And out of one of them, came forth a little horn - Emblematic of new power that should spring up. Compare the notes at Daniel 7:8. This little horn sprang, up out of one of the others; it did not spring up in the midst of the others as the little horn, in Daniel 7:8, did among the ten others. This seemed to grow out of one of the four, and the meaning cannot be misunderstood. From one of the four powers or kingdoms into which the empire of Alexander would be divided, there would spring up this ambitions and persecuting power.

Which waxed exceeding great - Which became exceedingly powerful. It was comparatively small at first, but ultimately became mighty. There can be no doubt that Antiochus Epiphanes is denoted here. All the circumstances of the prediction find a fulfillment in him; and if it were supposed that this was written after he had lived, and that it was the design of the writer to describe him by this symbol, he could not have found a symbol that would have been more striking or appropriate than this. The Syriac version has inserted here, in the Syriae text, the words "Antiochus Epiphanes," and almost without exception expositors have been agreed in the opinion that he is referred to. For a general account of him, see the notes at Daniel 7:24, following The author of the book of Maccabees, after noticing, in the passage above quoted, the death of Alexander, and the distractions that followed his death, says, "And there came out of them a wicked root, Antiochus, surnamed Epiphanes, son of Antiochus the king, who had been a hostage at Rome, and he reigned in the hundred and thirty and seventh year of the kingdom of the Greeks," 1 Macc. 1:10. A few expositors have supposed that this passage refers to Antichrist - what will not expositors of the Bible suppose? But the great body of interpreters have understood it to refer to Antiochus. This prince was a successor of Seleucus Nicator, who, in the division of the empire of Alexander, obtained Syria, Babylonia, Media, etc. (see above the note at Daniel 8:8), and whose capital was Antioch. The succession of princes who reigned in Antioch, from Seleucus to Antiochus Epiphanes, were as follows:

(1) Seleucus Nicator, 312-280 b.c.

(2) Antiochus Soter, his son, 280-261.

(3) Antiochus Theos, his son, 261-247.

(4) Seleucus Callinicus, his son, 247-226.

(5) (Alexander), or Seleucus Ceraunus, his son, 226-223.

(6) Antiochus the Great, his brother, 223-187.

(7) Seleucus Philopater, his son, 187-176.

(8) Antiochus Epiphanes, his brother, 176-164.

- Clinton's Fasti Hellenici, vol. iii. Appendix, ch. iii.

The succession of the Syrian kings reigning in Antioch was continued until Syria was reduced to the form of a Roman province by Pompey, 63 b.c. Seleucus Philopater, the immediate predecessor of Antiochus, having been assassinated by one of his courtiers, his brother Antiochus hastened to occupy the vacant throne, although the natural heir, Demetrius, son of Seleucus, was yet alive, but a hostage at Rome. Antiochus assumed the name of Epiphanes, or Illustrious. In Daniel 11:21, it is intimated that he gained the kingdom by flatteries; and there can be no doubt that bribery, and the promise of reward to others, was made use of to secure his power. See Kitto's Cyclo., i.-168-170. Of the acts of this prince there will be occasion for a fuller detail in the notes on the remainder of this chapter, and Daniel 11.

Toward the south - Toward the country of Egypt, etc. In the year 171 b.c., he declared war against Ptolemy Philometer, and in the year 170 he conquered Egypt, and plundered Jerusalem. 1 Macc. 1:16-19: "Now when the kingdom was established before Antiochus, he thought to reign over Egypt, that he might have the dominion of two realms. Wherefore he entered Egypt with a great multitude, with chariots, and elephants, and horsemen, and a great navy. And made war against Ptolemee king of Egypt: but Ptolemee was afraid of him, and fled; and many were wounded to death. Thus they got the strong cities in the land of Egypt, and he took the spoils thereof."

And toward the east - Toward Persia and the countries of the East. He went there - these countries being nominally subject to him - according to the author of the book of Maccabees (1 Macc. 3:21-37), in order to replenish his exhausted treasury, that he might carry on his wars with the Jews, and that he might keep up the splendor and liberality of his court: "He saw that the money of his treasures failed, and that the tributes in the country were small, because of the dissension and plague which he had brought upon the land, and he feared that he should not be able to bear the charges any longer, nor to have such gifts to give so liberally as he did before; wherefore, being greatly perplexed in his mind, he determined to go into Persia, there to take the tributes of the countries, and to gather much money. So the king departed from Antioch, his royal city, the hundred forty and seventh year; and having passed the river Euphrates, he went through the high countries."

continued...

