3<\/strong>. And<\/strong> I lifted up my eyes<\/em> ] in the vision: cf. Dan 10:5<\/span>; Gen 31:10<\/span>; Zec 1:18<\/span>; Zec 2:1<\/span>; Zec 5:1<\/span>; Zec 5:9<\/span>; Zec 6:1<\/span>.<\/p>\n a ram<\/em> standing<\/strong> before the<\/em> stream, and it<\/strong> had<\/em> two<\/strong> horns; and the<\/em> two<\/strong> horns<\/em> were high<\/em>, &c.] The ram is an emblem of power and dominion: cf. Eze 39:18<\/span>. The symbolism of the figure is explained in Dan 8:20<\/em><\/span>: the ram, as a whole, represents the combined power of the Medes and Persians; but the strength of the animal lying in its horns, these are taken as representing more particularly the two powers separately, that of Persia, as being the stronger, and arising after that of Media, being represented by the higher horn, which came up last. On the distinction between the two empires, see the notes on Dan 2:39<\/span> and Dan 5:31<\/span>.<\/p>\n Then I lifted up mine eyes and saw – <\/B>And saw in vision, or there seemed to be before me.<\/P> There stood before the river – <\/B>On the bank of the river.<\/P> A ram which had two horns – <\/B>There can be no error in explaining the design of this symbol, for in Dan 8:20<\/span> it is expressly said that it denoted the two kings of Media and Persia. The united power of the kingdom was denoted by the ram itself; the fact that there were two powers or kingdoms combined, by the two horns of the ram.<\/P> And the two horns were high – <\/B>Both indicating great power.<\/P> But one was higher than the other, and the higher came up last – <\/B>The higher horn springing up last denotes Persia, that became the more mighty power of the two, so that the name Media became finally almost dropped, and the united kingdom was known in Grecian history as the Persian The Median or Assyrian power was the older, but the Persian became the most mighty.<\/P> <\/p>\n Verse 3<\/span>. A ram which had<\/B><\/I> two <\/B>horns<\/B><\/I>] In the former vision there were four beasts<\/I>, pointing out four empires<\/I>; in this we have but two<\/I>, as only two empires<\/I> are concerned here, viz., the Grecian<\/I> and the Persian<\/I>. The Babylonish empire is not mentioned; its fate was before decided, and it was now at its close.<\/P> <\/P> By the ram<\/I>, the empire of the Medes and Persians was pointed out, as explained by the angel Gabriel, Da 8:20<\/span>; and particularly Cyrus, who was the founder of that empire. Cyrus was the son of Cambyses, king of Persia; and grandson of Astyages, king of Media, by his daughter Mandane, who had been given in marriage to Cambyses. Cyrus marrying Roxana, the daughter and only child of his uncle Cyaxares, called in Scripture Ahasuerus<\/I>, succeeded to both crowns, and thus united Media and Persia. A ram<\/I> was the symbol of the Persians; and a ram’s head with two horns, one higher than the other, appears as such in different parts of the ruins of Persepolis<\/I>. See the plates of these ruins in the supplement to the seventh volume of the ancient part of the Universal History<\/I>.<\/P> <\/P> This ram had two horns<\/I>; that is, two kingdoms<\/I>, viz., Media<\/I> and Persia<\/I>; but one was higher than the other<\/I>; and the higher came up<\/I> last<\/I>. Media<\/I>, signified by the shorter horn<\/I>, was the more ancient<\/I> of the two kingdoms. Persia<\/I>, the higher horn<\/I>, had come up but lately, and was of little historic or political consequence till the time of Cyrus; but in the reigns of this prince and his immediate successors, Persia attained a political consequence greatly superior to that possessed at any time by the kingdom of Media; therefore, it is said to have been the higher<\/I>, and to have come up last<\/I>.<\/P> <\/p>\n Which had two horns; <\/B>by which is meant the kingdom of the Medes and Persians, as it is in Dan 8:20<\/span>, where it is so interpreted. Before he was called a <\/P> bear, <\/B>and here a <\/P> ram, <\/B>both noting the same thing, though by different expressions. A ram because he is a fighting creature, pushing. <\/P> The two horns were high, <\/B>i.e. they were very powerful. <\/P> One was higher than the other, <\/B>i.e. the Median, that it came up last; but afterward the Persian was much superior in magnificence and fame, which was verified in Cyrus; who had an incredible heap, even fifty millions of talents. See Curtius and Strabo. <\/P> <\/p>\n 3. <\/B>two<\/B><\/I>horns<\/B>The “two<\/I>” ought not to be in italics, asif it were not in the original; for it is expressed by the Hebrewdual.