Daniel 8:20
Parallel Verses
English Standard Version
As for the ram that you saw with the two horns, these are the kings of Media and Persia.

King James Bible
The ram which thou sawest having two horns are the kings of Media and Persia.

American Standard Version
The ram which thou sawest, that had the two horns, they are the kings of Media and Persia.

Douay-Rheims Bible
The ram, which thou sawest with horns, is the king of the Medes and Persians.

English Revised Version
The ram which thou sawest that had the two horns, they are the kings of Media and Persia.

Webster's Bible Translation
The ram which thou sawest having two horns are the kings of Media and Persia.

Daniel 8:20 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The king, who sat watching the issue of the matter, looked through the door into the furnace, and observed that the three who had been cast into it bound, walked about freed from their bonds and unhurt; and, in truth, he saw not the three only, but also a fourth, "like to a son of the gods," beside them. At this sight he was astonished and terrified. He hastily stood up; and having assured himself by a consultation with his counsellors that three men had indeed been cast bound into the furnace, while he saw four walking in the midst of it, he approached the mouth of the furnace and cried to the three to come forth. They immediately came out, and were inspected by the assembled officers of state, and found to be wholly uninjured as to their bodies, their clothes being unharmed also, and without even the smell of fire upon them. הדּברין refers, without doubt, to the officers of the kingdom, ministers or counselors of state standing very near the king, since they are named in Daniel 3:27 and Daniel 6:8 (Daniel 6:7) along with the first three ranks of officers, and (Daniel 4:23 [26]) during Nebuchadnezzar's madness they conducted the affairs of government. The literal meaning of the word, however, is not quite obvious. Its derivation from the Chald. דּברין, duces, with the Hebr. article (Gesen.), which can only be supported by מדברא, Proverbs 11:14 (Targ.), is decidedly opposed by the absence of all analogies of the blending into one word of the article with a noun in the Semitic language. The Alkoran offers no corresponding analogues, since this word with the article is found only in the more modern dialects. But the meaning which P. v. Bohlen (Symbolae ad interp. s. Codicis ex ling. pers. p. 26) has sought from the Persian word which is translated by simul judex, i.e., socius in judicio, is opposed not only by the fact that the compensation of the Mim by the Dagesch, but also the composition and the meaning, has very little probability.

The fourth whom Nebuchadnezzar saw in the furnace was like in his appearance, i.e., as commanding veneration, to a son of the gods, i.e., to one of the race of the gods. In Daniel 3:28 the same personage is called an angel of God, Nebuchadnezzar there following the religious conceptions of the Jews, in consequence of the conversation which no doubt he had with the three who were saved. Here, on the other hand, he speaks in the spirit and meaning of the Babylonian doctrine of the gods, according to the theogonic representation of the συζυγία of the gods peculiar to all Oriental religions, whose existence among the Babylonians the female divinity Mylitta associated with Bel places beyond a doubt; cf. Hgst. Beitr. i. p. 159, and Hv., Kran., and Klief. in loc.

Acting on this assumption, which did not call in question the deliverance of the accused by the miraculous interposition of the Deity, Nebuchadnezzar approached the door of the furnace and cried to the three men to come out, addressing them as the servants (worshippers) of the most high God. This address does not go beyond the circle of heathen ideas. He does not call the God of Shadrach, Meshach, and Abednego the only true God, but only the most high God, the chief of the gods, just as the Greeks called their Zeus ὁ ὕψιστος θεός. The Kethiv עלּיא (in Syr. ̀elāyā̀, to preserve) is here and everywhere in Daniel (v. 32; Daniel 4:14, Daniel 4:21, etc.) pointed by the Masoretes according to the form עילאה (with )ה prevailing in the Targg. The forms גשׁם, גּשׁמא, are peculiar to Daniel (v. 27f., Daniel 4:30; Daniel 5:21; Daniel 7:11). The Targg. have גּוּשׁמא instead of it.

Daniel 8:20 Parallel Commentaries

Treasury of Scripture Knowledge

Daniel 8:3 Then I lifted up my eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high...

Daniel 11:1,2 Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him...

Cross References
Ezekiel 38:5
Persia, Cush, and Put are with them, all of them with shield and helmet;

Daniel 8:3
I raised my eyes and saw, and behold, a ram standing on the bank of the canal. It had two horns, and both horns were high, but one was higher than the other, and the higher one came up last.

Daniel 8:21
And the goat is the king of Greece. And the great horn between his eyes is the first king.

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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