Cf. note Dan. 7:1¹.

The ram, corresponding to the second beast in Dan. 7:5 and to the breast and arms of silver of the great human image in ch. 2, signifies Medo-Persia (v. 20; 11:2). Its two horns signify Media and Persia. Persia with its king Cyrus (Ezra 1:1), which came up last, became higher than Media.

This signifies that Medo-Persia conquered Babylon to the west, Assyria to the north, and Egypt to the south.

This indicates that Medo-Persia had no fear of God and became arrogant in itself. Eventually, God dealt with Medo-Persia by raising up Alexander the Great. Cf. note Zech. 1:18¹.

The male goat, corresponding to the third beast in Dan. 7:6 and to the abdomen and thighs of bronze of the great human image in ch. 2, signifies Greece with Alexander the Great (v. 21a; Dan. 11:3). Its coming from the west signifies that it came from Europe. Its coming over the face of the whole earth without touching the ground signifies its swift movement over the earth.

This signifies Alexander the Great as an extraordinary horn distinguished by his two sharp eyes. He was very intelligent.

This indicates that Alexander the Great conquered Medo-Persia and destroyed it.

Alexander the Great became arrogant in himself. But as soon as he became strong in power, he died suddenly.

In the place of Alexander the Great, his four generals (corresponding to the four wings and the four heads in Dan. 7:6), Cassander, Lysimachus, Ptolemy, and Seleucus, rose up toward the four ends of his empire to form nations in Macedonia, Asia Minor, Egypt, and Syria, respectively (v. 22). This was the continuation of the Grecian Empire. Eventually, these four empires were merged and formed into two empires, one on the south (Egypt) and the other on the north (Syria). Chapter 11 describes the warfare between these two empires in the territory of Israel.

Or, a horn out of littleness. This horn signifies Antiochus IV Epiphanes from Syria, who ruled in 175-164 B.C. He expanded very much toward Egypt on the south, toward Syria on the east, and toward Israel, the beautiful land (Dan. 11:16).

The little horn growing great, as high as the host of heaven, and causing some of the host and some of the stars to fall to the earth, and trampling them (Dan. 11:30-35), signifies that he became great in power and persecuted the saints (signified by the host of heaven and the stars — Dan. 12:3). In all these evil things he typifies the coming Antichrist (Rev. 13:5-7; 2 Thes. 2:3-4).

Signifying God.

Or, by him; i.e., the little horn. Antiochus Epiphanes stopped the daily sacrifices in the temple and defiled the temple with pigs and with fornication (Dan. 11:31). Furthermore, he cast truth to the ground (v. 12), meaning that there was no righteousness or justice. In these evils also the little horn typifies Antichrist (Dan. 9:27).

Or, saint.

The days for Antiochus Epiphanes to do evil things in the Holy Land would extend from about 171 B.C. until December 25, 165 B.C., the day when the Jewish hero Judas Maccabeus would cleanse the sanctuary after defeating Antiochus Epiphanes (vv. 25-26). See note John 10:22¹.

Lit., justified. The cleansing of the temple by the Maccabees was a justification, declaring that the temple was the holy place for God’s people to worship Him.

I.e., Greece.

I.e., impudent (cf. Deut. 28:50).

Antiochus Epiphanes spoke in such a manner that his word could be interpreted in many different ways. In all the items mentioned in vv. 23-25, he typifies Antichrist (Rev. 13:2b, Rev. 13:6-7; 17:11, 14; 19:20).