Text -- Daniel 8:14 (NET)

8:14 He said to me, “To 2,300 evenings and mornings; then the sanctuary will be put right again.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Dan 8:14

That angel.

Wesley: Dan 8:14

Just so long it was, from the defection of the people, procured by Menelaus, the high-priest, to the cleansing of the sanctuary, and the re - establishment of religion among them.

JFB: Dan 8:14

The answer is to Daniel, not to the inquirer, for the latter had asked in Daniel's name; as vice versa the saint or angel (Job 15:15; Psa 89:6-7) speaks of the vision granted to Daniel, as if it had been granted to himself. For holy men are in Scripture represented as having attendant angels, with whom they are in a way identified in interests. If the conversation had been limited to the angels, it could have been of no use to us. But God conveys it to prophetical men, for our good, through the ministry of angels.

JFB: Dan 8:14

Literally, "mornings and evenings," specified in connection with the morning and evening sacrifice. Compare Gen 1:5. Six years and a hundred ten days. This includes not only the three and a half years during which the daily sacrifice was forbidden by Antiochus [JOSEPHUS, Wars of the Jews, 1:1.1], but the whole series of events whereby it was practically interrupted: beginning with the "little horn waxing great toward the pleasant land," and "casting down some of the host" (Dan 8:9-10); namely, when in 171 B.C., or the month Sivan in the year 142 of the era of the Seleucidæ, the sacrifices began to be neglected, owing to the high priest Jason introducing at Jerusalem Grecian customs and amusements, the palæstra and gymnasium; ending with the death of Antiochus, 165 B.C., or the month Shebath, in the year 148 of the Seleucid era. Compare 1 Maccabees 1:11-15; 2 Maccabees 4:9, &c. The reason for the greater minuteness of historical facts and dates, given in Daniel's prophecies, than in those of the New Testament, is that Israel, not having yet the clear views which Christians have of immortality and the heavenly inheritance, could only be directed to the earthly future: for it was on earth the looked-for Messiah was to appear, and the sum and subject of Old Testament prophecy was the kingdom of God upon earth. The minuteness of the revelation of Israel's earthly destiny was to compensate for the absence, in the Old Testament, of views of heavenly glory. Thus, in Dan 9:24-27, the times of Messiah are foretold to the very year; in Dan 8:14 the times of Antiochus, even to the day; and in Dan. 11:5-20 the Syro-Egyptian struggles in most minute detail. TREGELLES thinks the twenty-three hundred "days" answer to the week of years (Dan 9:27), during which the destroying prince (Dan 9:26) makes a covenant, which he breaks in the midst of the week (namely, at the end of three and a half years). The seven years exceed the twenty-three hundred days by considerably more than a half year. This period of the seven years' excess above the twenty-three hundred days may be allotted to the preparations needed for setting up the temple-worship, with Antichrist's permission to the restored Jews, according to his "covenant" with them; and the twenty-three hundred days may date from the actual setting up of the worship. But, says AUBERLEN, the more accurate to a day the dates as to Antiochus are given, the less should we say the 1290, or 1335 days (Dan 12:11-12) correspond to the half week (roughly), and the twenty-three hundred to the whole. The event, however, may, in the case of Antichrist, show a correspondence between the days here given and Dan 9:27, such as is not yet discernible. The term of twenty-three hundred days cannot refer twenty-three hundred years of the treading down of Christianity by Mohammedanism, as this would leave the greater portion of the time yet future; whereas, Mohammedanism is fast waning. If the twenty-three hundred days mean years, dating from Alexander's conquests, 334 B.C. to 323, we should arrive at about the close of the sixth thousand years of the world, just as the 1260 years (Dan 7:25) from Justinian's decree arrive at the same terminus. The Jews' tradition represents the seventh thousand as the millennium. CUMMING remarks, 480 B.C. is the date of the waning of the Persian empire before Greece; deducting 480 from 2300, we have 1820; and in 1821, Turkey, the successor of the Greek empire, began to wane, and Greece became a separate kingdom. See on Dan 12:11.

JFB: Dan 8:14

Literally, "justified," vindicated from profanation. Judas Maccabeus celebrated the feast of dedication after the cleansing, on the twenty-fifth of the ninth month, Kisleu (1 Maccabees 4:51-58; 2 Maccabees 10:1-7; Joh 10:22). As to the antitypical dedication of the new temple, see Eze. 43:1-27, &c.; also Amo 9:11-12.

Clarke: Dan 8:14

Unto two thousand and three hundred days - Though literally it be two thousand three hundred evenings and mornings. Yet I think the prophetic day should be understood here, as in other parts of this prophet, and must signify so many years. If we date these years from the vision of the he-goat, (Alexander’ s invading Asia), this was A.M. 3670, b.c. 334; and two thousand three hundred years from that time will reach to a.d. 1966, or one hundred and forty-one years from the present a.d. 1825. This will bring it near to the time mentioned Dan 7:25 (note), where see the note.

Calvin: Dan 8:14

The phrase, And he said to me, now follows. This ought to be referred not to the angel inquiring, but to the Wonderful One. Whence we, rather gather the great anxiety of the angel concerning the interpretation of the prophecy, not for his own sake, but for the common benefit of the pious. Respecting this Wonderful One, though I am persuaded he was the Son of God, yet whoever he was, he certainly does not reject the angel’s request. Why then does he address Daniel rather than the angel? Because the angel was not seeking his own benefit, but took up the cause of the whole Church, as we have Shawn how angels are occupied in our salvation. Thus also we see how the angel notices the Prophet’s astonishment, when he was almost dead, and had not thought of inquiring for himself, or at least did not dare to break forth at once; for he afterwards recovered himself, and was raised up by the angel’s hand, as we shall soon perceive. The Wonderful One said to me — that is, the incomprehensible or the mysterious one said to me — for two thousand three hundred evenings and mornings, then the sanctuary shall be justified Here the Hebrews are mutually at variance whether they ought to understand the number of years or of months; but it is surprising to perceive how grossly they are deluded in so plain a matter. The expression, to evening and morning, is not doubtful, since Christ, clearly means two thousand three hundred days; for what else can the phrase, morning and evening, signify? It cannot be used of either years or months. Evidently we ought to understand natural days here, consisting of twenty-four hours each. Those who receive it of years and months are wretchedly mistaken, and even ridiculous in their calculations. For some begin to calculate the, time from Samuel, they next descend to the reign of Saul, and next to that of David; and thus they foolishly trifle, through not understanding the intention of Christ, who wished his Church to be forewarned of the coming empires and slaughters, with the view of rendering the faithful invincible, however sorely they may be oppressed on all sides. Christ therefore wished to hold up a light to direct all the elect through the approaching darkness under the tyranny of Antiochus, and to assure them that in the very depths of it they would not be deserted by the favor of God. Hope would thus elevate their minds and all their senses unto the promised termination. To what purpose, then, do those interpreters speak of the reigns of Saul and David? We see this to be altogether foreign and adverse to the mind of Christ, and to the use of this prophecy. No less absurd is the guess of those who prate about months. Their refutation would occupy three or four hours, and would be a waste of time, utterly profitless. It is sufficient to gather this simple meaning from the words — Christ does not speak here of years or months, but of days. We must now seek the true interpretation of the passage from the whole context. We have shewn how impossible it is to explain this prophecy otherwise than by Antiochus: the event itself proves this to be its meaning. Blind indeed must be those who do not hold this principle — the small horn sprang from one of those remarkable and illustrious persons who came forth in place of one very large horn. Boys even know this by reading the accredited history of those times. As Christ here alluded to the tyranny of Antiochus, we must observe how his words accord with the facts. Christ numbers 2300 days for the pollution of the sanctuary, and this period comprehends six years and about four months. We know the Jews to have used lunar years as well as months. They afterwards used interealary periods, since twelve lunar months did not correspond with the sun’s course. The same custom prevailed among both Greeks and Romans. Julius Caesar first arranged for us the solar year, and supplied the defect by intercalary days, so that the months might accord with the sun’s course. But however that was, these days, as I have said, fill up six years and three months and a half. Now, if we compare the testimony of history, and especially of the book of Maccabees, with this prophecy, we shall find that miserable race oppressed for six years under the tyranny of Antiochus. The idol of Olympian Jove did not remain in the temple for six continuous years, but the commencement of the pollution occurred at the first attack, as if he would insult the very face of God. No wonder then if Daniel understood this vision of six years and about a third, because Antiochus then insulted the worship of God and the Law; and when he poured forth innocent blood promiscuously, no one dared openly to resist him. As, therefore, religion was then laid prostrate on the ground, until the cleansing of the temple, we see how very clearly the prophecy and the history agree, as far as this narrative is concerned. Again, it is clear the purifying of the temple could not have been at the end of the sixth current year, but in the month כסלו , keslu, answering to October or November, as leaned men prudently decide, it was profaned. For this month among the Jews begins sometimes in the middle of October, and sometimes at the end, according to the course of the moon; for we said the months and years were lunar. In the month Keslu the temple was polluted; in the month אדר Ader, about three months afterwards, near its close, the Maccabees purged it. (1Ma 4:36.) Thus the history confirms in every way what Daniel had predicted many ages previously — nay, nearly three hundred years before it came to pass. For this occurred a hundred and fifty years after the death of Alexander. Some time also had already elapsed, as there were eight or ten kings of Persia between the deaths of Cyrus and Darius. I do not remember any but the chief events just now, and it ought it to be sufficient for us to perceive how Daniel’s predictions were fulfilled in their own season, as historians clearly narrate. Without the slightest doubt, Christ predicted the profanation of the temple, and this would depress the spirits of the pious as if God had betrayed them, had abandoned all care of his temple, and had given up his election and his covenant entirely. Christ therefore wished to support the spirit of the faithful by this prediction, thereby informing them how fully they deserved these future evils, in consequence of their provoking God’s wrath; and yet their punishment should be temporary, because the very God who announced its approach promised at the same time a prosperous issue.

Respecting the phrase, the sanctuary shall be justified, some translate it — “Then the sanctuary shall be expiated;” but I prefer retaining the proper sense of the word. We know how usually the Hebrews use the word “justify” when they speak of rights. When their own rights are restored to those who have been deprived of them — when a slave has been blessed with his liberty — when he who has been unjustly oppressed obtains his cause, the Hebrews use this word “justified.” As God’s sanctuary was subject to infamy by’ the image of Olympian Jove being exhibited there, all respect for it had passed away; for we know how the glory of the temple sprang from the worship of God. As the temple had been defiled by so great disgrace, it was then justified, when God established his own sacrifices again, and restored his pure worship as prescribed by the Law. The sanctuary, therefore, shall be justified; that is, vindicated from that disgrace to which for a time it had been subject. It follows: —

Defender: Dan 8:14

According to the interchange between the two "saints" (Dan 8:13), who were evidently two holy angels, the sanctuary, which was desolated by the replacement of the daily sacrifice by the image of the beast (Dan 9:27; Dan 11:31; Dan 12:11) will be purged and cleansed 2300 days later. But also see Dan 12:11, Dan 12:12. There are many other things that must happen in the seven year period at the climax of history."

TSK: Dan 8:14

Unto : Dan 7:25, Dan 12:7, Dan 12:11; Rev 11:2, Rev 11:3, Rev 12:14, Rev 13:5

two thousand : That is, 2,300 years, which reckoned from the time Alexander invaded Asia, bc 334, will be ad 1966.

days : Heb. evening, morning, Dan 8:26; Gen 1:5

then : Isa 1:27; Rom 11:26, Rom 11:27; Rev 11:15

cleansed : Heb. justified, Isa 45:25; Gal 3:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Dan 8:14

And he said unto me - Instead of answering the one who made the inquiry, the answer is made to Daniel, doubtless that he might make a record of it, or communicate it to others. If it had been made to the inquirer, the answer would have remained with him, and could have been of no use to the world. For the encouragement, however, of the Hebrew people, when their sanctuary and city would be thus desolate, and in order to furnish an instance of the clear fulfillment of a prediction, it was important that it should be recorded, and hence, it was made to Daniel.

Unto two thousand and three hundred days - Margin, evening, morning. So the Hebrew, בקר ערב ‛ereb boqer . So the Latin Vulgate, ad vesperam et mane . And so Theodotion - ἔως ἑσπέρας καὶ πρωΐ̀ heōs hesperas kai prōi - "to the evening and morning."The language here is evidently what was derived from Gen. i., or which was common among the Hebrews, to speak of the "evening and the morning"as constituting a day. There can be no doubt, however, that a day is intended by this, for this is the fair and obvious interpretation. The Greeks were accustomed to denote the period of a day in the same manner by the word νυχθήμερον nuchthēmeron (see 2Co 11:25), in order more emphatically to designate one complete day. See Prof. Stuart’ s Hints on Prophecy, pp. 99, 100. The time then specified by this would be six years and a hundred and ten days.

Much difficulty has been felt by expositors in reconciling this statement with the other designations of time in the book of Daniel, supposed to refer to the same event, and with the account furnished by Josephus in regard to the period which elapsed during which the sanctuary was desolate, and the daily sacrifice suspended. The other designations of time which have been supposed to refer to the same event in Daniel, are Dan 7:25, where the time mentioned is three years and a half, or twelve hundred and sixty days; and Dan 12:7, where the same time is mentioned, "a time, times, and an half,"or three years and an half, or, as before, twelve hundred and sixty days; and Dan 12:11, where the period mentioned is "a thousand two hundred and ninety days;"and Dan 12:12, where the time mentioned is "a thousand three hundred and thirty-five days."The time mentioned by Josephus is three years exactly from the time when "their Divine worship was fallen off, and was reduced to a profane and common use,"until the time when the lamps were lighted again, and the worship restored, for he says that the one event happened precisely three years after the other, on the same day of the month - Ant. b. xii. ch. vii. Section 6. In his Jewish Wars, however, b. i. ch. i. Section 1, he says that Antiochus "spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months."Now, in order to explain the passage before us, and to reconcile the accounts, or to show that there is no contradiction between them, the following remarks may be made:

(1) We may lay out of view the passage in Dan 7:25. See the note at that passage. If the reasoning there be sound, then that passage had no reference to Antiochus, and though, according to Josephus, there is a remarkable coincidence between the time mentioned there and the time during which the daily sacrifice was suspended, yet that does not demonstrate that the reference there is to Antiochus.

(2) We may lay out of view, also, for the present, the passages in Dan 12:11-12. Those will be the subject of consideration hereafter, and for the present ought not to be allowed to embarrass us in ascertaining the meaning of the passage before us.

(3) On the assumption, however, that those passages refer to Antiochus, and that the accounts in Josephus above referred to are correct - though he mentions different times, and though different periods are referred to by Daniel, the variety may be accounted for by the supposition that separate epochs are referred to at the starting point in the calculation - the terminus a quo . The truth was, there were several decisive acts in the history of Antiochus that led to the ultimate desolation of Jerusalem, and at one time a writer may have contemplated one, and at another time another. Thus, there was the act by which Jason, made high priest by Antiochus, was permitted to set up a gymnasium in Jerusalem after the manner of the pagan (Prideaux, iii. 216; 1 Macc. 1:11-15); the act by which he assaulted and took Jerusalem, entering the most holy place, stripping the temple of its treasures, defiling the temple, and offering a great sow on the altar of burnt-offerings (Prideaux, iii. 230, 231; 1 Macc. 1:20-28); the act, just two years after this, by which, having been defeated in his expedition to Egypt, he resolved to vent all his wrath on the Jews, and, on his return, sent Apollonius with a great army to ravage and destroy Jerusalem - when Apollonius, having plundered the city, set it on fire, demolished the houses, pulled down the walls, and with the ruins of the demolished city built a strong fortress on Mount Acra, which overlooked the temple, and from which he could attack all who went to the temple to worship (Prideaux, iii. 239, 240; 1 Macc. 1:29-40); and the act by which Antiochus solemnly forbade all burnt-offerings, and sacrifices, and drink-offerings in the temple - (Prideaux, iii. 241, 242; 1 Macc. 1:44-51). Now, it is evident that one writing of these calamitous events, and mentioning how long they would continue, might at one time contemplate one of these events as the beginning, the terminus a quo , and at another time, another of these events might be in his eye. Each one of them was a strongly marked and decisive event, and each one might be contemplated as a period which, in an important sense, determined the destiny of the city, and put an end to the worship of God there.

(4) It seems probable that the time mentioned in the passage before us is designed to take in the whole series of disastrous events, from the first decisive act which led to the suspending of the daily sacrifice, or the termination of the worship of God there, to the time when the "sanctuary was cleansed."That this is so would seem to be probable from the series of visions presented to Daniel in the chapter before us. The acts of the "little horn"representing Antiochus, as seen in vision, began with his attack on the "pleasant land"Dan 8:9, and the things which attracted the attention of Daniel were, that he "waxed great,"and made war on "the host of heaven,"and "cast some of the host and of the stars to the ground"Dan 8:10, and "magnified himself against the prince of the host"Dan 8:11 - acts which refer manifestly to his attack on the people of God, and the priests or ministers of religion, and on God him. self as the "prince of the host"- unless this phrase should be understood as referring rather to the high priest. We are then rather to look to the whole series of events as included within the two thousand and three hundred days, than the period in which literally the daily sacrifice was forbidden by a solemn statute. It was practically suspended, and the worship of God interrupted during all that time.

(5) The terminus ad quem - the conclusion of the period is marked and settled. This was the "cleansing of the sanctuary."This took place, under Judas Maccabeus, Dec. 25, 165 b.c. - Prideaux, iii. 265-268. Now, reckoning back from this period, two thousand and three hundred days, we come to August 5, 171 b.c. The question is, whether there were in this year, and at about this time, any events in the series of sufficient importance to constitute a period from which to reckon; events answering to what Daniel saw as the commencement of the vision, when "some of the host and the stars were cast down and stamped upon."Now, as a matter of fact, there commenced in the year 171 b.c. a series of aggressions upon the priesthood, and temple, and city of the Jews on the part of Antiochus, which terminated only with his death. Up to this year, the relations of Antiochus and the Jewish people were peaceful and cordial.

In the year 175 b.c. he granted to the Jewish people, who desired it, permission to erect a gymnasium in Jerusalem, as above stated. In the year 173 b.c. demand was made of Antiochus of the provinces of Ccelo-Syria and Palestine by the young Philometor of Egypt, who had just come to the throne, and by his mother - a demand which was the origin of the war between Antiochus and the king of Egypt, and the beginning of all the disturbances. - Prideaux, iii. 218. In the year 172 b.c., Antiochus bestowed the office of high priest on Menelaus, who was the brother of Jason the high priest. Jason had sent Menelaus to Antioch to pay the king his tribute-money, and while there Menelaus conceived the design of supplanting his brother, and by offering for it more than Jason had, he procured the appointment and returned to Jerusalem. - Prideaux, iii. 220-222. Up to this time all the intercourse of Antiochus with the Jews had been of a peaceful character, and nothing of a hostile nature had occurred.

In 171 b.c. began the series of events which finally resulted in the invasion and destruction of the city, and in the cessation of the public worship of God. Menelaus, having procured the high priesthood, refused to pay the tribute-money which he had promised for it, and was summoned to Antioch. Antioclius being then absent, Menelaus took advantage of his absence, and having, by means of Lysimachus, whom he had left at Jerusalem, procured the vessels out of the temple, He sold them at Tyre, and thus raised money to pay the king. In the meantime, Onias III, the lawful high priest, who had fled to Antioch, sternly rebuked Menelaus for his sacrilege, and soon after, at the instigation of Menelaus, was allured from his retreat at Daphne, where he had sought an asylum, and was murdered by Andronicus, the vicegerent of Antiochus. At the same time, the Jews in Jerusalem, highly indignant at the profanation by Menelaus, and the sacrilege in robbing the temple, rose in rebellion against Lysimachus and the Syrian forces who defended him, and both cut off this "sacrilegious robber"(Prideaux), and the guards by whom he was surrounded.

