Down to Earth But Heavenly Minded

What does Daniel Chapter 8 mean?

Daniel has another prophetic experience (Daniel 7:1), which ties into prior dreams and visions. Aspects of this prophecy were seen in Nebuchadnezzar’s dream (Daniel 2:39) as well as Daniel’s earlier vision (Daniel 7:1–6). Some of these predictions will occur within a few centuries of Daniel’s life. Others are yet to be fully realized (Daniel 8:1).

The vision begins at the banks of the Ulai canal, in the eastern province of Elam in the Babylonian empire. There, Daniel sees a male sheep—a ram—boldly running around without anyone to oppose it. This ram has two horns, with the later-appearing horn growing higher than the older one. The meaning of this symbol will be explained later (Daniel 8:2–4).

Next, Daniel sees a male goat moving so quickly that its feet don’t touch the ground. A unique feature of the goat is a prominent horn in the middle of its forehead. This goat breaks the two horns of the powerful ram, defeats it, and takes power. Once the goat is “exceedingly great,” its single horn shatters. In its place grow four horns pointed in all different directions. As with the ram, this imagery is to be explained in another part of the vision (Daniel 8:5–8).

From one of these new horns comes yet another horn, a little one. This one exerts power and fights against godly forces. It is responsible for desecrating truth and stopping sacrifice in the temple. Daniel hears voices wondering aloud how long this will last, indicating that the sanctuary will be usable after 2,300 evenings and mornings (Daniel 8:9–14).

In response to Daniel’s desire for more understanding, a voice commands the angel Gabriel (Daniel 9:21; Luke 1:19, 26). This voice may represent Jesus Christ—God the Son—or perhaps the archangel Michael (Daniel 10:13, 21; 12:1; Revelation 12:7). As is often the case, Daniel’s response to the presence of an angel is dramatic. He falls into a posture of submission, possibly even fainting. Gabriel helps restore Daniel’s senses before giving his interpretation of the vision (Daniel 8:15–18).

Gabriel explains that the ram symbolizes the Medo-Persians. This empire was an amalgamation of Media and Persia, though over time the Persians dominated and controlled everything. This is why symbols of Medo-Persia involve two arms (Daniel 2:32) or two sides (Daniel 7:5) or two horns (Daniel 8:3). The goat predicts the rise of Alexander the Great and his rapid conquests. When Alexander suddenly died, his territory was split among four successors (Daniel 8:19–22).

Near the end of Greek dominance, another ruler will arise. He will be known for death and persecution against God’s people. That will not end until something other than a human effort brings his rule to a close. This predicts the late Greek figure Antiochus IV Epiphanes in the late 2nd century BC. Epiphanes was infamous for spiteful cruelty towards the Jewish people. He outlawed aspects of their faith, blasphemed God, and even desecrated the temple with the blood of pigs. As a result, the temple was unusable for sacrifice until Epiphanes died and it could be cleansed. Epiphanes died suddenly, but there is debate over exactly how (Daniel 8:23–25).

This same prediction appears to have dual fulfillment. Interpreters see similarity to depictions of the end times: the final era of earth’s history. During that time, a figure known as “the Antichrist” will echo the depravity of Epiphanes. He will be empowered by Satan (Revelation 13:1–4) and only stopped by the return of Christ (Revelation 19:11–16).

Scholars debate the exact meaning of the 2,300 days. Some look at this as a literal length of time. This would roughly correspond to the time between 170 BC, when Antiochus came to Jerusalem, and the restoration of the temple in 164 BC. Another view is that the reference to “evenings and mornings” means that 2,300 is a total of those. This would imply that Epiphanes’ disruption of the temple lasted long enough to prevent this number of morning and evening sacrifices. As it happens, the temple was desecrated in 167 BC, roughly aligning with 1,150 days to the restoration. In either view, the prediction holds (Daniel 8:26).

Though Daniel has been given insight, he doesn’t fully understand everything he has seen and heard. He knows enough to see that his people will suffer terrible evil, including defilement of their religious life. However, they will recover. Daniel, as well, suffers a time of stress. The shock of the experience—and the catastrophic meaning—renders him ill for several days. Yet Daniel, like Israel, recovers and resumes his work (Daniel 8:27).

Chapter Context
The first 6 chapters of Daniel recorded events from his life. The final chapters record his visions of the future. The prior chapter contained a dream involving several animals, depicting powerful nations. The vision explained here also deals with conquering empires, but also touches on events to come in the end times. Daniel’s next passage includes his prayer for Israel and further explanation of what will happen in the last days of human history.

Verse by Verse

Verse 1. In the third year of the reign of King Belshazzar a vision appeared to me, Daniel, after that which appeared to me at the first.

