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Daniel Proves the Bible is Divinely Inspired

Among my favourite apologetics for the validity of Christianity are the prophecies of Daniel, dating to the 6th century BC. Not only did he correctly prophesy the chronological succession of empires from Babylon to Rome (Daniel 2:31-45, Daniel 7:1-28, Daniel 8:1-27, Daniel 11:1-35), the political landscape of the ecumene (known, inhabited, civilized world) from the 6th century BC to the time of the Messiah’s coming (Daniel 2:31-45, Daniel 7:1-28, Daniel 9:24-27), the purpose of the Messiah’s coming (Daniel 9:24), that the Messiah would be put to death (Daniel 9:26), the destruction of the temple that followed His crucifixion (Daniel 9:26-27), and the correct amount of Roman emperors from Julius Caesar to the desolation of Jerusalem in 70 AD (Daniel 7:7-8), but also provided an accurate timeline for when these events would unfold (Daniel 9:24). 

Of course, atheists, agnostics, and pagans cope with these prophetic fulfillments by claiming that they were written after the fact, but this assertion is invalidated by the Dead Sea Scrolls. The Dead Sea Scrolls (aka Qumran Cave Scrolls) include key portions from several chapters of Daniel, notably chapters 1, 2, 3, 5, 6, 7, 8, 9, 10, and 11. These excerpts date from 125–100 BC, with the most significant fragments being 4Q112 (Daniel 1-3), 4Q113 (Daniel 5-6), 4Q114 (Daniel 10-11), 4Q115 (Daniel 3-4 & 7-8), and 4Q116 (Daniel 9:12-17). Thus, even if the Book of Daniel was written centuries after it was supposedly composed, which is an unproven assertion, it still predicts what would happen centuries later with incredible precision. 

So, what does the Book of Daniel prophesy? 

Daniel 9:24-27 states, “Seventy weeks are decreed about your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place. Know therefore and understand that from the going out of the word to restore and build Jerusalem to the coming of an anointed one, a prince, there shall be seven weeks. Then for sixty-two weeks it shall be built again with squares and moat, but in a troubled time. And after the sixty-two weeks, an anointed one shall be cut off and shall have nothing. And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed. And he shall make a strong covenant with many for one week, and for half of the week he shall put an end to sacrifice and offering. And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolator.”

This prophecy provides a timeline leading up to the Messiah, which would last 490 years. Reason being, the 70 weeks pertain to the Sabbatical Cycle, and thus represent weeks of years. Altogether, there would be 70 periods of 7 years. 

This 490 year timeline begins with one of two decrees (Daniel 9:25): 

1) The Decree of Return commissioned by Cyrus in 538 BC.

2) The Decree to Rebuild Jerusalem commissioned by Artaxerxes in 457 BC.

From this point, there are 7 weeks (49 years), which cover the time from the decree to rebuild Jerusalem to its completion. 

After these 7 weeks (49 years), there are 62 weeks (434 years), which lead up to the arrival of the “Anointed One” / “Messiah”—Jesus Christ.

Now, while the decree of return commissioned by Cyrus in 538 BC allowed Judahites to rebuild the temple in Jerusalem, the Decree of Artaxerxes in 457 BC is the last to grant exiles a right to return and rebuild Jerusalem itself. If you count out 490 years from 457 BC, you will land on 33-34 AD, the most likely year for Christ’s crucifixion.  

Thus, the appearance of the “Anointed One” at the end of the 69 weeks (7 + 62 weeks) perfectly aligns with the arrival of Jesus. In the midst of the final week (after 3.5 years), Jesus is crucified (as Daniel says, “cut off”), which ultimately abolishes the sacrificial system and renders it obsolete. The remaining 3.5 years of the final week can be seen as the period immediately following Christ’s ascension, including the early Church’s activities and the spread of the gospel.

As Rome came after 70 weeks and was ruling during the life of Christ, this excerpt of Daniel allows us to know two things: that the Messiah would come before the Second Temple is destroyed, and that the Roman Empire would be the beast to destroy it. 

The destruction imposed by Rome would ultimately fulfill the “abomination of desolation” (Daniel 9:27), which was prophesied by Daniel centuries prior. Not only did Daniel prophesy how many years would occur between the Decree to Rebuild Jerusalem (457 BC) and the Abomination of Desolation (70 AD), but also prophesied how long it would take for the Abomination of Desolation to unfold. Daniel 12:11 states: “And from the time that the regular burnt offering is taken away and the abomination that makes desolate is set up, there shall be 1,290 days.” 

