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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Daniel 8:15–27. His four-level outline is real structure in the source text, so it is rendered as structure.
Here we have,
I.Daniel's earnest desire to have this vision explained to him (Dan 8:15):
I sought the meaning. Note, Those that rightly know the things of God cannot but desire to know more and more of them, and to be led further into the mystery of them; and those that would find the meaning of what they have seen or heard from God must seek it, and seek it diligently. Seek and you shall find. Daniel considered the thing, compared it with the former discoveries, to try if he could understand it; but especially he sought by prayer (as he had done Dan 2:18), and he did not seek in vain.
II.Orders given to the angel Gabriel to inform him concerning this vision.
One in the appearance of a man (who, some think, was Christ himself, for who besides could command angels?) orders Gabriel to make Daniel understand this vision. Sometimes God is pleased to make use of the ministration of angels, not only to protect his children, but to instruct them, to serve the kind intentions, not only of his providence, but of his grace.
III.The consternation that Daniel was in upon the approach of his instructor (Dan 8:17):
When he came near I was afraid. Though Daniel was a man of great prudence and courage, and had been conversant with the visions of the Almighty, yet the approach of an extraordinary messenger from heaven put him into this fright. He fell upon his face, not to worship the angel, but because he could no longer bear the dazzling lustre of his glory. Nay, being prostrate upon the ground, he fell into a deep sleep, (Dan 8:18), which came not from any neglect of the vision, or indifference towards it, but was an effect of his faintness and the oppression of spirit he was under, through the abundance of revelations. The disciples in the garden slept for sorrow; and, as there, so here, the spirit was willing, but the flesh was weak. Daniel would have kept awake, and could not.
IV.The relief which the angel gave to Daniel, with great encouragement to him to expect a satisfactory discovery of the meaning of this vision.
1.He touched him, and set him upon his feet, Dan 8:18. Thus when John, in a similar case, was in similar consternation, Christ laid his right hand upon him, Rev 1:17. It was a gentle touch that the angel here gave to Daniel, to show that he came not to hurt him, not to plead against him with his great power, or with a hand heavy upon him, but to help him, to put strength into him (Job 23:6), which God can do with a touch. When we are slumbering and grovelling on this earth we are very unfit to hear from God, and to converse with him. But, if God design instruction for us, he will be his grace awaken us out of our slumber, raise us from things below, and set us upright.
2.He promised to inform him: "Understand, O son of man! Dan 8:17. Thou shalt understand, if thou wilt but apply thy mind to understand." He calls him son of man to intimate that he would consider his frame, and would deal tenderly with him, accommodating himself to his capacity as a man. Or thus he preaches humility to him; though he be admitted to converse with angels, he must not be puffed up with it, but must remember that he is a son of man. Or perhaps this title puts honour upon him: the Messiah was lately called the Son of man (Dan 7:13), and Daniel is akin to him, and is a figure of him as a prophet and one greatly beloved. He assures him that he shall be made to know what shall be in the last end of the indignation, Dan 8:19. Let it be laid up for a comfort to those who shall live to see these calamitous times that there shall be an end of them; the indignation shall cease (Isa 10:25); it shall be overpast, Isa 26:20. It may intermit and return again, but the last end shall be glorious; good will follow it, nay, and good will be brought out of it. He tells him (Dan 8:17), "At the time of the end shall be the vision; when the last end of the indignation comes, when the course of this providence is completed, then the vision shall be made plain and intelligible by the event, as the event shall be made plain and intelligible by the vision." Or, "At the time of the end of the Jewish church, in the latter days of it, shall this vision be accomplished, 300 or 400 years hence; understand it therefore, that thou mayest leave it on record for the generations to come." But is he ask more particularly, "When is the time of the end? And how long will it be before it arrive?" let this answer suffice (Dan 8:19): At the time appointed the end shall be; it is fixed in the divine counsel, which cannot be altered and which must not be pried into.
V.The exposition which he gave him of the vision.
