Daniel 8

This vision, as it is interpreted by the angel, foretells the succession of the Persian and Grecian monarchies, and how, during the latter, Antiochus Epiphancs should grievously persecute the Jews, profane the temple, and take away the daily sacrifice there offered: wherein he should be a type or figure of those horrible desolations which antichrist should make in the church of God. siinachus of Thrace and Asia, which was the northern part: and, 4. Seleucus of Syria and the eastern countries. From the description here given of the empire of Alexander and his four successors, it is plain that the prophet represents it as one and the same empire: and as the third in order of four great monarchies. For it is represented under the emblem of one and the same he-goat, having first one notable horn in its forehead, which is expressly called the first king, ver. 21. and afterward four growing up in the room of it. This is a confirmation of what is observed before upon ii. 40. that the fourth kingdom must be the Roman empire. ho caused to be set upon God’s altar, and there to be worshipped. (See 1 Mac?, i. 54, compared with ver. 59.) given to Antiochus, more properly belongs to antichrist, whose type he was: an observation that may be applied to some other expressions in the following verses.

Daniel 8:1

JLNthe third year of the reign of king Belshazzar. The foregoing prophecy was writ in Chaldee, being a farther explication of Nebuchadnezzar’s dream, interpreted chap. ii. This vision that follows is writ in Hebrew, because that part of it which relates to the time of Antiochus Epiphanes did chiefly concern the Jews. A vision appeared to me, Daniel, after that which appeared to meat the first.] Or, In the beginning of Belshazzar s reign: (vii. 1.) or the sentence may be translated, After that ivhich appeared to me before: as the word batechillah signifies, ix. 21..

Daniel 8:2

I saiv in a vision. When I was awake, and had the use of my bodily senses. (See ver. 3. compare x. 4, 5.) I teas at Shushan in the palace, (or, the palace, compare JEsth. i. 1.) which is in the province of Elam.] The province of Elam, or Persia, properly so called, was taken from Astyages king of Media by Nebuchadnezzar, according to the prophecy of Jeremiah against Elam, xlix. 34. So it was subject to the king of Babylon when Daniel saw this vision; though afterward the viceroy of that country revolted to Cyrus, and joined with him in taking Babylon: as hath been observed in the note upon that place. Daniel’s residing in the palace of Shushan, shews that he still continued in those posts of honour to which Nebuchadnezzar had advanced him. (See ver. 27. of this chapter.) And I was by the river Ulai.] This river divides Susiana from the province of Elam, properly so called: (see Pliny, lib. vi. cap. 27.) though Elam is often taken in a larger sense, so as to comprehend Susiana under it. It was usual for the prophets to see visions by river-sides: of which Daniel gives us another instance, x. 4. and Ezekiel saw his first vision by the river Chebar; (Ezek. i. 3.) such places being proper for retirement and contemplation.

Daniel 8:3

Behold, there stood before the river a ram which had two horns: and the horns were high. Horns are an emblem of power and dominion. (See vii. 24.) So this ram with two horns denotes the kingdoms of Media and Persia united into one government. The Hebrew reads, one ram: but the adjective one means no more than an article prefixed to a noun substantive: and so it is used x. 5. 1 Sara. i. 1. The ram was the royal ensign of the Persians, as Amm. Marcellinus observes, (lib. xix.) and rams’ heads with horns, the one higher, and the other lower, are still to be seen among the remains of the ruins of Persepolis, as Sir John Chardin takes notice in his Travels. / But one was higher than the other, and the higher came up last.] To denote that the Persian kingdom, though it was of a later date, should overtop that of the Mcdes, and make a greater figure in the world, as it did from the times of Cyrus. (See the note upon Jer. Ii. 11.)

Daniel 8:4

I saw the ram pushing westward. Persia lay eastward of Babylon: so all the conquests of Cyrus over Syria and the adjacent countries enlarged his dominions westward. But we may probably include under this head Cyrus’s conquests in the lesser Asia, particularly over Croesus, whereby he carried on his victories a$ far as the jEgean Sea. And his successors were for some time masters of a great part of Greece, called the west in the following verse. And northward.’] In the conquests over the Iberians, Albanians, those of Colchos.and Armenia, and the adjacent countries. And soitthward.] This chiefly relates to Cambyses’s conquests over Egypt and Ethiopia, together with those of Darius Hystaspes over India, whence Ahasuerus, king of Persia, is said to have reigned from India to Ethiopia, Esth. i. 1. But he did according to his will.] Nobody being able to oppose him. (Sec v. 19. xi. 3. 15.)

