Daniel 8:27

Dan 8:27 And I Daniel fainted, and was sick [certain] days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood [it].

Ver. 27. And I Daniel fainted, and was sick.] So deeply affected was he with the vision, and should we be with the word preached; it should work upon our very bowels, and go to the hearts of us. {Jer 4:19 Act 2:37}

Afterwards I rose up, and did the king’s business.] viz., King Belshazzar’s, with whom, though he was out of grace, yet not out of office under him, and will not therefore be indiligent. Malo mihi male esse, quam molliter, {a} Let us not neglect the work of the Lord, though less able to perform it. A sick child’s service is doubly accepted.

But none understood it.] Daniel disguised his sorrow for Zion before scorners. {Est 5:1} Taciturnity is no contemptible virtue.

{a} Seneca.

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.

Dan 8:27. And I Daniel fainted — Rather, languished, or pined, being overwhelmed with grief at the calamities which I learned by the vision were to come upon my countrymen, and also for the profanation of the temple in those days. And I was astonished at the vision, but none understood it — The meaning of this clause seems to be, that though Daniel was greatly troubled at this vision, even after he rose and went about the king’s business, yet he took care to conceal it, so that none might take notice of it.

In the explication of this vision, the usurpations of Antiochus have been referred to, for the primary sense of the ravages committed by the little horn; yet, at the same time, it has been hinted, that there are some strong features in the vision, which favour the opinion of those who refer it to later times, particularly to the rule and dominion of antichrist. “I am of opinion,” says Mr. Wintle, “that, in the spirit of prophecy, both applications were meant to be comprehended; and I see no reason for not extending the prophetic visions, or revelations, to events, to which, by the rules of fair and just interpretation, they shall be found applicable. The only sure way of knowing the meaning of a prophecy is, by comparing it with the accomplishment; and if successions of events shall, in more than one instance, be found to agree, and square exactly with a single series of predicted circumstances, I should be inclined to make the improvement as extensive as may be, consistently with truth and justice; and to acknowledge the wisdom and prescience of the Divine Contriver, who is acquainted with all his works from the foundation of the world, and who could adapt human language, in one form, to such an admirable variety of purposes, thus making his own strength perfect in weakness.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

For fear and astonishment.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

I . . . was sick--through grief at the calamities coming on my people and the Church of God (compare Psa 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.

Next: Daniel Chapter 9

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Again, Daniel shews himself to have been so touched with the secret instinct of God, that he knew for certain this vision to have been divinely presented to him. For God wished so to affect his servant, that he might embrace with greater reverence what he both heard and saw. I have already referred to our want of attention in listening to God’s word as it deserves unless some kind of fear precedes it which may rouse our minds by some means from their torpor; but this prophecy had a special intention. In an ordinary case, God did not humble his servant; but by the disease which is here mentioned, he wishes to show how this prediction related to some event of serious magnitude. Daniel, therefore, states himself to have been astonished, as if suffering under some defect, and afflicted by disease This disease did not happen to the Prophet naturally, but it fell upon him in consequence of his being suddenly terrified. And he afterwards shews this, by saying, no one understood the prediction. Here, then, he admonishes all the pious, neither to hear nor read this narrative with carelessness, but to summon up their utmost attention, and to perceive that God here shews them things of the greatest importance, and which vitally concern their salvation. This forms a reason why Daniel ought to suffer dejection and to be afflicted by disease. He next says, he returned to the king’s business, meaning his ordinary occupation. We infer from this expression, the grievous error of those who think him to have been in Persia at this period, because he could not return to his duties, unless he were present in the king’s palace. But why is this added? To assure us that the Prophet was not drawn off from the duties which the king had assigned to him, although God had chosen him to perform the peculiar office of Prophet and teacher of his Church. This is a rare instance, and ought not to be drawn into a precedent, according to the usual phrase. Which of us, for instance, would be sufficient for those duties of political government assigned to Daniel, and also for those incumbent upon a pastor and teacher? But God made use of his servant Daniel in an extraordinary way, because he had many reasons for wishing him occupied in the king’s palace. We have previously seen how God’s glory was illustrated by his position, for Daniel admonished Belshazzar of his approaching death, when his enemies had already partially captured the city. And the utility of this was proved by Cyrus and Darius sparing the Jews. As long as the Chaldeans held the supreme power, Daniel was of no slight benefit to those miserable exiles; for even if he lived under cruel tyrants, yet he had some authority remaining, and this enabled him to alleviate many of the sufferings of his nation. God, therefore, was consulting the advantage of the whole people, when he desired Daniel to proceed in the course of his usual duties. Besides this, he wished to confer upon him the extraordinary gift of prophecy, an endowment, as I have said, peculiar to Daniel. It now follows, —

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.

