The Ram, the Goat, and the Horn
(Daniel 8:1-27)
Introduction
Daniel chapter 8 is a challenge for most Bible students. Even noted scholars hesitate to be dogmatic in their interpretation of this chapter. Daniel himself has not the foggiest notion of the vision’s meaning, even after the angel Gabriel has interpreted the vision for him. This in spite of the fact that Daniel had a reputation for being able to understand and interpret all kinds of visions and dreams (1:17; 5:11-12). He had already demonstrated his God-given skill in interpreting the two visions of Nebuchadnezzar. Yet, the vision he receives in chapter 8 leaves him exhausted and physically ill. He simply cannot grasp its meaning:
Then I, Daniel, was exhausted and sick for days. Then I got up again and carried on the king’s business; but I was astounded at the vision, and there was none to explain it (Daniel 8:27).
When a divinely gifted interpreter of dreams and visions cannot understand it, even with Gabriel the angel explaining this prophecy to him, what we as bible students to do with this text? How can we better understand what God is attempting to share with us here?
Personally the study of this text has been interesting. While I cannot say my agony over this passage has led to complete understanding, I may say confidently I have learned much, and you can as well. May the Spirit of God enlighten our hearts and minds to our passage, as we come recalling the words of the apostle Paul:
16 All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; 17 that the man of God may be adequate, equipped for every good work (2 Timothy 3:16-17).
The Setting:
(8:1-2)
1 In the third year of the reign of King Belshazzar a vision appeared to me -- to me, Daniel -- after the one that appeared to me the first time. [Daniels vision in chapter seven]
2 I saw in the vision, and it so happened while I was looking, that I was in Shushan, the "citadel" [Palace], which is in the province of Elam; and I saw in the vision that I was by the River Ulai.
Verse 1 tells us when Daniel received the vision and explains the relationship of the second vision to the first, recorded in chapter 7. Verse 2 is more geographical, telling us not where Daniel was when he received the vision, but where he was in the vision. His vision transported him both in time and space, as he found himself in Susa, about 150 miles north of the head of the Persian Gulf. Susa, the ancient capital of Elam, was destined in a few years to become a leading city in the Persian empire and the location of the king’s palace (see Nehemiah 1:1; Esther 1:2, 5: 2:3, 5).
How dramatically “things to come” are communicated to the prophet Daniel. He is actually transported to the future capital of the Persian Empire. There, in Susa, beside the River Ulai, he learns that the two kingdoms which will follow the Babylonian empire will be Medo-Persia and Greece (see verses 20-21). We might liken it to an English prophet in the sixteenth century being transported to Washington D.C. in the twenty-first century. It will be some 12 years until the death of Belshazzar and the end of the Babylonian domination of the world, but Daniel’s vision takes him to the very capital of Persia where Nehemiah and Esther will later dwell.
- A Ram on the Rampage:
(8:3-4)
3 Then I lifted my eyes and saw, and there, standing beside the river, was a ram which had two horns, and the two horns were high; but one was higher than the other, and the higher one came up last.
4 I saw the ram pushing westward, northward, and southward, so that no beast could withstand him; nor was there any that could deliver from his hand, but he did according to his will and became great.
The ram, later identified as representing the kings of Medo-Persia (verse 20), has two horns. The first horn would be Media and the second Persia, coming later than the first and being more powerful. The directions in which these kings extend their dominion is revealed in verse 4 and confirmed by history.
Verse 4 describes the power given to the ram, enabling him to dominate the nations. No beasts could withstand the ram, and no one was able to rescue peoples from him. He could do as he pleased. In the process, the kings became arrogant, magnifying themselves. These same characteristics apply both to the goat and to the horn. From the first five chapters of Daniel, we see some of the same characteristics in Nebuchadnezzar and in Belshazzar.
The portrayal of the two horns representing the two major aspects of the Medo-Persian Empire, that is, the Medes and the Persians, is very accurate, as the Persians coming up last and represented by the higher horn were also the more prominent and powerful. The directions which represent the conquests of the ram include all except east. Although Persia did expand to the east, its principal movement was to the west, north and south. It is the accuracy of this portrayal, rather than any alleged inaccuracy, which is embarrassing to the critic who does not want to accept a sixth-century Daniel who wrote genuine prophecy.
- The Goat that Wasn’t Kidding:
(8:5-8)
5 And as I was considering, suddenly a male goat came from the west, across the surface of the whole earth, without touching the ground; and the goat had a notable horn between his eyes.
6 Then he came to the ram that had two horns, which I had seen standing beside the river, and ran at him with furious power.
7 And I saw him confronting the ram; he was moved with rage against him, attacked the ram, and broke his two horns. There was no power in the ram to withstand him, but he cast him down to the ground and trampled him; and there was no one that could deliver the ram from his hand.