Daniel 8:5

And as I teas considering, behold, a he-goat came from the west on the face of the whole earth. A hegoat was anciently the emblem of princes or great commanders: seeProv. xxx. 31. Isa.xiv.9. Zech. x.3. where the word translated chief ones, signifies in the Hebrew great goats. The goat is described here as coming from the west, that is, from Greece, on the face of the whole earth; i. e. carrying all before him as he went: denoting thereby the uninterrupted success of Alexander the Great. A goat was the emblem, or arms, of Macedon, as we now-a-days express it, ever since their king Caranus. (See Justin’s Hist, lib. Viii.) And touched not the ground.] Hereby is signified the swiftness of his conquests: for which he is here described as having four wings of a fowl, vii. 6. having in eight years’ time conquered all the countries that lay between the iEgean Sea. and the river Hypanis in India. (See Dr. Prideaux, par. i. p. 503.) And the goat had a notable horn between his eyes.] See yer. 21.

Daniel 8:7

And I saw him come close unto the ram, and lie was moved with choler against him, and smote the ram, and brake his two horns. He made a quick and furious onset upon the Medo-Persian empire, and utterly broke it in two engagements, the first at Issus, the second at Arbela. He cast him down to the ground, and stamped upon him.] See vii. 7. This prophecy of Alexander’s success, Jaddus the high-priest shewed to him w T hen he came to Jerusalem, and thereby encouraged him to go on in his expedition. (See Josephus, Antiq. lib. xi. cap. 8.)

Daniel 8:8

Therefore the he-goat waxed very great: and, when he was strong, the great horn was broken. Alexander died in the height of his triumphs and prosperity. (Sec ver. And for it came tip four notable ones, towards the four winds of heaven.] This the angel explains by four kingdoms standing up instead of it, ver. 22. (See likewise xi. 4.) Dr. Prideaux (nbi supra, p. 557.) shews, that this prophecy had its exact completion upon the partition of the Grecian empire after the battle of Ipsus, where Antigonus was killed. There were, indeed, partitions of it into provinces under the brother and son of Alexander; but this was a partition of it into kingdoms, among so many kings or independent governors, represented here by horns, and by heads, vii. 6. And these four kings were, 1. Ptolemy, king of Egypt, Lybia, Palestine, Arabia, and Ccelo-Syria, which may be called the southern part of the empire. 2. Cassander of Macedonia and Greece, which was the western part of it. 3. Ly-

Daniel 8:9

And out of one of them came forth a little horn. From one of these four successors of Alexander came forth Antiochus, afterward called Epiphanes, or Illustrious, by his flatterers, but was, indeed, a vile person, to whom the honour of the kingdom did not belong, as the angel gives his character, xi. 21. Demetrius, his elder brother’s son, being the rightful heir. - This little horn belonging to the third head, or monarchy, must not be confounded with the little horn belonging to the fourth, mentioned vii. 8. 20. although this here spoken of may be allowed to be a type or figure of the latter. Which waxed exceeding great towards the south’] He took advantage of the youth of Ptolemy Philometor, (see 1 Mace. i. 16. 19.) and made himself master of Egypt, called the south in several places of the twelfth chapter of this prophecy. And towards the east] Towards Armenia and Persia. (See the note on xi. 44.) And towards the pleasant land.] Judea is so called by the holy writers, as being made choice of by God to place his people there, and to make it the seat of his peculiar residence. (See Psal. xlviii. 2. Ezek. xx. 6. and compare xi. 16. 41. 45.) It is often described as a land flowing with milk and honey. The cruelties which Antiochus Epiphanes exercised in Judea, are the subject of the following verses. (Compare xi. 31, &c.)

Daniel 8:10

And it waxed great, even to the host of heaven,. As the faithful are heirs of the kingdom of heaven, so the names and titles of the heavenly church are sometimes given to that on earth. The Christian church is called the Jerusalem which is above, Gal. iv. 2G. and the governors of it are styled angels, Rev. i. 20. In like manner the host of heaven means here the Jewish church, and particularly the priests and Levites, who are called the host of heaven, a title proper to angels, from their continual attendance on God’s service in the temple, in imitation of the angelical office. The word tsaba, host, is applied to the attendance in the sanctuary: Exod. xxxviii. 8. Numb. iv. 23. And it cast down some of the host and of the stars to the ground.] Persons of principal dignity in the church arc called stars, Rev. i. 20. so here the words import, either that Antiochus should put an end to the priests’ ministration in the service of God, by taking away the daily sacrifice, (ver. 12.) or else that he seduce some of them by threats and flatteries to turn apostates. (See xi. 32. and compare Rev. xi. 1.) And stamped upon them.’] Utterly subdued or destroyed them. (See vii. 7.)

