And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • Kelly • King • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK EXPOSITORY (ENGLISH BIBLE) (26) The concluding words of the angel are intended to comfort the Jewish Church in the days of her persecution. They teach her that God has foreseen her affliction, that it comes from Him in His love, and that it shall last only for a short while. This promise accounts for the firmness which was exhibited by the saints of the Maccabees, which entitles their faith to a place in the same list of faithful men which contains the names of Abel, Abraham, and Moses (Hebrews 11:34-38).Shut thou up.—The revelation is to be kept safe, because the time of fulfilment is far off, and then the comforting words will be needed. Comp. Revelation 22:10, where the opposite counsel is given, “seal it not, for the time of fulfilment is near.” Daniel 8:26. And the vision of the evening and the morning, &c., is true — The vision of the 2300 evenings and mornings, mentioned Daniel 8:13, is certain. The angel here tells him, that these calamities would certainly last during the time expressed by that number of days, and then would have an end. Wherefore shut thou up the vision, for it shall be for many days — Some consider these words as expressing the same thing that is meant by shutting up the words, and sealing the book, Daniel 12:4. The sense in both places, they think, is, that the full meaning of the prophecy should be concealed from people in general, till the accomplishment of the events foretold. Thus we find that shutting and opening, sealing and unfolding, are opposed in the prophetical language, and import the same as concealing and revealing. Thus taken the words imply, that prophecies are never fully understood till they are accomplished: and the nearer the time approaches of their accomplishment, the more light shall diligent inquirers have for the explaining them. But the words may also imply a command to Daniel to commit this vision to writing, and then to take such care of the copy as would ensure its preservation, even till the things spoken of in it should be fulfilled; that so the prophecies might be compared with the events accomplishing them, and it might be seen how exactly they had been foretold. And in order that Daniel might take proper measures for preserving the account of these visions, and that posterity might take the same care, the angel concludes with observing, that the vision should be for many days; that is, that the accomplishment of it would not take place till after a long space of time; it being a term of near four hundred years from the first intimation of the vision, in the third of Belshazzar, to the cleansing of the sanctuary by Judas, in the time of Antiochus. It is of importance to observe here, that in remembrance of this great mercy which God had showed to his people, in delivering them from the tyranny and idolatry of Antiochus, a solemn feast was instituted, called Εγκαινια, or the feast of dedication, which was annually observed, in consequence of cleansing the sanctuary, and the consecration of the altar, by Judas Maccabeus, for the space of eight days, from the 25th day of the month Casleu, 1Ma 4:59. And to this St. John alludes, John 10:22, where he speaks of the feast of dedication. Is true - Shall be certainly accomplished. This was said by the angel, giving thus to Daniel the assurance that what he had seen Daniel 8:9-14 was no illusion, but would certainly come to pass. Wherefore shut thou up the visions - Seal it up. Make a record of it, that it may be preserved, and that its fulfillment may be marked. See the notes at Isaiah 8:16. For it shall be for many days - That is, many days will elapse before it will be accomplished. Let a fair record, therefore, be made of it, and let it be sealed up, that it may be preserved to prepare the people for these events. "When" these things would come thus fearfully upon the people of Judea, they would be the better able to bear these trials, knowing the period when they would terminate. it shall be for many days—It refers to remote times (Eze 12:27). wherefore shut thou up the vision; the whole vision of the ram and he goat, and the little horn: the meaning is, that he should keep it to himself, and conceal it from men; not from his own people, for whose sake it was given, but from the Chaldeans, whose destruction was near; and who would be succeeded by the Persians, who might be disgusted with this prophecy, should they see it, it foretelling the destruction of their empire: or this order was given to suggest to Daniel that the fulfilment of it would be deferred some time, during which it would not be so easy to be understood as when it was near accomplishing and accomplished; and then prophecy and facts might be compared together: for it shall be for many days; it were three hundred years, or more, from the reign of Belshazzar to the death of Antiochus, in which this vision ends. (p) Read Dan 8:14. EXEGETICAL (ORIGINAL LANGUAGES) 26. the vision of the evenings and mornings (Daniel 8:14) which hath been told, is true] a solemn asseveration of the truth of what has been told (cf. Daniel 10:1, Daniel 11:2, Daniel 12:7; also Revelation 19:9; Revelation 21:5; Revelation 22:6), intended here as an encouragement to the persecuted Israelites, who may rest assured that their sufferings will ere long reach the appointed limit.but thou (emph.), shut thou up the vision] keep it secret (cf. Daniel 12:4). The vision is supposed to have been seen in the third year of Belshazzar (Daniel 8:1), but it relates to the age of Antiochus; it is consequently to remain hidden till then, partly because it would not be intelligible before, partly in order to explain why no one had ever heard of it till the days of Antiochus himself. For the idea of a revelation given in the interests of a distant future, cf. Enoch i. 2, civ. 13. for it belongeth to many days (to come)] i.e. it relates to a distant future. The expression is exactly the same (in the Heb.) as in Exodus 12:27. Verse 26. - And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. The rendering of the LXX. here is, "The vision of the evening and morning was found true, and the vision has been secured for many days." אֲשַׁר נֶאֶמֲר (asher ne'emar) has been read נמצא על, although it is difficult to see the genesis of such a reading from the Massoretic , or vice versa. The LXX. rendering of סתם ought to be observed - not "shut up," in the sense of being "sealed," but "defended from interference by being secured as with a hedge." Theodotion and the