The First Jewish-Roman War began in the early spring or summer of 66 AD, and resulted in a disruption of the regular practice of burnt offerings and other sacrificial rites in Jerusalem—this marked the beginning of “the time that the regular burnt offering is taken away”. If you count out 1,290 days, or 3.5 years from 66 AD, it lands on 70 AD, the year that Rome finally sieged and destroyed Jerusalem, along with its temple—this marked the fulfillment of the “Abomination of Desolation”. Therefore, Daniel correctly prophesied the exact duration that it took for Rome to destroy the Holy City. 

That Rome’s conquest of Jerusalem marked the fulfillment of this desolation is attested to by Matthew 24:15-21, Mark 13:14-19, and Luke 21:20-24:

  • “So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand), then let those who are in Judea flee to the mountains. Let the one who is on the housetop not go down to take what is in his house, and let the one who is in the field not turn back to take his cloak.  And alas for women who are pregnant and for those who are nursing infants in those days! Pray that your flight may not be in winter or on a Sabbath. For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be.” (Matthew 24:15-21)
  • “But when you see the abomination of desolation standing where he ought not to be (let the reader understand), then let those who are in Judea flee to the mountains. Let the one who is on the housetop not go down, nor enter his house, to take anything out, and let the one who is in the field not turn back to take his cloak. And alas for women who are pregnant and for those who are nursing infants in those days! Pray that it may not happen in winter. For in those days there will be such tribulation as has not been from the beginning of the creation that God created until now, and never will be.” (Mark 13:14-19)
  •  “But when you see Jerusalem surrounded by armies, then know that its desolation has come near. Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it, for these are days of vengeance, to fulfill all that is written. Alas for women who are pregnant and for those who are nursing infants in those days! For there will be great distress upon the earth and wrath against this people. They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled.” (Luke 21:20-24)

In these passages, Christ is speaking directly to first-century Judaeans and warning them of a coming invasion. Shortly after instructing His followers to flee Jerusalem when they see it surrounded by armies, He states: ”Truly, I say to you, this generation will not pass away until all these things take place.” (Matthew 24:34, Mark 13:30, Luke 21:32). This statement proves that Christ Himself understood Daniel’s prophecies to be pertinent to His generation and the Roman Conquest of Jerusalem, from 66-70 AD. 

This is why Christ laments upon approaching the city beforehand. Luke 19:41-44 states: “And when he drew near and saw the city, he wept over it, saying, ‘Would that you, even you, had known on this day the things that make for peace! But now they are hidden from your eyes. For the days will come upon you, when your enemies will set up a barricade around you and surround you and hem you in on every side and tear you down to the ground, you and your children within you. And they will not leave one stone upon another in you, because you did not know the time of your visitation.’”

Upon entering the city, Christ makes His way to the Temple and addresses the corrupt religious officials within it. Matthew 23:29-36 records Christ stating: “Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the monuments of the righteous, saying, ‘If we had lived in the days of our fathers, we would not have taken part with them in shedding the blood of the prophets.’ Thus you witness against yourselves that you are sons of those who murdered the prophets. Fill up, then, the measure of your fathers. You serpents, you brood of vipers, how are you to escape being sentenced to hell? Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town, so that on you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the altar. Truly, I say to you, all these things will come upon this generation. O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! See, your house is left to you desolate. For I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord.’”

For one, if Christ said that the generation He spoke to would be punished, and that Jerusalem would held responsible for all the bloodshed from Abel to the prophets and apostles, then the Great Tribulation, and Abomination of Desolation which it culminates in, was pertinent to first-century Judaeans—as Daniel’s 70 Week Timeline prophesies. This is why Christ tells Jerusalem: “… your house is left to you desolate!” The house referred to here is the Second Temple, which is why the Olivet Discourse begins with the disciples speaking of the temple and how it was adorned with noble stones and offerings. Christ overhears this and tells them: ‘As for these things that you see, the days will come when there will not be left here one stone upon another that will not be thrown down.’” (Luke 21:5-6) In accordance with Christ’s prophecies, the Second Temple was left desolate by invading Roman legions roughly 40 years later. This proves that Daniel’s Timeline, which was given five centuries prior, was incredibly accurate.  

That Rome is the beast that would destroy the Holy City and its sanctuary (temple) is compounded by Daniel 2. This chapter speaks of a statue comprised of four parts, each of which correlating to the four beasts mentioned in Daniel 7. These empires would conquer those they succeed and subsequently dominate the Earth. 