<\/I> “Horn” in the East is the symbol of power androyalty. <\/P> one . . . higher than . . .other . . . the higher came up last<\/B>Persia, which was of littlenote till Cyrus’ time, became then ascendant over Media, the moreancient kingdom. Darius was sixty-two years old (Da5:31<\/span>) when he began to reign; during his short reign of twoyears, being a weak king (Da6:1-3<\/span>), the government was almost entirely in Cyrus’ hands. HenceHERODOTUS does not mentionDarius; but XENOPHON doesunder the name of Cyaxares II. The “ram” here correspondsto the “bear” (Da 7:5<\/span>),symbolizing clumsy firmness.<\/I> The king of Persia wore ajewelled ram’s head of gold instead of a diadem, such as are seen onthe pillars at Persepolis. Also the Hebrew<\/I> for “ram”springs from the same root as “Elam,” or Persia [NEWTON].The “one horn higher than the other” answers to the bear”raising itself on one side<\/I>” (compare Note,<\/I>see on Da 7:5<\/span>).<\/P><\/p>\n Then I lifted up mine eyes<\/strong>,…. To see what was to be seen in this place, where he in the vision was brought; he lifted up the eyes of his understanding, being enlightened by the vision of prophecy, and the eyes of his body, to which objects of corporeal things formed in the fancy were represented:<\/p>\n and saw, and, behold<\/strong>; he saw something wonderful in a visionary way, and which struck his mind, and raised his attention:<\/p>\n there stood before the river<\/strong>; the river Ulai, near Shushan, the palace, the seat of the kings of Persia, to the east:<\/p>\n a ram, which had two horns<\/strong>; a symbol of the kingdom of the Medes and Persians, signified by the two horns, Da 8:20<\/span>, an emblem of power and dominion, and sometimes used to signify kings and kingdoms; see Da 7:24<\/span> and these as united in one monarchy, under one monarch, Cyrus, and continued in his successors unto the times of Alexander; and therefore called “a ram”, or “one ram” m, as in the original; and which in sound has some likeness to Elam or Persia: and this kingdom or monarchy may be signified by it, partly because of its strength and power, and partly because of its riches, as some think, as well as because it is a fighting creature; and it may be chiefly because this monarchy was mild, and kind, and gentle to the Jewish nation: and it is very remarkable, that, according to Ammianus Marcellinus n, the ram was the royal ensign of the Persians; whose kings used to wear for a diadem something made of gold, in the shape of a ram’s head, set with little stones:<\/p>\n and the two horns were high<\/strong>; grew straight up on high, and so were different from the usual horns of a ram, which are crooked; denoting the great power, authority, wealth, and riches, these two kingdoms rose up unto:<\/p>\n but one was higher than the other, and the higher came up last<\/strong>; I think the words might be rendered better, “and the first was higher than the second, but it ascended, or grew up, higher at last” o; the kingdom of the Medes was the first kingdom, and it was at first superior to the kingdom of Persia; but afterwards the kingdom of Persia became greater than that, under Cyrus and his successors: and Sir John Chardin says p, that rams’ heads, with horns one higher than another, are still to be seen in the ruins of Persepolis.<\/p>\n m “aries unus”, V. L. Pagninus, Montanus, &c. n Hist. l. 19. o . p Travels, vol. 3.<\/p>\n He next subjoins, And behold a ram, stood at the bank of the river, and it had horns He now compares the empire of Persia and Media to a ram. It ought not to seem absurd that God proposed to his servant various similitude’s, because his duty was to teach a rude people in various ways; and[ we know this vision to have been presented before the Prophet, not for his private instruction only, but for the common advantage of the whole people. I do not think we need scrupulously inquire why the Persian kings are called rams. I know of no valid reason, unless perhaps to institute a comparison between them and Alexander of Macedon and his successors. If so, when God, under the image of a ram, exhibits to his Prophet the Persian Empire, he does not illustrate its nature absolutely, but only by comparison with that of Alexander. ‘We are well aware of the opposition between these two empires. The Persian monarchy is called “a ram,” with reference to the Macedonian, which, as we shall afterwards see, bears the name of “he-goat” with respect to its antagonism. And we may gather the best reason for this comparison in the humble origin of the kings of Persia. With great propriety, then, Cyrus, the first ruler of this empire, is here depicted for us under the form or image of a ram. His “horn” produced a concussion through the whole earth, when no one expected anything to spring from a region by no means abounding in anything noble. And as to Alexander, he is called a “he-goat,” with respect to the “ram,” as being far more nimble, and yet more obscure in his origin. For what was Macedon but a mere corner of Greece? But I do not propose to run the parallel