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 spoke from his own heart (Jer 29:8, Jer 29:15). But if Daniel had actually received a “word” from God, he could before its fulfilment testify its truth. The testimony to the truth of the word here indicates, as it does in Dan 8:26 in the mouth of the angel, that the word of God now communicated to the prophet contained things which it would be difficult for the human heart to believe. The second predicate גּדול צבא shows in what respect this is so. For that these words do not, with the lxx and Aquil., refer to what follows is obvious, as is acknowledged by all modern interpreters. צבא, warfare, military service, then the difficulty of this service, and figuratively difficulty, afflictions of life, Job 7:1; Job 10:17, and also here. “The word is, i.e., concerns, has as its contents, great afflictions” [E.V. “the time appointed was long”]. In the last clause of this verse בּין and בינה are not the imperative (v. Lengerke), because a summons to give heed, or understand, would not be here in place. בינה is a substantive, and the throwing of the accent on the penultima is occasioned by the accented לו which follows. בּין is the ''3rd pers. perf''., not the infinitive (Häv.). Understanding was to him בּמּראה, by that which was seen, i.e., by the appearance described in Dan 10:5. בּמּראה cannot at all be referred (Klief.) to the earlier prophecies of Dan 8:7, Dan 8:9. The statement in these two passages serves for the confirmation of that which was said regarding the contents of the word from God, and stands in relation to Dan 8:27, where Daniel was troubled because no one understood the vision. He was helped out of this state of non-understanding by the following revelation, cf. Dan 10:14. But the objection that it cannot be here said that Daniel understood the word, because he himself, Dan 12:8, says that he did not understand it, has been disposed of by Kliefoth, who justly remarks that the non-understanding in Dan 12:8 regards a single point, namely, the duration of the affliction, regarding which, however, disclosures are given to the prophet in Dan 12:10. The translation: “he heard the word, and understood the vision” (Kran.), is set aside by this circumstance, that it takes בּין in a different sense from בינה, contrary to the parallelism of the passages.

Verses 2-3
Dan 10:2, Dan 10:3 introduce the following revelation by a statement of the occasion of it. ההם בּימים refers back to the date named in Dan 10:1. The ימים after שׁבעים does not serve to designate the three weeks as common day-weeks, in contrast to the שׁבעים of Dan 9:24., but is an accusative subordinated to the definition of time which expresses the idea of continuance: three weeks long, or three whole