delivered up, together with the daily sacrifice, for their sins (f). The word is by Jarchi and Ben Melech interpreted a set time, a fixed time which shall have an end; and Calvin inclines to this sense, that though the daily sacrifice would be taken away, because of the transgression of the people, yet it was only for a certain time, and would be restored again when that time was up; and so is spoken for the comfort of the Lord's people:and it cast down the truth to the ground: that is, the little horn Antiochus, or his host and army; he did all that in him lay to extirpate and abolish true religion and godliness; he cut in pieces the copies of the book of the law, and burnt them, called the law of truth in Mal 2:6, as Jacchiades observes, and put to death the professors of the truth; and showed all the contempt of true doctrine and worship he was capable of; see the Apocrypha: "57 And whosoever was found with any the book of the testament, or if any committed to the law, the king's commandment was, that they should put him to death. 58 Thus did they by their authority unto the Israelites every month, to as many as were found in the cities. 59 Now the five and twentieth day of the month they did sacrifice upon the idol altar, which was upon the altar of God. 60 At which time according to the commandment they put to death certain women, that had caused their children to be circumcised.'' (1 Maccabees 1) and it practised, and prospered; he did what he pleased, and he succeeded in his attempts for a while, there being none to oppose him. (e) "exercitusque traditus est propter trangressionem contra res circa illud juge sacrificium", Vatablus. (f) "Et exercitus tradetur una cum sacrificio jugi ob praevaricationem", Michaelis. John Wesley8:12 By reason of transgression - Both the transgression of the priests, and of the people.Robert Jamieson, A. R. Fausset and David Brown8:12 an host--rather, "the host was given up to him," that is, the holy people were given into his hands. So in Dan 8:10 "the host" is used; and again in Dan 8:13, where also "give" is used as here for "giving up" for destruction (compare Dan 11:6) [MAURER].against . . . daily sacrifice--rather (the host was given up for him to tread upon), "together with the daily sacrifice" (compare Dan 8:13). by reason of transgression--1 Maccabees 1:11-16 traces all the calamities suffered under Antiochus to the transgression of certain Jews who introduced heathen customs into Jerusalem just before. But transgression was not at the full (Dan 8:23) under Antiochus; for Onias the high priest administered the laws in godliness at the time (2 Maccabees 3:1). Therefore the "transgression" must refer to that of the Jews hereafter restored to Palestine in unbelief. the truth--the worship of the true God. Is 59:14, "Truth is fallen in the street." practised, and prospered--Whatever he undertook succeeded (Dan 8:4; Dan 11:28, Dan 11:36). |
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8:138:13: Եւ լուա՛յ ՚ի միոջէ սրբոյ որ խօսէր. եւ ասէր սուրբ մի ցՓէլմոնին որ խօսէր. Մինչեւ ցե՞րբ տեսիլդ այդ կացցէ. պատարագք բարձեալք, եւ մեղքդ աւերածի տուեալք, եւ սրբութիւնդ եւ զօրութիւն կոխեսցի[12208]։ [12208] Ոմանք. Եւ ասէ սուրբ մի ցՓեղմոնին... մինչեւ յե՛րբ... սրբութիւնդ կոխիցի։ Եւ լուայ ի միոջէ սրբոյ որ խօսէր. եւ ասէր սուրբ մի [142]ցՓեղմոնին որ խօսէր. Մինչեւ ցե՞րբ տեսիլդ այդ կացցէ. պատարագք բարձեալք, եւ մեղքդ աւերածի տուեալք, եւ սրբութիւնդ եւ զօրութիւն կոխեսցի:13 Ես լսեցի մի սրբից, որ խօսում էր. եւ մի այլ սուրբ, որ խօսում էր նրա հետ, ասաց. “Մինչեւ ե՞րբ այդ տեսիլքը պիտի մնայ. զոհաբերումները վերացել են, մեղքերը աւերներ են գործել, եւ սրբութիւնն ու զօրութիւնը կոխոտուել”: 13 Լսեցի որ սուրբ մը կը խօսէր եւ ուրիշ սուրբ մը առաջին խօսողին ըսաւ. ‘Մշտնջենապէս այրուող զոհին ու աւերող ամբարշտութեանը ու սրբարանին զօրքին կոխկռտուելուն տեսիլքը մինչեւ ե՞րբ պիտի տեւէ’։ 8:13: Եւ լուա՛յ ՚ի միոջէ սրբոյ որ խօսէր. եւ ասէր սուրբ մի ցՓէլմոնին որ խօսէր. Մինչեւ ցե՞րբ տեսիլդ այդ կացցէ. պատարագք բարձեալք, եւ մեղքդ աւերածի տուեալք, եւ սրբութիւնդ եւ զօրութիւն կոխեսցի[12208]։ [12208] Ոմանք. Եւ ասէ սուրբ մի ցՓեղմոնին... մինչեւ յե՛րբ... սրբութիւնդ կոխիցի։ 13 Ես լսեցի մի սրբից, որ խօսում էր. եւ մի այլ սուրբ, որ խօսում էր նրա հետ, ասաց. “Մինչեւ ե՞րբ այդ տեսիլքը պիտի մնայ. զոհաբերումները վերացել են, մեղքերը աւերներ են գործել, եւ սրբութիւնն ու զօրութիւնը կոխոտուել”: 13 Լսեցի որ սուրբ մը կը խօսէր եւ ուրիշ սուրբ մը առաջին խօսողին ըսաւ. ‘Մշտնջենապէս այրուող զոհին ու աւերող ամբարշտութեանը ու սրբարանին զօրքին կոխկռտուելուն տեսիլքը մինչեւ ե՞րբ պիտի տեւէ’։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:138:13 И услышал я одного святого говорящего, и сказал этот святой кому-то, вопрошавшему: > Then I heard one saint speaking, and another saint said unto that certain [saint] which spake, How long [shall be] the vision [concerning] the daily [sacrifice], and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot:8:13 καὶ και and; even ἤκουον ακουω hear ἑτέρου ετερος different; alternate ἁγίου αγιος holy λαλοῦντος λαλεω talk; speak καὶ και and; even εἶπεν επω say; speak ὁ ο the ἕτερος ετερος different; alternate τῷ ο the φελμουνι φελμουνι the λαλοῦντι λαλεω talk; speak ἕως εως till; until τίνος τις.1 who?; what? τὸ ο the ὅραμα οραμα vision στήσεται ιστημι stand; establish καὶ και and; even ἡ ο the θυσία θυσια immolation; sacrifice ἡ ο the ἀρθεῖσα αιρω lift; remove καὶ και and; even ἡ ο the ἁμαρτία αμαρτια sin; fault ἐρημώσεως ερημωσις desolation ἡ ο the δοθεῖσα διδωμι give; deposit καὶ και and; even τὰ ο the ἅγια αγιος holy ἐρημωθήσεται ερημοω desolate; desert εἰς εις into; for καταπάτημα καταπατημα trampling; treading 8:13 וָ wā וְ and אֶשְׁמְעָ֥ה ʔešmᵊʕˌā שׁמע hear אֶֽחָד־ ʔˈeḥāḏ- אֶחָד one קָדֹ֖ושׁ qāḏˌôš קָדֹושׁ holy מְדַבֵּ֑ר mᵊḏabbˈēr דבר speak וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say אֶחָ֨ד ʔeḥˌāḏ אֶחָד one קָדֹ֜ושׁ qāḏˈôš קָדֹושׁ holy לַ la לְ to † הַ the פַּֽלְמֹונִ֣י ppˈalmônˈî פַּלְמֹנִי a certain הַֽ hˈa הַ the מְדַבֵּ֗ר mᵊḏabbˈēr דבר speak עַד־ ʕaḏ- עַד unto מָתַ֞י māṯˈay מָתַי when הֶ he הַ the חָזֹ֤ון ḥāzˈôn חָזֹון vision הַ ha הַ the תָּמִיד֙ ttāmîḏ תָּמִיד continuity וְ wᵊ וְ and הַ ha הַ the פֶּ֣שַׁע ppˈešaʕ פֶּשַׁע rebellion שֹׁמֵ֔ם šōmˈēm שׁמם be desolate תֵּ֛ת tˈēṯ נתן give וְ wᵊ וְ and קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness וְ wᵊ וְ and צָבָ֖א ṣāvˌā צָבָא service מִרְמָֽס׃ mirmˈās מִרְמָס trampled land 8:13. et audivi unum de sanctis loquentem et dixit unus sanctus alteri nescio cui loquenti usquequo visio et iuge sacrificium et peccatum desolationis quae facta est et sanctuarium et fortitudo conculcabiturAnd I heard one of the saints speaking, and one saint said to another I know not to whom, that was speaking: How long shall be the vision, concerning the continual sacrifice, and the sin of the desolation that is made: and the sanctuary, and the strength be trodden under foot? 13. Then I heard a holy one speaking; and another holy one said unto that certain one which spake, How long shall be the vision the continual , and the transgression that maketh desolate, to give both the sanctuary and the host to be trodden under foot? 8:13 И услышал я одного святого говорящего, и сказал этот святой кому-то, вопрошавшему: <<на сколько времени простирается это видение о ежедневной жертве и об опустошительном нечестии, когда святыня и воинство будут попираемы?>> 8:13 καὶ και and; even ἤκουον ακουω hear ἑτέρου ετερος different; alternate ἁγίου αγιος holy λαλοῦντος λαλεω talk; speak καὶ και and; even εἶπεν επω say; speak ὁ ο the ἕτερος ετερος different; alternate τῷ ο the φελμουνι φελμουνι the λαλοῦντι λαλεω talk; speak ἕως εως till; until τίνος τις.1 who?; what? τὸ ο the ὅραμα οραμα vision στήσεται ιστημι stand; establish καὶ και and; even ἡ ο the θυσία θυσια immolation; sacrifice ἡ ο the ἀρθεῖσα αιρω lift; remove καὶ και and; even ἡ ο the ἁμαρτία αμαρτια sin; fault ἐρημώσεως ερημωσις desolation ἡ ο the δοθεῖσα διδωμι give; deposit καὶ και and; even τὰ ο the ἅγια αγιος holy ἐρημωθήσεται ερημοω desolate; desert εἰς εις into; for καταπάτημα καταπατημα trampling; treading 8:13 וָ wā וְ and אֶשְׁמְעָ֥ה ʔešmᵊʕˌā שׁמע hear אֶֽחָד־ ʔˈeḥāḏ- אֶחָד one קָדֹ֖ושׁ qāḏˌôš קָדֹושׁ holy מְדַבֵּ֑ר mᵊḏabbˈēr דבר speak וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say אֶחָ֨ד ʔeḥˌāḏ אֶחָד one קָדֹ֜ושׁ qāḏˈôš קָדֹושׁ holy לַ la לְ to † הַ the פַּֽלְמֹונִ֣י ppˈalmônˈî פַּלְמֹנִי a certain הַֽ hˈa הַ the מְדַבֵּ֗ר mᵊḏabbˈēr דבר speak עַד־ ʕaḏ- עַד unto מָתַ֞י māṯˈay מָתַי when הֶ he הַ the חָזֹ֤ון ḥāzˈôn חָזֹון vision הַ ha הַ the תָּמִיד֙ ttāmîḏ תָּמִיד continuity וְ wᵊ וְ and הַ ha הַ the פֶּ֣שַׁע ppˈešaʕ פֶּשַׁע rebellion שֹׁמֵ֔ם šōmˈēm שׁמם be desolate תֵּ֛ת tˈēṯ נתן give וְ wᵊ וְ and קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness וְ wᵊ וְ and צָבָ֖א ṣāvˌā צָבָא service מִרְמָֽס׃ mirmˈās מִרְמָס trampled land 8:13. et audivi unum de sanctis loquentem et dixit unus sanctus alteri nescio cui loquenti usquequo visio et iuge sacrificium et peccatum desolationis quae facta est et sanctuarium et fortitudo conculcabitur ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I heard one of the saints speaking, and one saint said to another I know not to whom, that was speaking: How long shall be the vision, concerning the continual sacrifice, and the sin of the desolation that is made: and the sanctuary, and the strength be trodden under foot? |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191413. Продолжительность предания Антиоху на попрание и святилища и народа равняется, по словам Ангела, 2: 300: вечеров и утр. И так как по библейскому словоупотребление, выражение "вечер и утро" обозначает особый, отдельный день (Быт 1:5, 8, 13: и д.), то и в настоящем случае "2: 300: вечеров и утр" должны быть понимаемы в смысле 2: 300: полных дней, - суток. Конечным пунктом этого периода является время очищения святилища - "тогда святилище очистится", т. е. восстановление истинного богослужения в храме в двадцать пятый день месяца Хаслева 148: г. (1: Мак 4:52-53).Что же касается начального пункта, то он не поддается точному определению. Открытая борьба Антиоха Епифана с ветхозаветной церковью началась с 143: г., когда он после поражения Египта двинулся на Иерусалим, вошел в святилище и ограбил его (1: Мак 1:20-23); но боговраждебная деятельность вообще сказалась несколько ранее. В частности, в 142: г. с его согласия первосвященник Ония был лишен должности стараниями нечестивого Иасона. В свою очередь и этот последний был устранен неким Менелаем, кравшим и продававшим сосуды храма (2: Мак 4). В виду этого весь период боговраждебной деятельности Антиоха Епифана в определяют временем от 148: до 142: г., в каковой промежуток вмещаются 2: 300: суток, равняющиеся 6: годам и 3: или 4: месяцам с несколькими днями. Кроме указанного понимания и исчисления "2: 300: вечеров и утр", существует еще и другое. Пророческое откровение имеет, говорят, главным предметом вопрос о жертвах. А так как они приносились по закону Моисееву утром и вечером, то и выражение вечер - утро указывает на то, что у пророка Даниила имеются в виду утренние и вечерние жертвы, - временные пункты их совершения. Сообразно с этим вечер и утро должны быть исчисляемы отдельно, и число 2: 300: вечеров-утр должно быть определяемо в 1: 150: суток, или полных дней. Но подобное исчисление прежде всего противно библейскому словоупотреблению. В тех случаях, когда еврей хочет отдельно обозначить составные части суток - день и ночь, там он ведет каждой части отдельный счет; он говорит: 40: дней и 40: ночей (Быт 7:4, 12; 3: Цар 19:8), три дня и 3: ночи (Ин 2:1; Мф 12:40). Во-вторых, принимая во внимание хронологические даты деятельности Антиоха Епифана по Маккавейским книгам, в ней нельзя найти такого периода времени, к которому было бы возможно приурочить 1: 150: дней. Так, начальным пунктом поругания святилища считают (Делич) или 15: день Хаслева, - время поставления идольского алтаря в храме (1: Мак 1:54), или время прибытия в Иудею начальника податей Аполлония и взятия их Иерусалима в том же 145: г. (Блек. 1: Мак 1:29: и д. 2: Мак 5:24). Но в первом случае до конца боговраждебной деятельности Антиоха, - 25: дня месяца Хаслева 148: г. (1: Мак 6:52), прошло только 3: г. и 10: дней, или 1: 090-1: 105, а не 1: 150: дней. Во втором случае без всякого основания, а лишь в видах приобретения нужного числа относят время прибытия Аполлония к первому месяцу 145: г. Adam Clarke: Commentary on the Bible - 18318:13: One saint speaking, and another saint said - One angel asked another how long the sanctuary was to be trodden down?Albert Barnes: Notes on the Bible - 18348:13: Then I heard one saint speaking - One holy one. The vision was now ended, and the prophet represents himself now as hearing earnest inquiries as to the length of time during which this desolation was to continue. This conversation, or these inquiries, he represents himself as hearing among those whom he calls "saints" - or holy ones - קדשׁ qâ dô sh. This word might refer to a saint on earth, or to an angel - to any holy being. As one of these, however, was able to explain the vision, and to tell how long the desolation was to continue, it is more natural to refer it to angels. So Lengerke understands it. The representation is, that one holy one, or angel, was heard by Daniel speaking on this subject, but nothing is recorded of what he said. It is implied only that he was conversing about the desolations that were to come upon the holy city and the people of God. To him thus speaking, and who is introduced as having power to explain it, another holy one approaches, and asks how long this state of things was to continue. The answer to this question Dan 8:14 is made, not to the one who made the inquiry, but to Daniel, evidently that it might be recorded. Daniel does not say where this vision occurred - whether in heaven or on earth. It was so near to him, however, that he could hear what was said.And another saint - Another holy one - probably an angel. If so, we may conclude, what is in itself every way probable, that one angel has more knowledge than another, or that things are communicated to some which are not to others. Unto that certain saint which spake - Margin, Palmoni, or, the numberer of secrets, or, the wondeful numberer. The Hebrew word, פלמוני palemô nı̂ y, occurs nowhere else in the Scriptures. The similar form, פלני pelonı̂ y, occurs in Rut 4:1, "Ho, such a one, turn aside;" in Sa1 21:2, "appointed my servants to such and such a place;" and Kg2 6:8, "In such and such a place." The Italic words denote the corresponding Hebrew word. The word, according to Gesenius, means some one, a certain one; in Arabic, one who is distinct or definite, whom one points out as with the finger, and not by name. It is derived from an obsolete noun, פלון pâ lô n, from the verb פלה pâ lâ h, to distinguish, and is united commonly with the word אלמני 'alemonı̂ y - meaning, properly, one concealed or unknown. It is language, therefore, which would be properly addressed to an unknown person with whom we would desire to speak, or whom we would designate by the finger, or in some such way, without being able to call the name. Thus applied in the passage here, it means that Daniel did not know the names of the persons thus speaking, but simply saw that one was speaking to another. He had no other way of designating or distinguishing them than by applying a term which was commonly used of a stranger when one wished to address him, or to point him out, or to call him to him. There is no foundation in the word for the meaning suggested in the margin. Theodotion does not attempt to translate the word, but retains it - φελμουνὶ phelmouni - Phelmouni. The Latin Vulgate well expresses the meaning, dixit unus sanctus alteri nescio loquenti. The full sense is undoubtedly conveyed by the two ideas, (a) that the one referred to was unknown by name, and (b) that he wished to designate him in some way, or to point him out. How long shall be the vision concerning the daily sacrifice? - How long is what is designed to be represented by the vision to continue; that is, how long in fact will the offering of the daily sacrifice in the temple be suspended? And the transgression of desolation - Margin, making desolate. That is, the act of iniquity on the part of Antiochus producing such desolation in the holy city and the temple - show long is that to continue? To give both the sanctuary - The temple; the holy place where God dwelt by a visible symbol, and where he was worshipped. And the host - The people of God - the Jewish people. To be trodden under foot - To be utterly despised and prostrated - as anything which is trodden under our feet. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:13: one saint: Dan 4:13, Dan 7:16, Dan 12:5, Dan 12:6; Deu 33:2; Zac 1:9-12, Zac 1:19, Zac 2:3, Zac 2:4, Zac 14:5; Th1 3:13; Pe1 1:12; Jde 1:14that certain saint: or, the numberer of secrets, or, the wonderful numberer, Heb. Palmoni, Jdg 13:18 *marg. Isa 9:6; Mat 11:27; Luk 10:22; Joh 1:18 How: Dan 12:6; Psa 74:9, Psa 79:5; Isa 6:11; Rev 6:10 the vision: Dan 8:11, Dan 8:12 and the: Dan 9:27, Dan 11:31, Dan 12:11; Mat 24:15; Mar 13:14; Luk 21:20 of desolation: or, making desolate to be: Dan 7:23; Isa 63:18; Luk 21:24; Heb 10:29; Rev 11:2 Carl Friedrich Keil and Franz Delitzsch8:13In Dan 8:13 תּת (to give) is more closely defined by מרמס (something trodden under foot); but in these passages in Ezekiel above referred to, it [the verb נתן] is connected with an actual object. Construed with the accus. pers. and על, נתן means "to place one over anything." This conception in its different shades is not so much derived from the words of the text as from a reference to the history; for it is supposed (cf. Grotius, Wies.) that because the matter spoken of is the wickedness of Antiochus, the entrance of the Syrian army into Jerusalem and its proceedings (1 Macc. 1:29ff.) must be set forth. צבא, notwithstanding the want of the article, and notwithstanding the feminine construction, cannot properly be otherwise understood in Dan 8:12 than in Dan 8:10, Dan 8:13, not of the host of the Syrians, but only of the people of Israel. The article is wanting also in Dan 8:13, where yet, because of its being taken in connection with קדשׁ, it can only refer to Israel. Besides this passage, the fem. construction is found also only in Is 40:2, where it signifies the service of war or vassalage. But this meaning here, where weighty reasons oppose it, this construction does not require us to adopt, for such a construction is not infrequent. It is found not merely with names of nations and races, so far as land and people are nearly related ideas, but also with other words, such as even עם, people, fem., Ex 5:16; 3Kings 18:7; Jer 8:5; המון, a multitude, Job 31:34; זרע, seed, i.e., descendants, Deut 31:21; cf. Ewald's Lehr. 174. But the want of the article in צבא in Dan 8:12 and in Dan 8:13 has its reason in this, that that which is said does not concern the whole host, but only one part of it, since, according to Dan 8:10, the hostile horn will cast only some הצבא מן (of the host) to the earth. If, therefore, there is no sufficient ground for rejecting the application of the צבא to the people of Israel, it follows that this interpretation is decidedly required not only by the connection, chiefly by Dan 8:13, but also by that which is said of צבא in Dan 8:12. "Since in Dan 8:13 the inquirer resumes the contents of Dan 8:10-12, and along with the sanctuary names also the 'host' as the object of the 'treading down,' it is not credible that this 'host' should be different from that mentioned in Dan 8:12" (Klief.). Moreover, תּנּתן can have in this passage only the meaning of to be given up. התּמיד על can then only be translated because of the permanent sacrifice, if בּפשׁע (by reason of transgression) is united as object with תּנּתן in the sense: "was delivered up in transgression." But apart from this, that נתן in the sense of to give up is construed with בּיד, and there are wanting certain parallels for its construction with ב merely, this interpretation, "the host (= Israel) is given up in wickedness on account of the continual sacrifice," presents an idea not to be tolerated. We agree, therefore, in general with the interpretation of Daniel B. Michaelis, Hvernick, v. Lengerke, Maurer, Kranichfeld, and Kliefoth, and explain the words thus: "and (an) host shall be given up together with the daily sacrifice, because of transgression." צבא, an host, i.e., a great company of the host, the people of Israel. ב before פּשׁע (transgression) in the meaning of ב pretii, on account of (um), or because of, cf. Gen 18:28. פּשׁע is the apostasy of the Israelites from God, the wickedness proceeding from the פּשׁעים (transgressors), Dan 8:23. The objection that this interpretation is not appropriate, because פּשׁע is repeated in Dan 8:13 in union with שׁמם (desolation), and therefore a wickedness devoted to destruction is characterized (Klief.), avails nothing, because it in no way follows from this that the "transgression" must be wickedness seating itself in the place of the "daily sacrifice," idolatrous worship supplanting the true worship. But "the transgression" cannot be that which sets itself in the place of the "daily sacrifice," because התּמיד is not the subject of the sentence, but is only co-ordinated to the subject. If ב in בּפשׁע is regarded as the ב pretii, then פשׁע can only be that which would be put in the place of the צבא. The preposition על before התּמיד means thereon, after that, also at the same time, or together with, as in Amos 3:15; Hos 10:14, etc. תּמיד, as in Dan 8:11, is not merely the daily sacrifice, but all that had continuance in the Mosaic worship. Finally, the jussive forms תּנּתן and תּשׁלך d (to be trodden) are to be observed, since, according to the just observation of Kran., they are not simply identical with the future, as Ewald (343) thinks, but here, as in Dan 11:4, Dan 11:10,Dan 11:16, modify the conception of time by the presentation of the divine pre-determination or the decree, and thus express a should, may, or a faculty, a being able, in consequence of the divine counsel. To the verbs of the second half of the verse קרן (horn) is easily supplied from the foregoing context as the subject; and the passage closes with the thought: thus must the horn throw the truth to the ground, and he shall succeed in this. (Note: "Successus Antiochi potuit pios omnes turbare, acsi tyrannus ille esset Deo superior. Ergo oportuit etiam hoc praedici, ne quid novum vel inopinatum constingeret fidelibus." - Calvin.) אמת, the objective truth, the word of God, so far as it is embodied in the worship. As to this matter cf. 1 Macc. 1:43-52, 56, 60. Dan 8:13-14 In addition to what has been already seen and communicated in the vision, a further vision unfolds itself, by which there is conveyed to the prophet disclosures regarding the duration of the oppression of the people of God by the little horn. Daniel hears a holy one, i.e., an angel (see under Dan 4:10), talking. What he said is not recorded. But while he is talking, another angel interrupts him with the question as to the duration of the affliction, and this is done that Daniel may hear the answer. Therefore the first angel immediately turns himself to Daniel, and, addressing him, makes known to him the information that was desired. The אלי (to me), Dan 8:14, is not, according to the old versions, to be changed into אליו (to him). What Hitzig says in justification of אליו is of no weight; cf. Kran. The angel that talked is designated by פּלמוני, quidam, nescio quis, as not being more particularly definable. The question condenses the contents of Dan 8:10-12 : "Till how long is the vision, etc.?" החזון is not the action, but the contents of the vision, the thing seen. The contents of the vision are arranged in the form of appositions: that which is continual and the desolating wickedness, for: the vision of that which is continual and of the desolation. The meaning of this apposition is more particularly defined by the further passage following asyndetos: to give up the sanctuary as well as the host to destruction. שׁמם after the definite noun without the article, which is sometimes wanting (Jer 2:21; Ezek 39:27; cf. Ew. 293), does not mean being benumbed, confounded, but laid waste, fallen into ruin; thus the wickedness which consists in laying waste. שׁמם cannot be understood transitively, since שׁמם and משׁמם are placed over against each other in Dan 9:27. In the answer, עד is to be interpreted as in the question: till 2300 evening-mornings have been, or have passed, thus: 2300 evening-mornings long, so (=then) the sanctuary is brought into its right state. צדק primarily means to be just, whence the meaning is derived to justify, which is not here suitable, for it must be followed by, from the defilement of the desolation. The restoration of the temple to its right condition is, it is true, at the same time a justification of it from its desolation, and it includes in it the restoration of the permanent worship. The interpretation of the period of time, 2300 evening-mornings, named by the angel is beset with difficulty. And first the verbal import of בּקר ערב is doubtful. Among recent interpreters, Berth., Hv., v. Leng., Maur., and Horm. (Weiss. u. Erf. p. 295) understand by its days consisting of morning and evening (twenty-four hours); others, as Bleek, Kirmss, Ewald, Hitzig, Wieseler (who, however, in his treatise, Die 70 Wochen, u.s.w., p. 115ff., defends the first explanation), Kran., and Delitzsch, are of opinion that evening-morning is particularly reckoned with reference to the offering of a morning and an evening sacrifice each day, so that 2300 evening-mornings make only 1150 whole days. But there is no exegetical foundation for this latter opinion. It is derived only from a comparison, or rather an identification, of this passage with Dan 7:25; Dan 12:11., and Dan 9:27; and therewith it is proved that, according to 1 Macc. 1:54, 59, cf. 4:52, the desolation of the sanctuary by the worship of idols under Antiochus Epiphanes lasted not longer than three years and ten days, and that from Dan 12:11 it extends only to 1290 days. But these arguments rest on assertions which must first be justified. The passages Dan 7:25 and Dan 9:27 cannot be here taken into account, because they do not speak of Antiochus Epiphanes, and the 1290 days (1335 days, Dan 12:11.) do not give 2300 evening-mornings, that we can and may at once identify these statements with this before us. In Dan 12:11 the terminus a quo of the 1290 days is unquestionably the putting away or the removal of the תּמיד (daily sacrifice), and the giving (placing, raising up) of the abomination that maketh desolate (i.e., the altar of idol-worship); but in this verse (Dan 8:14), on the contrary, the continuance not only of the taking away of the תּמיד, but also of the delivering up of the saints and the people to be trodden under foot, is fixed to 2300 evening-mornings. This oppression continued longer than the removal of the appointed daily sacrifice. According to 1 Macc. 1:10ff., the violent assaults of Antiochus against the temple and the Jews who remained faithful to the law began in the 143rd year of the era of the Seleucidae, but the abomination that maketh desolate, i.e., the idol-altar, was first erected on Jehovah's altar of burnt-offering, according to 1 Macc. 1:54, in the 145th year of the Seleucidae, and the purification of the temple from this abomination, and its re-consecration, took place on the 25th day of Kisleu (9th month) of the year of the Seleucidae 148. According to this, from the beginning of the desecration of the temple by the plundering of its vessels and its golden ornaments (1 Macc. 1:20ff.) to its restoration to its right condition, more than five years passed. The fulfilment, or the historical reference, of this prophecy accordingly affords, as is sufficiently manifest, no proper means of ascertaining the import of the "evening-morning." This must rather be exegetically decided. It occurs only here, and corresponds to νυχθήμερον, 2Cor 11:25. But the choice of so unusual a measure of time, derived from the two chief parts of the day, instead of the simple measure of time by days, probably originates with reference to the morning and evening sacrifice, by which the day was to be consecrated to the Lord, after Gen 1:5, Gen 1:8,Gen 1:13, etc., where