When the Medo-Persian kingdom had served its purpose, it was overcome by Greece, represented in Daniel’s vision by the male goat (see verse 21 and by a leopard with four wings and four heads, Chapter 7:6). This goat had only one horn rather than two. It is generally agreed that this horn represented Alexander the Great. Coming from the west with a vengeance, he attacked the ram (Medo-Persia), striking a death-blow to this kingdom which had been instrumental in the return of the Jews to their land and in the rebuilding of the temple.
Interpreters of Daniel 8 are generally agreed that the he goat or literally, “buck of the goats,” represents the king of Greece, and more particularly the single important horn between its eyes, as also stated in Daniel 8:21, is “the first king,” that is, Alexander the Great. All the facts about this goat and his activities obviously anticipate the dynamic role of Alexander. Like Alexander, the he goat comes “from the west on the face of the whole earth,” that is, his conquests beginning in Greece move east and cover the entire territory. The implication in the vision, where it states that the he goat “touched not the ground,” is the impression of tremendous speed, which characterized the conquest of Alexander. The unusual horn, one large horn instead of the normal two, symbolically represents the single
As Daniel considers, the he goat attacks the ram. The ram is identified with the one seen earlier in the vision as standing before the river. An unusual feature of the attack by the he goat is that it is accomplished “in the fury of his power.” There was considerable feeling based upon the historical background in which the Persians had attacked Greece earlier in history. Now it was time for Greek retaliation against the Persians. The goat accordingly “moved with choler against him,” that is, “in great anger,” and butting the ram, breaks the ram’s two horns. This symbolically refers to the disintegration of the Medo-Persian Empire with the result that the ram
All of this, of course, was fulfilled dramatically in history. The forces of Alexander first met and defeated the Persians at the Granicus River in Asia Minor in May 334 B.C., which was the beginning of the complete conquest of the entire Persian Empire. A year and a half later a battle occurred at Issus (November 333 b.c.) near the northeastern tip of the Mediterranean Sea. The power of Persia was finally broken at Gaugamela near Nineveh in October 331 b.c.
8 Therefore the male goat grew very great; but when he became strong, the large horn was broken, and in place of it four notable ones came up toward the four winds of heaven.
As Daniel contemplates in his vision the triumph of the he goat, an unexpected development takes place. The great horn between the eyes of the he goat is broken just when the he goat has reached the pinnacle of its strength. Out of this grows four notable horns described as being “toward the four winds of heaven.” Expositors, both liberal and conservative, have interpreted this verse as representing the untimely death of Alexander and the division of his empire into four major sections. Alexander, who had conquered more of the world than any previous ruler, was not able to conquer himself. Partly due to a strenuous exertion, his dissipated life, and a raging fever, Alexander died in a drunken debauch at Babylon, not yet thirty-three years of age. His death left a great conquest without an effective single leader, and it took about twenty years for the empire to be successfully divided.
The ram had its day in the sun. There was a time when it could do as it wished, when no one could be rescued from his power.
The goat is now the dominant world power from whose grasp none can be delivered. Like the ram before him, he magnified himself exceedingly, and with power came pride and oppression. Coming to an early demise at the pinnacle of his power, his “horn was broken” (verse 8). Although it took a number of years, eventually four kings rose to take control of his empire.
Practically all commentators recognize the four horns as symbolic of the four kingdoms of the Diadochi which emerged as follows: (1) Cassander assumed rule over Macedonia and Greece; (2) Lysimacus took control of Thrace, Bithynia, and most of Asia Minor; (3) Seleucus took Syria and the lands to the east including Babylonia; (4) Ptolemy established rule over Egypt and possibly Palestine and Arabia Petraea. A fifth contender for political power, Antigonus, was soon defeated. Thus, with remarkable accuracy, Daniel in his prophetic vision predicts that the empire of Alexander was divided into four divisions, not three or less or five or more.
- The Little Horn
(8:8-14)
9 And out 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 (Israel).
- 9-14. These verses predict the sad conflict of the Jews, in the second half of the second century B.C. (after their return from exile), with the Seleucid king, Antiochus IV, called Epiphanes ("Magnificent") by friends, Epimanes ("Madman") by enemies. Many evangelical interpreters see here a "type" of Antichrist and his conflict with Christ and his people in the end time. This may very well be. The 2,300 days is literally, evening-mornings, i.e., evening and morning daily burnt sacrifices, and so refers to only 1,150 days. It seems to refer to a period in 168-165 B.C. when the Temple was desecrated by pagan sacrifices. In 164 BCE The Jewish revolt against the Seleucid monarchy is successful in recapturing the Temple, which is liberated and rededicated (Hanukkah).