1.Concerning the two monarchies of Persia and Greece, Dan 8:20-22. The ram signified the succession of the kings of Media and Persia; the rough goat signified the kings of Greece; the great horn was Alexander; the four horns that rose in his room were the four kingdoms into which his conquests were cantoned, of which before, Dan 8:8. They are said to stand up out of the nations, but not in his power; none of them ever made the figure that Alexander did. Josephus relates that when Alexander had taken Tyre, and subdued Palestine, and was upon his march to Jerusalem, Jaddas, who was them high priest (Nehemiah mentions one of his name, Neh 12:11), fearing his rage, had recourse to God by prayer and sacrifice for the common safety, and was by him warned in a dream that upon Alexander's approach he should throw open the gates of the city, and that he and the rest of the priests should go forth to meet him in their habits, and all the people in white. Alexander, seeing this company at a distance, went himself alone to the high priest, and, having prostrated himself before that God whose name was engraven in the golden plate of his mitre, he first saluted him; and, being asked by one of his own captains why he did so, he said that while he was yet in Macedon, musing on the conquest of Asia, there appeared to him a man like unto this, and thus attired, who invited him into Asia, and assured him of success in the conquest of it. The priests led him to the temple, where he offered sacrifice to the God of Israel as they directed him; and there they showed him this book of the prophet Daniel, that it was there foretold that a Grecian should come and destroy the Persians, which animated him very much in the expedition he was now meditating against Darius. Hereupon he took the Jews and their religion under his protection, promised to be kind to those of their religion in Babylon and Media, whither he was now marching, and in honour of him all the priests that had sons born that year called them Alexander. Joseph. lib. 11.
2.Concerning Antiochus, and his oppression of the Jews. This is said to be in the latter time of the kingdom of the Greeks, when the transgressors are come to the full (Dan 8:23); that is, when the degenerate Jews have filled up the measure of their iniquity, and are ripe for this destruction, so that God cannot in honour bear with them any longer then shall stand up this king, to be flagellum Dei - the rod in God's hand for the chastising of the Jews. Now observe here,
(1.)His character: He shall be a king of fierce countenance, insolent and furious, neither fearing God nor regarding man, understanding dark sentences, or (rather) versed in dark practices, the hidden things of dishonesty; he was master of all the arts of dissimulation and deceit, and knew the depths of Satan as well as any man. He was wise to do evil.
(2.)His success. He shall make dreadful havoc of the nations about him: His power shall be mighty, bear down all before it, but not by his own power (Dan 8:24), but partly by the assistance of his allies, Eumenes and Attalus, partly by the baseness and treachery of many of the Jews, even of the priests that came into his interests, and especially by the divine permission. it was not by his own power, but by a power given him from above, that he destroyed wonderfully, and thought he made himself a great man by being a great destroyer. He destroys wonderfully indeed, for he destroys,
[1.]The mighty people, and they cannot resist him by their power. The princes of Egypt cannot stand before him with all their forces, but he practises against them and prospers. Note, The mighty ones of the earth commonly meet with those at length that are too hard for them, that are more mighty than they. Let not the strong man then glory in his strength, be it ever so great, unless he could be sure that there were none stronger than he.
[2.]He destroys the holy people, or the people of the holy ones; and their sacred character does neither deter him from destroying them nor defend them from being destroyed. All things come alike to all, and there is one event to the mighty and to the holy in this world.
[3.]The methods by which he will gain this success, not by true courage, wisdom, or justice, but by his policy and craft (Dan 8:25), by fraud and deceit, and serpentine subtlety: He shall cause craft to prosper; so cunningly shall he carry on his projects that he shall gain his point by the art of wheedling. By peace he shall destroy many, as others do by war; under the pretence of treaties, leagues, and alliances, with them, he shall encroach on their rights, and trick them into a subjection to him. Thus sometimes what a nation truly brave has gained in a righteous war a nation truly base has regained in a treacherous peace, and craft has been caused to prosper.