the days of the creation week are named and reckoned according to the succession of evening and morning. This separation of the expression into evening and morning, so that to number them separately and add them together would make 2300 evening-mornings = 1150 days, is shown to be inadmissible, both by the asyndeton evening-morning and the usages of the Hebrew language. That in Dan 8:26 והבּקר הערב (the evening and the morning) stands for it, does not prove that the evening ad morning are reckoned separately, but only that evening-morning is a period of time consisting of evening and morning. When the Hebrews wish to express separately day and night, the component parts of a day of a week, then the number of both is expressed. They say, e.g., forty days and forty nights (Gen 7:4, Gen 7:12; Ex 24:18; 3Kings 19:8), and three days and three nights (Jon 2:1; Mt 12:40), but not eighty or six days-and-nights, when they wish to speak of forty or three full days. A Hebrew reader could not possibly understand the period of time 2300 evening-mornings of 2300 half days or 1150 whole days, because evening and morning at the creation constituted not the half but the whole day. Still less, in the designation of time, "till 2300 evening-mornings," could "evening-mornings" be understood of the evening and morning sacrifices, and the words be regarded as meaning, that till 1150 evening sacrifices and 1150 morning sacrifices are discontinued. We must therefore take the words as they are, i.e., understand them of 2300 whole days. This exegetical resolution of the matter is not made doubtful by the remark, that an increasing of the period of oppression to 2300 days, over against the duration of the oppression limited in Dan 7:25 to only three and a half times, or to 1290 (or 1335 days, Dan 12:11-12), is very unlikely, since there is in no respect any reason for this increase over against these statements (Kran. p. 298). This remark can only be valid as proof if, on the one side, the three and a half times in Dan 7:25 are equal to three and a half civil years, for which the proof fails, and, on the other side, if the 1290 or the 1335 days in Dan 12:11. indicate the whole duration of the oppression of Israel by Antiochus. But if these periods, on the contrary, refer only to the time of the greatest oppression, the erection of the idol-altar in the temple, this time cannot be made the measure for the duration of the whole period of tribulation. The objection also, that it is more difficult to prove historically an oppression of the people of God for 2300 days by Antiochus than the 1150 days' duration of this oppression, need not move us to depart from the exegetically ascertained meaning of the words. The opponents of this view are indeed at one in this, that the consecration of the temple after its purification, and after the altar of Jehovah was restored, on the 25th Kisleu of the 148th year of the Seleucidae, formed the termination of the period named, but they are at variance as to the commencement of the period. Delitzsch reckons from the erection of the idol-altar in the temple on 15th Kisleu in the 145th year of the Sel., and thus makes it only three years and ten days, or 1090 to 1105 days. Hitzig reckons from the taking away of the daily sacrifice, which would take place somewhat earlier than the setting up of the idol-altar, but has not furnished proof that this happened tow months earlier. Bleek and Kirmss reckon from the taking of Jerusalem by Apollonius in the year of the Sel. 145 (1 Macc. 1:30ff.; 2 Macc. 5:24ff.), misplacing this in the first month of the year named, but without having any other proof for it than the agreement of the reckoning. To this is to be added, that the adoption of the consecration of the temple as the terminus ad quem is not so well grounded as is supposed. The words of the text, קדשׁ ונצדּק ("thus is the sanctuary placed in the right state"), comprehend more than the purification and re-consecration of the temple. In Dan 8:11, also Dan 9:17 and Dan 11:31, Daniel uses the word מקדּשׁ for temple, while on the other hand קדשׁ means all that is holy. Was, then, the sanctuary, in this comprehensive meaning of the word, placed in its right state with the consecration of the temple, when after this occurrence "they that were in the tower (Acra) shut up the Israelites round about the sanctuary," sought to hinder access to the temple, and, when Judas Maccabaeus had begun to besiege the tower, the Syrians approached with a reinforced army, besieged the sanctuary for many days, and on their departure demolished its strongholds (1 Macc. 6:18ff., 51, 62)? - when, again, under Demetrius Soter of Bacchides, the high priest Menelaus was deposed, and Alcimus, who was not descended from the family of a high priest, was advanced to his place, who cruelly persecuted the pious in Israel? - when the Syrian general Nicanor mocked the priests who showed to him the burnt-offering for the king, and defiled and threatened to burn the temple (1 Macc. 7)? And did the trampling upon Israel cease with the consecration of the temple, when at the building up of the altar and the restoration of the temple the heathen around became so furious, that they resolved to destroy all who were of the race of Jacob amongst them, and began to murder them (1 Macc. 5:1ff.)? Hvernick therefore, with Bertholdt, places the terminus ad quem of the 2300 days in the victory over Nicanor, by which the power of the Syrians over Judea was first broken, and the land enjoyed rest, so that it was resolved to celebrate annually this victory as well as the consecration of the temple (1 Macc. 7:48-50), according to which the terminus a quo of the period named would be shortly before the erection of the abomination of idolatry in the temple. If we now, however, turn from this supposition, since the text speaks further of it, to seek the end of the oppression in the restoration of the legal temple-worship, or in the overthrow of Antiochus Epiphanes, which the angel brings to view in the interpretation of the vision (Dan 8:26), so also in these cases the 2300 days are to be calculated. C. v. Leng., Maur., and Wiesel., who regard the death of Antiochus as the termination, place the beginning of the 2300 days one year before the beginning of violence with which Antiochus, after his return from the expedition into Egypt in the year 143 Sel., went forth to destroy (1 Macc. 1:20) the Mosaic worship and law. Only a few weeks or months earlier, in the middle of the year 142 Sel., the point of commencement must be placed, if the consecration of the temple is held to be the termination. In the year 142 not only was the pious high priest Onias removed from his office by the godless Jason, but also Jason himself was forced from the place he had usurped by Menelaus, who gave Antiochus a greater bribe than he did, and gave away as presents and sold to the heathen the golden utensils of the temple, and commanded Onias, who denounced his wickedness, to be deceitfully murdered (2 Macc. 2:4). Hence we need not, with Hofmann, regard the deposition of Onias, the date of which cannot be accurately fixed, but which, 2 Macc. 4:7ff., is brought into connection with the commencement of the reign of Antiochus, and which probably took place before the year 142, as the date of the commencement of the 2300 days, although the laying waste of the sanctuary may be dated from it; since Jason by royal authority set up a heathen γυμνάσιον with an ἐφηβεῖον, and by the wickedness of the profane and unpriestly conduct of this man Greek customs and the adoption of heathenish manners so prevailed, that the priests ceased to concern themselves about the service of the altar, but, despising the temple and forgetting the sacrifice, they hastened to witness the spectacles in the palaestra, which were contrary to the law; cf. 2 Macc. 4:13ff. with 1 Macc. 1:11-15. The 2300 days are thus, as well as the 1150 days, historically authenticated. But it is on the whole questionable whether the number given by the angel is to be reckoned as an historico-chronological period of time, or is not rather to be interpreted as symbolical. The analogy of the other prophetic numbers speaks decidedly for the symbolical interpretation. The 2300 cannot, it is true, be directly a symbolical number, such as 7, 10, 40, 70, and other numbers are, but yet it can stand in such a relation to the number seven as to receive a symbolical meaning. The longer periods of time are usually reckoned not by days, but by weeks, months, or years; if, therefore, as to the question of the duration of the 2300 days, we reduce the days to weeks, months, and years, we shall find six years, three or four months, and some days, and discover that the oppression of the people by the little horn was to continue not fully a period of seven years. But the times of God's visitations, trials, and judgments are so often measured by the number seven, that this number came to bear stamped on it this signification; see under Dan 4:13; Dan 7:25. The number of seven years is used in the symbolical meaning when, not to mention the cases in Gen 29:18, Gen 29:27; Gen 41:26., and Judg 6:1, seven years' famine were laid upon the land as a punishment for David's sin in numbering the people (2Kings 24:13), and when in Elisha's time Israel was visited with seven years' famine (4Kings 8:1). Thus the answer of the angel has this meaning: The time of the predicted oppression of Israel, and of the desolation of the sanctuary by Antiochus, the little horn, shall not reach the full duration of a period of divine judgment, shall not last so long as the severe oppression of Israel by the Midianites, Judg 6:1, or as the famine which fell upon Israel in the time of Elisha, and shall not reach to a tenth part of the time of trial and of sorrow endured by the exiles, and under the weight of which Israel then mourned. But if this is the meaning of the angel's message, why does not the divine messenger use a pure symbolical expression, such as "not full seven times?" and why does he not simply say, "not quite seven years?" As to the first of these questions, we answer that the expression "times" is too indefinite; for the duration of this period of sorrow must be given more minutely. As to the second question, we know no other answer that can be given than this, that, on the one side, only the positive determination of the length of time, measured by days, can afford full confidence that the domination and the tyranny of the oppressor shall not continue one day longer than God has before fixed; but, on the other side, by the measuring of this period by a number defined according to thousands and hundreds, both the long duration of the affliction is shown, and the symbolical character of the period named is indicated. While by the period "evening-morning" every ambiguity of the expression, and every uncertainty thence arising regarding the actual length of the time of affliction, is excluded, yet the number 2300 shows that the period must be defined in round numbers, measuring only nearly the actual time, in conformity with all genuine prophecy, which never passes over into the mantic prediction of historico-chronological data. If we compare with this the designation of time in Dan 7:25, instead of the general idea there expressed, of "time, times, and half a time," which is not to be computed as to its duration, we have here a very definite space of time mentioned. This difference corresponds to the contents of the two prophecies. The oppression prophesied of in this chapter would visit the people of Israel at not too distant a time; and its commencement as well as its termination, announced by God beforehand, was fitted to strengthen believers in the faith of the truth and fidelity of God for the time of the great tribulation of the end, the duration of which God the Lord indeed determined accurately and firmly beforehand, but according to a measure of time whose extent men cannot calculate in advance. In this respect the designation of the time of the affliction which the horn growing up out of the third world-kingdom will bring upon God's people, becomes a type for the duration of the oppression of the last enemy of the church of the Lord at the end of the days. Geneva 15998:13 Then I heard one (u) saint speaking, and another saint said unto that certain [saint] which spake, How long [shall be] the vision [concerning] the daily [sacrifice], and the transgression of (x) desolation, to give both the sanctuary and the (y) host to be trodden under foot?(u) Meaning that he heard one of the angels asking this question of Christ, whom he called a certain one, or a secret one, or a marvellous one. (x) That is, the Jews' sins, which were the cause of its destruction. (y) That is, which suppresses God's religion and his people. John Gill8:13 Then I heard one saint speaking,.... An angel, either a created angel, pure and holy in his nature, as Gabriel; or the uncreated Angel Jesus Christ, the Word of God; what he was speaking of is not said; perhaps Daniel did not hear what he said, though he heard him speaking, or perceived that he spake; yet did not understand what he said, or what was the subject of his discourse; very probably it was something relative to the vision now seen:and another saint said unto that certain saint that spake; another angel said to him that spake, whose name is unknown, only called such an one, or Palmoni, which some render "the wonderful numberer"; or, "the numberer of secrets", or "that has all secrets numbered" (g); and apply it to Christ, whose name is "Pele", wonderful; the eternal Word of God, that is in the bosom of the Father, and knows all secrets, and the number of times and seasons, how long they will last; what created angels know not, he does; and therefore they apply to him for instruction and knowledge in hidden things: how long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden underfoot? that is, how long will this vision last? or when will this prophecy be at an end, and have its full and final accomplishment? how long will the sacrifice be taken away, or made to cease? how long will that transgression, that abomination, making the temple desolate, the image of Jupiter Olympius set up by Antiochus, continue in it? how long shall it be given to him, or he be permitted to tread under foot, and use in the most contemptuous manner, the temple of the Lord, and his people? (g) "illi qui occulta in numerato habet", Junius & Tremellius. John Wesley8:13 One saint - That is, one holy angel. How long - How long shall Antiochus continue his vexations against the people and prevent the worship of God? This is, the treading down of the sanctuary, and the host.Robert Jamieson, A. R. Fausset and David Brown8:13 that certain saint--Daniel did not know the names of these two holy angels, but saw only that one was speaking to the other.How long shall be the vision concerning . . . daily sacrifice--How long shall the daily sacrifice be suspended? transgression of desolation--literally, "making desolate," that is, Antiochus desolating profanation of the temple (Dan 11:31; Dan 12:11). Compare as to Rome and the last Antichrist, Mt 24:15. |
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8:148:14: Եւ ասէ ցնա. Մինչեւ յերեկոյ եւ ՚ի վաղորդայն, աւուրս հազար երկերիւր եւ վաթսուն եւ ութ. եւ սրբեսցի սրբութիւնն[12209]։ [12209] Ոմանք. Եւ ՚ի վաղորդեան աւուրս երկուս հազարս եւ երեք հարիւր։ Եւ ոմանք. Աւուրս հազար երկերիւր եւթանասուն եւ ութ։ Եւ ասէ ցնա. Մինչեւ յերեկոյ եւ ի վաղորդայն, աւուրս երկուս հազարս եւ երեք հարեւր``. եւ սրբեսցի սրբութիւնն:14 Եւ ասաց նրան. “Պիտի մնայ մինչեւ երեկոյ եւ մինչեւ վաղորդեան, մինչեւ հազար երկու հարիւր վաթսունութ օր, ապա պիտի սրբանայ սրբարանը”»: 14 Առաջինը ինծի ըսաւ. ‘Մինչեւ երկու հազար երեք հարիւր օր*, ետքը սրբարանը պիտի մաքրուի’։ 8:14: Եւ ասէ ցնա. Մինչեւ յերեկոյ եւ ՚ի վաղորդայն, աւուրս հազար երկերիւր եւ վաթսուն եւ ութ. եւ սրբեսցի սրբութիւնն[12209]։ [12209] Ոմանք. Եւ ՚ի վաղորդեան աւուրս երկուս հազարս եւ երեք հարիւր։ Եւ ոմանք. Աւուրս հազար երկերիւր եւթանասուն եւ ութ։ 14 Եւ ասաց նրան. “Պիտի մնայ մինչեւ երեկոյ եւ մինչեւ վաղորդեան, մինչեւ հազար երկու հարիւր վաթսունութ օր, ապա պիտի սրբանայ սրբարանը”»: 14 Առաջինը ինծի ըսաւ. ‘Մինչեւ երկու հազար երեք հարիւր օր*, ետքը սրբարանը պիտի մաքրուի’։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:148:14 И сказал мне: >. And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed:8:14 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἕως εως till; until ἑσπέρας εσπερα evening καὶ και and; even πρωὶ πρωι early ἡμέραι ημερα day δισχίλιαι δισχιλιοι two thousand τριακόσιαι τριακοσιοι three hundred καὶ και and; even καθαρισθήσεται καθαριζω cleanse τὸ ο the ἅγιον αγιος holy 8:14 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֔י ʔēlˈay אֶל to עַ֚ד ˈʕaḏ עַד unto עֶ֣רֶב ʕˈerev עֶרֶב evening בֹּ֔קֶר bˈōqer בֹּקֶר morning אַלְפַּ֖יִם ʔalpˌayim אֶלֶף thousand וּ û וְ and שְׁלֹ֣שׁ šᵊlˈōš שָׁלֹשׁ three מֵאֹ֑ות mēʔˈôṯ מֵאָה hundred וְ wᵊ וְ and נִצְדַּ֖ק niṣdˌaq צדק be just קֹֽדֶשׁ׃ qˈōḏeš קֹדֶשׁ holiness 8:14. et dixit ei usque ad vesperam et mane duo milia trecenti et mundabitur sanctuariumAnd he said to him: Unto evening and morning two thousand three hundred days: and the sanctuary shall be cleansed. 14. And he said unto me, Unto two thousand and three hundred evenings mornings; then shall the sanctuary be cleansed. 8:14 И сказал мне: <<на две тысячи триста вечеров и утр; и тогда святилище очистится>>. 8:14 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἕως εως till; until ἑσπέρας εσπερα evening καὶ και and; even πρωὶ πρωι early ἡμέραι ημερα day δισχίλιαι δισχιλιοι two thousand τριακόσιαι τριακοσιοι three hundred καὶ και and; even καθαρισθήσεται καθαριζω cleanse τὸ ο the ἅγιον αγιος holy 8:14 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֔י ʔēlˈay אֶל to עַ֚ד ˈʕaḏ עַד unto עֶ֣רֶב ʕˈerev עֶרֶב evening בֹּ֔קֶר bˈōqer בֹּקֶר morning אַלְפַּ֖יִם ʔalpˌayim אֶלֶף thousand וּ û וְ and שְׁלֹ֣שׁ šᵊlˈōš שָׁלֹשׁ three מֵאֹ֑ות mēʔˈôṯ מֵאָה hundred וְ wᵊ וְ and נִצְדַּ֖ק niṣdˌaq צדק be just קֹֽדֶשׁ׃ qˈōḏeš קֹדֶשׁ holiness 8:14. et dixit ei usque ad vesperam et mane duo milia trecenti et mundabitur sanctuarium ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And he said to him: Unto evening and morning two thousand three hundred days: and the sanctuary shall be cleansed. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18318:14: Unto two thousand and three hundred days - Though literally it be two thousand three hundred evenings and mornings. Yet I think the prophetic day should be understood here, as in other parts of this prophet, and must signify so many years. If we date these years from the vision of the he-goat, (Alexander's invading Asia), this was A.M. 3670, b.c. 334; and two thousand three hundred years from that time will reach to a.d. 1966, or one hundred and forty-one years from the present a.d. 1825. This will bring it near to the time mentioned Dan 7:25 (note), where see the note.Albert Barnes: Notes on the Bible - 18348:14: And he said unto me - Instead of answering the one who made the inquiry, the answer is made to Daniel, doubtless that he might make a record of it, or communicate it to others. If it had been made to the inquirer, the answer would have remained with him, and could have been of no use to the world. For the encouragement, however, of the Hebrew people, when their sanctuary and city would be thus desolate, and in order to furnish an instance of the clear fulfillment of a prediction, it was important that it should be recorded, and hence, it was made to Daniel.Unto two thousand and three hundred days - Margin, evening, morning. So the Hebrew, בקר ערב ‛ ereb boqer. So the Latin Vulgate, ad vesperam et mane. And so Theodotion - ἔως ἑσπέρας καὶ πρωΐ̀ heō s hesperas kai prō i - "to the evening and morning." The language here is evidently what was derived from Gen. i., or which was common among the Hebrews, to speak of the "evening and the morning" as constituting a day. There can be no doubt, however, that a day is intended by this, for this is the fair and obvious interpretation. The Greeks were accustomed to denote the period of a day in the same manner by the word νυχθήμερον nuchthē meron (see Co2 11:25), in order more emphatically to designate one complete day. See Prof. Stuart's Hints on Prophecy, pp. 99, 100. The time then specified by this would be six years and a hundred and ten days. Much difficulty has been felt by expositors in reconciling this statement with the other designations of time in the book of Daniel, supposed to refer to the same event, and with the account furnished by Josephus in regard to the period which elapsed during which the sanctuary was desolate, and the daily sacrifice suspended. The other designations of time which have been supposed to refer to the same event in Daniel, are Dan 7:25, where the time mentioned is three years and a half, or twelve hundred and sixty days; and Dan 12:7, where the same time is mentioned, "a time, times, and an half," or three years and an half, or, as before, twelve hundred and sixty days; and Dan 12:11, where the period mentioned is "a thousand two hundred and ninety days;" and Dan 12:12, where the time mentioned is "a thousand three hundred and thirty-five days." The time mentioned by Josephus is three years exactly from the time when "their Divine worship was fallen off, and was reduced to a profane and common use," until the time when the lamps were lighted again, and the worship restored, for he says that the one event happened precisely three years after the other, on the same day of the month - Ant. b. xii. ch. vii. Section 6. In his Jewish Wars, however, b. i. ch. i. Section 1, he says that Antiochus "spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months." Now, in order to explain the passage before us, and to reconcile the accounts, or to show that there is no contradiction between them, the following remarks may be made: (1) We may lay out of view the passage in Dan 7:25. See the note at that passage. If the reasoning there be sound, then that passage had no reference to Antiochus, and though, according to Josephus, there is a remarkable coincidence between the time mentioned there and the time during which the daily sacrifice was suspended, yet that does not demonstrate that the reference there is to Antiochus. (2) We may lay out of view, also, for the present, the passages in Dan 12:11-12. Those will be the subject of consideration hereafter, and for the present ought not to be allowed to embarrass us in ascertaining the meaning of the passage before us. (3) On the assumption, however, that those passages refer to Antiochus, and that the accounts in Josephus above referred to are correct - though he mentions different times, and though different periods are referred to by Daniel, the variety may be accounted for by the supposition that separate epochs are referred to at the starting point in the calculation - the terminus a quo. The truth was, there were several decisive acts in the history of Antiochus that led to the ultimate desolation of Jerusalem, and at one time a writer may have contemplated one, and at another time another. Thus, there was the act by which Jason, made high priest by Antiochus, was permitted to set up a gymnasium in Jerusalem after the manner of the pagan (Prideaux, iii. 216; 1 Macc. 1:11-15); the act by which he assaulted and took Jerusalem, entering the most holy place, stripping the temple of its treasures, defiling the temple, and offering a great sow on the altar of burnt-offerings (Prideaux, iii. 230, 231; 1 Macc. 1:20-28); the act, just two years after this, by which, having been defeated in his expedition to Egypt, he resolved to vent all his wrath on the Jews, and, on his return, sent Apollonius with a great army to ravage and destroy Jerusalem - when Apollonius, having plundered the city, set it on fire, demolished the houses, pulled down the walls, and with the ruins of the demolished city built a strong fortress on Mount Acra, which overlooked the temple, and from which he could attack all who went to the temple to worship (Prideaux, iii. 239, 240; 1 Macc. 1:29-40); and the act by which Antiochus solemnly forbade all burnt-offerings, and sacrifices, and drink-offerings in the temple - (Prideaux, iii. 241, 242; 1 Macc. 1:44-51). Now, it is evident that one writing of these calamitous events, and mentioning how long they would continue, might at one time contemplate one of these events as the beginning, the terminus a quo, and at another time, another of these events might be in his eye. Each one of them was a strongly marked and decisive event, and each one might be contemplated as a period which, in an important sense, determined the destiny of the city, and put an end to the worship of God there. (4) It seems probable that the time mentioned in the passage before us is designed to take in the whole series of disastrous events, from the first decisive act which led to the suspending of the daily sacrifice, or the termination of the worship of God there, to the time when the "sanctuary was cleansed." That this is so would seem to be probable from the series of visions presented to Daniel in the chapter before us. The acts of the "little horn" representing Antiochus, as seen in vision, began with his attack on the "pleasant land" Dan 8:9, and the things which attracted the attention of Daniel were, that he "waxed great," and made war on "the host of heaven," and "cast some of the host and of the stars to the ground" Dan 8:10, and "magnified himself against the prince of the host" Dan 8:11 - acts which refer manifestly to his attack on the people of God, and the priests or ministers of religion, and on God him. self as the "prince of the host" - unless this phrase should be understood as referring rather to the high priest. We are then rather to look to the whole series of events as included within the two thousand and three hundred days, than the period in which literally the daily sacrifice was forbidden by a solemn statute. It was practically suspended, and the worship of God interrupted during all that time. (5) The terminus ad quem - the conclusion of the period is marked and settled. This was the "cleansing of the sanctuary." This took place, under Judas Maccabeus, Dec. 25, 165 b. c. - Prideaux, iii. 265-268. Now, reckoning back from this period, two thousand and three hundred days, we come to August 5, 171 b. c. The question is, whether there were in this year, and at about this time, any events in the series of sufficient importance to constitute a period from which to reckon; events answering to what Daniel saw as the commencement of the vision, when "some of the host and the stars were cast down and stamped upon." Now, as a matter of fact, there commenced in the year 171 b. c. a series of aggressions upon the priesthood, and temple, and city of the Jews on the part of Antiochus, which terminated only with his death. Up to this year, the relations of Antiochus and the Jewish people were peaceful and cordial. In the year 175 b. c. he granted to the Jewish people, who desired it, permission to erect a gymnasium in Jerusalem, as above stated. In the year 173 b. c. demand was made of Antiochus of the provinces of Ccelo-Syria and Palestine by the young Philometor of Egypt, who had just come to the throne, and by his mother - a demand which was the origin of the war between Antiochus and the king of Egypt, and the beginning of all the disturbances. - Prideaux, iii. 218. In the year 172 b. c., Antiochus bestowed the office of high priest on Menelaus, who was the brother of Jason the high priest. Jason had sent Menelaus to Antioch to pay the king his tribute-money, and while there Menelaus conceived the design of supplanting his brother, and by offering for it more than Jason had, he procured the appointment and returned to Jerusalem. - Prideaux, iii. 220-222. Up to this time all the intercourse of Antiochus with the Jews had been of a peaceful character, and nothing of a hostile nature had occurred. In 171 b. c. began the series of events which finally resulted in the invasion and destruction of the city, and in the cessation of the public worship of God. Menelaus, having procured the high priesthood, refused to pay the tribute-money which he had promised for it, and was summoned to