Daniel 8:3

Dan 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.

Ver. 3. There stood before the river a ram.] With a golden fleece and full of flesh. This was the Persian monarch; who is also said to stand, because of his slow motion and sluggish disposition; and "before the river," because the Persians ruled over many nations, signified by waters. {Rev 17:1} A ram stalketh stately before the flock as a captain; but they are only sheep which he leadeth. Let a dog but lay his nose over the hedge, and away they run all: so did the sheepish cowardly Persians before Alexander.

Which had two horns.] These were the states of Medea and Persia.

But one was higher than the other,] i.e., The Persians at length became higher than the Medes, and overtopped them.

And the higher came up last.] Cyrus after Darius, uniting both nations into one monarchy.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Dan 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, Dan 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 קרן, keren, signifying a horn, is several times by the Chaldeans rendered מלכותא, 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 איל, ail, and עילם, 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

8:3-4 Two long horns implies that there were two major nations in this kingdom represented by a ram (see 8:20-21). • God allowed the nation to do as it pleased; God was still in control (cp. Isa 45:1-4).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Meaning, Cyrus, which after grew greater in power than Darius his uncle and father-in-law.

Which represented the kingdom of the Persians and Medes, which were joined together.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

two horns--The "two" ought not to be in italics, as if it were not in the original; for it is expressed by the Hebrew dual. "Horn" in the East is the symbol of power and royalty.

one . . . higher than . . . other . . . the higher came up last--Persia, which was of little note till Cyrus' time, became then ascendant over Media, the more ancient kingdom. Darius was sixty-two years old (Dan 5:31) when he began to reign; during his short reign of two years, being a weak king (Dan 6:1-3), the government was almost entirely in Cyrus' hands. Hence HERODOTUS does not mention Darius; but XENOPHON does under the name of Cyaxares II. The "ram" here corresponds to the "bear" (Dan 7:5), symbolizing clumsy firmness. The king of Persia wore a jewelled ram's head of gold instead of a diadem, such as are seen on the pillars at Persepolis. Also the Hebrew for "ram" springs from the same root as "Elam," or Persia [NEWTON]. The "one horn higher than the other" answers to the bear "raising itself on one side" (compare Note, see on Dan 7:5).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. A ram which had two horns] In the former vision there were four beasts, pointing out four empires; in this we have but two, as only two empires are concerned here, viz., the Grecian and the Persian. The Babylonish empire is not mentioned; its fate was before decided, and it was now at its close.

By the ram, the empire of the Medes and Persians was pointed out, as explained by the angel Gabriel, Da 8:20; and particularly Cyrus, who was the founder of that empire. Cyrus was the son of Cambyses, king of Persia; and grandson of Astyages, king of Media, by his daughter Mandane, who had been given in marriage to Cambyses. Cyrus marrying Roxana, the daughter and only child of his uncle Cyaxares, called in Scripture Ahasuerus, succeeded to both crowns, and thus united Media and Persia. A ram was the symbol of the Persians; and a ram's head with two horns, one higher than the other, appears as such in different parts of the ruins of Persepolis. See the plates of these ruins in the supplement to the seventh volume of the ancient part of the Universal History.

This ram had two horns; that is, two kingdoms, viz., Media and Persia; but one was higher than the other; and the higher came up last. Media, signified by the shorter horn, was the more ancient of the two kingdoms. Persia, the higher horn, had come up but lately, and was of little historic or political consequence till the time of Cyrus; but in the reigns of this prince and his immediate successors, Persia attained a political consequence greatly superior to that possessed at any time by the kingdom of Media; therefore, it is said to have been the higher, and to have come up last.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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 this vision to have been presented before the Prophet, not for his private instruction only, but for the common advantage of the whole people. I do not think we need scrupulously inquire why the Persian kings are called rams. I know of no valid reason, unless perhaps to institute a comparison between them and Alexander of Macedon and his successors. If so, when God, under the image of a ram, exhibits to his Prophet the Persian Empire, he does not illustrate its nature absolutely, but only by comparison with that of Alexander. ‘We are well aware of the opposition between these two empires. The Persian monarchy is called “a ram,” with reference to the Macedonian, which, as we shall afterwards see, bears the name of “he-goat” with respect to its antagonism. And we may gather the best reason for this comparison in the humble origin of the kings of Persia. With great propriety, then, Cyrus, the first ruler of this empire, is here depicted for us under the form or image of a ram. His “horn” produced a concussion through the whole earth, when no one expected anything to spring from a region by no means abounding in anything noble. And as to Alexander, he is called a “he-goat,” with respect to the “ram,” as being far more nimble, and yet more obscure in his origin. For what was Macedon but a mere corner of Greece? But I do not propose to run the parallel between these points; it is sufficient that God wishes to show to his Prophet and to the whole Church, how among the Persians, unknown as they were, and despised by their neighbors, a king should arise to consume the Median power, as we shall soon see, and also to overthrow the Babylonian monarchy. Behold, therefore, says he, a ram stood before the river, or at the bank of the river, since Cyrus subdued both the Medes and his grandfather, as historians inform us. Cyrus then rushed forth from his own mountains and stood at the bank of the river He also says, He had two horns. Here the Prophet puts two horns for two empires, and not by any means for two persons. For although Cyrus married the daughter of Cyaxares his uncle, yet we know the Persian empire to have lasted a long time, and to have supplied historians with a long catalogue of kings. As Cyrus had so many successors, by the two horns God doubtless showed his Prophet those two empires of the Medes and Persians united under one sovereignty. Therefore, when the ram appeared to the Prophet, it represented both kingdoms under one emblem.

