Exegetical and Hermeneutical Commentary of Daniel 8:9
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant [land].
9. out of one of them ] The history of Seleucus himself and his immediate successors is passed over: and the prophecy proceeds at once to Antiochus Epiphanes (b.c. 175 164), whose reign was fraught with such momentous consequences for the Jews.
a little horn ] cf. Dan 7:8. The general sense is, no doubt, given correctly; but the exact meaning of the Heb. (which is very peculiar) is far from clear. The explanation which is least forced is ‘a horn (arising) out of (being) a small one.’ It is quite possible, however, that the text is slightly in error: by omitting one letter, we should obtain the ordinary Hebrew for ‘a little horn’; and by altering two letters, we should get ‘another horn, a little one’ (cf. Dan 7:8). Probably one of these is the true reading: LXX. Theod. support the former.
toward the south ] i.e. Egypt, as in ch. 11 ( Dan 8:5, &c.). On the wars of Antiochus against Egypt, see more fully on ch. Dan 11:21 ff.
toward the east ] Antiochus led an expedition into Elymais (on the E. of Babylonia) in the last year of his life (see on Dan 11:40).
and toward the beauteous (land)] lit. the beauty; but the full expression ‘land of beauty,’ or ‘beauteous land,’ occurs in Dan 11:16; Dan 11:41. It is a title of honour for the land of Israel, based upon Jer 3:19, where Canaan is called ‘the heritage of beauty (i.e. the most beauteous heritage) of the hosts of the nations,’ and Eze 20:6; Eze 20:9, ‘the land flowing with milk and honey, which is the beauty of all lands’ (or, as we might say, the crown of all lands).
Fuente: The Cambridge Bible for Schools and Colleges
9 14. Antiochus Epiphanes (b.c. 175 164), and his assaults upon the religion of the Jews (cf. Dan 8:23-25).
Fuente: The Cambridge Bible for Schools and Colleges
And out of one of them, came forth a little horn – Emblematic of new power that should spring up. Compare the notes at Dan 7:8. This little horn sprang, up out of one of the others; it did not spring up in the midst of the others as the little horn, in Dan 7:8, did among the ten others. This seemed to grow out of one of the four, and the meaning cannot be misunderstood. From one of the four powers or kingdoms into which the empire of Alexander would be divided, there would spring up this ambitions and persecuting power.
Which waxed exceeding great – Which became exceedingly powerful. It was comparatively small at first, but ultimately became mighty. There can be no doubt that Antiochus Epiphanes is denoted here. All the circumstances of the prediction find a fulfillment in him; and if it were supposed that this was written after he had lived, and that it was the design of the writer to describe him by this symbol, he could not have found a symbol that would have been more striking or appropriate than this. The Syriac version has inserted here, in the Syriae text, the words Antiochus Epiphanes, and almost without exception expositors have been agreed in the opinion that he is referred to. For a general account of him, see the notes at Dan 7:24, following The author of the book of Maccabees, after noticing, in the passage above quoted, the death of Alexander, and the distractions that followed his death, says, And there came out of them a wicked root, Antiochus, surnamed Epiphanes, son of Antiochus the king, who had been a hostage at Rome, and he reigned in the hundred and thirty and seventh year of the kingdom of the Greeks, 1 Macc. 1:10. A few expositors have supposed that this passage refers to Antichrist – what will not expositors of the Bible suppose? But the great body of interpreters have understood it to refer to Antiochus. This prince was a successor of Seleucus Nicator, who, in the division of the empire of Alexander, obtained Syria, Babylonia, Media, etc. (see above the note at Dan 8:8), and whose capital was Antioch. The succession of princes who reigned in Antioch, from Seleucus to Antiochus Epiphanes, were as follows:
(1) Seleucus Nicator, 312-280 b.c.
(2) Antiochus Soter, his son, 280-261.
(3) Antiochus Theos, his son, 261-247.
(4) Seleucus Callinicus, his son, 247-226.
(5) (Alexander), or Seleucus Ceraunus, his son, 226-223.
(6) Antiochus the Great, his brother, 223-187.
(7) Seleucus Philopater, his son, 187-176.
(8) Antiochus Epiphanes, his brother, 176-164.
– Clintons Fasti Hellenici, vol. iii. Appendix, ch. iii.
The succession of the Syrian kings reigning in Antioch was continued until Syria was reduced to the form of a Roman province by Pompey, 63 b.c. Seleucus Philopater, the immediate predecessor of Antiochus, having been assassinated by one of his courtiers, his brother Antiochus hastened to occupy the vacant throne, although the natural heir, Demetrius, son of Seleucus, was yet alive, but a hostage at Rome. Antiochus assumed the name of Epiphanes, or Illustrious. In Dan 11:21, it is intimated that he gained the kingdom by flatteries; and there can be no doubt that bribery, and the promise of reward to others, was made use of to secure his power. See Kittos Cyclo., i. 168-170. Of the acts of this prince there will be occasion for a fuller detail in the notes on the remainder of this chapter, and Dan. 11.
Toward the south – Toward the country of Egypt, etc. In the year 171 b.c., he declared war against Ptolemy Philometer, and in the year 170 he conquered Egypt, and plundered Jerusalem. 1 Macc. 1:16-19: Now when the kingdom was established before Antiochus, he thought to reign over Egypt, that he might have the dominion of two realms. Wherefore he entered Egypt with a great multitude, with chariots, and elephants, and horsemen, and a great navy. And made war against Ptolemee king of Egypt: but Ptolemee was afraid of him, and fled; and many were wounded to death. Thus they got the strong cities in the land of Egypt, and he took the spoils thereof.
And toward the east – Toward Persia and the countries of the East. He went there – these countries being nominally subject to him – according to the author of the book of Maccabees (1 Macc. 3:21-37), in order to replenish his exhausted treasury, that he might carry on his wars with the Jews, and that he might keep up the splendor and liberality of his court: He saw that the money of his treasures failed, and that the tributes in the country were small, because of the dissension and plague which he had brought upon the land, and he feared that he should not be able to bear the charges any longer, nor to have such gifts to give so liberally as he did before; wherefore, being greatly perplexed in his mind, he determined to go into Persia, there to take the tributes of the countries, and to gather much money. So the king departed from Antioch, his royal city, the hundred forty and seventh year; and having passed the river Euphrates, he went through the high countries.
And toward the pleasant land – The word used here ( tseby) means, properly, splendor, beauty, Isa 4:2; Isa 24:16; Isa 28:1, Isa 28:4-5. It is applied, in Isa 13:19, to Babylon – the glory of kingdoms. Here it evidently denotes the land of the Israelites, or Palestine – so often described as a land of beauty, as flowing with milk and honey, etc. This is such language as a pious Hebrew would naturally use of his own country, and especially if he was an exile from it, as Daniel was. Nothing more would be necessary to designate the land so as to be understood than such an appellation – as nothing more would be necessary to designate his country to an exile from China than to speak of the flowery land. Antiochus, on his return from Egypt, turned aside and invaded Judea, and ultimately robbed the temple, destroyed Jerusalem, and spread desolation through the land. See 1 Macc. 1.
Fuente: Albert Barnes’ Notes on the Bible
Dan 8:9
And out of one of them came forth a little horn.
A Little Horn
If we would know who he is that is signified by this horn, it is necessary that we have his characteristic features and qualities exhibited before us, that we may survey them at one view.
1. He arose out of one of the four horns which were on the he-goat, i.e., one of the kingdoms into which the Grecian empire was divided.
2. He arose in the latter time of their kingdom.
3. He was little at first.
4. But he afterwards waxed exceeding great, toward the south, and toward the east, and toward the pleasant land.
5. He fights immediately against God.
6. And the host of the saints.
7. This takes place at a time when the dally sacrifice is in use, while the sanctuary is yet standing, and when transgressions in Israel have come to the full. He takes away the sacrifice, and stamps upon and profanes the sanctuary.
8. This king prospers in his enterprises against God and the saints.
9. He is impudent and cruel.
10. Crafty and deceitful.
11. His power is great, yet there is another power concealed under it.
12. He is broken without hand, i.e., destroyed without the intervention of man. It is impossible for any who duly attends to these features and qualities to apply this prophecy to Mahomet, or to the kingdom of the Turks and Saracens. There does not appear to be any reason why we should depart from the ancient and commonly received interpretation, which applies this prophecy to Antiochus Epiphanes, especially as it speaks of a king, not of a kingdom, and specifies the personal qualities of this king, such as impudence, cruelty, cunning, and deceit, which are altogether inapplicable to a whole kingdom. He is a king raging with unexampled malignity against God and His people, and prefiguring an Antichrist who should not have his equal among all who had preceded him. (Magnus F. Roos, A.M.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. Out of one of them came forth a little horn] Some think that Antiochus Epiphanes is meant; but Bp. Newton contends that it is the Roman government that is intended; and although very great at its zenith, yet very little in its rising.
Waxed-great toward the south] The Romans made Egypt a province of their empire, and it continued such for some centuries.
Toward the east] They conquered Syria, and made it a province.
Toward the pleasant land.] Judea, so called Ps 106:24; Jer 3:19; Da 11:16; Da 11:41. It is well known that they took Judea, and made it a province; and afterwards burnt the city and the temple, and scattered the Jews over the face of the earth.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A little horn; the little horn was Antiochus Epiphanes, he arose out of the Seleucidae of Syria; called a little horn,
1. Because he was much less than Alexander, called a notable horn; Dan 8:5.
2. Little, because he was the youngest of his brethren.
3. He was held a prisoner and pledge at Rome, whence he escaped.
4. Little, because he had nothing at first of greatness and heroic nobleness in him, also of low fortune.
Toward the south, i.e. Egypt, where he besieged and took many places from Philometer, till the Romans stopped him.
Toward the east, i.e. in Syria, Babylon, Armenia.
