Study Focus: Daniel 8, Dan. 2:38, Gen. 11:4, Leviticus 16, Heb. 9:23–28.
Introduction: The main topic of Daniel 8 is the heavenly Day of Atonement. For this reason, the symbolic animals representing the world empires are the ram and the goat, two sacrificial animals that appear in the service of the Hebrew sanctuary but only on the Day of Atonement.
Lesson Themes:
The Little Horn. The little horn represents the power that attacks God’s sanctuary and God’s people. This power represents Rome in its pagan and papal phases.
The Day of Atonement. A main focus of the prophetic message conveyed by this chapter is on the purification of the Sanctuary, which according to the ritual system of the earthly tabernacle was carried out on the Day of Atonement.
Life Application: In our daily struggles with sin and suffering, we are not alone. We have a High Priest in the heavenly sanctuary performing a special ministry on our behalf. We can enjoy the manifestation of God’s grace and share our assurance with those around us. The sanctuary message not only shows us that we are forgiven but also points to the ultimate eradication of sin.
Part II: Commentary
Let us examine more closely the lesson’s themes as outlined above:
The Little Horn. While in chapter 7 the little horn grows out of the fourth animal (pagan Rome), the little horn of chapter 8 originates from one of the quadrants of the compass. Some commentators argue that this horn represents Antiochus IV, a Seleucid king, who came from one of the four divisions of the Grecian empire of Alexander and invaded Jerusalem, defiled the temple, and persecuted the Jews. A close look at the biblical text, however, points to another referent, an interpretation that holds more validity for two main reasons.
First, we must note that some Bible translations convey the impression that the little horn comes from one of the four horns that succeeded the big horn of the Grecian goat. If so, that might fit with Antiochus. However, the Hebrew text indicates that the little horn comes from one of the quadrants of the compass. The Hebrew text says: “Therefore the male goat grew very great; but when he became strong, the large horn was broken, and in place of it four notable ones came up toward the four winds of heaven. And out of one of them came a little horn which grew exceedingly great toward the south, toward the east, and toward the Glorious Land” (Dan 8:8, 9, NKJV). There are clear indications in the Hebrew grammar to suggest that in the phrase “out of one of them,” the antecedent of “them” is “the four winds of heaven.” That being the case, the little horn must have originated from one of the quadrants of the compass. Second, the horn starts little but becomes exceedingly great. Antiochus was never such a great king. In spite of his attack on the Jews, he was subsequently defeated by the Romans and had to return home humiliated. Third, because of the recapitulation principle operative in the visions of Daniel, we know that the scene depicted in Daniel 8:9—14 corresponds to the heavenly judgment scene of Daniel 7:9–14. Therefore, the sanctuary attacked by the little horn must be the heavenly sanctuary, not the temple of Jerusalem desecrated by Antiochus.
Because Antiochus does not fit the specifications of the little horn, the question emerges: to what entity does the little horn refer? At this point, we keep in mind the parallelism between the prophetic visions of Daniel. Thus, the little horn of Daniel 8 must correspond to the little horn of Daniel 7. That being the case, papal Rome emerges as the most obvious referent for the little horn of Daniel 8. However, there seems to be a subtle difference worth noticing between the horns of Daniel 7 and 8. The little horn of Daniel 7 emerges from the fourth beast, which indicates that Papal Rome is the continuation or extension of imperial Rome. In contrast, the little horn of Daniel 8 apparently does not emerge from any beast, which may suggest that it represents two continuous phases of Roman oppression: first, the imperial Roman phase, the horizontal expansion (Dan. 8:9); and then the papal Roman phase, the vertical expansion (Dan. 8:10–13). It is interesting to note that in Daniel 7 the little horn attempts to change God’s law; in Daniel 8 it aims its attack at the prince of the sanctuary and at the foundation of the sanctuary itself. Such symbols indicate that the papal system puts in place a counterfeit of the plan of salvation. It attacks both the law of God and God’s plan of salvation.
