DANIEL EIGHT
(The 2300 Days)
                         THE EIGHTH CHAPTER OF DANIEL
                                                         THE 2300 DAYS
                                      
[JANUARY 2015]

The common focus of Daniel Chapter Eight is the 2300 days of verse
fourteen.  Many of the reigiously political organizations – those with license
to operate under the watchful eye of the state – have taken their position.  
Most have come to a wrong conclusion concerning the prophecy of this
particular vision of Daniel.  Each has its reasons for formulating and
circulating error; and it would take many words to refute their ideas.  
However, our purpose here is to present the vision in its simplicity, which
will at once offer the truth and prove ideas to the contrary false.  

NKJ Daniel 8:14 And he said to me, "For two thousand three
hundred days; then the sanctuary shall be cleansed."

Hebrew:

FREE Daniel 8:14 And he said to me, “Until evening, morning, two
thousand-three hundreds and it shall be put right, the apartness.

Greek: Septuagint – Theodotion Version:

FREE Daniel 8:14 And he said to him, “Until of the evening and in
the morning, days, two thousand, three hundreds and it shall be
cleansed, the holy.

Now that we have the advantage of history, and are nearing the end of
man’s rule on the earth, we should be able to understand the vision.

Daniel 12:10 "Many shall be purified, made white, and refined, but
the wicked shall do wickedly; and none of the wicked shall
understand, but the wise shall understand.

Daniel 12:4 "But you, Daniel, shut up the words, and seal the book
until the time of the end; many shall run to and fro, and knowledge
shall increase."

Daniel 12:9 And he said, "Go your way, Daniel, for the words are
closed up and sealed till the time of the end.


                                     The Vision

NKJ Daniel 8:1 In the third year of the reign of King Belshazzar a
vision appeared to me––to me, Daniel––after the one that appeared
to me the first time.

The time setting of this vision is circa 553 B.C., the third year of the reign
of King Belshazzar.  Daniel is the recipient of the vision.  Moreover, this
vision appeared after an earlier vision – Daniel’s vision of chapter seven,
which occurred in the first year of the reign of King Belshazzar.  The earlier
vision had a time span beginning with the Babylonian Empire and ending
with the beginning of the Kingdom of God, after the Day of the Lord,
concluding man’s rule on the earth.  Further, Chapter 9 has Daniel’s
Seventy Heptads Prophecy, which spans from 457BC until the resurrection
of the righteous, just one year before the reign of Christ begins.  However,
the revelation of the vision of Chapter 8 concluded in 164 B.C., about 389
years after Daniel received it.  Gabriel explained to Daniel that the vision
would come to pass many days into the future.

NKJ Daniel 8:26 "And the vision of the evenings (Hebrew: evening)
and mornings (Hebrew: morning) Which was told is true; Therefore
seal up the vision, For [it refers] to many days [in the future]."

KJV Daniel 8:26 And the vision of the evening and the morning,
which was told [is] true: wherefore shut you up the vision, for it
[shall be] for many days.


Daniel 8:2 I saw in the vision, and it so happened while I was
looking, that I was in Shushan, the citadel, which is in the province
of Elam; and I saw in the vision that I was by the River Ulai.

The place setting of the vision was the city of Shushan – at the citadel,
palace or castle – in the province of Elam – a son of Shem – or the
territory of the Elamites, the descendants of Elam.  In the vision, Daniel
was standing on the bank of the Ulai River.  


Daniel 8:3 Then I lifted my eyes and saw, and there, standing beside
the river, was a ram which had two horns, and the two horns were
high; but one was higher than the other, and the higher one came up
last.

Gabriel explains to Daniel that the two horns of the ram are the kings of
Media and Persia*.  The higher horn was the Persian King who came after
the king of Media and exceeded him in greatness.  These two Kingdoms
had combined their peoples under one ruling kingdom.  

Daniel’s vision came just a few years before the end of the Babylonian
Empire.  The Babylonian Empire ended in 538 B.C.

*Daniel 8:20 "The ram which you saw, having the two horns––[they
are] the kings of Media and Persia.

Daniel 8:4 I saw the ram pushing westward, northward, and
southward, so that no animal could withstand him; nor was there
any that could deliver from his hand, but he did according to his will
and became great.