Two years after his first vision (Daniel 7:1), Daniel received another prophecy. The first occurred in Belshazzar’s first year as king (Daniel 5:1). The one reported here came to Daniel in Belshazzar’s third year. Both visions occurred before the handwriting on the wall in Belshazzar’s palace (Daniel 5:30–31).

Daniel’s writing began in Hebrew, switching to Aramaic in the middle of an early verse (Daniel 2:4). Aramaic was the commercial language spoken mainly in that region of the ancient Middle East. Here, at the start of chapter 8, the language returns to Hebrew. This difference is significant: the Aramaic portion deals primarily with the Gentiles; the Hebrew portion deals mainly with the Jews of the nation of Israel.

The military conflicts described in chapter 8 involve Palestine, with reference to daily sacrifices, the temple, and Israel’s Messiah. The second vision came to Daniel while he was awake, whereas the first vision came to him while he was asleep and dreaming. Some Bible teachers estimate Daniel received this second vision in 551 BC.

Context Summary
Daniel 8:1–14 changes the written language to Hebrew, after several chapters in Aramaic. This indicates a shift in intended audience: these messages are primarily meant for the benefit of Israel. This section gives the time, place, and contents of another of Daniel’s visions. Like the dream and visions of chapter 7, it concerns the time before Christ’s birth. While the vision of Daniel 7 provides more detail on the final end times, the vision here includes a prophecy that appears to have dual fulfillment. After the vision, Daniel will record the meaning as given to him by the angel, Gabriel.

Verse 2. And I saw in the vision; and when I saw, I was in Susa the citadel, which is in the province of Elam. And I saw in the vision, and I was at the Ulai canal.

In his vision (Daniel 8:1), Daniel sees himself in Susa, the capital city of the Persians. Though he was physically in Babylon, his perception was more than 200 miles—or 320 kilometers—to the east. Years later, both Esther (Esther 1:2) and Nehemiah (Nehemiah 1:1) lived in Susa and served in the palace there. It is thought that the events recorded in the book of Esther occurred from 522–486 BC and that Nehemiah was the cupbearer of Artaxerxes around 446–445 BC.

The citadel Daniel sees in Susa would have been a fortified castle. This was initially built by Darius and expanded by later kings. The city of Susa was in “Elam:” the ancient name for Persia. It was a highlands region and Persia’s most important province. The Elamites were descendants of Elam, oldest son of Shem (Genesis 10:22). Daniel saw himself at the Ulai canal. This canal flowed beside Susa and merged with other streams to form a lake.

Another prophet, Ezekiel, also received visions beside a canal: the Chebar (Ezekiel 1:1).

Verse 3. I raised my eyes and saw, and behold, a ram standing on the bank of the canal. It had two horns, and both horns were high, but one was higher than the other, and the higher one came up last.

The first thing Daniel sees in his second vision (Daniel 7:1; 8:1–2) is a ram: a male sheep. The animal’s horns are large but mismatched. Daniel’s comment that one horn “came up” later implies that he’s seeing them grow. The later growing one became the larger of the two. Later in this chapter, Daniel will be told that this ram represents the Medo-Persian empire (Daniel 8:20). This book contains several prophetic references to Medo-Persia, most of which mention a two-part nature.

Nebuchadnezzar’s dream depicted Medo-Persia as the two-armed torso of a statue (Daniel 2:32). Daniel’s recent vision saw it as a bear, with one side raised above the other (Daniel 7:5). Both Nebuchadnezzar’s dream and Daniel’s vision depicted future events. Over time, the Persian part of the empire became dominant. Yet the Medo-Persians had not eclipsed the Babylonian empire when Nebuchadnezzar dreamed about the statue, when Daniel dreamed of the bear, or when Daniel saw the ram in his vision. History told in advance is one of the supernatural markers of God’s written Word. It provides evidence that Scripture is inspired.

Verse 4. I saw the ram charging westward and northward and southward. No beast could stand before him, and there was no one who could rescue from his power. He did as he pleased and became great.

In his vision (Daniel 8:1), Daniel observed a unique ram (Daniel 8:2–3) rampaging in all directions without any resistance. This creature did as it pleased. Later explanations show that this animal represents the Medo-Persian empire (Daniel 8:20). Daniel does not refer to the beast running east, as the Persians originated in the east and did not expand further in that direction. In time the name Media became almost obsolete, and the kingdom came to be known as Persia.

Isaiah 41:2 portrays the Lord as stirring up “one from the east whom victory meets at every step.” Isaiah 45:1 states, “Thus says the LORD to his anointed Cyrus, whose hand I have grasped, to subdue nations before him and to loose the belts of kings, to open doors before him that gates may not be closed.” Persia pushed into Babylon, Asia Minor, Egypt, and Armenia and crushed every nation in its path. Esther 1:1 says concerning the Persian king, Ahasuerus that he “reigned from India to Ethiopia over 127 provinces.”

