Word Studies¶
Question¶
How does the preterist school read Daniel 8, and what is the textual basis for identifying the little horn as Antiochus IV?
H7161 -- qeren (horn)¶
Original: qeren Transliteration: qeren Definition: A horn (as projecting); by implication, a flask, cornet; by resemblance, an elephant's tooth (ivory), a corner (of the altar), a peak (of a mountain), a ray (of light); figuratively, power
Translations¶
Total occurrences: 85 (31 unique translations) - "the horns" (17x), "horns" (13x), "the horn" (9x), "horn" (6x)
Key Verses -- Daniel 8 Occurrences (13 total)¶
- 8:3 (3x) — ram's two horns; one higher than the other
- 8:5 — notable horn between goat's eyes
- 8:6 (2x) — ram with two horns
- 8:7 (2x) — brake his two horns
- 8:8 — great horn broken; four notable ones arise
- 8:9 — little horn comes forth
- 8:20 (2x) — "the ram which thou sawest having two horns are the kings of Media and Persia"
- 8:21 — "the great horn that is between his eyes is the first king"
Significance¶
Horn is the dominant symbol in Daniel 8, appearing 13 times in a single chapter. The progression from ram's horns (Medo-Persia) to goat's horn (Greece/Alexander) to four horns (successors) to little horn (PRET: Antiochus) creates a continuous zoological lineage within the Greek succession.
H1431 -- gadal (to be great)¶
Original: gadal Transliteration: gadal Definition: A primitive root; properly, to twist, i.e. to be (causatively make) large (in various senses, as in body, mind, estate or honor, also in pride)
Translations¶
Total occurrences: 152 (115 unique translations)
Key Verses -- Daniel 8 Progression (CRITICAL)¶
| Verse | Hebrew Form | Stem | Subject | Translation |
|---|---|---|---|---|
| 8:4 | wehigdil | Hiphil.Perf.3ms | RAM | "became great" |
| 8:8 | higdil ad-me'od | Hiphil.Perf.3ms + "very" | GOAT | "waxed very great" |
| 8:9 | watigdal | Qal.Wayq.3fs | HORN | "waxed [exceeding] great" |
| 8:10 | watigdal | Qal.Wayq.3fs | HORN continues | "waxed great" |
| 8:11 | higdil | Hiphil.Perf.3ms | HORN | "magnified [himself]" |
| 8:25 | yagdil | Hiphil.Impf.3ms | HORN | "shall magnify" |
Critical Observation: Stem Shift¶
The RAM and GOAT use Hiphil (causative: "made itself great"). The HORN in 8:9-10 shifts to Qal (simple/inherent: "grew great"). In 8:11 and 8:25, the HORN returns to Hiphil with reflexive sense ("magnified himself"). This stem alternation is linguistically significant: the horn's initial growth (Qal) is organic/inherent, while its later self-exaltation (Hiphil) is volitional and blasphemous.
Other Daniel Occurrences¶
- Dan 1:5 — grow/nourish
- Dan 11:36 — "shall magnify himself above every god"
- Dan 11:37 — "shall magnify himself above all"
H3499 -- yether (excess, surplus) -- CRITICAL¶
Original: yether Transliteration: yether Definition: From H3498; properly, an overhanging, i.e. (by implication) an excess, superiority, remainder; also a small rope (as hanging free)
Translations¶
Total occurrences: 106 (39 unique translations) - "rest" (29x), "residue" (5x), "remnant" (4x), "excellency" (1x) - Dan 8:9 is the ONLY occurrence translated "exceeding"
Semantic Range¶
The core meaning is "surplus, what is left over, excess." When used of quality/degree, it indicates surpassing, preeminence. In Dan 8:9, the horn grows gadal-yether = "great-surplus/exceeding," meaning it surpasses the previous stages of greatness.
Significance for PRET¶
This is the strongest counter-argument to the Antiochus identification. The three-stage gadal progression requires the horn to exceed BOTH the ram (Medo-Persia, ~5.5-8M km2) and the goat (Greece/Alexander, ~5.2M km2). Antiochus IV controlled approximately 3M km2 as a sub-king of one of Greece's four divisions. PRET must argue yether refers to theological/spiritual significance rather than territorial/political magnitude.