10 And it grew up ["gadal" in his mind elevated himself to the position and estate or honor, and pride] to the host of heaven [the people of Israel] and caused some of the host and some of the stars [ "kowkab" a star "figuratively" a prince] to fall to the earth, and it trampled them down. (See Verse 13)
11 It 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 [decimated].
12 And 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.
13 Then 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?”
14 And he said to me, “For 2,300 evenings and mornings; then the holy place will be properly restored.”
We should note that the focus of chapter 8 is the “little horn,” just as the “little horn” is the central focus of chapter 7. Six verses are devoted to the description of the ram and the goat. The origins of the “little horn” give little indication of the power and prominence to which this king eventually attains. After the one “large horn” of the goat is broken off (Alexander the great) four lesser horns arise. The “little horn” emerges from one of these four horns. While rather small at first, it grows to be exceedingly great.
The conflict between the “little horn” and God at this point becomes almost bigger than life. At verse 10, the little horn achieves things which are more than human. He “grows up to the host of heaven,” causing “some of the host and some of the stars to fall to earth,” where “he tramples them” (verse 10). Like the ram and the goat before him, he “magnified himself” (verse 11). While the others magnified themselves above men, this horn magnifies himself “to be equal with the Commander of the host.” He “removes the regular sacrifice from Him” and throws down “the place of His sanctuary” (verse 11). This king thinks himself equal with God, going as far as directly opposing God.
Verse 12 puts the success of the horn just described in verses 10 and 11 in perspective. One may gain the impression from verses 10 and 11 that the horn takes on God and wins. The reality, expressed in verse 12, is that the “host of heaven” [the Israelites] is “given over to the horn,” not because of the horn’s greatness, but “on account of their transgression.” Truth [Jesus name, John 14:6 Jesus said "I am the way, the truth, and the life"] is cast to the ground, and everything this horn attempts seems to succeed—even his rebellion against God, His people, and His holy place.
This is almost too much to fathom, much less accept. Apparently an angel, identified as a “holy one,” speaks up, and Daniel overhears the conversation. The first angel asks how long this transgression and defilement of the holy place and the oppression of the host will go on. Verse 14 answers this question: it will last for 2,300 evenings and mornings [evening and morning burnt offerings. This would be 1150 days.], and then the holy place will be restored properly. The Maccabean Revolt of 167-160 BCE was a Jewish uprising in Judea against the repression of the Seleucid Empire. The revolt was led by a country priest called Mattathias, and his military followers became known as Maccabees. Successful, Jerusalem was captured and the Temple of Jerusalem reconsecrated, an act still commemorated today in the Jewish Hanukkah festival.
Getting Together With Gabriel:
(8:15-18)
~The Interpretation of the Vision
15 Now it happened, when I, Daniel, had seen the vision and was seeking the meaning, that suddenly there stood before me one having the appearance of a man.
16 And I heard a man's voice between the banks of the Ulai, who called, and said, "Gabriel, make this man understand the vision."
17 So he came near where I stood, and when he came I was afraid and fell on my face; but he said to me, "Understand, son of man, that the vision refers to the time of the end." [the end of Antiochus IV Epiphanes, (Greek: “God Manifest”) also called Antiochus Epimanes (the Mad) kingdom. Born c. 215 bce—died 164, Tabae, Iran), Seleucid king of the Hellenistic Syrian who reigned from 175 to 164 bce]
18 Now, as he was speaking with me, I was in a deep sleep with my face to the ground; but he touched me, and stood me upright.
Daniel, the man so gifted in understanding and interpreting visions and dreams, is completely baffled and seeks to understand the meaning of the vision he has seen. An angel who looked like a man was standing by Daniel in his vision. A voice from between the banks of the Ulai called out to the one standing by Daniel. He called the angel by name—Gabriel. This is the first time in the Old Testament an angel is identified by name. The voice instructs Gabriel to explain the meaning of the vision to Daniel.
As Gabriel draws near to Daniel, the prophet is overcome by fear and falls on his face. Gabriel draws near, informing him that the time-frame of the events revealed by his vision is the distant future. When Daniel begins to fall into a deep sleep, Gabriel makes him stand up. He wants Daniel’s full attention as he reveals the meaning of the vision.
8:17
The "time of the end," in this case, refers to the of the death of
Antiochus IV Epiphanes rule in Israel. The time of the age will come at the end of the tribulation period when Christ returns to earth. (Rev. 19:11-21)
DAN 8:17
The Vision Interpreted
(8:19-26)
DAN 8:19 And he said, "Look, I am making known to you what shall happen in the latter time [not end time] of the indignation; for at the appointed time the end shall be.
20 "The ram which you saw, having the two horns -- they are the kings of Media and Persia.
21 "And the male goat is the kingdom of Greece. The large horn that is between its eyes is the first king.
22 "As for the broken horn and the four that stood up in its place, four kingdoms shall arise out of that nation, but not with its power.
23 "And in the latter time of their kingdom, when the transgressors have reached their fullness, a king shall arise, having fierce features, Who understands sinister schemes.
