Old/New Testament
8 In the shnat shalosh (third year) of the reign of Belshatzar HaMelech, a chazon (vision) appeared unto me, Daniel, after that which appeared unto me in the beginning.
2 And I beheld in a chazon; and it came to pass, while I was seeing, that I was in Shushan (Susa) the fortress, which is in the province of Elam; and I saw in a chazon, and I was by the stream Ulai.
3 Then I lifted up mine eyes, and saw, and, hinei, there stood before the stream a ram which had two karnayim (horns), and the two karnayim were high; but one was higher than the other, and the higher was coming up last.
4 I saw the ram pushing westward, and northward, and southward; so that no chayyot (beasts) might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and made a great display of strength.
5 And as I was considering, hinei, a he-goat was coming from the west on the face of kol ha’aretz, and it was not touching the earth; and as to the goat it had a conspicuous keren (horn) between its eyes.
6 And he came to the ram that had two karnayim, which I had seen standing before the stream, and he ran against him with the wrath of his koach (strength).
7 And I saw him approaching the ram, and he was enraged against him, and he smote the ram, broke his two karnayim, and there was no koach in the ram to stand before him, and he cast him down to the ground, and trampled him; there was none to deliver the ram from him.
8 Therefore the he-goat was acting very presumptuously; and when he was powerful, the keren hagedolah (great horn, [i.e., Alexander’s Empire]) was broken; and in the place of it came up conspicuously four, toward the arbah ruchot HaShomayim (the four winds of Heaven).
9 And out of one of them came forth a little horn [Antiochus Epiphanes], which became exceeding great, toward the south, and toward the east, and toward the [eretz] hatzevi (the glorious land, [i.e., Eretz Israel]).
10 And it became great, even unto the tzva HaShomayim; and it caused to fall down to the earth some of the host and some of the kokhavim it trampled.
11 Yea, he magnified himself even unto the Sar HaTzava, and the daily sacrifice was taken away from Him, and the place of His Mikdash was cast down.
12 And a tzva (army) was given over to oppose the daily sacrifice on account of peysha (transgression, rebellion), and it cast down emes to the ground; and it acted, and prospered.
13 Then I heard one kadosh (angel) speaking, and another kadosh said unto that certain kadosh which spoke, How long shall be the chazon concerning the daily sacrifice, and the desolating peysha (transgression), to give both the Kodesh (Sanctuary) and the tzva (host) to be trodden under foot?
14 And he said unto me, Unto erev-boker two thousand and three hundred; then shall the Kodesh (Sanctuary) be vindicated.
15 And it came to pass, when I, even I Daniel, was beholding the chazon, that I sought the meaning; then, hinei, there stood before me as the appearance of a man.
16 And I heard a kol adam (man’s voice) amidst the Ulai, and he called, and said, Gavriel, cause this one to understand the vision [see Daniel 9:21].
17 So he came near where I stood; and as he came, I was filled with fear, and I fell down upon my face, but he said unto me, Understand, O ben adam, the chazon (vision) points to the time of the ketz (end).
18 Now while he was speaking with me, I swooned upon my face toward the ground, but he touched me, and made me stand upright.
19 And he said, Hineni, I will cause thee to know that which shall take place in the latter part of HaZa’am (the Wrath period), since at a mo’ed (an appointed time) the Ketz (End) shall be.
20 The ram which thou sawest having two karnayim are the melachim of Media and Paras (Persia).
21 And the shaggy he-goat is melech Yavan (the king of Greece), and the keren hagedolah (great horn) that is between his eyes is the melech harishon (the first king [ i.e., Alexander]).
22 Now one being broken and four stood up in its place, four kingdoms shall stand up out of the nation, but not in its koach (strength).
23 And in the latter time of their kingdom, when haposhe’im (the transgressors, the ones rebelling) are come to the full, a melech of unyielding countenance, and mastering intrigues, shall stand up.