[4.]The mischief that he shall do to religion: He shall magnify himself in his heart, and think himself fit to prescribe and give law to every body, so that he shall stand up against the Prince of princes, that is, against God himself. He will profane his temple and altar, prohibit his worship, and persecute his worshippers. See what a height of impudence some men's impiety brings them to; they openly bid defiance to God himself though he is the Kings of kings.
[5.]The ruin that he shall be brought to at last: He shall be broken without hand, that is, without the hand of man. He shall not be slain in war, nor shall he be assassinated, as tyrants commonly were, but he shall fall into the hand of the living God and die by an immediate stroke of his vengeance. He, hearing that the Jews had cast the image of Jupiter Olympius out of the temple, where he had placed it, was so enraged at the Jews that he vowed he would make Jerusalem a common burial-place, and determined to march thither immediately; but no sooner had he spoken these proud words than he was struck with an incurable plague in his bowels; worms bred so fast in his body that whole flakes of flesh sometimes dropped from him; his torments were violent, and the stench of his disease such that none could endure to come near him. He continued in this misery very long. At first he persisted in his menaces against the Jews; but at length, despairing of his recovery, he called his friends together, and acknowledged all those miseries to have fallen upon him for the injuries he had done to the Jews and his profaning the temple at Jerusalem. Then he wrote courteous letters to the Jews, and vowed that if he recovered he would let them have the free exercise of their religion. But, finding his disease grow upon him, when he could no longer endure his own smell, he said, It is meet to submit to God, and for man who is mortal not to set himself in competition with God, and so died miserably in a strange land, on the mountains of Pacata near Babylon: so Ussher's Annals, A.M. 3840, about 160 years before the birth of Christ.
3.As to the time fixed for the continuance of the cessation of the daily sacrifice, it is not explained here, but only confirmed (Dan 8:26). That vision of the evening and morning is true, in the proper sense of the words, and needs no explication. How unlikely soever it might be that God should suffer his own sanctuary to be thus profaned, yet it is true, it is too true, so it shall be.
VI.Here is the conclusion of this vision, and here,
1.The charge given to Daniel to keep it private for the present: Shut thou up the vision; let it not be publicly know among the Chaldeans, lest the Persians, who were now shortly to possess the kingdom, should be incensed against the Jews by it, because the downfall of their kingdom was foretold by it, which would be unseasonable now that the edict for their release was expected from the king of Persia. Shut it up, for it shall be for many days. It was about 300 years from the time of this vision to the time of the accomplishment of it; therefore he must shut it up for the present, even from the people of the Jews, lest it should amaze and perplex them, but let it be kept safely for the generations to come, that should live about the time of the accomplishment of it, for to them it would be both most intelligible and most serviceable. Note, What we know of the things of God should be carefully laid up, that hereafter, when there is occasion, it may be faithfully laid out; and what we have not now any use for, yet we may have another time. Divine truths should be sealed up among our treasures, that we may find them again after many days.
2.The care he took to keep it private, having received such a charge, Dan 8:27. He fainted, and was sick, with the multitude of his thoughts within him occasioned by this vision, which oppressed and overwhelmed him the more because he was forbidden to publish what he had seen, so that his belly was as wine which has no vent, he was ready to burst like new bottles, Job 32:19. However, he kept it to himself, stifled and smothered the concern he was in; so that those he conversed with could not perceive it, but he did the king's business according to the duty of his place, whatever it was. Note, As long as we live in this world we must have something to do in it; and even those whom God has most dignified with his favours must not think themselves above their business; nor must the pleasure of communion with God take us off from the duties of our particular callings, but still we must in them abide with God. Those especially that are entrusted with public business must see to it that they conscientiously discharge their trust.
Historical interpretation
Five Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The first definite person we find named in Scripture “son of man” is, speaking at the moment from memory, Daniel. And after him, Ezekiel. They were prophets in the captivity, so far as our researches go in the undisputed books that pass currently as inspired, there is no one named by this title.… It was, as we think, because the people of captivity were sinners that Daniel alone, to their reproach, because they preserved the dignity of human nature, made according to the image and the likeness, was addressed as the son of man. As much may be said also of Ezekiel. For the name “man” was first given to him who was made by God according to his image and likeness, so that he would be man in the true sense.