Toward the pleasant land; Judea, so called because of the temple and people of God in it, and the fruitfulness of it, Eze 20:6,
the glory of all lands. So Dan 9:15; Psa 48:2,3, Jer 3:19; Dan 11:16,41,45.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. little hornnot to beconfounded with the little horn of the fourth kingdom in Da7:8. The little horn in Da 7:8comes as an eleventh horn after ten preceding horns. In Da8:9 it is not an independent fifth horn, after the four previousones, but it arises out of one of the four existing horns. This hornis explained (Da 8:23) to be “aking of fierce countenance,” c. Antiochus Epiphanes is meant.Greece with all its refinement produces the first, that is, the OldTestament Antichrist. Antiochus had an extraordinary love of art,which expressed itself in grand temples. He wished to substitute ZeusOlympius for Jehovah at Jerusalem. Thus first heathen civilizationfrom below, and revealed religion from above, came into collision.Identifying himself with Jupiter, his aim was to make his ownworship universal (compare Dan 8:25Dan 11:36); so mad was he in thisthat he was called Epimanes (maniac) instead of Epiphanes. None ofthe previous world rulers, Nebuchadnezzar (Da4:31-34), Darius (Dan 6:27;Dan 6:28), Cyrus (Ezr1:2-4), Artaxerxes Longimanus (Ezr7:12), had systematically opposed the Jews’ religious worship.Hence the need of prophecy to prepare them for Antiochus. Thestruggle of the Maccabees was a fruit of Daniel’s prophecy (1Maccabees 2:59). He is the forerunner of the final Antichrist,standing in the same relation to the first advent of Christ thatAntichrist does to His second coming. The sins in Israel which gaverise to the Greek Antichrist were that some Jews adopted Helleniccustoms (compare Dan 11:30;Dan 11:32), erecting theaters,and regarding all religions alike, sacrificing to Jehovah, but at thesame time sending money for sacrifices to Hercules. Such shall be thestate of the world when ripe for Antichrist. At Dan 8:9;Dan 8:23 the description passesfrom the literal Antiochus to features which, though partiallyattributed to him, hold good in their fullest sense only of hisantitype, the New Testament Antichrist. The Mohammedan Antichrist mayalso be included; answering to the Euphratean (Turk) horsemen (Re9:14-21), loosed “an hour, a day, a month, a year” (391years, in the year-day theory), to scourge corrupted, idolatrousChristianity. In A.D. 637the Saracen Moslem mosque of Omar was founded on the site of thetemple, “treading under foot the sanctuary” (Da8:11-13); and there it still remains. The first conquest of theTurks over Christians was in A.D.1281; and 391 years after they reached their zenith of power andbegan to decline, Sobieski defeating them at Vienna. Mohammed II,called “the conqueror,” reigned A.D.1451-1481, in which period Constantinople fell; 391 years afterbrings us to our own day, in which Turkey’s fall is imminent.
waxed . . . great, toward . .. south (Da 11:25).Antiochus fought against Ptolemy Philometer and Egypt, that is, thesouth.
toward the eastHefought against those who attempted a change of government in Persia.
toward the pleasantlandJudea, “the glorious land” (Dan 11:16;Dan 11:41; Dan 11:45;compare Psa 48:2; Eze 20:6;Eze 20:15). Its chiefpleasantness consists in its being God’s chosen land (Psa 132:13;Jer 3:19). Into it Antiochus madehis inroad after his return from Egypt.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And out of one of them came forth a little horn,…. Meaning not the kingdom of Titus Vespasian, as Jarchi; nor the kingdom of the Turks, as Saadiah; but the kingdom of Antiochia, as Aben Ezra and Jacchiades; or rather Antiochus Epiphanes, who sprung from the kingdom of the Seleucidae in Syria, or from Seleucus king of Syria, one of the four horns before mentioned: this is that sinful root said to come out from thence, in the Apocrypha:
“And there came out of them a wicked root Antiochus surnamed Epiphanes, son of Antiochus the king, who had been an hostage at Rome, and he reigned in the hundred and thirty and seventh year of the kingdom of the Greeks.” (1 Maccabees 1:10)
called “a horn”, because he had some power and authority, and which he usurped and increased in; though but a “little” one in comparison of Alexander the great horn; or at his beginning, being an hostage at Rome; from whence he got away by stealth, and seized the kingdom of Syria, which belonged to his elder brother’s son, whom he dispossessed of it; and by mean, artful, and deceitful methods, got it into his hands, who had no right unto it, nor any princely qualities for it:
which waxed exceeding great toward the south; towards Egypt, which lay south of Syria; into which Antiochus entered, and fought against Ptolemy Philometer, king of it, took many cities, and besieged Alexandria; and in all probability would have subdued the whole country, had not the Romans c restrained him, by sending their ambassador Popilius to him, who obliged him to desist and depart;
“17 Wherefore he entered into Egypt with a great multitude, with chariots, and elephants, and horsemen, and a great navy, 18 And made war against Ptolemee king of Egypt: but Ptolemee was afraid of him, and fled; and many were wounded to death. 19 Thus they got the strong cities in the land of Egypt and he took the spoils thereof. 20 And after that Antiochus had smitten Egypt, he returned again in the hundred forty and third year, and went up against Israel and Jerusalem with a great multitude,” (1 Maccabees 1)
and toward the east; towards Armenia and Persia, the Atropatii in Media, and the countries beyond the Euphrates, whom he made tributary to him; in the Apocrypha:
“Wherefore, being greatly perplexed in his mind, he determined to go into Persia, there to take the tributes of the countries, and to gather much money.” (1 Maccabees 3:31)
“1 About that time king Antiochus travelling through the high countries heard say, that Elymais in the country of Persia was a city greatly renowned for riches, silver, and gold; 2 And that there was in it a very rich temple, wherein were coverings of gold, and breastplates, and shields, which Alexander, son of Philip, the Macedonian king, who reigned first among the Grecians, had left there.” (1 Maccabees 6)
and toward the pleasant land; the land of Judea, so called because of its delightful situation, and great fruitfulness; and because God chose it above all others for his habitation; where his word, and worship, and ordinances, were observed and enjoyed; and where the Messiah should be born and dwell; into this Antiochus led his army, and greatly afflicted and distressed it; he made himself master of most places in Galilee and Judea. The Arabic version reads “toward the west”; no mention is made of the north, because there he himself reigned; Syria being north to Egypt, as that was south to Syria; hence afterwards the king of Egypt is called the king of the south, and the king of Syria the king of the north.
c See Joseph. Antiqu. l. 12. c. 5. sect. 2.
Fuente: John Gill’s Exposition of the Entire Bible
The interpretation of the vision.
Dan 8:9 Without following the development of the four horns further, the prophecy passes over to the little horn, which grew up out of one of the four horns, and gained great significance in relation to the history of the people of God. The masculine forms and ( out of them came) are to be explained as a constructio ad sensum . ( one) after ( horn) is as little superfluous as is the in . is a numeral, one horn, not several; is either comparative, less than little, i.e., very little (Ewald), or, as less than insignificance, wretchedness, i.e., in an altogether miserable way (Hv.). The one explanation is more forced than the other, and the idea of wretchedness is altogether untenable. Yet the serves as a circumlocution for the superlative = perpaucus (Gesen., Win., Aub.), while verbal analogies for it are wanting. signifies from, out of; but it is not to be united with : one horn of smallness (v. Leng.), in which case would be superfluous, but with the verb : it came up out of littleness, a parvo, i.e., a parvis initiis (Maur., Hofm., Kran., Klief.). Thus it corresponds with , Dan 7:8. In the words “it arose out of littleness” there lies the idea that it grew to great power from a small beginning; for it became very great, i.e., powerful, toward the south, toward the east, and toward the ( the splendour, glory), i.e., toward the glorious land. = , Dan 11:16, Dan 11:41. This designation of the land of Israel is framed after Jer 3:19 and Eze 20:6, Eze 20:15, where this land is called “a heritage of the greatest glory of nations” (a goodly heritage of the host of nations, E. V.), “a glory of all lands,” i.e., the most glorious land which a people can possess. The expression is synonymous with (“pleasant land”), Jer 3:19; Zec 7:14; Psa 106:24. Canaan was so designate don account of its great fruitfulness as a land flowing with milk and honey; cf. Eze 20:6.
The one of the four horns from which the little horn grew up is the Syrian monarchy, and the horn growing up out of it is the king Antiochus Epiphanes, as Josephus ( Ant. x. 11. 7) and all interpreters acknowledge, on the ground of 1 Macc. 1:10. The south, against which he became great, is Egypt (cf. Dan 11:5 and 1 Macc. 1:16ff.). The east is not Asia (Kranichfeld), but Babylon, and particularly Elymas and Armenia, 1 Macc. 1:31, 37; 3:31, 37; 6:1-4, according to which he subdued Elymas and overcame Artaxias, king of Armenia (App. Syr. c. 45, 46; Polyb. xxxi. 11). Besides the south and the east, Canaan, the holy land, as lying between, is named as the third land, as in Isa 19:23. it is named as third, between Egypt and Assyria; but (“and toward the glorious land”) is not, with Kranichfeld, to be regarded as an exegetical addition to (“and toward the east”). Palestine lay neither to the east of Daniel, nor geographically to the east of the kingdom denoted by the little horn, because the text gives no support to the identifying of this kingdom with the Javanic, the horn operating from the west.
Dan 8:10 As this horn became great in extent toward the south and toward the east, so also it grew up in height even unto the host of heaven, and some of them it cast down, i.e., some of the stars, to the earth. The host of heaven is here, as in Jer 33:22, the whole body of the stars of heaven, the constellations, and of the stars is epexegetical of of the host. Daniel in the vision sees the horn grow so great in height, that it reaches even to the heavens, can reach the heavenly bodies with the hand, and throws some of the stars ( is partitive) down to the earth and tramples upon them, destroys them with scorn. The words of the angel, Jer 33:24, show that by the stars we are to understand the people of the saints, the people of God. The stars cast down to the earth are, according to this, neither the Levites (Grotius), nor the viri illustres in Israel (Glass.), nor the chief rulers of the Jews in church and state (Dathe). If the people of the saints generally are compared to the host of heaven, the stars, then the separate stars cannot be the ecclesiastical or civil chiefs, but the members of this nation in common. But by “the people of the saints” is to be understood (since the little horn denotes Antiochus Epiphanes) the people of God in the Old Covenant, the people of Israel. They are named the people of the saints by virtue of their being called to be an holy nation (Exo 19:6), because “they had the revelation of God and God Himself dwelling among them, altogether irrespective of the subjective degrees of sanctification in individuals” (Kliefoth). But the comparing of them with the host of the stars does not arise from Jewish national pride, nor does it mean that Daniel thought only of the truly faithful in Israel (Theod., Hv.), or that the pseudo-Daniel thought that with the death of Antiochus the Messiah would appear, and that then Israel, after the extermination of the godless, would become a people of pure holiness. The comparison rather has its roots in this, that God, the King of Israel, is called the God of hosts, and by the ( hosts) are generally to be understood the stars or the angels; but the tribes of Israel also, who were led by God out of Egypt, are called “the hosts of Jehovah” (Exo 7:4; Exo 12:41). As in heaven the angels and stars, so on earth the sons of Israel form the host of God; and as the angels on account of the glory of their nature are called ( holy ones), so the Israelites by virtue of their being chosen to be the holy nation of God, forming the kingdom of heaven in this world. As God, the King of this people, has His throne in heaven, so there also Israel have their true home, and are in the eyes of God regarded as like unto the stars. This comparison serves, then, to characterize the insolence of Antiochus as a wickedness against Heaven and the heavenly order of things. Cf. 2 Macc. 9:10.