The Day of Atonement. In view of the aggressive activities of the little horn against the sanctuary and its ministry (the imposition of a false worship system by the papacy), the question emerges: “How long will the vision be, concerning the daily and the transgression of desolation, the giving of both the sanctuary and the host to be trampled underfoot?” (Dan. 8:13, NKJV, emphasis supplied). This question presupposes that a long time will elapse before the sanctuary can be restored, because the word “vision” here refers to the vision of the ram and the goat, which extends from the time of the Persian Empire through the time of the evil actions of the little horn. Before we consider the answer to this “how long” question, let us consider the sanctuary imagery of Daniel 8:9–14.
This section of Daniel 8 is filled with sanctuary imagery and terminology. Words such as “host,” “prince,” “daily,” and “sanctuary” evoke the Hebrew ritual system. “Host” (tsaba’) may designate the cultic personnel at service in the sanctuary; prince (sar) may designate the high priest; “daily” (tamid) is a word used to qualify some cultic activities of the sanctuary as happening continually, such as incense, sacrifices, etc. Note that the word “sacrifice” used in some Bible versions does not occur in the original. It has been supplied by translators who assume the prophecy refers to the suspension of the temple sacrifices by Antiochus IV. Indeed, the Hebrew word tamid may be better translated as “continuity” or “regularity” and refers to the multiple activities of the sanctuary service, which include, but are not restricted to, sacrificial offerings. Interestingly enough, one of the two words used here for sanctuary (qodesh) occurs in Leviticus 16, in the context of the Day of Atonement (the other is miqdash). Moreover, the parallel between this sanctuary scene and the heavenly judgment depicted in Daniel 7:9–14 indicates that both visions portray the same event. Therefore, the sanctuary referred to in Daniel 8:14 must be located in heaven.
Now comes the answer to the question posed in Daniel 8:13: “How long will the vision be, concerning the daily sacrifices and the transgression of desolation, the giving of both the sanctuary and the host to be trampled underfoot?” (Dan. 8:13, NKJV). The answer is: “For two thousand three hundred days; then the sanctuary shall be cleansed” (Dan. 8:14, NKJV). This response from one of the heavenly beings informs us that the sanctuary—which is depicted as under attack—will be cleansed/purified after 2300 years (applying the year-day principle). Such a long timetable agrees with the time frame presupposed by the question, which reaches back to the time of the Persian ram. Although no information is given about when this period begins or ends, it is clear that it must start sometime during the Persian period. But the heavenly being clearly states what will happen when this long period ends: namely, the cleansing of the sanctuary. In the Israelite cultic calendar there was a special day assigned for the purification of the sanctuary—the Day of Atonement. On such occasions the tabernacle was purified (taher) from the sins of God’s people. Daniel 8 mentions a time for the cleansing of the heavenly sanctuary. Such action is conveyed by the verb nitsdaq, which means to be restored, cleansed, and vindicated. So, the main ideas conveyed by this verb are that (1) the sanctuary must be cleansed from the sins of God’s people. (2) God’s intercessory ministry in the heavenly sanctuary must be restored. (3) God must be vindicated from the profanation of His sanctuary. The papal system introduced distortions to the plan of salvation and usurped Christ’s intercessory work by means of the sacrament of the mass, the penance, and absolution of sins by human priests. From the information given in Daniel 9:23–27, we can determine that the year 457 B.C. marked the beginning of this prophetic period of 2300 years. Therefore, the end of this prophetic period must be in A.D. 1844.
Part III: Life Application
1. How do you feel about the idea that the papacy distorted God’s truth and established a distorted worship system?
2. From the symbols and language used in Daniel 8, what do you learn about God’s teaching method?
3. Reflect on this statement by Ellen G. White: “While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth.”—The Great Controversy, p. 425.
4. What is the connection between the purification of the sanctuary and the purification of your life as a follower of Christ? Can you think of any sin that you must abandon in order to feel you are totally loyal to Jesus?
5. What difference do you see between the work Jesus completed on the cross and His ministry in the heavenly sanctuary? What is the relevance of each in your life?
6. Why does God need to undertake an investigative judgment in the heavenly sanctuary? Why not just make an instantaneous divine decision about the final destiny of the professed followers of Christ? What does this judicial procedure reveal about the character of God?