The Medes and Persians (558-330BC) expanded their empire: The
principal theatre of their wars, says Calmet, was against the SCYTHIANS,
northward; against the GREEKS, westward; and against the EGYPTIANS,
southward.  The Medo-Persian Empire grew into a great world power.  It
became an empire about 20 years before the demise of the Babylonian
Empire.  Medo-Persia became a great world power with the downfall of
the Babylonian Empire.


Daniel 8:5 And as I was considering, suddenly a male goat came
from the west, across the surface of the whole earth, without
touching the ground; and the goat had a notable horn between his
eyes.

While Daniel was thinking about the Ram with the two horns, a male goat
suddenly appeared from the west flying across the surface of the earth.  
The male goat had a large horn between its eyes.  Gabriel explained to
Daniel that the male goat represented the Kingdom of Greece and that the
large horn between the goat’s eyes was the first king.  The Kingdom of
Greece under Alexander the Great (the great horn) began in 333BC.  

Daniel 8:21 "And the male goat [is] the kingdom of Greece.  The
large horn that [is] between its eyes [is] the first king.

Daniel 8:6 Then he (the male goat with the large horn) came to the  
ram that had two horns, which I had seen standing beside the river,
and ran at him with furious power.
7 And I saw him (the male goat) confronting the ram; he was moved
with rage against him, attacked the ram, and broke his two horns.  
There was no power in the ram to withstand him, but he cast him
down to the ground and trampled him; and there was no one that
could deliver the ram from his hand.
8 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.

The male goat with the great horn (Alexander the Great) fought against  
the Medo-Persian Empire and conquered it with lightning speed.  Thus, the
Medo-Persian Empire ended and Alexander expanded his empire greatly;
however at the height of his endeavor, he died leaving his empire to four of
his generals who divided the empire among them.  Gabriel told Daniel that
four kingdoms would come out of the great horn’s kingdom – but not with
the power of the great horn – Alexander the Great.  The power of
Alexander’s Empire devolved into four kingdoms – each having about one
quarter the power of the whole empire under Alexander.

Daniel 8:22 "As for the broken [horn] and the four that stood up in
its place, four kingdoms shall arise out of that nation, but not with
its power.


Daniel 8:9 And out of one of them (the four) came a little horn which
grew  exceedingly great toward the south (Egypt), toward the east
(Persia), and toward the Glorious Land (Judea).
10 And it grew up to the host of heaven; and it cast down some of
the  host and some of the stars to the ground, and trampled them.
11 He even exalted himself as high as the Prince of the host; and by
him,  the daily sacrifices were taken away, and the place of His (its)
sanctuary (the safe place for offering the daily sacrifice) was cast
down.
12 Because of transgression, an army was given over to the horn to  
oppose the daily sacrifices; and he cast truth down to the ground.  
He did all this and prospered.

Now, out of one of the four kingdoms came a little horn (king), which grew
great toward the south - Egypt, the east - Persia, and the Glorious Land -
Judea.  Here we begin the focus of the vision of Daniel 8.  The little horn is
Antiochus Epiphanes who came out of one of the four kingdoms of the
Grecian Empire.  The period of this king is toward the end of the Grecian
Empire.  Antiochus ruled in the Syrian division of the empire, which fell to
Alexander’s General Seleucus.  The Jews lived between the Syrian
Kingdom and the Ptolemaic Kingdom that ruled in Egypt.  The height of the
Grecian Empire had passed by the time that Antiochus Epiphanes began
his rule in 175 B.C., and before the end of his reign in 164 B.C.  Rome had
begun to seize parts of the Syrian Kingdom, defeating King Antiochus –
Antiochus Epiphanes’ father – as early as 190 B.C.  

