Daniel 8

The Lord sheweth unto Daniel in a vision, the combate between the Ram and the He-goat, and that which should follow after that combate, vers.1, &c. The Angel Gabriel comforteth Daniel, and interpreteth unto him, by the command of Christ, that vision, 15. Daniel is exceedingly troubled hereal, 27.

1. In the third year of the reign of King Belsazar, a vision appeared unto me [That is, was seen by me] unto me Daniel, after that which appeared unto me at the first. [The vision described chap.7. is the first that was revealed unto Daniel, namely in the first year of Belsazar. This was three years before the ruine of the Babylonian Monarchy, according to the computation of some, that conceive that Belsazar reigned but five years. But others are of opinion that this was done fourteen years before the end of the Babylonian Monarchy, counting that Belsazar reigned seventeen years, Joseph.lib. 10. Antiq. Cap.13.]

2. And I saw in a vision, snow it came to pass when I saw it, that I was in the castle of Susan, [That is, I thought I was at Susan: or I was at Susan in a vision. Here (to wit, at Susan) the Kings of Persia did use to keep their court. See Neham.chap 1. on vers.1. and Esth. chapter 1. vers.2.] which is in the country of Elam) [Under Elam is Persia understood. See Gen.10. the Annotat. on vers.22. Isa.21.2.] I saw then in a vision, that I was by the flood of Ulai. [A river running by the city of Susan, called in the Latineth stories Eulens. Some understand this thus, that Daniel was at that time in a vision, but not in body, in Persia at Susan by the river Ulai; but was bodily at Babel in Chaldea, where he inn the Kings court waited on his office, ver.27. Thus Ezekiel abode indeed in body in Babel, but was in visions carried into the land of Israel, Ezek.8.3. and 40.2. The opinion of others see above chap.6. on ver.9.]

3. And I lifted up mine eyes [Meaning in vision] and I saw, and behold a ram [hereby is meant the kingdom of the Medes and Persians, ver.20. which was chap.7. represented by the beat] stood before that flood, [that is, by the bank of the river Ulai] which had two horns, [this signifieth the kingdoms in Asia, but yet mightier when they had conquered Babylon] but the one was higher then the other, [to wit, the Persian, which was greater and mightier then the kingdome of the Medes] and the highest came up last. [the kingdom of the Medes was indeed the eldest and chiefest at the first, but afterward the Persian kingdome grew far more mighty under the reign of Cores, when he was made king of Persia, Media, Babylon, &c.]

4. I saw that the ram with the horns pushed toward the west, and toward the north, and toward the south, [To wit, the ram with the two horns, signifying the Medes and Persians, which fought against all nations upon earth, and brought them under their dominion. Toward the west, Heb.toward the sea. See Gen. 12. on ver.8. This signified that the Medes and Persians should bring the nations that lay in that part of the world under their dominion, as the Babylonians, Syrians, little Asia and Greece. In like manner did they in the other parts of the world as is mentioned in the text. This is that which chap.7. ver.5. is signified by the three ribs which the bear had in his mouth between his teeth. See the Annotat. there] and no beasts [that is, no kingdoms nor nations] could stand before his face, neither was there any that could deliver out his hand: [that is, out of his power] but he did according to his pleasure, [the meaning is, the Persians prospered according to their desire. Understand this to be spoken not onely of King Cyrus, but also of his successours. The king of Persia was in those times the greatest and mightiest king upon earth] and he made himself great. [or he did great things. See Psal.35. the Annotat. on ver.26. So below ver.8. Understand that which is spoken in this verse and elsewhere concerning the prosperity and great victories of the Persians, so as that not withstanding they have also oftentimes had over throws as well as victories, as especially Xerxes in Grecia, and elsewhere, but nevertheless their enemies were fain at last to bow their necks under their yoke]

5. When I considered (this,) behold there came an he goat [Heb. a kid of the goates, that is, a young he goat. Hereby is signified the Grecians or Macedonians, below ver.21. whose generall was Alexander the Great, who was but one and twenty years old when he set upon Darius the King of the Persians. The kingdome of Macedonia was also no waies to be compared with the Persian Empire in greatness, strength, and power] from the west [that is, from Greece, lying west-ward of Asia] over the whole earth, [that is, he took all Asia, as also all the land where Daniel was when he had this vision. Thus holy pen-men of the Scriptures use to speak of the land wherein they are, or wherein the thing is done which they record. Thus Mark 15.ver.33. and eslsewhere] and touched not the ground: [that is, he marched on with his army so swiftly as if he had flown, as if he had not toucht the ground with his feet: with the space of six years he brought under his dominion Illyricum Thracia, all Greece, the Persians, Medes, Babylonians Egyptians, Tyrians, and many other nations too long to relate here] and that he-goat had a notable horn [Heb an horn of sight; that is, a great horn that was easie to be seen. This was Alexander the Great, who was tha captain general of all the Grecians. He is called ver.8. a great horn. He obtained as great victories as ever King did. It was he that raised the monarchy of the Grecians] between his eyes. [not above upon his head, as all other he-goats, but between his eyes, as the Unicorn, that he might be able to do th more violence, and that he might be able to hit the surer the mark that he aimed at]