Antioch. Antioclius being then absent, Menelaus took advantage of his absence, and having, by means of Lysimachus, whom he had left at Jerusalem, procured the vessels out of the temple, He sold them at Tyre, and thus raised money to pay the king. In the meantime, Onias III, the lawful high priest, who had fled to Antioch, sternly rebuked Menelaus for his sacrilege, and soon after, at the instigation of Menelaus, was allured from his retreat at Daphne, where he had sought an asylum, and was murdered by Andronicus, the vicegerent of Antiochus. At the same time, the Jews in Jerusalem, highly indignant at the profanation by Menelaus, and the sacrilege in robbing the temple, rose in rebellion against Lysimachus and the Syrian forces who defended him, and both cut off this "sacrilegious robber" (Prideaux), and the guards by whom he was surrounded. This assault on the officer of Antiochus, and rebellion against him, was the commencement of the hostilities which resulted in the ruin of the city, and the closing of the worship of God. - Prideaux, iii. 224-226; Stuart's Hints on Prophecy, p. 102. Here commenced a series of aggressions upon the priesthood, and the temple, and the city of the Jews, which, with occasional interruption, continued to the death of Antiochus, and which led to all that was done in profaning the temple, and in suspending the public worship of God, and it is doubtless to this time that the prophet here refers. This is the natural period in describing the series of events which were so disastrous to the Jewish people; this is the period at which one who should now describe them as history, would begin. It may not, indeed, be practicable to make out the precise number of days, for the exact dates are not preserved in history, but the calculation brings it into the year 171 b. c., the year which is necessary to be supposed in order that the two thousand and three hundred days should be completed. Compare Lengerke, in loc., p. 388. Various attempts have been made to determine the exact number of the days by historic records. Bertholdt, whom Lengerke follows, determines it in this manner. He regards the time referred to as that from the command to set up pagan altars to the victory over Nicanor, and the solemn celebration of that victory, as referred to in 1 Macc. 7:48, 49. According to this reckoning, the time is as follows: The command to set up idol altars was issued in the year 145, on the 15th of the month Kisleu. There remained of that year, after the command was given - Half of the month Kisleu 15 days The month Thebet 30 days The month Shebath 29 days The month Adar 30 days The year 146 354 days The year 147 354 days The year 148 354 days The year 149 354 days The year 150 354 days The year 15l to the 13th day of the month Adar, when the victory over Nicanor was achieved 337 days Two intercalary months during this time, according to the Jewish reckoning 60 days Total of 2, 271 days. This would leave but twenty-nine days of the 2300 to be accounted for, and this would be required to go from the place of the battle - between Beth-Horon and Adasa (1 Macc. 7:39, 40) to Jerusalem, and to make arrangements to celebrate the victory. See Bertholdt, pp. 501-503. The reckoning here is from the time of founding the kingdom of the Seleucidae, or the era of the Seleucidae. Then shall the sanctuary be cleansed - Margin, justified. the Hebrew word (צדק tsâ daq) means, to be right or straight, and then to be just or righteous; then to vindicate or justify. In the form used here (Niphal), it means to be declared just; to be justified or vindicated, and, as applied to the temple or sanctuary, to be vindicated from violence or injury; that is, to be cleansed. See Gesenius, Lexicon There is undoubtedly reference here to the act of Judas Maccabeus, in solemnly purifying the temple, and repairing it, and re-dedicating it, after the pollutions brought upon it by Antiochus. For a description of this, see Prideaux's Connexions, iii. 265-269. Judas designated a priesthood again to serve in the temple; pulled down the altars which the pagan had erected; bore out all the defiled stones into an unclean place; built a new altar in place of the old altar of burnt-offerings which they had defiled; hallowed the courts; made a new altar of incense, table of showbread, golden candlestick, etc., and solemnly re-consecrated the whole to the service of God. This act occurred on the twenty-fifth day of the ninth month (Kisleu), and the solemnity continued for eight days. This is the festival which is called "the feast of dedication" in the New Testament Joh 10:22, and which our Saviour honored with his presence. See 1 Macc. 4:41-58; 2 Macc. 10:1-7; Josephus, Ant. b. xii. ch. vii. Section 6, 7. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:14: Unto: Dan 7:25, Dan 12:7, Dan 12:11; Rev 11:2, Rev 11:3, Rev 12:14, Rev 13:5two thousand: That is, 2, 300 years, which reckoned from the time Alexander invaded Asia, bc 334, will be ad 1966. days: Heb. evening, morning, Dan 8:26; Gen 1:5 then: Isa 1:27; Rom 11:26, Rom 11:27; Rev 11:15 cleansed: Heb. justified, Isa 45:25; Gal 3:8 Geneva 15998:14 And (z) he said unto me, Unto (a) two thousand and three hundred days; then shall the sanctuary be cleansed.(z) Christ answered me for the comfort of the Church. (a) That is, until so many natural days have passed, which make six years, and three and a half months: for the temple was profaned this long under Antiochus. John Gill8:14 And he said unto me,.... That is, "Palmoni", the wonderful person, to whom the angel put the above question, gave the answer to it; not unto the angel that asked it, but unto Daniel that stood by; knowing that it was for his and his people's sake the question was asked, and therefore gave the answer to him, as follows:unto two thousand and three hundred days; or so many "mornings" and "evenings" (h); which shows that not so many years, as Jacchiades, and others, are meant; but natural days, consisting of twenty four hours, and which make six years, three months, and eighteen days; and reckoning from the fifteenth day of the month Cisleu, in the year 145 of the Selucidae, in which Antiochus set up the abomination of desolation upon the altar, in the Apocrypha: "Now the five and twentieth day of the month they did sacrifice upon the idol altar, which was upon the altar of God.'' (1 Maccabees 1:59) to the victory obtained over Nicanor by Judas, on the thirteenth day of the month Adar, Anno 151, are just 2300 days; which day the Jews kept as an annual feast, in commemoration of that victory; and from that time enjoyed peace and rest from war (i): this way goes L'Empereur after Capellus; but others begin from the defection of the people from the pure religion by Menelaus, Anno 141; though Antiochus did not enter on his impieties till the following year; and, reckoning from the sixth day of the sixth month in that year, to the twenty fifth day of Cisleu in the year 148, when the Jews offered the daily sacrifice on the new altar of burnt offerings, in the Apocrypha: "Now on the five and twentieth day of the ninth month, which is called the month Casleu, in the hundred forty and eighth year, they rose up betimes in the morning, 53 And offered sacrifice according to the law upon the new altar of burnt offerings, which they had made. '' (1 Maccabees 4:52) were just six years, three months, and eighteen days: and so it follows, and then shall the sanctuary be cleansed; as it was by Judas Maccabeus at the time above mentioned; when he purified the holy places, sanctified the courts, rebuilt the altar, renewed the vessels of the sanctuary, and put all in their proper places; in the Apocrypha: "41 Then Judas appointed certain men to fight against those that were in the fortress, until he had cleansed the sanctuary. 42 So he chose priests of blameless conversation, such as had pleasure in the law: 43 Who cleansed the sanctuary, and bare out the defiled stones into an unclean place. 44 And when as they consulted what to do with the altar of burnt offerings, which was profaned; 45 They thought it best to pull it down, lest it should be a reproach to them, because the heathen had defiled it: wherefore they pulled it down, 46 And laid up the stones in the mountain of the temple in a convenient place, until there should come a prophet to shew what should be done with them. 47 Then they took whole stones according to the law, and built a new altar according to the former; 48 And made up the sanctuary, and the things that were within the temple, and hallowed the courts. 49 They made also new holy vessels, and into the temple they brought the candlestick, and the altar of burnt offerings, and of incense, and the table. 50 And upon the altar they burned incense, and the lamps that were upon the candlestick they lighted, that they might give light in the temple. 51 Furthermore they set the loaves upon the table, and spread out the veils, and finished all the works which they had begun to make.'' (1 Maccabees 4) Indeed, as Antiochus was a type of antichrist, and his persecution of that desolation made by antichrist in the church; these 2300 days may be considered as so many years, which will bring it down to the end of the sixth Millennium, or thereabout; when it may be hoped there will be a new face of things upon the sanctuary and church of God, and a cleansing of it from all corruption in doctrine, discipline, worship, and conversation. (h) "vespero matutina", Castalio; "vespertina matutinaque tempora", Junius & Tremellius, Piscator. (i) Joseph. Antiqu. l. 12. c. 10. sect. 5. John Wesley8:14 He - That angel. Then - Just so long it was, from the defection of the people, procured by Menelaus, the high - priest, to the cleansing of the sanctuary, and the re - establishment of religion among them.Robert Jamieson, A. R. Fausset and David Brown8:14 unto me--The answer is to Daniel, not to the inquirer, for the latter had asked in Daniel's name; as vice versa the saint or angel (Job 15:15; Ps 89:6-7) speaks of the vision granted to Daniel, as if it had been granted to himself. For holy men are in Scripture represented as having attendant angels, with whom they are in a way identified in interests. If the conversation had been limited to the angels, it could have been of no use to us. But God conveys it to prophetical men, for our good, through the ministry of angels.two thousand . . . three hundred days--literally, "mornings and evenings," specified in connection with the morning and evening sacrifice. Compare Gen 1:5. Six years and a hundred ten days. This includes not only the three and a half years during which the daily sacrifice was forbidden by Antiochus [JOSEPHUS, Wars of the Jews, 1:1.1], but the whole series of events whereby it was practically interrupted: beginning with the "little horn waxing great toward the pleasant land," and "casting down some of the host" (Dan 8:9-10); namely, when in 171 B.C., or the month Sivan in the year 142 of the era of the SeleucidÃ&brvbr;, the sacrifices began to be neglected, owing to the high priest Jason introducing at Jerusalem Grecian customs and amusements, the palÃ&brvbr;stra and gymnasium; ending with the death of Antiochus, 165 B.C., or the month Shebath, in the year 148 of the Seleucid era. Compare 1 Maccabees 1:11-15; 2 Maccabees 4:9, &c. The reason for the greater minuteness of historical facts and dates, given in Daniel's prophecies, than in those of the New Testament, is that Israel, not having yet the clear views which Christians have of immortality and the heavenly inheritance, could only be directed to the earthly future: for it was on earth the looked-for Messiah was to appear, and the sum and subject of Old Testament prophecy was the kingdom of God upon earth. The minuteness of the revelation of Israel's earthly destiny was to compensate for the absence, in the Old Testament, of views of heavenly glory. Thus, in Dan 9:24-27, the times of Messiah are foretold to the very year; in Dan 8:14 the times of Antiochus, even to the day; and in Dan. 11:5-20 the Syro-Egyptian struggles in most minute detail. TREGELLES thinks the twenty-three hundred "days" answer to the week of years (Dan 9:27), during which the destroying prince (Dan 9:26) makes a covenant, which he breaks in the midst of the week (namely, at the end of three and a half years). The seven years exceed the twenty-three hundred days by considerably more than a half year. This period of the seven years' excess above the twenty-three hundred days may be allotted to the preparations needed for setting up the temple-worship, with Antichrist's permission to the restored Jews, according to his "covenant" with them; and the twenty-three hundred days may date from the actual setting up of the worship. But, says AUBERLEN, the more accurate to a day the dates as to Antiochus are given, the less should we say the 1290, or 1335 days (Dan 12:11-12) correspond to the half week (roughly), and the twenty-three hundred to the whole. The event, however, may, in the case of Antichrist, show a correspondence between the days here given and Dan 9:27, such as is not yet discernible. The term of twenty-three hundred days cannot refer twenty-three hundred years of the treading down of Christianity by Mohammedanism, as this would leave the greater portion of the time yet future; whereas, Mohammedanism is fast waning. If the twenty-three hundred days mean years, dating from Alexander's conquests, 334 B.C. to 323, we should arrive at about the close of the sixth thousand years of the world, just as the 1260 years (Dan 7:25) from Justinian's decree arrive at the same terminus. The Jews' tradition represents the seventh thousand as the millennium. CUMMING remarks, 480 B.C. is the date of the waning of the Persian empire before Greece; deducting 480 from 2300, we have 1820; and in 1821, Turkey, the successor of the Greek empire, began to wane, and Greece became a separate kingdom. See on Dan 12:11. cleansed--literally, "justified," vindicated from profanation. Judas Maccabeus celebrated the feast of dedication after the cleansing, on the twenty-fifth of the ninth month, Kisleu (1 Maccabees 4:51-58; 2 Maccabees 10:1-7; Jn 10:22). As to the antitypical dedication of the new temple, see Eze. 43:1-27, &c.; also Amos 9:11-12. |
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8:158:15: Եւ եղեւ իբրեւ տեսի ե՛ս Դանիէլ զտեսիլն, եւ խնդրէի խելամո՛ւտ լինել, եւ ահա առաջի իմ եկաց իբրեւ զտեսիլ մարդոյ։ Եւ եղեւ իբրեւ տեսի ես Դանիէլ զտեսիլն, եւ խնդրէի խելամուտ լինել, եւ ահա առաջի իմ եկաց իբրեւ զտեսիլ մարդոյ:15 «Եւ երբ ես՝ Դանիէլս, տեսիլքը տեսայ եւ փորձում էի խելամուտ լինել, ահա իմ առջեւ կանգնեց մի բան մարդու տեսքով, 15 «Երբ ես՝ Դանիէլս՝ տեսիլքը տեսայ ու մեկնութիւնը կ’ուզէի հասկնալ, ահա իմ առջեւս մարդու կերպարանքով մէկը կանգնեցաւ։ 8:15: Եւ եղեւ իբրեւ տեսի ե՛ս Դանիէլ զտեսիլն, եւ խնդրէի խելամո՛ւտ լինել, եւ ահա առաջի իմ եկաց իբրեւ զտեսիլ մարդոյ։ 15 «Եւ երբ ես՝ Դանիէլս, տեսիլքը տեսայ եւ փորձում էի խելամուտ լինել, ահա իմ առջեւ կանգնեց մի բան մարդու տեսքով, 15 «Երբ ես՝ Դանիէլս՝ տեսիլքը տեսայ ու մեկնութիւնը կ’ուզէի հասկնալ, ահա իմ առջեւս մարդու կերպարանքով մէկը կանգնեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:158:15 И было: когда я, Даниил, увидел это видение и искал значения его, вот, стал предо мною как облик мужа. And it came to pass, when I, [even] I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man:8:15 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the θεωρεῖν θεωρεω observe με με me ἐγὼ εγω I Δανιηλ δανιηλ Daniēl; Thanil τὸ ο the ὅραμα οραμα vision ἐζήτουν ζητεω seek; desire διανοηθῆναι διανοεομαι and; even ἰδοὺ ιδου see!; here I am ἔστη ιστημι stand; establish κατεναντίον κατεναντιον of me; mine ὡς ως.1 as; how ὅρασις ορασις appearance; vision ἀνθρώπου ανθρωπος person; human 8:15 וַ wa וְ and יְהִ֗י yᵊhˈî היה be בִּ bi בְּ in רְאֹתִ֛י rᵊʔōṯˈî ראה see אֲנִ֥י ʔᵃnˌî אֲנִי i דָנִיֵּ֖אל ḏāniyyˌēl דָּנִיֵּאל Daniel אֶת־ ʔeṯ- אֵת [object marker] הֶ he הַ the חָזֹ֑ון ḥāzˈôn חָזֹון vision וָ wā וְ and אֲבַקְשָׁ֣ה ʔᵃvaqšˈā בקשׁ seek בִינָ֔ה vînˈā בִּינָה understanding וְ wᵊ וְ and הִנֵּ֛ה hinnˈē הִנֵּה behold עֹמֵ֥ד ʕōmˌēḏ עמד stand לְ lᵊ לְ to נֶגְדִּ֖י neḡdˌî נֶגֶד counterpart כְּ kᵊ כְּ as מַרְאֵה־ marʔē- מַרְאֶה sight גָֽבֶר׃ ḡˈāver גֶּבֶר vigorous man 8:15. factum est autem cum viderem ego Danihel visionem et quaererem intellegentiam ecce stetit in conspectu meo quasi species viriAnd it came to pass when I, Daniel, saw the vision, and sought the meaning, that behold there stood before me as it were the appearance of a man. 15. And it came to pass, when I, even I Daniel, had seen the vision, that I sought to understand it; and, behold, there stood before me as the appearance of a man. 8:15 И было: когда я, Даниил, увидел это видение и искал значения его, вот, стал предо мною как облик мужа. 8:15 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the θεωρεῖν θεωρεω observe με με me ἐγὼ εγω I Δανιηλ δανιηλ Daniēl; Thanil τὸ ο the ὅραμα οραμα vision ἐζήτουν ζητεω seek; desire διανοηθῆναι διανοεομαι and; even ἰδοὺ ιδου see!; here I am ἔστη ιστημι stand; establish κατεναντίον κατεναντιον of me; mine ὡς ως.1 as; how ὅρασις ορασις appearance; vision ἀνθρώπου ανθρωπος person; human 8:15 וַ wa וְ and יְהִ֗י yᵊhˈî היה be בִּ bi בְּ in רְאֹתִ֛י rᵊʔōṯˈî ראה see אֲנִ֥י ʔᵃnˌî אֲנִי i דָנִיֵּ֖אל ḏāniyyˌēl דָּנִיֵּאל Daniel אֶת־ ʔeṯ- אֵת [object marker] הֶ he הַ the חָזֹ֑ון ḥāzˈôn חָזֹון vision וָ wā וְ and אֲבַקְשָׁ֣ה ʔᵃvaqšˈā בקשׁ seek בִינָ֔ה vînˈā בִּינָה understanding וְ wᵊ וְ and הִנֵּ֛ה hinnˈē הִנֵּה behold עֹמֵ֥ד ʕōmˌēḏ עמד stand לְ lᵊ לְ to נֶגְדִּ֖י neḡdˌî נֶגֶד counterpart כְּ kᵊ כְּ as מַרְאֵה־ marʔē- מַרְאֶה sight גָֽבֶר׃ ḡˈāver גֶּבֶר vigorous man 8:15. factum est autem cum viderem ego Danihel visionem et quaererem intellegentiam ecce stetit in conspectu meo quasi species viri ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And it came to pass when I, Daniel, saw the vision, and sought the meaning, that behold there stood before me as it were the appearance of a man. |
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191415. Внезапное и быстрое явление существа, похожего на мужа, свидетельствовало о его неземном бытии и небесной природе. В том же самом убеждало пророка имя явившегося - Гавриил, - "муж Божий". По словам Гавриила, видение относится "к концу времени" (ср. ст. 19). Но как показывают ст. 20-23, под "концом времени" разумеется время окончания ветхозаветного периода, на каковой и падает деятельность "наглого царя" Антиоха Епифана. И только принимая во внимание видение 10-12: гл., где выступающий из третьей монархии ветхозаветный враг святых Божиих ясно выставляется, как прообраз последнего врага Церкви - антихриста, должно заключать, что и в видении 8: гл. прикровенно созерцается тяжелое положение Церкви при конце мира.Matthew Henry: Concise Commentary on the Whole Bible - 170615 And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. 16 And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. 17 So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. 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. 19 And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. 20 The ram which thou sawest having two horns are the kings of Media and Persia. 21 And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. 22 Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. 23 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. 24 And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. 25 And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. 26 And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. 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.Here we have, I. Daniel's earnest desire to have this vision explained to him (v. 15): I sought the meaning. Note, Those that rightly know the things of God cannot but desire to know more and more of them, and to be led further into the mystery of them; and those that would find the meaning of what they have seen or heard from God must seek it, and seek it diligently. Seek and you shall find. Daniel considered the thing, compared it with the former discoveries, to try if he could understand it; but especially he sought by prayer (as he had done ch. ii. 18), and he did not seek in vain. II. Orders given to the angel Gabriel to inform him concerning this vision. One in the appearance of a man (who, some think, was Christ himself, for who besides could command angels?) orders Gabriel to make Daniel understand this vision. Sometimes God is pleased to make use of the ministration of angels, not only to protect his children, but to instruct them, to serve the kind intentions, not only of his providence, but of his grace. III. The consternation that Daniel was in upon the approach of his instructor (v. 17): When he came near I was afraid. Though Daniel was a man of great prudence and courage, and had been conversant with the visions of the Almighty, yet the approach of an extraordinary messenger from heaven put him into this fright. He fell upon his face, not to worship the angel, but because he could no longer bear the dazzling lustre of his glory. Nay, being prostrate upon the ground, he fell into a deep sleep, (v. 18), which came not from any neglect of the vision, or indifference towards it, but was an effect of his faintness and the oppression of spirit he was under, through the abundance of revelations. The disciples in the garden slept for sorrow; and, as there, so here, the spirit was willing, but the flesh was weak. Daniel would have kept awake, and could not. IV. The relief which the angel gave to Daniel, with great encouragement to him to expect a satisfactory discovery of the meaning of this vision. 1. He touched him, and set him upon his feet, v. 18. Thus when John, in a similar case, was in similar consternation, Christ laid his right hand upon him, Rev. i. 17. It was a gentle touch that the angel here gave to Daniel, to show that he came not to hurt him, not to plead against him with his great power, or with a hand heavy upon him, but to help him, to put strength into him (Job xxiii. 6), which God can do with a touch. When we are slumbering and grovelling on this earth we are very unfit to hear from God, and to converse with him. But, if God design instruction for us, he will be his grace awaken us out of our slumber, raise us from things below, and set us upright. 2. He promised to inform him: "Understand, O son of man! v. 17. Thou shalt understand, if thou wilt but apply thy mind to understand." He calls him son of man to intimate that he would consider his frame, and would deal tenderly with him, accommodating himself to his capacity as a man. Or thus he preaches humility to him; though he be admitted to converse with angels, he must not be puffed up with it, but must remember that he is a son of man. Or perhaps this title puts honour upon him: the Messiah was lately called the Son of man (ch. vii. 13), and Daniel is akin to him, and is a figure of him as a prophet and one greatly beloved. He assures him that he shall be made to know what shall be in the last end of the indignation, v. 19. Let it be laid up for a comfort to those who shall live to see these calamitous times that there shall be an end of them; the indignation shall cease (Isa. x. 25); it shall be overpast, Isa. xxvi. 20. It may intermit and return again, but the last end shall be glorious; good will follow it, nay, and good will be brought out of it. He tells him (v. 17), "At the time of the end shall be the vision; when the last end of the indignation comes, when the course of this providence is completed, then the vision shall be made plain and intelligible by the event, as the event shall be made plain and intelligible by the vision." Or, "At the time of the end of the Jewish church, in the latter days of it, shall this vision be accomplished, 300 or 400 years hence; understand it therefore, that thou mayest leave it on record for the generations to come." But is he ask more particularly, "When is the time of the end? And how long will it be before it arrive?" let this answer suffice (v. 19): At the time appointed the end shall be; it is fixed in the divine counsel, which cannot be altered and which must not be pried into. V. The exposition which he gave him of the vision. 1. Concerning the two monarchies of Persia and Greece, v. 20-22. The ram signified the succession of the kings of Media and Persia; the rough goat signified the kings of Greece; the great horn was Alexander; the four horns that rose in his room were the four kingdoms into which his conquests were cantoned, of which before, v. 8. They are said to stand up out of the nations, but not in his power; none of them ever made the figure that Alexander did. Josephus relates that when Alexander had taken Tyre, and subdued Palestine, and was upon his march to Jerusalem, Jaddas, who was them high priest (Nehemiah mentions one of his name, ch. xii. 11), fearing his rage, had recourse to God by prayer and sacrifice for the common safety, and was by him warned in a dream that upon Alexander's approach he should throw open the gates of the city, and that he and the rest of the priests should go forth to meet him in their habits, and all the people in white. Alexander, seeing this company at a distance, went himself alone to the high priest, and, having prostrated himself before that God whose name was engraven in the golden plate of his mitre, he first saluted him; and, being asked by one of his own captains why he did so, he said that while he was yet in Macedon, musing on the conquest of Asia, there appeared to him a man like unto this, and thus attired, who invited him into Asia, and assured him of success in the conquest of it. The priests led him to the temple, where he offered sacrifice to the God of Israel as they directed him; and there they showed him this book of the prophet Daniel, that it was there foretold that a Grecian should come and destroy the Persians, which animated him very much in the expedition he was now meditating against Darius. Hereupon he took the Jews and their religion under his protection, promised to be kind to those of their religion in Babylon and Media, whither he was now marching, and in honour of him all the priests that had sons born that year called them Alexander. Joseph. lib. 11. 