“And I became frightened,” being struck by the excessive brightness of this angel.
Verses 16, 17. "And I heard the voice of a man in the midst of the Ulai, and he cried out and said: 'Gabriel, make this vision intelligible (Vulgate: make this man to understand the vision).' And he came and stood near to where I was standing." The Jews claim that this man who directed Gabriel to explain the vision to Daniel was Michael. Quite appropriately it was Gabriel, who has been put in charge of battles, to whom this duty was assigned, inasmuch as the vision had to do with battles and contests between kings and even between kingdoms themselves. For Gabriel is translated into our language as "the strength of, or the mighty one of, God." And so at that time also when the Lord was about to be born and to declare war against the demons and to triumph over the world, Gabriel came to Zacharias (Luke 1:11-20) and to Mary (Luke 1:26-27). And then we read in the Psalms concerning the Lord in His triumph: "Who is this king of glory? The Lord strong and mighty, the Lord mighty in battle; He is the King of glory" (Psalm 24:8). But whenever it is medicine or healing that is needed, it is Raphael who is sent, for his name is rendered as "the healing of," or "the medicine of God" - that is, if one cares to accept the authority of the Book of Tobias (Tobit 12:11-15). And then, when favorable promises are made to the people, and hilasmos, which we might render as "propitiation" or "expiation," is the thing required, then it is Michael who is directed to go, for his name means, "Who is like God?" Of course the significance of the name indicates the fact that the only true remedy is to be found in God.
"And he said to me: 'Son of man, understand that in the time of the end the vision shall be fulfilled.'" Inasmuch as Ezekiel and Daniel and Zechariah behold themselves to be often in the company of angels, they were reminded of their frailty, lest they should be lifted up in pride and imagine themselves to partake of the nature or dignity of angels. Therefore they are addressed as sons of men, in order that they might realize that they are but human beings.
Do not think that these things come to fulfillment in the present age; they will happen after a great number of years. When the set time has run its course, then each of them will reach its fulfillment.
Joshua, the son of Nun, and Daniel bowed in veneration before an angel of God, but they did not adore him. For adoration is one thing, and that which is offered in order to honor something of great excellence is another.
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Summary
Daniel 8:17 captures a pivotal moment in the prophet Daniel's spiritual journey, as he is confronted by an angelic messenger after a profound and unsettling vision of future empires. Overwhelmed by the divine presence, Daniel collapses in fear and prostration. The angelic figure, later identified as Gabriel, then addresses Daniel directly, commanding him to comprehend the vision's significance and explicitly stating that its ultimate fulfillment pertains to "the time of the end." This verse not only highlights the awe-inspiring nature of divine revelation but also sets the stage for the crucial interpretation that follows, emphasizing God's sovereign control over history and His desire for His servants to understand His unfolding plan.
Context
Literary Context
This verse immediately follows Daniel's terrifying and enigmatic vision of a ram and a goat, detailed in Daniel 8:1-14. This vision graphically portrays the rise and fall of the Medo-Persian and Grecian empires, culminating in the emergence of a "little horn" that blasphemously exalts itself against God's heavenly host and desecrates the sanctuary. The complexity and intensity of this prophetic revelation leave Daniel physically and emotionally exhausted, deeply distressed, and unable to fully grasp its meaning, as indicated in Daniel 8:27. In the preceding verses, Daniel 8:15-16, an angelic voice from the Ulai canal specifically commands Gabriel to "make this man understand the vision." Thus, Daniel 8:17 serves as the direct response to this divine mandate, marking the transition from Daniel's bewildered reception of the vision to its authoritative interpretation. Daniel's prostration underscores the overwhelming nature of this direct divine encounter, preparing him for the weighty prophetic truths he is about to receive.