Out of one of them came forth a little horn - Some think that Antiochus Epiphanes is meant; but Bp. Newton contends that it is the Roman government that is intended; and although very great at its zenith, yet very little in its rising.

Waxed - great toward the south - The Romans made Egypt a province of their empire, and it continued such for some centuries.

Toward the east - They conquered Syria, and made it a province.

Toward the pleasant land - Judea, so called Psalm 106:24; Jeremiah 3:19; Daniel 11:16, Daniel 11:41. It is well known that they took Judea, and made it a province; and afterwards burnt the city and the temple, and scattered the Jews over the face of the earth.

And out of one of them came forth a little horn,.... Meaning not the kingdom of Titus Vespasian, as Jarchi; nor the kingdom of the Turks, as Saadiah; but the kingdom of Antiochia, as Aben Ezra and Jacchiades; or rather Antiochus Epiphanes, who sprung from the kingdom of the Seleucidae in Syria, or from Seleucus king of Syria, one of the four horns before mentioned: this is that sinful root said to come out from thence, in the Apocrypha:

"And there came out of them a wicked root Antiochus surnamed Epiphanes, son of Antiochus the king, who had been an hostage at Rome, and he reigned in the hundred and thirty and seventh year of the kingdom of the Greeks.'' (1 Maccabees 1:10)

called "a horn", because he had some power and authority, and which he usurped and increased in; though but a "little" one in comparison of Alexander the great horn; or at his beginning, being an hostage at Rome; from whence he got away by stealth, and seized the kingdom of Syria, which belonged to his elder brother's son, whom he dispossessed of it; and by mean, artful, and deceitful methods, got it into his hands, who had no right unto it, nor any princely qualities for it:

which waxed exceeding great toward the south; towards Egypt, which lay south of Syria; into which Antiochus entered, and fought against Ptolemy Philometer, king of it, took many cities, and besieged Alexandria; and in all probability would have subdued the whole country, had not the Romans (c) restrained him, by sending their ambassador Popilius to him, who obliged him to desist and depart;

"17 Wherefore he entered into Egypt with a great multitude, with chariots, and elephants, and horsemen, and a great navy, 18 And made war against Ptolemee king of Egypt: but Ptolemee was afraid of him, and fled; and many were wounded to death. 19 Thus they got the strong cities in the land of Egypt and he took the spoils thereof. 20 And after that Antiochus had smitten Egypt, he returned again in the hundred forty and third year, and went up against Israel and Jerusalem with a great multitude,'' (1 Maccabees 1)

and toward the east; towards Armenia and Persia, the Atropatii in Media, and the countries beyond the Euphrates, whom he made tributary to him; in the Apocrypha:

"Wherefore, being greatly perplexed in his mind, he determined to go into Persia, there to take the tributes of the countries, and to gather much money.'' (1 Maccabees 3:31)

"1 About that time king Antiochus travelling through the high countries heard say, that Elymais in the country of Persia was a city greatly renowned for riches, silver, and gold; 2 And that there was in it a very rich temple, wherein were coverings of gold, and breastplates, and shields, which Alexander, son of Philip, the Macedonian king, who reigned first among the Grecians, had left there.'' (1 Maccabees 6)

and toward the pleasant land; the land of Judea, so called because of its delightful situation, and great fruitfulness; and because God chose it above all others for his habitation; where his word, and worship, and ordinances, were observed and enjoyed; and where the Messiah should be born and dwell; into this Antiochus led his army, and greatly afflicted and distressed it; he made himself master of most places in Galilee and Judea. The Arabic version reads "toward the west"; no mention is made of the north, because there he himself reigned; Syria being north to Egypt, as that was south to Syria; hence afterwards the king of Egypt is called the king of the south, and the king of Syria the king of the north.

(c) See Joseph. Antiqu. l. 12. c. 5. sect. 2.

The interpretation of the vision.