Daniel 7:32-35 states: “The head of this image was of fine gold, its chest and arms of silver, its middle and thighs of bronze, its legs of iron, its feet partly of iron and partly of clay. As you looked, a stone was cut out by no human hand, and it struck the image on its feet of iron and clay, and broke them in pieces. Then the iron, the clay, the bronze, the silver, and the gold, all together were broken in pieces, and became like the chaff of the summer threshing floors; and the wind carried them away, so that not a trace of them could be found. But the stone that struck the image became a great mountain and filled the whole earth.” 

Daniel 2:38 identifies the first nation to comprise this statue, as Daniel says to Nebuchadnezzar: “You, O king, the king of kings, to whom the God of heaven has given the kingdom, the power, and the might, and the glory, and into whose hand he has given, wherever they dwell, the children of man, the beasts of the field, and the birds of the heavens, making you rule over them all—you are the head of gold.”

So, to identify the four beasts, one must look at the chronological succession of empires following Babylon. Through the head, which represents Babylon, it is evident that the chest and arms represent the Medo-Persians, the body and thighs represent the Hellenes, and the legs represent Rome. The feet of this statue, which comprise 10 toes, parallel the ten horns of the fourth beast: “Thus he said: ‘As for the fourth beast, there shall be a fourth kingdom on earth, which shall be different from all the kingdoms, and it shall devour the whole earth, and trample it down, and break it to pieces. As for the ten horns, out of this kingdom ten kings shall arise, and another shall arise after them; he shall be different from the former ones, and shall put down three kings.” (Daniel 7:23-24)

These 10 horns are likely:

1. Pompey the Great (70–48 BC) – While Julius Caesar practically acted as a King, he was only 1/3 of the First Triumvirate and ruled alongside Pompey the Great and Marcus Licinius Crassus. Of these two figures, Pompey the Great fits best into the ten horns, as he was the first Roman to initiate conflict with Judaea. In 63 BC, Pompey intervened in a civil war within Hasmonean Judaea. This strife was the result of a power-dispute between two Hasmonean nobles, Hyrcanus II and Aristobulus II, who both appealed to Pompey for support. Eventually, Aristobulus II dissented against Pompey, which prompted him to siege Jerusalem, capture the city, and install Hyrcanus II as High Priest. From the perspective of contemporary Judaeans, Pompey was the first Roman leader to afflict them and assert his authority over the land—and being equal in power to Julius Caesar, there is a strong case to make that Pompey is the first horn. 

2. Julius Caesar (59-44 BC) – Progenitor of the Julio-Claudian Dynasty

3. Augustus Caesar (27 BC-14 AD)

4. Tiberius Caesar (14-37 AD)

5. Caligula Caesar (37-41 AD)

6. Claudius Caesar (41-54 AD)

7. Nero Caesar (54-68 AD) – Ruled at the time Revelation was written (66 AD), hence the Mark of the Beast equaling 666—the gematrical value of Nero Caesar (Nron Qsr: pronounced “Nerōn Kaisar”). 

8. Galba Caesar (68-69 AD)

9. Otho Caesar (69 AD)

10. Vitellius Caesar (69 AD)

In this case, the 11th horn is Vespasian Caesar (69-79 AD), who not only put down three of the prior horns, as he was the last in line during the year of four emperors (with those he “put down” being Galba, Otho, and Vitellius)—but also fits the caricature of a “little horn”, as he was the first Roman Emperor from an equestrian family and rose to the senatorial rank late in his life. With modest origins of little significance, Vespasian contrasted previous horns who came from patrician or senatorial bloodlines. 

Now, if Vespasian is the 11th horn, it makes sense why only 11 are listed. Reason being, Vespasian was ruling when the Abomination of Desolation was fulfilled in 70 AD, and it was his son Titus who led Roman forces into Jerusalem. As explained in my article on the Two Witnesses, Revelation 11:7-14 pertains to the desolation of Jerusalem at the hands of the beast’s horns. This desolation marks the seventh trumpet, which finalizes the tribulation and announces Christ’s victory and rulership. So, if the 11th horn, being Vespasian, was ruling at the time of the final trumpet, then it makes sense for the beast to have just 11 horns.

Vespasian’s son, General Titus, was also in command of the Legion of Apollo, which was instrumental in the desolation of Judaea. In Rome, the cults of Apollo were symbolized by a locust, hence the locusts led by Apollyon in Revelation 9. In Revelation 9:7-8, we are told that these locusts are cavalry units with golden crowns and hair like women. For one, this is representative of their allegiance to Apollo, who himself had long hair. Secondly, Imperial Rome had been recruiting cavalry from across the Empire. Wikipedia states: “Augustus also made a regular Auxilia corps of non-citizen soldiers. These professional Roman soldiers, like the Legions, were subjects recruited from the non-citizens in provinces controlled by Rome that had strong native cavalry traditions.” Thus, the locusts’ woman-like hair could be prophetic of Rome’s Barbarian cavalry and their long hair.

