Daniel8
English Standard Version
1In the of the of a to , , that which to me at the .
2And I in the ; and when I , I was in the , is in the of . And I in the , and I the .
3I my and , and , on the of the . It had two , and both were , but was the , and the one came .
4I the and and . could him, and there was no who could his . He as he and became .
5As was , , a the the of the , the . And the had a his .
6He the with the , I had on the of the , and he at him .
7I him the , and he was against him and the and his . And the had to him, but he cast him to the and on him. And there was one who could the his .
8Then the became , but when he was , the was , and of it there came horns toward the of .
9 of them , which grew toward the , toward the , and toward the land.
10It grew , even the of . And of the and of the it threw to the and on them.
11It became , as great as the of the . And the burnt offering was him, and the of his was .
12And a will be over to it together the burnt offering because of , and it will to the , and it will and .
13Then I a , and to the who , For how is the concerning the burnt offering, the that makes , and the of the and to be ?
14And he to me, For and . Then the shall be to its rightful state.
15When , , had the , I to . And , there me one having the of a .
16And I a the banks of the , and it , , man the .
17So he where I . And when he , I was and my . But he to me, , O of , the is for the of the .
18And when he had me, I fell into a with my the . But he me and me .
19He , , I will make to you shall be at the latter of the , it refers to the time of the .
20As for the you the two , these are the of and .
21And the is the of . And the his is the .
22As for the horn that was , in of which others , shall his , but with his .
23And at the latter of their , when the have reached their , a of , one who , shall .
24His shall be — but by his own ; and he shall fearful and shall in what he , and the who are the .
25 his he shall make under his , and in his own he shall become . Without he shall . And he shall even the of , and he shall be —but by human .
26The of the and the has been is , but the , it refers to from now.
27And , , was and lay for some . Then I and the , but I was the and did it.
Study Guide
Public-domain commentary and original-language notes for Daniel 8.
Chapter Summary
In this chapter: Daniel's vision of the ram and the he-goat. (1-14). The interpretation of it. (15-27).
vv1-14
God gives Daniel a foresight of the destruction of other kingdoms, which in their day were as powerful as that of Babylon. Could we foresee the changes that shall be when we are gone, we should be less affected with changes in our own day. The ram with two horns was the second empire, that of Media and Persia. He saw this ram overcome by a he-goat. This was Alexander the Great. Alexander, when about thirty-three years of age, and in his full strength, died, and showed the vanity of worldly pomp and power, and that they cannot make a man happy. While men dispute, as in the case of Alexander, respecting the death of some prosperous warrior, it is plain that the great First Cause of all had no more of his plan for him to execute, and therefore cut him off. Instead of that one great horn, there came up four notable ones, Alexander's four chief captains. A little horn became a great persecutor of the church and people of God. It seems that the Mohammedan delusion is here pointed out. It prospered, and at one time nearly destroyed the holy religion God's right hand had planted. It is just with God to deprive those of the privileges of his house who despise and profane them; and to make those know the worth of ordinances by the want of them, who would not know it by the enjoyment of them. Daniel heard the time of this calamity limited and determined; but not the time when it should come. If we would know the mind of God, we must apply to Christ, in whom are hid all the treasures of wisdom and knowledge; not hid from us, but hid for us. There is much difficulty as to the precise time here stated, but the end of it cannot be very distant. God will, for his own glory, see to the cleansing of the church in due time. Christ died to cleanse his church; and he will so cleanse it as to present it blameless to himself.
vv15-27
The eternal Son of God stood before the prophet in the appearance of a man, and directed the angel Gabriel to explain the vision. Daniel's fainting and astonishment at the prospect of evils he saw coming on his people and the church, confirm the opinion that long-continued calamities were foretold. The vision being ended, a charge was given to Daniel to keep it private for the present. He kept it to himself, and went on to do the duty of his place. As long as we live in this world we must have something to do in it; and even those whom God has most honoured, must not think themselves above their business. Nor must the pleasure of communion with God take us from the duties of our callings, but we must in them abide with God. All who are intrusted with public business must discharge their trust uprightly; and, amidst all doubts and discouragements, they may, if true believers, look forward to a happy issue. Thus should we endeavour to compose our minds for attending to the duties to which each is appointed, in the church and in the world.
Key Words
שָׁלוֹשׁ: three; occasionally (ordinal) third, or (multiple) thrice
שָׁנֶה: a year (as a revolution of time)
מַלְכוּת: a rule; concretely, a dominion
מֶלֶךְ: a king
בֵּלְשַׁאצַּר: Belshatstsar, a Babylonian king
חָזוֹן: a sight (mentally), i.e. a dream, revelation, or oracle
רָאָה: to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
אֲנִי: I
דָנִיֵּאל: Daniel or Danijel, the name of two Israelites
אַחַר: properly, the hind part; generally used as an adverb or conjunction, after (in various senses)
Cross References
Daniel 8Direct angelic interpretation: the two-horned ram explicitly represents the kings of Media and Persia.
Supported by Matthew Poole, JFB
The angelic interpreter explicitly identifies the rough he-goat as the king/kingdom of Grecia.
Supported by Matthew Poole, JFB
Angelic explanation of the four horns that stand up in place of the broken great horn.
Supported by Matthew Poole, JFB
The Medo-Persian ram with one horn higher than the other parallel to the lopsided bear.
Supported by Matthew Poole, JFB
The description of a mighty king doing according to his will parallels the he-goat's conquests.
Supported by Matthew Poole, JFB
The swift Grecian he-goat matches the four-winged leopard of the previous vision.
Supported by Matthew Poole, JFB
Distinguishes the 'little horn' arising from Greece here from the Roman 'little horn' in chapter 7.
Supported by JFB
Further detail on the taking away of the daily sacrifice and setting up the desolation.
Supported by Matthew Henry, John Calvin, JFB
Subsequent reference to the taking away of the daily sacrifice and the abomination of desolation.
Supported by Matthew Henry, John Calvin, JFB
Messianic prophecy relating to the temporary cessation of sacrifice and the overspreading of abominations.
Supported by Matthew Henry, John Calvin, JFB
Self-referential question concerning the duration of the sanctuary's desecration and daily sacrifice removal.
Supported by Matthew Poole, JFB
Identifies the angel Gabriel who is commanded here to make Daniel understand the vision.
Supported by JFB
Gabriel's subsequent appearance to Daniel to provide skill and understanding concerning prophecies.
Supported by JFB
Ezekiel's visionary location by a river parallels Daniel's vision by the river Ulai.
Supported by Matthew Poole, JFB
Mentions Shushan (Susa) the palace, the historical setting of Daniel's vision.
Supported by JFB
The original law establishing the continuous 'daily sacrifice' that the little horn takes away.
Supported by Matthew Poole
Confirms that the vision is appointed for an end-time fulfillment and will speak.
Supported by Matthew Henry, JFB
Parallels Daniel falling into a deep sleep on his face upon hearing the voice.
Supported by JFB
The use of the title 'son of man' addressed to the prophet during heavenly encounters.
Supported by JFB
The stone cut out 'without hands' parallels the king being broken 'without hand.'
Supported by JFB