Daniel 8:5 Komentář

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.

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.

And as I was considering,.... The ram, and the strange things done by him; wondering that a creature of so little strength, comparatively with other beasts, should be able to do such exploits: and thinking with himself what should be the meaning of all this, and what would be the issue of it, behold, an he goat came from the west; which is interpreted of the king or kingdom of Grecia, which lay to the west of Persia; and a kingdom may be said to do what one of its kings did; particularly Alexander, king of Macedon, in Greece, who, with the Grecian army under him, marched from thence to fight the king of Persia; and which might be signified by a "he goat", because of its strength, its comeliness in walking, and its being the guide and leader of the flock: and also it is remarkable, that the arms of Macedon, or the ensigns carried before their armies, were a goat, ever since the days of Caranus; who following a flock of goats, was directed to Edessa, a city of Macedon, and took it; and from this circumstance of the goats called it Aegeas, and the people Aegeades, which signifies "goats"; and put the goat in his arms (q). On the face of the whole earth; all that lay between Greece and Persia, all Asia; yea, all the whole world, at least as Alexander thought, who wept because there was not another world to conquer: hence Juvenal says (r), "unus Pelloeo juveni non sufficit orbis"; one world was not enough for this young man. And touched not the ground; as he went; he seemed rather to fly in the air than to walk upon the earth; with such swiftness did Alexander run over the world, and make his conquests: in six or eight years time he conquered the kingdom of the Medes and Persians, Babylon, Egypt, and all the neighbouring nations; and afar off, Greece, Thrace, Illyricum, and even the greatest part of the then known world: hence the third or Grecian monarchy under him is said to be like a leopard, with four wings of a fowl on its back (s); see Gill on Dan 7:6 he conquered countries as soon almost as another could have travelled over them; in his marches he was swift and indefatigable. Aelianus (t) reports, that he marched, clad in armour, thrice four hundred, that is, twelve hundred furlongs, upon a stretch; and, before his army could take any rest, fought his enemies, and conquered them. Some render the words, "whom no man touched in the earth" (u); that is, none could oppose, resist, and stop him; he bore down and carried all before him; there was no coming at him, so as to touch him, or hurt him; he was so swift in his motions, and so powerful in his army. And the goat had a notable horn between his eyes; or, "a horn of vision": which in Dan 8:21 is interpreted of the first king of Greece, that is, when it became a monarchy; who was Alexander the great; and very properly called a "horn", being possessed of great power and authority; and a notable one, very remarkable and famous, as he has been in all ages since: "a horn of vision" (w) as it may be rendered; a very visible and conspicuous one, to be seen afar off, and which attracted the eyes of all unto it: its situation was "between the eyes of the goat", denoting his sagacity, wisdom, prudence, craft, and cunning; being attended and surrounded with his father Philip's wise counsellors as Parmenio, Philotas, Clitus, and others. It is remarkable that by the Arabs Alexander is called Dulcarnaim, or Dhilcarnain; that is, one having two horns (x): the reason of which was, he affected to be the son of Jupiter Hammon, and therefore at feasts and public entertainments would put on the purple and horns of Hammon: hence, as Clemens of Alexandria observes (y), he is by the statuaries represented as horned, or wearing horns; but then, as Arnobius (z) and others take notice, Hammon is made by the painters and statuaries to have ram's horns; whereas it seems more likely that Alexander's were goat's horns, since the goat was in the arms of Macedon; and so Pyrrhus, king of Epirus, who mimicked Alexander in his armour, is said to have goat's horns on his helmet, upon the top of his crest (a); and to such ensigns is the allusion here. (q) Justin ex Trogo, l. 7. c. 1. (r) Satyr. 10. (s) Alexander was remarkable for the agility of his body, as appeared by his mounting his horse Bucephalus (Plutarch in Vita Alexandri), to the admiration of his father, and all that beheld him; as well as famous for the quick marches of his army, and his very swift and expeditious execution of his signs. "Plurimum pedum celeritate pollebat"; he greatly excelled in swiftness of foot, says the historian: and again, "armatusque de navi, tripudianti similis prosiluit"; he leaped armed out of the ship like one that danced (Suppl. in Curt. l. 1. p. 16. l. 2. p. 26) And he himself, speaking of the countries he had conquered, says, "quas tanta velocitate domuimus": and elsewhere, "cujus velocitatem nemo valuisset effugere". And of Bessus it is said, that "Alexandri celeritate perterritus". And Cobares, the magician calls him "velocissimus rex" (Curt. Hist. l. 6. c. 3. & l. 7. c. 4. 7.). And another historian says (Justin ex Trogo, l. 11. c. 2. & l. 12. c. 9.) that having observed the enemy's city forsook by them, "sine ullo satellite desiliit in planitiem urbis": and again, "tanta celeritate instructo paraloque exercitu Graeciam oppressi; ut quem venire non senserant, videre se vix crederant". (t) Var. Hist. l. 10. c. 4. (u) quem neme attingebat in terra, Junius & Tremellius. (w) "cornu visionis", Montanus; "visibile sive visendum", Vatablus; "conspicuum", Junius & Tremellius, Piscator. (x) See Gregory, de Aeris & Epochis, c. 11. p. 158, 159. (y) Protreptic. ad Gentes, p. 36. (z) Adv. Gentes, l. 6. p. 233. (a) Plutarch. in Vita Pyrrhi.