24 His power shall be mighty, but not by his own power; he shall destroy fearfully, and shall prosper and thrive; he shall destroy the mighty, and also the holy people.
25 "Through his cunning he shall cause deceit to prosper under his hand; and he shall magnify himself in his heart. He shall destroy many in their prosperity. he shall even rise against the Prince of princes; but he shall be broken without human hand.
- Summary. On Antiochus IV Epiphanes.
Antiochus IV Epiphanes , (born c. 215—died 164 bc, Tabae, Iran), Seleucid king of the Hellenistic Syrian kingdom (175–164 bc). Son of Antiochus III, he was taken hostage in Rome (189–175), where he learned about Roman institutions. On his release, he ousted a usurper to take over Syria. He conquered Egypt except Alexandria (169) and ruled Egypt as regent for his nephew Ptolemy VI. The Roman defeat of his Macedonian allies neutralized his victories in Cyprus and Egypt (168), and he was forced to leave both, though he kept southern Syria. He took Jerusalem (167) and enforced its Hellenization; Jewish rites were forbidden on pain of death. In 164 Judas Maccabaeus and the anti-Greek Jews conquered Judaea except for the Acra in Jerusalem (164), tore down the altar of Zeus, and reconsecrated the Temple. Antiochus then turned to defending his empire against the Parthians in the east, regained Armenia, and went on to the Arabian coast before dying in Persis.
26 "And the vision of the evenings and mornings which was told is true; therefore seal up the vision, for it refers to many days in the future."
- evenings and mornings sacrifices in the Temple.
Gabriel informs Daniel about the subject matter of the vision he has received: the events of the “final period of the indignation” (verse 19). Though not synonymous with the “appointed time of the end,” it does pertain to it. The “final period of the indignation” precedes the “appointed time of the end.” One might say the period of indignation precipitates the time of the end.
During part of his reign, this wicked “horn” appears to prevail against God; reality is otherwise. The “horn” is granted a period of time to rebel against God and to succeed, not because he is stronger than God, but because his rebellion is a part of the purpose of God. His reign is divinely purposed and permitted so that God’s indignation may be poured out on a sinful people. Because of sin, God’s indignation is poured out on mankind through this “horn:”
And 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 (Daniel 8:12).
The vision pertaining to the ram and the goat, recorded in verses 5-8, is interpreted in but two verses (20 and 21), one verse for each empire. The ram represented Medo-Persia; the goat, Greece. Nothing is mysterious or debatable about this part of the vision. The difficulty comes with the interpretation of the “little horn” in verses 22-26, which receive the greatest emphasis and attention in Gabriel’s interpretation of the vision.
The four horns, arising after the breaking off of the goat’s one horn, are four kings, whose resulting kingdoms never approach the power and dominion of the first. Later in the reign of these kings, the little horn does emerge from one of the four kingdoms. From a merely human perspective, he arises because of his own power and greatness. From the divine point of view, he is raised up and given power because the “transgressors have run their course” (verse 23). As the iniquity of the Amorites was not yet full and the Israelites would have to wait over 400 years to possess the land of Canaan (Genesis 15:16), so the “little horn” was not allowed to rise to power until sin had run its full course, and the time for God’s indignation to be poured out through this king had come.
The sins of the Jews are in view here, for it is against the Jews and against Jerusalem that this king pours out his wrath. Through this king, God gives His people what they deserve, in full measure.
While verses 23-26 describe the actions of this king, their primary focus is his character. Arrogant, cunning, and deceptive, he is powerful, but “not by his own power.” He is so wicked and evil that it becomes apparent someone is behind him, someone greater than he, granting him power and expanding his pride. The source of this power can be no other than Satan himself. Here, as in Isaiah 14, a wicked king is described with the characteristics and attributes of Satan:
This king will evidence the same pride which characterizes Satan. He will deceive and destroy “to an extraordinary degree.” He will be a master of destruction. His destruction will be all the greater because in some way he will put men at ease, bringing about their destruction when they do not expect it. His destruction will come upon him as unexpectedly as that which he brought on others, but not by any human agency. If the ram was subdued by the goat, this “horn” will be destroyed by death.
Gabriel’s final words provide instructions for Daniel concerning his vision: the vision is true and reliable and the events are certain to take place. But they are events in the distant future, long after Daniel’s death. Daniel must not make these visions known to anyone else, almost as though this vision is recorded in Daniel’s diary to be published after his death.
- Daniel’s Response
Daniel 8:27 And I, Daniel, fainted and was sick for days; afterward I arose and went about the king's business. I was astonished by the vision, but no one understood it.
Daniel paid a high price for receiving this vision. He received a revelation he could not understand, a vision he must keep to himself. If this were not enough, the experience so drained his strength that he lay sick and exhausted for days.