‎With that, it makes sense why Daniel claims desolation will come on the “wing of abominations” (Daniel 9:27). The “wing” is an allusion to the Roman Aquila Standard, which depicted a silver or gold eagle and was carried into battle by the legionary aquilifer (eagle-bearer). Thus, as Rome closed in on Jerusalem, its inhabitants would see shining eagles above a swarm of hostile invaders. This ultimately served to fulfill the curse of Deuteronomy ⁦‪28:49‬⁩, “The LORD will bring a nation against you from far away, from the end of the earth (הָאָ֔רֶץ, hā·’ā·reṣ; Strong’s 776: Land), swooping down like the eagle, a nation whose language you do not understand…” 

Moving on, in Revelation 12:1-4, we are given more proof that the Beast of Revelation is the fourth and final beast of Daniel 2 & 7. Reason being, that the dragon who seeks to devour the male child (Jesus Christ) has 10 horns, which parallel the 10 horns of Daniel’s fourth beast. More importantly, Revelation 12 identifies the dragon as being contemporary to the birth of the male child (Jesus Christ), which means that the beast of revelation would arrive within the 70 week timeframe. 

As for Revelation 12:6, the woman who flees into the wilderness represents both Israel and the bride-groom of Christ, which is the Church. The 1260 days amount to 3.5 years, and thus represent the period between the First-Jewish-Roman War (66 AD) and the destruction of Jerusalem’s temple (70 AD). Throughout this period, Judaean Christians sought refuge in the wilderness, and eventually settled in the region of Pella. Accordingly, this passage of Revelation is a direct parallel to Christ’s command in the Olivet Discourse: “But when you see Jerusalem surrounded by armies, then know that its desolation has come near. Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it…” (Luke 21:20-21)

Most importantly, the heavenly stone that destroys the statue in Daniel 2 represents Christ and His kingdom, which would conquer each of the four beasts and expand across the entirety of the Earth. About Christ’s kingdom, Daniel 7:17-18/27 states: “The four great beasts are four kings that will rise from the earth. But the holy people of the Most High will receive the kingdom and will possess it forever—yes, for ever and ever… Then the sovereignty, power and greatness of all the kingdoms under heaven will be handed over to the holy people of the Most High. His kingdom will be an everlasting kingdom, and all rulers will worship and obey him.” 

In addition, Daniel 2:32-35 states: “The head of this image was of fine gold, its chest and arms of silver, its middle and thighs of bronze, its legs of iron, its feet partly of iron and partly of clay. As you looked, a stone was cut out by no human hand, and it struck the image on its feet of iron and clay, and broke them in pieces. Then the iron, the clay, the bronze, the silver, and the gold, all together were broken in pieces, and became like the chaff of the summer threshing floors; and the wind carried them away, so that not a trace of them could be found. But the stone that struck the image became a great mountain and filled the whole earth.”

Through these passages we can know with certainty that the Saints of the Most High would inherit these Beast Empires and rule them forever. Keep in mind that Iraq, Iran, Greece and the Balkans are represented in the 1st-3rd beasts, and Rome is represented in the 4th beast. Thus, Eastern Orthodoxy is the product of the 1st-3rd beasts’ decimation, whereas the Roman Catholic Church is the product of the 4th beasts decimation. 

If the Saints overcame these four beasts in ancient days, two things are abundantly clear:

1) The 70 Weeks (490 years) prophesied by Daniel culminated in the arrival of Christ, the establishment of Christendom, and the desolation of Jerusalem and its temple by Rome (Daniel 9:26).

2) Rome was the final beast prior to Christ’s dominion, and is thus the Beast of Revelation. 

As for Daniel’s prophecies regarding the beasts that preceded Rome, I previously stated that the third beast, being the leopard with four wings on its back and four heads (Daniel 7:6), represents the Hellenes. Yet, I did not cover the symbolic meaning of its attributes, or the rest of Daniel’s prophecies which are pertinent to this beast. 

To begin, the leopard is known for its agility and swiftness, which aligns with Alexander the Great’s rapid military conquests. Within a decade (334–323 BC), he overran the Persian Empire and pushed the boundary of his empire as far as the Beas River in India—over 3,000 miles (4,828 kilometres). This was an unprecedented feat in ancient warfare, lending to the wide-held belief that Alexander was the greatest warrior-king in history. 

Unlike the brute strength of the previous Medo-Persian bear (Daniel 7:5), the leopard suggests a more strategic, tactical approach to conquest, reflecting Alexander’s military genius. The additional wings, as compared to the two wings of the first beast (Babylon), emphasize an even greater velocity in expansion, as Alexander’s ability to conquer vast territories at an unparalleled pace is symbolized as such.