Gabriel told Daniel that in the latter time (rule) of their (the Grecian)
kingdoms, a king would arise who would destroy many of the holy people.  
This king would war against the Jews and prosper in doing so.  God would
allow this to happen because of the wickedness of the Jews in departing
from His ways and embracing Hellenism – the culture of the Greeks, which
Antiochus Epiphanes endeavored to force upon them in an intense way.  
Antiochus would position himself against the High Priest (the prince of the
host) and cause the daily sacrifice to cease and desecrate the temple and
the altar of the daily sacrifice (the place of its sanctuary).  Antiochus was
successful in all these endeavors against the Jews.  However, just as God
allowed Antiochus to prosper against the Jews, even so, God brought him
to his death (he shall be broken
without human means), for when he
desecrated the holy place, he elevated himself against Yahweh – the
Prince of princes*.

*Revelation 19:16 And He has on [His] robe and on His thigh a name
written: KING OF KINGS AND LORD OF LORDS.

Daniel 8:23 "And in the latter time of their kingdom [the Grecian
Kingdom], When the transgressors have reached their fullness, A
king shall arise, Having fierce features, Who understands sinister
schemes.
24 His power shall be mighty, but not by his own power; He shall
destroy fearfully, And shall prosper and thrive; He shall destroy the
mighty, and also the holy people.
25 "Through his cunning He shall cause deceit to prosper under his
rule; and he shall exalt himself in his heart.  He shall destroy many
in their prosperity.  He shall even rise against the Prince of princes;
But he shall be broken without human means.

“He shall be broken without human means”:

“But the Lord Almighty, the God of Israel, smote him (Antiochus
Epiphanes) with an incurable and invisible plague: As soon as he had
spoken these words [‘When I reach Jerusalem, I will make it a common
graveyard for the Jews’.], an incurable pain of the bowels seized him, and
sore torments of the inner parts;” (2Maccabees 9:5)


Daniel 8:13 Then I heard a holy one speaking; and another holy one
said to that certain one who was speaking, "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 under foot?"
14 And he said to me (him – Septuagint), "For two thousand three
hundred days (evening, morning days); then the sanctuary shall be
cleansed."

Now, comes the question: “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?”  Then, comes the
answer: In Hebrew: For 2300 evening and morning to put right the holy
place; and, In Greek: For evening and morning days, 2300 then the holy
place shall be cleansed.  The Masoretic Text and the Septuagint Text
state the facts differently; and two schools of thought have developed.  
Some commentators believe the length of time is 1150 days (2300
sacrifices – 2 per day); and other commentators believe that the length of
time is 2300 days.  In other words, the need to include an ellipsis to make
the sense in a translation from the Masoretic Text creates confusion for
some of its readers.

One can easily comprehend that the length of the vision is for more than
2300 sacrifices because it encompasses some time and events, which
begin before the removal of the daily sacrifices.  2300 days would
compensate for the absence of the morning and evening sacrifices for
1150 days, and for another 1150 days before that during which Antiochus
gradually infringed upon Judaism in an effort to draw the Jews into
embracing Hellenism.  

The Maccabees and Josephus give the same ending point for restoring the
sacrifices: Kislev 25, 165/164 B.C.  We tend to favor the 2300 days for
three reasons: 1) The Septuagint is a thousand years closer to the Ancient
Hebrew Text than the Masoretic Text and it includes the word “days” in its
text.  2) The reading is “evening and morning days”.  The bible, when
mentioning the daily sacrifices, puts the phrase as “morning and
evening"*.  In other words, here in Daniel 8:14 the phrase is backward to
the rest of the bible on the subject of the daily sacrifices - if the focus is on
sacrifices rather than days.  3) The bible refers to the day, as evening and
morning**.  Moreover, the words evening and morning are in the singular in
the Hebrew.  Some English versions translate as plural thus: “evenings and
mornings”.  However, the translators could have kept the singular and
added an ellipsis thus: evening and morning [days] or evening and morning
[sacrifices].  The possibility presents that the morning sacrifice at the
beginning of the period could have passed and that the disruption
originated with the evening sacrifice.  If that were the case, “evening and
morning” would be accurate and could refer to the sacrifices, as seems to
be the case in the Hebrew.  However, to rationalize this solution, we need
the information that the sacrifices did not resume until the afternoon of
Kislev 25.  We have seen no information to corroborate this idea.  In fact
we have information to the contrary: 1Maccabees 4:52 “Then, early on the
twenty-fifth day of the ninth month, the month Kislev, in the year 148 (164
B.C.,) sacrifice was offered as the law commands on the newly made
altar of burnt-offering.”  Josephus’ details of the period only add up to
1080 days, if of regular years; however, if one of the years were an
intercalary year, the days would equal 1110 days.  The least discrepancy
falls short of the 1150 days by 40 days.  According to the writings of the
Maccabees, Antiochus Epiphanes began his desecration of the priests
about 3 years before actually stopping the daily sacrifices.  Therefore, the
whole time would be 2300 days; and of these 2300 days, the daily
sacrifices ceased for either 1080 or 1110 days.  