between these points; it is sufficient that God wishes to show to his Prophet and to the whole Church, how among the Persians, unknown as they were, and despised by their neighbors, a king should arise to consume the Median power, as we shall soon see, and also to overthrow the Babylonian monarchy. Behold, therefore, says he, a ram stood before the river, or at the bank of the river, since Cyrus subdued both the Medes and his grandfather, as historians inform us. Cyrus then rushed forth from his own mountains and stood at the bank of the river He also says, He had two horns. Here the Prophet puts two horns for two empires, and not by any means for two persons. For although Cyrus married the daughter of Cyaxares his uncle, yet we know the Persian empire to have lasted a long time, and to have supplied historians with a long catalogue of kings. As Cyrus had so many successors, by the two horns God doubtless showed his Prophet those two empires of the Medes and Persians united under one sovereignty. Therefore, when the ram appeared to the Prophet, it represented both kingdoms under one emblem. <\/p>\n The context confirms this by saying, The two horns were lofty, one higher than the other, and this was raised backwards The two horns were lofty; for, though the Persian territory was not rich, and the people rustic and living in woods, spending an austere life and despising all luxuries, yet the nation was always warlike. Wherefore the Prophet says this horn was higher than the other, meaning, than the empire of the Medes. Now Cyrus surpassed his father-in-law Darius in fame, authority, and rank, and still he always permitted Darius to enjoy the royal majesty to the end of his life. As he was an old man, Cyrus might easily concede to him the highest one without any loss to himself. With respect then to the following period, Cyrus was clearly pre-eminent, as he was certainly superior to Darius, whom Xenophon calls Cyaxares. For this reason, then, this horn was higher. But meanwhile the Prophet shews how gradually Cyrus was raised on high. The horn rose backwards; that is, “afterwards” — meaning, although the horn of the Median kingdom was more illustrious and conspicuous, yet the horn which rose afterwards obscured the brightness and glory of the former one. This agrees with the narratives of profane history: for every reader of those narratives will find nothing recorded by Daniel which was not fulfilled by the event. Let us go on: — <\/p>\n (3) A ram<\/strong>i.e.,<\/em> a single ram. The ram was standing before the river, or eastward of it, and represented the Medo-Persian empire (Dan. 8:20<\/span>). The two horns, like the two breasts and arms of the image, or the two sides of the bear, symbolise the twofold character of this empire. The higher horn denotes the Persians, the dominant race. For other instances of rams and goats representing nations, comp. Isa. 14:9<\/span>; Jer. 1:8<\/span>; Zec. 10:3<\/span>.<\/p>\n 3<\/strong>. <\/strong> Even Dr. Terry says of the ram that “it represented the Medo-Persian empire.” This indeed can hardly be denied in the face of the direct statement of Dan 8:20<\/span>. But since this two-horned ram corresponds exactly to the bear of Dan 7:5<\/span>, this alone would seem to settle the contention that the second empire was not Median but Medo-Persian. Dr. Terry supposes that the two horns represent the dynasties of Cyrus and Darius Hystaspes. Yet, according to his own theory, neither of these was a Median king, but both were kings of a later Persian empire; the second, or Median empire, having existed merely in the imagination of the writer of this book, being represented only by “Darius the Mede” (vi, 31). It does not appear consistent to acknowledge a Medo-Persian empire here and to deny it a place in the list of successive empires described in chaps. ii and 7. Bryan is more consistent with his own position when he declares that the ram here represents the two distinct empires of the Medes and Persians, the higher horn representing the Persian and the lower one the Median empire. But certainly it is contrary to all the laws of symbolism to represent two distinct empires as merely the two horns of one animal. In that case, what would the animal itself symbolize? It is the animal, not the horn, which symbolizes the empire. The empire is a unit as the animal is one. But this one empire is distinctly declared in Dan 8:20<\/span> to be that of the Medes and Persians. The two horns of power growing out of this one beast almost certainly, therefore, represent these dual potencies; the higher and younger of the two representing the Persian, and the other the Median branches of the one empire. This explanation agrees with Daniel’s own statement, and has the additional advantage over the opposing view of being consistent with the facts of history. (See notes Dan 2:39-41<\/span>.) As a ram naturally has two horns this feature would not have had symbolic importance if the fact had not been brought into prominence by the writer himself.