However, there is another aspect to these four wings, which also correlate to the four heads. In June of 323 BC, Alexander unexpectedly passed away at the height of his reign due to an undiagnosed illness. On his death bed, he refused to appoint a sole successor, and instead stated: “To the strongest (τῷ κρατίστῳ)”. This statement fractured the cohesion within his Kingdom, causing his four generals (the Diadochi; successors) to delve into internal strife and conflict. With each of these four generals vying for the throne, four new kingdoms arose: 

  1. The Seleucid Empire, under Seleucus I Nicator
  2. The Ptolemaic Kingdom, under Ptolemy I Soter
  3. The Kingdom of Macedonia, under Cassander 
  4. The Kingdom of Thrace and Asia Minor, under Lysimachus

This fragmentation of Alexander’s Empire is represented by the goat in Daniel 8, whose single horn breaks off and then grows four new horns in its place. Daniel 8:1–14 states: 

“In the third year of the reign of King Belshazzar a vision appeared to me, Daniel, after that which appeared to me at the first. And I saw in the vision; and when I saw, I was in Susa the citadel, which is in the province of Elam. And I saw in the vision, and I was at the Ulai canal. I raised my eyes and saw, and behold, a ram standing on the bank of the canal. It had two horns, and both horns were high, but one was higher than the other, and the higher one came up last. I saw the ram charging westward and northward and southward. No beast could stand before him, and there was no one who could rescue from his power. He did as he pleased and became great. As I was considering, behold, a male goat came from the west across the face of the whole earth, without touching the ground. And the goat had a conspicuous horn between his eyes. He came to the ram with the two horns, which I had seen standing on the bank of the canal, and he ran at him in his powerful wrath. I saw him come close to the ram, and he was enraged against him and struck the ram and broke his two horns. And the ram had no power to stand before him, but he cast him down to the ground and trampled on him. And there was no one who could rescue the ram from his power. Then the goat became exceedingly great, but when he was strong, the great horn was broken, and instead of it there came up four conspicuous horns toward the four winds of heaven. Out of one of them came a little horn, which grew exceedingly great toward the south, toward the east, and toward the glorious land. It grew great, even to the host of heaven. And some of the host and some of the stars it threw down to the ground and trampled on them. It became great, even as great as the Prince of the host. And the regular burnt offering was taken away from him, and the place of his sanctuary was overthrown. And a host will be given over to it together with the regular burnt offering because of transgression, and it will throw truth to the ground, and it will act and prosper. Then I heard a holy one speaking, and another holy one said to the one who spoke, ‘For how long is the vision concerning the regular burnt offering, the transgression that makes desolate, and the giving over of the sanctuary and host to be trampled underfoot?’ And he said to me, ‘For 2,300 evenings and mornings. Then the sanctuary shall be restored to its rightful state.’” 

In the following verses, from Daniel 8:15-27, a step-by-step explanation of the vision is provided to Daniel: 

1. The Two-Horned Ram

  • Vision (verses 3–4): A ram with two horns, one higher than the other, charges west, north, and south.
  • Interpretation (verse 20): This ram represents the Kings of Media and Persia (the Medo-Persian Empire). The unequal horns symbolize the imbalance of power, as Persia eventually dominated Media. The ram charging to the north, west, and south represents the empire’s militaristic expansion from the east, towards each of these directions.

2. The Goat with a Single Horn

  • Vision (verses 5–7): A male goat comes from the west and moves swiftly (not touching the ground), with one prominent horn between his eyes. He defeats the ram.
  • Interpretation (verse 21): This goat represents the Kings of Greece. Its large horn is the first king, Alexander the Great. The goat’s speed represents how swiftly Alexander conquered the Persian Empire.

3. The Breaking of the Great Horn and Rise of Four Horns

  • Vision (verse 8): The goat’s great horn breaks, and four new horns arise toward the four winds.
  • Interpretation (verse 22): After Alexander’s death, his empire was divided into four kingdoms, each led by one of his generals (the Diadochi). These Kingdoms were situated in each of the “four winds”, with the Seleucids in the east (though referred to as the Kings of the North in Daniel 11—in relation to the Kings of the South), the Ptolemaics in the south, the Kingdom of Macedonia in the west, and the Kingdom of Thrace and Asia Minor in the north. 

