THE BOOK OF
DANIEL

Daniel 8

1Daniel's vision of the ram and he goat. 13The days of suspension of the daily sacrifice, and desolation of the sanctuary. 15Gabriel comforteth Daniel, and interpreteth the vision.


1IN the third year of the reign of king Belshazzar a vision 1appeared 2unto me, even unto me Daniel, after that which appeared unto me 3at the first.

1 That is, was seen by me.

2 Or, me.

3 The vision, described in chapter 7, is the first which was revealed unto Daniel, namely, in the first year of Belshazzar. This was three years before the ruin of the Babylonian monarchy, according to the computation of some, who conceive that Belshazzar reigned but five years. But others are of the opinion that this was done fourteen years before the end of the Babylonian monarchy, counting that Belshazzar reigned seventeen years, Josephus, Antiq. lib, 10, chap. 13.

2And I saw 4in a vision; and it came to pass, when I saw, that I 5was 6at Shushan in the palace, which is in the province of 7Elam; and I saw in a vision, and I was by the river of 8Ulai.

4 Some understand this thus, that Daniel was at that time in a vision, not in body, in Persia at Shushan by the river Ulai, but was bodily at Babel in Chaldea, where he in the king’s court waited on his office, verse 27. Thus Ezekiel abode indeed in Babel, but was in visions carried into the land of Israel, Ezek. 8:3; 40:2. The opinion of other see Dan. 6 on verse 9.

5 That is, I thought I was at Shushan, or I was at Shushan in a vision.

6 Here the kings of Persia did use to keep their court. See Neh. 1 on verse 1; Esther 1:2.

7 Under Elam is understood Persia. See the annotation at Gen. 10 on verse 22; Isa. 21:2.

8 A river running by the city of Shushan, called in the Latin histories Eulæus.

3Then I lifted up 9mine eyes, and saw, and, behold, there stood 10before the river 11a ram which had 12two horns: and 13the two horns were high; but 14one was higher than the other, and 15the higher came up last.

9 Understand in a vision.

10 Hereby is meant the kingdom of the Medes and Persians, verse 20, which was in Daniel 7 represented by the bear.

11 That is, at the brink of the river Ulai.

12 This signifies the kingdoms of the Medes and of the Persians, which were fused together, and were mighty kingdoms in Asia, but still mightier when they had conquered Babylon.

13 This signifies the great might of the Persians and of the Medes.

14 Namely, the Persian, which was greater and mightier than the kingdom of the Medes.

15 The kingdom of the Medes was indeed the oldest and the most important one at the first, but afterward the Persian grew much mightier under the reign of Cyrus, when he was made king of Persia, Media, Babylon, etc.

4I saw 16the ram pushing 17westward, and northward, and southward; so that 18no beasts might stand before him, neither was there any that could deliver 19out of his hand; but 20he did according to his will, and 21became great.

16 Namely, the ram with the two horns, signifying the Medes and Persians, who fought against all kinds of nations upon earth, and brought them under their dominion.

17 Hebr. against the sea. See Gen. 12 on verse 8. This signified that the Medes and Persians would bring the nations that were situated in that part of the world under their dominion, as the Babylonians, Syrians, Cappadocia, Asia Minor and Greece. In like manner they have done in the other parts of the world. This is what is signified in Dan. 7:5 by the three ribs which the bear had in his mouth between his teeth. See the annotation there.

18 That is, no kingdoms, nor nations.

19 That is, out of his power.

20 The meaning is, The Persians prospered according to their desire. Understand this to be spoken not only of king Cyrus, but also of his successors. The king of Persia was in those times the greatest and mightiest king upon the earth.

21 Or, he did great things. See the annotation at Psalm 35 on verse 26; also verse 8, below. Understand that which is spoken in this verse and elsewhere concerning the prosperity and great victories of the Persians, so as that, notwithstanding, they have also oftentimes had defeats as well as victories, as especially Xerxes in Greece and elsewhere, but nevertheless their enemies had at last to bow their necks under their yoke.