<\/p>\n The Mighty Ram – The Medo Persian Empire.<\/p>\n <\/strong><\/p>\n ‘Then I lifted up my eyes and saw, and behold, there stood before the river one ram which had two horns, and the two horns were high, but one was higher that the other, and the higher came up last.’<\/p>\n ‘I lifted up my eyes.’ We might paraphrase as ‘my eyes were opened’. The fact that he was by this Medo-Persian river partly explains why he had Medo-Persia in mind and saw this vision.<\/p>\n ‘One ram which had two horns, and the two horns were high, but one was higher that the other, and the higher came up last.’ He emphasises that there was one ram but that it had two horns, of which one was higher than the other, and had come up last. This is a clear description of the Medo-Persian empire (Dan 8:20<\/span>). Cyrus was the larger horn, being over the whole, but beneath him and allied to him was the kingship of the Medes, which had previously been the most powerful. His general who captured Babylon was a Mede.<\/p>\n We are told that the guardian spirit of the Persian kingdom was said to appear under the form of a ram with clean feet and sharp-pointed horns, and that often, when the king stood at the head of his army, he carried the head of a ram. Ezekiel used the picture of the ram, and the he-goat, to denote a form of leadership (Eze 34:17<\/span>; Eze 39:18<\/span>). Although not wild beasts they were still seen as pretty fearsome.<\/p>\n Dan 8:3<\/span><\/em><\/strong>. <\/strong>A ram which had two horns<\/em><\/strong><\/strong> In the former vision there appeared four <\/em>beasts, because there four <\/em>empires were represented; but here two <\/em>only, because here we have a representation of what was transacted chiefly within two <\/em>empires. The first <\/em>of the four empires, that is, the Babylonian, is wholly omitted here; for its fate was sufficiently known, and it was now drawing very near to a conclusion. The second empire in the former vision, is the first in this; and what is there compared to a bear, <\/em>is here prefigured by a ram. This ram had two horns, <\/em>and, according to the explication of the angel Gabriel, Dan 8:20<\/span> it was the empire of the Medes and Persians. The source of this figure of horns <\/em>for kingdoms, <\/em>must be derived from the hieroglyphics of Egypt, from which most of the metaphors and figures in the oriental languages were originally derived; and in these languages, the same word signifies a horn, <\/em>a crown, power, <\/em>and splendour; <\/em>whence a horn <\/em>was an ensign of royalty among the Phoenicians; and the Hebrew word keren, <\/em>signifying a horn, <\/em>is several times by the Chaldee rendered malkuta, <\/em>or a kingdom; <\/em>and horns are frequently used for kings <\/em>and kingdoms <\/em>in the Old Testament. This empire therefore, which was formed by the conjunction of the Medes and Persians, was not unfitly represented by a ram with two horns. <\/em>Cyrus, the founder of this empire, was the son of Cambyses king of Persia, and by his mother Mandane was grandson of Astyages king of Media: and afterwards, marrying the daughter and only child of his uncle Cyaxares, king of Media, he succeeded to both crowns, and united the kingdoms of Media and Persia. It was a coalition of two very formidable powers, and therefore it is said that the two horns were high; but one, <\/em>it is added, was higher than the other, and the higher came up last. <\/em>The kingdom of Media was the more ancient of the two, and more famous in history: Persia was of little note or account till the time of Cyrus; but under him the Persians gained and maintained the ascendant. But a question remains, why that empire, which was before likened to a bear <\/em>for its cruelty, should now be represented by a ram? <\/em>The propriety of it will appear, if we consider, that it was usual for the king of Persia to wear a ram’s head <\/em>made of gold, and set with precious stones, instead of a diadem. We may add that a ram’s head with horns, <\/em>one higher and the other lower, <\/em>was the royal ensign of the Persians, and is still to be seen on the pillars of Persepolis. See Newton, vol. 2: p. 5. Bishop Chandler’s Vindication, p. 154 and Dr. Sharpe’s Sermon on the Rise and Fall of Jerusalem, p. 46 in the note. <\/p>\n Dan 8:3 Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had [two] horns: and the [two] horns [were] high; but one [was] higher than the other, and the higher came up last.<\/p>\n Ver. 3. There stood before the river a ram.