Then I heard a holy one speaking; and another holy one said to that certain one who spoke, “How long will the vision about the continual burnt offering, and the disobedience that makes desolate, to give both the sanctuary and the army to be trodden under foot be?”
Parallel Translations
-
Then I heard a holy one speaking; and another holy one said to that certain one who spoke, “How long will the vision about the continual burnt offering, and the disobedience that makes desolate, to give both the sanctuary and the army to be trodden under foot be?”
-
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?
-
Then I heard a holy one speaking; and another holy one said unto that certain one who spoke: 'How long shall be the vision concerning the continual burnt-offering, and the transgression that causes appalment, to give both the sanctuary and the host to be trampled under foot?'
Cross-references (33)
Passages linked to Daniel 8:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Revelation 11:2 Leave out the court which is outside of the temple, and don’t measure it, for it has been given to the nations. They will tread the holy city under foot for forty-two months.
- Daniel 9:27 He will make a firm covenant with many for one week. In the middle of the week he will cause the sacrifice and the offering to cease. On the wing of abominations will come one who makes desolate; and even to the full end, and that determined, wrath will be poured out on the desolate.”
- Luke 21:24 They will fall by the edge of the sword, and will be led captive into all the nations. Jerusalem will be trampled down by the Gentiles, until the times of the Gentiles are fulfilled.
- Revelation 6:10 They cried with a loud voice, saying, “How long, Master, the holy and true, until you judge and avenge our blood on those who dwell on the earth?”
- Daniel 4:13 “I saw in the visions of my head on my bed, and behold, a watcher and a holy one came down from the sky.
- Daniel 11:31 “Forces will stand on his part, and they will profane the sanctuary, even the fortress, and will take away the continual burnt offering. Then they will set up the abomination that makes desolate.
- Psalms 79:5 How long, Yahweh? Will you be angry forever? Will your jealousy burn like fire?
- Isaiah 6:11 Then I said, “Lord, how long?” He answered, “Until cities are waste without inhabitant, houses without man, the land becomes utterly waste,
- Isaiah 63:18 Your holy people possessed it but a little while. Our adversaries have trodden down your sanctuary.
- Matthew 24:15 “When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand),
- Mark 13:14 But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not” (let the reader understand), “then let those who are in Judea flee to the mountains,
- Luke 21:20 “But when you see Jerusalem surrounded by armies, then know that its desolation is at hand.
- 1 Thessalonians 3:13 to the end he may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus with all his saints.
- Hebrews 10:29 How much worse punishment do you think he will be judged worthy of who has trodden under foot the Son of God, and has counted the blood of the covenant with which he was sanctified an unholy thing, and has insulted the Spirit of grace?
- 1 Peter 1:12 To them it was revealed, that they served not to themselves, but to you, in these things, which now have been announced to you through those who preached the Good News to you by the Holy Spirit sent out from heaven; which things angels desire to look into.
- Deuteronomy 33:2 He said, “Yahweh came from Sinai, and rose from Seir to them. He shone from Mount Paran. He came from the ten thousands of holy ones. At his right hand was a fiery law for them.
- Judges 13:18 Yahweh’s angel said to him, “Why do you ask about my name, since it is incomprehensible?”
- Psalms 74:9 We see no miraculous signs. There is no longer any prophet, neither is there among us anyone who knows how long.
- Isaiah 9:6 For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.
- Daniel 4:23 “Whereas the king saw a watcher and a holy one coming down from the sky, and saying, ‘Cut down the tree, and destroy it; nevertheless leave the stump of its roots in the earth, even with a band of iron and bronze, in the tender grass of the field, and let it be wet with the dew of the sky. Let his portion be with the animals of the field, until seven times pass over him.
- Daniel 7:16 I came near to one of those who stood by, and asked him the truth concerning all this. “So he told me, and made me know the interpretation of the things.
- Daniel 7:23 “Thus he said, ‘The fourth animal will be a fourth kingdom on earth, which will be different from all the kingdoms, and will devour the whole earth, and will tread it down, and break it in pieces.
- Daniel 8:11-12 Yes, it magnified itself, even to the prince of the army; and it took away from him the continual burnt offering, and the place of his sanctuary was cast down. The army was given over to it together with the continual burnt offering through disobedience. It cast down truth to the ground, and it did its pleasure and prospered.