24 And his koach shall be mighty, but not by his own koach; and he shall cause astounding destruction, and shall prosper, and accomplish, and shall destroy the mighty and Am Kedoshim (the Holy People).
25 And by his cunning also he shall cause mirmah (deceit) to prosper through his hand; and he shall magnify himself in his lev, and by peace shall destroy rabbim (many); he shall also stand up against the Sar Sarim (Prince of Princes); but he shall be broken without [human] hand.
26 And the vision of the evening and the morning which was told is emes; and thou! Shut up the chazon; for it shall be for many yamim [i.e., distant times].
27 And I Daniel was faint, and lay ill several yamim; afterward I rose up, and did the king’s business; and I was astonished at the vision, but without understanding it.
9 In the shnat achat (first year) of Daryavesh ben Achashverosh, by zera (descent) a Mede, who was made melech over the realm of the Kasdim (Chaldeans);
2 In the shnat achat of his reign, I, Daniel, received binah (understanding) from the Sfarim (books, Kitvei Hakodesh) of the number of the shanim, that the Devar Hashem was unto Yirmeyah HaNavi, with respect to the desolations of Yerushalayim, SHIVIM SHANAH must be completed [Yirmeyah 25:11; 29:10].
3 And I set my face unto Adonoi HaElohim, to plead by tefillah and tachanunim (supplications), with a tzom, and sackcloth, and ashes;
4 And I davened unto Hashem Elohai, and I made vidduy (confession of sin), and said, O Adonoi, HaEl HaGadol V’HaNorah (the great and dreadful G-d), Shomer HaBrit V’HaChesed (Who keepeth covenant and lovingkindness) to them that love Him, and to them that are shomrei mitzvot;
5 We have sinned, and we have committed iniquity, and we have done wickedly, and we have rebelled, even by departing from Thy mitzvot and from Thy mishpatim;
6 Neither have we heeded or listened unto Thy avadim the nevi’im, which spoke in Thy Name unto our Melachim, our Sarim (princes), and our Avot, and to kol Am HaAretz.
7 To Thee, Adonoi, is the tzedakah, but unto us is boshet hapanim (shame of face), as at yom hazeh; to the men of Yehudah, and to the yoshvei Yerushalayim, and unto kol Yisroel, that are near, and that are far off, through all the countries whither Thou hast driven them, because of their ma’al (betrayal, treachery) wherein they have dealt unfaithfully against Thee.
8 O Hashem, to us belongeth boshet hapanim, to our Melachim, to our Sarim (princes), and to our Avot, because we have sinned against Thee.
9 To Adonoi Eloheinu belong the rachamim and the selichot (forgiveness), for we have rebelled against Him;
10 Neither have we obeyed the voice of Hashem Eloheinu, to walk in His torot, which He has set before us by the hand of His avadim the Nevi’im.
11 Yea, kol Yisroel has transgressed Thy Torah, even by departing, refusing to obey Thy kol (voice); therefore ha’alah (the curse [Devarim 29:18]) is poured upon us, and hashevuah (the oath) that is written in the Torat Moshe the Eved HaElohim, because we have sinned against Him. [Vayikra 26:14f; Devarim 28:15f]
12 And He hath confirmed His words, which He spoke concerning us, and concerning our shofetim who judged us, that He would bring upon us a ra’ah gedolah, so that there has not been done under kol HaShomayim what has been done to Yerushalayim.
13 Even as it is written in the Torat Moshe, all hara’ah hazot (this evil) is come upon us, yet we have not mollified the face of Hashem Eloheinu, by turning away from avoneinu (our iniquities), and by having seichel (discernment) in Thy Emes.
14 Therefore hath Hashem watched upon the rah, and brought it upon us; for Hashem Eloheinu is tzaddik in all His ma’asim which He doeth, for we obeyed not His kol (voice).
15 And now, Adonoi Eloheinu, Who hast brought Thy people forth out of Eretz Mitzrayim with a yad chazakah (mighty hand), and hast gotten Thee renown, as at yom hazeh, we have sinned, we have done wickedly.
