Lectionary Calendar
Friday, July 18th, 2025
the Week of Proper 10 / Ordinary 15
the Week of Proper 10 / Ordinary 15
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Bible Commentaries
Ellicott's Commentary for English Readers Ellicott's Commentary
Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Ellicott, Charles John. "Commentary on Daniel 8". "Ellicott's Commentary for English Readers". https://www.studylight.org/commentaries/eng/ebc/daniel-8.html. 1905.
Ellicott, Charles John. "Commentary on Daniel 8". "Ellicott's Commentary for English Readers". https://www.studylight.org/
Whole Bible (47)Old Testament (1)Individual Books (6)
Verse 1
VIII
(1) The Hebrew language is here resumed. The visions recorded in the remaining portion of the book having no connection with Babylon, the Chaldee dialect is dropped.
Third year.âMost probably, not long before the end of his reign. This vision is supplementary to the one recorded in the preceding chapter, giving various details respecting the second and third empires there omitted, showing also how a âlittle hornâ is to grow out of the third as well as out of the fourth empire.
At the firstâi.e., earlier. (Comp. Daniel 9:21.)
Verse 2
(2) At Shushanâi.e., Susa. At this time (see Records of the Past, vol. 1, p. 71, &c.) Susa was, as Daniel describes it, in the province of Elam; at a later period it became the capital of the Persian empire. Daniel was at Susa only in vision, he was not bodily transported thither. The Ulai is the river Eulæus, and is mentioned in connection with Susa in the inscription cited above.
Verse 3
(3) A ramâi.e., a single ram. The ram was standing before the river, or eastward of it, and represented the Medo-Persian empire (Daniel 8:20). 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. Isaiah 14:9; Jeremiah 1:8; Zechariah 10:3.
Verse 4
(4) I saw the ram pushing.âThe ram pushes in three different directions. This corresponds to the three ribs in the mouth of the bear. The animal does not push towards the east, as it is presumed that he has already made conquests in those quarters.
Verse 5
(5) An he goat.âThis, according to Daniel 8:21, means the Greek empire, the large horn being the first king, or Alexander the Great. It may be remarked that the goat and the ram form the same contrast as the panther and the bear. Matchless activity is contrasted with physical strength and brutal fierceness.
Touched not the ground.âAn exact prediction of the early conquests of Alexander, all whose movements were characterised by marvellous rapidity. This is expressed by âthe wings of a fowlâ (Daniel 7:6).
A notable horn.âSee margin. This is explained (Daniel 8:21) to be Alexander himself.
Verse 6
(6) Ran unto him.âThe wonderful rapidity of Alexanderâs movements, incredible, if it were not so well attested in history, is here pointed out. From the battle of Granicus to that of Arbela only three years elapsed. During this brief period the whole Persian empire fell to pieces.
Verse 8
(8) Was broken.âThis points to the sudden and unexpected end of Alexander, B.C. 323. The âfour horns,â which take the place of the ânotable horn,â may mean either that this empire was dispersed to the four winds of heaven on the death of its founder (comp. Daniel 7:2; Daniel 11:4; Jeremiah 49:36; Zechariah 2:6), or it may hint at the ultimate division of the empire into four parts, Thrace, Macedonia, Syria, Egypt, under Symmachus, Cassander, Seleucus, and Ptolemy respectively.
Verse 9
(9) Little.âLiterally, out of littleness. (Comp. Daniel 7:8.) This is explained more fully in Daniel 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 landâi.e., Palestine, which here, as in Isaiah 19:23-24, is spoken of as a third land, between south and east. The phrase, âpleasant land,â or âglorious land,â which recurs Daniel 11:16-41, was suggested to Daniel by the language of Jeremiah 3:19; Ezekiel 20:6; Ezekiel 20:15.
Verse 10
(10) The host of heaven.âProbably meaning the stars, as Jeremiah 33:22, but in a metaphorical sense indicating the people of Israel. (Comp. Exodus 7:4; Numbers 24:17.) The actions of Antiochus, predicted here, are related 1Ma. 1:24; 1Ma. 1:30; 1Ma. 1:37; 1Ma. 2:38; 2Ma. 9:10.
Verse 11
(11) Prince of the hostâi.e., Jehovah Himself. (Comp. Daniel 8:25, Daniel 11:36.)
The dailyâi.e., everything permanent in the worship of God, such as sacrifices, &c. (See Note on Leviticus 6:13.) On this conduct of Antiochus see 1Ma. 1:39; 1Ma. 1:45, &c., 1Ma. 3:45.
Place of his sanctuaryâi.e., the Temple. (Comp. 1 Kings 8:13.)