- Daniel 12:5-6 Then I, Daniel, looked, and behold, two others stood, one on the river bank on this side, and the other on the river bank on that side. One said to the man clothed in linen, who was above the waters of the river, “How long will it be to the end of these wonders?”
- Daniel 12:11 “From the time that the continual burnt offering is taken away, and the abomination that makes desolate set up, there will be one thousand two hundred ninety days.
- Zechariah 1:9-12 Then I asked, ‘My lord, what are these?’ ” The angel who talked with me said to me, “I will show you what these are.” The man who stood among the myrtle trees answered, “They are the ones Yahweh has sent to go back and forth through the earth.” They reported to Yahweh’s angel who stood among the myrtle trees, and said, “We have walked back and forth through the earth, and behold, all the earth is at rest and in peace.” Then Yahweh’s angel replied, “O Yahweh of Armies, how long will you not have mercy on Jerusalem and on the cities of Judah, against which you have had indignation these seventy years?”
- Zechariah 1:19 I asked the angel who talked with me, “What are these?” He answered me, “These are the horns which have scattered Judah, Israel, and Jerusalem.”
- Zechariah 2:3-4 Behold, the angel who talked with me went out, and another angel went out to meet him, and said to him, “Run, speak to this young man, saying, ‘Jerusalem will be inhabited as villages without walls, because of the multitude of men and livestock in it.
- Zechariah 14:5 You shall flee by the valley of my mountains; for the valley of the mountains shall reach to Azel; yes, you shall flee, just like you fled from before the earthquake in the days of Uzziah king of Judah. Yahweh my God will come, and all the holy ones with you.
- Matthew 11:27 All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him.
- Jude 1:14 About these also Enoch, the seventh from Adam, prophesied, saying, “Behold, the Lord came with ten thousands of his holy ones,
- Luke 10:22 Turning to the disciples, he said, “All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him.”
- John 1:18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, has declared him.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain Here he expresses more clearly, what I formerly said,…
Here he expresses more clearly, what I formerly said, unfolding God’s intention of consoling and soothing the sorrows of the pious lest they should sink under the severity of their trials, at the sight of an impious tyrant domineering in the sanctuary of God. Besides, the spot which God had promised should be his perpetual dwelling-place, was exposed to impious superstitions, for the idol of Jupiter Olympius was erected there, the history of the Maccabees informs us. (2 Maccabees. 1:57; 2 Maccabees. 6:2.) God therefore wished to uphold his servants, lest too severe a temptation should overwhelm them, and lest trial in so many forms should cause them to yield and become deficient in piety through want of courage. But while Daniel is stupefied through astonishment, God provides for his infirmity by means of an angel. Daniel himself, without doubt, inquired concerning the vision as we shall see he did afterwards; but here God desired to meet him, as he saw the holy man so overcome by fear as scarcely to dare to make any inquiry. God, therefore, here affords no common proof of his paternal goodness and indulgence, in interposing and sending his angel to make inquiries in the Prophet’s name. He says, then, he heard a holy one, meaning an angel. For, although God deigns to call the faithful while dwelling in the world by this honorable title, yet the superior purity of angels is familiar to us, as they are altogether free from the lusts of the flesh. But we, alas! are detained in this prison-house, we are bound down in slavery to sin, and are polluted by much corruption. The holiness of angels, however, is far greater than that of mortals, and thus this attribute of “holiness” is properly applied to them. When Daniel was caught up by the prophetic spirit, he was separated from the society of men, and was admitted to that of angels.