Historical & Cultural Context
Daniel is living in exile in Babylon, serving in the court of King Belshazzar, as explicitly stated in Daniel 8:1. This period is characterized by the waning power of the Neo-Babylonian Empire and the ascendance of the Medo-Persian Empire, with the future rise of Greece under Alexander the Great still centuries away but clearly within God's prophetic foresight. In the ancient Near East, encounters with divine messengers or deities were universally understood as profoundly awe-inspiring and often terrifying experiences. Human beings in such encounters typically responded with prostration, a deeply ingrained cultural and religious gesture signifying profound reverence, abject submission, and overwhelming fear in the presence of superior, holy, or divine power. Daniel's immediate and profound physical reaction to the angelic presence is therefore entirely consistent with the cultural understanding of divine encounters, emphasizing the immense chasm between finite humanity and transcendent divinity.
Key Themes
Daniel 8:17 powerfully contributes to several overarching themes that permeate the book of Daniel. Firstly, it emphatically highlights Divine Sovereignty and Revelation, demonstrating that God not only meticulously orchestrates the course of human history but also graciously chooses to reveal His intricate plans to His chosen servants, even when those plans involve complex and distant future events. Secondly, the verse vividly illustrates the appropriate Human Response to the Divine, portraying Daniel's posture of humility, awe, and profound fear when confronted with God's manifest presence through His angelic messenger. Daniel's inability to remain standing underscores the vast and unbridgeable chasm between finite humanity and infinite divinity. Thirdly, the angel's imperative to "Understand" and the explicit mention of "the time of the end" introduce the critical theme of Prophetic Interpretation and Eschatology. This vision, like other prophecies in Daniel, is not merely for Daniel's immediate historical context but points decisively towards a divinely appointed culmination of history, a theme further developed and emphasized in passages such as Daniel 12:4 and Daniel 12:9, underscoring the future-oriented nature of God's prophetic word.
Exposition and Analysis
Key Word Analysis
This compound phrase, frequently used throughout the Old Testament, combines H1121 (bên, meaning "son" or "child," often denoting relationship or quality) and H120 ('âdâm, referring to a "human being" or "mankind"). In this specific context, the angelic address "O son of man" serves to underscore Daniel's inherent humanity, mortality, and frailty in stark contrast to the celestial nature and immense power of the divine messenger. It highlights the vast qualitative difference between the finite recipient of the revelation and the infinite, transcendent source of the message, thereby emphasizing the condescension of God in communicating His profound and weighty truths to a mere mortal.
Derived from H1204, this primitive root conveys the meaning "to fear," "affright," "be (make) afraid," "terrify," or "trouble." Daniel's immediate, overwhelming, and visceral fear, which leads directly to his prostration, is a natural and expected human response to a direct, unmediated encounter with a powerful angelic being. It signifies a profound sense of awe, reverence, and existential trepidation in the presence of the holy and supernatural, demonstrating the immense spiritual weight and overwhelming nature of the moment.
This term refers to a "sight (mentally)," encompassing a "dream, revelation, or oracle." It specifically denotes a divinely granted prophetic insight, which is often symbolic, complex, and therefore requires authoritative interpretation. The angel's clarifying statement that "at the time of the end shall be the vision" explicitly communicates that the profound revelation Daniel received is not merely a fleeting or personal image, but a divinely ordained prophetic message whose ultimate fulfillment and full comprehension are inextricably tied to a specific, future eschatological period, setting the framework for its ultimate significance.
Verse Breakdown
"So he came near where I stood:"
This opening clause describes the deliberate and purposeful approach of the angelic being towards Daniel. The angel, having been divinely commissioned to provide understanding, actively closes the physical distance between himself and Daniel, signaling the imminent and direct delivery of the divine message and the commencement of the interpretive phase.
"and when he came, I was afraid, and fell upon my face:"
This part vividly details Daniel's immediate, intense, and visceral reaction to the angel's proximity. His fear (H1204, bâʻath) is so profound and overwhelming that it causes him to collapse entirely, falling prostrate upon his face (H6440, pânîym). This act of prostration (H5307, nâphal) is a deeply significant and common biblical response to direct divine or angelic encounters, signifying overwhelming awe, profound humility, and an acute sense of unworthiness in the presence of the holy and powerful.