16 O Adonoi, according to all Thy tzidkot, I beseech Thee, let Thine anger and Thy fury be turned away from Thy Ir (City) Yerushalayim, Thy Har Kodesh, because for chatta’einu, and for the avonot Avoteinu, Yerushalayim and Thy people are become a reproach, an object of scorn to all around about us.
17 Now therefore, shema, Eloheinu, hear the tefillah of Thy eved, and his tachanunim (supplications), and cause Thy face to shine upon Thy Mikdash [Beis HaMikdash] that is desolate, lema’an (for the sake of) Adonoi.
18 O Elohai, incline Thine ear, and shema; open Thine eyes, and behold our desolations, and HaIr which is called by Thy Name; for we do not present tachanuneinu (our supplications) before Thee on account of tzidkoteinu, but for the sake of Thy rachamim harabbim.
19 Adonoi, hear; Adonoi, forgive; Adonoi, hearken and act; delay not, for Thine own sake, O Elohai; for Thy city and Thy people are called by Thy Name.
20 And while I was speaking, and davening tefillos, and making vidduy (confession of sin) for me and for Ami Yisroel, and laying my techinnah (petition) before Hashem Elohai for the sake of the Har Kodesh of Elohai;
21 Yea, while I was davening in tefillah, even haish [see 8:15] Gavriel, whom I had seen in the chazon in the beginning, being caused to fly in weariness, reached me about the time of the minchat erev.
22 And he instructed me, and spoke with me, and said, O Daniel, I am now come forth to make thee have seichel in binah.
23 At the beginning of thy tachanunim (supplications) a commandment went forth, and I am come to make the word known; for thou art greatly valued; therefore understand the devar, and consider the vision.
24 Shivi’im heptads is decreed upon thy people and upon thy Ir Kodesh (Holy City), to restrain the peysha (transgression), and to make an end of chattat (sin), and to make kapporah for avon, and to bring in Tzedek Olamim (Everlasting Righteousness), and to seal up the chazon and navi, and to anoint the Kodesh HaKodashim.
25 Have da’as, therefore, and get seichel, that from the going forth of the decree to restore and to rebuild Yerushalayim unto Moshiach Nagid shall be shivah heptads, and threescore and two heptads; the rechov shall be built again, and the charutz, even in troublous times.
26 And after threescore and two heptads, yikaret (will be cut off) Moshiach [Yeshayah 53:8], but not for himself [Yeshayah 53:4-6,8]; and the troops of the coming nagid shall destroy the Ir and the Kodesh (Beis Hamikdash, i.e., 70.C.E.); and the end thereof shall come with a flood, and unto the end there shall be war. Desolations are determined.
27 And he shall confirm brit (covenant) with rabbim for one heptad; and in the midst of the heptad he shall cause the zevach and the minchah to cease, and on the kenaf (wing) of the abominations is one making desolate, even until the complete destruction, a destruction that is decreed, shall be poured out upon the Shomem (Desolator, Destroyer).
10 In the shnat shlosh of Koresh (Cyrus) melech Paras (Persia) a davar (word) was revealed unto Daniel, shmo (his name) called Beltshatzar; and emes was the davar, and of a tzava gadol (great conflict, affliction); and he understood the davar, and had binah of the vision.
2 In those days I Daniel was mourning a full shloshah shavu’im (three weeks).
3 Choice lechem I did not eat, neither came basar nor yayin into my mouth, neither did I anoint myself at all, until the completing of the full shloshet shavu’im.
4 And in the four and twentieth yom of the chodesh harishon (first month), as I was on the bank of the nahar hagadol (the great river) which is the Tigris;
5 Then I lifted up mine eyes, and looked, and, hinei, there before me was as an ish clothed in linen, around whose waist was a belt of the finest gold of Uphaz.
