(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 (Daniel 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. Isaiah 14:9; Jeremiah 1:8; Zechariah 10:3.

Verse 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. 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 (ἀνέβαινε)." 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.

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.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, Daniel 8:20, an emblem of power and dominion, and sometimes used to signify kings and kingdoms; see Daniel 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.