An angel then, said to the wonderful one The Hebrews often use this expression when they mean “whoever it may be” — ploni almoni and apply it to places as well as persons. They use it also of any place unknown to them or concealed from them. They treat the noun as compounded of two words, and many interpret it of any one unknown, but I think the word to be more emphatic than this. Daniel here brings forward an angel speaking, and adds dignity to his description by calling him “holy.” Without doubt, then, the person of whom the angel asked the question was his superior; it is not likely that he would be called “a certain one,” while the angel is termed a holy one. Reason, then, requires the expression to be applied to some angel whose glory was incomprehensible, or at least far superior to ordinary ones; for, as Daniel calls one angel “holy,” so he would have called the rest, as we shall afterwards see. When treating, however, of a distinct being, he uses the word פלמוני, palmoni, and its etymology guides us to its sense, as meaning something mysterious and incomprehensible. Then, who does not see that Christ is denoted, who is the chief of angels and far superior to them all? In the ninth chapter of Isaiah, (Isaiah 9:6,) he is called פלא pela, “wonderful.” The word in the text is a compound one, as we have said, but as פלא pela, signifies “hidden” in Hebrew, as Christ is so called, and as in Judges 3:1, God claims this name as peculiarly his own, all these points agree well together. The sense then is, an angel comes to Christ for the sake of Daniel and of the whole Church, and seeks from him as from the supreme teacher and master, the meaning of the declarations which we have just heard. We need not feel surprise at angels inquiring into eternity, as if it were unknown to them. It is the property of Deity alone to know all things, while the knowledge of angels is necessarily limited. Paul teaches us to wonder at the Church being collected out of profane and strange people; this was a mystery hidden from angels themselves, before God really showed himself the father of the whole world. (Ephesians 3:10.) Hence, there is no absurdity in supposing angels to inquire into mysteries, as ignorance is not necessarily deserving of blame, and as God has not raised his creatures for his own level. It is his peculiar province to know all things, and to have everything under his eye. The angel desires to understand this mystery, not so much for his own sake as on account of the whole Church; for we know them to be our ministers, according to the clear testimony of the Apostle. (Hebrews 1:14.) As they keep watch over us so carefully, it does not surprise us to find the angel inquiring so anxiously concerning this vision, and thus benefiting the whole Church by the hand of Daniel.
Read full note →
Meanwhile, we must notice, how Christ is the chief of angels and also their instructor, because he is the eternal Wisdom of God. Angels, therefore, must draw all the light of their intelligence from that single fountain. Thus angels draw us to Christ by their example, and induce us to devote ourselves to him through the persuasion that this is the supreme and only wisdom. If we are his disciples, being obedient, humble, and teachable, we shall desire to know only what he will make manifest to us. But the angel asks. What is the meaning of the vision of the perpetual sacrifice, and of the sin? that is, what, is the object of the vision concerning the abrogation of the perpetual sacrifice, and concerning the sin which lays waste? As to the second point, we explained yesterday the various opinions of interpreters, some twisting it to Antiochus, who impiously dared to violate God’s temple, and others to the priests. But we said the people were intended, lest many, as they are accustomed, should blame the Almighty for so heavily afflicting the Church. But God wished to bear witness to the origin of this devastation from the sins of the people. It is just as if the angel had said, How long will the sacrifices cease? How long will this vengeance, by which God will chastise the wickedness of his people, endure? For the sin is called devastating, through being the cause of that calamity. It is afterwards added, how long will the sanctuary and the army be trodden, down? that is, how long will the worship of God, and true piety, and the people itself, be trodden down under this cruel tyranny of Antiochus? But this question has far more efficacy, than if the Prophet had said, as we saw yesterday, that the punishment should be uniform and temporal. It was now necessary to explain what had already been stated more clearly. Thus this question was interposed with the view of rendering Daniel more attentive, and of stirring up the people by this narrative to the pursuit of learning. For it is no common event when angels approach Christ for our sakes, and inquire into the events which concern the state and safety of the Church. As, therefore, angels discharge this duty, we must be worse than stony, if we are not urged to eagerness and carefulness in the pursuit of divine knowledge. We see, then, why this passage concerning the angel is interposed.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain That is, which suppresseth God’s religion, and his people.
That is, which suppresseth God’s religion, and his people.
That is, the Jews’ sins, which were cause of his destruction.
Read full note →
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 marvelous one.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Dan 8:13 Then I heard one saint speaking, and…
Dan 8:13 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?
Ver. 13. And I heard one saint speaking,] i.e., One holy angel; for they are solicitous of God’s glory, and sensitive to the saints’ sufferings, whereof they would have a speedy end. And should not we be so too, weeping with those that weep, and rejoicing with those that rejoice?
Read full note →
And another saint said unto that certain saint which spake.] Anonymo illi qui loquebatur, so Piscator rendereth it; others, To the wonderful numberer who spake - i.e., who commanded Gabriel to declare the vision to Daniel. {Dan 8:16} This was Jesus Christ, the Wisdom and Word of God. He who knoweth all the secrets of his Father as perfectly as if they were numbered before him.