H4704 -- mits'eirah (littleness) -- HAPAX LEGOMENON¶
Original: mits'eirah Transliteration: mits'eirah Definition: From H6810; properly, littleness; concretely, diminutive
Translations¶
Total occurrences: 1 (Dan 8:9 ONLY)
Significance¶
Daniel deliberately chose this extremely rare word instead of the common qatan (H6996, 101 occurrences in OT). The hapax status emphasizes the extreme insignificance of the horn's initial state. This supports PRET's claim that Antiochus was initially a minor figure (hostage in Rome, not in the succession line) who grew to disproportionate significance.
H6663 -- tsadaq (to be righteous/justified) -- CRITICAL¶
Original: tsadaq Transliteration: tsadaq Definition: A primitive root; to be (causatively, make) right (in a moral or forensic sense): cleanse, clear self, (be, do) just(-ice, -ify, -ify self), (be turn to) righteous(-ness)
Translations¶
Total occurrences: 54 (45 unique translations)
Daniel Occurrences¶
- Dan 8:14 — nitsdaq (Niphal.Perf.3ms) — "be cleansed" (KJV)
- Dan 12:3 — "turn to righteousness"
THE ONLY NIPHAL IN THE OT¶
Dan 8:14's nitsdaq is the sole Niphal occurrence of tsadaq in the entire Hebrew Bible. Every other occurrence is Qal, Piel, Hiphil, or Hithpael.
Forensic/Courtroom Usage Pattern (Qal and other stems)¶
| Reference | Translation | Context |
|---|---|---|
| Job 9:2 | "be just with God" | Forensic — how can man be justified before God? |
| Job 9:15 | "righteous" | Legal self-defense |
| Job 9:20 | "justify myself" | Courtroom self-justification |
| Job 13:18 | "I shall be justified" | Legal case ordered before God |
| Job 25:4 | "be justified with God" | Forensic question repeated |
| Job 33:32 | "desire to justify thee" | Legal vindication |
| Job 34:5 | "I am righteous" | Legal claim |
| Job 40:8 | "that thou mayest be righteous" | God challenges Job's legal standing |
| Psa 51:4(6) | "thou mightest be justified" | God justified in his verdict |
| Psa 143:2 | "shall no man living be justified" | Universal forensic verdict |
| Isa 43:9 | "that they may be justified" | Legal contest before nations |
| Isa 43:26 | "that thou mayest be justified" | Legal plea |
| Isa 45:25 | "shall be justified" | Eschatological vindication |
LXX Evidence¶
- Old Greek (pre-Theodotion): dikaiothesatai ("shall be justified/vindicated") — preserves forensic meaning
- Theodotion (post-Maccabean revision): katharisthesetai ("shall be cleansed/purified") — shifts to ritual/temple restoration
- The KJV "be cleansed" follows Theodotion, not the Old Greek
Significance for PRET¶
PRET reads nitsdaq as temple restoration/rededication (Hanukkah 164 BC), following Theodotion's katharisthesetai. The counter-argument is that the Hebrew root tsadaq is forensic/judicial throughout the OT, never ritual. Daniel had taher (H2891, Lev 16 ritual cleansing) and kaphar (H3722, atonement) available but chose tsadaq. The Old Greek supports forensic reading.
H8548 -- tamid (continual/daily)¶
Original: tamid Transliteration: tamid Definition: From an unused root meaning to stretch; properly, continuance (as indefinite extension); but used only (attributively as adjective) constant (or adverbially, constantly); elliptically the regular (daily) sacrifice
Translations¶
Total occurrences: 105 (12 unique translations) - "continually" (53x), "the continual" (17x), "continual" (9x), "the daily" (7x), "always" (6x)
Daniel Occurrences¶
- Dan 8:11 — ha-tamid — "the daily [sacrifice]" — taken away (Hophal rum)
- Dan 8:12 — ha-tamid — "the daily [sacrifice]" — host given against it
- Dan 8:13 — ha-tamid — "the daily [sacrifice]" — how long shall be the vision concerning...