The context confirms this by saying, The two horns were lofty, one higher than the other, and this was raised backwards The two horns were lofty; for, though the Persian territory was not rich, and the people rustic and living in woods, spending an austere life and despising all luxuries, yet the nation was always warlike. Wherefore the Prophet says this horn was higher than the other, meaning, than the empire of the Medes. Now Cyrus surpassed his father-in-law Darius in fame, authority, and rank, and still he always permitted Darius to enjoy the royal majesty to the end of his life. As he was an old man, Cyrus might easily concede to him the highest one without any loss to himself. With respect then to the following period, Cyrus was clearly pre-eminent, as he was certainly superior to Darius, whom Xenophon calls Cyaxares. For this reason, then, this horn was higher. But meanwhile the Prophet shews how gradually Cyrus was raised on high. The horn rose backwards; that is, “afterwards” — meaning, although the horn of the Median kingdom was more illustrious and conspicuous, yet the horn which rose afterwards obscured the brightness and glory of the former one. This agrees with the narratives of profane history: for every reader of those narratives will find nothing recorded by Daniel which was not fulfilled by the event. Let us go on: —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(3) A ram—i.e., a single ram. The ram was standing before the river, or eastward of it, and represented the Medo-Persian empire (Dan_8:20). The two horns, like the two breasts and arms of the image, or the two sides of the bear, symbolise the twofold character of this empire. The higher horn denotes the Persians, the dominant race. For other instances of rams and goats representing nations, comp. Isa_14:9; Jer_1:8; Zec_10:3.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. And I lifted up my eyes] in the vision: cf. Dan_10:5; Gen_31:10; Zec_1:18; Zec_2:1; Zec_5:1; Zec_5:9; Zec_6:1.

a ram standing before the stream, and it had two horns; and the two horns were high, &c.] The ram is an emblem of power and dominion: cf. Eze_39:18. The symbolism of the figure is explained in Dan_8:20 : the ram, as a whole, represents the combined power of the Medes and Persians; but the strength of the animal lying in its horns, these are taken as representing more particularly the two powers separately, that of Persia, as being the stronger, and arising after that of Media, being represented by the higher horn, which came up last. On the distinction between the two empires, see the notes on Dan_2:39 and Dan_5:31.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then I lifted up mine eyes,.... To see what was to be seen in this place, where he in the vision was brought; he lifted up the eyes of his understanding, being enlightened by the vision of prophecy, and the eyes of his body, to which objects of corporeal things formed in the fancy were represented:

and saw, and, behold; he saw something wonderful in a visionary way, and which struck his mind, and raised his attention:

there stood before the river; the river Ulai, near Shushan, the palace, the seat of the kings of Persia, to the east:

a ram, which had two horns; a symbol of the kingdom of the Medes and Persians, signified by the two horns, Dan 8:20, an emblem of power and dominion, and sometimes used to signify kings and kingdoms; see Dan 7:24 and these as united in one monarchy, under one monarch, Cyrus, and continued in his successors unto the times of Alexander; and therefore called "a ram", or "one ram" (m), as in the original; and which in sound has some likeness to Elam or Persia: and this kingdom or monarchy may be signified by it, partly because of its strength and power, and partly because of its riches, as some think, as well as because it is a fighting creature; and it may be chiefly because this monarchy was mild, and kind, and gentle to the Jewish nation: and it is very remarkable, that, according to Ammianus Marcellinus (n), the ram was the royal ensign of the Persians; whose kings used to wear for a diadem something made of gold, in the shape of a ram's head, set with little stones:

and the two horns were high; grew straight up on high, and so were different from the usual horns of a ram, which are crooked; denoting the great power, authority, wealth, and riches, these two kingdoms rose up unto:

but one was higher than the other, and the higher came up last; I think the words might be rendered better, "and the first was higher than the second, but it ascended, or grew up, higher at last" (o); the kingdom of the Medes was the first kingdom, and it was at first superior to the kingdom of Persia; but afterwards the kingdom of Persia became greater than that, under Cyrus and his successors: and Sir John Chardin says (p), that rams' heads, with horns one higher than another, are still to be seen in the ruins of Persepolis.