6. And he came unto the Ram that had the two horns, [Heb. the Lord of the two horns: See Gen.chap.14. the Annotat. on ver.13.] whom I had seen standing by the flood; and he run on upon him [he run on upon him, or he ran on against him, or unto him. The meaning is, that Alexander the Great did valiantly make war against the Persians and Medes, and did set upon them with such valour and courage, that he deprived them of their whole kingdom and power] in the fury of his power. [Anger is the whetstone of power]

7. And I saw him coming near unto the ram, [That is, till we was close by the Ram. The kingdom of Darius lay far from Macedonia, and it had many strong bulwarks, and many cities that seemed to be invincible: so that it seemed to be a thing impossible, that the he-goat should come at the ram, that was environed with such forts and strong holds] and embittered himself against him, [Understand this of Alexander the Great his bold enterprises] and he pushed [Heb. smote] the ram, [he overcame Darius in two great pitcht battels, after that the power of the Persians was first greatly impaired & weakened in little Asia] and he brake both his horns, [that is, he deprived the Persians and Medes of all their power] and (there) was no power in the ram to stand before his face: [Darius indeed brought a mighty army into the field, his souldiers glistered with gold, silver, and precious stones, but all this was but a beautiful pomp and pride, no durable strength to do valiant things] and he cast him (down) to the ground, and be trod upon him, [Darius was slain by his own people, but Alexander trod all the glory and royal dignity of the Persians (as it were) under his feet] and there was none that could deliver the ram out of his hand. [that is, might, power. Here the Lord letteth his prophet see the victories of Alexander the Great, who subdued almost all the East-country, and brought it under his dominion after that he had conquered Darius]

8. And the he-goat made himself exceeding great: [The kingdome of the Grecians, under the conduct of Alexander, is by the conquest of the Persian Monarchy become very great and mighty] but when he was become strong, that great horn brake [Or that great horn (signifying Alexander the Great his kingdom) was broken, ver.22. he died of a hot burning feaver, or of drunkenness, or as others write being poysoned, in the two and thirtieth year of his life, after that he had reigned as monarch about the space of seven years. But (as followeth) his monarchy ended not with him, but was divided into four parts among his chief commanders, which is signified by those four notable horns. See below ver.22.] toward the four winds of heaven. [that is, toward the four parts of the world; to wit, Macedonia toward the west, little Asia toward the north, Syria toward the East, Egypt toward the fouth: these kingdoms each with their appendances being parts or divisions of Alexander the Great his monarchy]

9. And out of one of them [To wit, out of Seleucus Micanor, king of Syria] came forth a little horn, [to wit, Antiochus Epiphanes, called by reason of his cruelty Epimanes; that is the mad one. See of this man further above chap.7. on ver.8. in chap.11.21. he called the contemptible one, because he was the youngest among his brethren, and there was no appearance that he should ever come to the crown; for his eldest brother was yet alive, and he had sons: But Antiochus Ephipanes being kept as an hostage at Rome, and having there heard of his brothers death, made secretly an escape from Rome, and banished his brothers son, and took possession himself of the kingdom of Syria] which waxed exceeding great toward the south, and toward the east, and toward the beautiful (land) [he conquered Ptolomey king of Egypt in the fouth, and the king of Armenia in the east, and a part of Persia, I Machab.3.31. and also the land of Juda, called here the beautiful land. See further concerning this name 2 Sam.1.19. and Psal.48.3. and Jerem.3.19. Ezek.20. ver.6, 15. below chap.11.16. Others retain the Hebrew word Zebi in the text, signifying beauty, glory, as Ezek.20.6. and below chap.11.16. The land of Juda is called the glorious land or the land of beauty, not so much in regard of the excellency and beauty of the country, as in respect of thie invaluable glory of the Church of God in the land of Juda]