8. The prophet having thus instructed us with all exactness as to the certainty of the things that are to be, broke off from his present subject, and passed again to the kingdom of the Persians and Greeks, recounting to us another vision which took place, and was fulfilled in its proper time; in order that, by establishing our belief in this, he might be able to present us to God as readier believers in the things that are to be. Accordingly, what he had narrated in the first vision, he again recounts in detail for the edification of the faithful. For by the "ram pushing westward, and northward, and southward," he means Darius, the king of the Persians, who overcame all the nations; "for," says he, "these beasts shall not stand before him." And by the "he-goat that came from the west," he means Alexander the Macedonian, the king of the Greeks; and in that he "came against that very ram, and was moved with choler, and smote him upon the face, and shivered him, and cast him upon the ground, and stamped upon him," this expresses just what has happened. 9. For Alexander waged war against Darius, and overcame him, and made himself master of the whole sovereignty, after routing and destroying his camp. Then, after the exaltation of the he-goat, his horn-the great one, namely-was broken; and there arose four horns under it, toward the four winds of heaven. For, when Alexander had made himself master of all the land of Persia, and had reduced its people into subjection, he thereupon died, after dividing his kingdom into four principalities, as has been shown above. And from that time "one horn was exalted, and waxed great, even to the power of heaven; and by him the sacrifice," he says, "was disturbed, and righteousness cast down to the ground." 10. For Antiochus arose, surnamed Epiphanes, who was of the line of Alexander. And after he had reigned in Syria, and brought under him all Egypt, he went up to Jerusalem, and entered the sanctuary, and seized all the treasures in the house of the Lord, and the golden candlestick, and the table, and the altar, and made a great slaughter in the land; even as it is written: "And the sanctuary shall be trodden under foot, unto evening and unto morning, a thousand and three hundred days." For it happened that the sanctuary remained desolate during that period, three years and a half, that the thousand and three hundred days might be fulfilled; until Judas Maccabaeus arose after the death of his father Matthias, and withstood him, and destroyed the encampment of Antiochus, and delivered the city, and recovered the sanctuary, and restored it in strict accordance with the law.

Verse 5. "And I myself understood..." On the basis of the previous visions which had symbolized the second kingdom by the ram and the he-goat, Daniel now also understood that he was looking at the empire of the Medes and Persians. "And behold, there was a he-goat which was coming from the West above the surface of the whole earth, and yet without touching the ground..." So that no one will think that I am attaching a private interpretation to this, let us simply repeat the words of Gabriel as he explained the prophet's vision. He said, "The ram whom thou sawest to possess two horns is the king of the Medes and Persians." This was, of course, Darius the son of Arsames, in whose reign the kingdom of the Medes and Persians was destroyed. "There was in addition a he-goat, who was coming from the west," and because of his extraordinary speed he appeared not to touch the ground. This was Alexander, the king of the Greeks, who after the overthrow of Thebes took up arms against the Persians. Commencing the conflict at the Granicus River, he conquered the generals of Darius and finally smashed against the ram himself and broke in pieces his two horns, the Medes and the Persians. Casting him beneath his feet, he subjected both horns to his own authority. "And (he had) a large horn..." refers to the first king, Alexander himself. When he died in Babylon at the age of thirty-two, his four generals rose up in his place and divided his empire among themselves. For Ptolemy, the son of Lagos, seized Egypt; the Philip who was also called Aridaeus (var.: Arius), the (half-) brother of Alexander took over Macedonia; Seleucus Nicanor took over Syria, Babylonia, and all the kingdoms of the East; and Antigonus ruled over Asia Minor. "But (they shall not rise up) with his power" (chap. 8:22), since no one was able to equal the greatness of Alexander himself. "And a long time afterward" there shall arise "a king of Syria who shall be of shameless countenance and shall understand (evil) counsels," even Antiochus Epiphanes, the son of the Seleucus who was also called Philopator.