Daniel 8:11

Yea, he magnified himself even to [or against. the prince of the host.] This some understand of the high-priest Onias, (compare xi. 22.) whom Antiochus deprived of his office, and put in his room Jason, an ungodly wretch, who set up heathen rites in the place of God’s worship: (2 Mace, iv. 13. 17.) but it may more probably be understood of God himself, the Lord whom the Jews serve’d, (compare ver. 25.) or else of Christ the High-priest over the house of God, whose sanctuary the temple is called in the following words. And by him the daily sacrifice was taken away.] The sacrifice which was offered in the name of the whole nation every morning and evening. (See Numb, xxviii. 3.) This was taken away by Antiochus, and both altar and temple profaned. (See 1 Mace. i. 44. 64.) And the place of his sanctuary was cast down.] Or, cast out, as profane. (Compare Rev. xi. 2J It was deprived of the honour and privileges belonging toa holy place, as if the enclosures had been thrown down, whicfr separated it from common ground.

Daniel 8:12

And a host was given him against the daily sacrifice by reason of transgression, &c. Antiochus prospered so far in his attempts against the Jews and their religion, that he built a citadel in the city of David, and placed a garrison of soldiers there, to disturb those that should come to worship God at the temple. (Seel Mace. i. 33. 36.) This God permitted as a just punishment for the sins of his people; and particularly of those who professed a willingness to forsake the worship of God, and to join with the heathens in their idolatry. (See 1 Mace. i. 11, &c. 2 Mace, iv. 13. 17.) Some translate the words, And a set time was appointed against the daily sacrifice: for the word tsaba, host, signifies likewise a set time. (See x. 1.) * And it cast down the truth to the ground, audit practised and prospered.] He prospered so far in his attempts against the truth, as to suppress it for a time, and hinder the open profession of it. (See ver. 24. and xi. 28. 32.)

Daniel 8:13

Then I heard one saint speaking. The word saint is equivalent to angel. (See iv. 13.) What this saint or angel said is not expressed: no more than the words spoken by that illustrious person who appeared to Daniel x. 5. are recorded.’ And another saint said to that certain saint which spake.] Several angels are introduced in Daniel’s visions: see ver. 15, 16. x. 6. 10.’ 16. xii. 5, 6. and so in Zecharias, i. 13, 14. iii. 2. 4. The word rendered here certain saint, is translated in the margin, the numberer of secrets, or the wonderful numberer: and must mean a person of extraordinary rank, as being able to unfold those secrets which were hid from other angels: and is therefore jusly supposed to mean the Son of God, called the wonderful Counsellor, Isa. ix. 6. as being acquainted with ali God’s purposes and designs. (Compare John i. 18.) The participle medabber, speaking, used here twice with relation to this person, may denote him to be the Logos, or Word of God. How long shall be tlie vision concerning the daily sacrifice? &c] The words may be rendered more agreeably to the Hebrew thus; For how long a time shall the vision last) the daily sacrifice be taken away> and the transgression of desolation continue? The transgression of desolation, or making desolate, is the same with tho abomination that maketh desolate, xi. 31. and applying tho expression to tho persecution raised by Antiochus, denotes the idol which

Daniel 8:14

And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. This computation of time, in its obvious sense, contains something more than six years and four montlis, reckoning three hundred and sixty days to a year: and, if we explain it with relation to the persecution set on foot by Antiochus, we must date it, not from the height of that persecution, when the daily sacrifice was actually taken away, for that continued but just three years; (compare 1 Mace. i. 54. with iv. 52.) but we must date the rise of it from those transgressions which occasioned the desolation: (seel Mace. i. 11, &c.) and so we may reasonably suppose the two thousand three hundred days to commence some time before Antiocbus’s first invasion of.Tudea,and his pillaging the sanctuary, mentioned 1 Mace. i. 20 — 22. which invasion was above two years before the entire abolishing, of God’s worship in the temple, as appears from the twentyninth verse of the saijie chapter. But since it is generally agreed, that the persecution of Antiochus was a type, or an imperfect representation, of a greater desolation which antichrist should make in the church of God: (compare ver. 13. here with xii. 11.) it is the opinion of some learned men, that these two thousand three hundred days are a line of time that is to be extended to the end of the times of antichrist: taking each day for a year, according to the genius of the prophetical writings: (see Numb. xiv. 34. Ezek. iv. 6.) according to which sense the three years and a half, mentioned yii. 25. and the seventy weeks in the ninth chapter, are explained by most interpreters. According to this opinion these two thousand and three hundred days will be commensurate to the one thousand two hundred and ninety, or one thousand three hundred and thirty-five prophetical days, or years, mentioned xii. 11, 12. and then the sanctuary tvill be thoroughly cleansed, and God’s indignation’ will come perfectly to an end, as it is expressed ver. 19. The phrase here translated two thousand three hundred days, is in the original tivo thousand three hundred mornings [and] evenings; which is the Hebrew way of expressing a natural day. (See Gen. i. 5.) According to this way of speaking, Christ is said to be three days and three nights in the heart of the earth, Matt. xii. 40. i. e. part of three natural days. And perhaps the phrase may be here used, in allusion to the daily sacrifice, which was to be offered every morning and evening: the taking away of which is here foretold.