Josephus seems to be wrong about the 408 years in the following rubric,
which would take us back to 572 B.C., from the time of the vision until the
restoration of the sacrifices.  Considering that the Babylonian Empire
ended circa in 538 B.C. and that the vision came to Daniel in the 3rd year
of King Belshazzar about 15 years before 538 B.C. the vision would have
occurred about 389 years before the restoration of the Temple.

           
Josephus: Antiquities Book 12, Chapter 7.6

So on the five and twentieth day of the month Casleu (Kislev), which the
Macedonians call Apeliens, they lighted the lamps that were on the
candlestick, and offered incense upon the altar [of incense], and laid the
loaves upon the table [of show-bread], and offered burnt-offerings upon
the new altar [of burnt offering].  Now it so fell out, that these things were
done on the very same day on which their Divine worship had fallen off

[NOTE: JRR: Here, Josephus refers to a three year period as the
following details illuminate)
, and was reduced to a profane and
common use,
after three years' time; for so it was, that the temple was
made desolate by Antiochus, and so
continued for three years.  This
desolation happened to the temple in the hundred forty and fifth year (167
B.C.), on the twenty-fifth day of the month Apeliens (Kislev), and on the
hundred fifty and third Olympiad: but it was dedicated anew, on the same
day, the twenty-fifth of the month Apeliens (Kislev), on the hundred and
forty-eighth year (164 B.C.), and on the hundred and fifty-fourth
Olympiad.  And this desolation came to pass according to the prophecy of
Daniel, which was given
four hundred and eight years before; for he
declared that the Macedonians would dissolve that worship [for some
time].

The beginning point dilemma of the 2300 days probably finds its answer in
that the actual removal of the daily sacrifice came at a point after
Antiochus began to desecrate the holy city, Jerusalem, and tried to force
heathenism and the forsaking of Judaism on the Jewish Priests and the
people, which began much earlier and closer to the 2300 days.  The
question in verse 13 included “how long shall the sanctuary and host be
trampled?”  Antiochus began trampling the sanctuary and perverting the
priests about 3 years before he finally ended the sacrifices.  The important
knowledge is that we have enough information to know that the prophecy
found its fulfillment on Kislev 25, 164 B.C. when the Jews resumed the
sacrifices.  Antiochus’ desecration came in waves during the 2300 days
before Kislev 25, 164 B.C.  The termination of the sacrifices seems to
have begun about 1190 days after the beginning of the 2300 days and the
perversion Antiochus Epiphanes enforced on the priests.  The writings of
the Maccabees indicate much desecration of the ecclesiastical perspective
of the Jews beginning for some years before the ending of the sacrifices.  
The Maccabees write in the years of the reign of Antiochus.  We have
inserted the conversion to years B.C.  Some desecration must have taken
place in 170 B.C. in order to complete the 2300 days.  The time of
desecration of the temple, as given in the Maccabees is too short for 2300
days and too long for 1150 days.  The first work of desecration began
before 169 B.C. among the people.  We do not have specific information
as to when the 2300 days began.  However, according to one source, the
2300 days began in the year 142 (170 B.C.), in the 6th month and the 6th
day; and the 2300 days ended in year 148 (164 B.C.), in the 9th month
and the 25th day.  

The following self-desecration influenced by Antiochus Epiphanes started
sometime after he came to the throne in 175 B.C. and sometime before
169 B.C.