5And as I was considering, behold, 22an he goat came 23from the west 24on the face of the whole earth, and 25touched not the ground: and the goat had 26a notable horn 27between his eyes.

22 Hebr. a kid of the goats, that is, a young he goat. Hereby is signified the kingdom of the Grecians or Macedonians, verse 21, whose general was Alexander the Great, who was but 21 years old when he attacked Darius the king of the Persians. The kingdom of Macedonia was also not to be compared by any means with the Persian Empire in greatness, strength and power.

23 That is, from Greece, situated westward of Asia.

24 That is, he took all Asia, as also all the land where Daniel was when he had this vision. Thus holy scribes of the Scriptures use to speak of the land wherein they are, or wherein the thing is done which they record. Thus Mark 15:33, and elsewhere.

25 That is, he marched on with his army so swiftly as if he had flown; as if he had not touched the ground with his feet. In 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 mention here.

26 Hebr. a horn of sight, that is, a great horn that was easy to be seen. This was Alexander the Great, who was the captain general of all the Grecians. He is called verse 8 a great horn. He obtained as great victories as ever a king did. It was he who initially established the monarchy of the Grecians.

27 Not above upon his head, as all other he goats, but between his eyes, as the unicorn, that he might be able to do the more violence, and that he might be able to hit more definite the mark that he aimed at.

6And he came to the ram 28that had two horns, which I had seen standing before the river, and 29ran unto him 30in the fury of his power.

28 Hebr. the lord of the two horns. See the annotation at Gen. 14 on verse 13.

29He run on upon him, or, against, or, unto him. The meaning is that Alexander the Great did valiantly make war against the Persians and Medes, and did attack them with such valor and courage, that he deprived them of their entire kingdom and power.

30 Anger is the whetstone of power.

7And 31I saw him 32come close unto the ram, and 33he was moved with cholera against him, and 34smote the ram, and 35brake his two horns: and there was no power 36in the ram to stand before him, but 37he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his 38hand.

31 Here the Lord permits His prophet to see the victories of Alexander the Great, who subdued almost all the east country, and brought it under his dominion after he had conquered Darius.

32 That is, till he was close by the ram. The kingdom of Darius was situated 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 would come at the ram that was surrounded with such forts and strongholds.

33 Understand this of the bold attempts of Alexander the Great.

a anger

34 Or, pushed. Hebr. smote. He overcame Darius in two great battles, after the power of the Persians was first greatly impaired and weakened in Asia Minor.

35 That is, he deprived the Persians and Medes of all their power.

36Darius indeed brought a mighty army into the field; his soldiers glistered with gold, silver, and precious stones, but all this was but a beautiful pomp and pride, no durable strength to do valiant things.

37Darius was slain by his own people, but Alexander, as it were, trod under his feet all the glory and royal dignity of the Persians.

38 That is, might, power.

8Therefore 39the he goat waxed very great: and 40when he was strong, the great horn 41was broken; and for it came up four notable ones 42toward the four winds of heaven.

39 The realm of the Grecians, under the command of Alexander, has become very great and mighty by the conquest of the Persian monarchy.

40 Or, as soon as he became strong, or, when he was most strong, having brought the entire Orient under his dominion.

41 Or, that great horn (signifying the kingdom of Alexander the Great) broke, verse 22. He died of a hot burning fever, or of drunkenness, or as others write, being poisoned in the 32nd or 33rd year of his life, after he had reigned as monarch about the space of seven years, Yet his monarchy ended not with him, but was divided into four parts among his chief commanders, which is signified by the four notable horns. See verse 22.

42 That is, toward the four parts of the world, namely, Macedonia toward the west, Asia Minor toward the north, Syria toward the east, Egypt toward the south; these kingdoms, each with their appendances, being parts or divisions of the monarchy of Alexander the Great.