Daniel 8:15

Wlien I, even I Daniel, had seen the vision, and sought for the meaning. Compare xii. 8.

Daniel 8:16

I heard a man’s voice — which called and said, Gabriel, make this man to understand the vision. The person who utters this voice seems to be the same who is called the wonderful numberer, ver. 13. because he speaks as one that had authority over the angel Gabriel.

Daniel 8:17

When he came I was afraid, and fell upon my face. Being struck with fear and astonishment. (Compare x. 7, 8. Ezek. i. 28. Rev. i. 17.) But he said unto me, Understand, O son of man.] This is a title given to none of the prophets but Ezckiel and Daniel, who had more frequent converse with angels than any of the rest: and is given to the prophet here, either to put him in mind that he was but flesh and blood, that he might not be exalted for having these heavenly visions imparted to him; or else it may be interpreted for a mark or title of honour, as implying something more than an ordinary man, even such a one that was highly favoured and beloved of God. (See ix. 23. x. 11. and the note upon Ezek. ii. 1.) For at the time of the end shall be the vision.] Or, To the time of the end; i. e. there is a precise time determined for the accomplishment of the vision, when it shall certainly be fulfilled. (See ver. 19. and compare ix. 27. xi. 35, 36. Habak. ii. 3.)

Daniel 8:18

Now tvhile he was speaking to me, I was in a deep sleep on’myface towards the ground. As one that faints away, and falls into a swoon through fear and astonishment. (See ver. 27. x. 7—10. 16.) But he touched me, and set me upright.] See x. 10. Ezek. ii. 2.

Daniel 8:19

I will make thee know what shall be in the last end of the indignation. Or, To the last end of the indignation; I will explain to thee the whole series of God’s judgments upon his people to the end and conclusion of them. (See xii. 8.) For at the time appointed the end shall be.] God will not continue his anger for ever, but there is a fixed period appointed for it. (See ver. 17.)

Daniel 8:20

] See the notes upon ver. 3. 5. 8.

Daniel 8:22

Four kingdoms shall stand up out of the nation, but not in his power. Four kingdoms shall be set up by Alexander’s generals, who shall be of the same nation with him, although not of his posterity: nor shall they have that power or extent of dominion which he possessed. (See xi. 4.)

Daniel 8:23

And in the latter end of their kingdom. Greece was the chief province of this empire, from whence it had its original and its name: the bringing this country into subjection to the Roman power was a manifest indication of the declension of the third monarchy, and the advancement of the fourth: this was remarkably brought to pass when iEmilius the Roman consul vanquished Perseus king of Macedon, and thereby brought all Greece under the power of the Romans: and this happened much about the time when Antiochus set up the abomination of desolation in the temple of Jerusalem. (See Mr. Mede’s Works, p. 654. and Dr. Prideaux, ubi supra, ad A. C. 168.) Wlien the transgressions are come to the full.] When many of the Jews shall be disposed to cast off the true religion, and embrace the gentile idolatries. (Sec 1 Mace. i. 11. 15. 43. ii. 15. 18.) God spares sinners for a time to give them space for repentance, till their iniquities come to their, full height, and are ripe for judgment. (See Gen. xv. 16. Matt, xxiii. 32. 1 Thess. ii. 16.) A king of a fierce countenance, and understanding dark sentences, shall stand up.] One of a fierce and uutractable temper, without pity or compassion; (compare Deut. xxviii. 50.) one practised in craft and policy: (see ver. 25.) especially in the arts of inveigling men, and seducing them from their religion. This character may be justly applied to Antiochus Epiphanes: though in other respects he behaved himself so unaccountably, that he might more fitly be called Epimanes the Madman, than Epiphanes the Illustrious, as Polybius observes. “(See the Fragments of his twenty-sixth book; and Dr. Prideaux, par. ii. book iii. at the beginning.) This makes some interpreters think that the character here