This assault on the officer of Antiochus, and rebellion against him, was the commencement of the hostilities which resulted in the ruin of the city, and the closing of the worship of God. - Prideaux, iii. 224-226; Stuart’ s Hints on Prophecy, p. 102. Here commenced a series of aggressions upon the priesthood, and the temple, and the city of the Jews, which, with occasional interruption, continued to the death of Antiochus, and which led to all that was done in profaning the temple, and in suspending the public worship of God, and it is doubtless to this time that the prophet here refers. This is the natural period in describing the series of events which were so disastrous to the Jewish people; this is the period at which one who should now describe them as history, would begin. It may not, indeed, be practicable to make out the precise number of days, for the exact dates are not preserved in history, but the calculation brings it into the year 171 b.c., the year which is necessary to be supposed in order that the two thousand and three hundred days should be completed. Compare Lengerke, in loc ., p. 388. Various attempts have been made to determine the exact number of the days by historic records. Bertholdt, whom Lengerke follows, determines it in this manner. He regards the time referred to as that from the command to set up pagan altars to the victory over Nicanor, and the solemn celebration of that victory, as referred to in 1 Macc. 7:48, 49. According to this reckoning, the time is as follows: The command to set up idol altars was issued in the year 145, on the 15th of the month Kisleu. There remained of that year, after the command was given -

15 days
The month Thebet	30 days
The month Shebath	29 days
The month Adar	30 days
The year 146	354 days
The year 147	354 days
The year 148	354 days
The year 149	354 days
The year 150	354 days
The year 15l to the 13th day of the month Adar, when the victory over Nicanor was achieved	337 days
Two intercalary months during this time, according to the Jewish reckoning	60 days
Total of	2,271 days.

This would leave but twenty-nine days of the 2300 to be accounted for, and this would be required to go from the place of the battle - between Beth-Horon and Adasa (1 Macc. 7:39, 40) to Jerusalem, and to make arrangements to celebrate the victory. See Bertholdt, pp. 501-503. The reckoning here is from the time of founding the kingdom of the Seleucidae, or the era of the Seleucidae.

Then shall the sanctuary be cleansed - Margin, justified. the Hebrew word ( צדק tsâdaq ) means, to be right or straight, and then to be just or righteous; then to vindicate or justify. In the form used here (Niphal), it means to be declared just; to be justified or vindicated, and, as applied to the temple or sanctuary, to be vindicated from violence or injury; that is, to be cleansed. See Gesenius, Lexicon There is undoubtedly reference here to the act of Judas Maccabeus, in solemnly purifying the temple, and repairing it, and re-dedicating it, after the pollutions brought upon it by Antiochus. For a description of this, see Prideaux’ s Connexions, iii. 265-269. Judas designated a priesthood again to serve in the temple; pulled down the altars which the pagan had erected; bore out all the defiled stones into an unclean place; built a new altar in place of the old altar of burnt-offerings which they had defiled; hallowed the courts; made a new altar of incense, table of showbread, golden candlestick, etc., and solemnly re-consecrated the whole to the service of God. This act occurred on the twenty-fifth day of the ninth month (Kisleu), and the solemnity continued for eight days. This is the festival which is called "the feast of dedication"in the New Testament Joh 10:22, and which our Saviour honored with his presence. See 1 Macc. 4:41-58; 2 Macc. 10:1-7; Josephus, Ant. b. xii. ch. vii. Section 6, 7.

Poole: Dan 8:14

He said unto me i.e. that angel unnamed. Why did he speak to Daniel, and not to the angel that asked him? Because Daniel, and the church to which he related and was to communicate the answer, was most concerned in it, and the angel that asked the question did it upon their account. Unto two thousand and three hundred days: this seems to many learned men a very difficult place, i.e. where to begin and where to end these days.

1. Some explain it thus: A year contains three hundred and sixty-five days; then two thousand three hundred make six years, three months, and eighteen days, reckoning in two days of the leap years gained from the supernumerary hours and minutes. Now this time begins at the first entrance of Antiochus into Judea, when he profaned the priesthood; and takes in also his second coming in, when he interdicted their worship, set up an idol in the temple, and interrupted the daily sacrifice.

2. Others count the two thousand three hundred days from the people’ s revolt, which was procured by Menelaus, which began in the year 141 of the reign of the Seleucidae, /APC 1Mac 1 ; but Antiochus did not act his impieties till the next year after, viz. 142, in the 6th month and the 6th day; from whence if we reckon to the 25th day of the 9th month of the year 148, there will fall out precisely six years, three months, and eighteen days.

3. Others reckon a little otherwise, from the beginning of Antiochus’ s profanations to his death; from 143 to 148, taking in both years to the number. For though Judas Maccabeus recovered the city and cleansed the temple in 148, yet Antiochus was not dead till 149, till when the work was not finished.

4. Others make it to, begin in the year of the Seleneidea 145, and to end anne 151, two years after Antiochus’ s death, for the abomination of desolation was set up in the month Chisleu, /APC 1Mac 1:57 , for not till two years after Antiochus’ s death was Nicanor overthrown with all his army. Thus Jacob Capell, and L’ Empereur.

5. Others reckon not days, but sacrifices, (at two every day,) and restrain the time to fewer years, out of Maccabees. Josephus .

Haydock: Dan 8:14

Days. That is, six years and almost four months; which was the whole time from the beginning of the persecution of Antiochus till his death. (Challoner) ---

He began A. [in the year] 143, and died A. [in the year] 149, according to the era of Seleucus. (Haydock) ---

The temple was purified in the mean time. (1 Machabees i. 21. and vi. 16.) (Worthington) ---

Full days are specified. Sacrifice entirely ceased for three years, in the year 145. (Chap. vii. 25.) Sym. [Symmachus?] has 2,400, others 2,200, as quoted by St. Jerome. We know not whether the solar year of 365 days, or the lunar of 354, be meant.

Ver 16. Between, in an island formed by the river. It was the Son of God, (Calmet) or St. Michael, (St. Jerome) directing Gabriel to explain the vision.

Gill: Dan 8:14

And he said unto me,.... That is, "Palmoni", the wonderful person, to whom the angel put the above question, gave the answer to it; not unto the angel that asked it, but unto Daniel that stood by; knowing that it was for his and his people's sake the question was asked, and therefore gave the answer to him, as follows:

unto two thousand and three hundred days; or so many "mornings" and "evenings" ^h; which shows that not so many years, as Jacchiades, and others, are meant; but natural days, consisting of twenty four hours, and which make six years, three months, and eighteen days; and reckoning from the fifteenth day of the month Cisleu, in the year 145 of the Selucidae, in which Antiochus set up the abomination of desolation upon the altar, in the Apocrypha:

"Now the five and twentieth day of the month they did sacrifice upon the idol altar, which was upon the altar of God.'' (1 Maccabees 1:59)

to the victory obtained over Nicanor by Judas, on the thirteenth day of the month Adar, Anno 151, are just 2300 days; which day the Jews kept as an annual feast, in commemoration of that victory; and from that time enjoyed peace and rest from war ⁱ: this way goes L'Empereur after Capellus; but others begin from the defection of the people from the pure religion by Menelaus, Anno 141; though Antiochus did not enter on his impieties till the following year; and, reckoning from the sixth day of the sixth month in that year, to the twenty fifth day of Cisleu in the year 148, when the Jews offered the daily sacrifice on the new altar of burnt offerings, in the Apocrypha:

"Now on the five and twentieth day of the ninth month, which is called the month Casleu, in the hundred forty and eighth year, they rose up betimes in the morning, 53 And offered sacrifice according to the law upon the new altar of burnt offerings, which they had made. '' (1 Maccabees 4:52)

were just six years, three months, and eighteen days: and so it follows,

and then shall the sanctuary be cleansed; as it was by Judas Maccabeus at the time above mentioned; when he purified the holy places, sanctified the courts, rebuilt the altar, renewed the vessels of the sanctuary, and put all in their proper places; in the Apocrypha:

"41 Then Judas appointed certain men to fight against those that were in the fortress, until he had cleansed the sanctuary. 42 So he chose priests of blameless conversation, such as had pleasure in the law: 43 Who cleansed the sanctuary, and bare out the defiled stones into an unclean place. 44 And when as they consulted what to do with the altar of burnt offerings, which was profaned; 45 They thought it best to pull it down, lest it should be a reproach to them, because the heathen had defiled it: wherefore they pulled it down, 46 And laid up the stones in the mountain of the temple in a convenient place, until there should come a prophet to shew what should be done with them. 47 Then they took whole stones according to the law, and built a new altar according to the former; 48 And made up the sanctuary, and the things that were within the temple, and hallowed the courts. 49 They made also new holy vessels, and into the temple they brought the candlestick, and the altar of burnt offerings, and of incense, and the table. 50 And upon the altar they burned incense, and the lamps that were upon the candlestick they lighted, that they might give light in the temple. 51 Furthermore they set the loaves upon the table, and spread out the veils, and finished all the works which they had begun to make.'' (1 Maccabees 4)

Indeed, as Antiochus was a type of antichrist, and his persecution of that desolation made by antichrist in the church; these 2300 days may be considered as so many years, which will bring it down to the end of the sixth Millennium, or thereabout; when it may be hoped there will be a new face of things upon the sanctuary and church of God, and a cleansing of it from all corruption in doctrine, discipline, worship, and conversation.

Commentary -- Verse Notes / Footnotes

NET Notes: Dan 8:14

¹ sn The language of evenings and mornings is reminiscent of the creation account in Genesis 1. Since “evening and morning” is the equivalent of a day, the reference here would be to 2,300 days. However, some interpreters understand the reference to be to the evening sacrifice and the morning sacrifice, in which case the reference would be to only 1,150 days. Either way, the event that marked the commencement of this period is unclear. The event that marked the conclusion of the period is the rededication of the temple in Jerusalem following the atrocious and sacrilegious acts that Antiochus implemented. This took place on December 25, 165 B.C. The Jewish celebration of Hanukkah each year commemorates this victory.

² tn Heb “will be vindicated” or “will be justified.” This is the only occurrence of this verb in the Niphal in the OT. English versions interpret it as “cleansed” (KJV, ASV), “restored” (NASB, TEV, NLT), or “reconsecrated” (NIV).

Geneva Bible: Dan 8:14

And ^{( z )} he said unto me, Unto ^{( a )} two thousand and three hundred days; then shall the sanctuary be cleansed.

^{( z )} Christ answered me for the comfort of the Church.

^{( a )} That is, until so many natural days have passed, which make six years, and three and a half months: for the temple was profaned this long under Antiochus.

Commentary -- Verse Range Notes

TSK Synopsis: Dan 8:1-27

1 Daniel's vision of the ram and he goat.

13 The two thousand three hundred days of the suspension of the daily sacrifice.

15 Gabriel comforts Daniel, and interprets the vision.

MHCC: Dan 8:1-14

God gives Daniel a foresight of the destruction of other kingdoms, which in their day were as powerful as that of Babylon. Could we foresee the changes that shall be when we are gone, we should be less affected with changes in our own day. The ram with two horns was the second empire, that of Media and Persia. He saw this ram overcome by a he-goat. This was Alexander the Great. Alexander, when about thirty-three years of age, and in his full strength, died, and showed the vanity of worldly pomp and power, and that they cannot make a man happy. While men dispute, as in the case of Alexander, respecting the death of some prosperous warrior, it is plain that the great First Cause of all had no more of his plan for him to execute, and therefore cut him off. Instead of that one great horn, there came up four notable ones, Alexander's four chief captains. A little horn became a great persecutor of the church and people of God. It seems that the Mohammedan delusion is here pointed out. It prospered, and at one time nearly destroyed the holy religion God's right hand had planted. It is just with God to deprive those of the privileges of his house who despise and profane them; and to make those know the worth of ordinances by the want of them, who would not know it by the enjoyment of them. Daniel heard the time of this calamity limited and determined; but not the time when it should come. If we would know the mind of God, we must apply to Christ, in whom are hid all the treasures of wisdom and knowledge; not hid from us, but hid for us. There is much difficulty as to the precise time here stated, but the end of it cannot be very distant. God will, for his own glory, see to the cleansing of the church in due time. Christ died to cleanse his church; and he will so cleanse it as to present it blameless to himself.

Matthew Henry: Dan 8:1-14

Here is, I. The date of this vision, Dan 8:1. It was in the third year of the reign of Belshazzar, which proved to be his last year, as many reckon; so that this chapter also should be, in order of time, before the fifth. That Daniel might not be surprised at the destruction of Babylon, now at hand, God gives him a foresight of the destruction of other kingdoms hereafter, which in their day had been as potent as that of Babylon. Could we foresee the changes that shall be hereafter, when we are gone, we should the less admire, and be less affected with, the changes in our own day; for that which is done is that which shall be done, Ecc 1:9. Then it was that a vision appeared to me, even to me, Daniel. Here he solemnly attests the truth of it: it was to him, even to him, that the vision was shown; he was the eye-witness of it. And this vision puts him in mind of a former vision which appeared to him at the first, in the first year of this reign, which he makes mention of because this vision was an explication and confirmation of that, and points at many of the same events. That seems to have been a dream, a vision in his sleep; this seems to have been when he was awake.

II. The scene of this vision. The place where that was laid was in Shushan the palace, one of the royal seats of the kings of Persia, situated on the banks of the river Ulai, which surrounded the city; it was in the province of Elam, that part of Persia which lay next to Babylon. Daniel was not there in person, for he was now in Babylon, a captive, in some employment under Belshazzar, and might not go to such a distant country, especially being now an enemy's country. But he was there in vision; as Ezekiel, when a captive in Babylon, was often brought, in the spirit, to the land of Israel. Note, The soul may be a liberty when the body is in captivity; for, when we are bound, the Spirit of the Lord is not bound. The vision related to that country, and therefore there he was made to fancy himself to be as strongly as if he had really been there.

III. The vision itself and the process of it.

1. He saw a ram with two horns, Dan 8:3. This was the second monarchy, of which the kingdoms of Media and Persia were the two horns. The horns were very high; but that which came up last was the higher, and got the start of the former. So the last shall be first, and the first last. The kingdom of Persia, which rose last, in Cyrus, became more eminent than that of the Medes.

2. He saw this ram pushing all about him with his horns (Dan 8:4), westward (towards Babylon, Syria, Greece, and Asia the less), northward (towards the Lydians, Armenians, and Scythians), and southward (towards Arabia, Ethiopia, and Egypt), for all these nations did the Persian empire, one time or other, make attempts upon for the enlarging of their dominion. And at last he became so powerful that no beasts might stand before him. This ram, though of a species of animal often preyed upon, became formidable even to the beasts of prey themselves, so that there was no standing before him, no escaping him, none that could deliver out of his hand, but all must yield to him: the kings of Persia did according to their will, prospered in all their ways abroad, had an uncontrollable power at home, and became great. He thought himself great because he did what he would; but to do good is that which makes men truly great.

3. He saw this ram overcome by a he-goat. He was considering the ram (wondering that so weak an animal should come to be so prevalent) and thinking what would be the issue; and, behold, a he-goat came, Dan 8:5. This was Alexander the Great, the son of Philip king of Macedonia. He came from the west, from Greece, which lay west from Persia. He fetched a great compass with his army: he came upon the face of the whole earth; he did in effect conquer the world, and then sat down and wept because there was not another world to be conquered. Unus Pellaeo juveni non sufficit orbis - One world was too little for the youth of Pellae. This he-goat (a creature famed for comeliness in going, Pro 30:31) went on with incredible swiftness, so that he touched not the ground, so lightly did he move; he rather seemed to fly above the ground than to go upon the ground; or none touched him in the earth, that is, he met with little or no opposition. This he-goat, or buck, had a notable horn between his eyes, like a unicorn. He had strength, and knew his own strength; he saw himself a match for all his neighbours. Alexander pushed his conquests on so fast, and with so much fury, that none of the kingdoms he attacked had courage to make a stand, or give check to the progress of his victorious arms. In six years he made himself master of the greatest part of the then known world. Well might he be called a notable horn, for his name still lives in history as the name of one of the most celebrated commanders in war that ever the world knew. Alexander's victories and achievements are still the entertainment of the ingenious. This he-goat came to the ram that had two horns, Dan 8:6. Alexander with his victorious army attacked the kingdom of Persia, an army consisting of no more than 30,000 foot and 5000 horse. He ran unto him, to surprise him ere he could get intelligence of his motions, in the fury of his power. He came close to the ram. Alexander with his army came up with Darius Codomannus, then emperor of Persia, being moved with choler against him, Dan 8:7. It was with the greatest violence that Alexander pushed on his war against Darius, who, though he brought vast numbers into the field, yet, for want of skill, was an unequal match for him, so that Alexander was too hard for him whenever he engaged him, smote him, cast him down to the ground, and stamped upon him, which three expressions, some think, refer to the three famous victories that Alexander obtained over Darius, at Granicus, at Issus, and at Arbela, by which he was at length totally routed, having, in the last battle, had 600,000 men killed, so that Alexander became absolute master of all the Persian empire, broke his two horns, the kingdoms of Media and Persia. The ram that had destroyed all before him (Dan 8:4) now is himself destroyed; Darius has no power to stand before Alexander, not has he any friends or allies to help to deliver him out of his hand. Note, Those kingdoms which, when they had power, abused it, and, because none could oppose them, withheld not themselves from the doing of any wrong, may expect to have their power at length taken from them, and to be served in their own kind, Isa 33:1.

4. He saw the he-goat made hereby very considerable; but the great horn, that had done all this execution, was broken, Dan 8:8. Alexander was about twenty years old when he began his wars. When he was about twenty-six he conquered Darius, and became master of the whole Persian empire; but when he was about thirty-two or thirty-three years of age, when he was strong, in his full strength, he was broken. He was not killed in war, in the bed of honour, but died of a drunken surfeit, or, as some suspect, by poison and left no child living behind him to enjoy that which he had endlessly laboured for, but left a lasting monument of the vanity of worldly pomp and power, and their insufficiency to make a man happy.

5. He saw this kingdom divided into four parts, and that instead of that one great horn there came up four notable ones, Alexander's four captains, to whom he bequeathed his conquests; and he had so much that, when it was divided among four, they had each of them enough for any one man. These four notable horns were towards the four winds of heaven, the same with the four heads of the leopard (Dan 7:6), the kingdoms of Syria and Egypt, Asia and Greece - Syria lying to the east, Greece to the west, Asia Minor to the north, and Egypt to the south. Note, Those that heap up riches know not who shall gather them, nor whose all those things shall be which they have provided.

6. He saw a little horn which became a great persecutor of the church and people of God; and this was the principal thing that was intended to be shown to him in this vision, as afterwards, Dan 11:30, etc. All agree that this was Antiochus Epiphanes (so he called himself) - the illustrious, but others called him Antiochus Epimanes - Antiochus the furious. He is called here (as before, Dan 7:8), a little horn, because he was in his original contemptible; there were others between him and the kingdom, and he was of a base servile disposition, had nothing in him of princely qualities, and had been for some time a hostage and prisoner at Rome, whence he made his escape, and, though, the youngest brother, and his elder living, got the kingdom. He waxed exceedingly great towards the south, for he seized upon Egypt, and towards the east, for he invaded Persia and Armenia. But that which is here especially taken notice of is the mischief that he did to the people of the Jews. They are not expressly named, or prophecies must not be too plain; but they are here so described that it would be easy for those who understood scripture-language to know who were meant; and the Jews, having notice of this before, might be awakened to prepare themselves and their children beforehand for these suffering trying times. (1.) He set himself against the pleasant land, the land of Israel, so called because it was the glory of all lands, for fruitfulness and all the delights of human life, but especially for the tokens of God's presence in it, and its being blessed with divine revelations and institutions; it was Mount Zion that was beautiful for situation, the joy of the whole earth, Psa 48:2. The pleasantness of that land was that there the Messiah was to be born, who would be both the consolation and the glory of his people Israel. Note, We have reason to reckon that a pleasant place which is a holy place, in which God dwells, and where we may have opportunity of communing with him. Surely, It is good to be here. (2.) He fought against the host of heaven, that is, the people of God, the church, which is the kingdom of heaven, the church-militant here on earth. The saints, being born from above, and citizens of heaven, and doing the will of God, by his grace, in some measure, as the angels of heaven do it, may be well called a heavenly host. Or the priests and Levites, who were employed in the service of the tabernacle, and there warred a good warfare, were this host of heaven. These Antiochus set himself against; he waxed great to the host of heaven, in opposition to them and in defiance of them. (3.) He cast down some of the host (that is, of the stars, for they are called the host of heaven) to the ground, and stamped upon them. Some of those that were most eminent both in church and state, that were burning and shining lights in their generation, he either forced to comply with his idolatries or put them to death; he got them into his hands, and then trampled upon them and triumphed over them; as good old Eleazar, and the seven brethren, whom he put to death with cruel tortures, because they would not eat swine's flesh, 2 Macc. 6:7. He gloried in it that herein he insulted Heaven itself and exalted his throne above the stars of God, Isa 14:13. (4.) He magnified himself even to the prince of the host. He set himself against the high priest, Onias, whom he deprived of his dignity, or rather against God himself, who was Israel's King of old, who reigns for ever Zion's King, who himself heads his own host that fight his battles. Against him Antiochus magnified himself; as Pharaoh, when he said, Who is the Lord ? Note, Those who persecute the people of God persecute God himself. (5.) He took away the daily sacrifice. The morning and evening lamb, which God appointed to be offered every day upon his altar to his honour, Antiochus forbade and restrained the offering of. No doubt he took away all other sacrifices, but only the daily sacrifice is mentioned, because that was the greatest loss of all, for in that they kept up their constant communion with God, which they preferred before that which is only occasional. God's people reckon their daily sacrifices, their morning and evening exercises of devotion, the most needful of their daily business and the most delightful of their daily comforts, and would not for all the world part with them. (6.) He cast down the place of his sanctuary. He did not burn and demolish the temple, but he cast it down, when he profaned it, made it the temple of Jupiter Olympius, and set up his image in it. He also cast down the truth to the ground, trampled upon the book of the law, that word of truth, tore it, and burnt it, and did what he could to destroy it quite, that it might be lost and forgotten for ever. These were the projects of that wicked prince. In these he practised. And (would you think it?) in these he prospered. He carried the matter very far, seemed to have gained his point, and went near to extirpate that holy religion which God's right hand had planted. But lest he or any other should triumph, as if herein he had prevailed against God himself and been too hard for him, the matter is here explained and set in a true light. [1.] He could not have done this if God had not permitted him to do it, could have had no power against Israel unless it had been given him from above. God put this power into his hand, and gave him a host against the daily sacrifice. God's providence put that sword into his hand by which he was enabled thus to bear down all before him. Note, We ought to eye and own the hand of God in all the enterprises and all the successes of the church's enemies against the church. They are but the rod in God's hand. [2.] God would not have permitted it if his people had not provoked him to do so. It is by reason of transgression, the transgression of Israel, to correct them for that, that Antiochus is employed to give them all this trouble. Note, When the pleasant land and all its pleasant things are laid waste, it must be acknowledged that sin is the procuring cause of all the desolation. Who gave Jacob to the spoil? Did not the Lord, he against whom we have sinned? Isa 42:24. The great transgression of the Jews after the captivity (when they were cured of idolatry) was a contempt and profanation of the holy things, snuffing at the service of God, bringing the torn and the lame for sacrifice, as if the table of the Lord were a contemptible thing (so we find Mal 1:7, Mal 1:8, etc., and that the priests were guilty of this Mal 2:1, Mal 2:8), and therefore God sent Antiochus to take away the daily sacrifice and cast down the place of his sanctuary. Note, It is just with God to deprive those of the privileges of his house who despise and profane them, and to make those know the worth of ordinances by the want of them who would not know it by the enjoyment of them.