Verse 5. As I was considering, behold, a male goat came from the west across the face of the whole earth, without touching the ground. And the goat had a conspicuous horn between his eyes.

Daniel’s vision (Daniel 8:1) has included a male sheep—a ram (Daniel 8:2–3)—running wild without any restrictions. This will later be interpreted as the Medo-Persian empire (Daniel 8:20). As Daniel watched, another animal appeared: a goat. As with much of Old Testament prophecy, the imagery is dramatic and symbolic.

The goat doesn’t touch the ground as it moves; this implies tremendous speed. Upcoming verses show this animal charging at and defeating the ram already seen (Daniel 8:6–7). Later, an angel will explain that this goat represents the kingship of Greece—located west of Medo-Persia—and that the horn represents the first king (Daniel 8:21). This parallels Daniel’s earlier dream of a four-winged leopard (Daniel 7:6), which also represented Greece. This prophecy predicts Alexander the Great, who led Greece to conquest, only to fall and be replaced by four successors (Daniel 8:8, 22).

Verse 6. He came to the ram with the two horns, which I had seen standing on the bank of the canal, and he ran at him in his powerful wrath.

In his prophetic vision (Daniel 8:1), Daniel sees a male goat moving at incredible speed (Daniel 8:5). This new arrival attacks the animal Daniel had first seen, a ram (Daniel 8:3–4). The goat charges at the ram with violent intent.

This picture dramatically previews what happened under Alexander the Great. His forces first attacked the Persians at the Granicus River in Asia Minor, which is modern Turkey, around May, 334 BC. A year and half later, approximately November 333 BC, Alexander battled Persian forces at Issus near the northeastern tip of the Mediterranean Sea. The great speed of Alexander’s conquest was alluded to in Daniel’s earlier vision (Daniel 7:6). An angel will explain this vision to Daniel (Daniel 8:7–8, 21–22).

Daniel’s prophecy regarding the Greek and Persian conflict is so accurate that critics of the Bible claim the portrayal is written later and falsely attributed to Daniel. But there is no compelling reason to doubt the dating or author of this writing. The description of the conflict is accurate because God’s Word is inspired and inerrant. It is true in every respect. Jesus fully endorsed the Scriptures in His High Priestly Prayer. Addressing the Father, Jesus said, “Your word is truth” (John 17:17).

Verse 7. I saw him come close to the ram, and he was enraged against him and struck the ram and broke his two horns. And the ram had no power to stand before him, but he cast him down to the ground and trampled on him. And there was no one who could rescue the ram from his power.

Daniel has seen a vision (Daniel 8:1–2) of a ram raging with unchecked power (Daniel 8:3–4). Next, he sees a goat moving at incredible speed, attacking the ram in anger (Daniel 8:5–6). Here, the ram is defeated. Other Scriptures explain that the ram with two distinct horns represents the Medo-Persian empire (Daniel 7:5; 8:20). The goat symbolizes Greece under the leadership of Alexander the Great (Daniel 7:6; 8:21). In the following verse, this goat’s unique horn will be broken and replaced with four horns scattered in different regions (Daniel 8:8, 22). Scripture’s description matches what would happen later, during Alexander’s rapid conquest and sudden fall.

The ram’s two horns represent two nations: Media and Persia, both of which Alexander the Great conquered. Alexander also laid siege to Tyre and captured it. Then he marched to Jerusalem, but the high priest and another priest met him and showed him the prophecy concerning him. This placated Alexander, so in a display of peace he spared the city. He went on to conquer Egypt and then invaded Mesopotamia. Babylon, Susa, Persepolis, and Ecbatana all fell to Alexander. He passed through what is today called Afghanistan and drove all the way into India. Around 326 BC, Alexander battled King Porus’s war elephants in the Battle of Jhelum. This was Alexander’s last battle before returning to Susa around 324 BC. After his death, the empire was split among four successors.

Verse 8. Then the goat became exceedingly great, but when he was strong, the great horn was broken, and instead of it there came up four conspicuous horns toward the four winds of heaven.

This verse refers to Alexander the Great’s rise to power over many nations (Daniel 8:21–22). It has been estimated that his empire encompassed nearly two million square miles, or more than five million square kilometers. This was accomplished in only thirteen years. Daniel’s vision (Daniel 8:1–2) predicts this rapid rise (Daniel 8:6–7) as well as Alexander’s sudden fall. The single horn of the conquering goat breaks, leaving room for four new horns, representing the leaders of the territories left after Alexander’s death.

Alexander the Great’s military success was rapid, but it also came to a rapid end. After marching his army of 120,000 men across the Indus, his Greek soldiers had had enough of the military campaign. Many refused to keep on marching and fighting. His Macedonian soldiers rebelled because he claimed to be a god, included Persians in his army, and married Persian women. Before the lasting consequences had set in, he died of a fever around 323 BC; he was only thirty-two years old. Alexander’s career abruptly halted. His horn was broken.