9And 43out of one of them came forth 44a little horn, which waxed exceeding great, 45toward the south, and toward the east, and toward 46the pleasant land.

43 Namely, out of Seleucus Nicanor, king of Syria.

44 Namely, Antiochus Epiphanes, called by reason of his cruelty Epimanes, that is, the mad one. See of this man further Dan. 7:8. In Dan. 11:21 he is called a vile person, because he was the youngest among his brethren, and there was no appearance that he would ever come to the crown, for, his eldest brother was still alive, and he had sons. Nevertheless Antiochus Epiphanes, being kept as an hostage at Rome and having heard there of his brother’s death, made secretly an escape from Rome, and banished his brother’s son, and himself took possession of the kingdom of Syria.

45 He conquered Ptolemy, king of Egypt in the south, and the king of Armenia in the east, and a part of Persia, 1 Maccabees 3:31, and also the land of the Jews.

46 Thus is called the land of the Jews. See 2 Sam. 1:19; Psalm 48:2; Jer. 3:19; Ezek. 20:6, 15; Dan. 11:16. Others retain the Hebrew word zebi in the text, signifying beauty, glory, as Ezek. 20:6; Dan. 11:16. The land of the Jews is called the glorious land, or, the land of beauty, not so much in regard of the excellence and beauty of the country, as in respect of the invaluable glory of the church of God in the land of the Jews.

10And it waxed great, even 47to the host of heaven; and 48it cast down some of the host and 49of the stars to the ground, and 50stamped upon them.

47 Or, against the host of heaven, that is, he came so far that he even assaulted the people of God, which are here called the host of heaven, because the names of God’s children are written in heaven, Luke 10:20, and their conversation is in heaven, Philip. 3:20. In verse 24 the church of God (which were at that time Jews) is called the people of the saints, or, the holy people, and Dan. 7:18 the saints of the most High.

48To cast down signifies here: to slay.

49 That is, of those who excelled among the rulers, both in the church as well as in the political position, and excelled in faithfulness in their offices and places, as the stars in heaven.

50 As if he said: It will not suffice him to slay those fair, glistering stars, but besides that he shall also trample and tread upon them, as upon the mire and dirt of the streets.

11Yea, 51he magnified himself even 52to 53the prince of the host, and 54by him 55the daily sacrifice was taken away, and 56the place of his sanctuary was cast down.

51 Or, he magnified itself. Other, he wanted to exalt himself.

52 Or, against, and also verse 12.

53 That is, against God the Lord, Who is called the Prince of princes, verse 25, and Who is the Head of His holy church.

54By it, namely, the horn, that is, by Antiochus Epiphanes, the offering was taken away, so that the people of God were forbidden to offer sacrifice. See 1 Maccabees 1:47.

55 See Exod. 29:38, etc.; Num. 28:3. And here by the sacrifice may be understood the entire worship of God.

56 Here is foretold that Antiochus would rob, break and burn the temple, as desiring to rob God of the only place in the entire world which He had chosen for His outward worship.

12And 57an host was given him against the daily sacrifice by reason of transgression, and 58it cast down 59the truth to the ground; and 60it practised, and prospered.

57 That is, many of the people of God were justly given over of God to transgression, so that they renounced the entire worship of God, and fell to pagan idolatry by the instigation of Antiochus. See 1 Maccabees 1:12, etc. and 2:15. Other, and the host was given over to him by reason of the transgression against the continual offering. The host, namely, the host of the Lord or of the heavens, as verse 10. Him, namely Antiochus, for the transgression committed against the worship of God. Other, 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 God’s vengeance upon the transgressors of His worship.

58 Namely, the horn, or, he, namely, Antiochus.

59 That is, the true worship of God and the Divine doctrine of the law.

60 Thus the prophet foretells, that Antiochus Epiphanes or Epimanes would for a while execute his wicked thoughts and ungodly purposes, according to his will and pleasure. See Josephus, Antiq. Judaic, lib. 10, chap. 14.