How long shall be the vision.] It appeareth, then, that angels know not all secrets, but that their knowledge is limited; they know not so much, but they would know more. {Eph 3:10 1Pe 1:12}
Concerning the daily sacrifice.] The loss whereof was a just matter of lamentation to godly minds. See Zep 3:18.
And the transgression of desolation.] Transgression is a land desolating evil. {Lam 1:9}
And the host to be trodden under foot,] i.e., The professors of the truth were overturned; some by persuasion, others by persecution.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain By the first
By the first
saint is meant a holy angel, by the other is meant Jesus Christ,
Read full note →
Palmoni, a
numberer or revealer of secrets, a wonderful revealer, Isa 9:6. Of him the angel asks this secret concerning the calamity of the church, how long it would last, for Daniel’s sake and his people. For the Lord Christ is the Teacher of his people, the Wisdom of God, and hath all this in his power by office, and as he stands in relation to his church, and for them.
The Lord knows his suffering people are much concerned about the time of their sufferings, because there is an appointed time for it, and the Lord doth sometimes reveal it, as we see here, unto his considering ones, Dan 8:5, and praying saints, Da 9; they cry out in their agonies, How long, O Lord? and it is an addition to their sorrow that no man knoweth how long, Psa 74:9. How long shall Antiochus continue his tyrannical vexations against the people of God, and the worship of God? This is the
treading down of the sanctuary and the host.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Then I heard one saint speaking,.... An angel, either…
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:
Read full note →
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 Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain One saint - That is, one holy angel. How…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 13. One saint speaking, and another saint said]…
Verse 13. One saint speaking, and another saint said] One angel asked another how long the sanctuary was to be trodden down?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Dan 8:13-14. Then I heard one saint speaking —…
Dan 8:13-14. Then I heard one saint speaking — The word saint here is equivalent to angel: see Dan 4:13. What this saint or angel said, is not expressed; no more than the words spoken by that illustrious person who appeared to Dan 10:5, are recorded. And another saint said to that certain saint which spake — Several angels are introduced in Daniel’s visions, and so in Zechariah’s. This appears to be spoken of one of a higher rank, as being able to unfold those secrets which were hid from the other angels; and is therefore justly supposed to mean the Son of God, called the Wonderful Counsellor, Isa 9:6, as being acquainted with all God’s purposes and designs. How long shall be the vision concerning the daily sacrifice? &c. — The words, says Lowth, may be translated more agreeably to the Hebrew thus: For how long a time shall the vision last, the daily sacrifice be taken away, and the transgression of desolation continue? Since, however, there are no words in the Hebrew for taken away and continue, Mr. Wintle rather thinks the inquiry respects only the duration of the vision, and that the other words are by way of explaining what the vision is, namely, “of the daily sacrifice, and of the transgression of desolation, and of the sanctuary and host,” or its attendant ministers, “being suppressed and trampled on.” He therefore translates the clause thus: How long will be the term of the vision of the daily sacrifice, and the transgression that maketh desolate, exposing both the sanctuary and the host to be trampled on? The plain meaning of the verse is, that one of the angels asked the superior personage, distinguished here by the title of that certain saint, How long the evils signified in this vision, and particularly the taking away, or interruption, of the daily sacrifice, &c., should last. By the transgression of desolation seems to be meant the harassing and ravaging of the city by the garrison of Antiochus, setting up an idol to be worshipped in God’s temple, and, by that and other heathenish superstitions, profaning it, and also the host, or the Levites; persuading them, either by threats or enticements, to quit the worship of Jehovah, the true God, or to mix it with the worship of idols, contrary to the divine law. And he said, Unto two thousand and three hundred days — Hebrew, Until the evening [and] morning two thousand and three hundred. This signifies a space of about six years, and is to be taken from the first invasion of Judea by Antiochus, when he profaned the priesthood, and includes his second coming into that country, when he forbade the worship of God in the temple, and set up an idol there. After this time of two thousand three hundred days, or about six years from the first coming of Antiochus, it is here declared that the temple should be purged, or