1Maccabees 1:11 At that time (after Antiochus Epiphanes came to the
throne in 175 B.C.), there appeared in Israel a group of renegade Jews,
who incited the people.  ‘Let us enter into a covenant with the Gentiles
round about,’ they said, ‘because disaster upon disaster has overtaken us
since we segregated ourselves from them.’  The people thought this a
good argument, and some of them in their enthusiasm went to the king and
received authority to introduce non-Jewish laws and customs.  They built a
sports stadium in the gentile style in Jerusalem.  They removed their
marks of circumcision and repudiated the holy covenant.  They
intermarried with Gentiles, and abandoned themselves to evil ways.

In the following passage of 1Maccabees, the desecration of the temple
began in 169 B.C. in the 5th year before the restoration of the daily
sacrifices.  This alone proves that the length of the desecration period of
Daniel’s vision extended beyond the 1150 days according to the
“sacrifices” versus “days” from the prophecy perspective of verse 14.

1Maccabees 1:20 And after that Antiochus had smitten Egypt, he returned
again in the hundred forty and third year (169 B.C.), and went up against
Israel and Jerusalem with a great multitude,
1Maccabees 1:21 And [Antiochus] entered proudly into the sanctuary, and
took away the golden altar, and the candlestick of light, and all the vessels
thereof,
1Maccabees 1:22 And [he took] the table of the shewbread, and the
pouring vessels, and the vials, and the censers of gold, and the veil, and
the crown, and the golden ornaments that were before the temple, all
which he pulled off.
1Maccabees 1:23 He [Antiochus] took also the silver and the gold, and the
precious vessels: also, he took the hidden treasures, which he found.
1Maccabees 1:24 And when he [Antiochus] had taken all away, he went
into his own land, having made a great massacre, and [having] spoken
very proudly.

1Maccabees 1:54 Now the fifteenth day of the month Casleu (Kislev), in
the hundred forty and fifth year (167 B.C.), they set up the abomination of
desolation upon the altar, and builded idol altars throughout the cities of
Juda (Judea) on every side;

1Maccabees 4:52 Now on the five and twentieth day of the ninth month,
which is called the month Casleu (Kislev), in the hundred forty and eighth
year (164 B.C.), they rose up betimes in the morning,
53 And offered sacrifice according to the law upon the new altar of burnt
offerings, which they had made.”

As a Holiday, Kislev 25 has three names: 1) The Feast of Dedication, as
seen in John 10:22, 2) The Festival of Lights, and 3) Hanukkah.

John 10:22 Now it was the Feast of Dedication in Jerusalem, and it was
winter.
23 And Jesus (Yahshua) walked in the temple, in Solomon’s porch.


                
*OFFERINGS – MORNING AND EVENING:

1Chronicles 16:40 to offer burnt offerings to the LORD on the altar of  
burnt offering regularly
morning and evening, and to do according to all
that is written in the Law of the LORD which He commanded Israel;

2Chronicles 2:4 Behold, I am building a temple for the name of the  LORD
my God, to dedicate it to Him, to burn before Him sweet incense, for the
continual showbread, for the burnt offerings
morning and evening, on the
Sabbaths, on the New Moons, and on the set feasts of the LORD our
God.  This is an ordinance forever to Israel.

2Chronicles 31:3 The king also appointed a portion of his possessions  for
the burnt offerings: for the
morning and evening burnt offerings, the
burnt offerings for the Sabbaths and the New Moons and the set feasts,
as it is written in the Law of the LORD.

Ezra 3:3 Though fear had come upon them because of the people of  
those countries, they set the altar on its bases; and they offered burnt
offerings on it to the LORD, both the
morning and evening burnt
offerings.

                      
** EVENING AND MORNING DAYS

Genesis 1:5 God called the light Day, and the darkness He called Night.  
So, the
evening and the morning were the first day.
Genesis 1:8 And God called the firmament Heaven.  Therefore, the
evening and the morning were the second day.
Genesis 1:13 So, the
evening and the morning were the third day.
Genesis 1:19 So, the
evening and the morning were the fourth day.
Genesis 1:23 So, the
evening and the morning were the fifth day.
Genesis 1:31 Then God saw everything that He had made, and indeed, it
was very good.  So, the
evening and the morning were the sixth day.