2. Concerning Antiochus, and his oppression of the Jews. This is said to be in the latter time of the kingdom of the Greeks, when the transgressors are come to the full (v. 23); that is, when the degenerate Jews have filled up the measure of their iniquity, and are ripe for this destruction, so that God cannot in honour bear with them any longer then shall stand up this king, to be flagellum Dei--the rod in God's hand for the chastising of the Jews. Now observe here, (1.) His character: He shall be a king of fierce countenance, insolent and furious, neither fearing God nor regarding man, understanding dark sentences, or (rather) versed in dark practices, the hidden things of dishonesty; he was master of all the arts of dissimulation and deceit, and knew the depths of Satan as well as any man. He was wise to do evil. (2.) His success. He shall make dreadful havoc of the nations about him: His power shall be mighty, bear down all before it, but not by his own power (v. 24), but partly by the assistance of his allies, Eumenes and Attalus, partly by the baseness and treachery of many of the Jews, even of the priests that came into his interests, and especially by the divine permission. it was not by his own power, but by a power given him from above, that he destroyed wonderfully, and thought he made himself a great man by being a great destroyer. He destroys wonderfully indeed, for he destroys, [1.] The mighty people, and they cannot resist him by their power. The princes of Egypt cannot stand before him with all their forces, but he practises against them and prospers. Note, The mighty ones of the earth commonly meet with those at length that are too hard for them, that are more mighty than they. Let not the strong man then glory in his strength, be it ever so great, unless he could be sure that there were none stronger than he. [2.] He destroys the holy people, or the people of the holy ones; and their sacred character does neither deter him from destroying them nor defend them from being destroyed. All things come alike to all, and there is one event to the mighty and to the holy in this world. [3.] The methods by which he will gain this success, not by true courage, wisdom, or justice, but by his policy and craft (v. 25), by fraud and deceit, and serpentine subtlety: He shall cause craft to prosper; so cunningly shall he carry on his projects that he shall gain his point by the art of wheedling. By peace he shall destroy many, as others do by war; under the pretence of treaties, leagues, and alliances, with them, he shall encroach on their rights, and trick them into a subjection to him. Thus sometimes what a nation truly brave has gained in a righteous war a nation truly base has regained in a treacherous peace, and craft has been caused to prosper. [4.] The mischief that he shall do to religion: He shall magnify himself in his heart, and think himself fit to prescribe and give law to every body, so that he shall stand up against the Prince of princes, that is, against God himself. He will profane his temple and altar, prohibit his worship, and persecute his worshippers. See what a height of impudence some men's impiety brings them to; they openly bid defiance to God himself though he is the Kings of kings. [5.] The ruin that he shall be brought to at last: He shall be broken without hand, that is, without the hand of man. He shall not be slain in war, nor shall he be assassinated, as tyrants commonly were, but he shall fall into the hand of the living God and die by an immediate stroke of his vengeance. He, hearing that the Jews had cast the image of Jupiter Olympius out of the temple, where he had placed it, was so enraged at the Jews that he vowed he would make Jerusalem a common burial-place, and determined to march thither immediately; but no sooner had he spoken these proud words than he was struck with an incurable plague in his bowels; worms bred so fast in his body that whole flakes of flesh sometimes dropped from him; his torments were violent, and the stench of his disease such that none could endure to come near him. He continued in this misery very long. At first he persisted in his menaces against the Jews; but at length, despairing of his recovery, he called his friends together, and acknowledged all those miseries to have fallen upon him for the injuries he had done to the Jews and his profaning the temple at Jerusalem. Then he wrote courteous letters to the Jews, and vowed that if he recovered he would let them have the free exercise of their religion. But, finding his disease grow upon him, when he could no longer endure his own smell, he said, It is meet to submit to God, and for man who is mortal not to set himself in competition with God, and so died miserably in a strange land, on the mountains of Pacata near Babylon: so Ussher's Annals, A.M. 3840, about 160 years before the birth of Christ. 3. As to the time fixed for the continuance of the cessation of the daily sacrifice, it is not explained here, but only confirmed (v. 26). That vision of the evening and morning is true, in the proper sense of the words, and needs no explication. How unlikely soever it might be that God should suffer his own sanctuary to be thus profaned, yet it is true, it is too true, so it shall be. VI. Here is the conclusion of this vision, and here, 1. The charge given to Daniel to keep it private for the present: Shut thou up the vision; let it not be publicly know among the Chaldeans, lest the Persians, who were now shortly to possess the kingdom, should be incensed against the Jews by it, because the downfall of their kingdom was foretold by it, which would be unseasonable now that the edict for their release was expected from the king of Persia. Shut it up, for it shall be for many days. It was about 300 years from the time of this vision to the time of the accomplishment of it; therefore he must shut it up for the present, even from the people of the Jews, lest it should amaze and perplex them, but let it be kept safely for the generations to come, that should live about the time of the accomplishment of it, for to them it would be both most intelligible and most serviceable. Note, What we know of the things of God should be carefully laid up, that hereafter, when there is occasion, it may be faithfully laid out; and what we have not now any use for, yet we may have another time. Divine truths should be sealed up among our treasures, that we may find them again after many days. 2. The care he took to keep it private, having received such a charge, v. 27. He fainted, and was sick, with the multitude of his thoughts within him occasioned by this vision, which oppressed and overwhelmed him the more because he was forbidden to publish what he had seen, so that his belly was as wine which has no vent, he was ready to burst like new bottles, Job xxxii. 19. However, he kept it to himself, stifled and smothered the concern he was in; so that those he conversed with could not perceive it, but he did the king's business according to the duty of his place, whatever it was. Note, As long as we live in this world we must have something to do in it; and even those whom God has most dignified with his favours must not think themselves above their business; nor must the pleasure of communion with God take us off from the duties of our particular callings, but still we must in them abide with God. Those especially that are entrusted with public business must see to it that they conscientiously discharge their trust. Adam Clarke: Commentary on the Bible - 18318:15: As the appearance of a man - Supposed to be the Messiah.Albert Barnes: Notes on the Bible - 18348:15: And it came to pass ... - Daniel saw the vision, but was unable to explain it.And sought for the meaning - Evidently by meditating on it, or endeavoring in his own mind to make it out. There stood before me as the appearance of a man - One having the appearance of a man. This was evidently Gabriel Dan 8:16, who now assumed a human form, and who was addressed by the voice from between the banks of the Ulai, and commenced to make known the meaning of the vision. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:15: I Daniel: Dan 7:28sought: Dan 7:16-19, Dan 12:8; Mat 13:36, Mat 24:15; Mar 4:12, Mar 13:14; Pe1 1:10, Pe1 1:11; Rev 13:18 as: Dan 10:5, Dan 10:16; Jos 5:14; Isa 9:6; Eze 1:26-28; Mat 24:30; Rev 1:13 Carl Friedrich Keil and Franz Delitzsch8:15The interpretation of the vision - The interpretation of Daniel's vision, as given by the angel, falls within the vision itself. When Daniel sought to understand the vision, viz., in his mind, not by prayer or by asking a question, he saw before him, according to Dan 8:17, one standing at some distance, who had the appearance of a man, but was not a man, but a supernatural being in human likeness. This person resembling a man is (Dan 8:16) named by the angel, Gabriel, i.e., man of God. The voice of another, whom Daniel did not see, hearing only a human voice proceeding from the Ulai, commanded this person to explain the vision to the prophet (להלּז, i.e., to Daniel). Nothing further is indicated of the person from whom the voice proceeded than what may be conjectured from אוּלי בּין (between the Ulai), whence the voice sounded. These words do not mean "hither from Ulai" (Bertholdt), but "between the two banks of the Ulai" (Chr. B. Mich., Hv., etc.); according to which, the being whose voice Daniel heard appears as if hovering over the waters of the river Ulai. This conjecture is confirmed by Dan 12:6-7, where Daniel sees a man hovering over the waters of the river of Ulai, who by the majesty of his appearance and his words shows himself to be a divine being, and is more minutely described according to the majesty of his appearance in Dan 10:5. The question, who this man might be, is first answered in Daniel Dan 10:5. Gabriel is not a nomen proprium but appellativum. The angel who was described as an appearance like a גּבר (man) is named, for Daniel, Gabriel ("man of God"), that on subsequent occasions (e.g., Dan 9:21) he might recognise him again as the same (Hgst., Hofm., Kliefoth). As to his relation to other angels and archangels, the Scripture gives no information. If Lengerke and Maurer regard him, after the book of Enoch, along with Michael, and Raphael, and Uriel whose name does not occur in Scripture, as one of the four angels that stand before the throne of God, the Scripture affords no support for it; nor does it countenance the supposition of Hitzig, that the two angels in Dan 8:15, Dan 8:16 are identical with those in Dan 8:13, Dan 8:14 - that Gabriel who spake, and the unknown angel, was the angel of the "rivers and fountains of waters," Rev_ 16:4. (Note: Altogether groundless, also, is the identification of them with the Persian Amschaspands, since neither the doctrine of angels nor the names of angels of the O.T. are derived from Parsism. The most recent attempt by Dr. Al. Kohut, in his researches regarding Jewish angelology and demonology in their dependence on Parsism (Abhand. fr die Kunde des Morgen. iv. Bc., Nr. 3), to establish this connection, is extremely poor and superficial. The proof adduced in the first ten pages of his treatise is confined to these points: that in the writings of the O.T. after the Exile or during the Exile the appearance of the angels is altogether different from that presented in the portions written before the Exile. It is said that, as a rule, the angels in the period first named take the human form, and bear names corresponding to their properties - Michael, Dan 10:13, Dan 10:21; Dan 12:1; Gabriel, Dan 8:16; Dan 9:21; and in the book of Tobit, 12:15, not much later in date (?), Raphael; - now also, in contrast to the period before the Exile, there is an order in rank among the angels; Michael, Dan 10:12, is designated as one of the first angel-princes, and, Dan 12:1, as the greatest angel-prince; moreover, the number of שׂרים (angel-princes) is spoken of as seven, corresponding to the Persian Amesha-pentas (Tob. 12:15, and Book of Enoch 90:21). But does this distinction between the pre-exilian and post-exilian doctrine of angels, even though it were allowed to be as great as Kohut supposes, furnish a proof for the derivation of the latter from Parsism? or does this derivation follow from the fact that the Jews in exile came into intercourse with the Persians and the Medes, and that about this time the Zend worship flourished? And do the angels in the post-exilian writings for the first time indeed assume the human form? Kohut seems to know nothing of the appearance of angels in Gen 19:1., Judg 6:11., Judg 13:9. Then does the agreement, not of the doctrine of the O.T., but of the later Jewish apocryphal writings, Tobit and the Book of Enoch, with regard to the number of angel-princes and of the Amesha-penta, furnish a sufficient proof of this derivation? Dr. Kohut does not himself appear to think so, since he regards it as necessary, in addition to this, which is "perhaps purely accidental," to furnish an etymological argument. Amesha-penta means "non connivens sanctus = the holy one not sleeping;" "thus," he says, "it is a mere Chaldee rendering of the word Amesha-penta, when in Dan 4:10,Dan 4:14, Dan 4:20; Dan 8:13, the Jewish angel-princes are called עירין קדּשׁין = holy watchers." But was, then, the Chaldean king Nebuchadnezzar, to whom in a dream a "holy watcher" appeared, a Jew? and in what edition of the Bible has Dr. Kohut found in Dan 8:13 the angel name עיר? Nor is it any better proof that the demonology of the O.T. is a foreign production, resulting from the contact of the Jews with the Persians and Medes during the exile, because in Zech 3:1., Ps 48:1-14 :49; 1Chron 21:1, and especially in Job 1:6., Dan 2:1, Satan "is depicted as a plague-spirit, altogether corresponding to the Persian Agromainjus, the killing spirit." Such silly talk needs no refutation.) Dan 8:16-18 As commanded, the angel goes to the place where Daniel stands. On his approach Daniel is so filled with terror that he falls on his face, because as a sinful and mortal man he could not bear the holiness of God which appeared before him in the pure heavenly being. At the appearance of God he fears that he must die. Cf. remarks at Gen 16:13 and Ex 33:20. But the angel, in order to mitigate his alarm, calls him to take heed, for the vision relates to the time of the end. The address (Dan 8:17), "son of man," stands in contrast to "man of God" (= Gabriel), and is designed to remind Daniel of his human weakness (cf. Ps 8:5), not that he may be humbled (Hvernick), without any occasion for that, but to inform him that, notwithstanding this, he was deemed worthy of receiving high divine revelations (Kliefoth). The foundation of the summons to give heed, "for the vision relates to the time of the end," is variously interpreted. Auberlen (p. 87) and Zndel (p. 105ff.) understand עת־קץ not of the time of the end of all history, but of a nearer relative end of the prophecy. "Time of the end" is the general prophetic expression for the time which, as the period of fulfilment, lies at the end of the existing prophetic horizon - in the present case the time of Antiochus. Bleek (Jahrb.f. D. Theol. v. p. 57) remarks, on the contrary, that if the seer was exhorted to special attention because the vision related to the time of the end, then קץ here, as in Dan 8:19; Dan 11:35, Dan 11:40; Dan 12:4, also Dan 9:26, without doubt is to be interpreted of the end of the time of trial and sorrow of the people, and at the same time of the beginning of the new time of deliverance vouchsafed by God to His people; and herein lay the intimation, "that the beginning of the deliverance destined by God for His people (i.e., the Messianic time) would connect itself immediately with the cessation of the suppression of the worship of Jehovah by Antiochus Epiphanes, and with the destruction of that ruler." From the passages referred to, Dan 11:40 and Dan 12:4, it is certainly proved that עתקץ denotes the time of all suffering, and the completion of the kingdom of God by the Messiah. It does not, however, follow, either that these words "are to be understood of the absolute end of all things, of the time when the Messiah will come to set up His regum gloriae, and of the time of the last tribulation going before this coming of the Lord" (Klief.); or that the prophet cherished the idea, that immediately after the downfall of Antiochus, thus at the close of the 2300 days, the Messiah would appear, bring the world to an end, and erect the kingdom of eternity (v. Leng., Hitz., Maur., etc.). The latter conclusion is not, it is true, refuted by the remark, that the words do not say that the vision has the time of the end directly for its subject, that the prophecy will find its fulfilment in the time of the end, but only that the vision has a relation, a reference, to the time of the end, that there is a parallelism between the time of Antiochus and the time of Antichrist, that "that which will happen to Javan and Antiochus shall repeat itself in, shall be a type of, that which will happen in the time of the end with the last world-kingdom and the Antichrist arising out of it" (Kliefoth). For this idea does not lie in the words. That is shown by the parallel passage, Dan 10:14, which Kliefoth thus understands - "The vision extends to the days which are before named הימים אחרית (latter days); it goes over the same events which will then happen." Accordingly the angel can also here (Dan 8:17) only say, "Give heed, for the vision relates to the end-time; it gives information of that which shall happen in the end of time." Dan 8:19 The justice of this exposition is placed beyond a doubt by this verse. Here the angel says in distinct words, "I will show thee what will happen הזּעם בּאחרית (in the last time of the indignation), for it relates to the appointed time of the end." Kliefoth indeed thinks that what the angel, Dan 8:19, says to the prophet for his comfort is not the same that he had said to him in Dan 8:17, and which cast him down, and that Dan 8:19 does not contain anything so weighty and so overwhelming as Dan 8:17, but something more cheering and consoling; that it gives to the vision another aspect, which relieves Daniel of the sorrow which it had brought upon him on account of its import with reference to the end. From this view of the contents of Dan 8:19 Kliefoth concludes that Daniel, after he had recovered from his terror in the presence of the heavenly messenger, and had turned his mind to the contents of the vision, was thrown to the ground by the thought presented to him by the angel, that the vision had reference to the end of all things, and that, in order to raise him up, the angel said something else to him more comforting of the vision. But this conclusion has no foundation in the text. The circumstance that Daniel was not again cast to the ground by the communication of the angel in Dan 8:19, is not to be accounted for by supposing that the angel now made known to him something more consoling; but it has its foundation in this, that the angel touched the prophet, who had fallen dismayed to the earth, and placed him again on his feet (Dan 8:18), and by means of this touch communicated to him the strength to hear his words. But the explanation which Kliefoth gives of Dan 8:19 the words do not bear. "The last end of the indignation" must denote the time which will follow after the expiration of the זעם, i.e., the period of anger of the Babylonian Exile. But אחרית means, when space is spoken of, that which is farthest (cf. Ps 139:9), and when time is spoken of, the last, the end, the opposite of רשׁית, the end over against the beginning. If הימים אחרית does not denote such a time was follows an otherwise fixed termination, but the last time, the end-time (see under Dan 2:28), so also, since זעם is here the time of the revelation of the divine wrath, הזּעם אחרית ה can only denote the last time, or the end-time, of the revelation of the divine wrath. This explanation of the words, the only one which the terms admit of, is also required by the closing words of Dan 8:19, קץ למועד כּי (for at the time appointed the end). According to the example of the Vulg., quoniam habet tempus finem suum, and Luther's version, "for the end has its appointed time," Kliefoth translates the words, "for the firmly-ordained, definite time has its end," and refers this to the time of the Babylonish Exile, which indeed, as Daniel knew (Dan 9:2), was fixed by God to seventy years. But that in the Babylonish Exile will have its fixed end, will come to an end with the seventy years, the angel needed not to announce to the prophet, for he did not doubt it, and the putting him in remembrance of that fact would have afforded him but very poor consolation regarding the time of the future wrath. This conception of the words depends on the inaccurate interpretation of the words הזּעם אחרית, and will consequently fall to the ground along with it. If למועד (to the appointment) were separated from קץ, and were to be taken by itself, and to be understood of the time of the זעם, then it ought to have the article, as in Dan 11:27, Dan 11:35. Without the article, as here, it must be connected with קץ, and them, with החזון supplied as the subject from the context (Dan 8:17), is to be translated, as it is by almost all modern interpreters: for the vision relates to the appointed time of the end. But עתקץ, the time of the end, and קץ מועד, the appointed time of the end, is not the absolute end of all things, the time of the setting up of the regnum gloriae, and the time of the tribulation preceding the return of our Lord; but the time of the judgment of the world-kingdom and the setting up of the everlasting kingdom of God by the appearance of the Messiah, the end of αἰὼν οὕτος and the commencement of the αἰὼν μέλλων, the time of the הימים אחרית (Dan 10:14), which the apostle calls (1Cor 10:11) τὰ τέλη τῶν αἰώνων, and speaks of as having then already come. Dan 8:20-22 Since, from the explanation given by the angel in this verse, the vision relates to the Medo-Persian and the Javanic world-kingdoms, and to the persecuting kingdom of Antiochus which arose out of the latter, so it cannot be disputed that here, in prophetic perspective, the time of the end is seen together with the period of the oppression of the people of God by Antiochus, and the first appearance of the Messiah with His return in glory to the final judgment, as the latter is the case also in Dan 2:34., 44f., and Dan 7:13, Dan 7:25. If Kliefoth objects: The coming of the Messiah may certainly be conceived of as bound up with the end of all things, and this is done, since both events stand in intimate causal relation to each other, not seldom in those O.T. prophets who yet do not distinguish the times; but they also know well that this intimate causal connection does not include contemporaneousness, that the coming of the Messiah in the flesh will certainly bring about the end of all things, but not as an immediate consequence, but after a somewhat lengthened intervening space, that thus, after the coming of the Messiah, a course of historical events will further unfold themselves before the end comes (which Daniel also knew, as Daniel 9 shows), and where the supposition is this, as in Daniel, there the time before the appearance of Christ in the flesh cannot be called the time of the end: - then the inference drawn in these last passages is not confirmed by the contents of the book of Daniel. For in the last vision (Daniel 10-12) which Daniel saw, not only the time of oppression of Antiochus and that of the last enemy are contemplated together as one, but also the whole contents of this one vision are, Dan 10:14, transferred to the "end of the days;" for the divine messenger says to Daniel, "I am come to make thee understand what shall befall thy people in the end of the days, for the vision yet relates to the days." And not only this, but also in Dan 11:35 it is said of the tribulation brought upon the people of God by Antiochus, that in it many would fall, to cleanse them and to purify them to the time of the end, for it is yet for the appointed time. Here, beyond doubt, the time of the persecution by Antiochus is placed in intimate union with the time of the end, but, as is to be particularly observed, not so that the two are spoken of as synchronous. This point is of importance for the right exposition of the verse before us. If, in Dan 11:35, Dan 11:40, it is twice said laמועד קץ עוד כּי (the end is yet for the appointed time), and thus does not begin with the oppression of the people of God by Antiochus, so we may not conclude from these verses - and in this Kliefoth is perfectly justified - that Daniel expected the erection of the Messianic kingdom and the end of all history with the overthrow of Antiochus. If, however, on the whole, the intimate causal connection of the two periods of tribulation placed together in Daniel 11 in one vision neither demands nor even permits us to regard the two as synchronous, so this erroneous conclusion drawn from these verses before us, in connection with an incorrect interpretation of Dan 11:36-45, is sufficiently obviated, both by Daniel 2 and 7, according to which the fourth world-kingdom shall precede the erection of the everlasting kingdom of God and the manifestation of the Son of man, as also by Dan 9:24-27, where - as our exposition will show - the coming of the Messiah and the perfecting of the kingdom of God by the overthrow of the last enemy are dependent on one another in point of time - the coming of the Messiah after seven weeks, the perfecting of the kingdom of God will follow, but not trill after the lapse of seventy weeks. This passage is to be understood according to these distinct revelations and statements, and not that because in them, according to prophetic perspective, the oppression of the people of the saints by Antiochus, the little horn, is seen in one vision with the tribulation of the end-time, therefore the synchronism or identity of the two is to be concluded, and the erection of the regnum gloriae and the end of the world to be placed at the destruction of this little horn. The words, "the vision relates to the time of the end," thus only declare that the prophecy has a reference to Messianic times. As to the nature of this reference, the angel gives some intimation when, having touched the prophet, who had fallen in amazement to the ground, he raised him up and enabled him to listen to his words (Dan 8:18), the intimation that he would make known to him what would happen in the last time of violence (Dan 8:19). הזּעם is the wrath of God against Israel, the punishment which God hung over them on account of their sins, as in Is 10:5; Jer 25:17; Ezek 22:24, etc., and here the sufferings of punishment and discipline which the little horn shall bring over Israel. The time of this revelation of divine wrath is called אחרית because it belongs to the הימים אחרית, prepares the Messianic future, and with its conclusion begins the last age of the world, of which, however, nothing more particular is here said, for the prophecy breaks off with the destruction of the little horn. The vision of the eleventh chapter first supplies more particular disclosures on this point. In that chapter the great enemy of the saints of God, arising out of the third world-kingdom, is set forth and represented as the prefiguration or type of their last enemy at the end of the days. Under the words יהיה אשׁר (which shall be) the angel understands all that the vision of this chapter contains, from the rising up of the Medo-Persian world-kingdom to the time of the destruction of Antiochus Epiphanes, as Dan 8:20-25 show. But when he adds הזּעם אחרית, he immediately makes prominent that which is the most important matter in the whole vision, the severe oppression which awaits the people of Israel in the future for their purification, and repeats, in justification of that which is said, the conclusion from Dan 8:17, in which he only exchanges עת for מועד is the definite time in its duration; קץ מועד thus denotes the end-time as to its duration. This expression is here chosen with regard to the circumstance that in Dan 8:14 the end of the oppression was accurately defined by the declaration of its continuance. The object of these words also is variously viewed by interpreters. The meaning is not that the angel wished to console Daniel with the thought that the judgment of the vision was not yet so near at hand (Zndel); for, according to Dan 8:17, Daniel was not terrified by the contents of the vision, but by the approach of the heavenly being; and if, according to Dan 8:18, the words of the angel so increased his terror that he fell down confounded to the earth, and the angel had to raise him by touching him, yet it is not at the same time said that the words of the angel of the end-time had so confounded him, and that the subsequent fuller explanation was somewhat less overwhelming than the words, Dan 8:17, something lighter or more comforting. Even though the statement about the time of the end contributed to the increase of the terror, yet the contents of Dan 8:19 were not fitted to raise up the prophet, but the whole discourse of the angel was for Daniel so oppressive that after hearing it, he was for some days sick, Dan 8:27. From Daniel's astonishment we are not to conclude that the angel in Dan 8:17 spoke of the absolute end of all things, and in Dan 8:19, on the contrary, of the end of the oppression of the people of Israel by Antiochus. By the words, "the vision relates to the appointed end-time," the angel wished only to point to the importance of his announcement, and to add emphasis to his call to the prophet to give heed. Dan 8:20-26 After the introductory words, we have now in these verses the explanation of the chief points of the vision. Dan 8:20-22 explain Dan 8:3-8. "The kings of Media and Persia" are the whole number of the Medo-Persian kings as they succeed each other, i.e., the Medo-Persian monarchy in the whole of its historical development. To הצּפיר the epithet השּׂעיר, hairy, shaggy, is added to characterize the animal as an he-goat. The king of Javan (Greece) is the founder and representative of the Macedo-Grecian world-kingdom, or rather the royalty of this kingdom, since the great horn of the ram is forthwith interpreted of Alexander the Great, the first king of this kingdom. The words והנּשׁבּרת to תּחתּיה (Dan 8:22) form an absolute subject-sentence, in which, however, ותּעמדנה is not to be taken ἐκβατικῶς, it broke in pieces, so that ... (Kran.); for "the statement of the principal passage may not appear here in the subordinate relative passage" (Hitzig); but to the statement beginning with the participle the further definition in the verb. in. with וconsec. is added, without the relative אשׁר, as is frequently the case (cf. Ewald's Lehr. 351), which we cannot give with so much brevity, but must express thus: "as concerning the horn, that it was broken in pieces, and then four stood up in its place, (this signifies) that four kingdoms shall arise from the people." מגּוי without the article does not signify from the people of Javan, for in this case the article would not have been omitted; nor does it signify from the heathen world, because a direct contrast to Israel does not lie before us; but indefinitely, from the territory of the people, or the world of the people, since the prophecy conceives of the whole world of the people (Vklerwelt) as united under the sceptre of the king of Javan. יעמדנה is a revived archaism; cf. Gen 30:38; 1Kings 6:12; Ewald, 191; Gesen. Gramm. 