Dan 8:10 | KD | STEP | As this horn became great in extent toward the south and toward the east, so also it grew up in height even unto the host of heaven, and some of them it cast down, i.e., some of the stars, to the earth. The host of heaven is here, as in , the whole body of the stars of heaven, the constellations, and of the stars is epexegetical of of the host . Daniel in the vision sees the horn grow so great in height, that it reaches even to the heavens, can reach the heavenly bodies with the hand, and throws some of the stars (מן is partitive) down to the earth and tramples upon them, destroys them with scorn. The words of the angel, , show that by the stars we are to understand the people of the saints, the people of God. The stars cast down to the earth are, according to this, neither the Levites (Grotius), nor the viri illustres in Israel (Glass.), nor the chief rulers of the Jews in church and state (Dathe). If the people of the saints generally are compared to the host of heaven, the stars, then the separate stars cannot be the ecclesiastical or civil chiefs, but the members of this nation in common. But by “the people of the saints” is to be understood (since the little horn denotes Antiochus Epiphanes) the people of God in the Old Covenant, the people of Israel. They are named the people of the saints by virtue of their being called to be an holy nation ( ), because “they had the revelation of God and God Himself dwelling among them, altogether irrespective of the subjective degrees of sanctification in individuals” (Kliefoth). But the comparing of them with the host of the stars does not arise from Jewish national pride, nor does it mean that Daniel thought only of the truly faithful in Israel (Theod., Häv.), or that the pseudo-Daniel thought that with the death of Antiochus the Messiah would appear, and that then Israel, after the extermination of the godless, would become a people of pure holiness. The comparison rather has its roots in this, that God, the King of Israel, is called the God of hosts, and by the צבאות ( hosts ) are generally to be understood the stars or the angels; but the tribes of Israel also, who were led by God out of Egypt, are called “the hosts of Jehovah” ( ; ). As in heaven the angels and stars, so on earth the sons of Israel form the host of God; and as the angels on account of the glory of their nature are called קדושׁים ( holy ones ), so the Israelites by virtue of their being chosen to be the holy nation of God, forming the kingdom of heaven in this world. As God, the King of this people, has His throne in heaven, so there also Israel have their true home, and are in the eyes of God regarded as like unto the stars. This comparison serves, then, to characterize the insolence of Antiochus as a wickedness against Heaven and the heavenly order of things. Cf. 2 Macc. 9:10.

‏ Daniel 8:10

As this horn became great in extent toward the south and toward the east, so also it grew up in height even unto the host of heaven, and some of them it cast down, i.e., some of the stars, to the earth. The host of heaven is here, as in Jer 33:22, the whole body of the stars of heaven, the constellations, and of the stars is epexegetical of of the host. Daniel in the vision sees the horn grow so great in height, that it reaches even to the heavens, can reach the heavenly bodies with the hand, and throws some of the stars (מן is partitive) down to the earth and tramples upon them, destroys them with scorn. The words of the angel, Jer 33:24, show that by the stars we are to understand the people of the saints, the people of God. The stars cast down to the earth are, according to this, neither the Levites (Grotius), nor the viri illustres in Israel (Glass.), nor the chief rulers of the Jews in church and state (Dathe). If the people of the saints generally are compared to the host of heaven, the stars, then the separate stars cannot be the ecclesiastical or civil chiefs, but the members of this nation in common. But by “the people of the saints” is to be understood (since the little horn denotes Antiochus Epiphanes) the people of God in the Old Covenant, the people of Israel. They are named the people of the saints by virtue of their being called to be an holy nation (Exo 19:6), because “they had the revelation of God and God Himself dwelling among them, altogether irrespective of the subjective degrees of sanctification in individuals” (Kliefoth). But the comparing of them with the host of the stars does not arise from Jewish national pride, nor does it mean that Daniel thought only of the truly faithful in Israel (Theod., Häv.), or that the pseudo-Daniel thought that with the death of Antiochus the Messiah would appear, and that then Israel, after the extermination of the godless, would become a people of pure holiness. The comparison rather has its roots in this, that God, the King of Israel, is called the God of hosts, and by the צבאות (hosts) are generally to be understood the stars or the angels; but the tribes of Israel also, who were led by God out of Egypt, are called “the hosts of Jehovah” (Exo 7:4; Exo 12:41). As in heaven the angels and stars, so on earth the sons of Israel form the host of God; and as the angels on account of the glory of their nature are called קדושׁים (holy ones), so the Israelites by virtue of their being chosen to be the holy nation of God, forming the kingdom of heaven in this world. As God, the King of this people, has His throne in heaven, so there also Israel have their true home, and are in the eyes of God regarded as like unto the stars. This comparison serves, then, to characterize the insolence of Antiochus as a wickedness against Heaven and the heavenly order of things. Cf. 2 Macc. 9:10. ^{▼▼The deep practical explanation of Calvin deserves attention: - ”Although the church often lies prostrate in the world and is trodden under foot, yet is it always precious before God. Hence the prophet adorns the church with this remarkable praise, not to obtain for it great dignity in the sight of men, but because God has separated it from the world and provided for it a sure inheritance in heaven. Although the sons of God are pilgrims on the earth, and have scarcely any place in it, because they are as castaways, yet they are nevertheless citizens of heaven. Hence we derive this useful lesson, that we should bear it patiently when we are thrown prostrate on the ground, and are despised by tyrants and contemners of God. In the meantime our seat is laid up in heaven, and God numbers us among the stars, although, as Paul says, we are as dung and as the offscourings of all things.” - Calv. in loc.}