4. The Little Horn That Grows from One of the Four

  • Vision (verses 9–12): A “little horn” arises from one of the four and grows great, then attacking the glorious land (Israel), casting down stars, stopping sacrifices, and defiling the sanctuary.
  • Interpretation (verses 23–25): This “little horn” represents a future king arising from one of the four Diadochi. He is described as: fierce and strong-faced; a master of intrigue (“understands riddles”); powerful, but not by his own power (possibly demonic influence or deceit); a destroyer of mighty men and the Saints; deceitful and arrogant, as he magnifies himself; opposed to the Prince of Princes (interpreted as God or the Messiah); and eventually broken supernaturally—“not by human hand”. This king, also referred to as the “little horn”, represents Antiochus IV Epiphanes. 

5. The 2,300 Evenings and Mornings

  • Vision (verses 13–14): A Holy One asks how long the desecration will last, and the answer is, 2,300 evenings and mornings, and then the sanctuary will be restored.
  • Interpretation (verse 26): This time period is most commonly believed to refer to the duration of the temple’s desecration under Antiochus IV Epiphanes.

6. The Vision is for the End

  • Interpretation (verses 17, 19, 26): The vision refers to “the time of the end” or “the latter end of indignation”. This suggests a dual fulfillment: near-future (Antiochus Epiphanes) and end-time (the fourth and final beast, Rome).

Now, to compound onto the identification of the “little horn” as Antiochus IV Epiphanes: The description of this figure in Daniel’s prophecy aligns closely with his actions and character during his reign over the Seleucid Empire (175–164 BC): 

1. Origin from One of the Four Horns: Daniel 8:8-12/22-25 indicate that the “little horn” arises from one of the four horns that sprout from the singular broken horn of the goat. These four horns represent Alexander’s generals (the Diadochi), and Antiochus IV was part of the Seleucid Dynasty, established by Alexander’s general Seleucus I Nicator. 

2. Bold and Arrogant Nature: Daniel 8:23–25 describes the little horn as a king who is “bold-faced,” a master of intrigue, and “understands riddles.” Antiochus IV was known for his arrogance and self-promotion, even taking the title “Epiphanes” (meaning “God Manifest”). His self-deification fits the description of a king who magnifies himself. He ruled with ruthless ambition, expanding his power and influence at the expense of others, particularly targeting Judaea.

3. Persecution of the Saints: Daniel 8:24 predicts that the “little horn” would “destroy mighty men and the people who are the saints.” Antiochus IV famously persecuted the people of Judaea—forbidding religious practices, imposing Greek culture, and even desecrating the Temple of Jerusalem in 167 BC by setting up an altar to Zeus, sacrificing pigs on it, and forcing Judahites to abandon their faith. This act of sacrilege, and the subsequent proto-fulfillment of the abomination of desolation, fit the prophecy of the “little horn” trampling on the Saints.

4. Disruption of Worship and the Sanctity of the Temple: Daniel 8:11–12 mentions the “little horn” taking away the “regular burnt offering” and overthrowing the sanctuary. Antiochus IV halted the daily sacrifices in the Temple, polluted the altar, and effectively abolished temple worship by introducing Hellenistic practices and pagan idols. This act was seen as a fulfillment of the “transgression that makes desolate” (Daniel 8:13)—though this was a proto-fulfillment, as in the Olivet Discourse, Christ emphasizes that the finality of this prophecy was pertinent to His “generation”. 

5. Time of Trouble (2,300 Mornings and Evenings): Daniel 8:14 gives the period of 2,300 evenings and mornings until the sanctuary is restored. There are two ways to interpret this:

A) A literal 2,300 days (six years and four months): This view reads the phrase as referring to 2,300 literal days. However, if we attempt to fit this into Antiochus’s timeline, this duration is too long for the period of direct desecration of the Temple (which was closer to three years, not six). To reconcile this, many date the 2,300 days from Antiochus’ rise to power (171 BC) down to the rededication of the Temple (165 BC), which would then match the 2,300 day prophecy.

B) 1,150 days (2,300 sacrifices: one morning and one evening per day): This interpretation assumes that “evenings and mornings” refer to the daily sacrifices (Exodus 29:38–39). If so, 2,300 “evening and morning” sacrifices equate to 1,150 days (a bit over three years and two months). This fits far better with the known period of Antiochus’ desecration, from the erection of the pagan altar (the prototype for the “abomination of desolation”) in December 167 BC until the Temple’s rededication in December 164 BC under Judas Maccabeus. 

6. Not by Human Hands: Daniel 8:25 states that the “little horn” will be destroyed, “but not by human hand.” Antiochus IV’s death in 164 BC is thought to be the result of a sudden, mysterious illness that struck him after his failed campaign in Egypt. His death was not the result of battle or assassination, but rather a supernatural cause, fulfilling the prophecy that he would be destroyed “without human hand”.