- Dan 11:31 — ha-tamid — "the daily [sacrifice]" — taken away (Hiphil sur)
- Dan 12:11 — ha-tamid — "the daily [sacrifice]" — taken away
Torah Institution Passages (Pentateuchal Context)¶
- Exo 29:38 — "two lambs of the first year day by day continually [tamid]"
- Exo 29:42 — "a continual [tamid] burnt offering throughout your generations"
- Num 28:3 — "two lambs of the first year without spot day by day, for a continual [tamid] burnt offering"
- Num 28:6 — "a continual [tamid] burnt offering, ordained in mount Sinai"
- Lev 6:13 — fire on altar shall be burning "continually" [tamid]
- Lev 24:2-4,8 — lamps and shewbread arrangement "continually" [tamid]
Significance for PRET¶
In its Pentateuchal institutional context, tamid consistently refers to the literal daily burnt offering (two lambs, morning and evening). PRET argues this is Daniel's intended meaning: the literal temple sacrifice that Antiochus banned (1 Macc 1:45). HIST reads tamid as Christ's continuous heavenly mediation (Heb 7:25), which PRET calls anachronistic -- importing Hebrews theology into Daniel's immediate context.
H7311 -- rum (to be high/exalted)¶
Original: rum Transliteration: rum Definition: A primitive root; to be high actively, to rise or raise (in various applications, literally or figuratively)
Translations¶
Total occurrences: 218 (148 unique translations)
Daniel Occurrences¶
- Dan 8:11 — huram (Hophal.Perf.3ms) — "was taken away" — PASSIVE of Hiphil
- Dan 8:13 — context of how long
- Dan 11:12 — "his heart shall be lifted up"
- Dan 11:36 — "shall exalt himself"
- Dan 12:7 — held up his hands
CRITICAL: Dan 8:11 vs. Dan 11:31 Verb Comparison¶
| Feature | Dan 8:11 | Dan 11:31 |
|---|---|---|
| Root | H7311 rum | H5493 sur |
| Form | huram (Hophal passive) | hesiru (Hiphil active) |
| Meaning | "was taken up/removed" (passive) | "they shall take away" (active) |
| Subject | Implicit (by the horn) | "arms" standing on his part |
This is NOT the same verb. The PRET claim that Dan 8:11 and Dan 11:31 share "Hiphil rum + ha-tamid" is partially inaccurate. Dan 8:11 uses Hophal of rum (passive "was removed"), while Dan 11:31 uses Hiphil of sur (active "shall take away"). They share ha-tamid as the object but use different verbs with different roots.
H7093 -- qets (end)¶
Original: qets Transliteration: qets Definition: An extremity; adverbially (with prepositional prefix) after
Translations¶
Total occurrences: 71 (28 unique translations)
All Daniel Occurrences (14x)¶
- Dan 8:17 (2x) — le-eth qets ("at the time of the end [shall be] the vision")
- Dan 8:19 — qets (mo'ed qets, "at the time appointed the end")
- Dan 9:26 (2x) — qets (end of the prince, end of war)
- Dan 11:6 — le-qets shanim ("at the end of years")
- Dan 11:13 — le-qets ha-ittim ("at the end of times")
- Dan 11:27 — qets ("the end shall be at the time appointed")
- Dan 11:35 — eth qets ("the time of the end")
- Dan 11:40 — be-eth qets ("at the time of the end")
- Dan 11:45 — qets ("he shall come to his end")
- Dan 12:4 — eth qets ("the time of the end")
- Dan 12:6 — qets ("the end of these wonders")
- Dan 12:9 — eth qets ("the time of the end")
- Dan 12:13 (2x) — qets/qets ("the end" / "the end of the days")
Eth Qets Chain (5 occurrences)¶
Dan 8:17 -- Dan 11:35 -- Dan 11:40 -- Dan 12:4 -- Dan 12:9
This chain links Dan 8:17 to Dan 12:4,9 where "time of the end" is associated with bodily resurrection (Dan 12:2) and sealing (Dan 12:4,9). PRET must explain how eth qets in 8:17 refers to the Maccabean era while the same phrase in 12:4,9 (linked to 12:2 resurrection) requires eschatological fulfillment.