47. - בכוחו ולא, but not in his power, not armed with the strength of the first king, cf. Dan 11:4. Dan 8:23-24 Dan 8:23-26 give the interpretation of the vision of the little horn (Dan 8:9-12), with a more special definition of certain elements not made prominent in the vision. The horn signifies a king who will arise "in the last time of their kingdom." The suffix to מלכוּתם (of their kingdom) relates to the idea contained in מלכיּות ni deniat (kings). הפּשׁעים כּהתם, when the transgressors have made full, scil. the transgression or measure of the sins. The object wanting to התם is seen from the conception of the subject. הפּשׁעים, the rebellious, are not the heathen, for פּשׁע denotes the apostasy from God which is only said of the Israelites, but not of the heathen; and the word points back to בּפשׁע in Dan 8:12. The king that rises up is Antiochus Epiphanes (cf. 1 Macc. 1:10ff.). עז־פּנים, hard of countenance, i.e., impudent, unashamed in trampling down, without fear of God or man; cf. Deut 28:50. חידות מבין, understanding mysteries; here sensu malo, concealing his purpose behind ambiguous words, using dissimulation, forming an artifice, interpreted in Dan 8:25 by מרמה, cf. Dan 11:21. The unfolding of these qualities is presented in Dan 8:24, Dan 8:25; in Dan 8:24 of the עז־פּנים. By virtue of the audacity of his conduct his power will be strengthened, בכחו ולא, but not by his own might. The contrast here is not: by the power or permission of God (Ephr., Theodrt., Hv., Hitz., Kran.), reference being made to תּנּתן (was given) in Dan 8:12, and to תּת (to give) in Dan 8:13. This contrast is foreign to the passage. The context much rather relates to the audacity and the cunning by which, more than by his power, Antiochus raised himself to might. The strengthening of the power is limited neither to his reaching the throne by the overthrow of other pretenders to it (Berth. and others), nor to the to the following statements, he developed as king against Israel, as well as against other kingdoms. נפּלאות (wonderful works) is used adverbially, as in Job 37:5 : in an astonishing, wonderful way, he will work destruction. But from this word it does not follow that the expression בכחו ולא is to be referred to the power of God, for it does not necessarily mean deeds or things supernaturally originating from God; and even though it had only this meaning, yet here they could not be thought of as deeds accomplished in God's strength, but only as deeds performed by demoniacal strength, because ישׁחית (shall destroy) cannot be predicated of God in the sense determined by the context. This destructive work he shall direct against the mighty and against the people of the saints. עצוּמים does not here signify many, numerous, many individual Israelites (v. Leng., Maur., Kliefoth), partly because in Dan 8:25 רבּים stands for that, partly because of the קדשׁים עם, by which we are to understand the people of Israel, not merely the insignificant and weak, or pious (Kran.). Hence עצוּמים cannot mean the elders of Israel, much less merely foreign kings (Berth., Dereser), but the mighty generally, under which perhaps we are specially to think of heathen rulers. Dan 8:25 In Dan 8:25 the cunning and craftiness of his action and demeanour are depicted. שׂכלו על (through his craft) is placed first. שׂכל, sagacity, here sensu malo, cunning. On the ground of this cunning his deceit will be successful. מרמה without the article means "all kinds of deceit which he designs" (Hitzig). On that account his heart is raised in haughtiness, so that not only does he destroy many unexpectedly, but also raises himself against God. In the רבּים (many) are comprehended "the mighty and the holy people" (Dan 8:24). בּשׁלוה does not mean in deep peace, but in careless security, and thus unexpectedly. An historical proof of this is found in 1 Macc. 1:10. שׂרים שׂר (Prince of princes) corresponds with אדני האדנים (Lord of lords) in Ps 136:3. It is God; cf. Dan 8:11. But the angel adds, "he shall be destroyed without hands," i.e., he shall be destroyed not by the hand of man, but by God. Dan 8:26 In Dan 8:26 there follows, in conclusion, the confirmation of the truth of what is said of the duration of this oppression for the people of God. Because the time of it was not seen by Daniel, but was revealed to him in words, נאמר אשׁר is here used in reference to that which was, or of which it was, said. But we need not connect this relative sentence with the genitive והבּקר הערב (the evening and the morning), although this were admissible, but can make it depend on מראה (vision), since the world-revelation of the evenings and mornings forms an integral part of the "vision." והבּקר הערב are to be taken collectively. The confirmation of the truth of this revelation does not betray the purpose to make the book falsely appear as if it were old (v. Leng., Hitzig); it much more is fitted to serve the purpose of strengthening the weakness of the faithful, and giving them consolation in the hour of trial. For in the statement of the duration of the afflictions lies not only the fact that they will come to an end, but at the same time also that this end is determined beforehand by God; cf. Dan 12:7. In other places this confirmation serves only to meet doubts, arising from the weakness of the flesh, as to the realization of revelations of such weighty import; cf. Dan 10:1; Dan 12:1; Rev_ 19:9; Rev_ 21:5; Rev_ 22:6. But Daniel must close the prophecy, because it extends into a long time. סתן is not equivalent to חתם, to seal up, but it means to stop, to conclude, to hide (cf. 4Kings 3:19; Ezek 28:3), but not in the sense of keeping secret, or because it would be incomprehensible for the nearest times; for to seal or to shut up has nothing in common with incomprehensibility, but is used in the sense of keeping. "A document is sealed up in the original text, and laid up in archives (shut up), that it may remain preserved for remote times, but not that it may remain secret, while copies of it remain in public use" (Kliefoth). The meaning of the command, then, is simply this: "Preserve the revelation, not because it is not yet to be understood, also not for the purpose of keeping it secret, but that it may remain preserved for distant times" (Kliefoth). The reason assigned for the command only agrees with this interpretation. רבּים לימים (to many days) is not to be identified with לעת־קץ in Dan 8:17, but designates only a long time; and this indefinite expression is here used because it was not intended to give exactly again the termination according to Dan 8:17, Dan 8:19, but only to say that the time of the end was not near. Dan 8:27 In Dan 8:27 the influence of this vision on Daniel is mentioned (cf. Dan 7:28). It so deeply agitated the prophet that he was sick certain days, and not till after he had recovered from this sickness could he attend to the king's business. The contents of the vision remained fixed in his mind; the scene filled him with amazement, and no one understood it. Maurer, Hitzig, and Kranichfeld interpret מבין אין (I understood it not,) supplying the pronoun of the first person from the connection. But even though the construction of the words should admit of this supplement, for which a valid proof is not adduced, yet it would be here unsuitable, and is derived merely from giving to סתן (Dan 8:26) the false interpretation of to conceal. If Daniel had been required to keep the prophecy secret according to the command in Dan 8:26, then the remark "no one understood it" would have been altogether superfluous. But if he was required only to preserve the prophecy, and it deeply moved him, then those around him must have had knowledge of it, and the amazement of Daniel would become the greater when not only he but all others failed to understand it. To refer מבין אין only to Daniel is forbidden by the comparison with אבין ולא in Dan 12:8. The fulfilment of this vision can alone lead to its full understanding. Geneva 15998:15 And it came to pass, when I, [even] I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me (b) as the appearance of a man.(b) Who was Christ who in this manner declared himself to the old fathers, how he would be God manifest in flesh. John Gill8:15 And it came to pass, when I, even I Daniel, had seen the vision,.... The whole of the preceding vision, concerning the ram, he goat, and little horn, and what were done by them; the prophet not only affirms he saw this vision, but repeats the affirmation, expressing his own name, partly for the sake of emphasis, and partly for the greater confirmation of his words; wherefore it was a most impudent thing Porphyry to say, that the true Daniel never saw this vision; but what is here related was written after Antiochus's reign, and falsely ascribed to him. It being so clear a prophecy concerning Alexander, and the destruction of the Persian empire by him, this acute spiteful Heathen had no other way of evading the evidence of it in favour of true religion but by this false and lying assertion:and I sought for the meaning; that is, of the vision; for a more perfect, clear, and explicit meaning of it; something he had learnt concerning the latter part of it, relating to the desolation of the temple, and the continuance of it, from what passed between the two saints or angels; but he was desirous of knowing more; which he either signified by making application to the angel that stood near him; or rather by secret ejaculations in prayer to God; and he, who is afterwards described as a man, though the eternal God that knows all things, knew the secret desires of his soul, and immediately took care they should be answered: then, behold, there stood before me as the appearance of a man: not really a man, but in form and appearance; not Gabriel, or any created angel in human form, in which angels sometimes appeared but the eternal Son of God, who was to be incarnate, and was often seen in the form of a man before his incarnation; in like manner he was now seen by Daniel, right over against (k) whom he stood; this is the same with the speaking saint, or Paimoni the wonderful One, in Dan 8:13. Jacchiades says, this is the holy blessed God; as it is indeed the Immanuel, God that was to be manifested in the flesh. (k) "ex adverso mei", Michaelis. John Wesley8:15 The meaning - A more clear discovery of those things. The appearance of a man - Probably Gabriel. |
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8:168:16: Եւ լուայ բարբառ մարդոյ ՚ի միջոյ Ուբաղայ, եւ կոչեաց՝ եւ ասէ. Գա՛բրիէլ՝ իմացո՛ դմա զտեսիլդ[12210]։ [12210] Ոմանք. Իմացո՛ նմա զտեսիլդ։ Եւ լուայ բարբառ մարդոյ ի միջոյ Ուղայ, եւ կոչեաց եւ ասէ. Գաբրիէլ, իմացո դմա զտեսիլդ:16 եւ ես Ուբաղ գետի միջից մի մարդու ձայն լսեցի, որ կանչեց եւ ասաց. “Գաբրիէ՛լ, բացատրի՛ր նրան այդ տեսիլքը”: 16 Ես Ուլա գետին մէջէն մարդու ձայն լսեցի, որ կը կանչէր ու կ’ըսէր. 8:16: Եւ լուայ բարբառ մարդոյ ՚ի միջոյ Ուբաղայ, եւ կոչեաց՝ եւ ասէ. Գա՛բրիէլ՝ իմացո՛ դմա զտեսիլդ[12210]։ [12210] Ոմանք. Իմացո՛ նմա զտեսիլդ։ 16 եւ ես Ուբաղ գետի միջից մի մարդու ձայն լսեցի, որ կանչեց եւ ասաց. “Գաբրիէ՛լ, բացատրի՛ր նրան այդ տեսիլքը”: 16 Ես Ուլա գետին մէջէն մարդու ձայն լսեցի, որ կը կանչէր ու կ’ըսէր. zohrab-1805▾ eastern-1994▾ western am▾ |
8:168:16 И услышал я от средины Улая голос человеческий, который воззвал и сказал: > And I heard a man' s voice between [the banks of] Ulai, which called, and said, Gabriel, make this [man] to understand the vision:8:16 καὶ και and; even ἤκουσα ακουω hear φωνὴν φωνη voice; sound ἀνθρώπου ανθρωπος person; human ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the Ουλαι ουλαι and; even ἐκάλεσε καλεω call; invite καὶ και and; even εἶπεν επω say; speak Γαβριηλ γαβριηλ Gabriēl; Gavril συνέτισον συνετιζω that τὴν ο the ὅρασιν ορασις appearance; vision καὶ και and; even ἀναβοήσας αναβοαω scream out εἶπεν επω say; speak ὁ ο the ἄνθρωπος ανθρωπος person; human ἐπὶ επι in; on τὸ ο the πρόσταγμα προσταγμα that ἡ ο the ὅρασις ορασις appearance; vision 8:16 וָ wā וְ and אֶשְׁמַ֥ע ʔešmˌaʕ שׁמע hear קֹול־ qôl- קֹול sound אָדָ֖ם ʔāḏˌām אָדָם human, mankind בֵּ֣ין bˈên בַּיִן interval אוּלָ֑י ʔûlˈāy אוּלַי Ulai וַ wa וְ and יִּקְרָא֙ yyiqrˌā קרא call וַ wa וְ and יֹּאמַ֔ר yyōmˈar אמר say גַּבְרִיאֵ֕ל gavrîʔˈēl גַּבְרִיאֵל Gabriel הָבֵ֥ן hāvˌēn בין understand לְ lᵊ לְ to הַ ha הַ the לָּ֖ז llˌāz לָז this there אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּרְאֶֽה׃ mmarʔˈeh מַרְאֶה sight 8:16. et audivi vocem viri inter Ulai et clamavit et ait Gabrihel fac intellegere istum visionemAnd I heard the voice of a man between Ulai: and he called, and said: Gabriel, make this man to understand the vision. 16. And I heard a man’s voice between Ulai, which called, and said, Gabriel, make this man to understand the vision. 8:16 И услышал я от средины Улая голос человеческий, который воззвал и сказал: <<Гавриил! объясни ему это видение!>> 8:16 καὶ και and; even ἤκουσα ακουω hear φωνὴν φωνη voice; sound ἀνθρώπου ανθρωπος person; human ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the Ουλαι ουλαι and; even ἐκάλεσε καλεω call; invite καὶ και and; even εἶπεν επω say; speak Γαβριηλ γαβριηλ Gabriēl; Gavril συνέτισον συνετιζω that τὴν ο the ὅρασιν ορασις appearance; vision καὶ και and; even ἀναβοήσας αναβοαω scream out εἶπεν επω say; speak ὁ ο the ἄνθρωπος ανθρωπος person; human ἐπὶ επι in; on τὸ ο the πρόσταγμα προσταγμα that ἡ ο the ὅρασις ορασις appearance; vision 8:16 וָ wā וְ and אֶשְׁמַ֥ע ʔešmˌaʕ שׁמע hear קֹול־ qôl- קֹול sound אָדָ֖ם ʔāḏˌām אָדָם human, mankind בֵּ֣ין bˈên בַּיִן interval אוּלָ֑י ʔûlˈāy אוּלַי Ulai וַ wa וְ and יִּקְרָא֙ yyiqrˌā קרא call וַ wa וְ and יֹּאמַ֔ר yyōmˈar אמר say גַּבְרִיאֵ֕ל gavrîʔˈēl גַּבְרִיאֵל Gabriel הָבֵ֥ן hāvˌēn בין understand לְ lᵊ לְ to הַ ha הַ the לָּ֖ז llˌāz לָז this there אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּרְאֶֽה׃ mmarʔˈeh מַרְאֶה sight 8:16. et audivi vocem viri inter Ulai et clamavit et ait Gabrihel fac intellegere istum visionem ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I heard the voice of a man between Ulai: and he called, and said: Gabriel, make this man to understand the vision. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18348:16: And I heard a man's voice between the banks of Ulai - See the notes at Dan 8:2. The voice seemed to come from the river, as if it were that of the Genius of the river, and to address Gabriel, who stood near to Daniel on the shore. This was doubtless the voice of God. The speaker was invisible, and this method of explaining the vision was adopted, probably to make the whole scene more impressive.Which called, and said, Gabriel - Gabriel is mentioned in the Scriptures only in Dan 8:16; Dan 9:21; Luk 1:19, Luk 1:26. In Luk 1:19, he is mentioned as saying of himself, "I am Gabriel, that stand in the presence of God." The word means, properly, "man of God." Nothing more is known of him, and he is mentioned only as bearing messages to Daniel, to Zacharias the father of John the Baptist, and to Mary. Make this man to understand the vision - Explain it to him so that he will under stand its meaning. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:16: I heard: Dan 10:11, Dan 10:12; Act 9:7, Act 10:13; Rev 1:12between: Dan 8:2, Dan 12:5-7 Gabriel: Dan 9:21; Luk 1:19, Luk 1:26 make: Dan 9:22, Dan 10:14, Dan 10:21, Dan 12:7; Zac 1:9, Zac 2:4; Heb 1:14; Rev 22:16 Geneva 15998:16 And I heard a man's voice between [the banks of] Ulai, which called, and said, Gabriel, (c) make this [man] to understand the vision.(c) This power to command the angel, declared that he was God. John Gill8:16 And I heard a man's voice between the banks of Ulai,.... Near to which Daniel was, Dan 8:2 and it seemed to him as if the appearance of the man was in the midst of the river, between the banks of it, from whence the voice came; or between the arms of it, it bending and winding about; or rather between Shushan and the river; or between the prophet and that: this voice was the voice of the person that appeared as a man in the preceding verse:which called, and said, Gabriel; the voice was loud, audible, and commanding; even to an angel, one of great note, Gabriel, the man of God, the mighty one; and shows, that the person that made this appearance, and spoke in this authoritative way, was the Lord, and head of angels, even of all principalities and power, at whose beck and command they are: make this man to understand the vision; the above vision of the ram, he goat, and little horn; give him a full explanation of it; tell him what the several figures mean, represented in it; that he may have a clear understanding of all things contained in it; the saints and people of God are sometimes instructed by angels, and particularly the prophets of old were; and which was more common in the times of the former dispensation than now; for God has not put in subjection to angels the world to come, or the Gospel dispensation, Heb 2:5. John Wesley8:16 A man's voice - Of him before mentioned, namely, Christ.Robert Jamieson, A. R. Fausset and David Brown8:16 Gabriel--meaning, "the strength of God." |
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8:178:17: Եւ եկն եկաց ուր ե՛սն կայի. եւ ՚ի գալն նորա՝ յիմարեցայ եւ անկայ ՚ի վերայ երեսաց իմոց. եւ ասէ ցիս. ՚Ի մի՛տ առ որդի մարդոյ՝ զի տակաւին ՚ի ժամանակս վախճանի է տեսիլդ[12211]։ [12211] Ոմանք. ՚Ի ժամանակ վախճանի է տեսիլս։ Եւ եկն եկաց ուր եսն կայի. եւ ի գալն նորա` յիմարեցայ եւ անկայ ի վերայ երեսաց իմոց. եւ ասէ ցիս. Ի միտ առ, որդի մարդոյ, զի [143]տակաւին ի ժամանակս`` վախճանի է տեսիլդ:17 Եւ նա եկաւ կանգնեց այնտեղ, ուր ես էի կանգնած: Նրա գալու ժամանակ ես ապշեցի եւ ընկայ երեսիս վրայ: Նա ասաց ինձ. “Իմացի՛ր, մարդո՛ւ որդի, որ տեսիլքդ ժամանակի վախճանի մասին է”: 17 ‘Ով Գաբրիէլ, տեսիլքը ատոր հասկցուր’Գաբրիէլը իմ կեցած տեղիս մօտ եկաւ, վախցայ ու երեսիս վրայ ինկայ։ Անիկա ինծի ըսաւ. «Հասկցի՛ր, որդի՛ մարդոյ, որ այս տեսիլքը վերջին ժամանակին համար է»։ 8:17: Եւ եկն եկաց ուր ե՛սն կայի. եւ ՚ի գալն նորա՝ յիմարեցայ եւ անկայ ՚ի վերայ երեսաց իմոց. եւ ասէ ցիս. ՚Ի մի՛տ առ որդի մարդոյ՝ զի տակաւին ՚ի ժամանակս վախճանի է տեսիլդ[12211]։ [12211] Ոմանք. ՚Ի ժամանակ վախճանի է տեսիլս։ 17 Եւ նա եկաւ կանգնեց այնտեղ, ուր ես էի կանգնած: Նրա գալու ժամանակ ես ապշեցի եւ ընկայ երեսիս վրայ: Նա ասաց ինձ. “Իմացի՛ր, մարդո՛ւ որդի, որ տեսիլքդ ժամանակի վախճանի մասին է”: 17 ‘Ով Գաբրիէլ, տեսիլքը ատոր հասկցուր’ zohrab-1805▾ eastern-1994▾ western am▾ Գաբրիէլը իմ կեցած տեղիս մօտ եկաւ, վախցայ ու երեսիս վրայ ինկայ։ Անիկա ինծի ըսաւ. «Հասկցի՛ր, որդի՛ մարդոյ, որ այս տեսիլքը վերջին ժամանակին համար է»։ |
8:178:17 И он подошел к тому месту, где я стоял, и когда он пришел, я ужаснулся и пал на лице мое; и сказал он мне: > So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end [shall be] the vision:8:17 καὶ και and; even ἦλθε ερχομαι come; go καὶ και and; even ἔστη ιστημι stand; establish ἐχόμενός εχω have; hold μου μου of me; mine τῆς ο the στάσεως στασις stance; standoff καὶ και and; even ἐν εν in τῷ ο the ἔρχεσθαι ερχομαι come; go αὐτὸν αυτος he; him ἐθορυβήθην θορυβεω make noise; in an uproar καὶ και and; even ἔπεσα πιπτω fall ἐπὶ επι in; on πρόσωπόν προσωπον face; ahead of μου μου of me; mine καὶ και and; even εἶπέν επω say; speak μοι μοι me διανοήθητι διανοεομαι son ἀνθρώπου ανθρωπος person; human ἔτι ετι yet; still γὰρ γαρ for εἰς εις into; for ὥραν ωρα hour καιροῦ καιρος season; opportunity τοῦτο ουτος this; he τὸ ο the ὅραμα οραμα vision 8:17 וַ wa וְ and יָּבֹא֙ yyāvˌō בוא come אֵ֣צֶל ʔˈēṣel אֵצֶל side עָמְדִ֔י ʕāmᵊḏˈî עֹמֶד place וּ û וְ and בְ vᵊ בְּ in בֹאֹ֣ו vōʔˈô בוא come נִבְעַ֔תִּי nivʕˈattî בעת terrify וָ wā וְ and אֶפְּלָ֖ה ʔeppᵊlˌā נפל fall עַל־ ʕal- עַל upon פָּנָ֑י pānˈāy פָּנֶה face וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלַי֙ ʔēlˌay אֶל to הָבֵ֣ן hāvˈēn בין understand בֶּן־ ben- בֵּן son אָדָ֔ם ʔāḏˈām אָדָם human, mankind כִּ֖י kˌî כִּי that לְ lᵊ לְ to עֶת־ ʕeṯ- עֵת time קֵ֥ץ qˌēṣ קֵץ end הֶ he הַ the חָזֹֽון׃ ḥāzˈôn חָזֹון vision 8:17. et venit et stetit iuxta ubi ego stabam cumque venisset pavens corrui in faciem meam et ait ad me intellege fili hominis quoniam in tempore finis conplebitur visioAnd he came, and stood near where I stood: and when he was come, I fell on my face, trembling, and he said to me: Understand, O son of man, for in the time of the end the vision shall be fulfilled. 17. So he came near where I stood; and when he came, I was affrighted, and fell upon my face: but he said unto me, Understand, O son of man; for the vision belongeth to the time of the end. 8:17 И он подошел к тому месту, где я стоял, и когда он пришел, я ужаснулся и пал на лице мое; и сказал он мне: <<знай, сын человеческий, что видение относится к концу времени!>> 8:17 καὶ και and; even ἦλθε ερχομαι come; go καὶ και and; even ἔστη ιστημι stand; establish ἐχόμενός εχω have; hold μου μου of me; mine τῆς ο the στάσεως στασις stance; standoff καὶ και and; even ἐν εν in τῷ ο the ἔρχεσθαι ερχομαι come; go αὐτὸν αυτος he; him ἐθορυβήθην θορυβεω make noise; in an uproar καὶ και and; even ἔπεσα πιπτω fall ἐπὶ επι in; on πρόσωπόν προσωπον face; ahead of μου μου of me; mine καὶ και and; even εἶπέν επω say; speak μοι μοι me διανοήθητι διανοεομαι son ἀνθρώπου ανθρωπος person; human ἔτι ετι yet; still γὰρ γαρ for εἰς εις into; for ὥραν ωρα hour καιροῦ καιρος season; opportunity τοῦτο ουτος this; he τὸ ο the ὅραμα οραμα vision 8:17 וַ wa וְ and יָּבֹא֙ yyāvˌō בוא come אֵ֣צֶל ʔˈēṣel אֵצֶל side עָמְדִ֔י ʕāmᵊḏˈî עֹמֶד place וּ û וְ and בְ vᵊ בְּ in בֹאֹ֣ו vōʔˈô בוא come נִבְעַ֔תִּי nivʕˈattî בעת terrify וָ wā וְ and אֶפְּלָ֖ה ʔeppᵊlˌā נפל fall עַל־ ʕal- עַל upon פָּנָ֑י pānˈāy פָּנֶה face וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלַי֙ ʔēlˌay אֶל to הָבֵ֣ן hāvˈēn בין understand בֶּן־ ben- בֵּן son אָדָ֔ם ʔāḏˈām אָדָם human, mankind כִּ֖י kˌî כִּי that לְ lᵊ לְ to עֶת־ ʕeṯ- עֵת time קֵ֥ץ qˌēṣ קֵץ end הֶ he הַ the חָזֹֽון׃ ḥāzˈôn חָזֹון vision 8:17. et venit et stetit iuxta ubi ego stabam cumque venisset pavens corrui in faciem meam et ait ad me intellege fili hominis quoniam in tempore finis conplebitur visio ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And he came, and stood near where I stood: and when he was come, I fell on my face, trembling, and he said to me: Understand, O son of man, for in the time of the end the vision shall be fulfilled. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18318:17: At the time of the end shall be the vision - Or, as Houbigant, "The vision shall have an end at the proper time."Albert Barnes: Notes on the Bible - 18348:17: So he came near where I stood - He had seen him, evidently, at first in the distance. He now drew near to Daniel, that he might communicate with him the more readily.And when, he came, I was afraid, and fell upon my face - Doubtless perceiving that he was a celestial being. See the notes at Rev 1:17. Compare Eze 1:28, and Dan 10:8-9. He was completely overpowered by the presence of the celestial stranger, and sank to the ground. But he said unto me, Understand, O son of man - Give attention, that you may understand the vision. On the phrase "son of man," see the notes at Dan 7:13. It is here simply an address to him as a man. For at the time of the end shall be the vision - The design of this expression is undoubtedly to cheer and comfort the prophet with some assurance of what was to occur in future times. In what way this was done, or what was the precise idea indicated by these words, interpreters have not been agreed. Maurer explains it, "for this vision looks to the last time; that is, the time which would immediately precede the coming of the Messiah, which would be a time of calamity, in which the guilt of the wicked would be punished, and the virtue of the saints would be tried, to wit, the time of Antiochus Epiphanes." Lengerke supposes that the end of the existing calamities - the sufferings of the Jews - is referred to; and that the meaning is, that in the time of the Messiah, to which the vision is extended, there would be an end of their sufferings and trials. The design of the angel, says he, is to support and comfort the troubled seer, as if he should not be anxious that these troubles were to occur, since they would have an end, or, as Michaelis observes, that the seer should not suppose that the calamities indicated by the vision would have no end. Perhaps the meaning may be this: "The vision is for the time of the end;" that is, it has respect to the closing period of the world, under which the Messiah is to come, and necessarily precedes that, and leads on to that. It pertains to a series of events which are to introduce the latter times, when the kingdom of God shall be set up on the earth. In justification of this view of the passage, it may be remarked that this is not only the most obvious view, but is sustained by all those passages which speak of the coming of the Messiah as "the end," the "last days," etc. Thus Co1 10:11 : "upon whom the ends of the world are come." Compare the notes at Isa 2:2. According to this interpretation, the meaning is, "the vision pertains to the end, or the closing dispensation of things;" that is, it has a bearing on the period when the end will come, or will introduce that period. It looks on to future times, even to those times, though now remote (compare Dan 8:26), when a new order of things will exist, under which the affairs of the world will be wound up. Compare the notes at Heb 1:2. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:17: I was: Dan 10:7, Dan 10:8, Dan 10:16; Gen 17:3; Eze 1:28; Mat 17:8; Mar 9:4, Mar 9:5; Rev 1:17, Rev 19:9, Rev 19:10; Rev 22:8Understand: Dan 8:15, Dan 9:23, Dan 10:11 O son: Eze 2:1, Eze 6:2 at: Dan 8:19, Dan 9:27, Dan 11:35, Dan 11:36, Dan 12:4, Dan 12:13; Hab 2:3 Geneva 15998:17 So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for (d) at the time of the end [shall be] the vision.(d) The effect of this vision will not yet appear, until a long time after. John Gill8:17 So he came near where I stood,.... The angel immediately obeyed the divine Person in human form, and came near the prophet, in order to instruct him, and carry on a familiar conversation with him:and when he came, I was afraid, and fell upon my face; not being able to bear the glory that attended him; and especially when he considered him as the messenger of a divine Person sent to instruct him, and being conscious of his own frailty and weakness: but he said unto me, understand, O son of man: give attention in order to understand the vision, which the angel, by a divine command, was about to give him the full meaning of; and which he could not so well attend unto in his present circumstance and posture; and therefore suggests he should shake off his fear, and stand on his feet, and listen to what he was about to say: he calls him "son of man", a title only given to him and Ezekiel; and so may be considered as a mark of honour and respect, as being one greatly beloved and honoured by the Lord; or to express his tender regard to him, and accommodating himself to him, considering he was a frail mortal man; or to put him in mind that he should so consider himself, though now among angels, and favoured with revelations of secrets, that so he might not be exalted with them above measure: for at the time of the end shall be the vision; or rather, "for a time is the end of the vision" (l); there is a set, fixed, and determined time, when the vision shall end, and have its full accomplishment; namely, when the 2300 days are expired. (l) "ad tempus, finis visionis", Munster, Montanus, Calvin. John Wesley8:17 He came near - That he might speak more familiarly to him, yet Daniel could not bear the glory of it. How much less can we bear the glory of God, and how graciously hath the Lord dealt with us, to teach us by men, and not by angels? O son of man - He calls him son of man, to make him mind his frailty, and not to be lifted up with this great condescension of heaven. At the time - In God's appointed time, in the latter day, but not now in thy life - time.Robert Jamieson, A. R. Fausset and David Brown8:17 the time of the end--so Dan 8:19; Dan 11:35-36, Dan 11:40. The event being to take place at "the time of the end" makes it likely that the Antichrist ultimately referred to (besides the immediate reference to Antiochus) in this chapter, and the one in Dan 7:8, are one and the same. The objection that the one in the seventh chapter springs out of the ten divisions of the Roman earth, the fourth kingdom, the one in the eighth chapter and the eleventh chapter from one of the four divisions of the third kingdom, Greece, is answered thus: The four divisions of the Grecian empire, having become parts of the Roman empire, shall at the end form four of its ten final divisions [TREGELLES]. However, the origin from one of the four parts of the third kingdom may be limited to Antiochus, the immediate subject of the eighth and eleventh chapter, while the ulterior typical reference of these chapters (namely, Antichrist) may belong to one of the ten Roman divisions, not necessarily one formerly of the four of the third kingdom. The event will tell. "Time of the end" may apply to the time of Antiochus. For it is the prophetic phrase for the time of fulfilment, seen always at the end of the prophetic horizon (Gen 49:1; Num 24:14). |
