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Benson Commentary Daniel 8:1 In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. Daniel 8:1 . In the third year of King Belshazzar — Daniel’s former vision of the four great beasts, representing the four great empires of the world, took place in the first year of Belshazzar; now, in the third year of that king’s reign, he had another vision, which chiefly respected two of those empires. Thus God showed the same things to Daniel at different times, and under different symbols; doubtless in order that they might be more deeply impressed on his mind, and that he might more distinctly understand them in all their circumstances. We find God acting in the same manner with some of the other prophets, particularly Ezekiel, to whom he showed the destruction of Jerusalem by a great many different types, or symbols. This vision was communicated to Daniel about the year before Christ 553, according to Usher, Prideaux, and other chronologers. Daniel 8:2 And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:2 . I saw in a vision — When I was awake, and had my bodily senses: see Daniel 8:3 , and compare Daniel 10:4-5 . This was accounted a more perfect degree of revelation than the having a representation of things imprinted on the imagination during sleep. When I saw, I was at Shushan in the palace — This circumstance shows that Daniel continued in some post of honour, at least during the former part of the reign of Belshazzar. Which is in the province of Elam — The province of Elam, or Persia, properly so called, was taken from Astyages, king of Media, by Nebuchadnezzar, according to the prophecy of Jeremiah against Elam, Jeremiah 49:34 . And it was subject to the king of Babylon when Daniel saw this vision; though afterward the viceroy of that country revolted to Cyrus, and joined with him in taking Babylon. And I was by the river Ulai — Or, Eluæus, as it was called by the Greeks and Romans. This river divided Susiana from the province of Elam, properly so called: see Plin., lib. 6. cap. 27. Elam, however, is often taken in a larger sense, so as to comprehend Susiana under it. It was usual for the prophets to see visions by river sides, of which Daniel gives us another instance, chap. Daniel 10:4 ; and Ezekiel likewise saw visions by the river Chebar, Ezekiel 1:3 ; as if the Holy Spirit delighted to manifest himself in such retired scenes. And the gifts and graces of the Spirit are often, in Scripture language, described by the metaphors of springs and streams of water, than which nothing is more agreeable and refreshing in hot and dry countries. Daniel 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. Daniel 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, Daniel 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 ram’s head made of gold, and set with precious stones, instead of a diadem. We may add, that a ram’s 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. Daniel 8:4 I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. Daniel 8:4 . I saw the ram pushing westward, &c. — Under Cyrus himself the Persians pushed their conquests westward, as far as the Ægean sea, subduing Babylonia, Syria, and Asia Minor; and extended them to part of Greece under his successors, Darius the son of Hystaspes, and Xerxes: northward they subdued the Lydians, Iberians, Albanians, Armenians, Cappadocians, and the adjacent countries: southward they conquered Arabia, Egypt, and Ethiopia, if not under Cyrus, as Xenophon affirms, yet most certainly under Cambyses, the son and successor of Cyrus. Under Darius they subdued India; but in the prophecy no mention is made of their conquests in the East, because those countries lay very remote from the Jews, and were of little concern or consequence to them. Daniel 8:5 And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5 . As I was considering, behold, a he-goat, &c. — This is interpreted, Daniel 8:21 , to be the king, or kingdom, of Grecia. “A goat is very properly made the type of the Grecian or Macedonian empire; because the Macedonians at first, about two hundred years before Daniel, were denominated Ægeadæ, or the goats’ people; and upon this occasion, as heathen authors report: Caranus, their first king, going with a great multitude of Greeks to seek new habitations in Macedonia, was commanded by the oracle to take the goats for his guides to empire: and afterward, seeing a herd of goats flying from a violent storm, he followed them to Edessa, and there fixed the seat of his empire, made the goats his ensigns, or standards, and called the city Ægeæ, or, The Goats’ Town, and the people Ægeadæ, or, The goats’ people. And to this may be added, that the city Ægeæ, or Ægæ, was the usual burying-place of the Macedonian kings. It is also very remarkable, that Alexander’s son, by Roxana, was named Alexander Ægus, or the son of the goat; and some of Alexander’s successors are represented on their coins with goats’ horns. This he-goat came from the west; and who is ignorant that Europe lies westward of Asia? He came on the face of the whole earth, carrying every thing before him in all the three parts of the world then known; and he touched not the ground — His marches were so swift, and his conquests so rapid, that he might be said, in a manner, to fly over the ground without touching it. For the same reason, the same empire, in the former vision, was likened to a leopard, which is a swift, nimble animal; and, to denote the greater quickness and impetuosity, to a leopard with four wings.” “He