7. He heard the time of this calamity limited and determined, not the time when it should come (that is not here fixed, because God would have his people always prepared for it), but how long it should last, that, when they had no more any prophets to tell them how long (Psa 74:9, which psalm seems to have been calculated for this dark and doleful day), they might have this prophecy to give them a prospect of deliverance in due time. Now concerning this we have here,

(1.) The question asked concerning it, Dan 8:13. Observe [1.] By whom the question was put: I heard one saint speaking to this purport, and then another saint seconded him. "O that we knew how long this trouble will last!"The angels here are called saints, for they are holy ones (Dan 4:13), the holy myriads, Jud 1:14. The angels concern themselves in the affairs of the church, and enquire concerning them, if, as here, concerning its temporal salvations, much more do they desire to look into the great salvation, 1Pe 1:12. One saint spoke of the thing, and another enquired concerning it. Thus John, who lay in Christ's bosom, was beckoned to by Peter to ask Christ a question, Joh 13:23, Joh 13:24. [2.] To whom the question was put. He said unto Palmoni that spoke. Some make this certain saint to be a superior angel who understood more than the rest, to whom therefore they came with their enquiries. Others make it to be the eternal Word, the Son of God. He is the unknown One. Palmoni seems to be compounded of Peloni Almoni , which is used (Rth 4:1) for Ho, such a one, and (2Ki 6:8) for such a place. Christ was yet the nameless One. Wherefore asked thou after my name, seeing it is secret? Jdg 13:18. He is the numberer of secrets (as some translate it), for from him there is nothing hidden - the wonderful numberer, so others; his name is called Wonderful. Note, If we would know the mind of God, we must apply to Jesus Christ, who lay in the bosom of the Father, and in whom are hidden all the treasures of wisdom and knowledge, not hidden from us, but hidden for us. [3.] The question itself that was asked: " How long shall be the vision concerning the daily sacrifice? How long shall the prohibition of it continue? How long shall the pleasant land be made unpleasant by that severe interdict? How long shall the transgression of desolation (the image of Jupiter), that great transgression which makes all our sacred things desolate, how long shall that stand in the temple? How long shall the sanctuary and the host, the holy place and the holy persons that minister in it, be trodden under foot by the oppressor?"Note, Angels are concerned for the prosperity of the church on earth and desirous to see an end of its desolations. The angels asked, for the satisfaction of Daniel, not doubting but he was desirous to know, how long these calamities should last? The question takes it for granted that they should not last always. The rod of the wicked shall not rest upon the lot of the righteous, though it may come upon their lot. Christ comforted himself in his sufferings with this, The things concerning me have an end (Luk 22:37), and so may the church in hers. But it is desirable to know how long they shall last, that we may provide accordingly.

(2.) The answer given to this question, Dan 8:14. Christ gives instruction to the holy angels, for they are our fellow-servants; but here the answer was given to Daniel, because for his sake the question was asked: He said unto me. God sometimes gives in great favours to his people, in answer to the enquiries and requests of their friends for them. Now, [1.] Christ assures him that the trouble shall end; it shall continue 2300 days and no longer, so many evenings and mornings (so the word is), so many nuchthēmerai , so many natural days, reckoned, as in the beginning of Genesis, by the evenings and mornings, because it was the evening and the morning sacrifice that they most lamented the loss of, and thought the time passed very slowly while they were deprived of them. Some make the morning and the evening, in this number, to stand for two, and then 2300 evenings and as many mornings will make but 1150 days; and about so many days it was that the daily sacrifice was interrupted: and this comes nearer to the computation (Dan 7:25) of a time, times, and the dividing of a time. But it is less forced to understand them of so many natural days; 2300 days make six years and three months, and about eighteen days; and just so long they reckon from the defection of the people, procured by Menelaus the high priest in the 142nd year of the kingdom of the Seleucidae, the sixth month of that year, and the 6th day of the month (so Josephus dates it), to the cleansing of the sanctuary, and the reestablishment of religion among them, which was in the 148th year, the 9th month, and the 25th day of the month, 1 Macc. 4:52. God reckons the time of his people's afflictions he is afflicted. Rev 2:10, Thou shalt have tribulation ten days. [2.] He assures him that they shall see better days afterwards: Then shall the sanctuary be cleansed. Note, The cleansing of the sanctuary is a happy token for good to any people; when they begin to be reformed they will soon be relieved. Though the righteous God may, for the correction of his people, suffer his sanctuary to be profaned for a while, yet the jealous God will, for his own glory, see to the cleansing of it in due time. Christ died to cleanse his church, and he will so cleanse it as at length to present it blameless to himself.

Keil-Delitzsch: Dan 8:13-14

In Dan 8:13 תּת ( to give ) is more closely defined by מרמס ( something trodden under foot ); but in these passages in Ezekiel above referred to, it [the verb נתן ] is connected with an actual object. Construed with the accus. pers. and על , נתן means "to place one over anything."This conception in its different shades is not so much derived from the words of the text as from a reference to the history; for it is supposed (cf. Grotius, Wies.) that because the matter spoken of is the wickedness of Antiochus, the entrance of the Syrian army into Jerusalem and its proceedings (1 Macc. 1:29ff.) must be set forth. צבא , notwithstanding the want of the article, and notwithstanding the feminine construction, cannot properly be otherwise understood in Dan 8:12 than in Dan 8:10, Dan 8:13, not of the host of the Syrians, but only of the people of Israel. The article is wanting also in Dan 8:13, where yet, because of its being taken in connection with קדשׁ , it can only refer to Israel. Besides this passage, the fem. construction is found also only in Isa 40:2, where it signifies the service of war or vassalage. But this meaning here, where weighty reasons oppose it, this construction does not require us to adopt, for such a construction is not infrequent. It is found not merely with names of nations and races, so far as land and people are nearly related ideas, but also with other words, such as even עם , people, fem. , Exo 5:16; 1Ki 18:7; Jer 8:5; המון , a multitude , Job 31:34; זרע , seed , i.e., descendants , Deu 31:21; cf. Ewald's Lehr . §174. But the want of the article in צבא in Dan 8:12 and in Dan 8:13 has its reason in this, that that which is said does not concern the whole host, but only one part of it, since, according to Dan 8:10, the hostile horn will cast only some הצבא מן ( of the host ) to the earth. If, therefore, there is no sufficient ground for rejecting the application of the צבא to the people of Israel, it follows that this interpretation is decidedly required not only by the connection, chiefly by Dan 8:13, but also by that which is said of צבא in Dan 8:12 .

"Since in Dan 8:13 the inquirer resumes the contents of Dan 8:10-12, and along with the sanctuary names also the 'host' as the object of the 'treading down,' it is not credible that this 'host' should be different from that mentioned in Dan 8:12"(Klief.). Moreover, תּנּתן can have in this passage only the meaning of to be given up . התּמיד על can then only be translated because of the permanent sacrifice , if בּפשׁע ( by reason of transgression ) is united as object with תּנּתן in the sense: "was delivered up in transgression."But apart from this, that נתן in the sense of to give up is construed with בּיד , and there are wanting certain parallels for its construction with ב merely, this interpretation, "the host (= Israel) is given up in wickedness on account of the continual sacrifice,"presents an idea not to be tolerated. We agree, therefore, in general with the interpretation of Daniel B. Michaelis, Hävernick, v. Lengerke, Maurer, Kranichfeld, and Kliefoth, and explain the words thus: "and (an) host shall be given up together with the daily sacrifice, because of transgression." צבא , an host , i.e., a great company of the host, the people of Israel. ב before פּשׁע ( transgression ) in the meaning of ב pretii , on account of ( um ), or because of , cf. Gen 18:28. פּשׁע is the apostasy of the Israelites from God, the wickedness proceeding from the פּשׁעים ( transgressors ), Dan 8:23. The objection that this interpretation is not appropriate, because פּשׁע is repeated in Dan 8:13 in union with שׁמם ( desolation ), and therefore a wickedness devoted to destruction is characterized (Klief.), avails nothing, because it in no way follows from this that the "transgression"must be wickedness seating itself in the place of the "daily sacrifice,"idolatrous worship supplanting the true worship. But "the transgression"cannot be that which sets itself in the place of the "daily sacrifice,"because התּמיד is not the subject of the sentence, but is only co-ordinated to the subject. If ב in בּפשׁע is regarded as the ב pretii , then פשׁע can only be that which would be put in the place of the צבא . The preposition על before התּמיד means thereon , after that , also at the same time , or together with , as in Amo 3:15; Hos 10:14, etc. תּמיד , as in Dan 8:11, is not merely the daily sacrifice , but all that had continuance in the Mosaic worship. Finally, the jussive forms תּנּתן and תּשׁלך d ( to be trodden ) are to be observed, since, according to the just observation of Kran., they are not simply identical with the future, as Ewald (§343) thinks, but here, as in Dan 11:4, Dan 11:10,Dan 11:16, modify the conception of time by the presentation of the divine pre-determination or the decree, and thus express a should , may , or a faculty , a being able , in consequence of the divine counsel. To the verbs of the second half of the verse קרן ( horn ) is easily supplied from the foregoing context as the subject; and the passage closes with the thought: thus must the horn throw the truth to the ground, and he shall succeed in this.

(Note: " Successus Antiochi potuit pios omnes turbare, acsi tyrannus ille esset Deo superior. Ergo oportuit etiam hoc praedici, ne quid novum vel inopinatum constingeret fidelibus." - Calvin.)

אמת , the objective truth, the word of God, so far as it is embodied in the worship. As to this matter cf. 1 Macc. 1:43-52, 56, 60.

Dan 8:13-14

In addition to what has been already seen and communicated in the vision, a further vision unfolds itself, by which there is conveyed to the prophet disclosures regarding the duration of the oppression of the people of God by the little horn. Daniel hears a holy one, i.e., an angel (see under Dan 4:10), talking. What he said is not recorded. But while he is talking, another angel interrupts him with the question as to the duration of the affliction, and this is done that Daniel may hear the answer. Therefore the first angel immediately turns himself to Daniel, and, addressing him, makes known to him the information that was desired.

The אלי ( to me ), Dan 8:14, is not, according to the old versions, to be changed into אליו ( to him ). What Hitzig says in justification of אליו is of no weight; cf. Kran. The angel that talked is designated by פּלמוני , quidam, nescio quis , as not being more particularly definable. The question condenses the contents of Dan 8:10-12 : " Till how long is the vision, etc.?" החזון is not the action, but the contents of the vision, the thing seen . The contents of the vision are arranged in the form of appositions: that which is continual and the desolating wickedness, for: the vision of that which is continual and of the desolation. The meaning of this apposition is more particularly defined by the further passage following asyndetos : to give up the sanctuary as well as the host to destruction. שׁמם after the definite noun without the article, which is sometimes wanting (Jer 2:21; Eze 39:27; cf. Ew. §293), does not mean being benumbed, confounded, but laid waste , fallen into ruin; thus the wickedness which consists in laying waste. שׁמם cannot be understood transitively, since שׁמם and משׁמם are placed over against each other in Dan 9:27.

In the answer, עד is to be interpreted as in the question: till 2300 evening-mornings have been, or have passed, thus: 2300 evening-mornings long, so (=then) the sanctuary is brought into its right state. צדק primarily means to be just, whence the meaning is derived to justify, which is not here suitable, for it must be followed by, from the defilement of the desolation. The restoration of the temple to its right condition is, it is true, at the same time a justification of it from its desolation, and it includes in it the restoration of the permanent worship.

The interpretation of the period of time, 2300 evening-mornings, named by the angel is beset with difficulty. And first the verbal import of בּקר ערב is doubtful. Among recent interpreters, Berth., Häv., v. Leng., Maur., and Horm. ( Weiss. u. Erf. p. 295) understand by its days consisting of morning and evening (twenty-four hours); others, as Bleek, Kirmss, Ewald, Hitzig, Wieseler (who, however, in his treatise, Die 70 Wochen , u.s.w., p. 115ff., defends the first explanation), Kran., and Delitzsch, are of opinion that evening-morning is particularly reckoned with reference to the offering of a morning and an evening sacrifice each day, so that 2300 evening-mornings make only 1150 whole days. But there is no exegetical foundation for this latter opinion. It is derived only from a comparison, or rather an identification, of this passage with Dan 7:25; Dan 12:11., and Dan 9:27; and therewith it is proved that, according to 1 Macc. 1:54, 59, cf. 4:52, the desolation of the sanctuary by the worship of idols under Antiochus Epiphanes lasted not longer than three years and ten days, and that from Dan 12:11 it extends only to 1290 days. But these arguments rest on assertions which must first be justified. The passages Dan 7:25 and Dan 9:27 cannot be here taken into account, because they do not speak of Antiochus Epiphanes, and the 1290 days (1335 days, Dan 12:11.) do not give 2300 evening-mornings, that we can and may at once identify these statements with this before us. In Dan 12:11 the terminus a quo of the 1290 days is unquestionably the putting away or the removal of the תּמיד ( daily sacrifice ), and the giving (placing, raising up) of the abomination that maketh desolate (i.e., the altar of idol-worship); but in this verse (Dan 8:14), on the contrary, the continuance not only of the taking away of the תּמיד , but also of the delivering up of the saints and the people to be trodden under foot, is fixed to 2300 evening-mornings. This oppression continued longer than the removal of the appointed daily sacrifice. According to 1 Macc. 1:10ff., the violent assaults of Antiochus against the temple and the Jews who remained faithful to the law began in the 143rd year of the era of the Seleucidae, but the abomination that maketh desolate, i.e., the idol-altar, was first erected on Jehovah's altar of burnt-offering, according to 1 Macc. 1:54, in the 145th year of the Seleucidae, and the purification of the temple from this abomination, and its re-consecration, took place on the 25th day of Kisleu (9th month) of the year of the Seleucidae 148. According to this, from the beginning of the desecration of the temple by the plundering of its vessels and its golden ornaments (1 Macc. 1:20ff.) to its restoration to its right condition, more than five years passed. The fulfilment, or the historical reference, of this prophecy accordingly affords, as is sufficiently manifest, no proper means of ascertaining the import of the "evening-morning."This must rather be exegetically decided. It occurs only here, and corresponds to νυχθήμερον , 2Co 11:25. But the choice of so unusual a measure of time, derived from the two chief parts of the day, instead of the simple measure of time by days, probably originates with reference to the morning and evening sacrifice, by which the day was to be consecrated to the Lord, after Gen 1:5, Gen 1:8,Gen 1:13, etc., where the days of the creation week are named and reckoned according to the succession of evening and morning. This separation of the expression into evening and morning, so that to number them separately and add them together would make 2300 evening-mornings = 1150 days, is shown to be inadmissible, both by the asyndeton evening-morning and the usages of the Hebrew language. That in Dan 8:26 והבּקר הערב ( the evening and the morning ) stands for it, does not prove that the evening ad morning are reckoned separately, but only that evening-morning is a period of time consisting of evening and morning. When the Hebrews wish to express separately day and night, the component parts of a day of a week, then the number of both is expressed. They say, e.g., forty days and forty nights (Gen 7:4, Gen 7:12; Exo 24:18; 1Ki 19:8), and three days and three nights (Jon 2:1; Mat 12:40), but not eighty or six days-and-nights, when they wish to speak of forty or three full days. A Hebrew reader could not possibly understand the period of time 2300 evening-mornings of 2300 half days or 1150 whole days, because evening and morning at the creation constituted not the half but the whole day. Still less, in the designation of time, "till 2300 evening-mornings,"could "evening-mornings"be understood of the evening and morning sacrifices, and the words be regarded as meaning, that till 1150 evening sacrifices and 1150 morning sacrifices are discontinued. We must therefore take the words as they are, i.e., understand them of 2300 whole days.

This exegetical resolution of the matter is not made doubtful by the remark, that an increasing of the period of oppression to 2300 days, over against the duration of the oppression limited in Dan 7:25 to only three and a half times, or to 1290 (or 1335 days, Dan 12:11-12), is very unlikely, since there is in no respect any reason for this increase over against these statements (Kran. p. 298). This remark can only be valid as proof if, on the one side, the three and a half times in Dan 7:25 are equal to three and a half civil years, for which the proof fails, and, on the other side, if the 1290 or the 1335 days in Dan 12:11. indicate the whole duration of the oppression of Israel by Antiochus. But if these periods, on the contrary, refer only to the time of the greatest oppression, the erection of the idol-altar in the temple, this time cannot be made the measure for the duration of the whole period of tribulation.

The objection also, that it is more difficult to prove historically an oppression of the people of God for 2300 days by Antiochus than the 1150 days' duration of this oppression, need not move us to depart from the exegetically ascertained meaning of the words. The opponents of this view are indeed at one in this, that the consecration of the temple after its purification, and after the altar of Jehovah was restored, on the 25th Kisleu of the 148th year of the Seleucidae, formed the termination of the period named, but they are at variance as to the commencement of the period. Delitzsch reckons from the erection of the idol-altar in the temple on 15th Kisleu in the 145th year of the Sel., and thus makes it only three years and ten days, or 1090 to 1105 days. Hitzig reckons from the taking away of the daily sacrifice, which would take place somewhat earlier than the setting up of the idol-altar, but has not furnished proof that this happened tow months earlier. Bleek and Kirmss reckon from the taking of Jerusalem by Apollonius in the year of the Sel . 145 (1 Macc. 1:30ff.; 2 Macc. 5:24ff.), misplacing this in the first month of the year named, but without having any other proof for it than the agreement of the reckoning.