Daniel 8:24

And his power shall be mighty, but not by his own power J. He shall subdne Judea, Egypt, and several other countries. (See ver. 9. xi. 41— 43.) It is added here, that he shall not effect this by his own power: which they that apply to Antiochus understand either, first, of the assistance/which Eumenes king of Pergamus, and his brother Attalus, gave him in keeping the kingly power he had usurped: (see xi. 21,22.) or, secondly, we may understand the words of the wickedness of Jason and Menelaus, the high-priests, who joined with an irreligious party among the Jews, and forwarded Antiochus’s designs to establish gentilism among them: (1 Mace. i. 11, &c. 2 Mace. iv. 7, &e.) or, thirdly, the place may be understood of God’s prospering his attempts, as a punishment for the transgressions of his people,(ver. 23.) But the expression may be more fitly applied to antichrist, of whom Antiochus was the type, who grew great, and carried on his designs, not so much by hi& own strength, as by the power of the ten kings, who afforded him their arms and assistance. (See Rev. xvii. 13.17.) And shall prosper? and practise.] See ver. 12. And shall destroy the mighty and the holy people.] That people, who, being set apart for God’s service, (seeix.16.) were under his peculiar protection, by virtue whereof they were formerly victorious over all their enemies. Antiochus, in his first invasion of Judea, slew and led captive eighty thousand Jews, (2 Mace. v. 14.) and two years afterward sent Apollonius with an army of two-and-twenty thousand men, to destroy those that assembled in the synagogue on the sabbath. (See 1 Mace. i. 29, 30. 2 Mace. v. 24.)

Daniel 8:25

And through his policy also shall he cause craft to prevail in his hands. He first of all obtained the kingdom by flatteries: (xi. 21.) then after he had made leagues and covenants, he wrought deceitfully, and under pretence of peace and friendship, he invaded and spoiled both Egypt and Judea: (xi. 24. 27. 1 Mace. i. 30, &c. 2 Maec. v. 25.) The same thing is foretold in the following’ words, By peace he shall destroy many. And he shall magnify himself in his heart.] See ver. 11. xi. 3G. 2 Mace. ix. 4. 7, 8. 11. He shall also stand zip against the Prince of princes.] He shall exalt himself against the true God, the Lord of heaven and earth, (compare ver. 11. xi. 36.) abolishing his worship, and setting up idolatry in its stead. (See 1 Mace. i. But he shall be broken without hand.] By an immediate judgment of GotL (Compare Job xxxiv. 20. and see the note upon ii. 45.) God struck him with a noisome disease, attended with horrible torments both of body and mind. See 1 Mace. vi. 8. 13. 2 Mace. ix. from the fifth verse to the end* The history those two writers give of his death agrees in many particulars with Polybius’s account of it, p. 1453. of Gronovius’s edition. Ver. 2G. And the. vision of the evening and the morning which teas told is true.] The vision of the two thousand three hundred evenings and mornings, mentioned ver. 14. is certain. (See x. 3.) Wlierefore shut thou up thevision; for it.shallbefor many days.] The same thing is expressed by shutting up the words, and sealing the book, xii. 4. The expression in both places denotes the concealing the sense of it from common understandings; or deferring the accomplishment of the events therein foretold. So we find shutting andopening, sealing and unfolding, are opposed in the prophetical language, and import the same as concealing and revealing; delaying the accomplishment of a prophecy, and.bringing it into effect. (See Isa. xxix. 11. Rev. v. 1. 5. xxii. 10.) The words instruct us that prophecies are never fully understood till they are accomplished; and the nearer the time approaches of their accomplishment, the more light shall diligent searchers have for the explaining them. (See xii. 4 ) For yet the vision is for many days.] See x. 1. 14.

Daniel 8:27

And I Daniel fainted, and was sick certain days*1 See the note on ver. 18. t Afterward I rose up, and did the king y s business. See the note upon ver. 2. And I teas astonished at the vision.] The calamities which it foreshewed should come upon God’s people, filled me with melancholy and desponding thoughts. (See vii. 28.) But none understood it.] Daniel himself had but an imperfect apprehension of it, just as when men view things at a distance, though the angel did impart to him the general meaning of it, (ver. 1G. 17.) and afterward he had a more particular revelation of several things relating to it. (See the note upon x. 1.) But still it remained unintelligible to common capacities. (See the foregoing verse.)