cleansed from the polluted or unclean things which Antiochus had brought into it, or from those things in it which he had defiled, by using them for idolatrous rites: see 1 Maccabees 4. It must, however, be remembered, that many interpreters understand these days in the same sense in which days are generally understood by this prophet, namely, for years; and thus refer the prophecy to antichrist, of whom Antiochus was a type. This will carry us on to a still distant time in the church of God, to the completion of that opposition to the church of Christ which has been wished for long since, when the sanctuary will be perfectly cleansed, and to which the twelve hundred ninety and thirteen hundred thirty-five years of chap. 12. must have a reference. Sir Isaac Newton, Obs., chap. 9., not only reckons the days to be years, but will have the horn to be Rome, and does not refer it at all to Antiochus; and in this he is followed, in a great measure, by Bishop Newton, who makes the years commence from the time of Alexander’s invading Asia, three hundred thirty-four years before Christ, and thus to end with near the sixth millennium of the world. With this interpretation of Bishop Newton, Mr. Faber (a late writer) finds great fault, and endeavours to prove that the Mohammedan delusion, and not that of the Papacy, is intended here by the little horn. His reasonings, calculations, and quotations on this subject, cannot possibly be inserted here, nor even an abstract of them. The reader that wishes to be acquainted with his scheme, must necessarily be referred to the book itself. There seems, however, to be one insuperable objection, both to Bishop Newton’s and this interpretation, and that is, that they are utterly irreconcileable with Dan 8:9, where it is expressly said, that this little horn came forth from one of the four notable horns, or kingdoms, into which Alexander’s empire was divided. Now it cannot be said that either the Papacy, which arose in the west of Europe, or Mohammedanism, which had its rise and first prevailed in Arabia, sprang from any of the four branches of the Macedonian empire.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Then I heard one saint speaking - One holy…
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 qâdôsh. 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.
Read full note →
Unto that certain saint which spake - Margin, Palmoni, or, the numberer of secrets, or, the wondeful numberer. The Hebrew word, פלמוני palemônı̂y, occurs nowhere else in the Scriptures. The similar form, פלני pelonı̂y, occurs in Rth 4:1, “Ho, such a one, turn aside;” in 1Sa 21:2, “appointed my servants to such and such a place;” and 2Ki 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 pâlôn, from the verb פלה pâlâh, to distinguish, and is united commonly with the word אלמני 'alemonı̂y - 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Another. We do not inquire how the angels explained…
Another. We do not inquire how the angels explained themselves, or whether they instruct each other. This conversation was for the prophet’s information. (Calmet) --- One angel asked the other a question about futurity. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain that certain saint--Daniel did not know the names of…
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?
Read full note →
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, Mat 24:15.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 13. “Then I heard a holy one speaking; and…
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 concerning the continual burnt offering, and the transgression that maketh desolate, to give both the sanctuary and the host to be trodden under foot?” (R.V.) (Compare Dan_4:13; Zec_1:12-13.) Even the angels are interested in the question how long this defilement of the temple and punishment of the holy people is to last. As long as their transgression lasts the punishment will continue. However, the “transgression that maketh desolate” mentioned here may not refer to Israel’s sin but to the “iniquity (or abomination) of desolation” which was set up by this arch transgressor, Antiochus, in the temple. (See notes Dan_11:31; Dan_12:11.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 13. one saint] a holy one, i.e. an angel,…
13. one saint] a holy one, i.e. an angel, as Dan_4:13 (where see the note). So in the next line, and another holy one. In A.V. ‘saint’ is used, in an application which is now obsolete, of the angels: see Deu_33:2, Job_5:1; Job_15:15, Psa_89:5; Psa_89:7, Zec_14:5, Judges 14, and probably 1Th_3:13. But the term, as limited by modern usage, yields an incorrect sense; and hence, in all the passages quoted, except the last, ‘holy one(s)’ has been substituted in R.V.
speaking] What was said is not stated: but the question which follows shews that it had some reference to the vision which Daniel had just seen.
Read full note →
unto that certain one which spake] The indef. expression is used (cf. 1Sa_21:3; Rth_4:1), as the speaker could not be specified more closely.