10. And it was waxed great unto the host of heaven, [Or against the host of heaven; that is, he came so far that he even set upon the people of God, which are here called the host of heaven, because the names of Gods children are written in heaven, Luke 10:20. and their conversation is in heaven, Luke 3:20. Below ver.24. the Church of God (which the Jews were at that time) is called the people of the saints, or the holy people: and above chap.7. ver.18. the saints of the high places] and it cast down (some) of the host, namely of the stars, [that is, of those that excelled among the Rulers both in the Church and Common-wealth, and excelled in faithfulness in their offices and places, as the stars in heaven] to the ground [to cast down to the ground signifieth here to slay] and it trod upon them. [as if he should say, it will not suffice him to slay those fair glistering stars, but he shall also trample and tread upon them, as upon the mire and dirt in the streets]

11. Tea it made it self great [Or it magnified it self. Others, it would exalt it self] unto [or against. And so ver.12.] the Prince of that host, [that is, against God, who is called the prince of the princes, ver.25. and who is the head of his holy Church] and by it the continual (offering) [See Exod.29.38, &c. Numbers 28:3. and here by the offering may be understood the whole worship of God] was taken away, [by it, to wit, the horn, that is, by Antiochus Epiphanes, the offering was taken away, so that the people of God were forbidden to offer sacrifice. See I Mich.1.47.]& the habitation of his sanctuary was cast down. [here is foretold that Antiochus should rob, break and burn the Temple, as desiring to rob God of the onely place in the whole world which he had chosen for his outward worship]

12. And the host was given over into defection against the continual (offering): [That is, many of the people of God were justly given over of God to back-sliding, so that they renounced the whole worship of God, and sell to heathenish idolatry by the instigation of Antiochus. See I Mach.1.12, &c. and chap.2.15. Others, and the host was given over (to him) by reason of the transgression committed against the continual offering. The host (to wit, the host of the Lord, or of heaven, as ver.10) was given over to him, to wit, to Antiochus, for the transgression committed against the worship of God. Others, the host was given him against the daily sacrifice (that is, against the worship of God) for destruction: that is, an army was given him to execute Gods vengeance upon the transgressors of his worship] and it [to wit, the horn: or he, to wit Antiochus] cast (down) the truth [that is, the true worship of God and the divine doctrine of the law] to the ground, and did it, and it succeeded. [that the prophet foretelleth, that Antiochus epiphanies or Epimanes should for a while execute his wicked thoughts and ungodly purposes according to his will and pleasure. See Joseph.lib. 10. Antiq. Judaic.cap.14.]

13. Then I heard an holy one speak: [To wit, an holy Angel that talked of this vision with another Angel, for Daniels instruction: for the Angels desire to look into the secrets of God. I Pet.1.12.] and the holy One [the same Angel] said unto the unnamed one that spake, [to wit, unto the Lord Christ, the Son of God, that appeared there in the form of a man. Others, unto him that can tell secret things, Job.chap. 1.18. Others, unto the wonderful relater: and they apply this also to Christ who knoweth all things. Others retain the Hebrew word Palmoni in the text, which (according to their opinion) is an abbreviation of these two words, Peloni almoni, whereof see Ruth chap.4. the Annotat. on ver.1. and I Sam.21.4. and 2 Kings 6:2.] Till how long shall be that vision [that is, that which is signified by this vision] of the continual offering [that is, concerning the continual offering] and (of) the wasting defection, [Others, occasioning wasting defection, or and the wasting transgression; for it was for their sins that Antiochus the waster came upon the land, or how long shall the transgression waste?] that both the sanctuary and the host should be given up (to) treading under foot? [the meaning is, how long shall the service of God and all godliness be thus trodden under foot under the reign of this cruel tyrant Antiochus? for host signifieth here the people of God, as above ver.10. and below chap.11.12. and sanctuary (Heb. holiness) the Temple. And so ver.14.]

14. And he [Not the asking Angel, but the unnamed one, to wit, Christ, of whom is spoken ver.13.] said unto me, [not unto the Angel that asked, for he asked not so much for his own sake as for Daniels and the Churches sake. See I Pet.1.12.] unto two thousand & three hundred evenings (and) mornings: [that is, daies, for the ordinary day consisteth of evening and morning. Two thousand and three hundred evenings and mornings or daies; for in the year 143 of the reign of the Seleucides began the desolation or defection from the true religion, I Mach. 1.21. and in the year 149 when Antiochus died (I Mach.6.16.) it ceased. Others count these years thus. In the year 142. the sixth day of the sixth month, when the high priest Onias (otherwise called M nelaus) presented his service to Antiochus (Joseph. Antiq.lib. 12.chap.6.) then began the desolation; and in the year 148 the five and twentieth day of the ninth month, then Judas Machab us cleansed the Temple, I Mach.4.52. These are six years complete, three months and eighteen daies] then shall the sanctuary be justified. [that is, be pronounced and held as just by God. That is, be acknowledged and accepted as his house, which he before in his just judgement had cast off and caused to be profaned: or shall be justified; that is, shall be freed from the unjust and idolatrous abuse, and be restored to its lawful and just use]