6 His geviyah (body) also was like the chrysolite, and his face like the appearance of lightning, and his eyes like torches of eish, and his zero’ot (arms) and his raglayim (feet) like in color to polished bronze, and the sound of his words like the kol hamon (voice of a multitude).
7 And I Daniel alone saw the vision, for the anashim that were with me saw not the vision; but a charadah gedolah (great terror) fell upon them, and they fled, for they hid themselves.
8 Therefore I was left alone, and saw this great vision, and there remained no ko’ach (strength) in me, for my hod (comeliness) was changed upon me into disfigurement, and I retained no ko’ach.
9 Then I heard the kol (voice) of his words, and when I heard the kol of his words, then I was in a deep sleep on my face, and my face was on the ground.
10 And, hinei, a yad (hand) touched me, and raised me, trembling, upon my knees and upon the palms of my hands.
11 And he said unto me, O Daniel, ish chamudot (man greatly valued, beloved), understand the devarim that I speak unto thee, and stand upright, for unto thee now shulachti (I was sent). And when he had spoken the davar hazeh (this word) unto me, I stood trembling.
12 Then said he unto me, Al tirah (fear not), Daniel, for from the yom harishon (first day) that thou didst set thine lev to understand, oolehitannot (and to afflict, humble thyself) before Eloheicha, thy words were heard, and I am come because of thy words.
13 But the Sar Malchut Paras (Prince of the Kingdom of Persia) was standing before me 21 yamim; but, hinei, Micha’el, one of the Sarim HaRishonim came to help me; and I was detained there with the Melachim Paras.
14 Now I am come to give thee binah (understanding) of what shall befall thy People in the acharit hayamim ([Messianic] latter days); for there is still a chazon (vision) for [those] yamim (days).
15 And while he was speaking such devarim unto me, I bowed my face toward the ground, and I became unable to speak.
16 And, hinei, one with the likeness of the bnei adam touched my lips; then I opened my mouth, and spoke, and said unto him that stood before me, Adoni, because of the vision my pangs have overcome me, and I have retained no ko’ach.
17 For how is the eved adoni here able to speak with such as adoni? For as for me, now no ko’ach remains in me, neither is there neshamah (breath) left in me.
18 Then there came again and touched me one like the appearance of a man, v’yechazkeini (and he strengthened me),
19 And said, Al tira, ish chamudot (fear not, O man greatly valued, beloved); Shalom to you; chazak (be strong), yea, chazak. And when he had spoken unto me, I felt myself strengthened, and said, Let adoni speak; for thou hast strengthened me.
20 Then said he, Knowest thou why I have come unto thee? And now I shall return to fight against the Sar Paras (Prince of Persia); and when I am gone forth, hinei! The Sar Yavan (Prince of Greece) comes.
21 But I shall make known to thee that which is inscribed in the Writing of Emes; and there is no one mitchazak (putting forth strength) with me in these things, but Micha’el your Sar.
1 From the Zaken (Elder, SHEMOT 3:16). To Gaius HaAhuv (Gaius the beloved), for whom I have ahavah (agape) b’Emes.
2 Chaver, it is my tefillah that all may be hatzlocha (successful) with you, and that you may be shalem b’guf (healthy), just as your nefesh (soul) is matsli’ach (successful).
3 For I had simcha gedola (much joy) when the Achim b’Moshiach arrived [here] and gave eidus (testimony) of you being in HaEmes (the Truth), just as your walk is halakhah b’Derech Emes (conduct in the Way of Truth).
4 I have no greater simcha than this, to hear of my bnei b’Moshiach, that their walk is halakhah b’Derech Emes.
5 Chaver, you do a thing of emunah (faith) when it is done for the Achim b’Moshiach [engaged in the Shlichus (Divine Mission) of Messianic Kiruv Rechokim itineration in the kehillot], especially when they are people you don’t know.