To this is to be added, that the adoption of the consecration of the temple as the terminus ad quem is not so well grounded as is supposed. The words of the text, קדשׁ ונצדּק ("thus is the sanctuary placed in the right state"), comprehend more than the purification and re-consecration of the temple. In Dan 8:11, also Dan 9:17 and Dan 11:31, Daniel uses the word מקדּשׁ for temple, while on the other hand קדשׁ means all that is holy. Was, then, the sanctuary, in this comprehensive meaning of the word, placed in its right state with the consecration of the temple, when after this occurrence "they that were in the tower (Acra) shut up the Israelites round about the sanctuary,"sought to hinder access to the temple, and, when Judas Maccabaeus had begun to besiege the tower, the Syrians approached with a reinforced army, besieged the sanctuary for many days, and on their departure demolished its strongholds (1 Macc. 6:18ff., 51, 62)? - when, again, under Demetrius Soter of Bacchides, the high priest Menelaus was deposed, and Alcimus, who was not descended from the family of a high priest, was advanced to his place, who cruelly persecuted the pious in Israel? - when the Syrian general Nicanor mocked the priests who showed to him the burnt-offering for the king, and defiled and threatened to burn the temple (1 Macc. 7)? And did the trampling upon Israel cease with the consecration of the temple, when at the building up of the altar and the restoration of the temple the heathen around became so furious, that they resolved to destroy all who were of the race of Jacob amongst them, and began to murder them (1 Macc. 5:1ff.)? Hävernick therefore, with Bertholdt, places the terminus ad quem of the 2300 days in the victory over Nicanor, by which the power of the Syrians over Judea was first broken, and the land enjoyed rest, so that it was resolved to celebrate annually this victory as well as the consecration of the temple (1 Macc. 7:48-50), according to which the terminus a quo of the period named would be shortly before the erection of the abomination of idolatry in the temple.

If we now, however, turn from this supposition, since the text speaks further of it, to seek the end of the oppression in the restoration of the legal temple-worship, or in the overthrow of Antiochus Epiphanes, which the angel brings to view in the interpretation of the vision (Dan 8:26), so also in these cases the 2300 days are to be calculated. C. v. Leng., Maur., and Wiesel., who regard the death of Antiochus as the termination, place the beginning of the 2300 days one year before the beginning of violence with which Antiochus, after his return from the expedition into Egypt in the year 143 Sel ., went forth to destroy (1 Macc. 1:20) the Mosaic worship and law. Only a few weeks or months earlier, in the middle of the year 142 Sel ., the point of commencement must be placed, if the consecration of the temple is held to be the termination. In the year 142 not only was the pious high priest Onias removed from his office by the godless Jason, but also Jason himself was forced from the place he had usurped by Menelaus, who gave Antiochus a greater bribe than he did, and gave away as presents and sold to the heathen the golden utensils of the temple, and commanded Onias, who denounced his wickedness, to be deceitfully murdered (2 Macc. 2:4). Hence we need not, with Hofmann, regard the deposition of Onias, the date of which cannot be accurately fixed, but which, 2 Macc. 4:7ff., is brought into connection with the commencement of the reign of Antiochus, and which probably took place before the year 142, as the date of the commencement of the 2300 days, although the laying waste of the sanctuary may be dated from it; since Jason by royal authority set up a heathen γυμνάσιον with an ἐφηβεῖον , and by the wickedness of the profane and unpriestly conduct of this man Greek customs and the adoption of heathenish manners so prevailed, that the priests ceased to concern themselves about the service of the altar, but, despising the temple and forgetting the sacrifice, they hastened to witness the spectacles in the palaestra, which were contrary to the law; cf. 2 Macc. 4:13ff. with 1 Macc. 1:11-15. The 2300 days are thus, as well as the 1150 days, historically authenticated.

But it is on the whole questionable whether the number given by the angel is to be reckoned as an historico-chronological period of time, or is not rather to be interpreted as symbolical. The analogy of the other prophetic numbers speaks decidedly for the symbolical interpretation. The 2300 cannot, it is true, be directly a symbolical number, such as 7, 10, 40, 70, and other numbers are, but yet it can stand in such a relation to the number seven as to receive a symbolical meaning. The longer periods of time are usually reckoned not by days, but by weeks, months, or years; if, therefore, as to the question of the duration of the 2300 days, we reduce the days to weeks, months, and years, we shall find six years, three or four months, and some days, and discover that the oppression of the people by the little horn was to continue not fully a period of seven years. But the times of God's visitations, trials, and judgments are so often measured by the number seven, that this number came to bear stamped on it this signification; see under Dan 4:13; Dan 7:25. The number of seven years is used in the symbolical meaning when, not to mention the cases in Gen 29:18, Gen 29:27; Gen 41:26., and Jdg 6:1, seven years' famine were laid upon the land as a punishment for David's sin in numbering the people (2Sa 24:13), and when in Elisha's time Israel was visited with seven years' famine (2Ki 8:1). Thus the answer of the angel has this meaning: The time of the predicted oppression of Israel, and of the desolation of the sanctuary by Antiochus, the little horn, shall not reach the full duration of a period of divine judgment, shall not last so long as the severe oppression of Israel by the Midianites, Jdg 6:1, or as the famine which fell upon Israel in the time of Elisha, and shall not reach to a tenth part of the time of trial and of sorrow endured by the exiles, and under the weight of which Israel then mourned.

But if this is the meaning of the angel's message, why does not the divine messenger use a pure symbolical expression, such as "not full seven times?"and why does he not simply say, "not quite seven years?"As to the first of these questions, we answer that the expression "times"is too indefinite; for the duration of this period of sorrow must be given more minutely. As to the second question, we know no other answer that can be given than this, that, on the one side, only the positive determination of the length of time, measured by days, can afford full confidence that the domination and the tyranny of the oppressor shall not continue one day longer than God has before fixed; but, on the other side, by the measuring of this period by a number defined according to thousands and hundreds, both the long duration of the affliction is shown, and the symbolical character of the period named is indicated. While by the period "evening-morning"every ambiguity of the expression, and every uncertainty thence arising regarding the actual length of the time of affliction, is excluded, yet the number 2300 shows that the period must be defined in round numbers, measuring only nearly the actual time, in conformity with all genuine prophecy, which never passes over into the mantic prediction of historico-chronological data.

If we compare with this the designation of time in Dan 7:25, instead of the general idea there expressed, of "time, times, and half a time,"which is not to be computed as to its duration, we have here a very definite space of time mentioned. This difference corresponds to the contents of the two prophecies. The oppression prophesied of in this chapter would visit the people of Israel at not too distant a time; and its commencement as well as its termination, announced by God beforehand, was fitted to strengthen believers in the faith of the truth and fidelity of God for the time of the great tribulation of the end, the duration of which God the Lord indeed determined accurately and firmly beforehand, but according to a measure of time whose extent men cannot calculate in advance. In this respect the designation of the time of the affliction which the horn growing up out of the third world-kingdom will bring upon God's people, becomes a type for the duration of the oppression of the last enemy of the church of the Lord at the end of the days.

Constable: Dan 8:1--12:13

III. Israel in relation to the Gentiles: God's program for Israel chs. 8--12

Two things signal the beginning of a new section in the book here. These two things are a return to the Hebrew language in the original text (cf. 1:1-2:3) and an emphasis on the nation Israel. Evidently Daniel wrote the remainder of this book in Hebrew because the revelation in it concerned his people particularly.²⁹¹

Constable: Dan 8:1-27

A. Daniel's vision of the ram and the goat ch. 8

Chapter 7 recorded the general history of "the times of the Gentiles," from the time Nebuchadnezzar took the Jews into captivity until the Son of Man's return to the earth. Chapter 8 reveals more detail about the second (Persian) and third (Greek) kingdoms and especially how they relate to Israel.

"Chap. 8 is the last of the book's symbolic visions; the succeeding revelations are more verbal than visual and still cryptic but not symbolic."²⁹²

Constable: Dan 8:9-14

4. The little horn on the goat 8:9-14

8:9 Daniel next saw a rather small horn (king, v. 23) grow out of one of the four horns (kingdoms, v. 22) that had replaced the single horn (the first king, v. 21) on the goat (Greece, v. 21). This horn is quite clearly different from the little horn that came up among the 10 horns on the fourth beast in the previous vision (cf. 7:8, 11, 24-26).

". . . the little horn arising from the third kingdom serves as a prototype of the little horn of the fourth kingdom. The crisis destined to confront God's people in the time of the earlier little horn, Antiochus Epiphanes, will bear a strong similarity to the crisis that will befall them in the eschatological or final phase of the fourth kingdom in the last days (as Christ himself foresaw in the Olivet Discourse [Matt 24:15])."³⁰⁷

This little horn grew very great to the south, the east, and "the beautiful." The first problem with this description is what is the reference point for these directions? History has identified this little horn as Antiochus IV (Epiphanes), the eighth king of the Seleucid dynasty. He ruled Syria from 175 to 164 B.C. (cf. 1 Macc. 1:10; 6; 16), and he conducted military campaigns in all of these directions (cf. 1 Macc. 1:20).³⁰⁸ Therefore the point of reference is Syria.

The second problem is the identification of "the beautiful." This is quite evidently a reference to Palestine (cf. 11:16, 41, 45; Jer. 3:19; Ezek. 20:6, 15). Here the vision begins to focus on the future of Israel and the Jews. Antiochus was especially vengeful against the Jews whom he persecuted brutally.

"He is . . . one of the greatest persecutors Israel has ever known."³⁰⁹

"In one assault on Jerusalem, 40,000 Jews were killed in three days and 10,000 more were carried into captivity."³¹⁰

"This suppression came to a head in December 168 B.C., when Antiochus returned in frustration from Alexandria, where he had been turned back by the Roman commander Popilius Laenas, and vented his exasperation on the Jews. He sent his general, Apollonius, with twenty thousand troops under orders to seize Jerusalem on a Sabbath. There he erected an idol of Zeus and desecrated the altar by offering swine on it. This idol became known to the Jews as the abomination of desolation' (hassiqqus mesomem, 11:31), which served as a type of a future abomination that will be set up in the Jerusalem sanctuary to be built in the last days (cf. Christ's prediction in Matt 24:15)."³¹¹

Three years later, on December 25, 164 B.C., Judas Maccabaeus, a Jewish nationalist, led the Jews in rededicating the temple to Yahweh. This is the event that Jews have celebrated with Hanukkah ever since.

8:10 This little horn grew up to the host of heaven, caused some of the host and some of the stars to fall to the earth, and trampled on them. The stars probably refer to the children of Israel whom God predicted would be as numerous as the stars of heaven (Gen. 15:5; 22:17; 37:9-10; cf. Dan. 12:3; Matt. 13:43; Enoch 46:7).³¹² They constitute His armies (cf. Exod. 7:4; 12:17, 51; Num. 33:1).

"If the world calls those men and women stars who excel in one or another department of human activity, why should not a similar statement be still more appropriate with reference to God's people?"³¹³

Many scholars regard the stars and the host of heaven as synonymous: "the host even the stars" (cf. v. 13; Exod. 12:41)."³¹⁴ Alternatively the host of heaven may be angels who have some connection with the Jews (the stars). The falling of the host to the earth then would picture Antiochus' victory over these angels, and his trampling the stars down would stress his persecution of the Jews. However verse 12 seems to indicate that the horn really controlled the host, which would be impossible if they were angels.

8:11 By desecrating the temple, Antiochus (lit. illustrious one) effectively exalted himself to a position of superiority over Yahweh, the commander (or prince) of the host (the Jews).³¹⁵

"An attack on the place set aside for worship of God is tantamount to an attack on God Himself."³¹⁶

Antiochus temporarily terminated the constant sacrifices (Heb. tamid) in the temple, including the daily morning and evening sacrifices, thereby depriving Yahweh of His people's worship (cf. 1 Macc. 1:44-49, RSV).³¹⁷

"Apparently Antiochus did not actually tear down the temple, although eventually he desecrated it to such a point that it was hardly fit for use [cf. 1 Macc. 4:48]."³¹⁸

"Its overthrowing consists in its being prevented from functioning as a place of worship of the true God."³¹⁹

Some interpreters believe that this verse also previews another literal fulfillment of the destruction of the temple, which is still future (cf. 9:27).³²⁰ Antiochus' actions anticipated what the Antichrist, the little horn of chapter 7, will do in the future (cf. 7:8, 20).

8:12 God would give control of the host (the Jews) to the little horn (Antiochus) because of transgression. This verse makes identification of the host as the Jews rather than angels almost certain.

This verse may mean that God would use Antiochus as His instrument of discipline as He had used so many other leaders and nations in Israel's past because of Israel's transgression (cf. 1 Macc. 1:44-49, RSV).³²¹ Another view is that God would give him control of the sacrifices so he would transgress against God.³²² This second view has in its favor that the transgression in view in verse 13 is Antiochus' rather than the Jews'. Antiochus would terminate the sacrifices, disregard the truth (he destroyed the Torah scrolls, 1 Macc. 1:56), do as he chose, and prosper.

"Attacks on Israel are not the same as attacks on other peoples. Anti-Semitism has an extra dimension."³²³

8:13 The holy ones (Heb. qados) that Daniel heard conversing were evidently angels (cf. 4:17). Here the transgression in view seems to be that of Antiochus, not the Jews (cf. v. 12). It causes horror among the Jews because it involves desecration of the sanctuary (v. 11). The holy place is the temple, and the host is the Jews. The angel wanted to know how long the desecration of the sanctuary and the persecution of the Jews would last.

8:14 Another angel replied, but he replied to Daniel. The answer was primarily for his comfort and for the comfort of his people, the Jews. The angel said that the desecration would last 2,300 evenings and mornings. Many commentators take this as meaning 2,300 days (six years, four months, and 20 days) since the Jews described a 24-hour day as evening and morning (Gen. 1:5-31).³²⁴ Others believe it means a total of 2,300 evenings and mornings (1,150 of each), namely, 1,150 24-hour days (three years, two months, and 10 days). In this case "2,300 evenings and mornings" may mean 2,300 evening and morning sacrifices. This period then may describe the duration of the period when Antiochus did his worst to the temple and the Jews (167-164 B.C.).³²⁵ I think 2,300 days are in view.³²⁶

Some interpreters view the 2,300 as a symbolical number. The problems with this approach are essentially two. First, the other similar numbers in Daniel appear to be literal. Second, arriving at the symbolic meaning of this number is extremely difficult and boils down to guessing. Other interpreters have tried to explain these days as years, but the connection with evenings and mornings probably limits them to days.³²⁷ Perhaps the figure is in days rather than in months or years to give the impression of a long, hard duration.

The temple would be restored after 2,300 days.

"Innumerable explanations have been attempted to make the twenty-three hundred days coincide with the history of Antiochus Epiphanes."³²⁸

One way to locate the fulfillment is to identify the end of the 2,300 days and then work back. But did the angel mean that this period would end with the restoration of the holy place or that the restoration of the holy place would follow sometime after the end of the 2,300 days? The text does not provide the answer, but the first Hanukkah in December of 164 B.C. may be the reconsecration that the angel predicted. Alternatively the full restoration of all the sacrifices and the religious independence of the Jews that came a few months later may be in view. In either case the year of restoration was probably 164 B.C. or shortly after that.

One literal view is that the 2,300 days ended with Antiochus' death in November-December of 164 B.C.³²⁹ However the text seems to identify the 2,300 days specifically with the desecration of the temple and the persecution of the Jews. As far as we know, Antiochus did not take over six years to do those things.³³⁰ Some who hold this view identify the beginning of this period as Antiochus' initial entrance into Jerusalem in 170 B.C. Others identify it with the murder of the Jewish high priest Onias III in 171 B.C. However there was no abridgement of temple service at those early dates. Antiochus looted the temple in 170 B.C., but the abolition of the sacrifices did not begin until 167 B.C.

Regardless of how we solve the 2,300 evenings and mornings problem there is general agreement among the scholars that Antiochus fulfilled this prophecy. I do not know the exact numbers of the years involved here, before 164 B.C. when Antiochus died, but I believe the 2,300 days was a period of persecution during his domination of the Jews.

"A persecutor of the Jews in Russia asked a Jew what he thought the outcome would be if the wave of persecutions continued. The Jew answered, The result will be a feast! Pharaoh tried to destroy the Jews, but the result was the Passover. Haman attempted to destroy the Jews, but the result was the Feast of Purim. Antiochus Epiphanes tried to destroy the Jews, but the result was the Feast of Dedication.'"³³¹

Guzik: Dan 8:1-27

Daniel 8 - Antiochus and Antichrist

In the ancient manuscripts, the Book of Daniel here resumes using the Hebrew language. The section from Daniel 2:4 to 7:28 was written in Aramaic.

A. The vision recounted.

1. (1-2) Introduction to the vision.

In the third year of the reign of King Belshazzar a vision appeared to me; to me, Daniel; after the one that appeared to me the first time. I saw in the vision, and it so happened while I was looking, that I was in Shushan, the citadel, which is in the province of Elam; and I saw in the vision that I was by the River Ulai.

a. The third year of the reign of King Belshazzar: This vision happened while Babylon was securely in power. Though the vision will deal with the emergence and destiny of the Greek Empire, the Greek Empire was not much of anything at the time the prophecy came to Daniel.

b. I was in Shushan, the citadel: Daniel was in Shushan on the king's business (Daniel 8:27).

2. (3-4) A mighty ram pushing in different directions.

Then I lifted my eyes and saw, and there, standing beside the river, was a ram which had two horns, and the two horns were high; but one was higher than the other, and the higher one came up last. I saw the ram pushing westward, northward, and southward, so that no animal could withstand him; nor was there any that could deliver from his hand, but he did according to his will and became great.

a. A ram which had two horns: In this same chapter (Daniel 8:20) this ram is clearly identified as representing the Medo-Persian Empire, which succeeded the Babylonian Empire.

i. It wasn't a stretch to use a ram to represent the Medo-Persian Empire. "Ammianus Marcellinus, a fourth century historian, states that the Persian ruler bore the head of a ram as he stood at the head of his army." (Wood) "The ram was the national emblem of Persia, a ram being stamped on Persian coins as well as on the headdress of Persian emperors." (Strauss)

b. The two horns were high; but one was higher than the other: The ram is noted for the proportion of its two horns - one was higher than the other. This was an accurate prediction of the partnership between the Medes and the Persians, because the Persians were larger and stronger in the partnership. They also emerged after the Medes (the higher one came up last).

c. Pushing westward, northward, and southward: The Medo-Persian Empire exerted its power to the north, south, and west. It assumed territory but made no major conquests towards the east.

i. "The principle theatre of their wars, says Calmet, was against the SCYTHIANS, northward; against the GREEKS, westward; and against the EGYPTIANS, southward." (Clarke)

3. (5-8) A male goat challenges and conquers the ram.

And as I was considering, suddenly a male goat came from the west, across the surface of the whole earth, without touching the ground; and the goat had a notable horn between his eyes. Then he came to the ram that had two horns, which I had seen standing beside the river, and ran at him with furious power. And I saw him confronting the ram; he was moved with rage against him, attacked the ram, and broke his two horns. There was no power in the ram to withstand him, but he cast him down to the ground and trampled him; and there was no one that could deliver the ram from his hand. Therefore the male goat grew very great; but when he became strong, the large horn was broken, and in place of it four notable ones came up toward the four winds of heaven.

a. A male goat came from the west: In this same chapter (Daniel 8:21-22) this male goat is clearly identified with Greece and its horns with the rulers of the Greek Empire.

i. From ancient history we know this isn't a strange symbol. The goat was a common representation of the Greek Empire. "Newton very properly observes that, two hundred years before the time of Daniel, they were called, the goats' people." (Clarke)

b. Across the surface of the whole earth, without touching the ground: The prophetic description of the male goat was proved to be accurate regarding the Greek Empire.

· The Greek Empire rose from the west of previous empires

· The Greek Empire rose with great speed (suddenly . . . without touching the ground)

· The Greek Empire had a notable ruler, Alexander the Great (a notable horn)

· The Greek Empire had a famous war with the Medo-Persian Empire (I saw him confronting the ram)

· The Greek Empire and the Medo-Persian Empire greatly hated each other (with furious power . . . moved with rage). Some of the greatest, fiercest battles of ancient history were fought between the Greeks and the Persians

· The Greek Empire conquered the Medo-Persian Empire (no one that could deliver the ram from his hand)

· The reign of the notable leader of the Greek Empire was suddenly cut short (the large horn was broken)

· After the end of Alexander the Great's reign, the Greek Empire was divided among four rulers (in place of it four notable ones came up)

· The four rulers of the Greek Empire after Alexander ruled their own dominions, not the entire empire together (came up toward the four winds of heaven)

i. Alexander did not divide the empire among his four generals himself. His four leading generals divided it among themselves by force after his death.