27. fainted] The expression is peculiar: if correct, it must mean I was done with, exhausted, the verb being the same that is used in Dan_2:1 in the passage ‘his sleep was done with upon him.’ It does not occur in this sense elsewhere in the O. T.

for (some) days] so Gen_40:4 (A.V., R.V., ‘a season’); Neh_1:4.

rose up] from his bed of sickness, as Psa_41:8.

the king’s business] what business is not stated; nor can we be sure (cf. Dan_5:13) that the writer pictured him as still holding the office to which Nebuchadnezzar had appointed him some 60 years previously (Dan_2:48). For the expression, cf. Est_9:3.

was astonished] cf. on Dan_4:19.

but none understood it] The expression is strange, and difficult to reconcile with what has preceded: if the vision was to be ‘shut up,’ the remark that no one understood it would seem to be superfluous. Perhaps ‘none’ may be used as in Dan_8:5; and Daniel himself may be really meant (cf. Dan_12:8): the meaning will then be that, though the vision had been partly explained to him, he did not understand it fully: Dan_8:23-25 are, for instance, expressed enigmatically, and without any name being given (Hitz., Bevan). Other renderings are, but no one perceived it (cf. 1Sa_3:8 Heb.), i.e. no one perceived that Daniel had had a vision, or of what nature it was (Meinh.); or but no one gave heed (cf. Isa_57:1 Heb.; A.V. ‘considering’), viz. to Daniel’s astonishment (Behrm.).

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.

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.

Next: Daniel Chapter 9

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And I Daniel fainted - Hebrew, “I was “ - נהייתי nı̂heyēythı̂y. 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 ekoimēthēn - “ was laid in my bed.” The general idea is plain, that he was overcome and prostrate at the effect of the vision. He had been permitted to look into the future, and the scenes were so appalling - the changes that were to occur were so great - the calamities were so fearful in their character - and, above all, his mind was so affected that the daily sacrifice was to cease, and the worship of God be suspended, that he was entirely overcome. And who of us, probably, could “bear” a revelation of what is to occur hereafter? Where is there strength that could endure the disclosure of what may happen even in a few years?

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 prevent him from attending faithfully to the business entrusted to him - as no views which we take of heavenly things, and no disclosures made to our souls, and no absorption in the duties and enjoyments of religion, should prevent us from attending with fidelity to whatever secular duties may be entrusted to us. Sickness justifies us, of course, in not attending to them; the highest views which we may have of God and of religious truth should only make us more faithful in the discharge of our duties to our fellow-men, to our country, and in all the relations of life. He who has been favored with the clearest views of Divine things will be none the less prepared to discharge with faithfulness the duties of this life; he who is permitted and enabled to look far into the future will be none the less likely to be diligent, faithful, and laborious in meeting the responsibilites of the present moment. If a man could see all that there is in heaven, it would only serve to impress him with a deeper conviction of his obligations in every relation; if he could see all that there is to come in the vast eternity before him, it would only impress him with a profounder sense of the consequences which may follow from the discharge of the present duty.

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 revelations of the future, there must be much in detail which is not now fully understood. The general features may be plain - as, in this case, it was clear that a mighty king would rise; that he would be a tyrant; that he would oppress the people of God; that he would invade the holy land; that he would for a time put a period to the offering of the daily sacrifice; and that this would continue for a definite period; and that then he would be cut off without human instrumentality: but who from this would have been able to draw out, in detail, all the events which in fact occurred? Who could have told precisely how these things would come to pass? Who could have ventured on a biography of Antiochus Epiphanes? Yet these three things are true in regard to this:

(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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Business, at Susa. Nabuchodonosor had given him the province of Babylon. --- It. All prophecies have a degree of obscurity before they be accomplished. Hebrew may intimate that none could tell the cause of his anxiety. (Calmet)

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).

Was sick certain days; greatly afflicted, to consider the sad calamity that should befall the poor people of God. This he did in compassion and sympathy with his people, upon whom these sufferings should fall.

2. Under the dreadful apprehensions of God’s wrath, provoked by his people’s sins, which made it an act of justice in God to punish them thus severely.

3. That Daniel should not be lifted up with this vision and revelation.

4. That hereby Daniel might be in a due frame of humiliation and posture for prayer.

5. To show the powerful operations and impressions of the mind upon the bodies of men by the passions chiefly of fear and grief, causing often faintings, and consternation, which appear most in thoughtful, good men, whereof are many instances in Scripture, Hab 3:16; Rom 9:1-3. Having digested his grief, and recovered strength, he minded his place, duty, and trust, and concealed the whole, that they might not see it by his countenance; though he had deep thoughts of heart about it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

27. Sick — Sickness is no proof of God’s displeasure. It may be the result of highest spiritual revelations. He whom God loved most, even the “Man of sorrows,” was “made perfect through suffering” (Heb_2:10; Heb_5:8).