How long (shall be) the vision? the continual (burnt-offering), and the transgression causing appalment, the giving both the sanctuary and the host (to be) trampled under foot?] The sentence (if the text is correct) is harshly constructed; but the words following ‘vision’ must be understood to be in apposition with that word, and to indicate the contents of the vision. The rendering of LXX. might suggest that ‘taken away’ had dropped out after ‘continual (burnt-offering)’; at any rate, whether actually read by the translators or not, this is a correct interpretation of the sense. ‘The transgression causing appalment’ is the heathen worship established by Antiochus in the Temple, with special reference, perhaps (cf. Dan_11:31, Dan_12:11), to the heathen altar erected by him on the altar of burnt-offering in the Temple court, which was naturally an object of extreme abhorrence to the pious Jews (see 1Ma_1:47; 1Ma_1:51; 1Ma_1:54; 1Ma_1:59).
causing appalment] Except in Daniel, the word used means either laid waste, desolated[326] (Isa_49:8; Lam_1:4; Lam_1:13; Lam_1:16; Lam_3:11), or appalled1 (2Sa_13:20): but the passive sense is unsuitable both here, and in Dan_9:27 (last word), Dan_12:11; and the active, whether causing appalment, or causing desolation, being defensible (see Ges.-Kautzsch, §§ 55 c, f; 52 s; König, Lehrgebäude, ii. p. 106), must be adopted. Comp. Dan_9:27, Dan_11:31 (where a probable explanation of the expression is mentioned in the note), Dan_12:11 : and the note on p. 151.
[326] On the connexion between these two senses, see the note on Dan_4:19. In the corresponding verb, the sense to be appalled, horror-struck, is common, as Jer_2:12; Jer_18:16, Eze_26:16; Eze_27:35 (A.V., R.V., be astonished).
the giving both] The meaning both is uncommon, though instances occur: perhaps, with a redivision of the words (תתו קדש for תת וקדש), we should read ‘his giving the sanctuary,’ &c., or (Bevan, Marti) מתתו ‘since he hath given,’ &c.
the host] i.e. the army, fig. of the Israelites, as in Dan_8:10.
(to be) trampled under foot] lit. (to be) a trampling (or treading down), exactly as Isa_10:6 (cf. R.V. marg.). See Dan_8:10 end (where the figure is the same), 11 end.
13, 14. A dialogue between two angels, which is overheard by Daniel, and the object of which is evidently to inform Daniel how long the suspension of the daily sacrifices and the desecration of the Temple are to continue.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (13) One saint—i.e., an angel, who, however, has not…
(13) One saint—i.e., an angel, who, however, has not been mentioned before. This part of the vision recalls Dan_7:16. It is implied that the angels were conversing upon the subject of this awful revelation concerning the future of God’s people. Only a portion of what they said is here recorded.
The vision.—The inquiry means, “How long shall be the duration of the object of this vision, so far as it has to do with the great apostasy?”
Read full note →
Transgression of desolation.—Comp. Dan_9:27. Probably these words mean the same as the “abomination that maketh desolate” (Dan_11:31; Dan_12:11; see 1Ma_1:59).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Then I heard one saint speaking, and another saint…
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? Our Authorized rendering is clearly mistaken; it ought not to be "saint," but "holy one," as in the Revised Version. The versions leave palmoni, "a certain one," untranslated. Fust"s suggestion, held also by Behrmann, is that this is a contraction for paloni almoni. The renderings of the versions are worthy of note. The LXX, "And I heard one holy one speaking, and another holy one said to Phehnouni who spoke, How long shall the vision stand, and the removed sacrifice, and the sin of desolation given, and the holy place be desolate to be trodden underfoot (eijv katapathma)?" Here the word sthsetai, "shall stand," is supposed by Professor Bevan to be an addition by one who did not fully comprehend the sentence. Following Gratz, Professor Bevan suggests a word, (mooram), "removed," to explain the presence of hJ ajrqeisaa suggestion that appears well-founded. His further suggestion, that sim ( "to set up," has been read instead of shomaym ( must be due to inattention to the Greek. In it there is nothing about "set up," unless he transfers sthsetai from its place in the beginning of the sentence to the middle, and changes it to the active voice. Equally extraordinary is the suggestion that the translators read abxy, instead of abxw. The truth is, the introduction of ejrhmwqhsetai is probably due to a gloss or a confluence of readings. Theodotion is in close agreement with the Septuagint, save in the last clause, which he renders, "And the sanctuary and the power be trodden underfoot." The Peshitta is closer to the Massoretic, "And