15. And it came to pass when I, I Daniel saw [or, had seen] that vision; I sought then the understanding (thereof) and behold there stood before me, [before me, or over me; or as it were over against me, s G.2.18.] as the form of a man. [some understand this of the Angel Gabriel, who in the sequel receiveth a command from Christ. Others conceive that it was Christ himself, who revealed himself in the form of a man, and gave a command unto the Angel Gabriel]

16. and I heard between Ulai [Or at Ulai, or in the midst of Ulai, that is, between the two banks of the river Ulai] a mans voice, [or an humane voice. This was the voice of Christ, that had power to command the Angel] which called and said, Gabriel, [Gabriel is the name of an holy Angel, and is by some interpreted, a man of God; by others, the power of the strong God. See likewise below chap.9.21. and Luke 1:26.] give this (man) to understand the vision.

17. And he [To wit, the angel Gabriel] came close by where I stood, and when he came I was afraid,and I fell upon my face: [See ezek.chap.1. the Annotat. on ver.28.] then said he unto me, understand, thou child of man, [onely Daniel and Ezekiel (being in divine visions) are so called. See Ezek. Chap.2. on ver.1. Others, thou son of Adam] for this vision shall be for the time of the end, [that is, it shall be fulfilled at that time when the M ssias (who was revealed in the last daies, I Pet.1.20.) and the end of the law, Rom.10. ver.4. shall be come. Or (as some) this vision hath yet a further meaning then simply concerning Antiochus epiphanies: thereby is meant also yet another great enemy of Gods Church toward the end of the world Others, shall be at the limited or punctual or punctually appointed time: the meaning whereof would be, this is novain speculation, but the vision will have its efficacy, and be accomplished at the time appointed by God]

18. Mow when he spake with me I fell into a deep sleep on my face to the ground: then he touched me, [To wit, to raise me up and to strengthen me. Compare I Kings 10.ver.5,7. Others, so he came near unto me, or so he came unto me] and he set me upon my standing-place, [or he raised me up that I stood]

19. And he [To wit, the Angel Gabriel] said, Behold, I will make known unto thee what shall come to pass at the end of this wrath: [that is, of the misery and calamity which God brought, or would bring upon the Jewes, being provoked to anger by their sins] for at the time appointed the end shall be. [that is, the accomplishment shall come to pass at the time appointed. Others, at the time appointed (the punishment) shall have an end]

20. The ram with the two horns [Heb. the Lord of the two horns.] See Gen.chap.14. on ver.13. [which thou sawest, are the Kings of the Medes and Persians.] or, the kings of the Persians and Medes are the ram [that is, they are signified or represented by that ram above, chap.2.38. so likewise ver.21. The meaning is, it shall come to pass, that the whole kingdom of the Babylonians shall be taken by the Medes & Persians]

21. Now that hairy he-goat, [Or ragged, rough in skin, as Gen.27.11. that is, that dreadful or terrible he-goat] is the King of Grecia: [this signifieth the kingdome of Javan, that is, of Grecia; understand under it also Macedonia. See Gen.10. on ver.2.] and the great horn that is between his eyes is the first king. [to wit, Alexander the Great. And understand this thus, that he should be the first king of the Grecians that should conquer the Medes and Persians by war. Hence some conclude that the third kingdome above chap.2. and chap.7. cannot be applied onely to the reign of Alexander the Great, but also to his successours, the Lagides and the Seleucides. The judicious reader may consider of this]

22. Now (in) that four [To wit, horns, that is, kingdoms, which were Egypt, Syria, Macedonia, little Asia] stood in his stead when it was broken: [that is, when Alexander the great was dead. See above on ver.8.] four kingdoms shall arise out of that people, [to wit, out of the Grecians. This is not to be understood of the family or children of Alexander the Great; for as is said below chap.11.4. about 12. years after his death where his sons Alexander and Hercules together withtheir mothers and his whole family slain; and his kingdome was rent, and four kings of other families divided his kingdoms among themselves] but not with his power. [that is, not so mighty as Alexander the Great, with whom they are not to be compared]