· Cassander, ruling over Greece and its region

· Lysimachus, ruling over Asia Minor

· Seleucus, ruling over Syria and Israel's land

· Ptolemy, ruling over Egypt

c. The male goat grew very great: The greatness of Alexander's Empire was not only in its vast dominion, but also in its cultural power. Alexander the Great was determined to spread Greek civilization, culture, and language across every land he conquered.

i. As God guided history, He used Alexander's passion to spread Greek culture to prepare the world for the Gospel of Jesus Christ. Because of Alexander's influence koine (common) Greek became the common language of the civilized world - and the language of the New Testament.

4. (9-12) The strong horn that arises from the four horns of the male goat.

And out of one of them came a little horn which grew exceedingly great toward the south, toward the east, and toward the Glorious Land. And it grew up to the host of heaven; and it cast down some of the host and some of the stars to the ground, and trampled them. He even exalted himself as high as the Prince of the host; and by him the daily sacrifices were taken away, and the place of His sanctuary was cast down. Because of transgression, an army was given over to the horn to oppose the daily sacrifices; and he cast truth down to the ground. He did all this and prospered.

a. A little horn which grew exceeding great: This was fulfilled in one of the four successors to Alexander the Great. Since the dominion of this horn was extended toward the south, toward the east, and toward the Glorious Land, we can identify the historical fulfillment of this little horn in Antiochus IV Epiphanes who ruled over Syria and Israel's land under the Seleucid dynasty.

i. Israel's land was fought over between the dynasties of Seleucid and Ptolemy, but the Seleucids gained power over the region in the days of Antiochus III (198 B.C.).

ii. Antiochus IV gained the throne by murdering his brother, the former king Seleucus Philopator. The son of Philopator was the rightful heir to the throne, but Antiochus IV had him held hostage in Rome. Antiochus IV legitimized his rule mainly through flattery and bribery.

iii. Antiochus IV assumed the title "Epiphanes" meaning, "illustrious" and alluding to deity. The Jews turned it into "Epimanes" meaning, "madman."

b. The Glorious Land: In the Hebrew, the same term is used for the land of Israel in Ezekiel 20:6 (the glory of all lands), Ezekiel 25:9 (the glory of the country), and in Daniel 11:16 and 11:41. Similar wording is used in Psalm 48:2.

i. We can rightly see the Glorious Land as the center of the world:

· It is the nerve center of civilization since the days of Abraham

· It is the truth center from which flowed God's revelation to man

· It is the storm center of warring nations since the days of Joshua

· It will be the peace center of the earth during the millennial reign of Jesus

· It will be the home center for the Jewish people forever more

c. Antiochus Epiphanes is an accurate and dramatic fulfillment of this prophecy in history - so much so that critics insist that the Book of Daniel must have been written after his time.

· Antiochus Epiphanes exerted his dominion toward the south, toward the east, and toward the land of Israel

· Antiochus Epiphanes murdered other rulers and persecuted the people of Israel (cast down some of the host and some of the stars to the ground, and trampled them)

· Antiochus Epiphanes blasphemed God and commanded idolatrous worship directed towards himself (exalted himself as high as the Prince of the host)

· Antiochus Epiphanes put a stop to temple sacrifices in Jerusalem (by him the daily sacrifices were taken away)

· Antiochus Epiphanes desecrated the temple (the place of His sanctuary was cast down)

· Antiochus Epiphanes opposed God and seemed to prosper (he cast truth down to the ground. He did all this and prospered)

d. It cast down some of the host and some of the stars to the ground: These are symbols used in the Old Testament for angels, kings and leaders, or the people of God at large. Here it is fulfilled in Antiochus Epiphanes and his attacks against rulers and God's people in general.

i. The terms stars of heaven (Genesis 12:3, 15:5) and the hosts of the LORD (Exodus 12:41) are used of God's people in general.

ii. "Undoubtedly it is the design here to describe the pride and ambition of [the "little horn"], and to show that he did not think anything too exalted for his aspiration." (Barnes)

e. And trampled them: Antiochus was an infamous persecutor of the Jewish people. He wanted them to submit to Greek culture and customs and was more than willing to use murder and violence to compel them.

i. Antiochus's suppression of the Jews came to a head in December of 168 B.C. when he returned in defeat from Alexandria. He ordered his generals to seize Jerusalem on a Sabbath. There he erected an idol of Zeus and desecrated the altar by an offering of swine and sprinkling the pig's juices in the sanctuary. Sacrifice was ceased because the temple was desecrated.

ii. 1 Maccabees 1:29-32 and 1:52-61 describe how Antiochus persecuted the Jews. 1 Maccabees 1:41-50 describes his blasphemies. By some estimates he is responsible for the murder of more than 100,000 Jews.

f. Because of transgression, an army was given over to the horn to oppose the daily sacrifices: This was fulfilled in the terrors of Antiochus Epiphanes. The Jews, especially their leaders invited God's judgment upon them through Antiochus because of their sin.

i. The first attack of Antiochus against the Jews was to settle a rivalry for the high priesthood. A pious high priest, Onias III, was removed from office and replaced with his brother Jason because Jason bribed Antiochus. Then in 172, another brother (Menelaus) gave Antiochus an even bigger bribe and replaced Jason. A year later Menelaus started selling many of the temple's gold utensils to raise money to pay off the bribe. Onias III rebuked him, and Menelaus had him murdered. Meanwhile, Jason gathered armies and fought against Menelaus to regain the office of High Priest. Antiochus Epiphanes came in to Jerusalem in 171 to defend the man who paid him a bigger bribe to be the High Priest.

ii. "This was the reason why God set over them such a breathing devil, as was Antiochus, for a punishment of their open impiety and formal apostasy." (Trapp)

5. (13-14) The duration of the sanctuary's desecration: 2,300 days.

Then I heard a holy one speaking; and another holy one said to that certain one who was speaking, "How long will the vision be, concerning the daily sacrifices and the transgression of desolation, the giving of both the sanctuary and the host to be trampled under foot?" And he said to me, "For two thousand three hundred days; then the sanctuary shall be cleansed."

a. Then I heard a holy one speaking: Many think this nameless holy one is an Old Testament appearance of Jesus. This is possible, but there is not enough information to be certain.

b. How long will the vision be? Daniel didn't ask this question; he heard the holy ones speaking together and one asked the question. They wanted to know how long the sacrifices would be suspended and how long the sanctuary would be desecrated.

c. For two thousand three hundred days: Literally, Daniel heard a holy one say "two thousand three hundred mornings and evenings." Bible students debate if this means 2,300 days or 1,150 days. 2,300 days is almost seven years.

i. Either understanding is possible, but it is more likely that this means 2,300 days. The date when the temple was cleansed is well established as December 25, 165 B.C. If we count back 2,300 days from then, we come to the year when Antiochus Epiphanes began his persecution in earnest (171 B.C.).

ii. However, if we take it to mean 1,150 days it can refer to the time the temple was actually desecrated. Philip Newell makes this case: "For a duration of time during which 2300 daily sacrifices would ordinarily have been offered, one at evening and one in the morning, as specified in Exodus 29:38-43. Since there are two of these daily, the actual time period involved is 1150 days, or slightly over three years. This, in fact, was the time of the Maccabean tribulation, 168-165 B.C., at the end of which the sanctuary was 'cleansed' by Judas Maccabeus in his restoration of the evening and morning sacrifices (2 Maccabees 10:1-5)."

iii. This passage has been a favorite springboard for elaborate and fanciful prophetic interpretations. A popular and tragic interpretation of this passage took one year for every day, and William Miller used 2,300 "year-days" to calculate that Jesus would return in 1844 (2,300 years after Cyrus issued the decree to rebuild the temple). His movement ended up giving birth to the Seventh-Day Adventists, Jehovah's Witnesses, and several other movements.

iv. We can know that Miller and other "year-day" theories are wrong because this passage was fulfilled before the time of Jesus. Jesus recognized that the temple was properly cleansed and rededicated when He attended the Feast of Lights, commemorating the cleansing and rededication of the temple after the desecration brought by Antiochus Epiphanes (John 10:22).

v. Adam Clarke comments show what a hold the year-date approach had to many of his time: "Though literally it be two thousand three hundred evenings and mornings, yet I think the prophetic day should be understood here, as in other parts of this prophet, and must signify so many years. If we date these years from the vision of the he-goat, (Alexander's invading Asia), this was A.M. 3670, B.C. 334; and two thousand three hundred years from that time will reach to A.D. 1966, or one hundred and forty-one years from the present A.D. 1825." There is no foundation for Clarke's approach, and it has led many off into serious error.

d. This amazingly specific prophecy was written some 350 years before the time of Antiochus Epiphanes. Great prophetic fulfillment like this demonstrates that God not only knows the future, He also guides the future.

B. The vision is interpreted.

1. (15-19) Gabriel appears to Daniel.

Then it happened, when I, Daniel, had seen the vision and was seeking the meaning, that suddenly there stood before me one having the appearance of a man. And I heard a man's voice between the banks of the Ulai, who called, and said, "Gabriel, make this man understand the vision." So he came near where I stood, and when he came I was afraid and fell on my face; but he said to me, "Understand, son of man, that the vision refers to the time of the end." Now, as he was speaking with me, I was in a deep sleep with my face to the ground; but he touched me, and stood me upright. And he said, "Look, I am making known to you what shall happen in the latter time of the indignation; for at the appointed time the end shall be.

a. Between the banks of the Ulai: Daniel is still in the midst of his vision, where he saw himself on the shores of the Persian river. He heard someone instruct Gabriel to explain the vision to Daniel.

b. The vision refers to the time of the end: Gabriel assures Daniel that this vision has to do with end times, with the latter time of the indignation.

i. This is a problem for some, because we see that the prophecy of Daniel 8:1-14 was fulfilled in the days of the Medo-Persian and Greek Empires, especially in the time of Antiochus Epiphanes. The terms time of the end and latter time of the indignation commonly refer to what we think of as the end times, not events fulfilled more than a 100 years before the birth of Jesus.

ii. The answer is that though this prophecy is fulfilled in Antiochus Epiphanes it also has a later fulfillment in the Antichrist, referring to the time of the end. Antiochus Epiphanes is sometimes called the "antichrist of the Old Testament." He prefigures the Antichrist of the end times.

iii. Just like Antiochus Epiphanes rose to power with force and intrigue, so will the Antichrist. As he persecuted the Jews, so will the Antichrist. As he stopped sacrifice and desecrated the temple, so will the Antichrist. As he seemed to be a complete success, so will the Antichrist. "From what Antiochus did to Jews in his day, therefore, one may know the general pattern of what the Antichrist will do to them in the future." (Wood)

iv. "Greece with all its refinement, culture and art, produced the Old Testament Anti-Christ while the so called Christian nations produce the New Testament Anti-Christ." (Heslop)

c. Some see this Antiochus and Antichrist connection, and some do not. Martin Luther wrote, "This chapter in Daniel refers both to Antiochus and Antichrist." John Calvin wrote, "Hence Luther, indulging his thoughts too freely, refers this passage to the masks of Antichrist."

2. (20-22) The specific identification of the ram and the male goat of Daniel's vision.

The ram which you saw, having the two horns; they are the kings of Media and Persia. And the male goat is the kingdom of Greece. The large horn that is between its eyes is the first king. As for the broken horn and the four that stood up in its place, four kingdoms shall arise out of that nation, but not with its power.

a. The large horn that is between its eyes is the first king: This was fulfilled in history by Alexander the Great.

b. Four kingdoms shall arise out of that nation, but not with its power: This was fulfilled in history by the four generals who divided Alexander's Empire between them.

3. (23-26) The rise and fall of the strong little horn.

And in the latter time of their kingdom, when the transgressors have reached their fullness, a king shall arise, having fierce features, who understands sinister schemes. His power shall be mighty, but not by his own power; he shall destroy fearfully, and shall prosper and thrive; he shall destroy the mighty, and also the holy people. Through his cunning he shall cause deceit to prosper under his rule; and he shall exalt himself in his heart. He shall destroy many in their prosperity. He shall even rise against the Prince of princes; but he shall be broken without human means. And the vision of the evenings and mornings which was told is true; therefore seal up the vision, for it refers to many days in the future.

a. In the latter time of their kingdom: The prophecy in this passage reads equally true of both Antiochus and Antichrist. This is an example of a prophetic passage that has both a near and far fulfillment.

b. Having fierce features: Antiochus Epiphanes was known for his cruel brutality; this will also become the legacy of the coming Antichrist.

c. Who understands sinister schemes . . . through his cunning: Antiochus was known for his flattery and smooth tongue. The coming Antichrist will strike a covenant with Israel (Daniel 9:27).

d. His power shall be mighty, but not by his own power: Antiochus Epiphanes was empowered by Satan and allowed by God. The same will be true of the coming Antichrist.

e. Shall prosper and thrive: Antiochus Epiphanes looked like a total success. The coming Antichrist will look like a complete winner until God topples his reign.

f. He shall destroy the mighty, and also the holy people: Antiochus Epiphanes not only destroyed his enemies, but also harshly persecuted the people of God. The coming Antichrist will also destroy and persecute.

g. He shall cause deceit to prosper: Both the rule of Antiochus Epiphanes in the past and the Antichrist in the future are marked by deceit. The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. (2 Thessalonians 2:9-10)

h. He shall magnify himself in his heart: The coins of Antiochus Epiphanes were inscribed with this title: theos epiphanies meaning, "God manifest." The coming Antichrist will also exalt himself: So that he sits as God in the temple of God, showing himself that he is God. (2 Thessalonians 2:4)

i. He shall even rise against the Prince of princes: Though Antiochus Epiphanes hated and fought against the people of God, it was because he really hated God. The same will be true of the coming Antichrist, who will hate the Jews because they hate God.

j. Broken without human hand: History tells us that Antiochus Epiphanes died of disease, not by the hand of man. In a similar way, no man will defeat the coming Antichrist, but the hand of Jesus will strike him down (Revelation 19:20).

k. Therefore seal up the vision: Daniel must do this because in his day the vision referred to a period far distant in its ultimate fulfillment. For us, the time is near (Revelation 1:3) and the book is unsealed (Revelation 22:10).

5. (27) Daniel reacts to the vision with physical shock and astonishment.

And I, Daniel, fainted and was sick for days; afterward I arose and went about the king's business. I was astonished by the vision, but no one understood it.

a. Fainted and was sick . . . I was astonished: Daniel probably couldn't understand why God would allow such a mighty persecutor of His people to rise up.

i. "He may well have been puzzled about why Yahweh would permit even this brief time of brutal oppression under the little horn." (Archer)

b. I went about the king's business: Daniel didn't let either spiritual mysteries or physical weakness keep him from doing his duty. This shows us that our interest in prophecy should make us more about our king's business, not less about it.

i. "He would have counted it a great slur on his religious life if it could have been said that his visions and exercises interfered with his service to the king." (Meyer)

ii. "Let us not neglect the work of the Lord, though less able to perform it. A sick child's service is doubly accepted." (Trapp)

c. No one understood it: It wasn't because God never wanted this prophecy to be understood. There is no reason for God to reveal something to man that can never be understood. The reason why no one understood it was because the vision was sealed up in light of its ultimate fulfillment in Daniel's distant future.

i. It is worth repeating: the time is not distant for us in light of Revelation 1:3 and the book of prophecy is not sealed in light of Revelation 22:10.

© 2002 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Daniel (Book Introduction)

DANIEL, that is, "God is my judge"; probably of the blood royal (compare Dan 1:3, with 1Ch 3:1, where a son of David is named so). Jerusalem may have been his birthplace (though Dan 9:24, "thy holy city," does not necessarily imply this). He was carried to Babylon among the Hebrew captives brought thither by Nebuchadnezzar at the first deportation in the fourth year of Jehoiakim. As he and his three companions are called (Dan 1:4) "children," he cannot have been more than about twelve years old when put in training, according to Eastern etiquette, to be a courtier (Dan 1:3, Dan 1:6). He then received a new name, by which it was usual to mark a change in one's condition (2Ki 23:34; 2Ki 24:17; Ezr 5:14; Est 2:7), Belteshazzar, that is, "a prince favored by Bel" (Dan 1:7). His piety and wisdom were proverbial among his countrymen at an early period; probably owing to that noble proof he gave of faithfulness, combined with wisdom, in abstaining from the food sent to him from the king's table, as being polluted by the idolatries usual at heathen banquets (Dan 1:8-16). Hence Ezekiel's reference to him (Eze 14:14, Eze 14:20; Eze 28:3) is precisely of that kind we should expect; a coincidence which must be undesigned. Ezekiel refers to him not as a writer, but as exhibiting a character righteous and wise in discerning secrets, in those circumstances now found in his book, which are earlier than the time when Ezekiel wrote. As Joseph rose in Egypt by interpreting Pharaoh's dreams, so Daniel, by interpreting Nebuchadnezzar's, was promoted to be governor of Babylonia, and president of the Magian priest-caste. Under Evil-merodach, Nebuchadnezzar's successor, as a change of officers often attends the accession of a new king, Daniel seems to have had a lower post, which led him occasionally to be away from Babylon (Dan 8:2, Dan 8:27). Again he came into note when he read the mystic writing of Belshazzar's doom on the wall on the night of that monarch's impious feast. BEROSUS calls the last Babylonian king Nabonidus and says he was not killed, but had an honorable abode in Carmania assigned to him, after having surrendered voluntarily in Borsippa. RAWLINSON has cleared up the discrepancy from the Nineveh inscription. Belshazzar was joint king with his father, Evil-merodach or Nabonidus (called Minus in the inscriptions), to whom he was subordinate. He shut himself up in Babylon, while the other king took refuge elsewhere, namely, in Borsippa. BEROSUS gives the Chaldean account, which suppresses all about Belshazzar, as being to the national dishonor. Had Daniel been a late book, he would no doubt have taken up the later account of BEROSUS. If he gave a history differing from that current in Babylonia, the Jews of that region would not have received it as true. Darius the Mede, or Cyaxares II, succeeded and reigned two years. The mention of this monarch's reign, almost unknown to profane history (being eclipsed by the splendor of Cyrus) is an incidental proof that Daniel wrote as a contemporary historian of events which he knew, and did not borrow from others. In the third year of Cyrus he saw the visions (the tenth through twelfth chapters) relating to his people down to the latest days and the coming resurrection. He must have been about eighty-four years old at this time. Tradition represents Daniel as having died and been buried at Shushan. Though his advanced age did not allow him to be among those who returned to Palestine, yet he never ceased to have his people's interests nearest to his heart (Dan. 9:3-19; Dan 10:12).