Adjust My Preferences
Welcome! Please set your reading preferences below.
You can access this panel later by clicking the
preference icon
in the top right of the page.
Key Text: Dan. 8:14
Study Focus: Daniel 8, Dan. 2:38, Gen. 11:4, Leviticus 16, Heb. 9:23–28.
Introduction: The main topic of Daniel 8 is the heavenly Day of Atonement. For this reason, the symbolic animals representing the world empires are the ram and the goat, two sacrificial animals that appear in the service of the Hebrew sanctuary but only on the Day of Atonement.
Lesson Themes:
Life Application: In our daily struggles with sin and suffering, we are not alone. We have a High Priest in the heavenly sanctuary performing a special ministry on our behalf. We can enjoy the manifestation of God’s grace and share our assurance with those around us. The sanctuary message not only shows us that we are forgiven but also points to the ultimate eradication of sin.
Part II: Commentary
Let us examine more closely the lesson’s themes as outlined above:
The Little Horn. While in chapter 7 the little horn grows out of the fourth animal (pagan Rome), the little horn of chapter 8 originates from one of the quadrants of the compass. Some commentators argue that this horn represents Antiochus IV, a Seleucid king, who came from one of the four divisions of the Grecian empire of Alexander and invaded Jerusalem, defiled the temple, and persecuted the Jews. A close look at the biblical text, however, points to another referent, an interpretation that holds more validity for two main reasons. First, we must note that some Bible translations convey the impression that the little horn comes from one of the four horns that succeeded the big horn of the Grecian goat. If so, that might fit with Antiochus. However, the Hebrew text indicates that the little horn comes from one of the quadrants of the compass. The Hebrew text says: “Therefore the male goat grew very great; but when he became strong, the large horn was broken, and in place of it four notable ones came up toward the four winds of heaven. And out of one of them came a little horn which grew exceedingly great toward the south, toward the east, and toward the Glorious Land” (Dan 8:8, 9, NKJV). There are clear indications in the Hebrew grammar to suggest that in the phrase “out of one of them,” the antecedent of “them” is “the four winds of heaven.” That being the case, the little horn must have originated from one of the quadrants of the compass. Second, the horn starts little but becomes exceedingly great. Antiochus was never such a great king. In spite of his attack on the Jews, he was subsequently defeated by the Romans and had to return home humiliated. Third, because of the recapitulation principle operative in the visions of Daniel, we know that the scene depicted in Daniel 8:9—14 corresponds to the heavenly judgment scene of Daniel 7:9–14. Therefore, the sanctuary attacked by the little horn must be the heavenly sanctuary, not the temple of Jerusalem desecrated by Antiochus. Because Antiochus does not fit the specifications of the little horn, the question emerges: to what entity does the little horn refer? At this point, we keep in mind the parallelism between the prophetic visions of Daniel. Thus, the little horn of Daniel 8 must correspond to the little horn of Daniel 7. That being the case, papal Rome emerges as the most obvious referent for the little horn of Daniel 8. However, there seems to be a subtle difference worth noticing between the horns of Daniel 7 and 8. The little horn of Daniel 7 emerges from the fourth beast, which indicates that Papal Rome is the continuation or extension of imperial Rome. In contrast, the little horn of Daniel 8 apparently does not emerge from any beast, which may suggest that it represents two continuous phases of Roman oppression: first, the imperial Roman phase, the horizontal expansion (Dan. 8:9); and then the papal Roman phase, the vertical expansion (Dan. 8:10–13). It is interesting to note that in Daniel 7 the little horn attempts to change God’s law; in Daniel 8 it aims its attack at the prince of the sanctuary and at the foundation of the sanctuary itself. Such symbols indicate that the papal system puts in place a counterfeit of the plan of salvation. It attacks both the law of God and God’s plan of salvation.