H8074 -- shamem (desolate/appalled)¶
Original: shamem Transliteration: shamem Definition: A primitive root; to stun (or intransitively, grow numb), i.e. devastate or (figuratively) stupefy
Translations¶
Total occurrences: 103 (62 unique translations)
All Daniel Occurrences¶
| Reference | Form | Stem | Translation |
|---|---|---|---|
| Dan 8:13 | shomem | Qal.Ptcp | "desolation" (transgression of desolation) |
| Dan 8:27 | eshtomem | Hithpael | "was astonished/appalled" (Daniel's collapse) |
| Dan 9:18 | — | — | "desolations" |
| Dan 9:26 | — | — | "desolations are determined" |
| Dan 9:27 | meshomem | Polel.Ptcp | "maketh desolate" (abomination that maketh desolate) |
| Dan 11:31 | meshomem | Polel.Ptcp | "maketh desolate" (abomination that maketh desolate) |
| Dan 12:11 | shomem | Qal.Ptcp | "maketh desolate" (abomination that maketh desolate) |
Critical Root Connection: Dan 8:27 to 8:13¶
Dan 8:27's eshtomem (Hithpael, "was appalled") uses the SAME ROOT as Dan 8:13's shomem (Qal Ptcp, "desolation"). Daniel's physical/emotional collapse is linguistically connected to the sanctuary's desolation. This supports the argument that Daniel's reaction is about the content of the vision (sanctuary desolation), not merely the time period.
The Complete Desolation Chain¶
| Verse | Hebrew Phrase | Participle | English |
|---|---|---|---|
| Dan 8:13 | pesha shomem | Qal Ptcp | "transgression of desolation" |
| Dan 9:27 | shiqqutsim meshomem | Polel Ptcp | "abomination that maketh desolate" |
| Dan 11:31 | shiqquts meshomem | Polel Ptcp | "abomination that maketh desolate" |
| Dan 12:11 | shiqquts shomem | Qal Ptcp | "abomination that maketh desolate" |
NOTE: Dan 8:13 uses pesha ("transgression"), NOT shiqquts ("abomination/idol"). Dan 11:31 and 12:11 use shiqquts. This vocabulary difference qualifies the Dan 8/11 parallel.
H6588 -- pesha (transgression/rebellion)¶
Original: pesha Transliteration: pesha Definition: A revolt (national, moral or religious): rebellion, sin, transgression, trespass
Translations¶
Total occurrences: 95 (48 unique translations)
Daniel Occurrences¶
- Dan 8:12 — be-pesha — "by reason of transgression" (host given against tamid)
- Dan 8:13 — ha-pesha shomem — "the transgression of desolation"
- Dan 9:24 — le-kalle ha-pesha — "to finish the transgression"
Significance¶
Pesha carries the sense of deliberate rebellion/revolt against authority, not merely sin. In Dan 8:12-13, the transgression is what enables the horn's desecration of the sanctuary. Dan 9:24's use of the same word in the seventy weeks prophecy creates an intertextual link.
H6256 -- eth (time)¶
Original: eth Transliteration: eth Definition: Time, especially (adverb with preposition) now, when, etc.