Upon Alexander’s death, four conspicuous kings emerged to lead the remnants of the empire. The conquered regions were split into four parts around the world. The new kings were Cassander, Lysimachus, Seleucus, and Ptolemy.

Verse 9. Out of one of them came a little horn, which grew exceedingly great toward the south, toward the east, and toward the glorious land.

Over the last several verses, Daniel has described his recent vision (Daniel 8:1–2). He has seen a unique ram, at first unchecked, which is then defeated by an incredibly fast-moving goat (Daniel 8:3–7). After this, the goat’s single horn is broken and replaced by four others (Daniel 8:8). These images will be explained later as the Medo-Persian empire being conquered by Alexander the Great, whose kingdom was split into four upon his death (Daniel 8:20–22).

Further prophecy comes here in the form of a new, “little horn.” The little horn came from the northern division of the Greek kingdom of Alexander the Great. This little horn exerted its control of the south, meaning Egypt, the east, meaning Babylon and Persia, and “the glorious land,” meaning the Promised Land given to Israel. The reference to “the glorious land” may even point specifically to Jerusalem. Antiochus IV Epiphanes fits this description.

Epiphanes usurped the throne of Syria and ruled from around 175 BC to 164 BC, from Antioch in Syria. His sister was Cleopatra of Egypt, but he is most famously remembered as the despotic enemy of the Jews. Few historical figures, prior to Adolf Hitler in the 20th century, are as associated with persecution of the Jewish people. Epiphanes means “brilliant” or “shining,” but some referred to him as Epimanes, meaning “crazy.” Situated between Syria and Egypt, Israel became the site of many battles as well as the setting for Antiochus Epiphanes’ severest blasphemies against the God of Israel (Daniel 8:10–14, 23–25).

Verse 10. It grew great, even to the host of heaven. And some of the host and some of the stars it threw down to the ground and trampled on them.

Daniel’s prophecy (Daniel 8:1–2) included symbolic references to future events (Daniel 8:3–7). These are later explained as references to the Medo-Persian and Greek empires (Daniel 8:20–22). His vision also depicts how Alexander the Great would fall, only to be replaced by four others (Daniel 8:8–9). The next notable ruler is described as a “little horn.” Scholars suggest this is a reference to the infamous Antiochus IV Epiphanes. As noted here, this figure treated godly things with contempt and vile disrespect (Daniel 8:11–14, 23–25).

Epiphanes blasphemed God and persecuted the Jewish people. The phrase “host of heaven” usually refers to God’s heavenly armies. Here, it seems to be a symbolic representation of the people of Israel. This is not an uncommon analogy in the Bible; the Lord compared Abraham’s descendants to the stars (Genesis 15:5; 22:17). Exodus 12:41 describes the Hebrews as “the hosts of the LORD.” Balaam’s prophecy about the Messiah refers to the Messiah as a star that comes out of Jacob (Numbers 24:17). Jeremiah 33:22 compares the offspring of David to “the host of heaven that cannot be numbered.” Daniel 12:3 prophesies that, when believing Jews are resurrected, “those who are wise shall shine like the brightness of the sky above; and those who turn many to righteousness, like the stars forever and ever.”

Verse 11. It became great, even as great as the Prince of the host. And the regular burnt offering was taken away from him, and the place of his sanctuary was overthrown.

Among the more traumatic events in Israel’s history was their treatment under Antiochus IV Epiphanes, in the 2nd century BC. Antiochus’s power increased so much so that he pitted himself against Israel’s Prince: Yahweh Himself. Antiochus forcibly stopped Jews from making burnt offerings, drink offerings, and sacrifices in the temple. He hated the people of Israel and despised their religion.

According to I Maccabees 1:44–49, Antiochus wrote to the residents of Jerusalem, commanding them to follow foreign customs and to discontinue sacrifices and offerings in the temple. He ordered the Jews to build altars and shrines for idols, to sacrifice swine and unclean animals. He ordered them to forget the law of Moses. Failure to obey Antiochus’s orders carried the death penalty. In pure spite, he erected a pagan altar in the temple with a statue of Zeus. He poured the unclean blood of a pig on the furnishings in the temple. It was reported that Antiochus desecrated the temple so severely that it was hardly suitable for use.

This tragedy is predicted in Daniel’s vision (Daniel 8:1–2), which depicts a godless tyrant rising from the four successors to Alexander the Great (Daniel 8:8–10; 23–26). This period of persecution is further explained in later verses (Daniel 8:12–14, 23–25).

Verse 12. And a host will be given over to it together with the regular burnt offering because of transgression, and it will throw truth to the ground, and it will act and prosper.