AUTHENTICITY OF THE BOOK OF DANIEL. Dan 7:1, Dan 7:28; Dan 8:2; Dan 9:2; Dan 10:1-2; Dan 12:4-5, testify that it was composed by Daniel himself. He does not mention himself in the first six chapters, which are historical; for in these it is not the author, but the events which are the prominent point. In the last six, which are prophetical, the author makes himself known, for here it was needed, prophecy being a revelation of words to particular men. It holds a third rank in the Hebrew canon: not among the prophets, but in the Hagiographa (Chetubim), between Esther and Ezra, books like it relating to the captivity; because he did not strictly belong to those who held exclusively the profession of "prophets" in the theocracy, but was rather a "seer," having the gift, but not the office of prophet. Were the book an interpolated one, it doubtless would have been placed among the prophets. Its present position is a proof of its genuineness, as it was deliberately put in a position different from that where most would expect to find it. Placed between Esther, and Ezra and Nehemiah, it separated the historical books of the time after the captivity. Thus, Daniel was, as BENGEL calls him, the politician, chronologer, and historian among the prophets. The Psalms also, though many are prophetical, are ranked with the Hagiographa, not with the prophets; and the Revelation of John is separated from his Epistles, as Daniel is from the Old Testament prophets. Instead of writing in the midst of the covenant people, and making them the foreground of his picture, he writes in a heathen court, the world kingdoms occupying the foreground, and the kingdom of God, though ultimately made the most significant, the background. His peculiar position in the heathen court is reflected in his peculiar position in the canon. As the "prophets" in the Old Testament, so the epistles of the apostles in the New Testament were written by divinely commissioned persons for their contemporaries. But Daniel and John were not in immediate contact with the congregation, but isolated and alone with God, the one in a heathen court, the other on a lonely isle (Rev 1:9). PORPHYRY, the assailant of Christianity in the third century, asserted that the Book of Daniel was a forgery of the time of the Maccabees (170-164 B.C.), a time when confessedly there were no prophets, written after the events as to Antiochus Epiphanes, which it professes to foretell; so accurate are the details. A conclusive proof of Daniel's inspiration, if his prophecies can be shown to have been before the events. Now we know, from JOSEPHUS [Antiquities, 10.11.7], that the Jews in Christ's days recognized Daniel as in the canon. Zechariah, Ezra, and Nehemiah, centuries before Antiochus, refer to it. Jesus refers to it in His characteristic designation, "Son of man," Mat 24:30 (Dan 7:13); also expressly by name, and as a "prophet," in Mat 24:15 (compare Mat 24:21, with Dan 12:1, &c.); and in the moment that decided His life (Mat 26:64) or death, when the high priest adjured him by the living God. Also, in Luk 1:19-26, "Gabriel" is mentioned, whose name occurs nowhere else in Scripture, save in Dan 8:16; Dan 9:21. Besides the references to it in Revelation, Paul confirms the prophetical part of it, as to the blasphemous king (Dan 7:8, Dan 7:25; Dan 11:36), in 1Co 6:2; 2Th 2:3-4; the narrative part, as to the miraculous deliverances from "the lions" and "the fire," in Heb 11:33-34. Thus the book is expressly attested by the New Testament on the three points made the stumbling-block of neologists--the predictions, the narratives of miracles, and the manifestations of angels. An objection has been stated to the unity of the book, namely, that Jesus quotes no part of the first half of Daniel. But Mat 21:44 would be an enigma if it were not a reference to the "stone that smote the image" (Dan 2:34-35, Dan 2:44-45). Thus the New Testament sanctions the second, third, sixth, seventh, and eleventh chapters. The design of the miracles in the heathen courts where Daniel was, as of those of Moses in Egypt, was to lead the world power, which seemed to be victorious over the theocracy, to see the essential inner superiority of the seemingly fallen kingdom of God to itself, and to show prostrate Israel that the power of God was the same as of old in Egypt. The first book of Maccabees (compare 1 Maccabees 1:24; 9:27, 40, with Dan 12:1; Dan 11:26, of the Septuagint) refers to Daniel as an accredited book, and even refers to the Septuagint Alexandrian version of it. The fact of Daniel having a place in the Septuagint shows it was received by the Jews at large prior to the Maccabean times. The Septuagint version so arbitrarily deviated from the Hebrew Daniel, that Theodotius' version was substituted for it in the early Christian Church. JOSEPHUS [Antiquities, 11.8.5] mentions that Alexander the Great had designed to punish the Jews for their fidelity to Darius, but that Jaddua (332 B.C.), the high priest, met him at the head of a procession and averted his wrath by showing him Daniel's prophecy that a Grecian monarch should overthrow Persia. Certain it is, Alexander favored the Jews, and JOSEPHUS' statement gives an explanation of the fact; at least it shows that the Jews in JOSEPHUS' days believed that Daniel was extant in Alexander's days, long before the Maccabees. With Jaddua (high priest from 341-322 B.C.) the Old Testament history ends (Neh 12:11). (The register of the priests and Levites was not written by Nehemiah, who died about 400 B.C., but was inserted with divine sanction by the collectors of the canon subsequently.) An objection to Daniel's authenticity has been rested on a few Greek words found in it. But these are mostly names of Greek musical instruments, which were imported by Greece from the East, rather than vice versa. Some of the words are derived from the common Indo-Germanic stock of both Greek and Chaldee: hence their appearance in both tongues. And one or two may have come through the Greeks of Asia Minor to the Chaldee. The fact that from the fourth verse of the second chapter to the end of the seventh, the language is Chaldee, but the rest Hebrew, is not an argument against, but for, its authenticity. So in Ezra the two languages are found. The work, if that of one author, must have been composed by someone in the circumstances of Daniel, that is, by one familiar with both languages. No native-born Hebrew who had not lived in Chaldea would know Chaldee so well as to use it with the same idiomatic ease as his native tongue; the very impurities in Daniel's use of both are just such as were natural to one in his circumstances, but unnatural to one in a later age, or to one not half Hebrew, half Chaldean in residence as Daniel was. Those parts of Daniel which concern the whole world are mostly Chaldee, then the language of the world empire. So Greek was made the language of the New Testament, which was designed for the whole world. Those affecting the Jews, mostly Hebrew; and this not so impure as that of Ezekiel. His Chaldee is a mixture of Hebrew and Aramaic. Two predictions alone are enough to prove to us that Daniel was a true prophet. (1) That his prophecies reach beyond Antiochus; namely, he foretells the rise of the four great monarchies, Babylon, Medo-Persia, Greece, and Rome (the last not being in Daniel's time known beyond the precincts of Italy, or rather of Latium), and that no other earthly kingdom would subvert the fourth, but that it would divide into parts. All this has come to pass. No fifth great earthly monarchy has arisen, though often attempted, as by Charlemagne, Charles V, and Napoleon. (2) The time of Messiah's advent, as dated from a certain decree, His being cut off, and the destruction of the city. "He who denies Daniel's prophecies," says SIR ISAAC NEWTON, "undermines Christianity, which is founded on Daniel's prophecies concerning Christ."

CHARACTERISTICS OF DANIEL. The vision mode of revelation is the exception in other prophets, the rule in Daniel. In Zechariah (Zec. 1:1-6:15), who lived after Daniel, the same mode appears, but the other form from the seventh chapter to the end. The Revelation of St. John alone is perfectly parallel to Daniel, which may be called the Old Testament Apocalypse. In the contents too there is the difference above noticed, that he views the kingdom of God from the standpoint of the world kingdoms, the development of which is his great subject. This mode of viewing it was appropriate to his own position in a heathen court, and to the relation of subjection in which the covenant-people then stood to the world powers. No longer are single powers of the world incidentally introduced, but the universal monarchies are the chief theme, in which the worldly principle, opposed to the kingdom of God, manifests itself fully. The near and distant are not seen in the same perspective, as by the other prophets, who viewed the whole future from the eschatological point; but in Daniel the historical details are given of that development of the world powers which must precede the advent of the kingdom [AUBERLEN].

SIGNIFICANCE OF THE BABYLONIAN CAPTIVITY. The exile is the historical basis of Daniel's prophecies, as Daniel implies in the first chapter, which commences with the beginning, and ends with the termination, of the captivity (Dan 1:1, Dan 1:21; compare Dan 9:1-2). A new stage in the theocracy begins with the captivity. Nebuchadnezzar made three incursions into Judah. The first under Jehoiakim (606 B.C.), in which Daniel was carried away, subjected the theocracy to the Babylonian world power. The second (598 B.C.) was that in which Jehoiachin and Ezekiel were carried away. In the third (588 B.C.), Nebuchadnezzar destroyed Jerusalem and carried away Zedekiah. Originally, Abraham was raised out of the "sea" (Dan 7:2) of the nations, as an island holy to God, and his seed chosen as God's mediator of His revelations of love to mankind. Under David and Solomon, the theocracy, as opposed to the heathen power, attained its climax in the Old Testament, not only being independent, but lord of the surrounding nations; so that the period of these two kings was henceforth made the type of the Messianic. But when God's people, instead of resting on Him, seek alliance with the world power, that very power is made the instrument of their chastisement. So Ephraim (722 B.C.) fell by Assyria; and Judah also, drawn into the sphere of the world's movements from the time of Ahaz, who sought Assyrian help (740 B.C., Isa. 7:1-25) at last fell by Babylon, and thenceforth has been more or less dependent on the world monarchies, and so, till Messiah, was favored with no revelations from the time of Malachi (four hundred years). Thus, from the beginning of the exile, the theocracy, in the strict sense, ceased on earth; the rule of the world powers superseding it. But God's covenant with Israel remains firm (Rom 11:29); therefore, a period of blessing under Messiah's kingdom is now foretold as about to follow their long chastisement. The exile thus is the turning point in the history of the theocracy, which ROOS thus divides: (1) From Adam to the exodus out of Egypt. (2) From the exodus to the beginning of the Babylonian captivity. (3) From the captivity to the millennium. (4) From the millennium to the end of the world. The position of Daniel in the Babylonian court was in unison with the altered relations of the theocracy and the world power, which new relation was to be the theme of his prophecy. Earlier prophets, from the standpoint of Israel, treated of Israel in its relation to the world powers; Daniel, from Babylon, the center of the then world power, treats of the world powers in their relation to Israel. His seventy years' residence in Babylon, and his high official position there, gave him an insight into the world's politics, fitting him to be the recipient of political revelations; while his spiritual experiences, gained through Nebuchadnezzar's humiliation, Belshazzar's downfall, and the rapid decay of the Babylonian empire itself, as well as the miraculous deliverances of himself and his friends (the third through sixth chapters), all fitted him for regarding things from the spiritual standpoint, from which the world's power appears transient, but the glory of God's kingdom eternal. As his political position was the body, the school of magicians in which he had studied for three years (Dan 1:4-5) was the soul; and his mind strong in faith and nourished by the earlier prophecies (Dan 9:2), the spirit of his prophecy, which only waited for the spirit of revelation from above to kindle it. So God fits His organs for their work. AUBERLEN compares Daniel to Joseph: the one at the beginning, the other at the end of the Jewish history of revelation; both representatives of God and His people at heathen courts; both interpreters of the dim presentiments of truth, expressed in God-sent dreams, and therefore raised to honor by the powers of the world: so representing Israel's calling to be a royal priesthood among the nations; and types of Christ, the true Israel, and of Israel's destination to be a light to lighten the whole Gentile world, as Rom 11:12, Rom 11:15 foretells. As Achilles at the beginning, and Alexander at the end, of Grecian history are the mirrors of the whole life of the Hellenic people, so Joseph and Daniel of Israel.

CONTENTS OF THE BOOK. Historical and biographical introduction in the first chapter. Daniel, a captive exile, is representative of his nation in its servitude and exile: while his heavenly insight into dreams, far exceeding that of the magi, represents the divine superiority of the covenant-people over their heathen lords. The high dignities, even in the world, which he thereby attained, typify the giving of the earth-kingdom at last "to the people of the saints of the Most High" (Dan 7:27). Thus Daniel's personal history is the typical foundation of his prophecy. The prophets had to experience in themselves, and in their age, something of what they foretold about future times; just as David felt much of Christ's sufferings in his own person (compare Hos 1:2-11; Hos 2:3). So Jon. 1:1-17, &c. [ROOS]. Hence biographical notices of Daniel and his friends are inserted among his prophecies. The second through twelfth chapters contain the substance of the book, and consist of two parts. The first (the second through seventh chapters) represents the development of the world powers, viewed from a historical point. The second (the eighth through twelfth chapters), their development in relation to Israel, especially in the future preceding Christ's first advent, foretold in the ninth chapter. But prophecy looks beyond the immediate future to the complete fulfilment in the last days, since the individual parts in the organic history of salvation cannot be understood except in connection with the whole. Also Israel looked forward to the Messianic time, not only for spiritual salvation, but also for the visible restoration of the kingdom which even now we too expect. The prophecy which they needed ought therefore to comprise both, and so much of the history of the world as would elapse before the final consummation. The period of Daniel's prophecies, therefore, is that from the downfall of the theocracy at the captivity till its final restoration, yet future--the period of the dominion of the world powers, not set aside by Christ's first coming (Joh 18:36; for, to have taken the earth-kingdom then, would have been to take it from Satan's hands, Mat 4:8-10), but to be superseded by His universal and everlasting kingdom at His second coming (Rev 11:15). Thus the general survey of the development and final destiny of the world powers (the second through seventh chapters) fittingly precedes the disclosures as to the immediate future (the eighth through twelfth chapters). Daniel marks the division by writing the first part in Chaldee, and the second, and the introduction, in Hebrew; the former, referring to the powers of the world, in the language of the then dominant world power under which he lived; the latter, relating to the people of God, in their own language. An interpolator in a later age would have used Hebrew, the language of the ancient prophets throughout, or if anywhere Aramaic, so as to be understood by his contemporaries, he would have used it in the second rather than in the first part as having a more immediate reference to his own times [AUBERLEN].

JFB: Daniel (Outline)

• THE BABYLONIAN CAPTIVITY BEGINS; DANIEL'S EDUCATION AT BABYLON, &C. (Dan. 1:1-21)
• NEBUCHADNEZZAR'S DREAM: DANIEL'S INTERPRETATION OF IT, AND ADVANCEMENT. (Dan. 2:1-49)
• NEBUCHADNEZZAR'S IDOLATROUS IMAGE; SHADRACH, MESHACH, AND ABED-NEGO ARE DELIVERED FROM THE FURNACE. (Dan. 3:1-30)
• EDICT OF NEBUCHADNEZZAR CONTAINING HIS SECOND DREAM, RELATING TO HIMSELF. (Dan. 4:1-37)
• BELSHAZZAR'S IMPIOUS FEAST; THE HANDWRITING ON THE WALL INTERPRETED BY DANIEL OF THE DOOM OF BABYLON AND ITS KING. (Dan. 5:1-31)
• DARIUS' DECREE: DANIEL'S DISOBEDIENCE, AND CONSEQUENT EXPOSURE TO THE LION'S: HIS DELIVERANCE BY GOD, AND DARIUS' DECREE. (Dan. 6:1-28)
• VISION OF THE FOUR BEASTS. (Dan. 7:1-28)
• VISION OF THE RAM AND HE-GOAT: THE TWENTY-THREE HUNDRED DAYS OF THE SANCTUARY BEING TRODDEN DOWN. (Dan. 8:1-27)
• DANIEL'S CONFESSION AND PRAYER FOR JERUSALEM: GABRIEL COMFORTS HIM BY THE PROPHECY OF THE SEVENTY WEEKS. (Dan. 9:1-27)
• DANIEL COMFORTED BY AN ANGELIC VISION. (Dan. 10:1-21)
• CONCLUSION OF THE VISION (TENTH THROUGH TWELFTH CHAPTERS) AND EPILOGUE TO THE BOOK. (Dan 12:1-13)

TSK: Daniel 8 (Chapter Introduction)

Overview

Dan 8:1, Daniel’s vision of the ram and he goat; Dan 8:13, The two thousand three hundred days of the suspension of the daily sacrifice; Dan 8:15, Gabriel comforts Daniel, and interprets the vision.

Poole: Daniel (Book Introduction)

BOOK OF DANIEL

THE ARGUMENT

IN Daniel and his prophecy, observe these things for the better understanding of this book, and the mind of God in it:

1. As to the author; First, He was a prophet, as appears in the little stone cut out of the mountain without hands, meaning Christ the Messiah and his kingdom, what he should do, chapter 2; likewise chapter 7 to the end of the book: the first six chapters are historical, the last six prophetical. Secondly, As to his lineage, he was one of the royal seed. Thirdly, He was a captive. Fourthly, He was rarely qualified for piety, wisdom, beauty. Fifthly, As to his education, he was trained for three years in learning. Sixthly, His advancement for his parts and wisdom. Seventhly, He was faithful and blameless in the place of honour to which he was preferred. Eighthly, His care and kindness for his companions; he procured their promotion also. Ninthly, His singular holiness and power with God in prayer, Eze 14:14 . Tenthly, His faithfulness and constancy in the worship of God, maugre the envy and persecution of his enemies. Eleventhly, The strange providence of God in his preservation and deliverance. Twelfthly, His signal integrity and flourishing state under several kings’ reigns, even in critical times and great changes, unto his old age, and beyond the seventy years of captivity.

2. AS to the book itself, both the historical and prophetical part of it, especially the latter, we find, First. Great variety in them. Secondly, Famous predictions; of the Messiah, of dreadful wars, of fearful desolations to countries, and the Jewish nation in particular, for putting Christ to death; great persecutions of the church, by the Grecians and Romans especially, in which Antiochus and antichrist are pointed at. These things are all of such weighty consideration, that our blessed Saviour calls for especial understanding in the reading even of one part of it, Mat 24:15 . His chronology and calculations may be called the key of time, relating to the church’ s sufferings and deliverances. Daniel was the greatest favourite we read of, namely, of the King of heaven, Dan 9:23 10:11 , and of the greatest kings then on earth. He was the noblest pattern of a public heart for the church of God, for whose affliction he was deeply afflicted in the midst of his court honours and employments.

Poole: Daniel 8 (Chapter Introduction)

CHAPTER 8

Daniel’ s vision of the ram and he goat, Dan 8:1-12 . The days of suspension of the daily sacrifice, and desolation of the sanctuary, Dan 8:13,14 . Gabriel comforteth Daniel, and interpreteth the vision, Dan 8:15-27 .

This follows then in time after the former. Those things that were meet for the Chaldees to know are recorded by Daniel in that tongue; but now he writes in Hebrew, which lasts to the end of the book, because these things relate to the church of Christ, Jew and Gentile, to the end of the world.

In the other vision he speaks of all the four monarchies, here only of the three first; this vision being both as a part and a comment upon the first.

MHCC: Daniel (Book Introduction)

Daniel was of noble birth, if not one of the royal family of Judah. He was carried captive to Babylon in the fourth year of Jehoiachin, B. C. 606, when a youth. He was there taught the learning of the Chaldeans, and held high offices, both under the Babylonian and Persian empires. He was persecuted for his religion, but was miraculously delivered; and lived to a great age, as he must have been about ninety-four years old at the time of the last of his visions. The book of Daniel is partly historical, relating various circumstances which befell himself and the Jews, at Babylon; but is chiefly prophetical, detailing visions and prophecies which foretell numerous important events relative to the four great empires of the world, the coming and death of the Messiah, the restoration of the Jews, and the conversion of the Gentiles. Though there are considerable difficulties in explaining the prophetical meaning of some passages in this book, we always find encouragement to faith and hope, examples worthy of imitation, and something to direct our thoughts to Christ Jesus upon the cross and on his glorious throne.

MHCC: Daniel 8 (Chapter Introduction)

(Dan 8:1-14) Daniel's vision of the ram and the he-goat.

(Dan 8:15-27) The interpretation of it.

Matthew Henry: Daniel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Daniel

The book of Ezekiel left the affairs of Jerusalem under a doleful aspect, all in ruins, but with a joyful prospect of all in glory again. This of Daniel fitly follows. Ezekiel told us what was seen, and what was foreseen, by him in the former years of the captivity: Daniel tells us what was seen, and foreseen, in the latter years of the captivity. When God employs different hands, yet it is about the same work. And it was a comfort to the poor captives that they had first one prophet among them and then another, to show them how long, and a sign that God had not quite cast them off. Let us enquire, I. Concerning this prophet His Hebrew name was Daniel, which signifies the judgment of God; his Chaldean name was Belteshazzar. He was of the tribe of Judah, and, as it should seem, of the royal family. He was betimes eminent for wisdom and piety. Ezekiel, his contemporary, but much his senior, speaks of him as an oracle when thus he upbraids the king of Tyre with his conceitedness of himself: Thou art wiser then Daniel, Eze 38:3. He is likewise there celebrated for success in prayer, when Noah, Daniel, and Job are reckoned as three men that had the greatest interest in heaven of any, Eze 14:14. He began betimes to be famous, and continued long so. Some of the Jewish rabbin are loth to acknowledge him to be a prophet of the higher form, and therefore rank his book among the Hagiographa , not among the prophecies, and would not have their disciples pay much regard to it. One reason they pretend is because he did not live such a mean mortified life as Jeremiah and some other of the prophets did, but lived like a prince, and was a prime-minister of state; whereas we find him persecuted as other prophets were (ch. 6), and mortifying himself as other prophets did, when he ate no pleasant bread (Dan 10:3), and fainting sick when he was under the power of the Spirit of prophecy, Dan 8:27. Another reason they pretend is because he wrote his book in a heathen country, and there had his visions, and not in the land of Israel; but, for the same reason, Ezekiel also must be expunged out of the roll of prophets. But the true reason is that he speaks so plainly of the time of the Messiah's coming that the Jews cannot avoid the conviction of it and therefore do not care to hear of it. But Josephus calls him one of the greatest of the prophets, nay, the angel Gabriel calls him a man greatly beloved. He lived long an active life in the courts and councils of some of the greatest monarchs the world ever had, Nebuchadnezzar, Cyrus, Darius; for we mistake of we confine the privilege of an intercourse with heaven to speculative men, or those that spend their time in contemplation; no, who was more intimately acquainted with the mind of God than Daniel, a courtier, a statesman, and a man of business? The Spirit, as the wind, blows where it lists. And, if those that have much to do in the world plead that as an excuse for the infrequency and slightness of their converse with God, Daniel will condemn them. Some have thought that he returned to Jerusalem, and was one of the masters of the Greek synagogue; but nothing of that appears in scripture; it is therefore generally concluded that he died in Persia at Susan, where he lived to be very old. II. Concerning this book. The first six chapters of it are historical, and are plain and easy; the last six are prophetical, and in them are many things dark, and hard to be understood, which yet would be more intelligible if we had a more complete history of the nations, and especially the Jewish nation, from Daniel's time to the coming of the Messiah. Our Saviour intimates the difficulty of apprehending the sense of Daniel's prophecies when, speaking of them, he says, Let him that readeth understand, Mat 24:15. The first chapter, and the first three verses of the second chapter, are in Hebrew; thence to the eighth chapter is in the Chaldee dialect; and thence to the end is in Hebrew. Mr. Broughton observes that, as the Chaldeans were kind to Daniel, and gave cups of cold water to him when he requested it, rather than the king's wine, God would not have them lose their reward, but made that language which they taught him to have honour in his writings through all the world, unto this day. Daniel, according to his computation, continues the holy story from the first surprising of Jerusalem by the Chaldean Babel, when he himself was carried away captive, until the last destruction of it by Rome, the mystical Babel, for so far forward his predictions look, Dan 9:27. The fables of Susannah, and of Bel and the Dragon, in both which Daniel is made a party, are apocryphal stories, which we think we have no reason to give any credit to, they being never found in the Hebrew or Chaldee, but only in the Greek, nor ever admitted by the Jewish church. There are some both of the histories and of the prophecies of this book that bear date in the latter end of the Chaldean monarchy, and others of both that are dated in the beginning of the Persian monarchy. But both Nebuchadnezzar's dream, which Daniel interpreted, and his own visions, point at the Grecian and Roman monarchies, and very particularly at the Jews' troubles under Antiochus, which it would be of great use to them to prepare for; as his fixing the very time for the coming of the Messiah was of use to all those that waited for the consolation of Israel, and is to us, for the confirming of our belief, That this is he who should come, and we are to look for no other.