(Note: The deep practical explanation of Calvin deserves attention: – ”Although the church often lies prostrate in the world and is trodden under foot, yet is it always precious before God. Hence the prophet adorns the church with this remarkable praise, not to obtain for it great dignity in the sight of men, but because God has separated it from the world and provided for it a sure inheritance in heaven. Although the sons of God are pilgrims on the earth, and have scarcely any place in it, because they are as castaways, yet they are nevertheless citizens of heaven. Hence we derive this useful lesson, that we should bear it patiently when we are thrown prostrate on the ground, and are despised by tyrants and contemners of God. In the meantime our seat is laid up in heaven, and God numbers us among the stars, although, as Paul says, we are as dung and as the offscourings of all things.” – Calv. in loc.)
Dan 8:11 This horn raised its might even to the Prince of the host. , the Prince of the host of heaven, is obviously not the high priest Onias (Grotius), but the God of heaven and the King of Israel, the Prince of princes, as He is called in Dan 8:25. ( he magnified himself to) is repeated in Dan 8:25 by ( he shall stand up against). Wherein this rising up against God consisted, the second half of the verse indicates in the statement that the ( daily sacrifice) was taken away, and the building of His sanctuary was destroyed. This verse does not record a part of the vision, but is a further development of that which was seen in prophetic words. Hence we may not, with Ebrard, refer its contents to heavenly events, to a putting away of the sacrifice from before the throne of God and a destruction of the heavenly sanctuary. On the contrary, Kliefoth has well remarked that it is “without example in Scripture that men penetrate into heaven to insult God; what men do against God is done on the earth.” is everything in the worship of God which is not used merely temporarily, but is permanent, as the daily sacrifice, the setting forth of the shew-bread, and the like. The limitation of it to the daily morning and evening service in the writings of the Rabbis is unknown in the O.T. The word much rather comprehends all that is of permanent use in the holy services of divine worship (Hgst., Hv., Hofm., Kran., Klief.). Thus interpreted, the prophetic announcement corresponds with history; for, according to 1 Macc. 1:45, Antiochus gave orders that they should “forbid burnt-offerings, and sacrifice, and drink-offerings in the temple; and that they should profane the Sabbath and festival days.”
The horn also overthrew the place of the sanctuary of Jehovah. , to cast away, to cast forth, – used of buildings, to lay waste; cf. Jer 9:18. , properly, that which is set up, erected; here, as frequently, of the dwelling-place of God, the temple: so also ( a settled place for thee to dwell in), Exo 15:17; 1Ki 8:13. It is used also of the heavenly dwelling-place of God, 1Ki 8:39, 1Ki 8:43; here, of the temple of Jerusalem. With regard to the historical fulfilment, cf. The expressions, “ her (Jerusalem’s) sanctuary was laid waste like a wilderness,” and “pollute the sanctuary,” 1 Macc. 1:39, 46; and “the sanctuary was trodden down,” 1 Macc. 3:45.
Dan 8:12 The actions of the little horn are definitively comprehended in this verse, as may be seen from this, that in the first hemistich and are mentioned together. But this hemistich has been very variously interpreted. We must altogether reject the interpretation of the Vulgate, ” Robur autem datum est contra juge sacrificium propter peccata,” which is reproduced in Luther’s translation, “ There was given to him such strength against the daily sacrifice on account of sin;” or Calvin’s, ” Et tempus datum est super jugi sacrificio in scelere,” whereby, after Raschi’s example, is interpreted of the statio militaris , and thence the interpretation tempus or intervallum is derived. For means neither robur , nor tempus , nor statio militaris , but only military service, and perhaps military forces. Add to this that both in Dan 8:10, Dan 8:13 means host. If we maintain this, with the majority of interpreters, only two explanations are admissible, according as we understand of the host of heaven, i.e., of Israel, or of some other host. The latter interpretation is apparently supported partly by the absence of the article in , and partly by the construction of the word as fem. ( ). Accordingly, Hitzig says that a Hebrew reader could not understand the words otherwise than as meaning, “ and a warlike expedition was made or conducted against the daily sacrifice with wickedness” (i.e., the impure service of idols); while others translate, “and a host placed against he daily sacrifice on account of sin” (Syr., Grot., Harenb., J. D. Michaelis); or, “a host is given against the daily sacrifice in wickedness” (Wieseler); or, “given against that which was continual with the service of idols,” i.e., so that, in the place of the “continual,” wickedness, the worship of idols, is appointed (Hofmann); or, “the power of an army is given to it (the horn) against the daily sacrifice through wickedness,” i.e., by the evil higher demons (Ebrard). But the latter interpretation is to be rejected on account of the arbitrary insertion of ( to it); and against all the others it is to be remarked, that there is no proof either from Dan 8:13, or from Eze 32:23 or Eze 26:8, that means to lead out, to bring forward, to give contrary to or against.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Now God shews his Prophet what peculiarly concerned the welfare of his Church. For it was of very great importance to warn the Jews of the calamities which were about to oppress them. There is nothing which more torments the minds of men than their becoming bewildered in false imaginations, and thinking the world the sport of chance, while they never ponder over the providence of God nor reflect upon his judgments. Hence, with this design, God wished to teach the Prophet and all the pious the nature of their future afflictions, since they would thus understand how events never happened by chance, but all these scourges proceeded from God; for the same God both determines and executes his decrees, as he also predicts future events. For if nothing had been predicted, the pious would have glided gently downwards to despair in consequence of their heavy afflictions. We know also how magnificently the prophets extol the grace of God when they promise return and deliverance. Isaiah, too, has elsewhere spoken to this effect: Not in haste nor in tumult shall ye go forth, but with a standard displayed. Again, The wealth of all the nations shall flow towards you; kings shall come, and submit, and bow the knee to thee. (Isa 52:10; Isa 55:12; Isa 55:6.) The Jews were permitted to return to their own land; but we know how cruelly they were harassed by all their neighbors, so that they did not dwell in that corner of the world without the greatest difficulties. The building of both the city and the Temple was hindered by many enemies, till at length they became tributary to the kings of Syria. Antiochus, indeed, who is here alluded to, advanced with cruel tyranny against the people of God. If this had not been predicted, they would have thought themselves deceived by the splendid promises concerning their return. But when they perceived everything occurring according as they had been opportunely forewarned, this became no slight solace in the midst of their woes; they could then determine at once how completely it was in the power of God to relieve them from so many and such oppressive evils. With what intention, then, had God predicted all these things to his Prophet Daniel? clearly that the Jews might look forward to a happy result, and not give way to despair under events so full of anxiety and confusion. This, then, was the utility of the prophecy, with reference to that particular period.
When the Prophet says, Out of one of those four horns a little horn arose, Antiochus Epiphanes is most distinctly pointed out. The title Epiphanes entails “illustrious,” as, after the capture of his father, he was detained as a hostage at Rome, and then escaped from custody. Historians inform us of his possessing a servile disposition, and being much addicted to gross flattery. As he had nothing royal or heroic in his feelings, but was simply remarkable for cunning, the Prophet is justified in calling him the little horn He was far more powerful than his neighbors; but the horn is called little, not in comparison with the kingdoms of either Egypt, or Asia, or Macedon, but because no one supposed he would ever be king and succeed his father. He was the eldest of many brothers, and singularly servile and cunning, without a single trait worthy of future royalty. Thus he was the little horn who escaped secretly and fraudulently from custody, as, we have already mentioned, and returned. to his native country, which he afterwards governed.
He now adds, This horn was very mighty towards the south, and the east, and “the desire ”’ for unless he had been checked by the Romans, he would have obtained possession of Egypt. There is a remarkable and celebrated story of Pompilius, who, was sent to him to command him to abstain from Egypt at the, bidding of the senate. After he had delivered his message, Antiochus demanded time for deliberation, but Pompilius drew a circle with the staff which he held in his hand, and forbade him to move his foot until he gave him an answer. Though he claimed Egypt as his own by right of conquest, yet he dared not openly to deny the Romans their request; at first he pretended to be merely the guardian of his nephew, but he certainly seized upon the kingdom in his own name. However, he dared not oppose the Romans, but by changing his ground wished to dismiss Pompilius. They had been mutual acquaintances, and a great familiarity had arisen between them while he was a hostage at Rome; hence he offered to salute Pompilius at the interview, but he rejected him disdainfully, and, as I have said, drew a line around him, saying, “Before you go out of this circle answer me; do not delude me by asking time to consult with your councilors; answer at once, otherwise I know how to treat thee.” He was compelled to relinquish Egypt, although he had formerly refused to do so. The language of the Prophet, then, was not in vain, The small horn became mighty towards the south, that is, towards Egypt, and the east; for he extended his kingdom as far as Ptolemais. In the third place, he uses the word glory; that is, Judea, the sanctuary of God, which he had chosen as his dwelling, and desired his name to be invoked. Thus this small horn extended itself to the glory, or the land of glory or desire. There is nothing doubtful in the sense, though the interpretation scarcely agrees with the words. It afterwards follows: —
Fuente: Calvin’s Complete Commentary
b. THE GREAT HORN AND THE RIGHTEOUS PRINCE
TEXT: Dan. 8:9-17
9
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the glorious land.
