Discovery BoxDaniel 7:9-27 
Context7:9 “While I was watching,
thrones were set up,
and the Ancient of Days 1 took his seat.
His attire was white like snow;
the hair of his head was like lamb’s 2 wool.
His throne was ablaze with fire
and its wheels were all aflame. 3
7:10 A river of fire was streaming forth
and proceeding from his presence.
Many thousands were ministering to him;
Many tens of thousands stood ready to serve him. 4
The court convened 5
and the books were opened.
7:11 “Then I kept on watching because of the arrogant words of the horn that was speaking. I was watching 6 until the beast was killed and its body destroyed and thrown into 7 the flaming fire. 7:12 As for the rest of the beasts, their ruling authority had already been removed, though they were permitted to go on living 8 for a time and a season. 7:13 I was watching in the night visions,
“And with 9 the clouds of the sky 10
one like a son of man 11 was approaching.
He went up to the Ancient of Days
and was escorted 12 before him.
7:14 To him was given ruling authority, honor, and sovereignty.
All peoples, nations, and language groups were serving 13 him.
His authority is eternal and will not pass away. 14
His kingdom will not be destroyed. 15
7:15 “As for me, Daniel, my spirit was distressed, 16 and the visions of my mind 17 were alarming me. 7:16 I approached one of those standing nearby and asked him about the meaning 18 of all this. So he spoke with me and revealed 19 to me the interpretation of the vision: 20 7:17 ‘These large beasts, which are four in number, represent four kings who will arise from the earth. 7:18 The holy ones 21 of the Most High will receive the kingdom and will take possession of the kingdom forever and ever.’
7:19 “Then I wanted to know the meaning 22 of the fourth beast, which was different from all the others. It was very dreadful, with two rows of iron teeth and bronze claws, and it devoured, crushed, and trampled anything that was left with its feet. 7:20 I also wanted to know 23 the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes 24 and a mouth speaking arrogant things, whose appearance was more formidable than the others. 25 7:21 While I was watching, that horn began to wage war against the holy ones and was defeating 26 them, 7:22 until the Ancient of Days arrived and judgment was rendered 27 in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.
7:23 “This is what he told me: 28
‘The fourth beast means that there will be a fourth kingdom on earth
that will differ from all the other kingdoms.
It will devour all the earth
and will trample and crush it.
7:24 The ten horns
mean that ten kings will arise from that kingdom.
Another king will arise after them,
but he will be different from the earlier ones.
He will humiliate 29 three kings.
7:25 He will speak words against the Most High.
He will harass 30 the holy ones of the Most High continually.
His intention 31 will be to change times established by law. 32
They will be delivered into his hand
For a time, times, 33 and half a time.
7:26 But the court will convene, 34 and his ruling authority will be removed –
destroyed and abolished forever!
7:27 Then the kingdom, authority,
and greatness of the kingdoms under all of heaven
will be delivered to the people of the holy ones 35 of the Most High.
His kingdom is an eternal kingdom;
all authorities will serve him and obey him.’
1 tn Or “the Ancient One” (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. TEV “One who had been living for ever”; CEV “the Eternal God.”
2 tn Traditionally the Aramaic word נְקֵא (nÿqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79.
3 tn Aram “a flaming fire.”
4 tn Aram “were standing before him.”
5 tn Aram “judgment sat.”
6 tc The LXX and Theodotion lack the words “I was watching” here. It is possible that these words in the MT are a dittography from the first part of the verse.
7 tn Aram “and given over to” (so NRSV).
8 tn Aram “a prolonging of life was granted to them.”
9 tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).
10 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
11 sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.
12 tn Aram “they brought him near.”
13 tn Some take “serving” here in the sense of “worshiping.”
14 tn Aram “is an eternal authority which will not pass away.”
15 tn Aram “is one which will not be destroyed.”
16 tn The Aramaic text includes the phrase “in its sheath,” apparently viewing the body as a container or receptacle for the spirit somewhat like a sheath or scabbard is for a knife or a sword (cf. NAB “within its sheath of flesh”). For this phrase the LXX and Vulgate have “in these things.”
17 tn Aram “head.”
18 tn Aram “what is certain.”
19 tn Aram “and made known.”
20 tn Aram “matter,” but the matter at hand is of course the vision.
21 sn The expression holy ones is either a reference to angels or to human beings devoted to God.
22 tn Aram “to make certain.”
23 tn The words “I also wanted to know” are added in the translation for stylistic reasons.
24 tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.
25 tn Aram “greater than its companions.”
26 tn Aram “prevailing against” (KJV and ASV both similar); NASB “overpowering them”; TEV “conquered them.”
27 tc In the LXX, Syriac, and Vulgate the verb is active, understanding “judgment” to be the object rather than the subject of the verb (i.e., “the Ancient of Days rendered judgment”). This presupposes a different vocalization of the verb ( יְהַב [yÿhav] rather than the MT יְהִב [yÿhiv]).
28 tn Aram “thus he said.”
29 tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”
30 tn Aram “wear out” (so KJV, ASV, NRSV); NASB, NLT “wear down.” The word is a hapax legomenon in biblical Aramaic, but in biblical Hebrew it especially refers to wearing out such things as garments. Here it is translated “harass…continually.”
31 tn Aram “he will think.”
32 tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.
33 sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.”
34 tn Aram “judgment will sit” (KJV similar).
35 tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.