                           
Certain Mistranslated Verses

Now, we will consider some verses of Chapter 8 that have led some to
believe that the vision has to do with the end of man’s rule of the earth –
the time just ahead.  In verse 17, Gabriel says, “the vision refers to the
time of the end” according to the NKJ version.  However, the Septuagint
has,
“the vision is for an appointed time”.  In other words, the
information concerning the “2300 Days” is a period sometime after the
vision, which would begin at an appointed time – 2300 days before Kislev
25, 164 B.C., as we now know.

NKJ Daniel 8:17 So he (Gabriel) came near where I stood, and when he
came I was afraid and fell on my face; but he said to me, "Understand,
son of man, that the vision [refers] to the time of the end."

LXXE Daniel 8:17 And he (Gabriel) came and stood near where I
stood: and when he came, I was struck with awe, and fell upon my
face: but he said to me, Understand, son of man: for yet the vision is
for an appointed time.

In verse 19, the NKJ has translated: “for at the appointed time the end
[shall be]”.  In other words, they have inserted the ellipsis “shall be”.  The
LXXE of the Septuagint has “for the vision [is] yet for an appointed time”.  
The Greek is “for an hour, an appointed moment [time] in the future”.  
Gabriel told Daniel, I am telling you how the vision is going to resolve at
the culmination of the indignation because the vision is still future – for its
appointed time.  Gabriel did not leave Daniel hanging as to the outcome of
the vision; although, Daniel did not understand.  The understanding came
with the restoration of the sacrifices for those living in the days of
Antiochus Epiphanes.  The whole period was 2300 days; however, the
time of the restoration of the sacrifices is the primary focus.  Nothing in
Daniel 8 ties the vision to the end of man’s rule on the earth when we
study it in the Hebrew and Greek.  The vision was for an appointed time,
which came and went.  The fulfillment of the vision is complete.  It has
been history since 164 B.C.  

The fact that the vision does not include anything concerning the Roman
Empire indicates that the vision would end before the beginning of the
Roman Empire, which began in 31 B.C.  The final revival of the Holy
Roman Empire occurs and continues for 3.5 years ending with the
resurrection of the righteous.  In other words, the final world empire at the
“end” of man’s rule on the earth is the Roman Empire.  Therefore, if the
vision terminated with the end of man’s rule, we would expect that it would
have included information about the Roman Empire.  However, although it
mentions the Babylonian (Chaldean) empire, the Persian Empire and the
Grecian Empire, it says nothing concerning the Roman Empire.  The vision
culminated toward the end of the Grecian Empire.

NKJ Daniel 8:19 And he said, "Look, I am making known to you what shall
happen in the latter time of the indignation; for at the appointed time the
end [shall be].

LXXE Daniel 8:19 And he said, Behold, I make you know the things  
that shall come to pass at the end of the wrath: for the vision [is] yet
for an appointed time.


In verse 26, we have another mention of the “evening and morning”.  The  
KJV has translated as plural – the Hebrew is in the singular.  The LXXE
has “evening and morning” and does not have the word “days”.  However,
this verse refers back to verse 14, which has the word “days” and to make
verse 26 clear we should add “days” as an ellipsis.  Verse 26 does not
give us any additional information concerning the evening and the morning.  
However, we do understand, from this verse, that the vision is for many
days into the future.  Daniel saw the vision during the reign of Belshazzar,
toward the end of the Babylonian or Chaldean Empire, and the restoration
of the sacrifices came not long before the death of Antiochus Epiphanes
toward the end of the Grecian Empire.  The Medo-Persian Empire lasted
for 228 years – beginning about 15 years after Daniel’s vision of Chapter
8, in the third year of Belshazzar – according to Bishop Ussher in 553 B.C.
– and the Grecian Empire began in 333 B.C.  However, Antiochus
Epiphanes did not begin his reign until 175 B.C.  Therefore, the end of the
vision, which came in 164 B.C. found its fulfillment 389 years – many days*
– after Daniel saw it.  The indignation came toward the end of Antiochus’
reign, many years after Daniel’s vision.  The Romans had already defeated
Antiochus the Great – Antiochus Epiphanes’ father – in 190BC in certain
portions of his kingdom; although, it was 31 B.C. before the Roman
Kingdom became great enough to refer to it as the Roman Empire.  In
other words, Antiochus Epiphanes’ reign came toward the end of the
greatness of the Grecian Empire in the Syrian Division.