flew,” says Dean Prideaux, “with victory, swifter than others can travel; often with his horse pursuing his enemies upon the spur whole days and nights; and sometimes making long marches for several days one after the other, as once he did in pursuit of Darius, of near forty miles a day, for eleven days together. So that, by the speed of his marches, he came upon his enemies before they were aware of him, and conquered them before they could be in a posture to resist him.” The goat had a notable horn between his eyes — “This horn, says the angel, is the first king, or kingdom, of the Greeks in Asia, which was erected by Alexander the Great, and continued for some years in his brother, Philip Aridæus, and his two young sons, Alexander Ægus and Hercules.” — Bishop Newton. Daniel 8:6 And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. Daniel 8:6-7 . And he came to the ram that had two horns, &c. — “The ram had before pushed westward, and the Persians, in the reign of Darius Hystaspes and Xerxes, had poured down with great armies into Greece; but now the Grecians, in return, carried their arms into Asia, and the he- goat invaded the ram that had invaded him. And he came to the ram &c., which I had seen standing before the river, and ran unto him in the fury of his power. One can hardly read these words without having some image of Darius’s army standing and guarding the river Granicus, and of Alexander on the other side, with his forces plunging in, swimming across the stream, and rushing on the enemy with all the fire and fury that can be imagined. And I saw him come close unto the ram — He had several close engagements, or set battles, with the king of Persia, and particularly at Granicus in Phrygia, at the straits of Issus in Cilicia, and in the plains of Arbela, in Assyria. And he was moved with choler against him — For the cruelties which the Persians had exercised toward the Grecians; and for Darius’s attempting to corrupt sometimes his soldiers to betray him, and sometimes his friends to destroy him: so that he would not listen to the most advantageous offers of peace, but determined to pursue the Persian king, not as a generous and noble enemy, but as a poisoner and a murderer, to the death which he deserved. And smote the ram, and brake his two horns — He subdued Persia and Media, with other provinces and kingdoms of the Persian empire; and it is remarkable, that in Persia he barbarously sacked and burned the royal city of Persepolis, the capital of the empire; and in Media, Darius was seized and made prisoner by some of his own treacherous subjects, who not long afterward basely murdered him. And there was no power in the ram to stand before him, &c. — He conquered wherever he came; routed all the forces, took all the cities and castles, and entirely subverted and ruined the Persian empire. And there was none that could deliver the ram out of his hand — Not even his numerous armies could defend the king of Persia, though his forces in the battle of Issus amounted to 600,000 men, and in that of Arbela, to 10 or 1100,000, whereas the whole number of Alexander’s was not more than 47,000 in either engagement.” — Bishop Newton. Daniel 8:7 And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Daniel 8:8 Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8 . Therefore the he-goat waxed very great — See note on chap. Daniel 2:39 . The empire of the goat was in its full strength when Alexander died. He was succeeded by his natural brother Philip Aridæus, and by his own two sons before mentioned; but in the space of about fifteen years they were all murdered, and the firstborn, or kingdom, was entirely broken. And for it came up four notable ones — The royal family being thus extinct, the governors of provinces, who had usurped the power, assumed the title of kings, and by the defeat and death of Antigonus in the battle of Ipsus they were reduced to four, Cassander, Lysimachus, Ptolemy, and Seleucus; who parted Alexander’s dominions between them, and divided and settled them into four kingdoms, which are the four notable horns that came up in the room of the first great horn, and are the same as the four heads of the leopard, chap. 7. Toward the four winds of heaven — In the partition of the empire Cassander held Macedonia and Greece, and the western parts; Lysimachus had Thrace, Bithynia, and the northern regions; Ptolemy possessed Egypt and the southern countries; and Seleucus obtained Syria and the eastern provinces. Thus were they divided toward the four winds of heaven. Daniel 8:9 And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land . Daniel 8:9 . And out of one of them — Namely, out of one of the four notable horns, mentioned in the preceding verse, came forth a little horn — The reader will be pleased particularly to observe this, as being a key to the right interpretation of the subsequent prophecy. The little horn proceeded from one of the four kingdoms just mentioned, into which Alexander’s empire was divided after his death: therefore to look for it elsewhere, or to interpret it of any power, king, or kingdom, which had not its origin in one of them, must be a misinterpretation of the prophecy. From one of the four successors of Alexander, namely, from Antiochus the Great, came forth Antiochus, afterward called Epiphanes, or Illustrious, by his flatterers; but by Polybius termed more properly Epimanes, or the madman. He was indeed a vile person, as the angel characterizes him, Daniel 11:21 , to whom the honour of the kingdom did not belong, Demetrius, his eldest