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8:188:18: Եւ մինչդեռ խօսէր նա ընդ իս, յիմարեցա՛յ եւ անկա՛յ ՚ի վերայ երեսաց իմոց յերկիր. եւ բուռն եհար զինէն՝ եւ կացոյց ՚ի վերայ ոտից իմոց. Եւ մինչդեռ խօսէր նա ընդ իս, յիմարեցայ եւ անկայ ի վերայ երեսաց իմոց յերկիր. եւ բուռն եհար զինէն, եւ կացոյց ի վերայ ոտից իմոց:18 Եւ մինչ նա խօսում էր ինձ հետ, յիմարացայ եւ երեսիս վրայ գետին ընկայ: Նա բռնեց ինձ, կանգնեցրեց ինձ ոտքերիս վրայ եւ ասաց ինձ. 18 Երբ անիկա ինծի հետ կը խօսէր, ես թմրած՝ երեսիս վրայ գետինը ինկած էի։ Անիկա ինծի դպաւ ու զիս իմ կեցած տեղս կայնեցուց 8:18: Եւ մինչդեռ խօսէր նա ընդ իս, յիմարեցա՛յ եւ անկա՛յ ՚ի վերայ երեսաց իմոց յերկիր. եւ բուռն եհար զինէն՝ եւ կացոյց ՚ի վերայ ոտից իմոց. 18 Եւ մինչ նա խօսում էր ինձ հետ, յիմարացայ եւ երեսիս վրայ գետին ընկայ: Նա բռնեց ինձ, կանգնեցրեց ինձ ոտքերիս վրայ եւ ասաց ինձ. 18 Երբ անիկա ինծի հետ կը խօսէր, ես թմրած՝ երեսիս վրայ գետինը ինկած էի։ Անիկա ինծի դպաւ ու զիս իմ կեցած տեղս կայնեցուց zohrab-1805▾ eastern-1994▾ western am▾ |
8:188:18 И когда он говорил со мною, я без чувств лежал лицем моим на земле; но он прикоснулся ко мне и поставил меня на место мое, 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:8:18 καὶ και and; even λαλοῦντος λαλεω talk; speak αὐτοῦ αυτος he; him μετ᾿ μετα with; amid ἐμοῦ εμου my ἐκοιμήθην κοιμαω doze; fall asleep ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of χαμαί χαμαι on the ground καὶ και and; even ἁψάμενός απτομαι grasp; touch μου μου of me; mine ἤγειρέ εγειρω rise; arise με με me ἐπὶ επι in; on τοῦ ο the τόπου τοπος place; locality 8:18 וּ û וְ and בְ vᵊ בְּ in דַבְּרֹ֣ו ḏabbᵊrˈô דבר speak עִמִּ֔י ʕimmˈî עִם with נִרְדַּ֥מְתִּי nirdˌamtî רדם sleep עַל־ ʕal- עַל upon פָּנַ֖י pānˌay פָּנֶה face אָ֑רְצָה ʔˈārᵊṣā אֶרֶץ earth וַ wa וְ and יִּ֨גַּע־ yyˌiggaʕ- נגע touch בִּ֔י bˈî בְּ in וַ wa וְ and יַּֽעֲמִידֵ֖נִי yyˈaʕᵃmîḏˌēnî עמד stand עַל־ ʕal- עַל upon עָמְדִֽי׃ ʕāmᵊḏˈî עֹמֶד place 8:18. cumque loqueretur ad me conlapsus sum pronus in terram et tetigit me et statuit me in gradu meoAnd when he spoke to me, I fell flat on the ground: and he touched me, and set me upright. 18. 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. 8:18 И когда он говорил со мною, я без чувств лежал лицем моим на земле; но он прикоснулся ко мне и поставил меня на место мое, 8:18 καὶ και and; even λαλοῦντος λαλεω talk; speak αὐτοῦ αυτος he; him μετ᾿ μετα with; amid ἐμοῦ εμου my ἐκοιμήθην κοιμαω doze; fall asleep ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of χαμαί χαμαι on the ground καὶ και and; even ἁψάμενός απτομαι grasp; touch μου μου of me; mine ἤγειρέ εγειρω rise; arise με με me ἐπὶ επι in; on τοῦ ο the τόπου τοπος place; locality 8:18 וּ û וְ and בְ vᵊ בְּ in דַבְּרֹ֣ו ḏabbᵊrˈô דבר speak עִמִּ֔י ʕimmˈî עִם with נִרְדַּ֥מְתִּי nirdˌamtî רדם sleep עַל־ ʕal- עַל upon פָּנַ֖י pānˌay פָּנֶה face אָ֑רְצָה ʔˈārᵊṣā אֶרֶץ earth וַ wa וְ and יִּ֨גַּע־ yyˌiggaʕ- נגע touch בִּ֔י bˈî בְּ in וַ wa וְ and יַּֽעֲמִידֵ֖נִי yyˈaʕᵃmîḏˌēnî עמד stand עַל־ ʕal- עַל upon עָמְדִֽי׃ ʕāmᵊḏˈî עֹמֶד place 8:18. cumque loqueretur ad me conlapsus sum pronus in terram et tetigit me et statuit me in gradu meo ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And when he spoke to me, I fell flat on the ground: and he touched me, and set me upright. |
jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18348:18: Now, as he was speaking with me, I was in a deep sleep on my face toward the ground - Overcome and prostrate with the vision. That is, he had sunk down stupified or senseless. See Dan 10:9. 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; Job 4:13, following; Jdg 6:22; Jdg 13:20, Jdg 13:22; Isa 6:5; Luk 1:12, Luk 1:29; Luk 2:9; Act 9:3, Act 9:8. "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.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:18: I was: Dan 8:17, Dan 8:27, Dan 10:8, Dan 10:9; Luk 9:32, Luk 22:45he touched: Dan 10:10, Dan 10:16, Dan 10:18; Gen 15:12; Job 4:13; Eze 2:2; Zac 4:1; Act 26:6 set me upright: Heb. made me stand upon my standing John Gill8:18 Now as he was speaking with me,.... Addressing him in the above manner:I was in a deep sleep on my face toward the ground; 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: but he touched me, and set me upright; 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. (m) "super stare meum", Montanus, Gejerus; "super stationem meam", Michaelis. John Wesley8:18 Toward the ground - Being terrified with the splendor and grandeur both of the messenger and message. Set me upright - By one touch only. The power of spirits is incomparably greater than that of the strongest of men. |
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8:198:19: եւ ասէ ցիս. Ահաւասիկ ե՛ս ցուցից քեզ որ ինչ լինելոց է ՚ի վախճանի ՚ի վերայ երկրի. քանզի տակաւին ՚ի ժամանա՛կս է վախճանն[12212]։ [12212] Ոմանք. Զոր ինչ լինելոցն է ՚ի։ եւ ասէ ցիս. Ահաւասիկ ես ցուցից քեզ որ ինչ լինելոց է ի վախճանի [144]ի վերայ երկրի. քանզի տակաւին ի ժամանակս է վախճանն:19 “Ահա ես ցոյց կը տամ քեզ, թէ վերջում ինչ է լինելու երկրի վրայ, քանի որ տակաւին հեռու է վախճանը: 19 Ու ըսաւ. ‘Ահա քեզի կ’իմացնեմ բարկութեան վերջը ըլլալիքը, վասն զի այս տեսիլքը վերջի ժամանակին համար է։ 8:19: եւ ասէ ցիս. Ահաւասիկ ե՛ս ցուցից քեզ որ ինչ լինելոց է ՚ի վախճանի ՚ի վերայ երկրի. քանզի տակաւին ՚ի ժամանա՛կս է վախճանն[12212]։ [12212] Ոմանք. Զոր ինչ լինելոցն է ՚ի։ 19 “Ահա ես ցոյց կը տամ քեզ, թէ վերջում ինչ է լինելու երկրի վրայ, քանի որ տակաւին հեռու է վախճանը: 19 Ու ըսաւ. ‘Ահա քեզի կ’իմացնեմ բարկութեան վերջը ըլլալիքը, վասն զի այս տեսիլքը վերջի ժամանակին համար է։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:198:19 и сказал: And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end:8:19 καὶ και and; even εἶπέ ερεω.1 state; mentioned μοι μοι me ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἀπαγγέλλω απαγγελλω report σοι σοι you ἃ ος who; what ἔσται ειμι be ἐπ᾿ επι in; on ἐσχάτου εσχατος last; farthest part τῆς ο the ὀργῆς οργη passion; temperament τοῖς ο the υἱοῖς υιος son τοῦ ο the λαοῦ λαος populace; population σου σου of you; your ἔτι ετι yet; still γὰρ γαρ for εἰς εις into; for ὥρας ωρα hour καιροῦ καιρος season; opportunity συντελείας συντελεια consummation μενεῖ μενω stay; stand fast 8:19 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say הִנְנִ֣י hinnˈî הִנֵּה behold מֹודִֽיעֲךָ֔ môḏˈîʕᵃḵˈā ידע know אֵ֥ת ʔˌēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִהְיֶ֖ה yihyˌeh היה be בְּ bᵊ בְּ in אַחֲרִ֣ית ʔaḥᵃrˈîṯ אַחֲרִית end הַ ha הַ the זָּ֑עַם zzˈāʕam זַעַם curse כִּ֖י kˌî כִּי that לְ lᵊ לְ to מֹועֵ֥ד môʕˌēḏ מֹועֵד appointment קֵֽץ׃ qˈēṣ קֵץ end 8:19. dixitque mihi ego ostendam tibi quae futura sint in novissimo maledictionis quoniam habet tempus finem suumAnd he said to me: I will shew thee what things are to come to pass in the end of the malediction: for the time hath its end. 19. 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. 8:19 и сказал: <<вот, я открываю тебе, чт{о} будет в последние дни гнева; ибо это относится к концу определенного времени. 8:19 καὶ και and; even εἶπέ ερεω.1 state; mentioned μοι μοι me ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἀπαγγέλλω απαγγελλω report σοι σοι you ἃ ος who; what ἔσται ειμι be ἐπ᾿ επι in; on ἐσχάτου εσχατος last; farthest part τῆς ο the ὀργῆς οργη passion; temperament τοῖς ο the υἱοῖς υιος son τοῦ ο the λαοῦ λαος populace; population σου σου of you; your ἔτι ετι yet; still γὰρ γαρ for εἰς εις into; for ὥρας ωρα hour καιροῦ καιρος season; opportunity συντελείας συντελεια consummation μενεῖ μενω stay; stand fast 8:19 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say הִנְנִ֣י hinnˈî הִנֵּה behold מֹודִֽיעֲךָ֔ môḏˈîʕᵃḵˈā ידע know אֵ֥ת ʔˌēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִהְיֶ֖ה yihyˌeh היה be בְּ bᵊ בְּ in אַחֲרִ֣ית ʔaḥᵃrˈîṯ אַחֲרִית end הַ ha הַ the זָּ֑עַם zzˈāʕam זַעַם curse כִּ֖י kˌî כִּי that לְ lᵊ לְ to מֹועֵ֥ד môʕˌēḏ מֹועֵד appointment קֵֽץ׃ qˈēṣ קֵץ end 8:19. dixitque mihi ego ostendam tibi quae futura sint in novissimo maledictionis quoniam habet tempus finem suum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And he said to me: I will shew thee what things are to come to pass in the end of the malediction: for the time hath its end. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191419. Видение об утре в вечере должно быть "сокрыто", - т. е. должно быть сохраняемо и сберегаемо во всей целости и неповрежденности.Albert Barnes: Notes on the Bible - 18348:19: And he said, Behold, I will make thee know what shall be in the last end of the indignation - In the future time when the Divine indignation shall be manifest toward the Hebrew people; to wit, by suffering the evils to come upon them which Antiochus would inflict. It is everywhere represented that these calamities would occur as a proof of the Divine displeasure on account of their sins. Compare Dan 9:24; Dan 11:35; 2 Macc. 7:33.For at the time appointed the end shall be - It shall not always continue. There is a definite period marked out in the Divine purpose, and when that period shall arrive, the end of all this will take place. See the notes at Dan 8:17. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:19: I will: Dan 8:15-17; Rev 1:1the last: Dan 8:17, Dan 8:23, Dan 9:26, Dan 9:27, Dan 11:27, Dan 11:35, Dan 11:36, Dan 12:7, Dan 12:8; Hab 2:3; Rev 10:7, Rev 11:18; Rev 15:1, Rev 17:17 Geneva 15998:19 And he said, Behold, I will make thee know what shall be in the last (e) end of the indignation: for at the time appointed the end [shall be].(e) Meaning that great rage which Antiochus would show against the Church. John Gill8:19 And he said, behold, I will make thee know,.... Or, "make known unto thee" (n); what he knew not, even things future: particularlywhat shall be in the last end of the indignation; the indignation of God against the people of Israel, in the sore affliction and persecution of them by Antiochus, which he suffered to be; here the angel suggests that that should not remain always, but should have an end; and he would inform the prophet what should be at the close; or rather, as Noldius (o) renders it, "what shall be unto the last end of the indignation"; all that should come to pass from the beginning of the Persian monarchy, signified by the "ram", quite through the Grecian monarchy, designed by the "he goat", unto the end of the persecution by Antiochus; for, certain it is, the angel informed the prophet of more things than what concerned the last part and, closing scene of these sorrowful times; even of all the above said things, which intervened between the setting up of the Persian monarchy, and the sufferings of the Jews in the times of Antiochus; and so Aben Ezra interprets it, here "is declared the wrath of God upon Israel in the days of wicked Greece, and in the days of Antiochus, until the Hasmonaeans cleansed the temple:'' for at the time appointed the end shall be; the end of that indignation or affliction, and so of this vision or prophecy: there was a time appointed by God for the fulfilment of the whole; and when that time was come all would be accomplished; the indignation would cease, and the persecution be at an end. (n) "ego notum faciam tibi", Piscator; "indicaturus tibi sum", Michaelis. (o) Concord. Ebr. Partic. p. 180. No. 809. John Wesley8:19 The indignation - God will raise up Antiochus to execute his wrath against the Jews for their sins, yet there shall be an end of that indignation.Robert Jamieson, A. R. Fausset and David Brown8:19 the last end of the indignation--God's displeasure against the Jews for their sins. For their comfort they are told, the calamities about to come are not to be for ever. The "time" is limited (Dan 9:27; Dan 11:27, Dan 11:35-36; Dan 12:7; Hab 2:3). |
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8:208:20: Խոյն զոր տեսանէիր եղջեւրաւոր՝ թագաւորն Պարսից եւ Մարաց է։ Խոյն զոր տեսանէիր [145]եղջերաւոր` թագաւորն Պարսից եւ Մարաց է:20 Եղջիւրաւոր այն խոյը, որ տեսնում էիր, պարսիկների եւ մարերի թագաւորն է. 20 Այն տեսնուած խոյին երկու եղջիւրները՝ Մարերու ու Պարսիկներու թագաւորներն են։ 8:20: Խոյն զոր տեսանէիր եղջեւրաւոր՝ թագաւորն Պարսից եւ Մարաց է։ 20 Եղջիւրաւոր այն խոյը, որ տեսնում էիր, պարսիկների եւ մարերի թագաւորն է. 20 Այն տեսնուած խոյին երկու եղջիւրները՝ Մարերու ու Պարսիկներու թագաւորներն են։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:208:20 Овен, которого ты видел с двумя рогами, это цари Мидийский и Персидский. The ram which thou sawest having [two] horns [are] the kings of Media and Persia:8:20 τὸν ο the κριὸν κριος who; what εἶδες οραω view; see τὸν ο the ἔχοντα εχω have; hold τὰ ο the κέρατα κερας horn βασιλεὺς βασιλευς monarch; king Μήδων μηδος Mēdos; Mithos καὶ και and; even Περσῶν περσης be 8:20 הָ hā הַ the אַ֥יִל ʔˌayil אַיִל ram, despot אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] רָאִ֖יתָ rāʔˌîṯā ראה see בַּ֣עַל bˈaʕal בַּעַל lord, baal הַ ha הַ the קְּרָנָ֑יִם qqᵊrānˈāyim קֶרֶן horn מַלְכֵ֖י malᵊḵˌê מֶלֶךְ king מָדַ֥י māḏˌay מָדַי Media וּ û וְ and פָרָֽס׃ fārˈās פָּרַס Persia 8:20. aries quem vidisti habere cornua rex Medorum est atque PersarumThe ram, which thou sawest with horns, is the king of the Medes and Persians. 20. The ram which thou sawest that had the two horns, they are the kings of Media and Persia. 8:20 Овен, которого ты видел с двумя рогами, это цари Мидийский и Персидский. 8:20 τὸν ο the κριὸν κριος who; what εἶδες οραω view; see τὸν ο the ἔχοντα εχω have; hold τὰ ο the κέρατα κερας horn βασιλεὺς βασιλευς monarch; king Μήδων μηδος Mēdos; Mithos καὶ και and; even Περσῶν περσης be 8:20 הָ hā הַ the אַ֥יִל ʔˌayil אַיִל ram, despot אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] רָאִ֖יתָ rāʔˌîṯā ראה see בַּ֣עַל bˈaʕal בַּעַל lord, baal הַ ha הַ the קְּרָנָ֑יִם qqᵊrānˈāyim קֶרֶן horn מַלְכֵ֖י malᵊḵˌê מֶלֶךְ king מָדַ֥י māḏˌay מָדַי Media וּ û וְ and פָרָֽס׃ fārˈās פָּרַס Persia 8:20. aries quem vidisti habere cornua rex Medorum est atque Persarum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The ram, which thou sawest with horns, is the king of the Medes and Persians. |
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18318:20: The ram which thou sagest - See this explained under the vision itself, Dan 8:3 (note), etc.Albert Barnes: Notes on the Bible - 18348:20: The ram which thou sawest ... - See the notes at Dan 8:3. This is one of the instances in the Scriptures in which symbols are explained. There can be no doubt, therefore, as to the meaning.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:20: Dan 8:3, Dan 11:1, Dan 11:2John Gill8:20 The ram which thou sawest having two horns,.... Here begins the particular explanation of the above vision, and of the first thing which the prophet saw in it, a ram with two horns: which two horns, he says,are the kings of Media and Persia; Darius the first king was a Mede, and Cyrus, that succeeded him, or rather reigned with him, was a Persian: or rather the ram with two horns signifies the two kingdoms of the Medes and Persians united in one monarchy, of which the ram was an emblem; See Gill on Dan 8:3 for Darius and Cyrus were dead many years before the time of Alexander; and therefore could not personally be the two horns of the ram broken by him; nor is it to be understood of the kings of two different families, as the one of. Cyrus, and the other of Darius Hystaspes, in whose successors the Persian monarchy continued till destroyed by Alexander, as Theodoret. |
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8:218:21: Եւ քօշն այծեաց՝ թագաւորն Յունա՛ց է. եւ եղջեւրն մեծ որ էր ՚ի մէջ աչաց նորա, նո՛յն ինքն է թագաւորն առաջին[12213]։ [12213] Ոմանք. Եւ քօշն յայծեաց։ Եւ քօշն այծեաց` թագաւորն Յունաց է եւ եղջեւրն մեծ որ էր ի մէջ աչաց նորա, նոյն ինքն է թագաւորն առաջին:21 եւ այն քօշը յոյների թագաւորն է, իսկ այն մեծ եղջիւրը, որ նրա աչքերի միջեւ էր, նոյն ինքն առաջին թագաւորն է: 21 Այդ այծը*՝ քօշը՝ Յոյներու թագաւորն է ու անոր աչքերուն մէջտեղի մեծ եղջիւրը առաջին թագաւորն է։ 8:21: Եւ քօշն այծեաց՝ թագաւորն Յունա՛ց է. եւ եղջեւրն մեծ որ էր ՚ի մէջ աչաց նորա, նո՛յն ինքն է թագաւորն առաջին[12213]։ [12213] Ոմանք. Եւ քօշն յայծեաց։ 21 եւ այն քօշը յոյների թագաւորն է, իսկ այն մեծ եղջիւրը, որ նրա աչքերի միջեւ էր, նոյն ինքն առաջին թագաւորն է: 21 Այդ այծը*՝ քօշը՝ Յոյներու թագաւորն է ու անոր աչքերուն մէջտեղի մեծ եղջիւրը առաջին թագաւորն է։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:218:21 А козел косматый царь Греции, а большой рог, который между глазами его, это первый ее царь; And the rough goat [is] the king of Grecia: and the great horn that [is] between his eyes [is] the first king:8:21 καὶ και and; even ὁ ο the τράγος τραγος goat; he-goat τῶν ο the αἰγῶν αιξ monarch; king τῶν ο the Ἑλλήνων ελλην Hellēn; Ellin ἐστί ειμι be καὶ και and; even τὸ ο the κέρας κερας horn τὸ ο the μέγα μεγας great; loud τὸ ο the ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ὀφθαλμῶν οφθαλμος eye; sight αὐτοῦ αυτος he; him αὐτὸς αυτος he; him ὁ ο the βασιλεὺς βασιλευς monarch; king ὁ ο the πρῶτος πρωτος first; foremost 8:21 וְ wᵊ וְ and הַ ha הַ the צָּפִ֥יר ṣṣāfˌîr צָפִיר he-goat הַ ha הַ the שָּׂעִ֖יר śśāʕˌîr שָׂעִיר hairy מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יָוָ֑ן yāwˈān יָוָן [jawan, Greece] וְ wᵊ וְ and הַ ha הַ the קֶּ֤רֶן qqˈeren קֶרֶן horn הַ ha הַ the גְּדֹולָה֙ ggᵊḏôlˌā גָּדֹול great אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בֵּין־ bên- בַּיִן interval עֵינָ֔יו ʕênˈāʸw עַיִן eye ה֖וּא hˌû הוּא he הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king הָ hā הַ the רִאשֹֽׁון׃ rišˈôn רִאשֹׁון first 8:21. porro hircus caprarum rex Graecorum est et cornu grande quod erat inter oculos eius ipse est rex primusAnd the he goat, is the king of the Greeks, and the great horn that was between his eyes, the same is the first king. 21. And the rough he-goat is the king of Greece: and the great horn that is between his eyes is the first king. 8:21 А козел косматый царь Греции, а большой рог, который между глазами его, это первый ее царь; 8:21 καὶ και and; even ὁ ο the τράγος τραγος goat; he-goat τῶν ο the αἰγῶν αιξ monarch; king τῶν ο the Ἑλλήνων ελλην Hellēn; Ellin ἐστί ειμι be καὶ και and; even τὸ ο the κέρας κερας horn τὸ ο the μέγα μεγας great; loud τὸ ο the ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ὀφθαλμῶν οφθαλμος eye; sight αὐτοῦ αυτος he; him αὐτὸς αυτος he; him ὁ ο the βασιλεὺς βασιλευς monarch; king ὁ ο the πρῶτος πρωτος first; foremost 8:21 וְ wᵊ וְ and הַ ha הַ the צָּפִ֥יר ṣṣāfˌîr צָפִיר he-goat הַ ha הַ the שָּׂעִ֖יר śśāʕˌîr שָׂעִיר hairy מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יָוָ֑ן yāwˈān יָוָן [jawan, Greece] וְ wᵊ וְ and הַ ha הַ the קֶּ֤רֶן qqˈeren קֶרֶן horn הַ ha הַ the גְּדֹולָה֙ ggᵊḏôlˌā גָּדֹול great אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בֵּין־ bên- בַּיִן interval עֵינָ֔יו ʕênˈāʸw עַיִן eye ה֖וּא hˌû הוּא he הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king הָ hā הַ the רִאשֹֽׁון׃ rišˈôn רִאשֹׁון first 8:21. porro hircus caprarum rex Graecorum est et cornu grande quod erat inter oculos eius ipse est rex primus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the he goat, is the king of the Greeks, and the great horn that was between his eyes, the same is the first king. |
jfb▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18348:21: And the rough goat - See the notes at Dan 8:5. In Dan 8:5 he is called a he-goat. Here the word rough or hairy - שׂעיר s'â‛ı̂ yr - is applied to it. This appellation is often given to a goat Lev 4:24; Lev 16:9; Gen 37:31. It would seem that either term - a he-goat, or a hairy-goat - would serve to designate the animal, and it is probable that the terms were used indiscriminately.Is the king of Grecia - Represents the king of Greece. The word here rendered Grecia (יון yâ vâ n) denotes usually and properly Ionia, the western part of Asia Minor; but this name was extended so as to embrace the whole of Greece. See Aristoph. Acharn. 504, ibique Schol.; AEschyl. Pers. 176, 561; Gesenius, Lexicon Latin Vulgate and Theodotion, here render it "the king of the Grecians," and there can be no doubt that the royal power among the Greeks is here referred to. See the notes at Dan 8:5. And the great horn that is between his eyes is the first king - Alexander the Great. The first that consolidated the whole power, and that was known in the East as the king of Greece. So he is expressly called in 1 Macc. 1:1: "The first over Greece." Philip, his father, was opposed in his attempts to conquer Greece, and was defeated. Alexander invaded Greece, burned Thebes, compelled the Athenians to submit, and was declared generalissimo of the Grecian forces against the Persians. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:21: the rough: Dan 8:5-7, Dan 10:20the great: Dan 8:8, Dan 11:3 John Gill8:21 And the rough goat is the king of Grecia,.... Including all the kings of it, from Alexander to the end of the Grecian monarchy; or rather the kingdom of Greece, which began in him, and continued until it was destroyed by the Romans: this was signified by the rough or hairy goat, especially when Alexander was at the head of it, for his strength and prowess, his swiftness in his marches over rocks and mountains, his majesty and grandeur, and also his lust and uncleanness; See Gill on Dan 8:5,and the great host that is between his eyes is the first king; this is Alexander, who, though he was not the first king of Macedon, his father Philip, and others, were kings before him; yet was the first king of the Grecian monarchy, which took place on the Persian monarchy being destroyed by him. Robert Jamieson, A. R. Fausset and David Brown8:21 the first king--Philip was king of Macedon before Alexander, but the latter was the first who, as a generalissimo of Greece, subdued the Persian empire. |
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8:228:22: Եւ ՚ի խորտակելն նորա ընդ որով էին այլ եղջեւրքն, չո՛րք թագաւորք յազգէ նորա յարիցեն, եւ ո՛չ իւրեանց զօրութեամբ[12214]։ [12214] Ոմանք. ՚Ի խորտակել նորա, ընդ որով էին այլ եղջիւրքն չորք, չորք թա՛՛։ Եւ [146]ի խորտակելն նորա ընդ որով էին այլ եղջեւրքն, չորք թագաւորք յազգէ նորա յարիցեն, եւ ոչ իւրեանց զօրութեամբ:22 Երբ նա խորտակուի, նրա տակ գտնուող միւս եղջիւրները՝ չորս թագաւորներ, կ’ելնեն նրա ազգից, բայց ոչ իրենց ուժով: 22 Ան որ կոտրեցաւ ու անոր տեղը չորսը ելաւ, այս կը ցուցնէ թէ այն ազգէն չորս թագաւորութիւն պիտի ելլէ, բայց ո՛չ թէ անոր զօրութիւնովը։ 8:22: Եւ ՚ի խորտակելն նորա ընդ որով էին այլ եղջեւրքն, չո՛րք թագաւորք յազգէ նորա յարիցեն, եւ ո՛չ իւրեանց զօրութեամբ[12214]։ [12214] Ոմանք. ՚Ի խորտակել նորա, ընդ որով էին այլ եղջիւրքն չորք, չորք թա՛՛։ 22 Երբ նա խորտակուի, նրա տակ գտնուող միւս եղջիւրները՝ չորս թագաւորներ, կ’ելնեն նրա ազգից, բայց ոչ իրենց ուժով: 22 Ան որ կոտրեցաւ ու անոր տեղը չորսը ելաւ, այս կը ցուցնէ թէ այն ազգէն չորս թագաւորութիւն պիտի ելլէ, բայց ո՛չ թէ անոր զօրութիւնովը։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:228:22 он сломился, и вместо него вышли другие четыре: это четыре царства восстанут из этого народа, но не с его силою. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power:8:22 καὶ και and; even τὰ ο the συντριβέντα συντριβω fracture; smash καὶ και and; even ἀναβάντα αναβαινω step up; ascend ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him τέσσαρα τεσσαρες four κέρατα κερας horn τέσσαρες τεσσαρες four βασιλεῖς βασιλευς monarch; king τοῦ ο the ἔθνους εθνος nation; caste αὐτοῦ αυτος he; him ἀναστήσονται ανιστημι stand up; resurrect οὐ ου not κατὰ κατα down; by τὴν ο the ἰσχὺν ισχυς force αὐτοῦ αυτος he; him 8:22 וְ wᵊ וְ and הַ֨ hˌa הַ the נִּשְׁבֶּ֔רֶת nnišbˈereṯ שׁבר break וַ wa וְ and תַּֽעֲמֹ֥דְנָה ttˈaʕᵃmˌōḏᵊnā עמד stand אַרְבַּ֖ע ʔarbˌaʕ אַרְבַּע four תַּחְתֶּ֑יהָ taḥtˈeʸhā תַּחַת under part אַרְבַּ֧ע ʔarbˈaʕ אַרְבַּע four מַלְכֻיֹ֛ות malᵊḵuyˈôṯ מַלְכוּת kingship מִ mi מִן from גֹּ֥וי ggˌôy גֹּוי people יַעֲמֹ֖דְנָה yaʕᵃmˌōḏᵊnā עמד stand וְ wᵊ וְ and לֹ֥א lˌō לֹא not בְ vᵊ בְּ in כֹחֹֽו׃ ḵōḥˈô כֹּחַ strength 8:22. quod autem fracto illo surrexerunt quattuor pro eo quattuor reges de gente eius consurgent sed non in fortitudine eiusBut whereas when that was borken, there arose up four for it, four kings shall rise up of his nation, but not with his strength. 22. 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. 8:22 он сломился, и вместо него вышли другие четыре: это четыре царства восстанут из этого народа, но не с его силою. 8:22 καὶ και and; even τὰ ο the συντριβέντα συντριβω fracture; smash καὶ και and; even ἀναβάντα αναβαινω step up; ascend ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him τέσσαρα τεσσαρες four κέρατα κερας horn τέσσαρες τεσσαρες four βασιλεῖς βασιλευς monarch; king τοῦ ο the ἔθνους εθνος nation; caste αὐτοῦ αυτος he; him ἀναστήσονται ανιστημι stand up; resurrect οὐ ου not κατὰ κατα down; by τὴν ο the ἰσχὺν ισχυς force αὐτοῦ αυτος he; him 8:22 וְ wᵊ וְ and הַ֨ hˌa הַ the נִּשְׁבֶּ֔רֶת nnišbˈereṯ שׁבר break וַ wa וְ and תַּֽעֲמֹ֥דְנָה ttˈaʕᵃmˌōḏᵊnā עמד stand אַרְבַּ֖ע ʔarbˌaʕ אַרְבַּע four תַּחְתֶּ֑יהָ taḥtˈeʸhā תַּחַת under part אַרְבַּ֧ע ʔarbˈaʕ אַרְבַּע four מַלְכֻיֹ֛ות malᵊḵuyˈôṯ מַלְכוּת kingship מִ mi מִן from גֹּ֥וי ggˌôy גֹּוי people יַעֲמֹ֖דְנָה yaʕᵃmˌōḏᵊnā עמד stand וְ wᵊ וְ and לֹ֥א lˌō לֹא not בְ vᵊ בְּ in כֹחֹֽו׃ ḵōḥˈô כֹּחַ strength 8:22. quod autem fracto illo surrexerunt quattuor pro eo quattuor reges de gente eius consurgent sed non in fortitudine eius ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ But whereas when that was borken, there arose up four for it, four kings shall rise up of his nation, but not with his strength. |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18318:22: But not in his power - The four kingdoms which shall arise out of the Macedonian empire shall not be of Alexander's power or family, nor have his strength and dignity.Albert Barnes: Notes on the Bible - 18348:22: Now that being broken - By the death of Alexander.Whereas four stood up for it - Stood up in its place. Four kingdoms shall stand up - Ultimately. It is not necessary to suppose that this would be immediately. If four such should in fact spring out of this one kingdom, all that implied in the prophecy would be fulfilled. On the fulfillment of this, see the notes at Dan 8:8. But not in his power - No one of these four dynasties had at any time the power which was wielded by Alexander the Great. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:22: being broken: After Alexander's death, in the prime of life and in the height of his conquests, his brother and two sons were all murdered; and the kingdom was divided among four of his generals.Alexander's Kingdom Divided Four Generals Portion of Kingdom 1. Seleucus Syria and Babylon 2. Lysimachus Asia Minor 3. Ptolemy Egypt 4. Cassander Greece whereas: Dan 8:3, Dan 11:4 Geneva 15998:22 Now that being broken, whereas four stood up for it, four kingdoms shall stand up (f) out of the nation, but not (g) in his power.(f) That is, out of Greece. (g) They will not have similar power as Alexander had. John Gill8:22 Now that being broken,.... That is, the great horn Alexander, the first king of the Grecian monarchy; whose death, either by drunkenness, or by poison, is here expressed by being "broken". The sense is, he being dead, or upon his death,whereas four stood up for it; four horns rose up in the room and stead of the great one broken; see Dan 8:8 these signified that four kingdoms shall stand up out of the nation; which were the kingdoms of Egypt, Asia, Macedonia, and Syria, into which the Grecian monarchy was divided after the death of Alexander; and the first kings of them were all of the Grecian or Macedonian nation, and not Egyptians, Armenians, Syrians, &c.: but not in his power; they did not rise and stand up in the power and strength, in the grandeur and magnificence, of Alexander; they were not equal, but greatly inferior to him, though they were notable horns, or famous kingdoms, as in Dan 8:8. Saadiah interprets it, not of his seed or offspring; these were not his sons that were the heads of these kingdoms; but his captains or generals. Robert Jamieson, A. R. Fausset and David Brown8:22 not in his power--not with the power which Alexander possessed [MAURER]. An empire united, as under Alexander, is more powerful than one divided, as under the four Diadochi. |
