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8. Daniel's Vision of Ram and Goat

¹ In the third year of King Belshazzar’s reign, I, Daniel, had a vision, after the one that had already appeared to me. ² In my vision I saw myself in the citadel of Susa in the province of Elam; in the vision I was beside the Ulai Canal. ³ I looked up, and there before me was a ram with two horns, standing beside the canal, and the horns were long. One of the horns was longer than the other but grew up later. ⁴ I watched the ram as it charged toward the west and the north and the south. No animal could stand against it, and none could rescue from its power. It did as it pleased and became great.

⁵ As I was thinking about this, suddenly a goat with a prominent horn between its eyes came from the west, crossing the whole earth without touching the ground. ⁶ It came toward the two-horned ram I had seen standing beside the canal and charged at it in great rage. ⁷ I saw it attack the ram furiously, striking the ram and shattering its two horns. The ram was powerless to stand against it; the goat knocked it to the ground and trampled on it, and none could rescue the ram from its power. ⁸ The goat became very great, but at the height of its power the large horn was broken off, and in its place four prominent horns grew up toward the four winds of heaven.

⁹ Out of one of them came another horn, which started small but grew in power to the south and to the east and toward the Beautiful Land. ¹⁰ It grew until it reached the host of the heavens, and it threw some of the starry host down to the earth and trampled on them. ¹¹ It set itself up to be as great as the commander of the army of the LORD; it took away the daily sacrifice from the LORD, and his sanctuary was thrown down. ¹² Because of rebellion, the LORD’s people Or rebellion, the armies and the daily sacrifice were given over to it. It prospered in everything it did, and truth was thrown to the ground.

¹³ Then I heard a holy one speaking, and another holy one said to him, “How long will it take for the vision to be fulfilled—the vision concerning the daily sacrifice, the rebellion that causes desolation, the surrender of the sanctuary and the trampling underfoot of the LORD’s people?”

¹⁴ He said to me, “It will take 2,300 evenings and mornings; then the sanctuary will be reconsecrated.”

The Interpretation of the Vision

¹⁵ While I, Daniel, was watching the vision and trying to understand it, there before me stood one who looked like a man. ¹⁶ And I heard a man’s voice from the Ulai calling, “Gabriel, tell this man the meaning of the vision.”

¹⁷ As he came near the place where I was standing, I was terrified and fell prostrate. “Son of man,” The Hebrew phrase ben adam means human being. The phrase son of man is retained as a form of address here because of its possible association with “Son of Man” in the New Testament. he said to me, “understand that the vision concerns the time of the end.”

¹⁸ While he was speaking to me, I was in a deep sleep, with my face to the ground. Then he touched me and raised me to my feet.

¹⁹ He said: “I am going to tell you what will happen later in the time of wrath, because the vision concerns the appointed time of the end. Or because the end will be at the appointed time ²⁰ The two-horned ram that you saw represents the kings of Media and Persia. ²¹ The shaggy goat is the king of Greece, and the large horn between its eyes is the first king. ²² The four horns that replaced the one that was broken off represent four kingdoms that will emerge from his nation but will not have the same power.

²³ “In the latter part of their reign, when rebels have become completely wicked, a fierce-looking king, a master of intrigue, will arise. ²⁴ He will become very strong, but not by his own power. He will cause astounding devastation and will succeed in whatever he does. He will destroy those who are mighty, the holy people. ²⁵ He will cause deceit to prosper, and he will consider himself superior. When they feel secure, he will destroy many and take his stand against the Prince of princes. Yet he will be destroyed, but not by human power.

²⁶ “The vision of the evenings and mornings that has been given you is true, but seal up the vision, for it concerns the distant future.”

²⁷ I, Daniel, was worn out. I lay exhausted for several days. Then I got up and went about the king’s business. I was appalled by the vision; it was beyond understanding.

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. Yet these two clauses must be noticed: Daniel was astonished at the outset, for he could not otherwise be sufficiently composed to listen to the angel’s voice; but at the same time another clause is added, stating, the angel set him upright in his place. Whenever God addresses us, we must necessarily be subject to fear and dread, to produce humility, and to render us docile and obedient. Fears the true preparation for obedience; but, as we formerly said, another feeling ought to follow; namely, as God has previously prostrated and cast us down, he will also raise us up, thereby preparing us for listening; and this disposition cannot arise except our minds are sedate and composed. The Prophet then expresses both these states of mind here. This, as I have said, is common to all the pious; but a peculiarity is noticed here, lest the readers of the vision should become torpid, and receive it carelessly; for they ought to collect all their senses, conscious of their inability to understand it, unless the fear of God should precede, and thus form the mind for obedience. While he was speaking with me, therefore, I fell into a swoon with my face upon the ground; that is, I lay astonished, and he touched me. I have already stated the opinion of others, that the angel approached him, but it is only tolerable. He now adds: —

Those who read the noun קף ketz, “end,” in the genitive case in Daniel 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 superfluous in that method of speech; then ketz, as I have said, is properly taken for the effect itself, and it would be harsh and far-fetched to say “at the time of the end there shall be a vision,” in the, sense of the filling up of the vision. For this word expresses all which such interpreters wish it to imply. Besides, all are agreed as to the matter itself, since the angel bears witness to his being the interpreter chosen by God, who explains futurity to the Prophet. Behold, therefore, says he, I will explain to thee He here acquires confidence for himself from his office, as he had accepted the commands divinely laid upon him. And we should remark this also, since our faith will never rest or become firm unless the authority on which it is founded be fixed. As then the angel declares himself to be executing an office divinely enjoined upon him, ought we to put confidence in men who conduct themselves with rashness, and, though they assume authority in God’s name, yet have no certain and lawful calling? We may learn, then, how neither angels nor men ought to be held in such honor as to induce us to receive whatever they bring forward, unless the Almighty has appointed them to be his ministers and interpreters.

He then says, I will announce to thee what shall happen even at the end of the wrath. Without doubt, the angel asserts by this phrase the suddenness of God’s wrath. We are aware how instantaneously on the return of the people their enemies attacked them in Judea, and never ceased to inflict upon them numberless troubles. Wherefore, as soon as the Jews had returned from exile, God began to exercise them in various ways, and not without sufficient reason. Every one privately studied his own interests, but without any regard for the temple and any desire for the worship of God, and thus they were given up to avarice and caprice. They also defrauded God himself in tithes and offerings, as is evident from the prophets Malachi and Haggai. (Haggai 1:12; Malachi 3:8.) From that period God began to punish them, but deferred his vengeance till the time of Antiochus. The angel, therefore, calls the end of the vengeance that severer punishment which God inflicted after the people had abused his forbearance. Therefore I will teach thee, or lay before time, what shall happen at the close of the vengeance, because, says he, it shall be the time of the end. He here repeats what he had said concerning the effect of the prophecy, meaning, the fulfillment should take place at its own appointed season. We must; now notice the noun moed, because it is here opposed to our fervor and intemperance. Haste in desiring anything leads, as they say, to delay; for as soon as God bears witness to anything, we wish it to be fulfilled at the very first moment, and if he suspend its execution only a very few days, we not only wonder but cry out with vexation. God, therefore, here admonishes us by his angel that he has a settled time, and thus we are to learn to put a bridle on ourselves, and not to be rash and unseasonably hasty, according to our usual habit. We ought, then, to remember the explanation given, and perceive how the effect of the vision is shewn here, and thus it will obtain from us its just reverence. It follows: —