brother’s son, being the rightful heir. He is here called a little horn: as he was originally of no great fortune or dignity, a younger brother, a contemptible person, and a sort of captive at Rome. Some have objected, that the word horn, in these visions, never signifies a single king, but always a kingdom or empire; but this is evidently a mistake, as the notable horn, mentioned Daniel 8:5 , which the goat had between his eyes, manifestly means Alexander the Great. This little horn belonging to the third, or Macedonian monarchy, must not be confounded with the little horn belonging to the fourth, mentioned Daniel 7:8-20 , although this here spoken of may be allowed to be a type or figure of the latter. Which waxed exceeding great toward the south — He extended his dominion toward the south, when, taking advantage of the youth of Ptolemy Philometer, (see 1Ma 1:16-19 ,) he made himself master of Egypt, called the south, in several places of chap. 11. of this prophecy. And toward the east — Where he conquered Armenia, and penetrated into Persia. And toward the pleasant land — Or, the land of Judea, called the pleasant land, by the holy writers, as being chosen by God for the place of his people’s habitation, and of his house or temple; where also the Messiah was to appear, called elsewhere the glory of all lands, Ezekiel 20:6 ; Ezekiel 20:15 . The cruelties which Antiochus Epiphanes exercised in Judea seem to be the primary subject of the following verses. In which, however, he may be considered as a type of antichrist, exercising still greater cruelties on the Christian Church. Daniel 8:10 And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10-11 . And it waxed great, even to the host of heaven — By the host of heaven, seems to be here meant the Jewish priesthood, so called from their continual attendance on God’s service in the temple, as the angels do in heaven. The word ??? , here rendered host, is applied to the attendants in the sanctuary, Exodus 38:8 ; Numbers 4:23 . And it cast down some of the host and of the stars to the ground — Persons of principal dignity and high offices are often called stars in the Scriptures. In Isaiah 24:21 , The host of the high ones that are on high, is explained by Vitringa of the Jewish rulers and people: see Daniel 12:3 , and Revelation 1:20 , where the angels, or governors of the church, are called stars. The words here seem to import, either that Antiochus should put an end to the services of the temple, by taking away the daily sacrifice, Daniel 8:12 ; or else that he should seduce some of the priests and rulers, by threats and flatteries, to turn apostates. And stamped upon them — Utterly subdued and destroyed them: see Daniel 7:7 . Yea, he magnified himself even to [or against ] the prince of the host — This may be understood of the high-priest Onias, (compare Daniel 11:22 ,) whom Antiochus deprived of his office, putting Jason in his place, an ungodly wretch, who set up heathen rites in God’s temple, 2Ma 4:13-17 . But Jerome and Theodoret understand it of God himself, as do many others; or of Christ, the High-Priest over the house of God, whose sanctuary the temple is called in the following words. Antiochus erected in the temple a statue to Jupiter Olympus, deservedly esteemed the abomination of desolation, and thus magnified himself against God, to whom the sanctuary and its services were appropriated. And by him the daily sacrifice was taken away — The sacrifice which was offered, in the name of the whole nation, every morning and evening: see Numbers 28:3 . This was taken away by Antiochus, together with the whole customary worship, and both altar and temple profaned: see 1Ma 1:44-64 . And the place of his sanctuary was cast down — Or cast out, or rendered profane: comp. Revelation 11:2 . It was deprived of the honour and privileges that belonged to a holy place, as if the enclosures had been thrown down which separated it from common ground. It may include also the profanation of the high- priesthood, which Antiochus set up to sale, and let men of the most profligate lives have it; so that both the sanctuary itself, and the priesthood, might truly be said to be rendered profane. Daniel 8:11 Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:12 And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered. Daniel 8:12 . And a host was given him against the daily sacrifice by reason of transgression — Antiochus prospered so far in his attempts against the Jews and their religion, that he built a citadel in the city of David, and placed a garrison of soldiers there, to disturb those that should come to worship God at the temple: see 1Ma 1:33-36 . This God permitted, as a just punishment for the sins of the people, and particularly of those who professed a willingness to forsake the worship of God, and to join with the heathen in their idolatry, 1Ma 1:11 ; 2Ma 4:13-17 . Some translate the words, And a set time was appointed against the daily sacrifice; for the word ??? , rendered host, signifies likewise a set time: see Daniel 10:1 . And it cast down the truth to the ground, and prospered — The book of the law, or the divine ordinances delivered to the Jews by Moses, is here called the truth. He prospered so far in his attempts against the true religion, as to suppress it for a time, and hinder the open profession of it: see Daniel 8:24 , and Daniel 11:28-32 . We read, 1Ma 1:56 , that Antiochus ordered the copies of the law to be cut in pieces and burned. Daniel 8:13 Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice , and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13-14 . Then I heard one saint speaking — The word saint here is equivalent to angel: see Daniel 4:13 . What this saint or angel said, is not expressed; no more than the words spoken by that illustrious person who appeared to Daniel 10:5 , are recorded. And another saint said to that certain saint which spake — Several angels are introduced in Daniel’s visions, and so in Zechariah’s. This appears to be spoken of one of a higher rank, as being able to unfold those secrets which were hid from the other angels; and is therefore justly supposed to mean the Son of God, called the Wonderful Counsellor, Isaiah 9:6 , as being acquainted with all God’s purposes and designs. How long shall be the vision concerning the daily sacrifice? &c. — The words, says Lowth, may be translated more agreeably to the Hebrew thus: For how long a time shall the vision last, the daily sacrifice be taken away, and the transgression of desolation continue? Since, however, there are no words in the Hebrew for taken away and continue, Mr. Wintle rather thinks the inquiry respects only the duration of the vision, and that the other words are by way of explaining what the vision is, namely, “of the daily sacrifice, and of the transgression of desolation, and of the sanctuary and host,” or its attendant ministers, “being suppressed and trampled on.” He therefore translates the clause thus: How long will be the term of the vision of the daily sacrifice, and the transgression that maketh desolate, exposing both the sanctuary and the host to be trampled on? The plain meaning of the verse is, that one of the angels asked the superior personage, distinguished here by the title of that certain saint, How long the evils signified in this vision, and particularly the taking away, or interruption, of the daily sacrifice, &c., should last. By the transgression of desolation seems to be meant the harassing and ravaging of the city by the garrison of Antiochus, setting up an idol to be worshipped in God’s temple, and, by that and other heathenish superstitions, profaning it, and also the host, or the Levites; persuading them, either by threats or enticements, to quit the worship of Jehovah, the true God, or to mix it with the worship of idols, contrary to the divine law. And he said, Unto two thousand and three hundred days — Hebrew, Until the evening [and] morning two thousand and three hundred. This signifies a space of about six years, and is to be taken from the first invasion of Judea by Antiochus, when he profaned the priesthood, and includes his second coming into that country, when he forbade the worship of God in the temple, and set up an idol there. After this time of two thousand three hundred days, or about six years from the first coming of Antiochus, it is here declared that the temple should be purged, or cleansed from the polluted or unclean things which Antiochus had brought into it, or from those things in it which he had defiled, by using them for idolatrous rites: see 1 Maccabees 4. It must, however, be remembered, that many interpreters understand these days in the same sense in which days are generally understood by this prophet, namely, for years; and thus refer the prophecy to antichrist, of whom Antiochus was a type. This will carry us on to a still distant time in the church of God, to the completion of that opposition to the church of Christ which has been wished for long since, when the sanctuary will be perfectly cleansed, and to which the twelve hundred ninety and thirteen hundred thirty-five years of chap. 12. must have a reference. Sir Isaac Newton, Obs., chap. 9., not only reckons the days to be years, but will have the horn to be Rome, and does not refer it at all to Antiochus; and in this he is followed, in a great measure, by Bishop Newton, who makes the years commence from the time of Alexander’s invading Asia, three hundred thirty-four years before Christ, and thus to end with near the sixth millennium of the world. With this interpretation of Bishop Newton, Mr. Faber (a late writer) finds great fault, and endeavours to prove that the Mohammedan delusion, and not that of the Papacy, is intended here by the little horn. His reasonings, calculations, and quotations on this subject, cannot possibly be inserted here, nor even an abstract of them. The reader that wishes to be acquainted with his scheme, must necessarily be referred to the book itself. There seems, however, to be one insuperable objection, both to Bishop Newton’s and this interpretation, and that is, that they are utterly irreconcileable with Daniel 8:9 , where it is expressly said, that this little horn came forth from one of the four notable horns, or kingdoms, into which Alexander’s empire was divided. Now it cannot be said that either the Papacy, which arose in the west of Europe, or Mohammedanism, which had its rise and first prevailed in Arabia, sprang from any of the four branches of the Macedonian empire. Daniel 8:14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:15 And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. Daniel 8:15-16 . When I had seen the vision, and sought for the meaning — Here we are informed of Daniel’s earnest desire to have the vision explained to him. For those that rightly know the things of God, cannot but desire to be led still further into the mystery of them. And those who desire to know the meaning of what they have seen or heard from God, must seek it, and that diligently, namely, by earnest prayer and close meditation. Then there stood before