I heard a holy one who spake, and a holy one said to palmoni, who spake, When shall the vision of the perpetuity (daily sacrifice?), and of sin and of corruption be completed, and the holy place and the host be trodden underfoot?" The translators must have read shahata instead of shomaym. "Completed," nesh-tlem, may have been added, as sthsetai in the Greek, but the fact that all the versions have a word not represented in the Massoretic would indicate the probability that something has dropped out. Some part of the verb is suggested by the Greek Version, whereas some portion of is suggested by the Peshitta. Daniel hears one of those watching angels who desire to look into the evolution of the Divine purpose concerning man and his salvation, asking another, "How long shall be the desolation of Jerusalem under Epiphanes?" The irregular construction here suggests corruption. We would render the speech of the angel, "How long the vision, the sacrifice the sin of desolation to give the sanctuary and the service to be trodden underfoot?" as if Daniel had only heard snatches of what was said; we would, we may say, omit the "and" before "sanctuary." The Septuagint translators may have omitted abx (tzaba), thinking only of its ordinary meaning, "host," forgetful of the fact that it is used of the temple service in Num_4:23. These angels are most interested in the length of time that the sanctuary shall remain desolate. This may indicate that it was evident, from the vision, that the period of desolation was a limited one. The scene presented to the imagination is striking. The seer, as he gazes on the vision appearing to him over the marsh at Susa, hears angelic voices that direct attention to what was most important to him and to his people. To the Israelites of the period of the Maccabees, the length of time that the temple service would be in abeyance was of the highest importance. It was well that they should know that the time was shortened for the elect"s sake.
Vers. 13, 14, 26.
Read full note →
Prophecy"s sure fulfilments.
evenings and mornings, two thousand and three hundred; The vision of the evening and the morning which was told is true" (vers. 14, 26). Two thousand three hundred days, that is, six years and a hundred and ten days. Whence reckoned? To what time? The cleansing of the sanctuary took place under Judas Maccabaeus, December 25, B.C. 165. Reckoning back two thousand three hundred days, we come to August 1, B.C. 171. Up to this latter date the relations between Antiochus and the Jewish people had been peaceful; then began a series of aggressions, which ended only with his death. (For account of the new dedication of the temple see RAPC 1Ma 4:36-61) We suggest a homily on The certainty of the fulfilment of the Divine Word.
I THE DEFINITENESS OF THE END. Here "the cleansing of the sanctuary.
II. THE EXACT MEASUREMENT OF ALL INTERMEDIATE SECOND CAUSES. The number, force, combination, duration of their action.
III CONSEQUENT LIMIT OF TIME. In the Divine mind. Not necessarily revealed to us; though the exact number of the days was so in this case.
IV OUR MORAL ATTITUDE. Belief in the word. Confidence in the Word-giver. Obedience, active and passive. The entertainment of a great hope. Let the sunshine of the assured future light the present. R.
Vers. 13-27.
The place of angelic ministration.
Angels appear upon Daniel"s visionary scene, and indicate the manifold services they discharge for men. In all probability they have individual and special qualifications for different kinds of service. The utmost variety of gift is consistent with wisdom, happiness, and purity.
I OBSERVE THEIR HOLY CHARACTER. They are denominated "saints," i.e. "holy ones." Our Lord distinctly styles them by this epithet, "the holy angels." They are capable of sin; have been exposed to temptation; and yet have preserved their original purity. This is their high distinction, their crown of excellence. So far they are models for our imitation.
II THEIR PREVAILING DISPOSITION. They are not absorbed in thinking ant planning about themselves. The very reverse. Their chief concern is the honour and majesty of God about the well-being of man. They are represented as inquiring of each other respecting the cessation of symbolic sacrifice, the desolations of God"s temple, and the unhappy prospects of mankind. Into the great problems of atonement and redemption "the angels desire to look." So absorbed are their minds in these momentous themes, that all time appears to them but as a season of atonement. "Days" are described as evening-morning. " They are the subjects of hope, even as are men; and they encourage the faith of the godly by announcing the brevity of the disaster. It stirs their joy to anticipate the termination of the transient eclipse, and to see beforehand the brightness of Messiah"s reign.