The little horn of Daniel’s vision (Daniel 8:8–9) represents an infamous king: Antiochus IV Epiphanes. This tyrant will desecrate the temple, interfere with Jewish worship, and make war on the people of Israel (Daniel 8:10–11, 13–14, 23–25). The reference to a “host” falling to this king may mean that many Jews would ally with Epiphanes to avoid persecution. Or it might refer to the many who died under his cruelty.

Epiphanes outlawed Jewish religious practices and spitefully desecrated the temple. The prophecy also portrays Antiochus as throwing truth to the ground. In his opposition to God and His people, Antiochus despised the law of Moses and forbade the Jews to honor it. He was able to continue his despicable activities and prosper, for a short while.

Some expositors believe Antiochus IV Epiphanes and his horrific actions foreshadow what the false prophet of the tribulation will do. Revelation 13 pictures the false prophet corrupting worship by causing an image of the beast from the sea (the Antichrist) to be made and for everyone to worship the image (Revelation 13:11–15). Speaking to His followers, Jesus refers to “the abomination of desolation spoken of by the prophet Daniel, standing in the holy place” (Matthew 24:15), which seems to be a reference to something the Antichrist or false prophet will do in the Jewish temple.

Verse 13. Then I heard a holy one speaking, and another holy one said to the one who spoke, “For how long is the vision concerning the regular burnt offering, the transgression that makes desolate, and the giving over of the sanctuary and host to be trampled underfoot?”

Daniel’s vision (Daniel 8:1–2) has shown two animals symbolic of two great empires (Daniel 8:3–8). These predict the rise and fall of the Medo-Persian and Greek empires (Daniel 8:20–25). They also note the emergence of a particularly loathsome ruler: Antiochus IV Epiphanes. This passage depicts this ruler attacking God’s “host,” harming the sanctuary, stopping sacrifice, and denying truth (Daniel 8:12). This corresponds with Epiphanes’s infamous and spiteful cruelty to the people of Israel in the 2nd century BC.

The conversation here helps introduce the next part of this passage. Still in his vision, Daniel overhears two angels conversing. Ther topic is how long this terrible situation will continue (Daniel 8:14). When they answer, it is Daniel who is enlightened. He will later seek to understand the entire vision, and the angel Gabriel will provide an explanation.

We dare not think heaven is impervious to what happens on earth. Luke 15:7 declares that there is great rejoicing in heaven over one sinner who repents. Ephesians 3:10 explains that through the Church God’s manifold wisdom is revealed to rulers and authorities in the heavenly places. And 1 Peter 1:10–12 says angels long to look into the salvation procured by Christ’s suffering on the cross. Contrary to the thinking that perceives God as detached from events on earth, He is fully aware of them and cares deeply about His people in their sufferings. First Peter 5:7 assures believers that God cares for them.

Verse 14. And he said to me, “For 2,300 evenings and mornings. Then the sanctuary shall be restored to its rightful state.”

The second angel (Daniel 8:13) told Daniel about the eventual end of a terrible time of persecution. This passage predicts what was then centuries in the future: the rise of Antiochus IV Epiphanes. This infamous tyrant was violent and spiteful towards Jews, outlawing their religion and desecrating the temple (Daniel 8:10–12, 23–25). In the prior verse, even the angels seem to wonder how long the Lord would let such things continue.

Here, the given period is 2,300 days. Expositors vary in their interpretation of this point both as it relates to the fulfillment with Antiochus Epiphanes and as it relates to a yet-future fulfillment. Some believe 2,300 literal days are indicated, whereas others believe the period is 1,150 days. Those who see the period lasting 1,150 days believe it coincides with the three and a half years of the great tribulation prophesied in Daniel 9:27. However, there is a discrepancy of more than one hundred days with this interpretation. It would then seem best to take the number 2,300 as literally 2,300 days. The creation account in Genesis counts the evening and morning as one day, not two days.

In the first fulfillment, the end of the 2,300 days is considered by many expositors to be 164 BC: Antiochus IV Epiphanes’ death and the return of Jewish worship. This would mark six years from the time he came to Jerusalem. Others interpret it “evenings and mornings” to mean the twice-daily sacrifices. Given that the temple was defiled in 167 BC, this timescale would also make an accurate prediction of the number of rituals prevented by the persecution.

Verse 15. When I, Daniel, had seen the vision, I sought to understand it. And behold, there stood before me one having the appearance of a man.

Daniel’s latest vision (Daniel 8:1–2) came with a small piece of explanation (Daniel 8:13–14). Yet Daniel was eager to know the meaning of the entire experience. This is the angel Gabriel (Daniel 8:16), who commonly acts as God’s messenger (Daniel 9:21; Luke 1:19, 26). In response to this desire, God sent an angel in the form of a human being. Every believer should seek God’s help to understand His Word. The psalmist writes: “Open my eyes, that I may behold wondrous things out of your law” (Psalm 119:18).