Peshitta agree with the Massoretic text, but have חתם, construct of סתם. The vision of the evening and the morning refers to ver. 14. The phrase used. here differs by the insertion of the definite article: but this merely intimates a reference. This statement does not mean that the period indicated by the two thousand three hundred evenings and mornings would end with the death of Antiochus. Certainly, his death occurred in the year following the cleansing of the temple (1 Macc. 6:16). If the writer reckons the beginning of the year according to the Macedonian Calendar, almost a year must have elapsed between the temple-cleansing and the death of Antiochus; but it is the cleansing that is the terminus ad quem, not the death of Antiochus. The pollution of the temple was the event that, of all others, would be trying to the faith and patience of Jewish believers; therefore attention is directed to this. As the beginning of this season of trial is the point to which the whole history of the Greek Empire travels, so the termination of this desecration is the end contemplated. Shut thou up the vision. Certainly the verb satham means sometimes "to hide;" and it is also certain that it is a characteristic of apocalyptic literature to contain, in the text, elaborate directions fur hiding the vision; e.g. the Apocalypse of Moses. It has been argued that this is a preparation for the publication of Daniel in the age of the Maccabees, so long after the date at which it purports to be written. But there is no description of how the book is to be hidden, as in the Assumption of Moses. Moreover, the translators of the LXX. did not understand satham as "hide." If it had been hidden, and had been discovered, he would have known and translated accordingly. Then when we turn to the next verse, we find that Daniel himself did not understand the command as meaning that he was to keep the vision secret from his contemporaries; so far from that being the case, one at' his reasons for distress is that no one understood the vision. The vision shall be far many days. That is to say, that a long interval divided the time when the revelation was made from the time of its fulfilment (Ezekiel 12:27); the vision he sees is for many days to come. Before the beginning of the history revealed to Daniel, certainly not many years intervened; but between the days of Belshazzar and those of Antiochus was an interval of approximately four centuries. The Persian Empire rose and fell, and the Macedonian Empire rose and was approaching its fall. At the end of the period, the light of the vision fell most clearly. It was not necessary that Daniel should know the events portrayed to foretell them truly, any more than it was needful that the Second Isaiah should know the exact historical events portrayed so clearly in his fifty-third chapter. Daniel could not fail to know of Persia, and it even did not require more than a knowledge of the past, and ordinary powers of political forecast, to see that Cyrus might, and probably would, found a world-empire. He knew of the Greeks: there were Greeks in the army of Nebuchadnezzar. Moreover, we learn from Herodotus (1:77) that Nabu-nahid Labynetus had made an alliance with Croesus, in order to check the advance of Cyrus. We know from Herodotus (1:26, 27) that Croesus subdued all the Greek cities in Asia Minor. To Daniel, who possibly had favoured this alliance with the Western monarch, the King of Javan would mean, not Alexander the Great, as it means to us, but Croesus. But his hopes that Babylon will be delivered by the help of Croesus are shown to be groundless, by the intimation that it will be "for many days." The intimation that he had made to Belshazzar, of the interpretation of the inscription on the palace wall, did not necessarily, in his mind, militate against the hope that repentance might lead to respite. Daniel may have made use of political expedients to help in the result he wished. Daniel 8:26In Daniel 8:26 there follows, in conclusion, the confirmation of the truth of what is said of the duration of this oppression for the people of God. Because the time of it was not seen by Daniel, but was revealed to him in words, נאמר אשׁר is here used in reference to that which was, or of which it was, said. But we need not connect this relative sentence with the genitive והבּקר הערב (the evening and the morning), although this were admissible, but can make it depend on מראה (vision), since the world-revelation of the evenings and mornings forms an integral part of the "vision." והבּקר הערב are to be taken collectively. The confirmation of the truth of this revelation does not betray the purpose to make the book falsely appear as if it were old (v. Leng., Hitzig); it much more is fitted to serve the purpose of strengthening the weakness of the faithful, and giving them consolation in the hour of trial. For in the statement of the duration of the afflictions lies not only the fact that they will come to an end, but at the same time also that this end is determined beforehand by God; cf. Daniel 12:7. In other places this confirmation serves only to meet doubts, arising from the weakness of the flesh, as to the realization of revelations of such weighty import; cf. Daniel 10:1; Daniel 12:1; Revelation 19:9; Revelation 21:5; Revelation 22:6. But Daniel must close the prophecy, because it extends into a long time. סתן is not equivalent to חתם, to seal up, but it means to stop, to conclude, to hide (cf. 2 Kings 3:19; Ezekiel 28:3), but not in the sense of keeping secret, or because it would be incomprehensible for the nearest times; for to seal or to shut up has nothing in common with incomprehensibility, but is used in the sense of keeping. "A document is sealed up in the original text, and laid up in archives (shut up), that it may remain preserved for remote times, but not that it may remain secret, while copies of it remain in public use" (Kliefoth). The meaning of the command, then, is simply this: "Preserve the revelation, not because it is not yet to be understood, also not for the purpose of keeping it secret, but that it may remain preserved for distant times" (Kliefoth). The reason assigned for the command only agrees with this interpretation. רבּים לימים (to many days) is not to be identified with לעת־קץ in Daniel 8:17, but designates only a long time; and this indefinite expression is here used because it was not intended to give exactly again the termination according to Daniel 8:17, Daniel 8:19, but only to say that the time of the end was not near. 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