Matthew Henry: Daniel 8 (Chapter Introduction)

The visions and prophecies of this chapter look only and entirely at the events that were then shortly to come to pass in the monarchies of Persia and Greece, and seem not to have any further reference at all. Nothing is here said of the Chaldean monarchy, for that was now just at its period; and therefore this chapter is written not in Chaldee, as the six foregoing chapters were, for the benefit of the Chaldeans, but in Hebrew, and so are the rest of the chapters to the end of the book, for the service of the Jews, that they might know what troubles were before them and what the issue of them would be, and might provide accordingly. In this chapter we have, I. The vision itself of the ram, and the he-goat, and the little horn that should fight and prevail against the people of God, for a certain limited time (Dan 8:1-14). II. The interpretation of this vision by an angel, showing that the ram signified the Persian empire, the he-goat the Grecian, and the little horn a king of the Grecian monarchy, that should set himself against the Jews and religion, which was Antiochus Epiphanes (Dan 8:15-27). The Jewish church, from its beginning, had been all along, more or less, blessed with prophets, men divinely inspired to explain God's mind to them in his providences and give them some prospect of what was coming upon them; but, soon after Ezra's time, divine inspiration ceased, and there was no more any prophet till the gospel day dawned. And therefore the events of that time were here foretold by Daniel, and left upon record, that even then God might not leave himself without witness, nor them without a guide.

Constable: Daniel (Book Introduction)

Introduction

Background

In 605 B.C. Prince Nebuchadnezzar led the Babylonian army of his father Nabopolassar against the allied forces of Assyria and Egypt. He defeated them at Carchemish near the top of the Fertile Crescent. This victory gave Babylon supremacy in the ancient Near East. With Babylon's victory, Egypt's vassals, including Judah, passed under Babylonian control. Shortly thereafter that same year Nabopolassar died, and Nebuchadnezzar succeeded him as king. Nebuchadnezzar then moved south and invaded Judah, also in 605 B.C. He took some royal and noble captives to Babylon (Dan. 1:1-3) including Daniel, whose name means "God is my judge" or "God is judging" or "God will judge," plus some of the vessels from Solomon's temple (2 Chron. 36:7). This was the first of Judah's three deportations in which the Babylonians took groups of Judahites to Babylon. The king of Judah at that time was Jehoiakim (2 Kings 24:1-4).

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Jehoiakim's son Jehoiachin (also known as Jeconiah and Coniah) succeeded him in 598 B.C. Jehoichin reigned only three months and 10 days (2 Chron. 36:9). Nebuchadnezzar invaded Judah again. At the turn of the year, in 597 B.C., he took Jehoichin to Babylon along with most of Judah's remaining leaders and the rest of the national treasures including young Ezekiel (2 Kings 24:10-17; 2 Chron. 36:10).

A third and final deportation took place approximately 11 years later, in 586 B.C. Jehoikim's younger brother Zedekiah, whose name Nebuchadnezzar had changed to Mattaniah, was then Judah's puppet king. He rebelled against Babylon's sovereignty by secretly making a treaty with Pharaoh Hophra under pressure from Jewish nationalists (Jer. 37-38). After a two-year siege, Jerusalem fell. Nebuchadnezzar returned to Jerusalem, burned the temple, broke down the city walls, and took all but the poorest of the Jews captive to Babylon. He also took Zedekiah prisoner to Babylon after he executed his sons and put out the king's eyes at Riblah in Aramea (modern Syria; 2 Kings 24:18-25:24).

Scope

Daniel, the main character from whom this book gets its name, was probably only a teenager when he arrived in Babylon in 605 B.C. The Hebrew words used to describe him, the internal evidence of chapter 1, and the length of his ministry seem to make this clear. He continued in office as a public servant at least until 538 B.C. (1:21) and as a prophet at least until 536 B.C. (10:1). Thus the record of his ministry spans 70 years, the entire duration of the Babylonian Captivity. He probably lived to be at least 85 years old and perhaps older.

Writer

There is little doubt among conservative scholars that Daniel himself wrote this book under the Holy Spirit's guidance. Probably he did so late in his life, which could have been about 530 B.C. or a few years later. Several Persian-derived governmental terms appear in the book. The presence of these words suggests that the book received its final polishing after Persian had become the official language of government. This would have been late in Daniel's life. What makes Daniel's authorship quite clear is both internal and external evidence.

Internally the book claims in several places that Daniel was its writer (8:1; 9:2, 20; 10:2). References to Daniel in the third person do not indicate that someone else wrote about him. It was customary for ancient authors of historical memoirs to write of themselves this way (cf. Exod. 20:2, 7).¹

Externally the Lord Jesus Christ spoke of this book as the writing of Daniel (Matt. 24:15; Mark 13:14). The Jews believed that Daniel was its writer from its earliest appearance. The early church father Jerome argued for Daniel's authorship against a contemporary critic of his, Porphyry, who contended that someone composed it about 165 B.C. and claimed that he was Daniel.

The Jews placed Daniel in the Writings section of their Bible.² They did this because Daniel was not a prophet in the sense in which the other Hebrew prophets were. He functioned as a prophet and wrote inspired Scripture, but he was a government official, an administrator in a Gentile land, rather than an official prophet.

"For though Christ spoke of Daniel's function as prophetic (Matt. 24:15), his position was that of governmental official and inspired writer, rather than ministering prophet (cf. Acts 2:29-30)."³

In contrast to Ezekiel, his contemporary in Babylon, Daniel lived and worked among Gentiles primarily, whereas Ezekiel live and ministered among the Israelites.⁴

The Greek and Latin translators of Daniel placed this book among the other major prophets in the Septuagint and Vulgate versions because of its prophetic content. That tradition influenced the scholars who produced our English versions.

Date

The dating of this book is one of the most controversial subjects in the field of Old Testament Introduction. The controversy is not due to the obscurity of evidence but to the presuppositions of critics.

It is quite easy to determine when Daniel lived and ministered because of the many historical references in this book. His fellow prophet Ezekiel also referred to him (cf. Ezek. 14:14, 20; 28:3). However because the book contains prophecies that Antiochus Epiphanies fulfilled in the second century B.C. many rationalistic critics who deny that the Bible contains predictive prophecy have said that Daniel could not have written it. They contend that it must have been written after Antiochus, namely, about 165 B.C. However there are many evidences within the book itself that point to its origin in the sixth century B.C.⁵ This modern criticism follows Porphyry's view. However no significant writer espoused a late date for the book after Jerome refuted Porphyry until the eighteenth century A.D. J. D. Michaelis revived Porphyry's theory in 1771, and it took root in the rationalistic intellectual soil of the Enlightenment. Since then many scholars who disbelieve in predictive prophecy have insisted that this book must have been the product of the Maccabean revolt (168-165 B.C.). Liberal critics still consider the late dating of Daniel to be one of the most assured results of modern scholarship. Nevertheless there is ample evidence in the book itself that Daniel wrote it and that it dates from the sixth century B.C.⁶

"One who claims that the book of Daniel is a product of the Maccabean age thereby denies that it is a work of true predictive prophecy as it purports to be. Furthermore, if the book of Daniel comes from the age of the Maccabees, I do not see how it is possible to escape the conclusion that the book is also a forgery, for it claims to be a revelation from God to the Daniel who lived in Babylon during the exile."⁷

Languages

Daniel is one of the few books in the Old Testament that was originally written in two different languages. One was Aramaic (also known as Chaldee or Syriac), the common language of the ancient Near East, and the other was Hebrew.⁸ The Aramaic portions deal with matters pertaining to all the citizens of the Babylonian and Persian empires whereas the Hebrew sections describe predominantly Jewish concerns and God's plans for Israel. Probably Daniel wrote the Aramaic sections for the benefit of his Gentile neighbors, and he wrote the whole book for the Jews who could read both languages.

Purpose

To the interested observer of Israel's fortunes in Daniel's time, it seemed that Yahweh had either become impotent or had abandoned His chosen people. The gods of Assyria and Babylon had apparently triumphed over Him. His temple lay in ruins, His capital had been ravaged and stood empty and vulnerable, and His people were living as unhappy captives in a foreign land.

At such a time as this, God revealed His supernatural power. He did so to demonstrate that He is the one true God and that He is still sovereign over the affairs of humanity and history. He manifested his power to the supreme rulers of Babylon and Persia that they might know that He governs over all from heaven. This was a time in Israel's history similar to the time just before the Exodus. Israel was in captivity, and Israel's God was in disgrace. Daniel contains proof of God's sovereignty, which the plagues and the crossing of the Red Sea demonstrated to Pharaoh and the Egyptians. Daniel, as Exodus, relates several "contests" between false gods and Yahweh in which Israel's God proves to be the only true and living God. Like Daniel, Esther also shows God working for His people during a period of their divine discipline.

"The predominant message is that God's people will experience suffering and be threatened with extinction, but that will not be the end of the story because their God is the living and all-powerful God who will get glory by vindicating His name and who will save them."⁹

"Daniel's purpose in writing blended the two themes of prophecy and piety. He wrote first to show God's future program for the nation of Israel (in light of her fall) during and after the times of the Gentiles.' Second, he wrote to show what the believers' present response should be as they await the coming kingdom of God. Daniel encouraged his readers to remain faithful to God in a hostile society while they waited for God's promised kingdom."¹⁰

Theology

Theologically the book stresses the sovereignty of God.

"The absolute sovereignty and transcendence of God above all angels and men literally permeates the book."¹¹

"The theme running through the whole book is that the fortunes of kings and the affairs of men are subject to God's decrees, and that he is able to accomplish his will despite the most determined opposition of the mightiest potentates on earth."¹²

"The collapse and fall of both Israel and Judah notwithstanding, the book of Daniel makes crystal clear that the Lord God remains absolutely sovereign over human affairs. This is apparent in the present, despite political and religious conditions that might suggest otherwise, and in the future, when there would be no doubt in anyone's mind."¹³

The miracles recorded in chapters 1-6 show God's sovereignty at work for His people. The prophecies in chapters 7-12 show His sovereignty over the Gentile nations and Israel by unveiling what He will do with them far into the future. Especially the period that Jesus Christ referred to as "the times of the Gentiles" (Luke 21:24) is the focus of this revelation.

"The times of the Gentiles is that extended period of time in which the land given in covenant by God to Abraham and his descendants is occupied by Gentile powers and the Davidic throne is empty of any rightful heir in the Davidic line. The times of the Gentiles, beginning with Nebuchadnezzar's invasion of Jerusalem in 605 B.C., will continue till the Messiah returns. Then Christ will subdue nations, deliver the land of Israel from its Gentile occupants, and bring the nation Israel into her covenanted blessings in the millennial kingdom."¹⁴

These prophecies also reveal the fulfillment of God's great redemptive plan that began at the Fall and will culminate in the return and reign of the Son of Man on the earth.

A third theological emphasis is the power of prayer. God's working in response to His people's prayers is evident everywhere in this book, particularly in the first six chapters and in chapters 9 and 10.

Another theological theme is the indomitable grace of God. Even though the Jews had failed Him miserably, God revealed that He had not cast off His people Israel. He was disciplining them presently, but He has a future for them as a nation (cf. Rom. 11:29). Furthermore He will fulfill His promises to the patriarchs regarding Gentile blessing too.

Genre

Daniel is a book of prophecy.

"Among the great prophetic books of Scripture, none provides a more comprehensive and chronological prophetic view of the broad movement of history than the book of Daniel. Of the three prophetic programs revealed in Scripture, outlining the course of the nations, Israel, and the church, Daniel alone reveals the details of God's plan for both the nations and Israel. Although other prophets like Jeremiah had much to say to the nations and Israel, Daniel brings together and interrelates these great themes of prophecy as does no other portion of Scripture. For this reason, the book of Daniel is essential to the structure of prophecy and is the key to the entire Old Testament prophetic revelation. A study of this book is, therefore, not only important from the standpoint of determining the revelation of one of the great books of the Old Testament but is an indispensable preliminary investigation to any complete eschatological system."¹⁵

"In NT prophecy Daniel is referred to more than any other OT book. Moreover, it contains more fulfilled prophecies than any other book in the Bible."¹⁶

"In many respects, the book of Daniel is the most comprehensive prophetic revelation of the Old Testament, giving the only total view of world history from Babylon to the second advent of Christ and interrelating Gentile history and prophecy with that which concerns Israel. Daniel provides the key to the overall interpretation of prophecy, is a major element in premillennialism, and is essential to the interpretation of the book of Revelation. Its revelation of the sovereignty and power of God has brought assurance to Jew and Gentile alike that God will fulfill His sovereign purposes in time and eternity."¹⁷

Daniel is one of three Old Testament books that is apocalyptic. The apocalyptic sections are chapters 2, 7, 8, and 10-12. The other two books are Ezekiel (37:1-14; 40:1-48:35) and Zechariah (1:7-6:8). In the New Testament, Revelation is the only apocalyptic book.¹⁸ Apocalyptic literature is a particular genre (literary type).

"Apocalyptic literature is symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological."¹⁹

"The book of Daniel is unquestionably the key to all biblical prophecy. It is the great apocalyptic book of the Old Testament, whereas Revelation is that of the New Testament. Passages such as Matthew 24-25, Mark 13, Luke 21, and the book of Revelation are unintelligible without a knowledge of the book of Daniel."²⁰

"No one who has reverently studied the book of Daniel in the context of the completed Scriptures can deny the crucial contribution of this book to God's complete prophetic revelation. Our Lord spoke often of the kingdom of heaven' (Matt. 5:3; Dan. 2:44) and of Himself as the son of man' (Matt. 26:64; Dan. 7:13-14). Looking toward His second coming to the earth, He referred to a great tribulation, such as has not occurred since the beginning of the world until now' (Matt. 24:21; cf. Dan. 12:1), and to the abomination of desolation' that will stand in the Temple (Matt. 24:15; Dan. 9:27; 12:11). The apostle Paul also referred to this work of the man of lawlessness' (2 Thess. 2:3-4; cf. Dan. 7:25; 11:36-39) but rejoiced that someday the saints will judge the world' (1 Cor. 6:1; Dan. 7:18, 22, 27)."²¹

Message²²

The Book of Daniel contains many unique and significant emphases. I would like to point out some of these first before we organize them into an explanation of what God has given us this book to reveal.

Theologically Daniel stresses the sovereignty of God. Specifically it shows that God is wise enough and powerful enough to control and to create history.

Philosophically Daniel reveals the course and the culmination of good and evil throughout human history.

Hermeneutically we see that God teaches His people what will happen in the future by helping them to appreciate what has happened in the past. In other words, we learn to understand the future by studying the past. The future builds on the past and is an extension of the past.

Pedagogically we observe that God teaches us by going from the simple to the complex, from the known to the unknown. This applies as we look back on history, and it applies as we look forward in prophecy. For example, God gave Daniel simple visions first and then more complex ones later that built on the earlier ones. The first vision in Daniel is the most simple to interpret, and the last one is the most difficult to interpret.

Temporally the book proceeds from what happened in the past to what will happen in the future. Some students of the book divide it into two parts: history (chs. 1-6), and prophecy (chs. 7-12). This illustrates how the content of this book moves generally from past events to future events.

Anthropologically Daniel deals with two groups of people that occupy planet earth in time: Israel and the Gentiles. Some students of the book, including myself, prefer to divide it into three parts. We believe that the languages that Daniel wrote in reflect his emphases on revelation stressing particularly Gentiles or Jews in the various sections of the book.

Chronologically the revelation in Daniel advances from the present, to the near future, to the far future from Daniel's perspective. Even liberal students of the book admit this. From Daniel's perspective in history, some of what God revealed to him involved what was past, and some was future. From our perspective, we can see that what God revealed was not just past and future for him but past, near future, and far future.

Now with this background, let us turn to the major revelations in the Book of Daniel. The contrasts are observational; they help us see what is here clearly. The major revelations are interpretational; they help us understand what is here clearly. I am now going to suggest what is significant about what we observe. There are essentially two major revelations.

The first major revelation is that Yahweh is sovereign in history. By history I mean what is past. In Daniel, God has proved that He is the ultimate ruler of the world by the way things turned out in the past. Half the book deals with history; the other half, generally speaking, deals with prophecy.

God has revealed much evidence in this book that He is sovereign over history, that He has made it turn out the way He has wanted it to turn out. We find this evidence particularly in the record of the three rulers in chapters 1-6.

We have the most evidence in the record of Nebuchadnezzar.

In the first chapter we read, "The Lord (Adonai) gave Jehoiakim king of Judah into his [Nebuchadnezzar's] hand" (1:2). All the events of chapter 1, beginning with Daniel's insignificance in Judah and his quick rise to great significance in Babylon, demonstrate God's sovereignty in the past.

In chapter 2, we have the vision of Nebuchadnezzar's image that gets crushed by a stone that flies at it from heaven. This revelation teaches that all the kingdoms of the earth are subject to the kingdom of heaven. Daniel's own testimony to God's sovereignty in 2:20-22 expresses the main point of this dream, which the most powerful king in the ancient world received from God.

In chapter 3, we see how God takes care of people who acknowledge His sovereignty, namely Shadrach, Meshach, and Abed-nego.

In chapter 4 we see how He takes care of people who do not, namely Nebuchadnezzar. Learning who is the ultimate authority and responding appropriately to Him is extremely important for all human beings.

Belshazzar was the second king through whom God revealed His sovereignty (ch. 5). Belshazzar could not read the handwriting on the wall, but Daniel could. The God of heaven had evaluated the king on earth, had found him deficient, and had decided to replace him. What a demonstration of Yahweh's sovereignty we have in this chapter!

The third king was Darius (ch. 6). When Darius visited the lion's den early in the morning, he voiced a question that all people have asked. The Jews of Daniel's day, whom their Gentile enemies had wrenched from the land that Yahweh had promised them and given them, were asking this question. Darius said, "Has your God, whom you constantly serve, been able to deliver you from the lion's mouth?" (6:20). Remember that the lion was a symbol of Babylon (7:4). Daniel's reply testified to Yahweh's sovereignty: "My God . . . shut the lions' mouths, and they have not harmed me" (6:22). This is the historical evidence of Yahweh's sovereignty that provided a base of confidence for the prophet, and for the reader, to believe that He is sovereign over the future too.

How were Daniel and his three friends able to perceive the fact that God is sovereign when most people did not? There are three keys to their spiritual perception that this book identifies for our education.

First, they separated themselves unto God and His will. Daniel did this in chapter 1. We read that his three friends did it in chapter 3.

Second, in response to their choice to separate to His will God gave them the ability to understand His will (1:20; 3:30).

Third, the outcome of their decision and God's provision was the glorification of God publicly (3:28-29; 4:34-35; 6:25-27).

Notice also how God communicated the fact of His sovereignty to Daniel and through him to others. Notice His methods.

First, Daniel's contemporaries saw God's wisdom manifest through His own servants in their ability to interpret dreams and visions that no one else could interpret (1:20; 2:10; 5:11-12). The Jews who returned to the land to reestablish life there needed this wisdom, and God's provision of it to Daniel and his friends would have encouraged them.