The Day of Atonement. In view of the aggressive activities of the little horn against the sanctuary and its ministry (the imposition of a false worship system by the papacy), the question emerges: “How long will the vision be, concerning the daily and the transgression of desolation, the giving of both the sanctuary and the host to be trampled underfoot?” (Dan. 8:13, NKJV, emphasis supplied). This question presupposes that a long time will elapse before the sanctuary can be restored, because the word “vision” here refers to the vision of the ram and the goat, which extends from the time of the Persian Empire through the time of the evil actions of the little horn. Before we consider the answer to this “how long” question, let us consider the sanctuary imagery of Daniel 8:9–14. This section of Daniel 8 is filled with sanctuary imagery and terminology. Words such as “host,” “prince,” “daily,” and “sanctuary” evoke the Hebrew ritual system. “Host” (tsaba’) may designate the cultic personnel at service in the sanctuary; prince (sar) may designate the high priest; “daily” (tamid) is a word used to qualify some cultic activities of the sanctuary as happening continually, such as incense, sacrifices, etc. Note that the word “sacrifice” used in some Bible versions does not occur in the original. It has been supplied by translators who assume the prophecy refers to the suspension of the temple sacrifices by Antiochus IV. Indeed, the Hebrew word tamid may be better translated as “continuity” or “regularity” and refers to the multiple activities of the sanctuary service, which include, but are not restricted to, sacrificial offerings. Interestingly enough, one of the two words used here for sanctuary (qodesh) occurs in Leviticus 16, in the context of the Day of Atonement (the other is miqdash). Moreover, the parallel between this sanctuary scene and the heavenly judgment depicted in Daniel 7:9–14 indicates that both visions portray the same event. Therefore, the sanctuary referred to in Daniel 8:14 must be located in heaven. Now comes the answer to the question posed in Daniel 8:13: “How long will the vision be, concerning the daily sacrifices and the transgression of desolation, the giving of both the sanctuary and the host to be trampled underfoot?” (Dan. 8:13, NKJV). The answer is: “For two thousand three hundred days; then the sanctuary shall be cleansed” (Dan. 8:14, NKJV). This response from one of the heavenly beings informs us that the sanctuary—which is depicted as under attack—will be cleansed/purified after 2300 years (applying the year-day principle). Such a long timetable agrees with the time frame presupposed by the question, which reaches back to the time of the Persian ram. Although no information is given about when this period begins or ends, it is clear that it must start sometime during the Persian period. But the heavenly being clearly states what will happen when this long period ends: namely, the cleansing of the sanctuary. In the Israelite cultic calendar there was a special day assigned for the purification of the sanctuary—the Day of Atonement. On such occasions the tabernacle was purified (taher) from the sins of God’s people. Daniel 8 mentions a time for the cleansing of the heavenly sanctuary. Such action is conveyed by the verb nitsdaq, which means to be restored, cleansed, and vindicated. So, the main ideas conveyed by this verb are that (1) the sanctuary must be cleansed from the sins of God’s people. (2) God’s intercessory ministry in the heavenly sanctuary must be restored. (3) God must be vindicated from the profanation of His sanctuary. The papal system introduced distortions to the plan of salvation and usurped Christ’s intercessory work by means of the sacrament of the mass, the penance, and absolution of sins by human priests. From the information given in Daniel 9:23–27, we can determine that the year 457 B.C. marked the beginning of this prophetic period of 2300 years. Therefore, the end of this prophetic period must be in A.D. 1844.
Part III: Life Application
1. How do you feel about the idea that the papacy distorted God’s truth and established a distorted worship system?
2. From the symbols and language used in Daniel 8, what do you learn about God’s teaching method?3. Reflect on this statement by Ellen G. White: “While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth.”—The Great Controversy, p. 425.4. What is the connection between the purification of the sanctuary and the purification of your life as a follower of Christ? Can you think of any sin that you must abandon in order to feel you are totally loyal to Jesus?5. What difference do you see between the work Jesus completed on the cross and His ministry in the heavenly sanctuary? What is the relevance of each in your life?
6. Why does God need to undertake an investigative judgment in the heavenly sanctuary? Why not just make an instantaneous divine decision about the final destiny of the professed followers of Christ? What does this judicial procedure reveal about the character of God?