10
And it waxed great, even to the host of heaven; and some of the host and of the stars it cast down to the ground, and trampled upon them.
11
Yea, it magnified itself, even to the prince of the host; and it took away from him the continual burnt-offering, and the place of his sanctuary was cast down.
12
And the host was given over to it together with the continual burnt-offering through transgression; and it cast down truth to the ground, and it did its pleasure and prospered.
13
Then I heard a holy one speaking; and another holy one said unto that certain one who spake, How long shall be the vision concerning the continual burnt-offering, and the transgression that maketh desolate, to give both the sanctuary and the host to be trodden under foot?
14
And he said unto me, unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.
15
And it came to pass, when I, even I Daniel, had seen the vision, that I sought to understand it; and, behold, there stood before me as the appearance of a man.
16
And I heard a mans voice between the banks of the Ulai, which called, and said, Gabriel, make this man to understand the vision.
17
So he came near where I stood; and when he came, I was affrighted, and fell upon my face: but he said unto me, Understand, O son of man; for the vision belongeth to the time of the end.
QUERIES
a.
Why does the little horn come forth from the four?
b.
Who is the host and the prince of the host?
c.
What is the time of the end?
PARAPHRASE
And from one of the four notable horns, came one little horn growing slowly at first, soon becoming very strong, and it extended itself toward the south and the east and toward the glorious, holy land of Gods people, Canaan. This arrogant horn extended its evil power against the hosts of Gods people and some of them were slain, that is, many of Gods heavenly saints were killed. Yes, this presumptuous and boastful horn even exalted itself over God himself taking it upon himself to prohibit the daily sacrifices in the temple of the Jews which God had commanded to be offered, and the horn desecrated the temple until it was defiled beyond use. And God allowed some of the Jews and His temple to come under the power of this horn because of the apostasy of some who agreed to the defilement of the temple by the horn. This despicable horn carried on such an immoral paganization of the holy land that justice, truth, and righteousness seemed to vanish and evil seemed to be triumphing. Just then I heard two angels talking one another. One said to the other, How long will it be until the daily sacrifices are restored again? How long until the desecration of the temple is avenged and Gods people triumph? The other replied, a time just short of seven years, that is 2300 days, will transpire and then the temple of God will be purified of pagan defilement. And as I was trying to understand the meaning of this vision, suddenly a being in the appearance of a man stood before me and I heard a mans voice from across the river Ulai. The voice said, Gabriel, make this prophet understand the vision he has just received. So Gabriel started toward me. But as he came near I was too frightened to stand up and I fell down with my face to the ground. He said, son of man, you must understand that the events you have seen in your vision will not take place until near the end of the old covenant dispensation.
The Little Horn Developed
COMMENT
Dan. 8:9-10 . . . CAME FORTH A LITTLE HORN . . . WAXED GREAT, EVEN TO THE HOST OF HEAVEN . . . The description given here and in subsequent verses of this chapter is so definite and specific that the little horn here can be no other than Antiochus IV (Epiphanes) and his immediate predecessors (The Seleucids). Ptolemy I, one of the four who succeeded Alexander to his empire, appointed Seleucus Nicator (312280 B.C.) to administer Syria for him. There followed almost a century and a half of war between the Ptolomies and the Seleucids for sovereignty in Syria and Palestine. This is discussed at length in chapter eleven of this work. In this text all the Seleucid rulers between Seleucus Nicator and Antiochus the IV are passed over with the phrase, came forth a little horn, which waxed exceeding great, toward the south . . . and east . . . and the glorious land. Dan. 8:10 brings the reader abruptly to Antiochus Epiphanes (about 175165 B.C.).
It is important to note that the little horn here grows out of one of the four which definitely belong to the Grecian Empire. It cannot, therefore, be the same little horn of chapter 7 which overthrew three of the ten which were definitely connected to the fourth beast. The Scofield Reference Bible declares this passage (Dan. 8:10-14) to be the most difficult in prophecy. While it refers the passage to Antiochus IV, still it connects the horn of chapter 8 to the horn of chapter 7 inferring they are one and the same. Such seems clearly contradictory in view of the fact that the Scofield Reference Bible declares the fourth beast of chapter 7 to be the Roman Empire.
The glorious land can be none other than the Holy Land, Palestine. This horn waxed great or extended its power south and east from Syria, even into Palestine, to the very borders of Egypt. The host of heaven and the stars are simply Gods covenant people (and not any special group of Jewish priests or rulers). One may find a number of references or figurative parallels where Gods saints of the O.T. are likened unto the stars of heaven (Jer. 33:22; Dan. 12:3, etc.); they are also referred to as the hosts (cf. Exo. 7:4; Exo. 12:41).
The terrible, presumptuous deeds of Antiochus IV against the saints of God were in reality arrogant wickednesses against Heaven itself.
Dan. 8:11-12 . . . IT MAGNIFIED ITSELF, EVEN TO THE PRINCE OF THE HOST . . . AND THE HOST WAS GIVEN OVER TO IT . . . This little horn (Antiochus Epiphanes) arrogated to himself the prerogatives of Almighty God. He actually considered himself equal to God and commanded that likenesses of himself be placed in the temple of the Jews and worshipped as god. That this Syrian ruler actually forbade the Jews to offer their regular sacrifices is confirmed by 1Ma. 1:44-47 : And the king sent letters by the hand of messengers unto Jerusalem and the cities of Judah, that they should follow laws strange to the land, and should forbid whole burnt offerings and sacrifice and drink offerings in the sanctuary; and should profane the sabbaths and feasts, and pollute the sanctuary and them that were holy. Antiochus did not actually tear down the temple, but he desecrated it to such a point, even commanding that a swine be slain on the temple altar, that it was not fit for use. He also substituted an altar to Jupiter for the altar of burnt offering. This was the crowning abomination.
Great numbers of the people of Israel consorted with Antiochus and welcomed his Hellenization of their culture. Many of them were given over to transgression. God permitted itHe did not cause it! The same principle is evident here as is announced in 2Th. 2:11-12. If men wish to be deluded it is in the economy of Gods creating them as free, moral agents, that they shall be permitted to be so deluded. If, however, they wish to know the truth and love the truth, God will always make it possible that they shall have the opportunity to know it and practice it.
This pagan ruler cast down truth to the ground, and all descriptions of evil flourished and prospered for a time. Every copy of Jewish scriptures that could be found was burned and many faithful Jews were slain. One need only read I Maccabees to know of the terrible paganization and attendant persecution of this time. (For more detailed information concerning the reign of Antiochus IV see our comments on Dan. 11:20 ff)
Dan. 8:13-14 . . . HOW LONG . . . THE TRANSGRESSION THAT MAKETH DESOLATE . . . UNTO TWO THOUSAND AND THREE HUNDRED EVENINGS AND MORNINGS . . . God sent His angels into the presence of Daniel to discuss the matter under consideration so that Daniel might through their words arrive at an authoritative interpretation. These are things angels desire to look into (cf. 1Pe. 1:10-12). One angel seems to be more knowledgeable than the other concerning the times and seasons of Gods counsels, (see our Special Study on Angels at the end of chapter 10).
There are two principal interpretations of Dan. 8:14 : (a) it means 1150 days; those who adopt this view insist that the prophecy is related to the daily morning and evening sacrifices and 2300 such sacrifices would therefore be offered on 1150 days. They also connect this to the horn of chapter 7, especially with Dan. 7:25, which they contend is 3 years (a time, times and half a time) and 1150 days is nearly equivalent to 3 years. It should be obvious, however, that 1150 days do not equal 3 years, even when these years are regarded as comprising only. 360 days each or a total of 1260 days. It should also be obvious that the horn of chapter 7 and the horn of chapter 8 are different horns. (b) it means 2300 days and is probably a derivative of Genesis 1, where an evening and a morning are reckoned as a full day. In the O.T. an expression such, as 40 days and 40 nights does not mean 20 days, nor does 3 days and 3 nights mean either 6 days or 1 days; it means 3 days. Keil says: 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. So we must understand the phrase as meaning 2300 whole days.
But how are the 2300 days to be applied to the history of Antiochus? The number 2300 shows that the period must be defined in round numbers (the number 10 and any multiple of it is an incomplete number or a round number and should not be taken literally), measuring only nearly the actual time. This conforms to all genuine prophecy because genuine prophecy never makes mantic prediction of exact days and hours its primary focus. The period (2300 days) are undoubtedly referring to the period of Antiochus abominable treatment of the Jews. This began in the year 171 B.C., one year before his return from his second expedition to Egypt. In this year began the laying waste of the sanctuary. The termination would then be the death of Antiochus (164 B.C.). The 2300 days cover a period of six years and about 4 months. Keil believes that the number (being a little short of 7 years) possesses a symbolic meaning, namely, not quite the full duration of a period of divine judgment. It does seem to be used to cover approximately the period of the persecution under Antiochus. Leupold says: The fact that it is expressed in days reminds the troubled Israelites that the Lord will not let this period extend a day beyond what they can bear. Thus when these days (the period that is not even a full period of divine judgment) shall have come to an end, then shall the sanctuary be cleansed. This makes it very plain that what is really marked by the 2300 days is the period of the desecration of the sanctuary.
Dan. 8:15-17 . . . I SOUGHT TO UNDERSTAND . . . GABRIEL, MAKE THIS MAN TO UNDERSTAND . . . THE VISION BELONGETH TO THE TIME OF THE END . . . Daniel knows only, so far, that the overthrow of the sanctuary and the sufferings of the saints were not to last even through an entire divine judgment period. But he seeks to understand more. And at the mere desire (not even an audible prayer was made by Daniel) lo, an angel of God stands before him. Here and in Dan. 9:21 Gabriel is named; in Dan. 10:13 ff. Michael is named. The only O.T. book in which angels receive names is Daniel, and Gabriel and Michael are the only two who are named. This is so in the N.T., Luk. 1:19; Luk. 1:26; Jud. 1:9.