<\/strong> ] With a golden fleece and full of flesh. This was the Persian monarch; who is also said to stand, because of his slow motion and sluggish disposition; and “before the river,” because the Persians ruled over many nations, signified by waters. Rev 17:1 A ram stalketh stately before the flock as a captain; but they are only sheep which he leadeth. Let a dog but lay his nose over the hedge, and away they run all: so did the sheepish cowardly Persians before Alexander. <\/p>\n <\/p>\n Which had two horns.<\/strong> ] These were the states of Medea and Persia. <\/p>\n <\/p>\n But one was higher than the other,<\/strong> ] i.e., <\/em> The Persians at length became higher than the Medes, and overtopped them. <\/p>\n <\/p>\n And the higher came up last.<\/strong> ] Cyrus after Darius, uniting both nations into one monarchy.<\/p>\n saw = looked. <\/p>\n a ram. In Dan 8:20 this is interpreted of Persia. A ram is always the symbol of Persia. Found to-day on ancient Persian coins. The king wore a ram’s head of gold, and rams’ heads are to be seen on the sculptured pillars of Persepolis. <\/p>\n two horns. In Dan 8:20 these are interpreted of the kings of Media and Persia. <\/p>\n higher, &c. Cyrus (the latter) became greater than his father Astyages. Both were in existence when Daniel saw the vision. Compare Dan 8:20. <\/p>\n Dan 8:3<\/p>\n Dan 8:3 Then I lifted upH5375 mine eyes,H5869 and saw,H7200 and, behold,H2009 there stoodH5975 beforeH6440 the riverH180 aH259 ramH352 which had two horns:H7161 and the two hornsH7161 were high;H1364 but oneH259 was higherH1364 thanH4480 the other,H8145 and the higherH1364 came upH5927 last.H314 <\/p>\n Dan 8:3 <\/p>\n Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last.<\/p>\n Very helpful in this vision is the fact that Gabriel explained it to Daniel (Dan 8:17). There can be no mistaking who the ram with the two horns are, “The ram which thou sawest having two horns are the kings of Media and Persia” (Dan 8:20).<\/p>\n The term “Horn” in the East is the symbol of power, strength and royalty.<\/p>\n “One was higher than the other … the higher came up last.” Persia, which was of little note until Cyrus’ time, became then ascendant over Media, the more ancient kingdom. Darius was 62 years old (Dan 5:31) when he began to reign; during his short reign of 2 years, being a weak king (Dan 6:7; Dan 6:14; Dan 6:17), the government was almost entirely in Cyrus’ hands. Hence, Herodotus does not mention Darius, but Xenophon does, under the name of Cyaxares II. The “ram” here corresponds to the “Breast and his arms of silver” in Dan 2:32, and the “bear” in Dan 7:5, symbolizing bravery, overwhelming strength and force. Cyrus then was the horn which rose higher and came up last after Darius. <\/p>\n As a point of historical interest, the king of Persia wore a jeweled ram’s head of gold instead of a diadem, such as are seen on the pillars at Persepolis which means ‘The city of the Persians’. Also the Hebrew word for ram, which means strong and brave, springs from the same root as “Elam,” or Persia. The “one horn higher than the other” answers to the bear “raising itself on one side” as seen in Dan 7:5.<\/p>\n ram <\/p>\n (See Scofield “Dan 8:20”). <\/p>\n I lifted: Dan 10:5, Num 24:2, Jos 5:13, 1Ch 21:16, Zec 1:18, Zec 2:1, Zec 5:1, Zec 5:5, Zec 5:9, Zec 6:1 <\/p>\n a ram: The Medo-Persian empire, of which a ram was the ensign; and a ram’s head with horns, one higher than the other, is still to be seen on the ruins of Persepolis. Dan 8:20, Dan 2:39, Dan 7:5 <\/p>\n one: Media was the more ancient kingdom; but Persia, after Cyrus, was the most considerable. Dan 5:31, Dan 6:28, Ezr 1:2, Ezr 4:5, Est 1:3, Isa 13:17, Isa 21:2, Isa 44:28, Jer 51:11 <\/p>\n the other: Heb. the second <\/p>\n Reciprocal: Isa 45:1 – to subdue Jer 51:28 – the kings Eze 34:21 – ye have Dan 2:32 – breast Dan 5:28 – Thy Dan 8:6 – to the Dan 8:22 – whereas<\/p>\n Dan 8:3. The ram In this vision was the Medo-Persian Empire, the two parts of the empire corresponding to the two horns of the beast. In symbols an event may occur that is different from the natural procedure, yet one which truly represents the actual transaction in the application. Thus we here have two circumstances that differ front the natural course of events. The horns of this ram did not giow up together, nor did they maintain the same greatness or height. That was fulfilled in the history of the two parts of the empire, the Medes and the Persians. The Medes were the older of the two groups but never did attain to the proportions of tile Persians. The historical evidence of this may be seen in the comments on Dan 7:5.