In conclusion, Antiochus IV Epiphanes fits the little horn prophecy due to:

  • His rise from one of the four divisions of Alexander’s empire.
  • His arrogant self-deification and brutal tactics.
  • His systematic persecution of the Judaean people, including the desecration of the Temple.
  • His eventual destruction in a way that wasn’t caused by human hands.

For these reasons, most scholars believe that Antiochus IV is the historical fulfillment of the “little horn” described in Daniel 8. However, his actions ultimately serve as a prototype or foreshadowing of subsequent Anti-Christ figures who persecuted God’s people—such as the ultimate fulfillment of the “little horn” in the fourth beast’s 11th horn, Emperor Vespasian. 

In addition to prophecies regarding the rise, rule, and demise of Antiochus IV Epiphanes, Daniel also prophesies the events leading up to him. The prophecy of the Kings of the North and South in Daniel 11 is one of the most detailed and striking examples of prophetic history in the Bible. It describes a long conflict between two major powers that emerged after the breakup of Alexander the Great’s empire: the Ptolemaic Kingdom (South) and the Seleucid Kingdom (North). These prophecies and their historical fulfillments are listed below: 

  • Daniel 11:1-2, “And as for me, in the first year of Darius the Mede, I stood up to confirm and strengthen him. And now I will show you the truth. Behold, three more kings shall arise in Persia, and a fourth shall be far richer than all of them. And when he has become strong through his riches, he shall stir up all against the kingdom of Greece.”

Historical Fulfillment: After Cyrus the Great (who reigned until 530 BC), three Kings follow: 1) Cambyses II (530–522 BC), 2) Pseudo-Smerdis/Bardiya (522 BC), 3) Darius I (522–486 BC). Afterwards, a fourth king arises: Xerxes I (486–465 BC), who was known for his vast wealth and his massive invasion of Greece. He amassed one of the greatest armies of antiquity and launched the Greco-Persian Wars, including the famous battles of Thermopylae (popularized by Sparta’s 300), Salamis, and Plataea. His campaign provoked a long-standing Greek hatred of Persia, setting the stage for Alexander the Great’s conquest later on.

  • Daniel 11:3, “Then a mighty king shall arise, who shall rule with great dominion and do as he wills.”

Historical Fulfillment: This mighty king is clearly Alexander the Great (356–323 BC), who began his campaign against Persia around 334 BC. He decisively defeated Persia at Granicus, Issus, and Gaugamela, and within a decade, extended his empire from Greece to India. He ruled “as he wills,” with unparalleled military success and autonomy.

  • Daniel 11:4, “And as soon as he has arisen, his kingdom shall be broken and divided toward the four winds of heaven, but not to his posterity, nor according to the authority with which he ruled; for his kingdom shall be plucked up and go to others besides these.”

Historical Fulfillment: Alexander the Great died suddenly in 323 BC, at the height of his power. He left no heir capable of ruling the empire, as his son Alexander IV was a child and was eventually murdered. His empire was thus divided among his generals (the Diadochi) in the Wars of the Successors. None of these kingdoms had the cohesive power or scope of Alexander’s unified empire, fulfilling the prophecy that the kingdom would be broken, not to his posterity, and not with his authority.

  • Daniel 11:5, “Then the king of the South shall become strong, but one of his (Alexander the Great’s) commanders shall become stronger than he (the King of the South) and shall rule a realm greater than his (the King of the South’s) own.”

Historical Fulfillment: The “king of the South” refers to Ptolemy I Soter, who ruled Egypt after Alexander the Great’s empire was divided—whereas one of Alexander’s successors, Seleucus I Nicator, established the Seleucid Empire, which became more expansive than Ptolemy’s kingdom. 

  • Daniel 11:6, “After some years they shall make an alliance, and the daughter of the king of the South shall come to the king of the North to make an agreement. But she shall not retain the strength of her arm, and he and his arm shall not endure.” 

Historical Fulfillment: Around 250 BC, Ptolemy II Philadelphus (the King of the South) gave his daughter Berenice in marriage to Antiochus II Theos (the King of the North) to seal a political alliance. However, Antiochus II later returned to his former wife, Laodice, who then poisoned him and had Berenice and her child killed, thus dissolving the alliance. 

  • Daniel 11:7–9, “But from the branch of her roots one shall arise in his place. He shall come against the army and enter the fortress of the king of the North… He shall carry off to Egypt their gods… Then the king of the North shall come into the realm of the king of the South but shall return to his own land.”