The presence of perfect holiness before Daniel causes him, sinful man, to tremble with fear and he falls upon his face as if to hide. The vision is definitely to be understood because it has to do with the time of the end! This should indicate immediately that it is not speaking of the end of all time, the Second Advent of Christ, for the N.T. plainly states that no one knoweth the day nor the hour . . . and, in a time that ye think not; the Son of man cometh . . . Furthermore, there is a specific key to contextual interpretation of this time of the end and that is Dan. 8:19, the latter part of the indignation. It can only refer to the end of time when afflictions or indignation are to be permitted upon Israel. IT IS THE END OF THE O.T. PERIOD AND THE USHERING IN OF THE NEW! This time of the end reaches only to the end of those special afflictions that are to come on the people of the Jews before the Messianic period, and which are made the subject of prophecy because of their importance to the preparation of the covenant people for the coming of the Messiah and the establishment of His kingdom which is gloriously symbolized in the prophets as the time of Gods victory over His enemies and the restoring of the fortunes of Judah and Jerusalem. The view that the time of the end here has reference to the great tribulation, supposedly to occur during the latter half of the 70th week is utterly without exegetical support from this context or any combination of texts!
QUIZ
1.
Why is that little horn different from the little horn of chapter 7?
2.
What is the glorious land?
3.
How did the horn wax great against the stars and the prince?
4.
How did it take away the continual burnt-offering?
5.
What is the meaning of, the host was given over to it?
6.
What period of time is indicated by 2300 evenings and mornings?
7.
Why is the time of the end not the end of time?
Fuente: College Press Bible Study Textbook Series
(9) Little.Literally, out of littleness. (Comp. Dan. 7:8.) This is explained more fully in Dan. 8:23. The southern campaigns of Antiochus Epiphanes are related 1Ma. 1:16; for his eastern wars see 1Ma. 3:31-37; 1Ma. 6:1-4.
The pleasant landi.e., Palestine, which here, as in Isa. 19:23-24, is spoken of as a third land, between south and east. The phrase, pleasant land, or glorious land, which recurs Dan. 11:16-41, was suggested to Daniel by the language of Jer. 3:19; Eze. 20:6; Eze. 20:15.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Out of one of these grand divisions of the empire (Syria) the little horn arose. This horn has previously been identified as Antiochus IV Epiphanes, the “eleventh” horn or king of the fourth empire (Dan 7:8; Dan 7:20; Dan 7:24). That he was the “eleventh” would indicate in symbolical language that he was “one too many,” since “ten” is the symbolic number of completeness. Antiochus, who was the second son of Antiochus the Great, after expelling Heliodorus, who was a claimant to the throne, grasped the Syrian kingdom from his brother, Seleucus Philopator, B.C. 175. He immediately planned and executed several successful campaigns into Egypt on the south (compare Dan 11:5; Dan 11:25; 1Ma 1:18 ), and toward Persia on the east ( 1Ma 3:31 ); but was especially brutal in his conquests of the pleasant, or, rather, glorious country of Palestine. (Compare Jer 3:13; Zec 7:14; Eze 20:6.) Again and again he visited Jerusalem with terrible punishments, despoiling the city, defiling the temple, and massacring many thousands of its inhabitants, being seemingly determined, if possible, to exterminate the Jewish nation (1 Macc. i-iii; 2 Macc. v, vi; Antiquities of the Jews, XII, Dan 5:3; XII, Dan 7:2; Apion, Dan 2:7).
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And out of one of them came a horn from smallness which grew exceedingly great towards the south, and towards the east and towards the beauty (the desirable). And it grew great even to the host of heaven, and some of the host and of the stars it cast down to the ground and trampled on them.’
This horn is described in a totally different way from that in Dan 7:8. There it is described as ‘a horn, a small one’, and it uproots and replaces three horns. Here it is ‘a horn from smallness’, that is a growing one, and it arises from one horn. Its activity is also described in a different way.
1) In chapter 7 God directly intervenes as a result of the king’s activity and the everlasting kingdom is set up, in chapter 8 all that is mentioned is the renewal of the sacrifices.
2) In chapter 7 the destruction of the king is almost overlooked, the emphasis being on the destruction of the wild beast and the end of empire, while in chapter 8 he is broken, but not by a human hand, presumably referring to a death by non-violent means attributed to God. The destiny of the wild beast is not even in mind.
3) The king in chapter 7 has eyes like the eyes of a man, which suggests outward humility towards God, while in chapter 8 he openly defies God.
4) The king in chapter 7 has a mouth that speaks great things, while in chapter 8 he magnifies himself in his heart.
Given that both defy God and persecute the people of God these differences in description are specific and do not suggest identification. They could of course be reconciled by clever argument, but the first impression is certainly of a different type of attitude and situation.
The king referred to here in chapter 8 is almost certainly Antiochus IV Epiphanes, (175-164 BC) who ruled the Seleucid empire in Babylonia and Syria (see 1Ma 1:10), in contrast with that in chapter 7 which refers to a great and evil king of the time of the end.
‘Which grew exceedingly great towards the south, and towards the east and towards the beauty (the desirable).’ Reference here would seem to be towards Antiochus’ campaigns against Egypt (the south – Dan 11:5) – see 1Ma 1:16-19 , from which he was turned back by the authority of Rome. The east is Elymais in Persia, and Armenia ( 1Ma 3:31 ; 1Ma 3:37 ; 1Ma 6:1-4 ).
‘The beauty (the desirable).’ Reference may be made to Dan 11:16; Dan 11:41; Dan 11:45; Jer 3:19; Eze 20:6; Eze 20:15; compare Psa 106:24; Zec 7:14. The reference is to the land of promise, seen as God’s land and God’s inheritance to His people. The aim is to bring out the awfulness of his crime.
‘And it grew great even to the host of heaven, and some of the host and of the stars it cast down to the ground and trampled on them.’
The host of heaven elsewhere can mean the sun, moon and stars and their connections with the gods (see Deu 4:19; Deu 17:3; 2Ki 17:16; 2Ki 21:3 and often; Isa 34:4; Jer 8:2; Jer 19:13; Zep 1:5), or the angels in God’s court (1Ki 22:19; 2Ch 18:18; Neh 9:6). But the people of Israel are thought of as the hosts of Yahweh in Exo 7:4; Exo 12:41 also see Exo 16:13; Deu 4:13 and often, where Israel are called ‘the host’.
Antiochus made great claims for himself, seeing himself as the manifestation of Zeus, and thus as being over the host of heaven in the first sense. He pillaged and robbed temples without restraint, treating their gods with contempt. Thus by the Jews he would be seen as not only blasphemous in his attitude towards God but also by many as sacrilegious in his attitude and behaviour towards the gods in general. That is not to say that he persecuted all religions, for that would have gained him nothing. As long as the people submitted to Zeus he left them generally alone, except where he felt that he could enrich himself by robbing their temples.
Polybius comments that he ‘robbed most of the sanctuaries’ although it is not clear how extensive was the area in mind, and Granus Licianus tells us that he plundered the temple of Diana in Hierapolis and robbed it of its treasures. Polybius also tells us that immediately prior to his death he made a vain attempt to acquire the riches of a temple of Artemis in Elymais, where he had come on a campaign against the Parthians (compare 1Ma 6:1-4 ). These are examples we know of; we need not doubt that they were some among many, for it was clearly his custom. Thus he would adequately fit the description given, if interpreting the host of heaven as signifying the gods.
But alternately ‘the host of heaven’ (see Dan 4:26 for the use of heaven to mean God) may here mean the people of the God of heaven. Compare Dan 8:11 – ‘the prince of the host’, Dan 8:12 – ‘the host who were given over to him’, and Dan 12:3 where the true people of God are to shine as the stars, so that Daniel sees them as like stars (compare Gen 37:9; Rev 12:1). Indeed the next two verses really demand it. The trampling down then refers to their maltreatment and persecution.
Fuente: Commentary Series on the Bible by Peter Pett
Dan 8:9-12. Out of one of them came forth a little horn, &c. There are two ways of expounding this prophesy of the little horn; either by understanding it with the generality of interpreters, both Jewish and Christian, ancient and modern, of Antiochus Epiphanes, and considering Antiochus as a type of antichrist; or by leaving him wholly out of the question, and seeking another application. Now a horn, in the style of Daniel, does not signify any particular king, but is an emblem of a kingdom; and the little horn, in the former chapter, did not signify a single person, but a succession of persons claiming such prerogatives and exerting such powers as are there specified. In this vision likewise the two horns of the ram do not represent two kings, Darius the Mede, and Cyrus the Persian, but the two kingdoms of Media and Persia; and for this plain reason, because the ram had all along two horns, even when he was attacked by the he-goat; but the two kingdoms of Media and Persia had been long united under one king. The horns of the he-goat prefigure not kings, but kingdoms. The first great horn does not typify Alexander himself, but the kingdom of Alexander, as long as the title continued united in him and his brother and two sons. The four horns which arose after the first was broken, are expressly said, Dan 8:22 to be four kingdoms; and consequently it should seem that the little horn cannot signify Antiochus Epiphanes, or any single king, but must denote some kingdom; by kingdom meaning, what the ancients meant thereby, any government, whether monarchy or republic, or of what form soever. Now what kingdom was there which rose up during the subsistence of the four kingdoms of the Grecian empire, and was advanced to any greatness and eminence, but the Roman?The general character certainly is better adapted to the Romans than to any other; let us then consider the particular properties and actions of this little horn. Out of one of the four kingdoms came forth, &c. This was applicable to the Romans, who were a new and different power, who rose up from small beginnings, to be an exceeding great empire; who first subdued Macedon and Greece, the capital kingdom of the goat, and hence enlarged their conquests over the rest. In this vision the Roman empire is not designed at large, but only the Roman empire as a horn of the goat. When the Romans first got footing in Greece, then they became this horn of the goat; out of this horn they came, and were at first a little horn, but in process of time over-topped the other horns. From Greece they extended their arms, and overran the other parts of the goat’s dominion; and their actions within the dominions of the goat, and not their affairs in the western empire, are the principal subject of this prophesy. This horn, though little at first, waxed exceeding great, &c. It was to rise up in the north-west parts of those nations which composed the body of the goat, and thence was to extend its dominion towards Egypt, Syria, and Judaea. He waxed great; and so did the Roman empire, even within the territories of the goat.Toward the south; the Romans made Egypt a province of their empire, and kept possession of it for several centuries: Toward the east also the Romans grew very powerful; conquering and making Syria a province, which was the eastern kingdom of the goat. And toward the pleasant land; that is, Judaea; for so it is called Psa 106:24. Jer 3:19 and ch. Dan 11:16; Dan 11:41. The Romans conquered and subdued the Jews; first made a province of their country, and then destroyed their city and temple, and dispersed the people; so that after so fatal a fall, they have never hitherto been able to rise again. The remainder of the prophesy relate’s chiefly to the persecution and oppression of the people of God. And it waxed great, even to the host of heaven, &c. By the stars are meant the Jewish state in general, (the mighty and the holy people, Dan 8:24.) or the priests and Levites in particular; who are called stars, as they were eminent for their station, and illustrious for their knowledge; and the host of heaven, as they watched and served in the temple, and their service is denominated a warfare. See Num 8:24 in the original. Our Saviour making use of the same expressions, Mat 24:29 in speaking of the destruction of Jerusalem by the Romans, this passage also may be more properly referred to that event. Yea, he magnified himself,and by him the daily sacrifice was taken away, &c. The Romans took away the daily sacrifice for many ages, and utterly destroyed the temple. The word tsaba, translated host, Dan 8:12 is rendered in ch. Dan 10:1 and Job 7:1 an appointed time; accordingly, the verse may be read, An APPOINTED TIME was given against the daily sacrifice, &c. or, The last was given over for the transgressions against the daily sacrifice; and he cast down,and he practised, &c. When the city of Jerusalem was besieged and taken by the Romans, the number of the captives amounted to 97,000, and of the slain to 1,100,000: and they carried their conquests and revenge so far, as to put an end to the government of the Jews, and entirely to take away their place and nation. See Bishop Newton, p. 3l, &c. Instead of pleasant land, at the end of the 9th verse, Houbigant reads the west, after the Arabic; denoting Judaea, which lay in the west of Asia.