me as the appearance of a man — The Scriptures frequently represent the angels as appearing in human forms, which it is likely they do, because, perhaps, there is nothing visible to us that so much resembles what they really are, as the human form does. And I heard a man’s voice between the banks of Ulai — That is, between me and the river Ulai. Which said, Gabriel, make this man understand the vision — Explain it more clearly to him, if there be any thing in it which he does not perfectly understand. He who spake this seems to be the same angel who is spoken of Daniel 8:13 , and called there that certain saint, by way of distinction; for he here speaks as one that had authority over the angel Gabriel. Daniel 8:16 And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:17 So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Daniel 8:17 . So he came near where I stood — That he might speak more familiarly with him. And when he came, I was afraid — This fear was probably occasioned by the effulgent brightness of the heavenly messenger, which quite amazed Daniel upon his drawing near to him. And I fell upon my face — Not to worship the angel, but because he could not bear the lustre of his glory. But he said unto me, Understand, O son of man — We find this is a title given to none of the prophets but Ezekiel and Daniel, who had more frequent converse with angels than any of the rest: and it is given to the prophet here, either to put him in mind that he was but flesh and blood, that he might not be exalted for having these heavenly visions imparted to him; or else it was used as a mark of honour, implying that he was something more than an ordinary man, even one highly favoured and beloved of God. For at the time, or, to the time, of the end shall be the vision — That is, there is a precise time determined for the accomplishment of the vision, when it shall certainly be fulfilled. Or the meaning may be, that the fulfilling of the vision should not come to pass for a considerable space of time; that it was concerning matters at a distance, namely, at the distance of almost four hundred years. Daniel 8:18 Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. Daniel 8:18-19 . Now as he was speaking, I was in a deep sleep — I was as one that faints away, and falls into a swoon through fear and astonishment. But he touched me, and set me upright — By only a touch of him my strength revived, and I came to myself. And he said, Behold, I will make thee know — I will inform thee, and give thee to understand, what shall be in the last end, or, to the last end, of the indignation — I will acquaint thee with the whole series of God’s judgments upon his people, to the end and conclusion of them. “The prophet had doubtless a regard to the captivity in the first place; and therefore, beginning from this, the angel hints at a sort of epitome of the evils which would fall upon the posterity of God’s chosen people, till their iniquity was taken away, and their sin purged, when the indignation would be overpast, Isaiah 26:20 .” — Wintle. Daniel 8:19 And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be . Daniel 8:20 The ram which thou sawest having two horns are the kings of Media and Persia. Daniel 8:20-22 . The ram, &c., having two horns, are the kings, or kingdoms rather, of Media and Persia. And the rough goat is the king, or kingdom, of Grecia. And the great horn, &c., is the first king — Namely, Alexander the Great, the first Grecian king that reigned over Asia. Now that being broken — That is, this first king being deceased; four kingdoms shall stand up, &c. — Shall arise from it, under the rule of the same nation that the first king was of, namely, the Grecian. But not in his power — They were to be kingdoms of Greeks, not of Alexander’s own family, but only of his nation; neither were they to be equal to him in power and dominion, as an empire united is certainly more powerful than the same empire divided, and the whole is greater than any of its parts. Daniel 8:21 And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Daniel 8:22 Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. Daniel 8:23 And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. Daniel 8:23 . And in the latter end of their kingdom — When their power was diminishing, and the Roman empire beginning to be established in Greece, from whence the Grecian kingdoms in Asia had their origin: for the bringing of Greece into subjection to the Roman power was a manifest indication of the declension of the Macedonian, or third monarchy, with its four heads, and the advancement of the fourth monarchy. Now this was remarkably brought to pass when Æmilius, the Roman consul, vanquished Perseus, king of Macedonia, and thereby brought all Greece under the power of the Romans, which happened one hundred and sixty-six years before Christ, and about the time when Antiochus profaned the temple, and set up therein the abomination of desolation. It must be observed likewise, that, before that time, the four horns, or kingdoms, had been reduced to two principal ones, Syria and Egypt. Antiochus had attempted to gain the latter, and had marched toward Alexandria to besiege that city, the conquest of which would have made him absolute master of the whole kingdom; but in order to prevent his success, Ptolemy Euergetes and his sister Cleopatra had sent ambassadors to the Romans, to beg their relief; and when Popilius was deputed by the senate to go into Egypt, he proposed terms to Antiochus which he was obliged to accept, and obey the command