Verse 12
(12) An host . . .âThe host is apparently the same as that which is mentioned in Daniel 8:10, and means some of the Jewish people. It is known that some of them lapsed under the persecutions of Antiochus, and joined in his idolatrous rites. These apostates were given into his hand, and on account of their apostasy the daily sacrifice also was taken away. (Comp. Daniel 8:13.)
The truthâi.e., the word of God, as appears from 1Ma. 1:43-52; 1Ma. 1:56; 1Ma. 1:60.
Verse 13
(13) One saintâi.e., an angel, who, however, has not been mentioned before. This part of the vision recalls Daniel 7:16. It is implied that the angels were conversing upon the subject of this awful revelation concerning the future of Godâs people. Only a portion of what they said is here recorded.
The vision.âThe inquiry means, âHow long shall be the duration of the object of this vision, so far as it has to do with the great apostasy?â
Transgression of desolation.âComp. Daniel 9:27. Probably these words mean the same as the âabomination that maketh desolateâ (Daniel 11:31; Daniel 12:11; see 1Ma. 1:59).
Verse 14
(14) Unto two thousand and three hundred days.âIt is clear from the language that the period here spoken of terminates with the cleansing of the sanctuary, and that it begins with the transgression that led to the awful events that occurred in the time of Antiochus Epiphanes. Judas Maccabeus took Jerusalem in the year B.C. 165, and kept the Feast of Dedication the same year, Antiochus being at the time in Armenia. The period apparently commences with the events mentioned in 2Ma. 4:32-39, which occurred about B.C. 171. The dates, however, not being recorded precisely, it is impossible to reckon with certainty whence the starting-point is to be dated. The phrase âevening morningâ (see margin) is used to indicate a complete night and day, and 2,300 complete days of twenty-four hours make a period of six years 140 days. It has been observed that this period falls short of seven years (a week of years) by about two-thirds of a year. If, then, seven years is the number of years symbolical of Divine chastisements, the prophecy implies that the people shall not suffer persecution according to their full deserts, but âfor the electâs sake those days shall be shortened.â (See Note on Daniel 7:25.)
Be cleansed.âLiterally, be placed in its proper state.
Verse 15
(15) Appearance of a man.âFrom Daniel 8:16 it appears that this was the angel Gabriel. The âmanâs voiceâ mentioned in Daniel 8:16 proceeded from Him Who alone has authority to command angels. (Comp. Daniel 12:6-7.)
Verse 16
(16) Between the . . . Ulai.âThe city, as it would appear, stood between the two branches of the river. The two branches were the Eulæus and the Choaspes.
Verse 17
(17) The time of the endâi.e., either at the final period of earthly history, or at the time which lies at the limit of the prophetic horizon. St. Jerome observes that what happened in the times of Antiochus was typical of what shall be fulfilled hereafter in Antichrist.
Verse 18
(18) A deep sleep.âOn the effects of heavenly visions upon those who beheld them, see Genesis 16:13, Exodus 33:20, &c.
Verse 19
(19) End of the indignationâi.e., the revelation of Godâs wrath at the end of the time of the prophecy.
At the time appointedâi.e., the vision refers to the appointed time in the end.
Verses 20-22
(20-22) See Notes on Daniel 8:3-8.
Verse 22
(22) Not in his powerâi.e., not like the first king.
Verse 23
(23) Transgressors . . .âWhen transgressors have filled up the measure of their guilt so as to exceed the limits of Godâs mercy, then this event shall take place. The transgressors are the apostate Jews. Here, as in the other visions, the particulars respecting the most prominent objects of the vision are given more fully in the interpretation than in the early part of the chapter. The king is represented as being âof a fierce countenance,â he is shameless, he has no reluctance in pursuing the cruelties which he has designed. He âunderstands dark sayings,â or uses falsehood and dissimulation to carry out his purposes.
Verse 24
(24) Not by his own power.âNot might, but cunning, will cause his success. (Comp. 1MMalachi 1:10, &c.) Thus his destructive powers become astonishing.
The mighty.âNo special individuals are pointed out, but rulers in general.
Verse 25
(25) Through his policy.âThis is explained more fully in the next two sentences. Through his craft he succeeds, and becomes able to destroy many unexpectedly, and finally raises up himself against God.
Without hand.âNot by the hand of man (comp. Daniel 2:34), but by the act of God.
Verse 26
(26) The concluding words of the angel are intended to comfort the Jewish Church in the days of her persecution. They teach her that God has foreseen her affliction, that it comes from Him in His love, and that it shall last only for a short while. This promise accounts for the firmness which was exhibited by the saints of the Maccabees, which entitles their faith to a place in the same list of faithful men which contains the names of Abel, Abraham, and Moses (Hebrews 11:34-38).
Shut thou up.âThe revelation is to be kept safe, because the time of fulfilment is far off, and then the comforting words will be needed. Comp. Revelation 22:10, where the opposite counsel is given, âseal it not, for the time of fulfilment is near.â