Fuente: Commentary on the Holy Bible by Thomas Coke
Dan 8:9 And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant [land].
Ver. 9. And out of one of them. ] Out of the posterity of Seleucus, king of Syria.
Came forth a little horn.
Toward the south,
And toward the east.
And toward the pleasant land,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Dan 8:9-14
9Out of one of them came forth a rather small horn which grew exceedingly great toward the south, toward the east, and toward the Beautiful Land. 10It grew up to the host of heaven and caused some of the host and some of the stars to fall to the earth, and it trampled them down. 11It even magnified itself to be equal with the Commander of the host; and it removed the regular sacrifice from Him, and the place of His sanctuary was thrown down. 12And on account of transgression the host will be given over to the horn along with the regular sacrifice; and it will fling truth to the ground and perform its will and prosper. 13Then I heard a holy one speaking, and another holy one said to that particular one who was speaking, How long will the vision about the regular sacrifice apply, while the transgression causes horror, so as to allow both the holy place and the host to be trampled?’ 14He said to me, For 2,300 evenings and mornings; then the holy place will be properly restored.’
Dan 8:9 a rather small horn which grew exceedingly great toward the south, toward the east and toward the Beautiful land This refers to the fourth Seleucid ruler known as Antiochus IV Epiphanes (175-164 B.C.). We learn from history that he gained, through craftiness (cf. Dan 8:24), a rather extensive kingdom and was especially a problem to the Jewish people of Palestine (i.e. the beautiful land, cf. Dan 11:16; Dan 11:41).
The Hebrew term gdl (BDB 152, Qal IMPERFECT) appears in Dan 8:8-11. In Dan 8:8 it means magnified himself; in Dan 8:9 it means grew exceedingly great, as it does metaphorically in Dan 8:10, it grew great. It is obvious that at least two senses are possible.
1. arrogance, Dan 8:8; Dan 8:10-11
2. size, extent, Dan 8:9-10
It is hard to know which is the intent of the original author.
Dan 8:10 to the host of heaven The PREPOSITION to is translated in poetry as as far as, even to, or up to (cf. Dan 8:11).
The term host often applies to YHWHs angelic army (TEV, cf. Jos 5:14-15; 1Sa 1:3; Neh 9:6), but in this context (cf. Dan 8:12) it refers to (1) the people of God (saints, cf. Dan 7:18; Dan 7:22; Dan 7:27) or (2) a metaphor for the little horn’s ambition to rival God (e.g., Isa 14:13, the kings of Babylon), in which case the stars would refer to angels or heaven.
It is problematic that in the span of four verses this term (BDB 838) is used in several senses.
1. the host of heaven, Dan 8:10 (faithful believers or angels)
2. the commander of the host, Dan 8:11 (angels)
3. the host, Dan 8:12 (believers)
4. the host, Dan 8:13 (believers or temple worshipers and temple servants)
Here is where context is crucial. Hebrew, being such an ancient language, uses terms in several ways (semantic field). Our problem as modern interpreters is that we demand specific historically verifiable details and consistent, lexical usage. The genre and our distance in time from the actual events make these demands impossible. This is a faith document, not a history book!
and some of the stars to fall to the earth Usually in Jewish extra-biblical apocalyptic literature falling stars refer to angels coming to earth, but in this context stars is a parallel to hosts (the people of God, cf. Dan 8:24 a; Dan 12:3); therefore, this idiom is referring to the earlier promises of God that Israel will be like the stars of heaven (in number, cf. Gen 15:5; Jer 33:22; in glory, cf. Dan 12:3).
This verse refers to the little horn of the third kingdom attacking God’s people, as did the little horn of the fourth kingdom in Dan 7:21; Dan 7:25. There is an anti-God force loose in creation. It can be identified by its attack on God’s Messiah and God’s people!
Dan 8:11 It even magnified itself to be equal with the Commander of the host One characteristic of these Gentile kings has been their arrogance. The influence of the fall (cf. Genesis 3) continues!
The phrase to be equal is the same PREPOSITION as up to the hosts in Dan 8:10.
The Commander is the Hebrew word (BDB 978) for chief, ruler, official, captain, or prince. This could refer to:
1. YHWH, Dan 8:25
2. Son of Man, possibly Dan 8:25; Dan 7:13-14
3. a powerful angel, Dan 8:13; Dan 10:1-9; or Michael, Israel’s national angel, Dan. 10:13,31; Dan 12:1
The next few phrases seem to imply either #1 or #2.
it removed the regular sacrifice from Him and the place of His sanctuary was thrown down This seems to refer to something involving the daily morning and evening sacrifices in the temple ritual called the continual (cf. Exo 29:38-42; Num 28:1-8). This daily ritual was stopped (removed, BDB 926, KB 1202, Hophal PERFECT; the second VERB BDB 1020, KB 1527, may refer to the same event) by Antiochus IV Epiphanes and he further defiled the temple by regularly offering a swine on the altar and placing an image of Zeus in the Holy Place (cf. Dan 11:31; Dan 12:11). Antiochus tried to Hellenize the Jews (cf. 1Ma 1:54-61; 2Ma 4:11 to 2Ma 6:11) by forcing them to eat the flesh of swine. This caused the rebellion of the priest of Moden, whose son, Judas Maccabees, through an extended guerilla warfare, finally succeeded in defeating the Seleucid army and, in 165 B.C., cleansed and restored the temple. In modern times, this is known as the Festival of Lights (Hanukkah) , and is celebrated in December (the date changes each year because the Jews use a lunar calendar).
Dan 8:12 on account of transgression Some see this as: (1) the sins of the Jewish people (cf. Dan 9:24) which God allowed to be punished by a foreign leader (cf. Isa 10:5; Jer 51:20); (2) the sins of Jewish leadership which helped Antiochus; or more probably in this context (3) Antiochus IV Epiphanes’ sin (cf. Dan 8:13; Dan 8:23).
the host This seems to refer to the people of God. See note at Dan 8:10.
the regular sacrifice See note at Dan 8:11.
it will fling truth to the ground The same VERB (BDB 1020, KB 1527, Hiphil IMPERFECT) appears in v. 11 and in Eze 19:12, but the concept is expressed in Isa 59:14. In general it refers to the worship of God or the word of God.
perform its will and prosper This refers to fallen humanity’s independent attitude, which is a recurrent theme in Daniel (cf. Dan 5:19; Dan 8:4; Dan 11:3; Dan 11:16; Dan 11:36).
Dan 8:13 I heard a holy one This is translated saint in Dan 7:18; Dan 7:21-22; Dan 7:25 and refers to faithful believers. Here it must refer to the conversation between two angels (cf. possibly Dan 7:27) for Daniel’s benefit. Other OT titles for angels are (1) sons of God (cf. Gen 6:2; Job 1:6; Job 2:1; Job 38:7; Psa 29:1; Psa 89:6-7); (2) holy ones (cf. Dan 4:13; Psa 89:5; Psa 89:7; Zec 14:5); (3) watchers (cf. Dan 4:13; Dan 4:17; Dan 4:23); (4) sometimes man or men (cf. Dan 8:15-16; Dan 9:20; Dan 10:5; Dan 10:16; Dan 10:18; Dan 12:6-7; Zec 1:8; Zec 1:10; Zec 1:19; Zec 2:1; Zec 2:3).
How long This does not refer to Jeremiah’s prophecy about a seventy year exile (cf. Dan 9:2; Jer 25:11-12; Jer 29:10; Zec 7:5). It is connected to the little horn of the third empire (i.e. Greece, cf. Dan 8:21), which is being discussed in Dan 8:9-14. Therefore, this time frame is related to the atrocities of Antiochus IV (175-164 B.C.), who desecrated the temple and attempted to force individual, faithful Jews to become Hellenists.
The TEV translates this so that the three aspects of the question stand out.
1. How long will these things that were seen in the vision continue?
2. How long will an awful sin replace the daily sacrifices?
3. How long will the army of heaven and the Temple be trampled on?
H. C. Leupold, Exposition of Daniel, p. 352, says that the Hebrew text has four items in apposition to vision.
1. the regular daily offerings
2. the crime-causing horror
3. the sanctuary to be trodden under foot
4. the host to be trodden under foot
NASBwhile the transgression causes horror
NKJVthe transgression of desolation
NRSVthe transgression that makes desolate
TEVthe awful sin
NJBof horrifying iniquity
This probably refers to the idol of Zeus Olympius, that Antiochus placed in the temple (2Ma 6:2). This VERB, makes desolate (BDB 1030, KB 1563, Qal ACTIVE PARTICIPLE) may be a word play from the Canaanite deity, Ba’al Shamem (Lord of Heaven), because heaven has the same consonants as makes desolate. Zeus was the Greek counterpart of Ba’al.