<\/p>\n Dan 8:3. I saw, and behold, a ram with two horns In the former vision there appeared four beasts, because there four empires were represented; but in this two only, because here we have a representation of what was transacted chiefly within two empires. The first of the four empires, that is, the Babylonian, is wholly omitted here; for its fate was sufficiently known, and it was now drawing very near to a conclusion. The second empire in the former vision is the first in this; and what is there compared to a bear, is here prefigured by a ram. This ram had two horns; and, according to the explication of the angel Gabriel, Dan 8:20, it was the empire of the Medes and Persians. The source of this figure of horns for kingdoms, must be derived from the hieroglyphics of Egypt, from which most of the metaphors and figures in the oriental languages were originally derived; and in these languages the same word signifies a horn, a crown, power, and splendour, whence a horn was an ensign of royalty among the Phenicians; and the Hebrew word , keren, signifying a horn, is several times by the Chaldeans rendered , malchutha, or a kingdom; and horns are frequently used for kings and kingdoms in the Old Testament. This empire, therefore, which was formed by the conjunction of the Medes and Persians, was not unfitly represented by a ram with two horns. Cyrus, the founder of this empire, was the son of Cambyses, king of Persia, and, by his mother Mandane, was grandson of Astyages, king of Media; and afterward marrying the daughter and only child of his uncle Cyaxares, king of Media, he succeeded to both crowns, and united the kingdoms of Media and Persia. It was a coalition of two very formidable powers, and therefore it is said that the two horns were high; but one, it is added, was higher than the other, and the higher came up last. The kingdom of Media was the more ancient of the two, and more famous in history. Persia was of little note or account till the time of Cyrus; but under him the Persians gained and maintained the ascendant. But a question remains, why that empire, which was before likened to a bear for its cruelty, should now be represented by a ram? Now the Hebrew word for a ram, which is , ail, and , eelam, which is the Hebrew word for Persia, both sprang from the same root; and both implying something of strength, the one is not improperly made the type of the other. The propriety of it appears further from hence, that it was usual for the king of Persia to wear a rams head made of gold, and set with precious stones, instead of a diadem. We may add, that a rams head with horns, one higher and the other lower, was the royal ensign of the Persians, and is still to be seen on the pillars of Persepolis: see Bishop Newton.<\/p>\n 8:3 Then I lifted up mine eyes, and saw, and, behold, there stood before the river a {c} ram which had [two] horns: and the [two] horns [were] high; but one [was] {d} higher than the other, and the higher came up last.<\/p>\n (c) Which represented the kingdom of the Persians and Medes, which were united together.<\/p>\n (d) Meaning Cyrus, who after grew greater in power than Darius his uncle and father-in-law.<\/p>\n The "ram" (male sheep) that Daniel saw standing before the canal represented Medo-Persia (Dan 8:20). It corresponds to the lopsided bear in the chapter 7 vision (Dan 7:5). The two horns, representing power, symbolized Media and Persia, the two kingdoms that formed an alliance to create Medo-Persia. The longer horn stood for Persia, which had become more powerful in the alliance and had risen to displace Media in leadership after the two nations merged. [Note: See Walvoord, The Nations . . ., pp. 70-71, for a brief history of Medo-Persia, or Siegfried J. Schwantes, A Short History of the Ancient Near East, pp. 140-51.] <\/span><\/p>\n The ram was an especially important symbol for the Persians. The guardian spirit of the Persian Empire was portrayed as a ram. When the Persian king went into battle, he carried the head of a ram. [Note: Keil, p. 290.] <\/span> Also, in the ancient world, different zodiac signs represented various nations. Aries, the ram, stood for Persia, and Capricorn (Latin caper<\/span>, goat, and cornu<\/span>, horn) was Greece. [Note: F. Cumont, "La Plus Ancienne geographie astrologique," Klio 9 (1909):263-73.] <\/span><\/p>\n Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had [two] horns: and the [two] horns [were] high; but one [was] higher than the other, and the higher came up last. 3. And I lifted up my eyes ] in the vision: cf. Dan 10:5; Gen … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 8:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21975","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21975","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21975"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21975\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21975"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21975"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21975"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"