13¶Then I heard 61one saint speaking, and 62another saint said 63unto that certain saint which spake, How long shall be 64the vision concerning 65the daily sacrifice, 66and the transgression of desolation, 67to give both the sanctuary and the host to be trodden under foot?

61 Namely, an holy angel that talked of this vision with another Angel for Daniel’s instruction; for, the angels desire to look into the secret things of God, 1 Peter 1:12.

62 The same angel.

63 Namely, unto the Lord Christ, the Son of God, Who appeared there in the form of a man. Other, unto him that can tell secret things, John 1:18. Other, unto the wonderful relater, and they apply this also to Christ, Who knows 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 the annotation at Ruth 4 on verse 1; 1 Sam. 21:2; 2 Kings 6:2.

64 That is, that which is signified by this vision.

65 Or, of the continual sacrifices, that is, concerning the continual offering.

66 Other, occasioning destructive transgression, or, and the devastating transgression; for, it was for their sins that Antiochus, the destroyer, came upon the land. Or, how long shall the transgression make desolation?

67 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 signifies here the people of God, as verses 10, 11, 12, and sanctuary (Hebr. holiness) the temple, and also verse 14.

14And 68he said 69unto me, 70Unto two thousand and three hundred 71days; then shall the sanctuary be 72cleansed.

68 Not the inquiring angel, but the Unnamed One, namely, Christ, of Whom is spoken in verse 13.

69 Not unto the angel that inquired, for, he asked not so much for his own sake as for Daniel’s and the churches’ sake. See 1 Peter 1:12.

70 These are six years three months, and eighteen days, for, in the current year 143 of the reign of the Seleucides began the desolation or defection from the true religion, 1 Maccabees 1:21, and when Antiochus died (1 Maccabees 6:16) in the year 149, it ceased. Others count these years thus: In the year 142, the sixth day of the sixth month, when the high priest Onius (otherwise called Menelaus) presented his service to Antiochus (Josephus, Antiq. Judaic, lib. 12, chap. 6), then began the desolation, and in the year 148, the five and twentieth day of the ninth month, then Judas Maccabeus cleansed the temple, 1 Maccabees 4:52. These are six years complete, three months and eighteen days.

71 Or, evenings and mornings, that is, days, for the ordinary day consists of evening and morning.

72 Or, justified, that is, be pronounced and held as righteous by God, that is, be acknowledged and accepted as His house, which He before in His just judgment had cast off and caused to be profaned; or, shall be justified, that is, shall be freed from the unjust and idolatrous misuse, and be restored to its lawful and just use.

15¶And it came to pass, when I, even I Daniel, 73had seen the vision, 74and sought for the meaning, then, behold, there stood 75before me 76as the appearance of a man.

73 Or, saw.

74 It was not totally unknown to Daniel, but he did not understand sufficiently to what purpose it would serve him and the entire congregation of believers.

75Before me, or, over me, or, as over against me, as Gen. 2:18.

76 Some understand this of the angel Gabriel, who in the sequel receives a command from the Lord 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.

16And I heard 77a man’s voice 78between the banks of Ulai, which called, and said, 79Gabriel,b make this man to understand the vision.

77 Or, an human voice. This was the voice of Christ, Who had power to command the angel.

78 Or, at Ulai, or, in the midst of Ulai, that is, between the two banks of the river Ulai.

79Gabriel 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 also Dan. 9:21; Luke 1:26.

b Dan. 9:21; Luke 1:26.

17So 80he came near where I stood: and when he came, I was afraid, and 81fell upon my face: but he said unto me, Understand, 82O son of man: for at the time of the end shall 83be the vision.

80 Namely, the angel Gabriel.

81 See the annotation at Ezek. 1 on verse 28.

82 Only Daniel and Ezekiel (being in Divine visions) are called as such. See Ezek. 2 on verse 1. Other, thou son of Adam.