The dream’s riddle here suggested the Macedonian Empire, calling it a “goat” because of its speed and fleetness of foot, a goat being faster than a ram. He said it came from the southwest: since it had previously subjugated Egypt, it thus advanced into the land of the Persians, conquering Darius in Cilicia, and from there traversing Syria, Phoenicia and Palestine, taking some of the cities by surrender, securing others by force. It then also gained possession of that empire, occupied the Persians and destroyed the greater part of their power.

By the “one horn visible,” in the sense of famous and illustrious, he refers to Alexander; he says the horn was growing between its eyes on account of the shrewdness, intelligence and sagacity of Alexander’s thinking.

This chapter contains Daniel's vision of the ram and he-goat, Dan 8:1-14; referring, as explained by the angel, to the Persian and Grecian monarchies, Dan 8:15-26. The little horn mentioned in the ninth verse, (or fierce king, as interpreted in the twenty-third), is supposed by some to denote Antiochus Epiphanes; but seems more properly to apply to the Roman power in general, by which the polity and temple of the Jews were destroyed, on account of the great transgressions of these ancient people of God; and particularly because of their very obstinate and unaccountable rejection of the glorious doctrines of Christianity, which had been preached among them by Jesus Christ and his apostles, and the truth of which God had attested "by signs and wonders, and by divers miracles and gifts of the Holy Ghost." Daniel is then informed of the two thousand and three hundred prophetic days (that is, years) which must elapse before the sanctuary be cleansed; or, in other words, before righteousness shall prevail over the whole earth. This period is supposed, with considerable probability to have had its commencement when Alexander the Great invaded Asia, in the year before Christ 334. This will bring the close of it to about the end of the Sixth chiliad of the world; when, as already observed, some astonishing changes are expected to take place in the moral condition of the human race; when the power of Antichrist, both Papal and Mohammedan, shall be totally annihilated, and universal dominion given to the saints of the Most High. The chapter concludes with the distress of Daniel on account of the fearful judgments with which his country should be visited in after ages, Dan 8:27.

Behold, a he-goat - This was Alexander the Great; and a goat was a very proper symbol of the Grecian or Macedonian people. Bp. Newton very properly observes that, two hundred years before the time of Daniel, they were called Aegeadae, the goats' people; the origin of which name is said to be as follows: Caranus, their first king, going with a multitude of Greeks to seek a new habitation in Macedonia, was advised by an oracle to take the goats for his guides; and afterwards, seeing a herd of goats flying from a violent storm, he followed them to Edessa, and there fixed the seat of his empire, and made the goats his ensigns or standards; and called the place Aege or Aegea, the goats' town; and the people Aegeadae, the goats' people; names which are derived from αιξ, αιγος, a goat. The city Aege or Aegea, was the usual burying-place of the Macedonian kings; and, in reference to this origin, Alexander called his son by Roxana, Alexander Aegus, Alexander the goat. All this shows the very great propriety of the symbol here used. Came from the west - Europe lies westward of Asia. On the face of the whole earth - Carrying every thing before him. Touched not the ground - Seemed to fly from conquest to conquest. By the time Alexander was thirty years of age he had conquered all Asia: and, because of the rapidity of his conquests, he is represented as a leopard with four wings, in the preceding vision. A notable horn between his eyes - This, says the angel, is the first king, Dan 8:21, that is, the first kingdom of the Greeks in Asia, which was erected by Alexander; and continued some years in his brother Philip Aridaeus, and in his two young sons, Alexander Aegus and Hercules. See Newton.