Daniel 8:9

Without following the development of the four horns further, the prophecy passes over to the little horn, which grew up out of one of the four horns, and gained great significance in relation to the history of the people of God. The masculine forms מהם and יצא (out of them came) are to be explained as a constructio ad sensum. אחת (one) after קרן (horn) is as little superfluous as is the מן in מצּעירה. אחת is a numeral, one horn, not several; מן is either comparative, less than little, i.e., very little (Ewald), or, as less than insignificance, wretchedness, i.e., in an altogether miserable way (Hv.). The one explanation is more forced than the other, and the idea of wretchedness is altogether untenable. Yet the מן serves as a circumlocution for the superlative equals perpaucus (Gesen., Win., Aub.), while verbal analogies for it are wanting. מן signifies from, out of; but it is not to be united with קרן: one horn of smallness (v. Leng.), in which case מן would be superfluous, but with the verb יצא: it came up out of littleness, a parvo, i.e., a parvis initiis (Maur., Hofm., Kran., Klief.). Thus it corresponds with סלקת זעירה, Daniel 7:8. In the words "it arose out of littleness" there lies the idea that it grew to great power from a small beginning; for it became very great, i.e., powerful, toward the south, toward the east, and toward the הצּבי (the splendour, glory), i.e., toward the glorious land. הצּבי equals הצּבי ארץ, Daniel 11:16, Daniel 11:41. This designation of the land of Israel is framed after Jeremiah 3:19 and Ezekiel 20:6, Ezekiel 20:15, where this land is called "a heritage of the greatest glory of nations" (a goodly heritage of the host of nations, E. V.), "a glory of all lands," i.e., the most glorious land which a people can possess. The expression is synonymous with חמדּה ארץ ("pleasant land"), Jeremiah 3:19; Zechariah 7:14; Psalm 106:24. Canaan was so designate don account of its great fruitfulness as a land flowing with milk and honey; cf. Ezekiel 20:6.

The one of the four horns from which the little horn grew up is the Syrian monarchy, and the horn growing up out of it is the king Antiochus Epiphanes, as Josephus (Ant. x. 11. 7) and all interpreters acknowledge, on the ground of 1 Macc. 1:10. The south, against which he became great, is Egypt (cf. Daniel 11:5 and 1 Macc. 1:16ff.). The east is not Asia (Kranichfeld), but Babylon, and particularly Elymas and Armenia, 1 Macc. 1:31, 37; 3:31, 37; 6:1-4, according to which he subdued Elymas and overcame Artaxias, king of Armenia (App. Syr. c. 45, 46; Polyb. xxxi. 11). Besides the south and the east, Canaan, the holy land, as lying between, is named as the third land, as in Isaiah 19:23. it is named as third, between Egypt and Assyria; but הצּבי ואל ("and toward the glorious land") is not, with Kranichfeld, to be regarded as an exegetical addition to המּזרח ואל ("and toward the east"). Palestine lay neither to the east of Daniel, nor geographically to the east of the kingdom denoted by the little horn, because the text gives no support to the identifying of this kingdom with the Javanic, the horn operating from the west.

And out of one of them came forth a {l} little horn, which waxed exceeding great, toward the {m} south, and toward the {n} east, and toward the {o} pleasant land.

(l) Which was Antiochus Epiphanes, who was of a servile and flattering nature, and also there were others between him and the kingdom: and therefore he is here called the little horn, because neither princely conditions, nor any other thing was in him, why he should obtain this kingdom.

(m) That is, towards Egypt.

(n) By which he means Ptolemais.

(o) That is, Judea.

8:9 A little horn - This little horn was Antiochus Epiphanes. The south - Egypt where he besieged and took many places. The east - In Syria, Babylon, Armenia. The pleasant land - Judea, so called because of the temple and people of God in it, and the fruitfulness of it.

[1] little horn

The "little horn" here is a prophecy fulfilled in Antiochus Epiphanes, B.C. 175, who profaned the temple and terribly persecuted the Jews. He is not to be confounded with the "little horn" of Dan. 7. who is yet to come, and who will dominate the earth during the great tribulation. See Scofield Note: "Dan 7:8" concerning "The Beast". See Scofield Note: "Rev 19:20" and "The great tribulation," Ps 2:5. See Scofield Note: "Rev 7:14". But Antiochus is a remarkable type of the Beast, the terrible "little horn" of the last days. Verses 24,25 go beyond Antiochus and evidently refer to the "little horn" of Dan. 7. Both Antiochus and the Beast, but the Beast pre-eminently, are in view in verses 24,25. That the "little horn" of Dan. 7. cannot be the little horn of Dan 8:9-13,23 is evident. The former comes up among the ten horns into which the fourth empire (Roman) is to be divided; the little horn of Dan. 8. comes out of one of the four kingdoms into which the third (Grecian) empire was divided (Dan 8:23), and in "the latter time" of the four kingdoms Dan 8:22,23). This was historically true of Antiochus Epiphanes. They are alike in hatred of the Jews and of God, and in profaning the temple. Cf. Dan 7:25 (the Beast) with Dan 8:10-12 (Antiochus):

Margin one of them

Anticohus Epiphanes came out of Syria, one of the "four notable" kingdoms into which Alexander's empire was divided.

