Daniel 8:15
Parallel Verses
New International Version
While I, Daniel, was watching the vision and trying to understand it, there before me stood one who looked like a man.


English Standard Version
When I, Daniel, had seen the vision, I sought to understand it. And behold, there stood before me one having the appearance of a man.


New American Standard Bible
When I, Daniel, had seen the vision, I sought to understand it; and behold, standing before me was one who looked like a man.


King James Bible
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.


Holman Christian Standard Bible
While I, Daniel, was watching the vision and trying to understand it, there stood before me someone who appeared to be a man.


International Standard Version
"After I, Daniel, had seen the vision, I tried to understand it. All of a sudden, there was standing in front of me one who appeared to be valiant.


American Standard Version
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.


Douay-Rheims Bible
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.


Darby Bible Translation
And it came to pass, when I Daniel had seen the vision, I sought for the understanding of it, and behold, there stood before me as the appearance of a man.


Young's Literal Translation
And it cometh to pass in my seeing -- I, Daniel -- the vision, that I require understanding, and lo, standing over-against me is as the appearance of a mighty one.


Commentaries
8:15-27 The eternal Son of God stood before the prophet in the appearance of a man, and directed the angel Gabriel to explain the vision. Daniel's fainting and astonishment at the prospect of evils he saw coming on his people and the church, confirm the opinion that long-continued calamities were foretold. The vision being ended, a charge was given to Daniel to keep it private for the present. He kept it to himself, and went on to do the duty of his place. As long as we live in this world we must have something to do in it; and even those whom God has most honoured, must not think themselves above their business. Nor must the pleasure of communion with God take us from the duties of our callings, but we must in them abide with God. All who are intrusted with public business must discharge their trust uprightly; and, amidst all doubts and discouragements, they may, if true believers, look forward to a happy issue. Thus should we endeavour to compose our minds for attending to the duties to which each is appointed, in the church and in the world.

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 Ge 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" (Da 8:9, 10); namely, when in 171 B.C., or the month Sivan in the year 142 of the era of the Seleucidæ, the sacrifices began to be neglected, owing to the high priest Jason introducing at Jerusalem Grecian customs and amusements, the palæstra 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 Da 9:24-27, the times of Messiah are foretold to the very year; in Da 8:14 the times of Antiochus, even to the day; and in Da 11:5-20 the Syro-Egyptian struggles in most minute detail. Tregelles thinks the twenty-three hundred "days" answer to the week of years (Da 9:27), during which the destroying prince (Da 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 (Da 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 Da 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. 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 (Da 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 [1095]Da 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; Joh 10:22). As to the antitypical dedication of the new temple, see Eze 43:1-27, &c.; also Am 9:11, 12.

Daniel 8:14
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