This same phrase appears in Dan 9:27; Dan 11:31; and Dan 12:11. It refers to different atrocities, but all are connected by rebellion against God and His people. In the Bible it can refer to (1) Antiochus IV; (2) Titus’ destruction of Jerusalem in A.D. 70; and (3) the end-time antiChrist (the book of Revelation). It is obviously a multiple fulfillment prophecy.
Dan 8:14 For 2,300 hundred evenings and mornings This phrase has been interpreted in two ways: (1) 2300 full days (E. J. Young, pp. 173-175) or (2) a number equivalent to three and a half years that seems to follow the usage in Genesis 1 (evenings and mornings) and the phrase related to persecution in Dan 7:25. Context favors #2 because of the use of a similar period of time in Daniel and Revelation. See note at Dan 7:25.
Differing commentators choose one or the other. I like #2, but H. C. Leupold, Exposition of Daniel, p. 355, quotes a German commentator, Meinhold (1889), . . .an entirely satisfactory computation has neither been found here nor for the kindred periods in chapters nine and twelve. The problem is that we forget that this is apocalyptic/prophetic literature, not history.
NASBthe Holy Place will be properly restored
NKJVthe sanctuary shall be cleansed
NRSVthe sanctuary shall be restored to its rightful state
TEVthe Temple will be restored
NJBthe sanctuary will have its rights restored
This VERB, Niphal PASSIVE (BDB 842) is used in this form only here in the OT. The basic meaning is to be made just or righteous, so here it would imply, shall be put in right or properly pure condition. December 12, 165 B.C. was the date of the cleansing and restoration of the temple in Jerusalem by Judas Maccabeus. See note at Dan 8:11.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
one = [the] one.
a little horn. See note on Dan 7:8, where it is already shown that this name, and these members (Dan 8:9 and Dan 8:23) belong to the still future time of the end. See App-90.
waxed = grew. Anglo-Saxon, weaxan = to grow. Supply the Ellipsis (App-6), “grew [and became]”
south: i.e. Egypt.
east: i.e. Babylonia and Persia.
pleasant land = the glory of [gems]: i.e. the land of Israel. Only Ezekiel (Dan 20:6, Dan 20:15) and Daniel here use this term of the Holy Land. The same land as in Dan 11:16, Dan 11:41. Compare Psa 106:24. Jer 3:19. Zec 7:14.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 8:9
Dan 8:9 And out ofH4480 oneH259 ofH4480 them came forthH3318 aH259 littleH4480 H4704 horn,H7161 which waxed exceeding great,H1431 H3499 towardH413 the south,H5045 and towardH413 the east,H4217 and towardH413 the pleasantH6643 land.
Dan 8:9
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land.
Out of the lineage of Seleucus who’s son was named Antiochus I, arose a man by the name of Antiochus IV, son of Antiochus III and Laodice III. An interesting historical fact here is that the ancient city of Laodicea, where within was a church addressed by Jesus in Revelation, was named after the wife of Antiochus II whose name was also Laodice. Earlier the city had been named Diospolis which meant ‘city of Zeus’. The worship of Zeus figured prominently in the actions of Antiochus IV.
Antiochus IVs father had taken Palestine from Ptolemy-Egypt but in later conflicts with the expanding interests of Rome which was coming to power, he was forced to surrender his minor footholds in Greece/Macedonia as well as in Asia Minor. Furthermore, under a treaty drawn up by Rome in 188 BC at his request, he was required by the treaty to surrender to the Roman republic all his possessions west of Tarsus, pay for the expenses of the war, keep no more than 12 ships and deliver twelve hostages, including one if his own sons to secure his performance of the peace terms. The son he delivered was none other than Antiochus IV. He spent 12 years as a hostage in Rome before he was exchanged for his nephew Demetrius I Soter who was the son and heir of King Seleucus. Seleucus was later assasinated by a usurper named Heliodorus. Antiochus IV in turn ousted Heliodorus and seized the throne from the true heir, Demetrius I Soter, who earlier replaced him as a hostage in Rome. He then proclaimed himself co-regent for another son of Seleucus who was an infant also named Antiochus, whom he then murdered a few years later.
Antiochus IV had visions and ambitions of restoring the kingdom of Seleucid-Syria to its former glory and power. He sought to unify the multi-cultured population, including the Jews, under a vigorous program of Hellenization which would include common laws, common cultural practices and a common religion, especially for the supremacy of the Olympian pagan god named Zeus. The Israelites had learned their lesson about the worship of false gods under their Babylonian captivity and as a whole would refuse to accept that aspect of Antiochus’ Hellenization policy.
In Jerusalem, two priestly brothers were in public political dispute. Onias III who was strictly Orthodox and the hereditary high priest, favored the more lenient Ptolemy-Egyptian policy to Antiochus’ policy of imposed Hellenization while Joshua, also known by the Greek name Jason, favored the policies of Antiochus. Antiochus chose to try and settle this dispute by appointing Jason as high priest and then arresting his brother, Onias III and taking him to Antioch as a prisoner in 174 BC.
As high priest in Jerusalem, Jason favored Antiochus who increased his authority beyond that of religious matters into more civil power. In return, Jason agreed to pay more financial tribute, which Antiochus needed, and to also promote a stepped-up Hellenization program, which the king wanted. As a result of this, the Jewish priesthood and Sanhedrin were replaced by a Greek city state form of constitutional government, known as the “polis”, which in other places had been the Key to forced Hellenization.
Jasons plan was going along nicely until his aid, and brother, Menelaus, went to Antiochus with the finances promising more tribute money and reinforced Hellenization programs if he were appointed high priest in Jerusalem. By this time, there was also an increasing number of Jewish nobility who favored Hellenism for political and economic reasons. This was exactly what Antiochus wanted so Menelaus was appointed as the high priest in Jerusalem in 171 BC. Jason fled Jerusalem and Menelaus took temple vessels and treasury money to pay the increased tribute money to Antiochus. Faithful Jews were outraged and Onias III protested. Menelaus then arranged to have Onias slain to silence his protests. Jason however survived and did not forget the treachery of Menelaus.
Despite the resistance of the faithful Jews, Antiochus was growing in power. He learned of a pending invasion effort from Ptolemy-Egypt. As a defensive move, he therefore marched on Egypt, defeated and divided it into rival territories He then appointed Ptolemy VI in Memphis and Ptolemy VIII in Alexandria as his client kings. Leaving them behind to deal with each other, he returned to Syria with the money he was able to plunder from them. After this conquest he started having visions of being another Alexander and taking Egypt completely under Syrian rule and then going on from there to conquer the rest of Alexander’s old empire. In 169 BC, Antiochus assumed the designation of Epiphany which meant god manifest”, and issued propaganda coins reflecting himself in the form of the god Zeus.
While Antiochus was planning world conquest elsewhere, matters were again heating up in Jerusalem! An internal eruption arose between the Jewish factions over Menelaus plundering the temple, causing a revolt from the faithful Jews. Jason, seeing an opportunity to regain his seat as the Jewish high priest, came out of hiding, gathered his own supporters, and attacked Menelaus. This resulted in Menelaus fleeing and taking refuge in the Syrian stronghold of Acra in Jerusalem. Jason then massacred followers of Menelaus as well as the faithful Jews, but this backfired on him and he was forced to retreat once again.
Antiochus saw this Jewish uproar as an insurrection against his own authority. He sought out Menelaus, and with military force he moved upon Jerusalem, slaughtering hundreds, desecrating the temple, and reinstated Menelaus as his appointed high priest for the Jews. The faithful Jews were on the verge of revolt but were unable to overcome Antiochus superior military might.
Antiochus had distractions from another source. Ptolemy VI and VIII had made an alliance with Egypt. But before they became a threat and attempted an attack on Syria, Antiochus again invaded Egypt with the intent of bringing them under absolute Syrian rule. However, the Ptolemies had appealed to the steadily rising powers of Rome for intervention. Egypt had a rich grain supply which the Romans could use so they were interested in helping the Ptolemies out for a price.
In 168 BC Antiochus led a second attack on Egypt and also sent a fleet to capture Cyprus. Before reaching Alexandria, his path was blocked by a single, old Roman ambassador named Gaius Popillius Laenas, who delivered a message from the Roman Senate ordering Antiochus to withdraw his armies from Egypt and Cyprus, or consider themselves in a state of war with the Roman Republic. Antiochus said he would discuss it with his council, whereupon the Roman envoy drew a line in the sand around him and said, “Before you cross this circle I want you to give me a reply for the Roman Senate” – implying that Rome would declare war if the King stepped out of the circle without committing to leave Egypt immediately. Weighing his options, Antiochus wisely decided to withdraw and returned to Syria in defeat and humiliation. This is where the proverbial line drawn in the sand that cannot be crossed originated.
Meanwhile, back in Jerusalem a rumor spread that Antiochus was dead and a Jerusalem civil war broke out to cast off Hellenism. Having just been humiliated by the Romans and angry, Antiochus marched on Jerusalem while on his return to Syria. In Palestine, and especially in Jerusalem, the Jews were about to experience his military fury. He was mad and intended to take it out on the rebellious Jews who resisted Hellenization and remained faithful to God.
Upon arriving at Jerusalem, he presented himself as the manifestation of the supreme god Zeus, and calling himself by the title Epiphanies. He and his army arrived under the guise of peace but suddenly attacked Jerusalem on a Sabbath, slaughtered thousands, took women and children to be sold as slaves and then plundered the city, pulling down portions of its walls. His own fortress of Acra, within the city, was reinforced.
In 167 BC he moved to suppress Judaism by destroying the synagogues and issuing the order that all scripture be destroyed. He also forbade circumcision, Sabbath observance, scripture possession, Jewish sacrifices and the observances of their festivals. Altars to Zeus were then set up and Jews were ordered to sacrifice swine upon them and to eat the meat as well. All resistance carried the threat of the penalty of death. The date was December 16, 167 BC. The Jewish temple was then formally dedicated to the Olympian god Zeus, An idol was erected therein with an altar over the top of the temple alter and swine were offered on it to Zeus. Furthermore, monthly offerings were to be made on the 25th, the birthday of Antiochus. All this was viewed by Daniel as the transgression of desolation” in Dan 8:13 and the “abomination that maketh desolate” in Dan 11:31.