Daniel’s quest to understand presents a fitting challenge to believers. Some Scriptures, especially prophecy, are tempting to ignore for being too difficult to interpret. Even if God is in control, and will work out everything in the end, it’s still useful for Christians to be aware of His prophecies. For example, Revelation, the final book of the Bible, is prophetic; believers are encouraged to read and obey it. Revelation 1:3 promises: “Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near.”

Context Summary
Daniel 8:15–27 includes the angel Gabriel’s explanation of Daniel’s vision, along with Daniel’s reaction. The symbols Daniel saw predict the end of the Medo-Persian empire, the rise and fall of Alexander the Great, and the emergence of a tyrant who persecutes the Jewish people. Though the prophecy has been “explained” Daniel doesn’t fully grasp everything that’s going to occur. What he’s told is disturbing enough to keep him bedridden for several days.

Verse 16. And I heard a man ‘s voice between the banks of the Ulai, and it called, “Gabriel, make this man understand the vision.”

In response to his desire (Daniel 8:15) to understand his vision (Daniel 8:1–2), Daniel heard a man’s voice. The voice arises from between the banks of the canal where Daniel saw symbolic images of a ram and goat (Daniel 8:3–12). That this voice seems to command the angel, with authority, implies the voice of Jesus. Just as Daniel received help to understand his vision, even so the believer receives help to understand God’s Word (John 14:26).

This verse is the first time Scripture identifies an angel by name. The same being, Gabriel, will be mentioned later in connection with Daniel’s other visions (Daniel 9:21). This is the messenger God sends to announce the births of John the Baptist and of Jesus (Luke 1:19, 26). Gabriel’s name literally means “warrior of God” or “man of God.”

Another possibility is that the speaker is the archangel, Michael (Jude 1:9). Michael is the only other angel mentioned by name in the Bible (Daniel 10:13, 21; 12:1; Revelation 12:7).

Verse 17. So he came near where I stood. And when he came, I was frightened and fell on my face. But he said to me, “Understand, O son of man, that the vision is for the time of the end.”

Daniel has sought more information about his recent vision (Daniel 8:15). In response, a commanding voice tells a being who looks like a man to give Daniel an explanation (Daniel 8:16). This being is the angel Gabriel, one of only two angels referred to by name in Scripture. He speaks to Daniel, first telling him that what has been seen represents what will happen at the end of Israel’s persecution (Daniel 8:9–12). At the same time, this prophecy and its first fulfillment foreshadow events which will occur during the end times.

Daniel’s reaction to the presence of an angel is typical (Matthew 28:5; Luke 1:12–13; 2:9–10; Acts 10:3–4). Daniel’s first instinct is to drop to his face: a posture of submission. The following verse suggests he might even have fainted (Daniel 8:18).

Gabriel’s words must have encouraged Daniel. He made it plain that he had come to bring understanding to Daniel, whom he called, “son of man” (Ezekiel 2:1). This is different from references to a prophetic figure known as “the son of man” (Daniel 7:13). When used of most people, “son of man” simply emphasizes their humanity. The figure Daniel saw in his earlier vision was described as “like a son of man,” and by the time of Jesus, was seen as an important figure in prophecy (Matthew 26:63–65).

Verse 18. And when he had spoken to me, I fell into a deep sleep with my face to the ground. But he touched me and made me stand up.

In the prior verse, Daniel was approached by the angel Gabriel (Daniel 8:15–17). The Bible records several encounters between angels and people, and virtually all of them record some expression of fear (Matthew 28:5; Luke 1:12–13; 2:9–10; Acts 10:3–4). Daniel fell flat on his face, possibly in submission or respect.

This verse suggests Daniel may have passed out, only to be revived by the angel’s touch. The same may apply to a later encounter connected to one of Daniel’s visions (Daniel 10:8–10). The prophet Ezekiel had a similar experience. When he saw the glory of the Lord, Ezekiel fell on his face and heard a voice speaking (Ezekiel 1:28). The prophet was ordered to stand (Ezekiel 2:1).

Verse 19. He said, “Behold, I will make known to you what shall be at the latter end of the indignation, for it refers to the appointed time of the end.

God’s inspired Word sometimes offers prophecies which come with “double fulfillment.” This refers to a prophecy which is completed in a way foreshadowing another, future fulfillment. While the explanation given here refers to the end of Jewish persecution under a particular ancient king, it also foretells something about the end times.

Daniel’s vision (Daniel 8:1–2) depicted the rise of a brutal king who would clash with God’s people for many, many days (Daniel 8:9–14). Included in this is terrible interference with sacrifices and offerings, and a desecration of the temple. The angel who speaks, Gabriel (Daniel 8:16), will provide more details in this passage (Daniel 8:23–25).