None understood it — Probably (against Behrmann), I was no understander thereof, or (R.V., margin) “there was none to make it understood.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

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. The Septuagint omits "fainted," but otherwise agrees with the above. Theodotion evidently has lind the Massoretic text before him; but he has not understood, and has slavishly rendered it word for word. The Peshitta represents also a text practically identical with that of the Massoretes. Jerome also agrees with the received text; he renders the last clause, non erat qui interpretaretur. That Daniel should faint, and remain sick for days days," says the LXX is quite in accordance with what we might imagine to be the natural effect of intercourse with the spiritual world. The mental strain and the intense excitement incident upon such an occurrence would necessarily produce a reaction. Afterward I rose up, and did the kings business. We have no distinct evidence of what the business was that took Daniel to Susa, if he was there in reality, and not merely in vision; but we may surmise that it was about the advance of Cyrus Elam and Media were both embraced in the dominion of Cyrus very early. Cyrus had overthrown the Umman-Manda, and delivered Babylon. At that time there seems to have been somewhat of a rapprochement between Nabu-nahid and Cyrus; but at the time before us, Cyrus must have begun to realize his destiny, and possibly would not be easy to on. at with. Daniel may have been plenipotentiary of Babylon at the court of Cyrus, endeavouring to secure a treaty. At the same time, aware that Croesus, the rival of Cyrus, might be called in, he continues the negotiation. I was astonished at the vision, but none understood it. The idea of the word translated "astonished" is "benumbed;" it may be exegetic of the first clause, explaining the cause of the fainting and subsequent sickness. It is clear that Daniel did not regard the command "to guard (satham) the vision" as implying that he should keep it secret. We see, as we said above, that his complaint is that no one understood the vision. Behrmann maintains that ybime (maybeen), "to understand," ought to be translated "marked," "observed," but dy; would be the natural verb to use in such a connection, not yb. Hitzig explains this by saying, "He had imparted the vision to no one." If Daniel had indulged in statements of float kind, the word before us would not have inaugurated a new form of literature. Professor Bevan"s interpretation is as farfetched, "And I was no understander thereof." The example he brings forward of ver. 5 is not to the purpose, because the distinction between the first person and the third is too great. Moses Stuart has the same view.

The effects of visions Divine.

I Daniel fainted," etc. We have here the effects of visions Divine

I ON THE BODY. Even the prophets were but men like ourselves. Daniel was utterly prostrated by this overpowering vision. Became ill for a long time. In our present state we can only bear so much.

II ON THE MIND. "I was astonished at the vision .... Arid there was none who understood it.

1. Fulfilled prophecy is an open book.

1. Unfulfilled, a book only partly open. There should, then, be:

1. Devout inquiry.

2. The glad acquisition of some knowledge. But:

3. No dogmatism.

Even a prophet, who had with his own eyes seen the glory, had to grope along the path of daily duty, with only the common dim and partial light.

III ON THE LIFE. "I rose up, and did the kings business. " These grand disclosures of things heavenly, of things future, of things Divine, to his soul; the high enjoyments of religion; only disposed him to be more faithful in meeting present obligations. There is no proper separation between deepest spirituality and the faithful plodding on the path of duty, which so much becomes us. "He who has been favoured 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 into the future will be none the less likely to be diligent, faithful, laborious in meeting the responsibilities of the present moment. If a man could see all that there is in heaven, it would only serve to inspire 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 inspire him with a profounder sense of the consequences which may follow from the discharge of the present duty. R.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

was overcome and lay weak for several days

"was exhausted and lay in bed sick for several days"

went about the king's business

"did the work that the king had assigned to me"

I was appalled by the vision

"I was dismayed by the vision" or "I was very confused by the vision"

translationWords

Daniel

king

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

became broken Heb. נִהְיֵיתִי, an expression of calamity (הוָה) and breach; i.e., I was pained because of this trouble and I was depressed.

the king’s work for I was appointed over the assignment of the work of the government of Belshazzar’s kingdom, for Nebuchadnezzar his father had appointed him, as is written in the beginning of the Book (2:48): “...and gave him dominion over all the capital cities of Babylon.”

and I was terrified about the vision Heb. וָאֶשְׁתּוֹמֵם עַל הַמַרְאֶה.

but no one realized that I was terrified because I restrained myself before the princes.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.