Here Daniel relates another vision, differing from the former as a part from the whole. For God wished to show him first what various changes should happen before Christ’s advent.

Without any doubt, the Prophet here recognized a new empire as about to arise, which could not happen without Babylon being reduced to slavery. Hence it would tend in.

He next subjoins, And behold a ram, stood at the bank of the river, and it had horns He now compares the empire of Persia and Media to a ram. It ought not to seem absurd that God proposed to his servant various similitude’s, because his duty was to teach a rude people in various ways; and(we know…

The Prophet, now shortly sketches the great success which should attend this double kingdom. He says, The ram struck all the nations towards the west, and north, and south. The Persian and Median territory lay to the east of Babylon and Egypt, Syria, Asia Minor, and Greece.

Here another change is shown to the Prophet, namely, Alexander’s coming to the east and acquiring. for himself the mighty sway of the Persians, as afterwards happened.

Here God shews to his Prophet the victory of Alexander, by which he subdued almost the whole east. Although he encountered many nations in battle, and especially the Indians, yet the name of the Persian empire was so celebrated in the world, that the dignity of others never approached it.

This prophecy relates to the death of Alexander. We have explained how, under the image of a he-goat, the Macedonian empire is set before us, having its beginning in the person of Alexander, but by no means ending there, as the monarchy was divided into four parts.

Now God shews his Prophet what peculiarly concerned the welfare of his Church. For it was of very great importance to warn the Jews of the calamities which were about to oppress them.

Here Daniel continues the vision which he had received. We have already shewn he object of the Almighty to be the preparation of the faithful to bear serious calamities, because nothing new or unexpected should happen to them.

Daniel announces something still more atrocious here, namely, the exaltation of the little horn against God. Some take “the prince of the army” for the high priest, as princes are sometimes called כוהנים, kuhnim, as well as שרים, serim; but that is too forced.

The Prophet mitigates the asperity which he now records. It seems absurd for God to allow such license to Antiochus, that his temple should be spoiled and all sacrifices and all worship exterminated.

Here he expresses more clearly, what I formerly said, unfolding God’s intention of consoling and soothing the sorrows of the pious lest they should sink under the severity of their trials, at the sight of an impious tyrant domineering in the sanctuary of God.

The phrase, And he said to me, now follows. This ought to be referred not to the angel inquiring, but to the Wonderful One. Whence we, rather gather the great anxiety of the angel concerning the interpretation of the prophecy, not for his own sake, but for the common benefit of the pious.

Daniel again confirms his original statement. But before he descends to the interpretation, he makes a preface concerning the faithfulness and certainty of the oracle, lest the Church should hesitate to embrace his utterance as really proceeding from God.

He does not use the particle implying fitness, but says he heard the voice of a man, because he treats no longer of either a man or a figure, but of a voice. It is sufficient to say at once, he was like a man, not really so, but only under the image and appearance of one.

I will not repeat what I have already explained. I will proceed with what I had commenced, namely, the Prophet’s need of instruction, because he could not understand the vision without an interpreter; wherefore the angel was ordered to explain his revelation of God more fully.

The Prophet repeats what he had said, namely, how he had been frightened by the magnitude of this vision; meanwhile, he was raised up by the angel, lest he should remain in that state of stupor.

Those who read the noun קף ketz, “end,” in the genitive case in Dan. 8:17, understand in this place the word “vision” again, as if the Prophet had said, “At the time of the end there shall be a vision.” But as מועד, meveged, or moed, signifies a “time fixed and settled beforehand,” there is nothing…

We have previously given a brief explanation of all these subjects. But here the angel removes all doubt, lest we should still anxiously inquire the meaning of the ram which Daniel saw, and of the he-goat which followed and prostrated the ram.

By the word “Javan” the Hebrews designate not only the Greeks but the: Macedonians, and the whole of that tract which is divided by the Hellespont, from Asia Minor as far as Illyricmn. Therefore the meaning is – the king of Greece.

The great horn, says he, which was between his eyes was the first king, and when it was broken, four others sprang up. Alexander, as we have mentioned, perished in the flower of his age, and was scarcely’ thirty years old when he died, through the influence of either poison or disease.

And at the end of their reign, when the wicked shall be at their height, one king shall stand By saying at the end of their kingdom, he does not mean to imply the destruction of the four kingdoms had ceased.

After the angel had explained the Grecian monarchy, he records the future origin of a king who should be hard of face Without the slightest doubt, he implies the iniquity of Antiochus by this phrase.

It follows next; He shall magnify himself in his heart, or he shall raise himself, and bear himself magnificently; although this expression implies boasting and pride, and is taken in a disadvantageous sense. He shall be insolent, therefore, in his heart.

The angel again confirms the assertion that no part of this vision was shewn to the Prophet in vain, because not even the slightest portion of it should fail of its effect.

Again, Daniel shews himself to have been so touched with the secret instinct of God, that he knew for certain this vision to have been divinely presented to him. For God wished so to affect his servant, that he might embrace with greater reverence what he both heard and saw.