The first fulfillment of these ideas will come through Antiochus IV Epiphanes, a Greek who brutally persecuted the Jewish people centuries after Daniel and centuries before Jesus’ earthly ministry. Epiphanes spitefully vandalized the temple and outlawed Jewish worship. The second fulfillment of these ideas will not occur until the end times (Matthew 24:15–27; Revelation 13).

Verse 20. As for the ram that you saw with the two horns, these are the kings of Media and Persia.

This begins an explanation of Daniel’s vision (Daniel 8:1–2), given by the angel Gabriel (Daniel 8:16). One of the first images Daniel saw was a male sheep—a ram—with two slightly different horns (Daniel 8:3–4). This animal was powerful and ran unchecked. Gabriel explains that this depicts the Medo-Persian empire. In this context, the “kings” and the “kingdom” are effectively one and the same.

The two parts of this kingdom, Media and Persia, were always somewhat distinct. This is reflected in other prophetic images (Daniel 2:32; 7:5). Over time, the later-arising Persians overtook and assimilated the Medes. Eventually the name “Media” became irrelevant and the kingdom came to be known as “Persia.” Persia made great conquests north, west, and south of its origins. Their armies were infamously massive. The empire eventually included Babylonia, Mesopotamia, Syria, Asia Minor, Colehis, Armenia, Iberia, Palestine, Ethiopia, Egypt, and Libya.

Verse 21. And the goat is the king of Greece. And the great horn between his eyes is the first king.

Gabriel, an angel (Daniel 8:16), continues to explain Daniel’s recent vision (Daniel 8:1–2). The second animal Daniel saw was a goat moving at incredible speed (Daniel 8:5). Gabriel explains that this symbolizes the kingdom of Greece and its first king, Alexander the Great. Earlier prophecies depicted this nation using bronze (Daniel 2:32) or as a four-winged leopard (Daniel 7:6). Daniel sees this goat rapidly attacking the ram (Daniel 8:6–7) and overpowering it. This represents the ferocity and speed of Alexander’s conquests.

Although Alexander’s father, Philip of Macedonia, consolidated most of the Greek people under one government, Alexander is regarded as the Grecian Empire’s first king. Alexander conquered Asia Minor, Syria, Egypt, and Mesopotamia. His army’s speed and military prowess rendered the Persians helpless. After rapidly expanding his territory, Alexander died suddenly and his kingdom was divided among four successors (Daniel 8:8, 22).

Verse 22. As for the horn that was broken, in place of which four others arose, four kingdoms shall arise from his nation, but not with his power.

Daniel’s vision (Daniel 8:1–2) has included a prophecy about the rise of Alexander the Great. This was depicted in an earlier dream as a four-winged leopard (Daniel 7:6). In this vision, it is a fast-moving goat with a prominent horn which defeats its rival (Daniel 8:5–7). However, after the victory, the goat’s horn shatters and four new horns arise, pointing in all directions (Daniel 8:8).

These are predictions about the Greek empire founded and left behind by Alexander the Great. Under Alexander, the Greeks conquered with astonishing speed. Yet he died around 323 BC with no established heir. The vast kingdom was split into four under four of his advisors: Lysimachus, Seleucus, Cassander, and Ptolemy. None of these had the same power or influence as would a unified empire.

From this arrangement, another leader would arise. Daniel’s vision portrays this figure as evil and destructive (Daniel 8:9–12). The symbolism predicts a late ruler of the Greeks as well as the events of the far-future end times (Daniel 8:23).

Verse 23. And at the latter end of their kingdom, when the transgressors have reached their limit, a king of bold face, one who understands riddles, shall arise.

The angel Gabriel (Daniel 8:16) continues to explain Daniel’s vision (Daniel 8:1–2). A fast-moving goat has overcome a prior rival, but its horn shattered and was replaced with four others (Daniel 8:5–8). From that, another horn arises only to be associated with terrible evil (Daniel 8:9–12). This predicts the rise of Alexander the Great, whose rapid conquest would end in his sudden death and the division of his territory among four successors. It also warns of an infamous persecutor of Israel, who himself foreshadows events of the end times.

Interpreters vary in their identification of this bold-faced, highly intelligent king. The best fit for the depiction seems to be Antiochus IV Epiphanes, who gained the throne in the early 2nd century BC. He warred with other remnants of Alexender’s conquests and heavily persecuted the Jewish people. Epiphanes spitefully outlawed Jewish religious practices and defiled the temple by sacrificing an unclean pig and spreading its blood everywhere.

This also seems to be a dual-fulfillment prophecy. At times, prophecy has a short-term completion which, itself, predicts another fulfillment later. The figure depicted in this part of Daniel’s vision appears to be both Epiphanes and the end-times person commonly called “the Antichrist” (Revelation 13:14–15).

Verse 24. His power shall be great — but not by his own power; and he shall cause fearful destruction and shall succeed in what he does, and destroy mighty men and the people who are the saints.