III THEIR SUBMISSION TO THE GOD-MAN. The Son of God is Lord of angels, as well as Lord of saints. Without doubt this was a pre-incarnate visit of Christ to our earth. Daniel was staggered by the vision, and stood in an attitude of reverent inquiry. He was knocking at the gate of truth, and lo! Incarnate Truth himself stood before him. To his rapt vision there was "the appearance of a man." His organ of hearing caught the sounds of a human voice. Yet this voice was not addressed directly to Daniel Gabriel was summoned to intervene as mediator and instructor. Immediately Gabriel undertakes the office, and proceeds to instruct the trembling prophet. The obedience of angels is prompt, hearty, and complete.
IV THE SUPERIORITY IN KNOWLEDGE OF ANGELS TO MEN. They are said in the Book of Psalms to "excel in strength." We know that they excel in purity; here we learn that they excel also in wisdom and knowledge. Without doubt, they have clearer and larger vision of the kingdom of God, as it extends through the entire universe. As man possesses, through God"s goodness, a gift of memory; so it is possible theft the unfallen angels are endowed with a measure of foreknowledge. In this case Gabriel certainly knew the precise import of the vision, end knew the order of events which were about to occur in the Eastern empires. Such prescience may be an assistance to their loyal service; it would be mainly a hindrance in the discharge of human duty. But the case of Daniel was exceptional. So much of humility and patient trust had he that he would not run counter to the revealed will of God. This was a manifest reward of his piety, and was a banquet of peace for his soul. A large accession was made to his knowledge through the friendly interest of Gabriel.
V THEIR DESIRE THAT MEN, LIKE ANGELS, SHOULD DO ALL THE WILL OF GOD. Having certified to the veracity of the vision and to the certainty of approaching events, Gabriel enjoins Daniel to fulfil his part, viz. to seal up the vision. For the present it must be concealed from the common eye, and be carefully preserved for the future confirmation of human faith. To many men there would be a subtle temptation to publish abroad what they knew touching the march of events. This would serve to swell their self-importance. But Daniel was a wiser man. Fully to obey his God was his first principle in creed and life. To disclose these things prematurely might have injured the existing prospects of the captive Hebrews might, in some measure, have turned the history of the world into another channel. To wait is at times as plain a duty as to act Patiently to endure is one of the most heroic virtues the world has seen. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain Seven times in Daniel the "desolation" is spoken of:
desolation
Seven times in Daniel the "desolation" is spoken of:
Read full note →
(1) Of the sanctuary, Dan 8:13 fulfilled by Antiochus Epiphanes, B.C. 175-170.
(2) Of the sanctuary, Dan 9:17 the condition in Daniel’s time, when the Jews were in exile and the sanctuary desolate.
(3) Generally, of the land, Dan 9:18 also referring to Daniel’s time.
(4) Of the sanctuary, Dan 9:26 fulfilled A.D. 70, in the destruction of city and temple after the cutting off of Messiah. Luk 21:20.
(5,6,7) Of the sanctuary, by the Beast, Dan 9:27; Dan 11:31; Dan 12:11 Cf; Mat 24:15; Mar 13:14; 2Th 2:3; 2Th 2:8-12; Rev 13:14; Rev 13:15.
one saint Or, holy one, idem. Dan 4:13; Dan 4:17.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 holy one
holy one
"angel"
Read full note →
the handing over of the sanctuary
"the surrender of the sanctuary"
heaven's army being trampled on
This can be stated in active form. AT: "the horn trampling on heaven's army" (See: Active or Passive)
2,300 evenings and mornings
"Two thousand three hundred evenings and mornings." Here "evenings and mornings" is a merism that refers to everything in between, which means full days. AT: "2,300 sunsets and sunrises" or "2,300 days" (See: Numbers and Merism)
the sanctuary will be put right
"the temple will be purified and set in order again"
translationWords
holy
vision
burnt offering
sin
sanctuary
heaven
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 8:13-14 How long: God’s people were called en masse…
8:13-14 How long: God’s people were called en masse to endure this period to the end. • The Temple would then be made right for its proper religious functions, not rebuilt physically (see 8:11-12; study note on 8:26).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.