(10) The host of heaven.--Probably meaning the stars, as Jeremiah 33:22, but in a metaphorical sense indicating the people of Israel. (Comp. Exodus 7:4; Numbers 24:17.) The actions of Antiochus, predicted here, are related 1 Maccabees 1:24; 1 Maccabees 1:30; 1 Maccabees 1:37; 1 Maccabees 2:38; 2 Maccabees 9:10.

Verse 10. - And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. The reading of the LXX. is very different after the first clause, "And it was exalted to the stars of heaven, and it was shattered to the earth by thestars, and by them trampled down." The verb תַּסֵּל (tappayl) translated "cast down," has been read as if it had been תֻּפַּל (tooppal). So too the last verb has evidently been read וַירְמְסוּהוּ (vayyir'msoohoo) instead of וַתִּרְמְסֵם (vattir'msaym), due to the resemblance which there was between yod and tan in the older script. Theodotion differs hardly less from the Massoretic, "And it was magnified to the power of heaven, and it fell to the earth from the power of heaven and from the stars, and they trode them down." The verb translated "fell" is evidently read with a vocalization different from both the Massoretic and the LXX The sense of Theodotion is more in accordance with the Septuagint than with the Massoretic. The Peshitta and the Vulgate agree with the Massoretic. The question of which reading is to be preferred can scarcely be settled without regarding the meaning of the terms here used. The crucial point is - What is the meaning of the "host of heaven"? The general consensus of interpreters is that this refers to Israel. Some maintain that the best of heaven is Israel, and the stars their leaders (Glassins); the stars are the Levites (Grotius). Moses Stuart would hold the host to be the priests, and the stars the teachers. Kliefoth is right in commencing first with the picture, and requiring that it be realized in thought. The horn grows and grows before Daniel's gaze, until it seems to touch the stars, that is, the host of heaven. As to what is meant by the stars, we must look elsewhere for an explanation. Have we any right to take "the host of heaven" as meaning the people of God? The phrase, "host of heaven," occurs elsewhere in Scripture nearly a score of times, and it rover means anything else than the stars or the angels. Therefore all interpretations that make this mean either the people of God or the Levites, must be thrown aside. It may, however, mean the people of God mediately. A quite elaborate line of deduction has been brought forward - the promise to Abraham (Genesis 15:5), to Isaac (Genesis 26:4), that their seed should be as the stars of heaven, is brought into connection with the use of the word "hosts" in regard to Israel (Numbers 1:52, etc.) - and the title given to God as the God of Israel, "Jehovah of hosts." This is very ingenious, but it has no support from scriptural usage or from the usage in apocalyptic writings. In the Book of Enoch, which, since it is modelled on this book, furnishes us with the earliest commentary on it, we find the stars are invariably the symbol of the angels. When we pass to the Book of Revelation, we find the same thing. We find when we pass on to the tenth chapter of this book, that all the nations are regarded as under the rule of some special angel We must apply, so far as we can, rules of interpretation which the author himself supplies us with. Using this guide, we see next that, when a nation was defeated and oppressed, its angel or star was regarded as thrown to the earth and trodden underfoot. The treatment Epiphanes meted out to Egypt and Palestine seems specially referred to. If we take the reading of the LXX., then the reference will be to the humiliation Epiphanes received at the hands of the Romans first, and then the Jews, and lastly the Elamites, whose temple he attempted to plunder.

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.And it waxed great, even to the host of heaven,.... The people of the Jews, the army of the living God, the church militant, among whom were many of the citizens of heaven, whose names are written there; such was the insolence of this king, as to molest and disturb them:

and it cast down some of the host and of the stars to the ground, and stamped them; some of the common people he persecuted and destroyed, or prevailed upon them, either by threats or flatteries, to relinquish their religion; and even some of the "stars", the lights of the people, the priests and Levites, that ministered unto them; or the princes, and elders of the people, whom he slew, as Jacchiades interprets it; or removed from their posts so that they could not do their office; or they turned apostates; and those that did not he barbarously put to death, and insulted over them, and used them in a very contemptuous manner, as old Eleazar, the mother and her seven sons; see 2 Maccabees chapter 7.