Translations¶
Total occurrences: 377 (92 unique translations)
Daniel Occurrences¶
- Dan 8:17 — le-eth qets ("at the time of the end")
- Dan 9:21 — "about the time of the evening oblation"
- Dan 11:13 — le-qets ha-ittim ("at the end of times")
- Dan 11:14 — "in those times"
- Dan 11:35 — eth qets ("the time of the end")
- Dan 11:40 — be-eth qets ("at the time of the end")
- Dan 12:1 — ba-eth hahi ("at that time") x3
- Dan 12:4 — eth qets ("the time of the end")
- Dan 12:9 — eth qets ("the time of the end")
H4720 -- miqdash (sanctuary) and H6944 -- qodesh (holiness/sanctuary)¶
H4720 -- miqdash¶
Original: miqdash Definition: From H6942; a consecrated thing or place, especially, a palace, sanctuary Total occurrences: 78 (34 unique translations) Daniel occurrence: Dan 8:11 ONLY — "the place of his sanctuary [miqdash] was cast down"
H6944 -- qodesh¶
Original: qodesh Definition: From H6942; a sacred place or thing; rarely abstract, sanctity Total occurrences: 452 (90 unique translations) Daniel occurrences: Dan 8:13, 8:14, 9:16, 9:20, 9:24 (2x), 11:28, 11:30 (2x), 11:45, 12:7
CRITICAL: Vocabulary Shift Within Daniel 8¶
- Dan 8:11 uses miqdash (physical sanctuary building)
- Dan 8:13-14 switches to qodesh (holiness/sacred place/thing)
This shift may indicate that 8:11 refers to the physical temple (which Antiochus desecrated) while 8:13-14's qodesh refers to something broader -- either the abstract concept of holiness/sanctity or the holy place in its theological dimension. PRET reads both as the Jerusalem temple; the vocabulary shift is a potential counter-argument.
H319 -- acharit (latter end)¶
Original: acharit Transliteration: acharit Definition: From H310; the last or end, hence, the future; also posterity
Translations¶
Total occurrences: 78 (43 unique translations)
Daniel Occurrences¶
- Dan 2:28 — be-acharit yomayya ("in the latter days")
- Dan 8:19 — be-acharit ha-za'am ("in the latter end of the indignation")
- Dan 8:23 — be-acharit malkutam ("in the latter time of their kingdom")
- Dan 10:14 — be-acharit ha-yamim ("in the latter days")
- Dan 11:4 — le-acharito ("to his posterity")
- Dan 12:8 — acharit ("the end of these things")
Significance for PRET¶
Dan 8:23 be-acharit malkutam ("in the latter time of their kingdom") is a key PRET timestamp: if malkutam refers to the four Greek successor kingdoms (Dan 8:22), the horn must arise during their declining era. This places the horn squarely in the Greek period, supporting the Antiochus identification. The -am suffix (3mp possessive) on malkut points back to the four kingdoms of 8:22.
H8269 -- sar (prince/chief)¶
Original: sar Transliteration: sar Definition: From H8323; a head person (of any rank or class): captain, chief, general, governor, lord, master, prince, ruler, steward
Translations¶
Total occurrences: 433 (92 unique translations)
Daniel Prince Vocabulary Chain¶
| Reference | Phrase | Identification |
|---|---|---|
| Dan 1:7,8,9,10,11,18 | sar of the eunuchs | Ashpenaz |
| Dan 8:11 | sar ha-tsaba ("prince of the host") | PRET: God himself |
| Dan 8:25 | sar-sarim ("Prince of princes") | PRET: God himself |
| Dan 9:6,8 | "our princes" | Israel's leaders |
| Dan 10:13 (2x) | sar of Persia; Michael one of chief sarim | Angelic princes |
| Dan 10:20 (2x) | sar of Persia; sar of Greece | National angelic patrons |
| Dan 10:21 | Michael your sar | Israel's angelic prince |
| Dan 12:1 | Michael the great sar | Israel's protector |
Joshua 5:14-15 Parallel¶
"Captain of the host of the LORD" (sar tsaba YHWH) is the closest OT parallel to Dan 8:11's sar ha-tsaba. In Josh 5:14, this figure receives worship and declares the ground holy -- divine attributes. This supports PRET's identification of sar ha-tsaba as God/divine commander.
H6635 -- tsaba (host/army)¶
Original: tsaba Transliteration: tsaba Definition: A mass of persons (or figuratively, things), especially organized for war (an army); by implication, a campaign
Translations¶
Total occurrences: 492 (65 unique translations)
Daniel 8 Concentration¶
- 8:10 — tseva ha-shamayim ("host of heaven"), ha-tsava, min-ha-tsava (3x)
- 8:11 — sar-ha-tsava ("prince of the host"), ha-tsava (2x)
- 8:12 — tsava (2x)
- 8:13 — tsava ("the host to be trodden under foot")
- 10:1 — tsava
Significance¶
The dense clustering of tsaba in Dan 8:10-13 (9 occurrences in 4 verses) creates a military/celestial host backdrop for the horn's activities. The host of heaven (8:10) and the prince of the host (8:11) together identify the horn's target as both the people of God (host = faithful community) and their divine commander.