6 They gave eidushaft (witness of testimony) to your ahavah (agape) before the kehillah (assembly) [here]; you will do well to send them on their way in a manner worthy of Hashem.
7 For, on behalf of Hashem they went forth [in the Shlichus of Moshiach’s Kiruv Rechokim], taking nothing from the Goyim.
8 Therefore, we ought to give hachnosas orchim (hospitality) to such, in order that we may be ozrim (helpers) with HaEmes.
9 I wrote something to the kehillah [there]; but Diotrephes, who has fallen in love with being "Rosh of the Kehillah," does not receive us.
10 Oib azoi (consequently), if I come, I will remember his "ma’asim" ("works") which he does, his bringing unjustified charges against us with lashon horah (evil speech). And not being satisfied with performing these "mitzvot", he even refuses to receive the Achim b’Moshiach, and, those intending to do so, he hinders and expels out of the kehillah.
11 Chaver, do not imitate HaRah (Evil); rather, imitate HaTov (Good). The one doing HaTov is from Hashem. The one doing HaRah has not regarded Hashem.
12 To Demetrius, eidus (witness of testimony, commendation) has been given by all and, personally, by no less than HaEmes (the Truth); we also give eidus, and you have da’as that our eidus is emes.
13 I had many things to write to you, but I do not want to write to you with pen and ink.
14 But I have the tikvah (hope) to see you imminently, and we will speak panim el panim (directly, in person). Drishat Shalom to you. Drishat Shalom from the Chaverim [here]. Drishat Shalom by name to each of the Chaverim [there].
15 Drishat Shalom to you. Drishat Shalom from the Chaverim [here]. Drishat Shalom by name to each of the Chaverim [there]. T.N. It is possible that the first book of the Brit Chadasha was written by Ya’akov [see p.848], possibly around 45 C.E. However, the iggeret hakodesh on this page is written by Moshiach’s Shliach Yochanan to Gaius with the prayer that as Gaius prospers spiritually, he will succeed in every aspect of his life. It appears that the Shliach Yochanan had led Gaius to faith in the Moshiach (see verse 3-4) and Gaius in turn had shown kindness and hachnosas orchim (hospitality) to certain of Moshiach’s traveling emissaries, who had reported Gaius’ generosity (verse 6) before the Kehillah where the Shliach Yochanan is now, probably the same kehillah in Asia Minor where Yochanan did much of his other writing: his Besurah Geulah, his other iggrot kodesh, and his Hisgalus. The purpose of the letter is to commend an itinerant emissary of Moshiach named Demetrius (verse 12). When planting a new Messianic Shul, the non-believers are not to be asked for financial support (verse 7). Therefore, the Messianic kehillot and their Zekenim are to offer hachnosas orchim and material help to travelling emissaries of Moshiach such as Demetrius. Also this epistle teaches that when one knows G-d, the Truth gives an inner eidus or testimony (verse 12). Other Scripture on this matter of assurance are found in Ro 8:15-17, 38f; Ga 4:6; Pp 1:6; 2Ti 1:12; Yn 5:24; 1Yn 5:13; 1Yn 4:13; 5:10; 3:18- 19; MJ 6:11; 10:22. As we study the Holy Bible we find that we can discover there (not in emotional experience or in our circumstances) that we are heirs of salvation and children with a heavenly calling, citizenship, and destiny. See also 2Ti 3:14; Col 2:2; 1Th 1:5; Ro 14:5; 4:21; 1Th 2:13; Ac 2:38, 5:32; Ga 3:2; Ac 15:8; 1Yn 3:24; Eph 1:13-14; 4:30. There are other Scriptures that warn against self-deception in these matters, and give moral and spiritual tests so that anyone can see if he or she is walking in the light—see 1Yn 2:3-5; 3:9f; 14, 18f, 4:7; 5:1, 4, 18; 1 Yn 3:19; 1 Yn 1:6; 2:4, 9- 11, 23: 3:6-10, 4:8,20; 2Yn 9; 3Yn 11.
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