(m) "aries unus", V. L. Pagninus, Montanus, &c. (n) Hist. l. 19. (o) . (p) Travels, vol. 3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Then I lifted up mine eyes and saw - And saw in vision, or there seemed to be before me.

There stood before the river - On the bank of the river.

A ram which had two horns - There can be no error in explaining the design of this symbol, for in Dan 8:20 it is expressly said that it denoted the two kings of Media and Persia. The united power of the kingdom was denoted by the ram itself; the fact that there were two powers or kingdoms combined, by the two horns of the ram.

And the two horns were high - Both indicating great power.

But one was higher than the other, and the higher came up last - The higher horn springing up last denotes Persia, that became the more mighty power of the two, so that the name Media became finally almost dropped, and the united kingdom was known in Grecian history as the Persian The Median or Assyrian power was the older, but the Persian became the most mighty.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

A ram. The empire of the Medes and Persians. (Challoner) (Worthington) --- Cyrus, the founder, was allied to both. --- Higher, denoting the Persians; or Hystaspes, and his posterity, the second branch of the royal family, which reigned to the end: whereas Cambyses was the only one of the race of Cyrus who succeeded to the throne. Others think that he alludes to Codomannus, whom Alexander certainly attacked. --- Afterward is not in Hebrew. St. Jerome supposed that another ram was designated, but it is the same.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Which had two horns; by which is meant the kingdom of the Medes and Persians, as it is in Dan 8:20, where it is so interpreted. Before he was called a

bear, and here a

ram, both noting the same thing, though by different expressions. A ram because he is a fighting creature, pushing.

The two horns were high, i.e. they were very powerful.

One was higher than the other, i.e. the Median, that it came up last; but afterward the Persian was much superior in magnificence and fame, which was verified in Cyrus; who had an incredible heap, even fifty millions of talents. See Curtius and Strabo.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. Even Dr. Terry says of the ram that “it represented the Medo-Persian empire.” This indeed can hardly be denied in the face of the direct statement of Dan_8:20. But since this two-horned ram corresponds exactly to the bear of Dan_7:5, this alone would seem to settle the contention that the second empire was not Median but Medo-Persian. Dr. Terry supposes that the two horns represent the dynasties of Cyrus and Darius Hystaspes. Yet, according to his own theory, neither of these was a Median king, but both were kings of a later Persian empire; the second, or Median empire, having existed merely in the imagination of the writer of this book, being represented only by “Darius the Mede” (vi, 31). It does not appear consistent to acknowledge a Medo-Persian empire here and to deny it a place in the list of successive empires described in chaps. ii and 7. Bryan is more consistent with his own position when he declares that the ram here represents the two distinct empires of the Medes and Persians, the higher horn representing the Persian and the lower one the Median empire. But certainly it is contrary to all the laws of symbolism to represent two distinct empires as merely the two horns of one animal. In that case, what would the animal itself symbolize? It is the animal, not the horn, which symbolizes the empire. The empire is a unit as the animal is one. But this one empire is distinctly declared in Dan_8:20 to be that of the Medes and Persians. The two horns of power growing out of this one beast almost certainly, therefore, represent these dual potencies; the higher and younger of the two representing the Persian, and the other the Median branches of the one empire. This explanation agrees with Daniel’s own statement, and has the additional advantage over the opposing view of being consistent with the facts of history. (See notes Dan_2:39-41.) As a ram naturally has two horns this feature would not have had symbolic importance if the fact had not been brought into prominence by the writer himself.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