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8:238:23: Եւ յետ թագաւորութեան նոցա եւ ՚ի կատարել մեղաց նոցա. յարիցէ՛ թագաւոր՝ ժպի՛րհ երեսօք. յառակս՝ խորհրդական. Եւ յետ թագաւորութեան նոցա եւ ի կատարել մեղաց նոցա, յարիցէ թագաւոր, ժպիրհ երեսօք. [147]յառակս, խորհրդական:23 Նրանց թագաւորութիւնից յետոյ, երբ իրենց լրումին հասնեն նրանց մեղքերը, ժպիրհ երեսով մի թագաւոր պիտի բարձրանայ: Այս առեղծուածը խորհրդաւոր է, 23 Անոնց թագաւորութեանը վերջը, երբ ամբարիշտները իրենց ամբարշտութեան չափը լեցնեն, պնդերես ու խորագէտ թագաւոր մը պիտի ելլէ։ 8:23: Եւ յետ թագաւորութեան նոցա եւ ՚ի կատարել մեղաց նոցա. յարիցէ՛ թագաւոր՝ ժպի՛րհ երեսօք. յառակս՝ խորհրդական. 23 Նրանց թագաւորութիւնից յետոյ, երբ իրենց լրումին հասնեն նրանց մեղքերը, ժպիրհ երեսով մի թագաւոր պիտի բարձրանայ: Այս առեղծուածը խորհրդաւոր է, 23 Անոնց թագաւորութեանը վերջը, երբ ամբարիշտները իրենց ամբարշտութեան չափը լեցնեն, պնդերես ու խորագէտ թագաւոր մը պիտի ելլէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:238:23 Под конец же царства их, когда отступники исполнят меру беззаконий своих, восстанет царь наглый и искусный в коварстве; 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:8:23 καὶ και and; even ἐπ᾿ επι in; on ἐσχάτου εσχατος last; farthest part τῆς ο the βασιλείας βασιλεια realm; kingdom αὐτῶν αυτος he; him πληρουμένων πληροω fulfill; fill τῶν ο the ἁμαρτιῶν αμαρτια sin; fault αὐτῶν αυτος he; him ἀναστήσεται ανιστημι stand up; resurrect βασιλεὺς βασιλευς monarch; king ἀναιδὴς αναιδης face; ahead of διανοούμενος διανοεομαι enigma 8:23 וּֽ ˈû וְ and בְ vᵊ בְּ in אַחֲרִית֙ ʔaḥᵃrîṯ אַחֲרִית end מַלְכוּתָ֔ם malᵊḵûṯˈām מַלְכוּת kingship כְּ kᵊ כְּ as הָתֵ֖ם hāṯˌēm תמם be complete הַ ha הַ the פֹּשְׁעִ֑ים ppōšᵊʕˈîm פשׁע rebel יַעֲמֹ֛ד yaʕᵃmˈōḏ עמד stand מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king עַז־ ʕaz- עַז strong פָּנִ֖ים pānˌîm פָּנֶה face וּ û וְ and מֵבִ֥ין mēvˌîn בין understand חִידֹֽות׃ ḥîḏˈôṯ חִידָה riddle 8:23. et post regnum eorum cum creverint iniquitates consurget rex inpudens facie et intellegens propositionesAnd after their reign, when iniquities shall be grown up, there shall arise a king of a shameless face, and understanding dark sentences. 23. 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. 8:23 Под конец же царства их, когда отступники исполнят меру беззаконий своих, восстанет царь наглый и искусный в коварстве; 8:23 καὶ και and; even ἐπ᾿ επι in; on ἐσχάτου εσχατος last; farthest part τῆς ο the βασιλείας βασιλεια realm; kingdom αὐτῶν αυτος he; him πληρουμένων πληροω fulfill; fill τῶν ο the ἁμαρτιῶν αμαρτια sin; fault αὐτῶν αυτος he; him ἀναστήσεται ανιστημι stand up; resurrect βασιλεὺς βασιλευς monarch; king ἀναιδὴς αναιδης face; ahead of διανοούμενος διανοεομαι enigma 8:23 וּֽ ˈû וְ and בְ vᵊ בְּ in אַחֲרִית֙ ʔaḥᵃrîṯ אַחֲרִית end מַלְכוּתָ֔ם malᵊḵûṯˈām מַלְכוּת kingship כְּ kᵊ כְּ as הָתֵ֖ם hāṯˌēm תמם be complete הַ ha הַ the פֹּשְׁעִ֑ים ppōšᵊʕˈîm פשׁע rebel יַעֲמֹ֛ד yaʕᵃmˈōḏ עמד stand מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king עַז־ ʕaz- עַז strong פָּנִ֖ים pānˌîm פָּנֶה face וּ û וְ and מֵבִ֥ין mēvˌîn בין understand חִידֹֽות׃ ḥîḏˈôṯ חִידָה riddle 8:23. et post regnum eorum cum creverint iniquitates consurget rex inpudens facie et intellegens propositiones ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And after their reign, when iniquities shall be grown up, there shall arise a king of a shameless face, and understanding dark sentences. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18318:23: When the transgressors are come to the full - When the utmost degradation has taken place, by the buying and selling of the high priesthood; for Onias was ejected for a sum of money, to make room for wicked Jason; and Jason again was supplanted for a greater sum by a worse man, if possible, than himself, Menelaus; and the golden vessels of the temple were sold to pay for this sacrilegious purchase. Thus transgressions were come to the full, before the Romans had commission to destroy Jerusalem and its temple, etc.A king of fierce countenance - The Roman government, as before; for king is often taken for kingdom or empire. Understanding dark sentences - Very learned and skillful in all things relating to government and its intrigues. The learning of Rome is proverbial to the present time. Albert Barnes: Notes on the Bible - 18348:23: And in the latter time of their kingdom - When it shall be drawing to an end. All these powers were ultimately absorbed in the Roman power; and the meaning here is, that taking the time from the period of their formation - the division of the empire after the battle of Ipsus (see the notes at Dan 8:8), until the time when all would be swallowed up in the Roman dominion, what is here stated - to wit, the rise of Antiochus - would be in the latter portion of that period. The battle of Ipsus was fought 301 b. c., and the Roman power was extended over all those regions gradually from 168 b. c. - the battle of Pydna, when Perseus was defeated, and Macedonia was reduced to a Roman province, to 30 b. c., when Egypt was subjected - the last of these kingdoms that submitted to the Roman arms. Antiochus began to reign, 175 b. c. - so that it was in the latter part of this period.When the transgressors are come to the full - Margin, accomplished. That is, when the state of things - the pRev_alence of wickedness and irreligion in Judea - shall have been allowed to continue as long as it can be - or so that the cup shall be full - then shall appear this formidable power to inflict deserved punishment on the guilty nation. The sacred writers often speak of iniquity as being full - of the cup of iniquity as being full - as if there was a certain limit or capacity beyond which it could not be allowed to go. When that arrives, God interposes, and cuts off the guilty by some heavy judgment. Compare Gen 15:16 : "The iniquity of the Amorites is not yet full." Mat 23:32 : "fill ye up then the measure of your fathers." Th1 2:16 : "to fill up their sins alway." The idea is, that there is a certain measure or amount of sin which can be tolerated, but beyond that the Divine compassion cannot go with safety to the universe, or consistently with the honor of God, and then the punishment may be expected; then punishment must come. This is true, doubtless, of individuals and nations, and this period had arrived in regard to the Jews when Antiochus was permitted to lay their temple, city, and country waste. A king of fierce countenance - Stern and severe. This expression would be applicable to many who have held the kingly office, and no one can doubt that it may be applied with strict propriety to Antiochus. And understanding dark sentences - Gesenius (Lexicon) explains the word here rendered "dark sentences" to mean artifice, trick, stratagem. This will better agree with the character of Antiochus, who was more distinguished for craft and policy than he was for wisdom, or for explaining enigmas. The meaning seems to be that he would be politic and crafty, seeking to make his way, and to accomplish his purpose, not only by the terror that he inspired, but by deceit and cunning. That this was his character is well known. Compare the notes at Dan 8:25. Shall stand up - Shall succeed, or there shall be such a king. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:23: in the: Dan 10:14; Num 24:24; Eze 38:8, Eze 38:16; Ti1 4:1when: Gen 15:16; Mat 23:32; Th1 2:16 come: Heb. accomplished a king: The Roman empire, which reduced Judea to a province, burnt the city and temple, and scattered the Jews to the four winds of heaven. Dan 8:9-12, Dan 7:8, Dan 7:11, Dan 7:20, Dan 7:25; Deu 28:50 and understanding: Dan 8:25, Dan 11:21, Dan 11:24; Th2 2:9-11; Rev 13:11-14, Rev 19:20 shall stand: Dan 8:6 Geneva 15998:23 And in the latter time of their kingdom, when the transgressors are come to the full, a king of (h) fierce countenance, and understanding dark sentences, shall stand up.(h) Noting that this Antiochus was impudent and cruel, and also crafty so that he could not be deceived. John Gill8:23 And in the latter time of their kingdom,.... Toward the close of the kingdom of the four kings that divided Alexander's kingdom; for though they were four distinct kings, and had four separate kingdoms, yet these all belonged to one kingdom or monarchy, the Grecian empire; and when that was decreasing, and coming into the hands of the Romans, there rose up, stood, and flourished awhile, King Antiochus, afterwards described, who began to reign in the hundred and thirty seventh year of the Seleucidae,"And there came out of them a wicked root Antiochus surnamed Epiphanes, son of Antiochus the king, who had been an hostage at Rome, and he reigned in the hundred and thirty and seventh year of the kingdom of the Greeks.'' (1 Maccabees 1:10) and 166 B.C., and the same year that he set up the abomination of desolation in the temple at Jerusalem, as Mr. Mede (p) has observed, Aemilius the Roman consul conquered Perseus king of Macedon, whereby all Greece came into the hands of the Romans; so that this king may be truly said to arise and stand in the latter part of the Grecian empire, when that was declining, and the Roman empire was taking place: when the transgressors are come to the full; many among the Jews, who apostatized from their religion, turned Heathens, even some of the priests, when their number was completed, and they had filled up the measure of their iniquities; in the Apocrypha: "In those days went there out of Israel wicked men, who persuaded many, saying, Let us go and make a covenant with the heathen that are round about us: for since we departed from them we have had much sorrow. &c.'' (1 Maccabees 1:11) a king of fierce countenance, and understanding dark sentences, shall stand up; meaning Antiochus; as is generally agreed, both by Jewish and Christian interpreters, and to whom these characters agree: he was "hard of face" (q), as it may be rendered; an impudent brasen faced man, who had no shame nor fear in him; regarded neither God nor man; committed the most atrocious crimes in the most public manner; and particularly was daring and impudent in his blasphemy against God and the true religion; and it may also signify that he was cruel, barbarous, and inhuman, especially to the Jews, as his persecution of them abundantly proves: and his "understanding dark sentences", or "riddles" (r), which he could both propose and answer, shows him to be sagacious and cunning, well versed in wicked craft and policy; he had the art of inveigling and deceiving men; it was by deceit and cunning he got the kingdom from his nephew; and, by the wicked art of persuasion he was master of, he seduced many of the Jews to relinquish their religion, and embrace Heathenism; and so well skilled he was in wicked politics, that he could cover his own designs, and penetrate into the secrets of others; according to Jacchiades, he was skilful in the art of magic and astrology. This is the little horn that was to rise out of one of the four horns or kingdoms; as Antiochus did from that of Seleucus, and stood and reigned more than twelve years. (p) Works, B. 3. c. 11. p. 654. (q) "durus facie", Calvin, Piscator; "validus facie", Michaelis. (r) "aenigmata", Pagninus, Montanus, Munster, Calvin, Piscator, Polanus. John Wesley8:23 In the latter time - When they were come to the height, and beginning to decline. When the transgressors - When the Jews were grown to an excess of wickedness, then God suffered Antiochus to persecute them. Dark sentences - Full of subtilty: such all histories declare Antiochus to be.Robert Jamieson, A. R. Fausset and David Brown8:23 transgressors are come to the full--This does not hold good of the times of Antiochus, but of the closing times of the Christian era. Compare Lk 18:8, and Ti2 3:1-9, as to the wickedness of the world in general just before Christ's second coming. Israel's guilt, too, shall then be at the full, when they who rejected Christ shall receive Antichrist; fulfilling Jesus words, "I am come in My Father's name, and ye receive Me not; if another shall come in his own name, him ye will receive" (compare Gen 15:16; Mt 23:32; Th1 2:16).of fierce countenance-- (Deut 28:50); one who will spare neither old nor young. understanding dark sentences--rather, "artifices" [GESENIUS]. Antiochus made himself master of Egypt and Jerusalem successively by craft (1 Maccabees 1:30, &c.; 2 Maccabees 5:24, &c.). |
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8:248:24: եւ հզօր զօրութիւն նորա, եւ զսքանչելիսն ապականեսցէ. եւ յաջողեսցի՛ եւ արասցէ. եւ ապականեսցէ զհզօրս, եւ զժողովուրդն սուրբ. եւ հզօր զօրութիւն նորա, եւ զսքանչելիսն ապականեսցէ``. եւ յաջողեսցի եւ արասցէ, եւ ապականեսցէ զհզօրս, եւ զժողովուրդն սուրբ:24 եւ հզօր է նրա զօրութիւնը: Նա սքանչելի բաներ պիտի կործանի, եւ դա պիտի յաջողուի ու կատարուի, նա պիտի ոչնչացնի հզօրներին եւ սուրբ ժողովրդին. 24 Անոր իշխանութիւնը պիտի զօրանայ, բայց ո՛չ թէ իր զօրութիւնովը ու անիկա ահաւոր աւերներ պիտի գործէ եւ իր կատարածներուն մէջ պիտի յաջողի, պիտի կործանէ զօրաւոր մարդիկն ու սուրբերու ժողովուրդը։ 8:24: եւ հզօր զօրութիւն նորա, եւ զսքանչելիսն ապականեսցէ. եւ յաջողեսցի՛ եւ արասցէ. եւ ապականեսցէ զհզօրս, եւ զժողովուրդն սուրբ. 24 եւ հզօր է նրա զօրութիւնը: Նա սքանչելի բաներ պիտի կործանի, եւ դա պիտի յաջողուի ու կատարուի, նա պիտի ոչնչացնի հզօրներին եւ սուրբ ժողովրդին. 24 Անոր իշխանութիւնը պիտի զօրանայ, բայց ո՛չ թէ իր զօրութիւնովը ու անիկա ահաւոր աւերներ պիտի գործէ եւ իր կատարածներուն մէջ պիտի յաջողի, պիտի կործանէ զօրաւոր մարդիկն ու սուրբերու ժողովուրդը։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:248:24 и укрепится сила его, хотя и не его силою, и он будет производить удивительные опустошения и успевать и действовать и губить сильных и народ святых, And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people:8:24 καὶ και and; even στερεωθήσεται στερεοω make solid; solidify ἡ ο the ἰσχὺς ισχυς force αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἐν εν in τῇ ο the ἰσχύι ισχυς force αὐτοῦ αυτος he; him καὶ και and; even θαυμαστῶς θαυμαστως corrupt καὶ και and; even εὐοδωθήσεται ευοδοω prosper καὶ και and; even ποιήσει ποιεω do; make καὶ και and; even φθερεῖ φθειρω corrupt δυνάστας δυναστης dynasty; dynast καὶ και and; even δῆμον δημος public ἁγίων αγιος holy 8:24 וְ wᵊ וְ and עָצַ֤ם ʕāṣˈam עצם be mighty כֹּחֹו֙ kōḥˌô כֹּחַ strength וְ wᵊ וְ and לֹ֣א lˈō לֹא not בְ vᵊ בְּ in כֹחֹ֔ו ḵōḥˈô כֹּחַ strength וְ wᵊ וְ and נִפְלָאֹ֥ות niflāʔˌôṯ פלא be miraculous יַשְׁחִ֖ית yašḥˌîṯ שׁחת destroy וְ wᵊ וְ and הִצְלִ֣יחַ hiṣlˈîₐḥ צלח be strong וְ wᵊ וְ and עָשָׂ֑ה ʕāśˈā עשׂה make וְ wᵊ וְ and הִשְׁחִ֥ית hišḥˌîṯ שׁחת destroy עֲצוּמִ֖ים ʕᵃṣûmˌîm עָצוּם mighty וְ wᵊ וְ and עַם־ ʕam- עַם people קְדֹשִֽׁים׃ qᵊḏōšˈîm קָדֹושׁ holy 8:24. et roborabitur fortitudo eius sed non in viribus suis et supra quam credi potest universa vastabit et prosperabitur et faciet et interficiet robustos et populum sanctorumAnd his power shall be strengthened, but not by his own force: and he shall lay all things waste, and shall prosper, and do more than can be believed. And he shall destroy the mighty, and the people of the saints, 24. And his power shall be mighty, but not by his own power; and he shall destroy wonderfully, and shall prosper and do : and he shall destroy the mighty ones and the holy people. 8:24 и укрепится сила его, хотя и не его силою, и он будет производить удивительные опустошения и успевать и действовать и губить сильных и народ святых, 8:24 καὶ και and; even στερεωθήσεται στερεοω make solid; solidify ἡ ο the ἰσχὺς ισχυς force αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἐν εν in τῇ ο the ἰσχύι ισχυς force αὐτοῦ αυτος he; him καὶ και and; even θαυμαστῶς θαυμαστως corrupt καὶ και and; even εὐοδωθήσεται ευοδοω prosper καὶ και and; even ποιήσει ποιεω do; make καὶ και and; even φθερεῖ φθειρω corrupt δυνάστας δυναστης dynasty; dynast καὶ και and; even δῆμον δημος public ἁγίων αγιος holy 8:24 וְ wᵊ וְ and עָצַ֤ם ʕāṣˈam עצם be mighty כֹּחֹו֙ kōḥˌô כֹּחַ strength וְ wᵊ וְ and לֹ֣א lˈō לֹא not בְ vᵊ בְּ in כֹחֹ֔ו ḵōḥˈô כֹּחַ strength וְ wᵊ וְ and נִפְלָאֹ֥ות niflāʔˌôṯ פלא be miraculous יַשְׁחִ֖ית yašḥˌîṯ שׁחת destroy וְ wᵊ וְ and הִצְלִ֣יחַ hiṣlˈîₐḥ צלח be strong וְ wᵊ וְ and עָשָׂ֑ה ʕāśˈā עשׂה make וְ wᵊ וְ and הִשְׁחִ֥ית hišḥˌîṯ שׁחת destroy עֲצוּמִ֖ים ʕᵃṣûmˌîm עָצוּם mighty וְ wᵊ וְ and עַם־ ʕam- עַם people קְדֹשִֽׁים׃ qᵊḏōšˈîm קָדֹושׁ holy 8:24. et roborabitur fortitudo eius sed non in viribus suis et supra quam credi potest universa vastabit et prosperabitur et faciet et interficiet robustos et populum sanctorum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And his power shall be strengthened, but not by his own force: and he shall lay all things waste, and shall prosper, and do more than can be believed. And he shall destroy the mighty, and the people of the saints, |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18318:24: But not by his own power - The strength of the other kingdoms consisted in themselves; but the Roman empire, as a horn or kingdom of the goat, was not mighty by its own power - was not strong by virtue of the goat, but drew its nourishment and strength from Rome and Italy. There grew the trunk and body of the tree; though the branches extended over Greece, Asia, Syria, and Egypt. - Bp. Newton.Shall destroy wonderfully - In the taking of Jerusalem by the Romans ninety-seven thousand Jews were made captives, and eleven hundred thousand were slain. So they destroyed this once mighty and holy people! Albert Barnes: Notes on the Bible - 18348:24: And his power shall be mighty - He shall be a powerful monarch. Though not as mighty as Alexander, yet his conquests of Egypt and other places show that he deserved to be numbered among the mighty kings of the earth.But not by his own power - That is, it shall not be by any strength of his own, but by the power which God gives him. This is true of all kings and princes (compare Joh 19:11; Isa 10:5, following), but it seems to be referred to here particularly to show that the calamities which he was about to bring upon the Hebrew people were by Divine direction and appointment. This great power was given him in order that he might be an instrument in the Divine hand of inflicting deserved punishment on them for their sins. And he shall destroy wonderfully - In a wonderful or extraordinary manner shall he spread desolation. This refers particularly to the manner in which he would lay waste the holy city, and the land of Judea. The history in the books of Maccabees shows that this was literally fulfilled. And shall prosper - Antiochus was among the most successful kings in his various expeditions. Particularly was he successful in his enterprises against the holy land. And practice - Hebrew, "do." That is, he shall be distinguished not only for "forming" plans, but for "executing" them; not merely for "purposing," but for "doing." And shall destroy the mighty and the holy people - The people of God - the Jewish nation. See the notes at Dan 8:9-12. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:24: but: Rev 13:3-9, Rev 17:12, Rev 17:13, Rev 17:17shall prosper: Dan 8:12, Dan 11:36 shall destroy: Dan 8:10, Dan 8:12, Dan 7:25, Dan 11:31-36; Rev 13:10, Rev 16:6, Rev 17:6, Rev 19:2 holy people: Heb. people of the holy ones Geneva 15998:24 And his power shall be mighty, but not (i) by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the (k) mighty and the holy people.(i) That is, not like Alexander's strength. (k) Both the Gentiles that dwelt around him, and also the Jews. John Gill8:24 And his power shall be mighty, but not by his own power,.... He should possess a large kingdom, and that should be increased by conquests:but not in his power (s), the power of Alexander; he should not arrive to that greatness he did, as in Dan 8:22 so Jacchiades: or, "in his own power" (t); for it was not so much by his own courage and valour, by any heroic actions of Antiochus, he became so great, as by craft and deceit: through sedition he procured the death of his father and eider brother; and by fraud got the kingdom from his nephew; and through the perfidy of Menelaus and Jason, the high priests of the Jews, and other apostates, he obtained what dominion he had over the Jews; and it was by the assistance of Eumenes king of Pergamos, and his brother Attalus, that he kept the kingdom he had usurped, who stood by him, in order to check the growing power of the Romans; and more especially it was by a power given him from above, or by the permission and providence of God, who suffered him to be so great, and to prevail particularly over the Jews; because of their sins, as Aben Ezra and Saadiah observe, to chastise them for them: so his antitype, antichrist, became great and powerful, through craft and policy, and by the help of the ten kings that gave their kingdoms to him: and he shall destroy wonderfully; or beyond all credit, countries, cities, towns, and their inhabitants; he slew fourscore thousand Jews in three days' time, bound forty thousand, and sold as many, "And there were destroyed within the space of three whole days fourscore thousand, whereof forty thousand were slain in the conflict; and no fewer sold than slain.'' (2 Maccabees 5:14) or, "he shall destroy wonderful things" (u); the temple, and the wonderful things of worth and value in it, so Saadiah and Jacchiades; he took away the vessels of the temple, the golden lamps, the ark, and table of gold, &c.: and shall prosper and practise; for a while do what he pleased, none being able to oppose and hinder him; see Dan 8:12. and shall destroy the mighty and the holy people; by the "mighty" may be meant the Egyptians, Parthians, and other nations he made war with; and by the "holy people" the Jews, who were sanctified and separated from other people by the Lord, to be a peculiar people; among whom were his holy temple, his holy priests, his holy word, ordinances, and worship; multitudes of these he destroyed, as before observed. Jacchiades interprets this of the sons of Aaron, the holy priests of the Lord, whom he slew. (s) "robore ipsius", Junius & Tremellius, Piscator. (t) "In fortitudine sua", Pagninus, Montanus; "per virtutem suam", Munster. (u) "mirabilia", Montanus, Polanus. John Wesley8:24 Not by his own power - Not by any heroick deeds, but by making use of the Jewish factions, through the divine commission to punish a backsliding nation; and by means of Eumenes and Attalus, by whose help he got up to this height. Shall destroy - He shall by force, craft, and cruelty, destroy many of God's people.Robert Jamieson, A. R. Fausset and David Brown8:24 not by his own power--which in the beginning was "little" (Dan 8:9; Dan 7:8); but by gaining over others through craft, the once little horn became "mighty" (compare Dan 8:25; Dan 11:23). To be fully realized by Antichrist. He shall act by the power of Satan, who shall then be permitted to work through him in unrestricted license, such as he has not now (Rev_ 13:2); hence the ten kingdoms shall give the beast their power (Th2 2:9-12; Rev_ 17:13).prosper and practise--prosper in all that he attempts (Dan 8:12). holy people--His persecutions are especially directed against the Jews. |