H7522 -- ratson (will/pleasure)¶
Original: ratson Transliteration: ratson Definition: Delight (especially as shown): acceptable, delight, desire, favour, pleasure, will
Translations¶
Total occurrences: 60 (38 unique translations)
Kir'tsono Chain (Dan 8:4 / 11:3 / 11:16 / 11:36)¶
| Reference | Hebrew | Subject (PRET) |
|---|---|---|
| Dan 8:4 | kir'tsono | Ram = Medo-Persia |
| Dan 11:3 | kir'tsono | Alexander the Great |
| Dan 11:16 | kir'tsono | Antiochus III (PRET) / Rome (HIST) |
| Dan 11:36 | kir'tsono | Antiochus IV (PRET) / Papacy (HIST) |
PRET argues kir'tsono is a stock phrase of royal characterization describing unchecked sovereignty, not a world-power transition marker. All four uses describe figures within the same Greek-era narrative. HIST argues each occurrence introduces a new empire.
H4820 -- mirmah (deceit/craft)¶
Original: mirmah Transliteration: mirmah Definition: Fraud: craft, deceit(-ful), false, feigned, guile, subtilly, treachery
Translations¶
Total occurrences: 41 (22 unique translations)
Daniel Occurrences¶
- Dan 8:25 — "he shall cause craft [mirmah] to prosper in his hand"
- Dan 11:23 — "he shall work deceitfully [mirmah]"
Significance¶
Both Dan 8:25 and 11:23 use mirmah to describe the same pattern of political deception. If Dan 11:23 describes Antiochus IV (near-consensus), the shared vocabulary supports identifying the Dan 8:25 figure as the same person.
H8251 -- shiqquts (abomination/idol)¶
Original: shiqquts Transliteration: shiqquts Definition: Disgusting, filthy; especially idolatrous or an idol
Translations¶
Total occurrences: 29 (16 unique translations)
Daniel Occurrences¶
- Dan 9:27 — shiqqutsim meshomem ("overspreading of abominations... desolate")
- Dan 11:31 — shiqquts meshomem ("abomination that maketh desolate")
- Dan 12:11 — shiqquts shomem ("abomination that maketh desolate")
NOTE¶
Dan 8:13 does NOT use shiqquts. It uses pesha shomem ("transgression of desolation"). This vocabulary difference between Dan 8:13 and Dan 11:31/12:11 is significant: while the participial forms (shomem/meshomem) overlap, the nouns differ (pesha vs. shiqquts). The analysis must address whether this qualifies or disqualifies the Dan 8/11 verbal parallel.
H3581 -- koach (power/strength)¶
Original: koach Transliteration: koach Definition: Vigor, force, capacity, means, produce
Translations¶
Total occurrences: 144 (64 unique translations)
Daniel Occurrences¶
- Dan 1:4 — "ability [koach] in them"
- Dan 8:6 — "the fury of his power [koach]" (goat attacks ram)
- Dan 8:7 — "no power [koach] in the ram to stand"
- Dan 8:22 — "not in his power [koach]"
- Dan 8:24 (2x) — "his power [koach] shall be mighty, but not by his own power [koach]"
- Dan 10:8 (2x), 10:16, 10:17 — Daniel's loss of strength
- Dan 11:6 (3x), 11:15, 11:25
Dan 8:24 Distinctive Phrasing¶
ve-lo ve-kocho ("and not by his own power") is a critical specification. PRET argues this matches Antiochus IV's reliance on external backing: Pergamon's Eumenes II, Rome's tolerance (as former hostage), and the pro-Hellenist Tobiad faction. His power was derivative. Compare Dan 2:34,45 "stone cut out without hands" -- both phrases indicate external agency operating through the figure.