83 That is, shall be fulfilled at that time, when the Messiah (Who was revealed in the last days, 1 Peter 1:20) and the end of the law, Rom. 10:4, shall have come. Or, as some: This vision has yet a further meaning than simply concerning Antiochus Epiphanes, whereby is meant also yet another great enemy of God’s church toward the end of the world. Other, shall be at the limited or punctual or punctually appointed time; of which the meaning would be: This is no vain speculation, but the vision will have its efficacy, and be accomplished at the time appointed by God.

18Now as he was speaking with me, I was in a deep sleep on my face toward the ground: 84but he touched me, 85and set me upright.

84 Namely, to awaken me, and to strengthen me. Compare 1 Kings 19:5, 7. Other, so he came near unto me, or, so he came unto me.

85 Or, he raised me up that I stood.

19And 86he said, Behold, I will make thee know what shall be in the last end 87of the indignation: for 88at the time appointed the end shall be.

86 Namely, the angel Gabriel.

87 That is, of the misery and calamity which God brought, or would bring upon the Jews, being provoked to anger by their sins.

88 That is, the accomplishment shall come to pass at the time appointed. Other, at the appointed time the punishment shall have an end.

20The ram which thou sawest 89having two horns 90are the kings of Media and Persia.

89 Hebr. the lord of the two horns. See Gen. 14 on verse 13.

90 Or, the kings of the Persians and Medes are the ram, that is, they are signified or represented by that ram, as Dan. 2:38. Also likewise verse 21. The sense is: It shall come to pass that the entire kingdom of the Babylonians shall be taken by the Medes and Persians.

21And the 91rough goat 92is the king of Grecia: and the great horn that is between his eyes is 93the first king.

91 Or, ragged, rough in skin, as Gen. 27:11; that is, this dreadful or terrible he goat.

92 That is, signifies the kingdom of Javan, that is, of Greece; understand under it also Macedonia. See Gen. 10 on verse 2.

93 Namely, Alexander the Great, and understand this as well, that he would be the first king of the Grecians who would conquer the Medes and Persians by war. From this some conclude that the third kingdom, Daniel 2; 7, cannot be applied only to the reign of Alexander the Great, but also to his successors, the Lagides and the Seleucides. This the judicious reader may consider.

22Now that being 94broken, whereas 95four stood up for it, four kingdoms shall stand up 96out of the nation, but 97not in his power.

94 That is, when Alexander the Great shall have died. See on verse 8.

95 Namely, horns, that is, kingdoms, which were Egypt, Syria, Macedonia, Asia Minor.

96 Namely, out of the Grecians. This is not to be understood of the family or children of Alexander the Great, for, as is said, Dan. 11:4, about 12 years after his death were slain his sons, Alexander and Hercules, together with their mothers, and his entire family; and his kingdom was rent, and four kings of other families divided his kingdoms among themselves.

97 That is, not as mighty as Alexander the Great, with whom they are not to be compared.

23And 98in the latter time of their kingdom, when the transgressors are come 99to the full, a 100king of 101fierce countenance, and understanding 102dark sentences, shall 103stand up.

98 Hebr. in the progress, or, in the succession of their kingdom. See Dan. 2:28; namely, when their kingdom shall begin to decline by the growing and daily increasing high power of the Romans. Others understand here by the latter time of their kingdom, their dominion over the Jews in the land of the Jews, for, their reign in Syria lasted yet a long while. But Antiochus Epiphanes was the last one who reigned over Judea.

99 That is, shall have filled up the measure of their sins, that is, when many Jews shall have departed from the true religion, whereof we may read 1 Maccabees 1:12, etc.; 2:15. Hebr. when the backsliders shall have made it perfect. Of these backsliders see verse 12.

100 Understand this of Antiochus Epiphanes, who has taken the kingdom by craft. See Dan. 11:21.

101 See the annotation at Deut. 28 on verse 50.

102 See the annotation at Psalm 78 on verse 2. Antiochus Epiphanes was a man past all shame and disgrace, daring to do all that came in his mind, a subtle villain, being able to apprehend quickly dark things, and even to invent most cunningly secret plots and designs.