*NKJ Daniel 8:26 "And the vision of the evenings and mornings
[NOTE: JRR: days, as in verse 14] Which was  told is true; Therefore
seal up the vision, For [it refers] to many days [in the future]."

LXXE Daniel 8:26 And the vision of the evening and morning [days, as in  
verse 14] that was mentioned is true: and do thou seal the vision; for [it is]
for many days.

                                          
CONCLUSION

The vision of Daniel, Chapter 7, encompasses a period beginning with the
Chaldean Empire (625BC-538BC) and continues until the end of human
misrule on the earth – until the beginning of the Kingdom of God – Christ’s
Millennial reign – just ahead.  

Daniel’s Chapter 9 vision covers a period that began in 457BC and  
continues until the resurrection of the righteous, one year before the
beginning of Christ’s Millennial Reign.  See
“Daniel’s Seventy Heptads
Prophecy” for the details of the Chapter 9 vision.

The intense portion of the vision of Daniel Chapter 8 covers a relatively
short period – 2300 days.  In some prophecies, “a year for a day”
applies.  We know that years do not apply in Daniel 8:14 because the
prophecy is now history and we know how it ended.  Moreover, the vision
of Chapter 8 is independent of the visions of chapters 7 and 9 – nothing
ties this vision to those of the previous or following chapters – except the
mention of some of the early empires to give us a timeline.

The Medo-Persian Empire followed the Chaldean Empire in a few short
years after Daniel’s vision of Chapter 7, and it continued for 228 years.  
Daniel was about 87 years old at the time of the vision; and while he lived
into the time of the Medo-Persian Empire*, he never saw the Grecian
Empire, which began in 333BC.  Moreover, Rome began to conquer and
devour the Syrian Division of the Grecian Empire – the place setting of the
revelation of the vision – even during the reign of Antiochus the Great –
Antiochus Epiphanes’ father.  In other words, the indignation occurred in
the latter portion of the Grecian Empire, as Gabriel informed Daniel that it
would, in verse 23.  The information concerning these kingdoms brings us
to the period of the indignation of the vision.  The indignation did not begin
until the reign of Antiochus Epiphanes whose supremacy came toward the
end of Alexander’s Grecian Empire in the Syrian Division.  

*Daniel 9:1 In the first year of Darius the son of Ahasuerus, of the lineage
of the Medes, who was made king over the realm of the Chaldeans––
Daniel 9:2 in the first year of his reign I, Daniel, understood by the books
the number of the years [specified] by the word of the LORD through
Jeremiah the prophet, that He would accomplish seventy years in the
desolations of Jerusalem.

The vision of Daniel 8 reinforces his previous vision in Chapter 7
concerning the Medo-Persian and Grecian World Empires.  No one seems
to have a problem with that portion of the vision.  The portion that causes
trouble is the 2300 “evening and morning days”.  Many come to a wrong
conclusion because they try to tie the vision to end-time prophecy, as a
result of poor translations.  Chapter 8 indicates nothing about the end of
man’s rule, when we obtain a correct translation.  The conclusion of the
vision came Kislev 25 165/164 B.C. – about 389 years after Daniel’s vision
of Chapter 8.

The conclusion of the vision – the restoration of the daily sacrifices – is the
origin of the eight-day memorial beginning on Kislev 25 – Hanukkah, the
Festival of Lights, or the Feast of Dedication.  The vision is completely
fulfilled, for it says nothing about the Roman Empire, which began years
after the restoration of the sacrifices and continues until the end of human
rule of the earth, with the seventh and final revival of the Holy Roman
Empire just ahead.  God gave the vision to Daniel to prophesy a turbulent
time of the Jews and how God would allow their punishment but not their
removal from the land.  In other words, God corrected and preserved the
people – preparing for the entrance of the Messiah into the land of Judea:
Who was born in 5 B.C. and who began His ministry in 26 A.D.  

Matthew 1:21 "And she will bring forth a Son, and you shall call His name
JESUS (YAHSHUA), for He will save His people from their sins."

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