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. The rendering of the LXX does not differ essentially from the Massoretic Version, save in the last clause, which is rendered, "and the higher ascended (ajnebaine)." As in the former verse, oobal is translated "gate." Certainly, as before remarked, before a river" is an awkward combination; before" or over against a gate" is intelligible. "Eastward," which liphnee also means, will not suit the geographical circumstances, as Shushan itself stood on the east bank of the river Eulaeus, or Shapur. If, further, oobal means a "marsh," as Jerome renders it, then "eastward" would not suit. for the existing marsh is to the south-west of Shushan. Theodotion is in closer agreement with the Massoretic text, but does not translate (oobal, he merely transliterates it. The Peshitta is in strict agreement with the text of the Massoretes. Jerome, as we just said. in this verse renders oobal by paludem. Daniel in his vision seems looking from the walls of the citadel of Shushan, most likely even now the capital of the triumphant young conqueror. The progress of the arms of Cyrus would no doubt be viewed with apprehension by the court of Babylon. Daniel"s thoughts would be naturally filled with the new factor in the polities of the Euphrates valley. Hence it was not unnatural that the thoughts of the (lay should colour the visions of the night. The choice of the animal the ram to represent the Medo-Persian monarchy is by some supposed to be illustrated by the figures of goats and rams on Persian cylinders. If it has any special meaning, it probably is that the monarchy had sprung up among a pastoral people. It is maintained by Professor Bevan, that this figure of a ram with two horns proves that there were two successive empires a Median and a Persian. If Mr. Bevan would use his ingenuity, and show us any way by which the actual facts of the history and constitution of the Medo-Persian Empire could be represented in a symbol that would not be liable to his misinterpretation, it would be an advantage. The empire, we know, was built up by two races the race which last came into prominence became the predominant. Here in the symbol before us the unity of the empire is exhibited by the animal being one, and the two races are indicated by the two horns. The duality of the symbol ought to be noted.

Vers. 3-8, 20-22.

Two world-empires.

ram which thou sawest," etc. (vers. 20, 21). The only way in which the substance of the vision can be legitimately treated seems to us the expository. But be it remembered that the exposition of a chapter like this is really an explication of the gradual unfolding of a part of the history of the kingdom of God antecedent to the Incarnation. We set up here simply directing-posts to mark the way. Note particularly the partial character of this vision it is not now of the four world-empires and of the everlasting kingdom, but only of two Persia, Greece and the development of Greece. And mark, the symbols are authoritatively interpreted (vers. 21, 22). Here we have a key wherewith to unlock the secrets of the rest of the book.

I PERSIA. In the symbol we have:

Its unity. "A ram.

Its duality "Two horns." Media and Persia.

Its inequality. One horn the higher; and came up last.

The direction of its aggression. (Ver. 4.) Babylon; Lydia; Egypt.

Its temporary irresistibility. (Ver. 4.)

Complete overthrow. (Ver. 7.) Compare throughout with the bear of ch. 7.

II GREECE. Here should be opened out:

1. The fitness of the goat as a symbol; e.g. Greece abounded in goats; several municipalities adopted it as a symbol, and struck its image on their coins, etc. See detailed Expositions.

2. Its ubiquity. "On the face of the whole earth.

3. Celerity. "Touched not the ground.

4. The concentration of its genius. "A notable horn." Alexander (ver. 21).

1. Its victory.

1. The conflict was within the Persian lines. "Close unto the ram.

2. The attack made with the concentrated wrath of Greece. "Moved with choler." The provocation was the successive Persian invasions.

3. Complete.

1. Its subsequent growth.

2. Sudden break-down.

III GREECE DIVINED.

1. Into four. Greece; Asia Minor; Syria; Egypt.

2. At the zenith of power; i.e. under Alexander (ver. 8).

3. With instant collapse. (Ver. 22.) "Not in his power. R.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Two horns - The kingdom of Media and Persia. And the higher - The kingdom of Persia which rose last, in Cyrus, became more eminent than that of the Medes.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

ram

(See Scofield "Dan 8:20").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

a ram with two horns

It is normal for rams to have two horns. These horns, however, have symbolic meaning. (See: Symbolic Language)

but the longer ... passed up in length by it

"but the longer one grew more slowly than the shorter one, and the shorter one grew to be even longer than it"

I saw the ram charging

"I saw the ram rushing" or "I saw the ram running very quickly"

to rescue anyone out of his hand

Rams do not have hands. Here "hand" refers to the ram's power. AT: "to rescue anyone from him" or "to rescue anyone from his power" (See: Metonymy)

translationWords

ewe

hand

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

and it had horns symbolizing the kingdom of Persia and Media.

and one was higher than the other symbolizing the kingdom of Persia, which was greater than the kingdom of Media, for the kingdom of Media existed for only one year, as it says (9:1): “In the first year of Darius the son of Ahasuerus of the seed of Media,” and we learned in Seder Olam (ch. 28): “We do not find any year ascribed to Media in the Holy Writ but this one only.”

and the higher one sprouted last This symbolizes that the kingdom of Media will precede the kingdom of Persia.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.