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8:258:25: եւ լուծ՝ անրոյ նորա յաջողեսցի. եւ նենգութիւն ՚ի ձեռս նորա. եւ ՚ի սրտի իւրում մեծամտեսցի՛. եւ նենգութեամբ ապականեսցէ զբազումս, եւ ՚ի կորստեան բազմաց կացցէ. եւ իբրեւ զձուս ՚ի ձեռին մանրեսցէ[12215]։ [12215] Ոսկան. Եւ լուծ ծանրոյ նորա յա՛՛։ Ոմանք. Եւ կորստեան բազմաց կայցէ։ Առ որս եւ պակասի. Եւ իբրեւ զձուս ՚ի ձեռին մանրեսցէ։ եւ [148]լուծ անրոյ`` նորա յաջողեսցի եւ նենգութիւն ի ձեռս նորա, եւ ի սրտի իւրում մեծամտեսցի. եւ [149]նենգութեամբ ապականեսցէ զբազումս, եւ [150]ի կորստեան բազմաց կացցէ, եւ իբրեւ զձուս ի ձեռին մանրեսցէ:25 նրան յաջողուելու է լծի տակ դնել ուրիշներին, նենգութիւն նիւթել իր ձեռքով, նա պիտի մեծամտանայ իր սրտում, նենգութեամբ պիտի ապականի շատերին, շատերին կորստի պիտի մատնի եւ ձուերի պէս պիտի մանրի իր ձեռքում: 25 Իր խորամանկութեամբ պիտի յաջողի իր նենգաւոր ճամբաներուն մէջ ու իր սրտին մէջ պիտի հպարտանայ ու խաղաղութեան մէջ շատերը պիտի կորսնցնէ եւ իշխաններուն Իշխանին դէմ պիտի դնէ, բայց առանց ձեռքի պիտի կոտրի։ 8:25: եւ լուծ՝ անրոյ նորա յաջողեսցի. եւ նենգութիւն ՚ի ձեռս նորա. եւ ՚ի սրտի իւրում մեծամտեսցի՛. եւ նենգութեամբ ապականեսցէ զբազումս, եւ ՚ի կորստեան բազմաց կացցէ. եւ իբրեւ զձուս ՚ի ձեռին մանրեսցէ[12215]։ [12215] Ոսկան. Եւ լուծ ծանրոյ նորա յա՛՛։ Ոմանք. Եւ կորստեան բազմաց կայցէ։ Առ որս եւ պակասի. Եւ իբրեւ զձուս ՚ի ձեռին մանրեսցէ։ 25 նրան յաջողուելու է լծի տակ դնել ուրիշներին, նենգութիւն նիւթել իր ձեռքով, նա պիտի մեծամտանայ իր սրտում, նենգութեամբ պիտի ապականի շատերին, շատերին կորստի պիտի մատնի եւ ձուերի պէս պիտի մանրի իր ձեռքում: 25 Իր խորամանկութեամբ պիտի յաջողի իր նենգաւոր ճամբաներուն մէջ ու իր սրտին մէջ պիտի հպարտանայ ու խաղաղութեան մէջ շատերը պիտի կորսնցնէ եւ իշխաններուն Իշխանին դէմ պիտի դնէ, բայց առանց ձեռքի պիտի կոտրի։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:258:25 и при уме его и коварство будет иметь успех в руке его, и сердцем своим он превознесется, и среди мира погубит многих, и против Владыки владык восстанет, но будет сокрушен не рукою. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify [himself] in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand:8:25 καὶ και and; even ἐπὶ επι in; on τοὺς ο the ἁγίους αγιος holy τὸ ο the διανόημα διανοημα notion αὐτοῦ αυτος he; him καὶ και and; even εὐοδωθήσεται ευοδοω prosper τὸ ο the ψεῦδος ψευδος falsehood; fallacy ἐν εν in ταῖς ο the χερσὶν χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἡ ο the καρδία καρδια heart αὐτοῦ αυτος he; him ὑψωθήσεται υψοω elevate; lift up καὶ και and; even δόλῳ δολος cunning; treachery ἀφανιεῖ αφανιζω obscure; hide πολλοὺς πολυς much; many καὶ και and; even ἐπὶ επι in; on ἀπωλείας απωλεια destruction; waste ἀνδρῶν ανηρ man; husband στήσεται ιστημι stand; establish καὶ και and; even ποιήσει ποιεω do; make συναγωγὴν συναγωγη gathering χειρὸς χειρ hand καὶ και and; even ἀποδώσεται αποδιδωμι render; surrender 8:25 וְ wᵊ וְ and עַל־ ʕal- עַל upon שִׂכְלֹ֗ו śiḵlˈô שֶׂכֶל insight וְ wᵊ וְ and הִצְלִ֤יחַ hiṣlˈîₐḥ צלח be strong מִרְמָה֙ mirmˌā מִרְמָה deceit בְּ bᵊ בְּ in יָדֹ֔ו yāḏˈô יָד hand וּ û וְ and בִ vi בְּ in לְבָבֹ֣ו lᵊvāvˈô לֵבָב heart יַגְדִּ֔יל yaḡdˈîl גדל be strong וּ û וְ and בְ vᵊ בְּ in שַׁלְוָ֖ה šalwˌā שַׁלְוָה ease יַשְׁחִ֣ית yašḥˈîṯ שׁחת destroy רַבִּ֑ים rabbˈîm רַב much וְ wᵊ וְ and עַ֤ל־ ʕˈal- עַל upon שַׂר־ śar- שַׂר chief שָׂרִים֙ śārîm שַׂר chief יַעֲמֹ֔ד yaʕᵃmˈōḏ עמד stand וּ û וְ and בְ vᵊ בְּ in אֶ֥פֶס ʔˌefes אֶפֶס end יָ֖ד yˌāḏ יָד hand יִשָּׁבֵֽר׃ yiššāvˈēr שׁבר break 8:25. secundum voluntatem suam et dirigetur dolus in manu eius et cor suum magnificabit et in copia rerum omnium occidet plurimos et contra principem principum consurget et sine manu contereturAccording to his will, and craft shall be successful in his hand: and his heart shall be puffed up, and in the abundance of all things he shall kill many: and he shall rise up aginst the prince of princes, and shall be broken without hand. 25. And through his policy he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and in security shall he destroy many: he shall also stand up against the prince of princes; but he shall be broken without hand. 8:25 и при уме его и коварство будет иметь успех в руке его, и сердцем своим он превознесется, и среди мира погубит многих, и против Владыки владык восстанет, но будет сокрушен не рукою. 8:25 καὶ και and; even ἐπὶ επι in; on τοὺς ο the ἁγίους αγιος holy τὸ ο the διανόημα διανοημα notion αὐτοῦ αυτος he; him καὶ και and; even εὐοδωθήσεται ευοδοω prosper τὸ ο the ψεῦδος ψευδος falsehood; fallacy ἐν εν in ταῖς ο the χερσὶν χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἡ ο the καρδία καρδια heart αὐτοῦ αυτος he; him ὑψωθήσεται υψοω elevate; lift up καὶ και and; even δόλῳ δολος cunning; treachery ἀφανιεῖ αφανιζω obscure; hide πολλοὺς πολυς much; many καὶ και and; even ἐπὶ επι in; on ἀπωλείας απωλεια destruction; waste ἀνδρῶν ανηρ man; husband στήσεται ιστημι stand; establish καὶ και and; even ποιήσει ποιεω do; make συναγωγὴν συναγωγη gathering χειρὸς χειρ hand καὶ και and; even ἀποδώσεται αποδιδωμι render; surrender 8:25 וְ wᵊ וְ and עַל־ ʕal- עַל upon שִׂכְלֹ֗ו śiḵlˈô שֶׂכֶל insight וְ wᵊ וְ and הִצְלִ֤יחַ hiṣlˈîₐḥ צלח be strong מִרְמָה֙ mirmˌā מִרְמָה deceit בְּ bᵊ בְּ in יָדֹ֔ו yāḏˈô יָד hand וּ û וְ and בִ vi בְּ in לְבָבֹ֣ו lᵊvāvˈô לֵבָב heart יַגְדִּ֔יל yaḡdˈîl גדל be strong וּ û וְ and בְ vᵊ בְּ in שַׁלְוָ֖ה šalwˌā שַׁלְוָה ease יַשְׁחִ֣ית yašḥˈîṯ שׁחת destroy רַבִּ֑ים rabbˈîm רַב much וְ wᵊ וְ and עַ֤ל־ ʕˈal- עַל upon שַׂר־ śar- שַׂר chief שָׂרִים֙ śārîm שַׂר chief יַעֲמֹ֔ד yaʕᵃmˈōḏ עמד stand וּ û וְ and בְ vᵊ בְּ in אֶ֥פֶס ʔˌefes אֶפֶס end יָ֖ד yˌāḏ יָד hand יִשָּׁבֵֽר׃ yiššāvˈēr שׁבר break 8:25. secundum voluntatem suam et dirigetur dolus in manu eius et cor suum magnificabit et in copia rerum omnium occidet plurimos et contra principem principum consurget et sine manu conteretur ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ According to his will, and craft shall be successful in his hand: and his heart shall be puffed up, and in the abundance of all things he shall kill many: and he shall rise up aginst the prince of princes, and shall be broken without hand. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18348:25: And through his policy - The word rendered "policy" here (שׂכל s'ê kel) means, properly, intelligence, understanding, wisdom; and then, in a bad sense, craft, cunning. So it is rendered here by Gesenius, and the meaning is, that he would owe his success in a great measure to craft and subtilty.He shall cause craft to prosper in his hand - He shall owe his success in a great measure to a crafty policy, to intrigue, and to cunning. This was true in an eminent sense, of Antiochus. See his history in Prideaux, above referred to, and the books of Maccabees. Compare the notes at Dan 11:21. The same character is given of him by Polybius, "Relig." lib. xxi. c. 5, tom. iv. p. 501, ed. Schweighauser; Appian, "de reb. Syr." xlv. t. 1, p. 604, ed. Schweigh. Compare 2 Macc. 5:24-26. He came to the kingdom by deceit (Prideaux, iii. 212), and a great part of his success was owing to craft and policy. And he shall magnify himself in his heart - Shall be lifted up with pride, or esteem himself of great consequence. And by peace shall destroy many - Margin, "prosperity." The Hebrew word (שׁלוה shalevâ h) means, properly, tranquility, security, ease, carelessness. Here the phrase seems to mean "in the midst of security" (Gesenius, Lexicon); that is, while they were at ease, and regarded themselves as in a state of safety, he would come suddenly and unexpectedly upon them, and destroy them. He would make sudden war on them, invading their territories, so that they would have no opportunity to make preparation to meet him. Compare Dan 11:21, Dan 11:24. It would seem to mean that he would endeavor to produce the impression that he was coming in peace; that he pretended friendship, and designed to keep those whom he meant to invade and destroy in a state of false security, so that he might descend upon them unawares. This was his policy rather than to declare war openly, and so give his enemies fair warning of what he intended to do. This description agrees every way with the character of Antiochus, a leading part of whose policy always was to preserve the appearance of friendship, that he might accomplish his purpose while his enemies were off their guard. He shall also stand up against the Prince of princes - Notes, Dan 8:11. Against God, the ruler over the kings of the earth. But he shall be broken without hand - That is, without the hand of man, or by no visible cause. He shall be overcome by Divine, invisible power. According to the author of the first book of Maccabees (1 Macc. 6:8-16), he died of grief and remorse in Babylon. He was on an expedition to Persia, and there laid siege to Elymais, and was defeated, and fled to Babylon, when, learning that his forces in Palestine had been repulsed, penetrated with grief and remorse, he sickened and died. According to the account in the second book of Maccabees (2 Macc. 9), his death was most distressing and horrible. Compare Prideaux, iii. 272-275. All the statements given of his death, by the authors of the books of Maccabees, by Josephus, by Polybius, by Q. Curtius, and by Arrian (see the quotations in Prideaux), agree in representing it as attended with every circumstance of horror that can be well supposed to accompany a departure from this world, and as having every mark of the just judgment of God. The Divine prediction in Daniel was fully accomplished, that his death would be "without hand," in the sense that it would not be by human instrumentality; but that it would be by a direct Divine infliction. When Antiochus died, the opposition to the Jews ceased, and their land again had peace and rest. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:25: through: Dan 8:23, Dan 8:24, Dan 7:8, Dan 11:21-25, Dan 11:32, Dan 11:33magnify: Dan 8:11, Dan 11:36, Dan 11:37; Jer 48:26 peace: or, prosperity, Dan 11:21 stand: Dan 8:11, Dan 11:36; Rev 17:14, Rev 19:16 but: Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45, Dan 7:26, Dan 11:45; Job 34:20; Lam 4:6; Act 12:23; Rev 19:19-21 Geneva 15998:25 And through his (l) policy also he shall cause craft to prosper in his hand; and he shall magnify [himself] in his heart, and by (m) peace shall destroy many: he shall also stand up against the (n) Prince of princes; but he shall be broken (o) without hand.(l) Whatever he goes about by his craft, he will bring it to pass. (m) That is, under pretence of peace, or as it were in sport. (n) Meaning, against God. (o) For God would destroy him with a notable plague, and so comfort his Church. John Gill8:25 And through his policy also he shall cause craft to prosper in his hand,.... His schemes were laid in such deep policy, and he managed so artfully and craftily in the execution of them, that he commonly succeeded; as in getting the kingdom of Syria from his nephew; and, under a pretence of peace and friendship, and to defend Philometer king of Egypt, a minor, and by large promises to the nobles of the land, made himself master of it; and by deceitful methods he prevailed in Judea; see Dan 11:21,and he shall magnify himself in his heart; swell with pride, on account of success, through his policy, craft, and cunning, and think himself above all mortals, and equal to God himself; yea, as his antitype antichrist, exalt himself above all that is called God; fancy that he could command the seas, weigh the mountains in scales, and reach heaven itself, in the Apocrypha: "And thus he that a little afore thought he might command the waves of the sea, (so proud was he beyond the condition of man) and weigh the high mountains in a balance, was now cast on the ground, and carried in an horselitter, shewing forth unto all the manifest power of God.'' (2 Maccabees 9:8) and by peace shall destroy many; under a pretence of peace enter into countries and destroy the inhabitants of them, as in Egypt and Judea; or, by leagues and treaties of peace, outwitting those he made peace with; so some political princes do themselves more service, and their enemies more hurt, by treaties than by battles: or "in peace" (w); when at peace with them, or while they are in peace and tranquillity; coming upon them unexpectedly at an unawares, when they did not so much as dream of war: he shall also stand up against the Prince of princes; not the high priest, as Grotius; nor Michael, as Aben Ezra; but God himself, as Saadiah and Jacchiades; who is King of kings, and Lord of lords, the only Pontentate, to whom all the princes above and below are subject; him Antiochus stood up against, when he profaned his temple at Jerusalem, forbid his worship, persecuted and destroyed his people, and set up the image of Jupiter in his house: but he shall be broken without hand; alluding to his being a horn; it is expressive of his death, and the manner of it; that he should not die by the hand of an enemy in battle, nor be assassinated by the hand of a ruffian, but be cut off by the immediate hand of God. Jacchiades says, that by the providence of God he fell ill of a bad disease, and at the cry of one of his elephants his chariot was overturned, and he fell on the ground, and his bones were broken. Of his death, and the manner of it, in the Apocrypha: "Now when the king heard these words, he was astonished and sore moved: whereupon he laid him down upon his bed, and fell sick for grief, because it had not befallen him as he looked for.'' (1 Maccabees 6:8) "But the Lord Almighty, the God of Israel, smote him with an incurable and invisible plague: or as soon as he had spoken these words, a pain of the bowels that was remediless came upon him, and sore torments of the inner parts;'' (2 Maccabees 9:5) "So that the worms rose up out of the body of this wicked man, and whiles he lived in sorrow and pain, his flesh fell away, and the filthiness of his smell was noisome to all his army.'' (2 Maccabees 9:9) which was much like that of Herod's, Acts 12:23, being stricken with a violent disorder in his bowels: his body covered with worms; his flesh flaked off, and emitted such a stench, as was intolerable to his army. Aben Ezra says, he fell from the roof of a house, and was broken, and died. (w) "in pace", Calvin, Vatablus; "in tranquillitate", Montanus, Junius & Tremellius, Piscator, Cocceius, Michaelis. John Wesley8:25 By peace - Under colour of kindness. Against the prince of princes - He fought against God, affronting God's laws, profaning God's worship, and temple, and setting up the image and worship of Jupiter there. Without hand - By a disease whereof he died, 1 Macc. 6:8.Robert Jamieson, A. R. Fausset and David Brown8:25 by peace--by pretending "peace" and friendship; in the midst of security [GESENIUS], suddenly striking his blow (compare Note, see on Jer 15:8). "A spoiler at noon-day."also . . . against the Prince of princes--not merely against the Jews (Dan 8:11; Dan 11:36). broken without hand--by God's special visitation. The stone "cut out of the mountain without hands," that is, Christ is to smite the world power image on his feet (Dan 2:34), that is, in its last development (compare Dan 7:11). Antiochus horrible death by worms and ulcers, when on his way to Judea, intending to take vengeance for the defeat of his armies by the Maccabees, was a primary fulfilment, foreshadowing God's judgment on the last enemy of the Jewish Church. |
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8:268:26: Եւ տեսիլն երեկորին եւ առաւօտին որ ասացաւ՝ ճշմարի՛տ է. եւ դու կնքեա՛ զտեսիլդ՝ զի յաւուրս բազո՛ւմս է։ Եւ տեսիլն երեկորին եւ առաւօտին որ ասացաւ` ճշմարիտ է, եւ դու կնքեա զտեսիլդ, զի յաւուրս բազումս է:26 Երեկոյեան եւ առաւօտեան տեսիլքը, որի մասին ասուեց, ճշմարիտ է, եւ դու կնքի՛ր քո տեսիլքը, որովհետեւ այն շատ օրերի համար է”: 26 Իրիկուան ու առտուան տեսիլքը, որ ցուցուեցաւ՝ ճշմարիտ է. բայց դուն տեսիլքը գոցէ, քանզի վերջի օրերու համար է’։ 8:26: Եւ տեսիլն երեկորին եւ առաւօտին որ ասացաւ՝ ճշմարի՛տ է. եւ դու կնքեա՛ զտեսիլդ՝ զի յաւուրս բազո՛ւմս է։ 26 Երեկոյեան եւ առաւօտեան տեսիլքը, որի մասին ասուեց, ճշմարիտ է, եւ դու կնքի՛ր քո տեսիլքը, որովհետեւ այն շատ օրերի համար է”: 26 Իրիկուան ու առտուան տեսիլքը, որ ցուցուեցաւ՝ ճշմարիտ է. բայց դուն տեսիլքը գոցէ, քանզի վերջի օրերու համար է’։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:268:26 Видение же о вечере и утре, о котором сказано, истинно; но ты сокрой это видение, ибо оно относится к отдаленным временам>>. And the vision of the evening and the morning which was told [is] true: wherefore shut thou up the vision; for it [shall be] for many days:8:26 τὸ ο the ὅραμα οραμα vision τὸ ο the ἑσπέρας εσπερα evening καὶ και and; even πρωὶ πρωι early ηὑρέθη ευρισκω find ἐπ᾿ επι in; on ἀληθείας αληθεια truth καὶ και and; even νῦν νυν now; present πεφραγμένον φρασσω restrain τὸ ο the ὅραμα οραμα vision ἔτι ετι yet; still γὰρ γαρ for εἰς εις into; for ἡμέρας ημερα day πολλάς πολυς much; many 8:26 וּ û וְ and מַרְאֵ֨ה marʔˌē מַרְאֶה sight הָ hā הַ the עֶ֧רֶב ʕˈerev עֶרֶב evening וְ wᵊ וְ and הַ ha הַ the בֹּ֛קֶר bbˈōqer בֹּקֶר morning אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נֶאֱמַ֖ר neʔᵉmˌar אמר say אֱמֶ֣ת ʔᵉmˈeṯ אֶמֶת trustworthiness ה֑וּא hˈû הוּא he וְ wᵊ וְ and אַתָּה֙ ʔattˌā אַתָּה you סְתֹ֣ם sᵊṯˈōm סתם stop up הֶֽ hˈe הַ the חָזֹ֔ון ḥāzˈôn חָזֹון vision כִּ֖י kˌî כִּי that לְ lᵊ לְ to יָמִ֥ים yāmˌîm יֹום day רַבִּֽים׃ rabbˈîm רַב much 8:26. et visio vespere et mane quae dicta est vera est tu ergo signa visionem quia post dies multos eritAnd the vision of the evening and the morning, which was told, is true: thou, therefore, seal up the vision, because it shall come to pass after many days. 26. 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 . 8:26 Видение же о вечере и утре, о котором сказано, истинно; но ты сокрой это видение, ибо оно относится к отдаленным временам>>. 8:26 τὸ ο the ὅραμα οραμα vision τὸ ο the ἑσπέρας εσπερα evening καὶ και and; even πρωὶ πρωι early ηὑρέθη ευρισκω find ἐπ᾿ επι in; on ἀληθείας αληθεια truth καὶ και and; even νῦν νυν now; present πεφραγμένον φρασσω restrain τὸ ο the ὅραμα οραμα vision ἔτι ετι yet; still γὰρ γαρ for εἰς εις into; for ἡμέρας ημερα day πολλάς πολυς much; many 8:26 וּ û וְ and מַרְאֵ֨ה marʔˌē מַרְאֶה sight הָ hā הַ the עֶ֧רֶב ʕˈerev עֶרֶב evening וְ wᵊ וְ and הַ ha הַ the בֹּ֛קֶר bbˈōqer בֹּקֶר morning אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נֶאֱמַ֖ר neʔᵉmˌar אמר say אֱמֶ֣ת ʔᵉmˈeṯ אֶמֶת trustworthiness ה֑וּא hˈû הוּא he וְ wᵊ וְ and אַתָּה֙ ʔattˌā אַתָּה you סְתֹ֣ם sᵊṯˈōm סתם stop up הֶֽ hˈe הַ the חָזֹ֔ון ḥāzˈôn חָזֹון vision כִּ֖י kˌî כִּי that לְ lᵊ לְ to יָמִ֥ים yāmˌîm יֹום day רַבִּֽים׃ rabbˈîm רַב much 8:26. et visio vespere et mane quae dicta est vera est tu ergo signa visionem quia post dies multos erit ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the vision of the evening and the morning, which was told, is true: thou, therefore, seal up the vision, because it shall come to pass after many days. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18318:26: He shall cause craft to prosper - They subdued as many by their diplomatic skill and political intrigues as they did by the sword.He shall also stand up against the Prince of princes - Against Christ, for it was by the Roman authority that he was condemned to death and crucified; and their persecutions had nearly destroyed the Christian religion; but the house was founded on a rock. But he shall be broken without hand - The tide was turned by the invisible hand of God; and thus heathen Rome was overcome, and converted to Christianity. The vision of the evening and the morning which was told is true - That mentioned in Dan 8:14. For it shall be for many days - Not less than two thousand three hundred years! Albert Barnes: Notes on the Bible - 18348:26: And the vision of the evening and the morning - That is, of the two thousand three hundred days. See Dan 8:14, and the margin on that verse. The meaning here is, "the vision pertaining to that succession of evenings and mornings." Perhaps this appellation was given to it particularly because it pertained so much to the evening and morning sacrifice.Is true - Shall be certainly accomplished. This was said by the angel, giving thus to Daniel the assurance that what he had seen Dan 8:9-14 was no illusion, but would certainly come to pass. Wherefore shut thou up the visions - Seal it up. Make a record of it, that it may be preserved, and that its fulfillment may be marked. See the notes at Isa 8:16. For it shall be for many days - That is, many days will elapse before it will be accomplished. Let a fair record, therefore, be made of it, and let it be sealed up, that it may be preserved to prepare the people for these events. "When" these things would come thus fearfully upon the people of Judea, they would be the better able to bear these trials, knowing the period when they would terminate. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:26: the vision of: Dan 8:11-15, Dan 10:1wherefore: Dan 12:4, Dan 12:9; Eze 12:27; Rev 10:4, Rev 22:10 for: It is now 2, 387 years since Daniel had this vision; and the utter desolation of the sanctuary had continued 1, 764 years; and no doubt the end of 2, 300 years is not far distant. Dan 10:1, Dan 10:14; Isa 24:22; Hos 3:3, Hos 3:4 Geneva 15998:26 And the vision of the (p) evening and the morning which was told [is] true: wherefore shut thou up the vision; for it [shall be] for many days.(p) Read (Dan 8:14). John Gill8:26 And the vision of the evening and the morning which was told is true,.... That is, of the 2300 evenings and mornings, or natural days; unto which time the daily sacrifice was to cease, and the sanctuary and host trodden under foot; and then the sanctuary would be cleansed. This account is "true", and not only to be believed, but is clear and plain, and to be literally understood of so many days, of such a term of time exactly, having no obscurity in it:wherefore shut thou up the vision; the whole vision of the ram and he goat, and the little horn: the meaning is, that he should keep it to himself, and conceal it from men; not from his own people, for whose sake it was given, but from the Chaldeans, whose destruction was near; and who would be succeeded by the Persians, who might be disgusted with this prophecy, should they see it, it foretelling the destruction of their empire: or this order was given to suggest to Daniel that the fulfilment of it would be deferred some time, during which it would not be so easy to be understood as when it was near accomplishing and accomplished; and then prophecy and facts might be compared together: for it shall be for many days; it were three hundred years, or more, from the reign of Belshazzar to the death of Antiochus, in which this vision ends. John Wesley8:26 Shut thou up - Lay it up in thy heart. For many days - Three hundred years after this; long after Daniel's days.Robert Jamieson, A. R. Fausset and David Brown8:26 shut . . . up . . . vision--implying the vision was not to be understood for the present. In Rev_ 22:10 it is said, "Seal not the vision, for the time is at hand." What in Daniel's time was hidden was more fully explained in Revelation, and as the time draws nearer, it will be clearer still.Tit shall be for many days--It refers to remote times (Ezek 12:27). |
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8:278:27: Եւ ես Դանիէլ ննջեցի եւ խօթացա՛յ, եւ յարեայ եւ գործեցի զգո՛րծ արքունի, եւ զարմացեալ էի ընդ տեսիլն. եւ ո՛չոք էր որ իմացուցանէր։ Եւ ես Դանիէլ ննջեցի եւ խօթացայ[151], եւ յարեայ եւ գործեցի զգործ արքունի, եւ զարմացեալ էի ընդ տեսիլն. եւ ոչ ոք էր որ իմացուցանէր:27 Եւ ես՝ Դանիէլս, ննջեցի եւ հիւանդացայ: Ապա ելայ ու արքունի գործը կատարեցի: Ես զարմացած էի այդ տեսիլքից, եւ չկար մէկը, որ այն բացատրէր»: 27 «Ու ես՝ Դանիէլս՝ մարեցայ եւ քանի մը օր հիւանդացայ։ Ետքը ելայ թագաւորին գործով զբաղեցայ ու տեսիլքին համար զարմացումի մէջ էի։ Մէկը չկար որ ինծի հասկցնէր*»։ 8:27: Եւ ես Դանիէլ ննջեցի եւ խօթացա՛յ, եւ յարեայ եւ գործեցի զգո՛րծ արքունի, եւ զարմացեալ էի ընդ տեսիլն. եւ ո՛չոք էր որ իմացուցանէր։ 27 Եւ ես՝ Դանիէլս, ննջեցի եւ հիւանդացայ: Ապա ելայ ու արքունի գործը կատարեցի: Ես զարմացած էի այդ տեսիլքից, եւ չկար մէկը, որ այն բացատրէր»: 27 «Ու ես՝ Դանիէլս՝ մարեցայ եւ քանի մը օր հիւանդացայ։ Ետքը ելայ թագաւորին գործով զբաղեցայ ու տեսիլքին համար զարմացումի մէջ էի։ Մէկը չկար որ ինծի հասկցնէր*»։ zohrab-1805▾ eastern-1994▾ western am▾ |
8:278:27 И я, Даниил, изнемог, и болел несколько дней; потом встал и начал заниматься царскими делами; я изумлен был видением сим и не понимал его. 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:8:27 ἐγὼ εγω I Δανιηλ δανιηλ Daniēl; Thanil ἀσθενήσας ασθενεω infirm; ail ἡμέρας ημερα day πολλὰς πολυς much; many καὶ και and; even ἀναστὰς ανιστημι stand up; resurrect ἐπραγματευόμην πραγματευομαι practical; do business πάλιν παλιν again βασιλικά βασιλικος regal; royal καὶ και and; even ἐξελυόμην εκλυω faint; let loose ἐπὶ επι in; on τῷ ο the ὁράματι οραμα vision καὶ και and; even οὐδεὶς ουδεις no one; not one ἦν ειμι be ὁ ο the διανοούμενος διανοεομαι intend 8:27 וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i דָנִיֵּ֗אל ḏāniyyˈēl דָּנִיֵּאל Daniel נִהְיֵ֤יתִי nihyˈêṯî היה be וְ wᵊ וְ and נֶֽחֱלֵ֨יתִי֙ nˈeḥᵉlˈêṯî חלה become weak יָמִ֔ים yāmˈîm יֹום day וָ wā וְ and אָק֕וּם ʔāqˈûm קום arise וָ wā וְ and אֶֽעֱשֶׂ֖ה ʔˈeʕᵉśˌeh עשׂה make אֶת־ ʔeṯ- אֵת [object marker] מְלֶ֣אכֶת mᵊlˈeḵeṯ מְלֶאכֶת work הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וָ wā וְ and אֶשְׁתֹּומֵ֥ם ʔeštômˌēm שׁמם be desolate עַל־ ʕal- עַל upon הַ ha הַ the מַּרְאֶ֖ה mmarʔˌeh מַרְאֶה sight וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מֵבִֽין׃ פ mēvˈîn . f בין understand 8:27. et ego Danihel langui et aegrotavi per dies cumque surrexissem faciebam opera regis et stupebam ad visionem et non erat qui interpretareturAnd I, Daniel, languished, and was sick for some days: and when I was risen up, I did the king's business, and I was astonished at the vision, and there was none that could interpret it. 27. And I Daniel fainted, and was sick certain days; then I rose up, and did the king’s business: and I was astonished at the vision, but none understood it. 8:27 И я, Даниил, изнемог, и болел несколько дней; потом встал и начал заниматься царскими делами; я изумлен был видением сим и не понимал его. 8:27 ἐγὼ εγω I Δανιηλ δανιηλ Daniēl; Thanil ἀσθενήσας ασθενεω infirm; ail ἡμέρας ημερα day πολλὰς πολυς much; many καὶ και and; even ἀναστὰς ανιστημι stand up; resurrect ἐπραγματευόμην πραγματευομαι practical; do business πάλιν παλιν again βασιλικά βασιλικος regal; royal καὶ και and; even ἐξελυόμην εκλυω faint; let loose ἐπὶ επι in; on τῷ ο the ὁράματι οραμα vision καὶ και and; even οὐδεὶς ουδεις no one; not one ἦν ειμι be ὁ ο the διανοούμενος διανοεομαι intend 8:27 וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i דָנִיֵּ֗אל ḏāniyyˈēl דָּנִיֵּאל Daniel נִהְיֵ֤יתִי nihyˈêṯî היה be וְ wᵊ וְ and נֶֽחֱלֵ֨יתִי֙ nˈeḥᵉlˈêṯî חלה become weak יָמִ֔ים yāmˈîm יֹום day וָ wā וְ and אָק֕וּם ʔāqˈûm קום arise וָ wā וְ and אֶֽעֱשֶׂ֖ה ʔˈeʕᵉśˌeh עשׂה make אֶת־ ʔeṯ- אֵת [object marker] מְלֶ֣אכֶת mᵊlˈeḵeṯ מְלֶאכֶת work הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וָ wā וְ and אֶשְׁתֹּומֵ֥ם ʔeštômˌēm שׁמם be desolate עַל־ ʕal- עַל upon הַ ha הַ the מַּרְאֶ֖ה mmarʔˌeh מַרְאֶה sight וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מֵבִֽין׃ פ mēvˈîn . f בין understand 8:27. et ego Danihel langui et aegrotavi per dies cumque surrexissem faciebam opera regis et stupebam ad visionem et non erat qui interpretaretur ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I, Daniel, languished, and was sick for some days: and when I was risen up, I did the king's business, and I was astonished at the vision, and there was none that could interpret it. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18318:27: Daniel fainted - To foresee the desolations that were coming on the land, the city, the temple, and the people.Did the king's business - 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. Albert Barnes: Notes on the Bible - 18348:27: And I Daniel fainted - Hebrew, "I was " - נהייתי nı̂ heyē ythı̂ y. Compare Dan 2:1. 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. Theodotion, ἐκοιμήθην ekoimē thē n - " 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 Rev_elation of what is to occur hereafter? Where is there strength that could endure the disclosure of what may happen even in a few years?And was sick certain days - The exact time is not specified. The natural interpretation is, that it was for a considerable period. Afterward I rose up, and did the king's business - Compare the notes at Dan 8:2. 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 pRev_ent 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 pRev_ent 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. And I was astonished at the vision - He was stupified - he was overcome - at the splendid appearance, and the momentous nature of the disclosures. Compare the notes at Dan 4:19. But none understood it - 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 Rev_elations 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: (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; (2) That these were sufficient to apprise those who were interested particularly of what would occur; and (3) That when these events occurred, it was plain to all persons that the prophecy had reference to them. 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. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18808:27: fainted: Dan 8:7, Dan 7:28, Dan 10:8, Dan 10:16; Hab 3:16and did: Dan 8:2, Dan 2:48, Dan 2:49, Dan 5:14, Dan 6:2, Dan 6:3; Sa1 3:15 but: Dan 8:15-17 Geneva 15998:27 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].(q) Because of fear and astonishment. John Gill8:27 And I Daniel fainted and was sick certain days,.... 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:afterwards I rose up; from the bed in which he had laid some days ill: and did the king's business; 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: and I was astonished at the vision; 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: but none understood it: to whom he showed it; none but himself, who was made to understand it by the angel, Dan 8:16. (x) So Noldius, Concord. Ebr. Part. p. 309. John Wesley8:27 Was sick - Being overwhelmed by a sense of the calamity that should befall the people of God. Did the king's business - Having recovered strength, he minded his place, duty and trust, and concealed the whole, that they might not see it by his countenance.Robert Jamieson, A. R. Fausset and David Brown8:27 I . . . was sick--through grief at the calamities coming on my people and the Church of God (compare Ps 102:14).afterward I . . . did the king's business--He who holds nearest communion with heaven can best discharge the duties of common life. none understood it--He had heard of kings, but knew not their names; He foresaw the events, but not the time when they were to take place; thereupon he could only feel "astonished," and leave all with the omniscient God [JEROME]. The world powers here recede from view; Israel, and the salvation by Messiah promised to it, are the subject of revelation. Israel had naturally expected salvation at the end of the captivity. Daniel is therefore told, that, after the seventy years of the captivity, seventy times seven must elapse, and that even then Messiah would not come in glory as the Jews might through misunderstanding expect from the earlier prophets, but by dying would put away sin. This ninth chapter (Messianic prophecy) stands between the two visions of the Old Testament Antichrist, to comfort "the wise." In the interval between Antiochus and Christ, no further revelation was needed; therefore, as in the first part of the book, so in the second, Christ and Antichrist in connection are the theme. |
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