Second, Daniel's contemporaries saw God's power manifest through His own servants in His care of them (1:15, 21; 2:48-49; 3:24-26, 30; 5:29; 6:28). The many instances in which God protected His own who had committed themselves to following Him faithfully would have encouraged Daniel's contemporaries particularly. They encourage us too.

A second major revelation of the Book of Daniel is God's sovereignty in the future. He has shown us that He is sovereign over the past in history, and now He asks us to believe that He is sovereign over the future in prophecy. The foci of prophecy in this book are three.

The first general subject of prophecy in Daniel is the Gentiles. We might speak of this as humanity in general. He told us how He would direct the affairs of Gentile world powers in the future.

He did this by comparing nations to the parts of an image of a person and to various beasts. What He showed Daniel about Gentile world powers under the image of the man (ch. 2) revealed their external manifestations primarily: their relative power and glory. What He showed Daniel about them under the figures of beasts (chs. 7 and 8) revealed their internal character primarily: their haughtiness, brutality, aggressiveness, vileness, etc. Notice that these were all beasts and birds of prey symbolizing their hostility toward one another.

The second general subject of prophecy in Daniel is the Israelites. This is a particular element within humanity, namely Israel. God also told us how He would direct the affairs of His chosen people in the future.

Essentially He did this in two stages both of which were future from Daniel's perspective in history but only one of which is future from our perspective. The first stage, or near future, involved Israel's affairs culminating in a great persecution under a Greek ruler, namely Antiochus Epiphanes (9:23-26; 11:2-35). This persecution happened in the second century B.C. The second stage, or far future, involved Israel's affairs culminating in a greater persecution under a Roman ruler, namely the Antichrist (9:27; 11:36-45). This would happen in the far future.

Daniel struggled to understand this revelation because the two antagonists were both future from his perspective. God did not specify that they would be separate individuals. We can understand this revelation more easily than Daniel could because one antagonist has appeared and the other has not yet appeared. Similarly the Old Testament prophets struggled to understand God's revelation about the two advents of Christ (Isa. 61:1-2). From our perspective we now understand that He had always predicted two advents of Messiah and that we live between them.

The third general subject of prophecy in Daniel is God Himself. As I have mentioned, it is God's sovereign control over time and space that He stressed in the Book of Daniel. However, two sub-revelations help us appreciate Yahweh's sovereignty, namely His wisdom and His power.

Absolute sovereignty demands perfect wisdom and limitless power. We can see God's perfect wisdom in His insight into the course of history and in His ability to impart that wisdom (insight) to His prophet. We can see God's limitless power in His setting up and taking down Gentile kingdoms and in His delegating great worldly power to His prophet.

We come now to the "so what" of the book. We have observed several important characteristics of this book and have pointed out the significant major revelation. We have done observation and interpretation of the book as a whole, so now we will do application. What effect did God intend that this book should have on the readers, the original Jewish readers of Daniel's day and us in our day? Let me suggest three applications.

First, we must apply the revelation that God is sovereign by acknowledging it and by submitting to Him. We need to know that God is sovereign, to have an unshakable conviction that God is in control, to believe that He is the ultimate ruler over all the affairs of humankind. The Book of Daniel can strengthen this belief in us. However, we must not just reckon this fact as true. We must also yield ourselves to Him as Daniel and His three friends did. If He is sovereign, then we must submit to His will. His slightest wish must be for us a command. We must live according to His revealed will.

Second, as we submit to His sovereignty we can understand what is going on in history. In this book God has revealed that He is guiding the course of evil to its end, which is destruction. He has also revealed that He is guiding the course of good to its end, which is victory.

Some people are saying that the days in which we live are the most wonderful that the world has ever seen. The world is getting better and better, and utopia is just around the corner. With just a few more modifications, we can realize a world order that will surpass anything in the past.

Other people say the world is getting worse and worse. Crime and violence are running rampant. We are just the push of a button away from extinction as a race. Which is true?

Daniel reveals that both are true. If both are true, we seem to be headed for a crisis, a final conflict between the forces of good and evil. Daniel reveals that that crisis is coming. It also tells us what the outcome of that conflict will be. God will intervene in history to terminate evil and to establish good. The stone from heaven will crush the image that represents Gentile world dominion.

Third, how should we then live? We should live as Daniel and his three friends did. We should separate ourselves unto God and His will. We should receive inspiration to persevere from the insight that He has given to us in this revelation. Moreover we should worship the sovereign God of the universe who, in His infinite wisdom and power, will eventually raise His own to everlasting life and reward them with participation in His coming kingdom (12:2-3, 13).

Constable: Daniel (Outline)

Outline

I. The character of Daniel ch. 1

A. Historical background 1:1-2

B. Nebuchadnezzar's training program for promising youths 1:3-7

C. Daniel's resolve to please Yahweh 1:8-13

D. The success of the test 1:14-16

E. God's blessing of Daniel and his friends 1:17-21

II. The Times of the Gentiles: God's program for the world chs. 2-7

A. Nebuchadnezzar's first dream: the big picture ch. 2

1. The king's dream 2:1-3

2. The failure of the king's wise men 2:4-13

3. Daniel's request for time 2:14-16

4. Daniel's reception of a revelation and his thanksgiving 2:17-23

5. Daniel's appearance before Nebuchadnezzar 2:24-30

6. What Nebuchadnezzar saw in his dream 2:31-35

7. The interpretation of Nebuchadnezzar's dream 2:36-45

8. The consequences of Daniel's interpretation 2:46-49

B. Nebuchadnezzar's golden image ch. 3

1. The worship of Nebuchadnezzar's statue 3:1-7

2. The charge against Shadrach, Meshach, and Abed-nego 3:8-12

3. The response of Shadrach, Meshach, and Abed-nego 3:13-18

4. The execution of the king's command 3:19-23

5. God's deliverance of His servants 3:24-27

6. The consequences of God's deliverance 3:28-30

C. Nebuchadnezzar's pride and humbling ch. 4

1. Nebuchadnezzar's introductory doxology 4:1-3

2. The king's frustration over his second dream 4:4-8

3. Nebuchadnezzar's account of his dream 4:9-18

4. Daniel's interpretation 4:19-27

5. The fulfillment of threatened discipline 4:28-33

6. Nebuchadnezzar's restoration 4:34-37

D. Belshazzar's feast ch. 5

1. Belshazzar's dishonoring of Yahweh 5:1-4

2. God's revelation to Belshazzar 5:5-9

3. The queen's counsel 5:10-12

4. Belshazzar's request of Daniel 5:13-16

5. Daniel's rebuke of Belshazzar 5:17-24

6. Daniel's interpretation of the writing 5:25-28

7. Daniel's rise and Belshazzar's fall 5:29-31

E. Darius' pride and Daniel's preservation ch. 6

1. Daniel's promotion in the Persian government 6:1-3

2. The conspiracy against Daniel 6:4-9

3. Daniel's faithfulness and Darius' predicament 6:10-15

4. Daniel in the lions' den 6:16-18

5. Daniel's deliverance and his enemies' destruction 6:19-24

6. Darius' decree and praise of Yahweh 6:25-28

F. Daniel's vision of future world history ch. 7

1. The four beasts 7:1-8

2. The Ancient of Days and the destruction of the fourth beast 7:9-12

3. The Son of Man's kingdom 7:13-14

4. The interpretation of the four beasts 7:15-18

5. Daniel's request for interpretation of the fourth beast 7:19-22

6. The interpretation of the fourth beast 7:23-25

7. The end of the fourth beast and the beginning of the everlasting kingdom 7:26-28

III. Israel in relation to the Gentiles: God's program for Israel chs. 8-12

A. Daniel's vision of the ram and the goat ch. 8

1. The setting of the vision 8:1

2. The ram 8:2-4

3. The goat 8:5-8

4. The little horn on the goat 8:9-14

5. The interpretation of this vision 8:15-26

6. The result of this vision 8:27

B. Daniel's vision of the 70 sevens ch. 9

1. Jeremiah's prophecy of Jerusalem's restoration and Daniel's response 9:1-3

2. Daniel's prayer of confession 9:4-14

3. Daniel's petition for restoration 9:15-19

4. God's response to Daniel's prayer 9:20-23

5. The revelation of Israel's future in 70 sevens 9:24-27

C. Daniel's most detailed vision of the future chs. 10-12

1. Daniel's preparation to receive the vision 10:1-11:1

2. The near future 11:2-35

3. The distant future 11:36-12:4

4. The end of Israel's trials 12:5-13

This outline reflects the linguistic divisions of the book, chapters 1 and 8-12 having been written in Hebrew, and chapters 2-7 in Aramaic.

Many students of the book simply divide it into two parts.

I. The history of Daniel chs. 1-6

II. The prophecies of Daniel chs. 7-12

Constable: Daniel

Daniel

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Walvoord, John F. Daniel: The Key to Prophetic Revelation. Chicago: Moody Press, 1971.

_____. The Nations in Prophecy. Grand Rapids: Zondervan Publishing House, 1967.

_____. "Revival of Rome." Bibliotheca Sacra 126:504 (October-December 1969):317-28.

West, Nathaniel. Daniel's Great Prophecy. New York: Hope of Israel, 1898.

Whitcomb, John Clement. Daniel. Everyman's Bible Commentary series. Chicago: Moody Press, 1985.

_____. Darius the Mede. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1959.

Wilson, Robert Dick. Studies in the Book of Daniel. New York: Putnam, 1917.

_____. "The Title king of Persia' in the Scriptures." Princeton Theological Review 15 (1917):90-145.

Wiseman, Donald J. The Chronicles of the Chaldean Kings. London: Trustees of the British Museum, 1956.

_____. "Some Historical Problems in the Book of Daniel." In Notes on Some Problems in the Book of Daniel, pp. 9-18. Edited by D. J. Wiseman, et al. London: Tyndale Press, 1965.

Wood, Leon. A Commentary on Daniel. Grand Rapids: Zondervan Publishing House, 1973.

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Copyright 2003 by Thomas L. Constable

Haydock: Daniel (Book Introduction)

THE PROPHECY OF DANIEL.

INTRODUCTION.

DANIEL, whose name signifies "the judgment of God," was of the royal blood of the kings of Juda, and one of those that were first of all carried away into captivity. He was so renowned for his wisdom and knowledge, that it became a proverb among the Babylonians, "as wise as Daniel;" (Ezechiel xxviii. 3.) and his holiness was so great from his very childhood, that at the time when he was as yet but a young man, he is joined by the Spirit of God with Noe[Noah] and Job, as three persons most eminent for virtue and sanctity. (Ezechiel xiv.) He is not commonly numbered by the Hebrews among the prophets, because he lived at court, and in high station in the world: but if we consider his many clear predictions of things to come, we shall find that no one better deserves the name and title of a prophet; which also has been given him by the Son of God himself. (Matthew xxiv.; Mark xiii.; Luke xxi.) (Challoner) --- The ancient Jews ranked him among the greatest prophets. (Josephus, Antiquities x. 12., and 1 Machabees ii. 59.) Those who came after Christ began to make frivolous exceptions, because he so clearly pointed out the coming of our Saviour, (Theodoret) that Porphyrius has no other method of evading this authority except by saying, that the book was written under Epiphanes after the event of many of the predictions. (St. Jerome) --- But this assertion is contrary to all antiquity. Some parts have indeed been questioned, which are found only in Greek. They must, however, have sometime existed in Hebrew or Chaldee else how should we have the version of Theodotion, which the Church has substituted instead of the Septuagint as that copy was become very incorrect, and is now lost? (Calmet) --- Some hopes of its recovery are nevertheless entertained; and its publication, at Rome, has been announced. (Kennicott.) --- In a title, it seems to make the Daniel visited by Habacuc, a priest; but it is abandoned. (Calmet) --- This version of course proves that the original was formerly known; and the loss of it, at present, is no more decisive against the authenticity of these pieces, that that of St. Matthew's Hebrew original, and of the Chaldee of Judith, &c. will evince that their works are spurious. (Haydock) ---Extracts of (Calmet) Aquila and Symmachus seen by St. Jerome, (Worthington) are also given in the Hexapla. Origen has answered the objections of Africanus, respecting the history of Susanna; and his arguments are equally cogent, when applied to the other contested works. The Jews and Christians were formerly both divided in their sentiments about these pieces. (Calmet) See St. Jerome in Jeremias xxix. 12. and xxxii. 44. --- But now as the Church ( the pillar of truth ) has spoken, all farther controversy ought to cease; (Haydock) and we should follow the precept, Remove not the landmarks which thy fathers have placed. (Deuteronomy xix. 14.) See N. Alex. [Alexander Noel] t. ii. St. Jerome, who sometimes calls these pieces "fables," explains himself, by observing, that he had delivered "not his own sentiments," but those of the Jews: quid illi contra nos dicere soleant. (Calmet) --- If he really denied their authority, his opinion ought not to outweigh that of so many other (Haydock) Fathers and Councils who receive them. They admit all the parts, as the Council of Trent expressly requires us to do. See St. Cyprian, &c., also the observations prefixed to Tobias, (Worthington) and p. 597. (Haydock) --- Paine remarks that Daniel and Ezechiel only pretended to have visions, and carried on an enigmatical correspondence relative to the recovery of their country. But this deserves no refutation. By allowing that their works are genuine, he cuts up the very root of his performance. (Watson) --- Daniel, according to Sir Isaac Newton, resembles the Apocalypse (as both bring us to the end of the Roman empire) and is "the most distinct in order of time, and easiest to be understood; and therefore, in those things that relate to the last times, he must be made a key to the rest." (Bp. Newton.) --- Yet there are many difficulties which require a knowledge of history; (St. Jerome; Worthington) and we must reflect on the words of Christ, He that readeth, let him understand. (Matthew xxiv. 15.) Daniel (Haydock) is supposed to have died at court, (Calmet) aged 110, having written many things of Christ. (Worthington) --- His name is not prefixed to his book, yet as Prideaux observes, he sufficiently shews himself in the sequel to be the author. (Haydock)

Gill: Daniel (Book Introduction)

INTRODUCTION TO DANIEL

This book is called, in the Vulgate Latin version, "the Prophecy of Daniel"; and in the Syriac and Arabic versions "the Prophecy of Daniel the Prophet". This Daniel was of the children of Judah, that were carried captive into Babylon with Jehoiakim; and was of princely blood, if not of the royal seed, as appears from, Dan 1:3. Josephus ^a is express for it, that he was of the kindred and family of Zedekiah: and Saadiah Gaon ^b says he was of the seed of Hezekiah, and so fulfilled the prophecy in 2Ki 20:18. As to what the author of the "Lives of the Prophets", ascribed to Epiphanius, says ^c, that he was born in upper Bethabara, not far from Jerusalem, it is not to be depended on; or that his father's name was Sabaam, according to a tradition mentioned by the true Epiphanius ^d. The Jews ^e would have it that this book was not written by Daniel himself, but by the men of the great synagogue; though it is evident, from the book itself, that Daniel is the writer of it, as from Dan 7:1. That he wrote books, which were received, read, and believed by the Jews as of God, is affirmed by Josephus ^f; and the Jews in general acknowledge that this book was written by the influence of the Holy Spirit, but not by prophecy; they, without any foundation, distinguishing between the Holy Spirit and prophecy. And so Maimonides says ^g, it is the general consent of their nation, that this book is among the holy writings, but not among the Prophets; nor will they allow Daniel to be a prophet: the reasons they give are frivolous; what seems to have induced them to degrade him is the manifest prophecy of the time of the Messiah's coming in this book, which sometimes they are obliged to own is fixed in it. They tell us a story of Jonathan ben Uzziel, that having finished his paraphrase of the Prophets, thought to have wrote one on the Hagiographa, or holy writings, among which they place the book of Daniel; but was forbid by "Bath Kol", or a voice from heaven, giving this as a reason, because that in it is contained the end of the Messiah ^h, the precise time of his coming; and the gloss on the passage adds, by way of explanation,

"in the book of Daniel;''

though elsewhere they would have it, that after it was made known to Daniel, it was taken away from him. For so, they say ⁱ, there are two men to whom the end was revealed, and afterwards it was hidden from them; and these are they, Jacob and Daniel: from Daniel, according to Dan 12:4, "but thou, O Daniel, shut up the words, and seal the book &c.", from Jacob, Gen 49:1, "that I may tell you that which shall befall you in the last days". Yet the prophecy of Daniel was so clear, with respect to the time of the Messiah's coming, that one of their Rabbins, who lived about fifty years before the coming of Christ, asserted that the time of the Messiah, as signified by Daniel, could not be deferred longer than those fifty years ^k; and a most glaring prophecy it is, and sufficient to denominate Daniel a prophet, as well as many more contained in this book. And, after all, Maimonides himself owns, that he, and the other writers of the Hagiographa, or holy writings, may be called prophets in general. And Aben Ezra observes of Daniel, in his preface, that he delivered out prophecies of things now past, and of things to come; yea, he expressly calls him a prophet on Dan 1:17. And Jacchiades, another of their commentators on this book, says that he attained to the highest degree of prophecy. To which may be added the testimony of Josephus ^l, who says he was one of the greatest prophets, and to be preferred to others; since he not only predicted things future, but fixed the time when they should come to pass. And, above all, and what should satisfy us Christians, he is expressly called a prophet by our Lord, Mat 24:15. There are no other authentic writings of Daniel, which bear his name; the stories of Susannah, and of Bel and the Dragon, which make the "thirteenth" and "fourteenth" chapters in the Greek of Theodotion, and in the Vulgate Latin version, are apocryphal and spurious. The Oriental writers make Daniel the author of a volume, entitled, "Principles relating to the Explanation of Dreams". And there is another book in the king of France's library, with this title, "Odmath-al-mantoul ân Daniel al-nabi"; which contains predictions of the Prophet Daniel, received by tradition from him. This is a book which abounds with falsities, forged by the Mahometans, and founded on the real prophecies of Daniel ^m. This book, written by him, is partly historical, relating facts in which he was concerned; and partly prophetic, of things that should happen from his time to the end of the world, and especially of the Messiah and his kingdom; and it is written partly in Hebrew, and partly in Chaldee. This great man, as he was both in nature and grace, in religion and politics, lived throughout the captivity, but does not seem ever to have returned into Judea; but continued in the courts of the kings of the Medes and Persians, to take care of the affairs of his people the Jews. Where he died, and was buried, is not certain. Some say in Babylon; and others, which is more likely, at Susa on the Tigris, where he was in the third year of Cyrus, Dan 10:1. So says Abulfeda ⁿ; with which agrees the account of Benjamin of Tudela ^o.

Gill: Daniel 8 (Chapter Introduction)

INTRODUCTION TO DANIEL 8

This chapter contains the vision of a ram and he goat, and the interpretation of it. It begins with observing the time and place of the vision, Dan 8:1, then describes the ram seen; by the place of his situation; by his two horns; and by his pushing several ways with so much force and fury, that none could stand before him, or deliver: out of his hands, Dan 8:3 next the he goat appears, and is described by the part from whence he came; the swiftness of his motion; the notable horn between his eyes; and his running to ram in great fury, smiting him between his horns, casting him to the ground, and trampling upon him, and none to deliver, Dan 8:5 but, after waxing great and powerful, its horn was broken, and four more rose up in its stead, and out of one of them a little horn, Dan 8:8 which little horn is described by its power and prevalence to the south and to the east, towards the pleasant land, the host of heaven, and the Prince of the host; and by it the stars were cast down and trampled upon, the daily sacrifice made to cease; the place of the sanctuary cast down, and truth itself, Dan 8:9, and upon inquiry it appeared that these sacred things were to continue in this desolate condition unto 2300 days, Dan 8:13. Daniel being desirous of knowing the meaning of this vision, the Angel Gabriel is ordered by Christ to give him an understanding of it; who drew near to him, and awaked him out of his sleep, and gave him the interpretation of it; Dan 8:15, which is as follows; the ram; with two horns, signifies the kings of Media and Persia; the rough goat, the king of Greece; and the great horn the first king, Alexander the great; and the four horns, four kingdoms which rose up out of the Grecian empire upon his death, Dan 8:20, and the little horn a king of fierce countenance, Antiochus Epiphanes; who is, described by his craft, and cunning, by his power and might, and by the destruction he should make; Dan 8:23, this vision the angel assures the prophet was true, and bids him shut it up, since it was for many days, Dan 8:26, upon which Daniel fainted, and was sick for a time; but afterwards recovered, so as to be able to do the king's business; but astonished at the vision himself, and which was not understood by others, Dan 8:27.