"but he said unto me, Understand, O son of man:"
Despite Daniel's terror and physical collapse, the angel speaks, issuing a direct and authoritative command to "Understand" (H995, bîyn). This imperative highlights the crucial and primary purpose of the angelic visit: not merely to induce fear, but to impart comprehensive comprehension of the complex prophecy Daniel has witnessed. The address "O son of man" (H1121, bên H120, ʼâdâm) serves to underscore Daniel's human capacity to receive, process, and ultimately grasp divine truth, even in his current state of fear and physical weakness, emphasizing God's desire for human understanding.
"for at the time of the end [shall be] the vision."
This concluding phrase provides the foundational interpretive key for the entire vision Daniel has received. The angel explicitly clarifies that the ultimate fulfillment, complete understanding, and full realization of the prophetic "vision" (H2377, châzôwn) are inextricably tied to a specific, divinely appointed "time of the end" (H6256, ʻêth H7093, qêts). This declaration establishes the overarching eschatological framework for the subsequent detailed explanation of the ram and the goat, indicating that the prophecy's full significance extends far beyond Daniel's immediate historical context.
Literary Devices
Daniel 8:17 is rich with several potent literary devices that amplify its theological and emotional impact. The most prominent is the Divine Encounter Motif, a recurring and powerful theme throughout biblical literature where a human being is directly confronted by a divine or angelic presence, almost invariably resulting in an overwhelming physical and emotional response. Daniel's immediate and profound Prostration ("fell upon my face") is a classic and vivid example of this motif, symbolizing not only his humility and reverence but also his utter submission and the overwhelming nature of the transcendent power he faces. The angel's Direct Address ("Understand, O son of man") functions as a powerful imperative, immediately shifting the narrative focus from Daniel's personal reaction to the divine command and the subsequent unfolding of revelation. Furthermore, the phrase "time of the end" operates as a significant form of Foreshadowing, pointing to a future, climactic period when the vision's complete meaning and ultimate fulfillment will be revealed. This builds anticipation and emphatically underscores the profound eschatological significance and future orientation of the prophecy.
Theological and Thematic Connections
Daniel 8:17 profoundly underscores the nature of divine revelation and the appropriate human posture before it. God, in His sovereign wisdom and meticulous control over history, chooses to unveil His future plans to His faithful servants, not merely to satisfy human curiosity but to prepare them and His people for what is to come. Daniel's overwhelming fear and prostration are not merely signs of personal weakness but represent a proper, humble, and reverent response to the holiness, power, and otherness of God's messenger. This encounter teaches that true understanding of God's prophetic word begins with profound reverence and an unwavering recognition of His ultimate authority and majesty. The angel's command to "Understand" highlights the divine expectation for human engagement with prophecy, even if its complete and final fulfillment is reserved for a future "time of the end." This points to God's meticulous and purposeful design for history, culminating in His ultimate and glorious purposes.
Reflection and Application
Daniel 8:17 serves as a powerful and enduring reminder of the profound awe and reverence that are eternally due to God and His holy Word. Daniel's immediate and overwhelming fear, leading to his prostration, provides a compelling model for believers today, illustrating the essential humility required when approaching divine truth. In a world often characterized by casual dismissiveness, intellectual arrogance, or superficial engagement with spiritual matters, this verse calls us to cultivate a profound and abiding sense of awe, respect, and holy fear for God's manifest presence and His revealed will. The angel's imperative command, "Understand, O son of man," is a timeless call for all believers to diligently and earnestly seek comprehension of Scripture, particularly prophetic passages, recognizing that God desires us to grasp His sovereign plan for history. While some aspects of prophecy may indeed remain mysterious or veiled until "the time of the end," we are nonetheless called to engage with them thoughtfully, prayerfully, and with a spirit of trust, believing that God reveals what is necessary for our faith, obedience, and endurance. This passage ultimately reassures us that even in moments of profound disorientation, fear, or confusion, God graciously sends His messengers—whether angelic, human, or through His Spirit—to bring clarity, comfort, and divine direction, guiding us faithfully through His unfolding purposes in history.