The latter part of Daniel’s vision (Daniel 8:1–2) included a ruler arising from the split of a great empire into four parts (Daniel 8:8–9, 21–23). This ruler is the infamously evil Antiochus IV Epiphanes. His rule began near the end of Greek dominance in the middle east, and just prior to the expansion of Rome. Epiphanes brutally persecuted Israel, restricted Jewish worship, and desecrated the temple with the blood of unclean animals. His death is subject to historical debate but was not natural (Daniel 8:25).

At the same time, this prophecy can be seen as one with dual fulfillment; the meaning of the vision seems to shift from the future to the “far” future. For this reason, commentators often associate the imagery with the end times (Daniel 8:23). The person often called “the Antichrist” (Revelation 13:1–4) will rise through the power of Satan and rule the earth, even demanding to be worshipped. This power will only be broken by the return of Jesus (Revelation 19:11–16).

Verse 25. By his cunning he shall make deceit prosper under his hand, and in his own mind he shall become great. Without warning he shall destroy many. And he shall even rise up against the Prince of princes, and he shall be broken — but by no human hand.

Some prophecies are associated with double fulfillment: having both a “near” and “far” fulfillment. This part of Daniel’s vision (Daniel 8:1–2) predicted the rise of a terribly evil ruler who would persecute God’s people and be suddenly destroyed by God’s power (Daniel 8:9–12, 23–24).

The near fulfillment seems to be Antiochus IV Epiphanes. This Greek figure terribly persecuted the Jewish people. Beyond death and mayhem, he also imposed religious restrictions and defiled the temple with unclean blood. His life ended suddenly around 164 BC, but there is debate over the manner of his death. Accounts include anything from being crushed by an elephant to an intestinal disease.

The far fulfillment points to the end times, and the rise of a figure known as “the Antichrist” (Revelation 13:1–4). Like Epiphanes, this wicked ruler will blaspheme God and persecute the church. His end will come when Christ returns in judgment (Revelation 19:11–16).

Verse 26. The vision of the evenings and the mornings that has been told is true, but seal up the vision, for it refers to many days from now.”

Gabriel (Daniel 8:15–16) affirmed that the prior mention of evenings and the mornings was true (Daniel 8:13–14). He advises Daniel to “seal up” what has been seen (Daniel 8:1–2) so it can be preserved. As Daniel will later note (Daniel 9:21–23; 10:21), he was guided to write his words in precisely the way God wanted. This process of writing under God’s inspiration is defined in 2 Peter 1:21: “For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.”

These fulfillments are far in Daniel’s future, as he wrote in the mid-sixth-century BC. Events contained in this vision were at least several centuries away. Some, like those referring to the end times, were millennia in the future as they have yet to be fulfilled. “Sealing” a scroll kept the loose ends secured so it would be more durable.

In an earlier comment, Daniel heard that this time of trouble would last some 2,300 “evenings and mornings” (Daniel 8:14). The book of Genesis uses the phrase “evening and morning” to refer to a day, but some commentators believe this might mean a total of 2,300 evenings plus mornings, or 1,150 days. This would make the time roughly the same as the “great tribulation” predicted later (Daniel 9:27), but with some discrepancy.

More widely accepted is that this terrible time would end on or about 164 BC with the death of Antiochus IV Epiphanes, who had come to power around 170 BC. His evil included terrible persecution and desecration of the Jewish temple. Some commentators link the number 2,300 to the total number of sacrifices—morning and evening—which would have been prevented between the temple’s defilement around 167 BC and its cleansing after Epiphanes’ death. After being purified, the twice-daily sacrifices were able to resume.

Verse 27. And I, Daniel, was overcome and lay sick for some days. Then I rose and went about the king ‘s business, but I was appalled by the vision and did not understand it.

Daniel’s vision (Daniel 8:1–2) included more than just stunning imagery. It also contained a certain level of explanation. That insight seems to have given Daniel a better idea of what is predicted—and this greatly disturbs him. At the same time, he cannot fully understand everything which will occur. He knows enough to recognize the terrible times ahead for Israel, but not enough to know every detail.

Among these predictions is that God’s people will suffer under a terrible tyrant. This ruler will persecute the people and defile the temple such that sacrifices will have to stop (Daniel 8:9–13). Yet even that time will cease (Daniel 8:14, 26).

Everything Daniel had seen and heard overwhelmed his soul. He experienced mental anguish and physical exhaustion. It’s not shocking to think a devout, faithful man, would react so strongly to this experience. Angelic encounters are intense to begin with (Matthew 28:5; Luke 1:12¬–13; 2:9–10; Acts 10:3–4). To hear an angel predict something both epic and horrific would be even more jarring. Yet Daniel did not give in to despair. Once he had recovered from the shock, he resumed his normal routines.

End of Daniel Chapter 8

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