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).308Therefore 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).312They 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 eventhe stars"(cf. v. 13; Exod. 12:41)."314Alternatively 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).320Antiochus' 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).321Another view is that God would give him control of the sacrifices so he would transgress against God.322This 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).324Others 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.).325I 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.327Perhaps 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.329However 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.330Some 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