9. little horn-not to be confounded with the little horn of the fourth kingdom in Da 7:8. The little horn in Da 7:8 comes as an eleventh horn after ten preceding horns. In Da 8:9 it is not an independent fifth horn, after the four previous ones, but it arises out of one of the four existing horns. This horn is explained (Da 8:23) to be "a king of fierce countenance," &c. Antiochus Epiphanes is meant. Greece with all its refinement produces the first, that is, the Old Testament Antichrist. Antiochus had an extraordinary love of art, which expressed itself in grand temples. He wished to substitute Zeus Olympius for Jehovah at Jerusalem. Thus first heathen civilization from below, and revealed religion from above, came into collision. Identifying himself with Jupiter, his aim was to make his own worship universal (compare Da 8:25 with Da 11:36); so mad was he in this that he was called Epimanes (maniac) instead of Epiphanes. None of the previous world rulers, Nebuchadnezzar (Da 4:31-34), Darius (Da 6:27, 28), Cyrus (Ezr 1:2-4), Artaxerxes Longimanus (Ezr 7:12), had systematically opposed the Jews' religious worship. Hence the need of prophecy to prepare them for Antiochus. The struggle of the Maccabees was a fruit of Daniel's prophecy (1 Maccabees 2:59). He is the forerunner of the final Antichrist, standing in the same relation to the first advent of Christ that Antichrist does to His second coming. The sins in Israel which gave rise to the Greek Antichrist were that some Jews adopted Hellenic customs (compare Da 11:30, 32), erecting theaters, and regarding all religions alike, sacrificing to Jehovah, but at the same time sending money for sacrifices to Hercules. Such shall be the state of the world when ripe for Antichrist. At Da 8:9 and Da 8:23 the description passes from the literal Antiochus to features which, though partially attributed to him, hold good in their fullest sense only of his antitype, the New Testament Antichrist. The Mohammedan Antichrist may also be included; answering to the Euphratean (Turk) horsemen (Re 9:14-21), loosed "an hour, a day, a month, a year" (391 years, in the year-day theory), to scourge corrupted, idolatrous Christianity. In A.D. 637 the Saracen Moslem mosque of Omar was founded on the site of the temple, "treading under foot the sanctuary" (Da 8:11-13); and there it still remains. The first conquest of the Turks over Christians was in A.D. 1281; and 391 years after they reached their zenith of power and began to decline, Sobieski defeating them at Vienna. Mohammed II, called "the conqueror," reigned A.D. 1451-1481, in which period Constantinople fell; 391 years after brings us to our own day, in which Turkey's fall is imminent.

waxed . great, toward . south-(Da 11:25). Antiochus fought against Ptolemy Philometer and Egypt, that is, the south.

toward the east-He fought against those who attempted a change of government in Persia.

toward the pleasant land-Judea, "the glorious land" (Da 11:16, 41, 45; compare Ps 48:2; Eze 20:6, 15). Its chief pleasantness consists in its being God's chosen land (Ps 132:13; Jer 3:19). Into it Antiochus made his inroad after his return from Egypt.

8:1-14 God gives Daniel a foresight of the destruction of other kingdoms, which in their day were as powerful as that of Babylon. Could we foresee the changes that shall be when we are gone, we should be less affected with changes in our own day. The ram with two horns was the second empire, that of Media and Persia. He saw this ram overcome by a he-goat. This was Alexander the Great. Alexander, when about thirty-three years of age, and in his full strength, died, and showed the vanity of worldly pomp and power, and that they cannot make a man happy. While men dispute, as in the case of Alexander, respecting the death of some prosperous warrior, it is plain that the great First Cause of all had no more of his plan for him to execute, and therefore cut him off. Instead of that one great horn, there came up four notable ones, Alexander's four chief captains. A little horn became a great persecutor of the church and people of God. It seems that the Mohammedan delusion is here pointed out. It prospered, and at one time nearly destroyed the holy religion God's right hand had planted. It is just with God to deprive those of the privileges of his house who despise and profane them; and to make those know the worth of ordinances by the want of them, who would not know it by the enjoyment of them. Daniel heard the time of this calamity limited and determined; but not the time when it should come. If we would know the mind of God, we must apply to Christ, in whom are hid all the treasures of wisdom and knowledge; not hid from us, but hid for us. There is much difficulty as to the precise time here stated, but the end of it cannot be very distant. God will, for his own glory, see to the cleansing of the church in due time. Christ died to cleanse his church; and he will so cleanse it as to present it blameless to himself.