VISION OF THE RAM AND HE-GOAT: THE TWENTY-THREE HUNDRED DAYS OF THE SANCTUARY BEING TRODDEN DOWN. (Dan. 8:1-27) vision--a higher kind of revelation than a dream. after that . . . at the first--that in Dan 7:1.

he-goat--GrÃ&brvbrco-Macedonia. notable horn--Alexander. "Touched not . . . ground," implies the incredible swiftness of his conquests; he overran the world in less than twelve years. The he-goat answers to the leopard (Dan 7:6). Caranus, the first king of Macedonia, was said to have been led by goats to Edessa, which he made the seat of his kingdom, and called Æge, that is, "goat-city."

Part Second - The Development of the Kingdom of God - Daniel 8-12 This Part contains three revelations which Daniel received during the reigns of Belshazzar, Darius the Mede, and Cyrus the Persian, regarding the development of the kingdom of God. After describing in the First Part the development of the world-power and its relation to the people and kingdom of God from the days of Nebuchadnezzar, its founder, down to the time of its final destruction by the perfected kingdom of God, in this Second Part it is revealed to the prophet how the kingdom of God, in war against the power and enmity of the rulers of the world, and amid severe oppressions, is carried forward to final victory and is perfected. The first vision, Daniel 8, represents what will happen to the people of God during the developments of the second and third world-kingdoms. The second revelation, Daniel 9, gives to the prophet, in answer to his penitential prayer for the restoration of the ruined holy city and the desolated sanctuary, disclosures regarding the whole development of the kingdom of God, from the close of the Babylonish exile to the final accomplishment of God's plan of salvation. In the last vision, in the third year of Cyrus, Daniel 10-12, he received yet further and more special revelations regarding the severe persecutions which await the people of God for their purification, in the nearer future under Antiochus Epiphanes, and in the time of the end under the last foe, the Antichrist. At Susa, in the province of Elam, Daniel saw in vision (Dan 8:1, Dan 8:2) a ram with two horns, which a he-goat coming from the west, running over the earth, having a great horn on his brow, smote and destroyed (Dan 8:3-7). After that the goat waxed very mighty, till his great horn was broken; and in its place four notable horns grew up toward the four winds of heaven, and out of one of them there came forth a little horn, which directed its might toward the south and the east and toward the holy land, contended against the host of heaven, and magnified itself to the Prince of the heavenly host, took away the daily sacrifice, and desolated the place of the sanctuary (Dan 8:8-12). He then hears from an angel how long this sacrilege shall continue (Dan 8:13, Dan 8:14). Another angel thereafter gives him an explanation (Dan 8:15-26) of the vision; and with a remark (Dan 8:27) regarding the effect of this revelation on the mind of Daniel, the chapter closes. This vision, it is manifest from the definition of the time in Dan 8:1, stands in relation to the vision of the foregoing chapter, and in its contents is united to it also in so far as it gives more particular revelations regarding the relations of the second and third world-kingdoms, which are only briefly set forth in Daniel 7. But notwithstanding this point of union, this chapter does not form a mere appendix to the foregoing, but gives a new revelation regarding a phase in the development of the world-power and its enmity against the people of God of which nothing is prophesied in Daniel 7. The opinion that this chapter forms only an appendix to Daniel 7 is based on the erroneous idea that the fourth world-kingdom, the Macedonian, and the little horn in Daniel 7 are identical with that prophesied of in this chapter. (Note: According to the modern critics (Berth., v. Leng., Hitz., Bleek), this chapter must have been written shortly before the re-consecration of the temple, or immediately thereafter, before or immediately after the death of Antiochus Epiphanes. This supposition is drawn from Dan 8:14, according to which the period of oppression shall continue 2300 evening-mornings. But, overlooking the circumstance that these critics cannot agree as to the reckoning of this period of time, and thus announce the uncertainty of their hypothesis, the whole of the other contents of the chapter stand in contradiction to this supposition. It contains no hint whatever of the great victories of the Maccabees which preceded the consecration of the temple, and first made it possible, but, on the contrary, speaks of the oppression as continuing unchanged till the oppressor is himself destroyed (Dan 8:25), and then it breaks off without any Messianic view, as one should expect from a parenetic poem of a Maccabean Jews; so that Bleek finds himself compelled from his own resources to add "the intimation, that the beginning of the deliverance destined by God for His people is closely and immediately joined to the discontinuance of the worship of Jehovah by Antioch. Epiph., and to the destruction of this prince," in order to give to the vision "a Messianic character.")