103 That is, reign.

24And 104his power shall be mighty, but 105not by his own power: and he shall destroy 106wonderfully, and 107shall prosper, and practise, and shall destroy 108the mighty and 109the holy people.

104 Namely, of Antiochus Epiphanes.

105 By God’s permission, purposing by him to visit, as a rod, the sins of His people. See verse 12. Others understand this as such, that he would do it, not by power but by craft, deceit, treachery and murder. See verse 25. He knew (as some do write) how to plot and contrive the murder of his father and also of his own brother in a sedition, and he took away the kingdom from the son of his brother Seleucus and possessed it himself. How he, by the help and deceit of the Jewish high priests and by the apostasy of many Jews, has domineered over the land of the Jews, see the first book of the Maccabees and Josephus.

106 Hebr. he shall destroy wonders. In many places Antiochus Epiphanes practiced destruction, but especially in the land of the Jews and in the temple of Jerusalem. See 1 Maccabees 1:22.

107 Namely, in the execution of his wicked enterprises.

108 Some understand here by the mighty people the Egyptians. See 1 Maccabees 1:20. But others understand hereby the godly among the Jews, who in verse 10 are called the host of heaven. Others, not only the Egyptians or the Jews, but also other neighbor nations against whom he would fight.

109 That is, the Jews. See 1 Maccabees 1:25. Hebr. the people of holiness.

25And 110through his 111policy 112also he shall cause craft to 113prosper 114in his hand; and he shall 115magnify himself in his heart, and 116by peace shall destroy many: he shall also stand up 117against the Prince of princes; but he shall be broken 118without hand.

110 Or, according to, or, in regard of or above.

111 The Hebrew word signifies understanding, prudence, diligence, swiftness and strong discretion.

112 That is, he shall deceive many by his craftiness, namely, those of Asia, Syria and Egypt, whom he by gifts and presents has gotten and kept in his hand.

113 Or, thrive.

114 Or, under his hand.

115 Hebr. make himself great. The sense is: After he shall have dispatched many things prosperously and according to his wish, his heart shall pride itself and be lifted up because of them.

116 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 overtake many unawares. Other, by quietness, that is, making deceitful peace, that he may so deceive both the one and the other. See 1 Maccabees 1:31.

117 That is, against the God of Israel. See verse 11.

118 But by a terrible disease, coming from God the Lord. See 1 Maccabees 6:8, etc.; 2 Maccabees 9:5, etc.

26And 119the vision of the evening and the morning which was told is true: wherefore 120shut thou up the vision; for 121it shall be for many days.122

119 See verse 14.

120 That is, hide it, seal it up, keep it secret, namely, that it be not spread abroad among infidels and enemies of God’s church; such dogs and swine would be thereby more incensed and enraged. Compare Isa. 8:16; Rev. 10:4. But Daniel is not forbidden to reveal this unto the godly Jews for their comfort, as Dan. 12:4, but all must be done with discretion.

121 Namely, before this prophecy shall be fulfilled. Above three hundred years were expired from the death of Belshazzar, or the beginning of the monarchy of the Persians over Babel (when Daniel prophesied this) unto the death of Antiochus Epiphanes.

122 Hitherto has 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.

27And I Daniel 123fainted, and 124was sick certain days; afterward I rose up, and did the king’s 125business; and I was astonished 126at the vision, but 127none understood it.

123 Or, fell sick, etc.

124 Namely, through fear and through astonishment.

125 That is, I administered the office which the king had laid upon me. See above the annotation on verse 2.

126 Or, concerning this vision, which had so terrified Daniel that it could not go out of his mind.

127 The sense is: though I was so exceedingly astonished at this, yet I refrained myself as such that no man could discern from my countenance 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, which God had given him, verse 26.