Questions for Reflection
FAQ
Why was Daniel so afraid of the angel?
Daniel's profound fear (H1204, bâʻath) and immediate prostration (H5307, nâphal) were a natural, common, and appropriate human response to encountering a powerful angelic being, especially after experiencing a terrifying and complex prophetic vision. Throughout biblical accounts, divine or angelic appearances are consistently depicted as overwhelming experiences that evoke awe, reverence, and often terror in human witnesses, as seen with figures like Ezekiel (Ezekiel 1:28) or John the Apostle (Revelation 1:17). This reaction signifies the immense holiness, transcendent power, and "otherness" of the divine realm, highlighting the vast and unbridgeable chasm between finite humanity and infinite divinity. It is a demonstration of profound reverence and a humble recognition of one's own unworthiness in such a sacred presence.
What does "son of man" mean in this context?
The phrase "son of man" (H1121, bên H120, ʼâdâm) is used by the angel to address Daniel, primarily emphasizing his humanity, mortality, and frailty. In this specific context, it serves as a stark reminder that Daniel, despite being chosen as a recipient of profound divine revelation, remains a finite human being, subject to the limitations and weaknesses of mortal flesh. This contrasts sharply with the celestial nature of the angelic messenger and the divine source of the vision itself. It highlights God's gracious condescension in communicating His profound truths to a mere mortal. It is important to note that while used here for Daniel's humanity, this phrase later takes on a deeper, messianic significance in Daniel 7:13, where it refers to a glorious, divine figure who receives an everlasting kingdom, a title Jesus frequently applied to Himself.
What is the significance of "the time of the end"?
"The time of the end" (H6256, ʻêth H7093, qêts) is a crucial and recurring eschatological phrase within the book of Daniel, indicating a divinely appointed and specific period in the future when the prophecies Daniel received will reach their ultimate and complete fulfillment. It refers not merely to the end of Daniel's life or a specific historical era, but to the climactic culmination of prophetic events that will lead to the establishment of God's eternal kingdom and the final resolution of human history. This phrase signals that the vision's full meaning, interpretation, and realization extend far beyond Daniel's immediate historical context, pointing towards a future, divinely orchestrated climax of history. It is a consistent theme in Daniel, seen also in Daniel 11:35 and Daniel 12:4, emphasizing God's meticulous and sovereign control over all historical epochs and His ultimate triumph.
Christ-Centered Fulfillment
While Daniel 8:17 directly addresses Daniel's human response to an angelic encounter and the nature of prophetic revelation, it indirectly yet profoundly points to Christ in several significant ways. The phrase "son of man" (H1121, bên H120, ʼâdâm), used here to emphasize Daniel's humanity and mortality in contrast to the divine, becomes a pivotal and frequently used self-designation for Jesus in the New Testament, as seen in passages like Matthew 8:20 and Mark 10:45. When Jesus refers to Himself as the "Son of Man," He simultaneously identifies with humanity's frailty and asserts His unique, divine authority and messianic role, drawing directly from the glorious and authoritative prophetic imagery of Daniel 7:13-14. Furthermore, the angel's imperative command to "Understand" the vision, which pertains to "the time of the end," ultimately finds its clearest interpretation, complete fulfillment, and ultimate meaning in the person and work of Jesus Christ. Jesus Himself is the ultimate interpreter and fulfillment of all Old Testament prophecy, as He sovereignly declared to His disciples on the road to Emmaus in Luke 24:27 and Luke 24:44. The "time of the end" that Daniel was commanded to understand ultimately culminates in Christ's first coming, His redemptive work, His resurrection, and His glorious second coming, leading to the establishment of His eternal kingdom, thereby fulfilling the very prophecies Daniel struggled to comprehend. Thus, Daniel's terrifying yet revelatory encounter foreshadows the ultimate and perfect revelation of God's sovereign plan in the person and work of Jesus Christ, who is indeed the Alpha and the Omega, the beginning and the end of all things, as declared in Revelation 22:13.