Jews who refused were butchered while others fled from the city. A priest by the name of Mattathias, refused to be a part of the pagan sacrifices and killed a fellow Jew who did. He also killed the Syrian officer of the altar and took his family and fled to the surrounding hills outside Jerusalem. These matters were what sparked the Maccabean wars of 167-164 BC. This Jewish nationalism and Orthodox resistance was in response to Antiochus’ demands to offer swine to Zeus and for what he did to the temple. Mattathias was a major organizer of the Jewish revolt against Antiochus.
Mattathias’ son Judas, succeeded him in 166 BC. He was the leader of groups who attacked Antiochus’ troops with guerilla warfare type tactics. Against unbelievable odds, his strategy and tactics were masterful and very successful. The family surname, also assumed by the Jewish forces, was ‘Maccabee’, meaning ‘the hammer’. Although there were many secular Jewish factions that favored Hellenism, there were legions of Jewish nationalist and faithful God fearing people who supported the Maccabean resistance.
In 165 BC, Antiochus suffered additional resistance to the east with Parthia and other revolts in Armenia and Persia. Financial tributes were being withheld which presented a major drain on vital resources needed to wage war. Antiochus, being distracted by these new developments, ordered Lysias to exterminate the Jews while he concentrated on the revolts in the east. A large army was dispatched to do deal with the Jews but was defeated by a significantly smaller force of the Maccabeans under the lead of Judas. The surviving Syrian army was forced to retreat and then Lysias personally led a larger force against Judas and was defeated again.
While Lysias was getting defeated by the Jews, Antiochus himself led the main Seleucid army against the Parthians. He successfully subjugated them and reoccupied Armenia as well. His success was short lived. Judas overthrew Acra, then led the cleansing of the temple and its rededication to God. Three years after its being intensely desecrated, the sacrifices were resumed on December 14, 164 BC. Hence the annual feast of dedication (Joh 10:22). Enraged and needing funds, Antiochus attempted to plunder the temple of Nanaea (Artemis) in Elymais. Unsuccessful and barely escaping with his life, he soon became withdrawn. Insane, he retreated to Persia in the late spring or early summer of 163 BC. Having contracted a disease of his bowels, he died an agonizing, painful death.
His only heir was an infant son named Antiochus V Eupator. The result was a series of civil wars between rival claimants to the throne, similar to the civil wars after the death of Alexander. These civil wars crippled the Seleucid Empire during a critical phase in their wars against Parthia. The empire continued its downward spiral in power and was finally made into a Roman province in 63 BC by the Roman republic military leader, Pompey who executed the remaining Seleucid princes thus ending the dynasty.
Fuente: Old and New Testaments Restoration Commentary
little horn
The “little horn” here is a prophecy fulfilled in Antiochus Epiphanes, B.C. 175, who profaned the temple and terribly persecuted the Jews. He is not to be confounded with the “little horn” of Daniel 7. who is yet to come, and who will dominate the earth during the great tribulation. (See Scofield “Dan 7:8”) concerning “The Beast”. See Scofield “Rev 19:20” and “The great tribulation,” Psa 2:5. See Scofield “Rev 7:14”. But Antiochus is a remarkable type of the Beast, the terrible “little horn” of the last days. Dan 8:24-25 go beyond Antiochus and evidently refer to the “little horn” of Daniel 7. Both Antiochus and the Beast, but the Beast pre-eminently, are in view in Dan 8:24-25. That the “little horn” of Daniel 7. cannot be the little horn of Dan 8:9-13; Dan 8:23 is evident. The former comes up among the ten horns into which the fourth empire (Roman) is to be divided; the little horn of Daniel 8. comes out of one of the four kingdoms into which the third (Grecian) empire was divided (Dan 8:23), and in “the latter time” of the four kingdoms Dan 8:22; Dan 8:23). This was historically true of Antiochus Epiphanes. They are alike in hatred of the Jews and of God, and in profaning the temple. Cf. Dan 7:25 (the Beast) with Dan 8:10-12 (Antiochus):
one of them Anticohus Epiphanes came out of Syria, one of the “four notable” kingdoms into which Alexander’s empire was divided.
Fuente: Scofield Reference Bible Notes
came: Dan 8:23, Dan 8:24, Dan 7:8, Dan 7:20-26, Dan 11:21, 25-45
the pleasant: Dan 11:16, Dan 11:41, Dan 11:45, Psa 48:2, Psa 105:24, Jer 3:19, Eze 20:6, Eze 20:15, Zec 7:14
Reciprocal: Isa 28:18 – when Dan 7:24 – another Mal 3:12 – a delightsome 2Th 2:4 – and exalteth Rev 12:4 – his tail
Fuente: The Treasury of Scripture Knowledge
Dan 8:9. In the comments at verse 1 it is stated that this chapter would be concerned with only two of the world powers. That is, all of the chapter would be about those two or some part of them, However, to avoid confusion, I think it should be explained that the four divisions into which Alexander’s conquests fell at his death, while still a part of the third world empire, will receive some special attention. It was not long until two of these divisions were absorbed by the others, leaving only two which occupy the prophecy and history until they, too, were absorbed by the growing power of the fourth world empire, the Roman, The two remaining divisions will be referred to as Syria and Egypt. The former embraced the country formerly called Syria, and most of the countries as far eastward as the Indus River, and it Included Palestine also, which will account for much of the important prophecy yet to come. The latter embraced the country of Egypt and the territory immediately surrounding it. These two kingdoms are also referred to in history and prophecy as the “northern and the “southern kingdoms, and the two were almost constantly in a state of hostitity against each other. The present verse has to do with the kingdom of Syria, and especially with one of its kings who was one of the most vile and wicked men in history. Much of this chapter has to do with this man whose name was Antiochus Epiphanes, sometimes referred to by either one of the names only. He is the little horn of this verse, and is represented as becoming eager for more and more power. Hence he pushed outward to other territories and included the pleasant land which means Palestine.
Fuente: Combined Bible Commentary
Dan 8:9. And out of one of them Namely, out of one of the four notable horns, mentioned in the preceding verse, came forth a little horn The reader will be pleased particularly to observe this, as being a key to the right interpretation of the subsequent prophecy. The little horn proceeded from one of the four kingdoms just mentioned, into which Alexanders empire was divided after his death: therefore to look for it elsewhere, or to interpret it of any power, king, or kingdom, which had not its origin in one of them, must be a misinterpretation of the prophecy. From one of the four successors of Alexander, namely, from Antiochus the Great, came forth Antiochus, afterward called Epiphanes, or Illustrious, by his flatterers; but by Polybius termed more properly Epimanes, or the madman. He was indeed a vile person, as the angel characterizes him, Dan 11:21, to whom the honour of the kingdom did not belong, Demetrius, his eldest brothers son, being the rightful heir. He is here called a little horn: as he was originally of no great fortune or dignity, a younger brother, a contemptible person, and a sort of captive at Rome. Some have objected, that the word horn, in these visions, never signifies a single king, but always a kingdom or empire; but this is evidently a mistake, as the notable horn, mentioned Dan 8:5, which the goat had between his eyes, manifestly means Alexander the Great. This little horn belonging to the third, or Macedonian monarchy, must not be confounded with the little horn belonging to the fourth, mentioned Dan 7:8-20, although this here spoken of may be allowed to be a type or figure of the latter. Which waxed exceeding great toward the south He extended his dominion toward the south, when, taking advantage of the youth of Ptolemy Philometer, (see 1Ma 1:16-19,) he made himself master of Egypt, called the south, in several places of chap. 11. of this prophecy. And toward the east Where he conquered Armenia, and penetrated into Persia. And toward the pleasant land Or, the land of Judea, called the pleasant land, by the holy writers, as being chosen by God for the place of his peoples habitation, and of his house or temple; where also the Messiah was to appear, called elsewhere the glory of all lands, Eze 20:6; Eze 20:15. The cruelties which Antiochus Epiphanes exercised in Judea seem to be the primary subject of the following verses. In which, however, he may be considered as a type of antichrist, exercising still greater cruelties on the Christian Church.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
8:9 And out of one of them came forth a {l} little horn, which waxed exceeding great, toward the {m} south, and toward the {n} east, and toward the {o} pleasant [land].
(l) Which was Antiochus Epiphanes, who was of a servile and flattering nature, and also there were others between him and the kingdom: and therefore he is here called the little horn, because neither princely conditions, nor any other thing was in him, why he should obtain this kingdom.
(m) That is, towards Egypt.
(n) By which he means Ptolemais.
(o) That is, Judea.
Fuente: Geneva Bible Notes
4. The little horn on the goat 8:9-14
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Daniel next saw a rather small horn (king, Dan 8:23) grow out of one of the four horns (kingdoms, Dan 8:22) that had replaced the single horn (the first king, Alexander, Dan 8:21) on the goat (Greece, Dan 8:21). 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. Dan 7:8; Dan 7:11; Dan 7:24-26).
". . . 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 [Mat 24:15])." [Note: Archer, "Daniel," p. 99.]
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. 1Ma 1:10; 1Ma 6:16), and he conducted military campaigns in all of these directions (cf. 1Ma 1:20). [Note: Walvoord, Daniel . . ., p. 185.] Therefore, the point of reference must be Syria.
The second problem is the identification of "the beautiful." This is quite evidently a reference to Palestine (cf. Dan 11:16; Dan 11:41; Dan 11:45; Jer 3:19; Eze 20:6; Eze 20:15). 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." [Note: Whitcomb, p. 111. Cf. Hebrews 11:35-38.]
"In one assault on Jerusalem, 40,000 Jews were killed in three days and 10,000 more were carried into captivity." [Note: Campbell, p. 95. The ancient sources of information about Antiochus’ persecutions are 1 and 2 Maccabees and Josephus.]
"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, Dan 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 Mat 24:15)." [Note: Archer, "Daniel," p. 98.]
Four 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.