23. But at the last of their kingdom, [Heb. in the progress, or in the succession of their kingdome. See above chap.2.28. to wit, when their kingdome shall begin to decline, by the growing and daily increasing high power of the Romans. Others understand here by the last of their kingdome, their dominion over the Jews in the land of Juda; for their reign in Syria lasted yet a long while; but Antiochus Epiphanes was the last that reigned over Judea] when the backslide shall have brought it to the highest, [that is, when many Jews shall have departed from the true religion, whereof we may read I mach.12, &c. and chap.2.15. Heb. when the backsliders shall have made it perfect. Of these backsliders see above ver.12.] there shall then a King [understand this of Antiochus Epiphanes who took the kingdome by craft. See below chap.11.21.] stand, [that is reign] stiff of face, [See Deut.28. the Annotat on ver.50.] and understanding riddles. [See Psal.78. the Annotat. on ver.2. Antiochus Epiphanes was a man past all shame and disgrace, daring to do all that came in his mind, a subtile man, being able soon to apprehend dark things, and of himself to invent most cunningly secret plots and designes]

24. Abd his [To wit Antiochus Epiphanes his] power shall be strong, but not by his (own) power, [but by Gods permission, purposing to punish the sins of his people by him as by a rod. See above ver.12. Others understand this thus, that he should do it, not by power but by craft, deceit, treachery and murder. See ver.25. he knew (as some do write) how to plot and contrive the murdering of his father and of his own brother in a sedition, and he took away the kingdom from his brother Seleuchus his son, the right owner thereof and possessed it himself. How he by the help and deceit of the Jewish high priests, and by the apostacy of many Jews, layed waste the land of Juda, see the first book of the Machabees and Josephus] and he shall destroy wonderfully, [Heb. he shall destroy wonders. Antiochus Epiphanes many wayes practiced destruction, but especially in the land of Juda and on the Temple of Jerusalem. See I Machab.1.22.] and shall prosper [to wit, in executing his wicked enterprises] and shall do it: and he shall destroy the strong, [some understand here by the strong people the Egyptians. See I Mach.1.20. But others understand hereby the godly-among the Jews, who ver.10. are called the host of heaven. Others, not onely the Egyptians or Jews, but also other neighbor nations whom he should fight against] together with the holy people. [that is, the Jews. See I Machab.1.25. Heb. the people of holinesse]

25. And through [Or according to, or in regard of, or above] his policy [The Hebrew word signifieth understanding, prudence, diligence, industry or quietness of apprehension, wise managing] he shall cause craft to thrive [or prosper] in his hand; [or under his hand. That is, he shall deceive many by his craft; to wit, those of Asia, Syria, and Egypt, whom he by gifts and presents got to his side] and he shall lift up himself [He make himself great, or magnify himself [in his heart] the meaning is, after he shall have dispatched many things prosperously, and according to his wish, his heart shall pride it self and be lifted up because of them] and in quiet rest he shall destroy many, [that is, while men shall be without any suspicion of harm, and think that all things are well and quiet, even then shall he watch his opportunity, and shall set upon many unawares. Others, by quietness; that is, making deceitful peace, that he may so deceive both the one and the other. See I Mac.1.13] and shall stand against the Prince of Princes: [that is, against the God of Israel. See above vers.11.] but he shall be broken without hand. [but by a terrible disease coming from God. See I Mac.6.8, &c. and 2 Mac.9.5, &c.]

26. Now the vision of the evening and the morning, [See above vers.14.] which is told, is the truth; and thou, shut up the vision, [That is, hide it, seal it up, keep it secret, to wit, that it be not spread abroad among infidels and enemies of Gods Church; such dogs and swine would be thereby more incensed and inraged. Compare Isa.8.16. Revel.10.4. But Daniel is not forbidden to reveal this unto the godly Jews for their comfort, as chap.12.4. but all must be done with discretion] for there are yet many dayes to (it) [to wit, before this prophecy shall be fulfilled. There were above three hundred years expired from the death of Belsazar, or the beginning of the Monarchy of the Persians over Babel (when Daniel prophesied this) unto the death of Antiochus Epiphanes, Hitherto hath been expounded the first part of the eighth chapter, namely, the prophecy of the kingdom of the Persians and Medes, of Alexander the Great, and of those that succeeded him in the kingdom.]

27. Then I Daniel grew weak, [or I fell sick, &c.] and was sick (certain) dayes: [To wit, through fear and through astonishment] afterward I rose up and did the Kings work: [that is, I administred the office that the King had laid upon me. See above the Annotat. vers.2.] and I was astonished at this vision, or because of this vision; which had so terrified Daniel, that it could not out of his mind] but no man perceived it. [the meaning is, though I was so exceedingly astonished at this, yet I refrained my self so, that no man could by my countenance discern my astonishment or amazement, or that no man could perceive what it was that made me sick, or that I had seen such a vision; according to the command that God had given him, vers.26.]