Historical Fulfillment: Berenice’s brother, Ptolemy III Euergetes, invaded Syria to avenge her death. He captured the Seleucid capital and returned to Egypt with vast spoils, including idols taken from Egypt centuries earlier. Later on, Seleucus II Callinicus (the King of the North) attempted a retaliatory invasion, but was unsuccessful and returned to his land. 

  • Daniel 11:10–12, “His sons shall wage war and assemble a multitude of great forces… Then the king of the South, moved with rage, shall come out and fight… and he shall raise a great multitude, but it shall be given into his hand.”

Historical Fulfillment: The sons of Seleucus II, Seleucus III and Antiochus III the Great, launched campaigns against Egypt. Antiochus III achieved significant victories, prompting Ptolemy IV Philopator (the King of the South) to respond. Ptolemy IV then defeated Antiochus III at the Battle of Raphia in 217 BC, temporarily halting Seleucid advances.

  • Daniel 11:13–16, “For the king of the North shall again raise a multitude… In those times many shall rise against the king of the South… Then he who comes against him shall do as he wills, and none shall stand before him. And he shall stand in the glorious land.”

Historical Fulfillment: Around 200 BC, Antiochus III renewed his campaign against Egypt, exploiting internal strife within the Ptolemaic kingdom. He gained support from factions in Judea and captured key territories, including Judea itself, referred to as the “glorious land”. 

  • Daniel 11:17, “He shall set his face to come with the strength of his whole kingdom… He shall give him the daughter of women to destroy the kingdom, but it shall not stand or be to his advantage.”

Historical Fulfillment: Antiochus III attempted to solidify his control over Egypt by giving his daughter, Cleopatra I, in marriage to Ptolemy V Epiphanes. However, Cleopatra sided with her husband, and the alliance did not benefit Antiochus as intended. 

  • Daniel 11:18–19, “Afterward he shall turn his face to the coastlands and shall capture many of them… Then he shall turn his face back toward the fortresses of his own land, but he shall stumble and fall.”

Historical Fulfillment: Antiochus III turned his attention to Asia Minor and Greece but faced defeat by the Romans, notably at the Battle of Magnesia in 190 BC. He then retreated, and later died in 187 BC while attempting to plunder a temple in order to pay war indemnities. 

  • Daniel 11:20, “Then shall arise in his place one who shall send an exactor of tribute for the glory of the kingdom. But within a few days he shall be broken, neither in anger nor in battle.”

Historical Fulfillment: Seleucus IV Philopator, the successor of Antiochus III, imposed heavy taxes to pay Rome. He was assassinated in 175 BC—not dying in battle, but through conspiracy. 

  • Daniel 11:21–35: These verses describe a contemptible person who usurps the throne, persecutes the holy covenant, desecrates the temple, and causes great suffering. 

Historical Fulfillment: This passage refers to Antiochus IV Epiphanes, as explained in the prior section. 

As evident, Daniel not only prophesied the rise of the Persian Kings, Alexander the Great, and Alexander’s Diadochi, but also immensely intricate details regarding the political and militaristic interactions between the Ptolemies and Seleucids, leading to Antiochus IV Epiphanes. 

According to all the aforementioned information, the two-horned ram who the single-horned (then four-horned) goat opposes, represents the duality of the Medes and Persians, who together formed the Medo-Persians. This is the Empire that immediately succeeded the first beast, being Babylon, as in 539 BC, the Medo-Persians, led by Cyrus the Great, defeated Babylon in 539 BC. This victory marked the end of the Neo-Babylonian Empire and brought Babylon under Persian control.

However, the Medo-Persian Empire is only symbolized by a two-horned ram in Daniel 8. In Daniel 7:5, it is represented by a bear “raised up on one side”—signifying the unequal strength of the two nations that formed the Medo-Persian Empire, as the Persians eventually became stronger than the Medians and dominated them. 

This Medo-Persian bear is also described as holding three ribs in its mouth, which symbolize the kingdoms that Medo-Persia conquered in its rise to power: Lydia (in Asia Minor), Babylon, and Egypt.

The bears command to “arise and devour much flesh” reflects how Persia subdued vast and diverse regions—from the Indus Valley to the Nile—bringing many peoples under their rule. The Medo-Persian Empire, especially under leaders like Cyrus the Great, expanded aggressively and ultimately absorbed a vast territory, leading to the devouring of much flesh. 

That said, a bear’s slow movement may symbolize the somewhat cumbersome, yet powerful, nature of the Medo-Persian Empire. Like a bear, the Medo-Persian Empire did not conquer rapidly, as the Greeks (symbolized by a swift leopard in Daniel 7:6), but expanded gradually—being methodical and imposing in their approach to expansion and control. The Persian armies were also massive in size, sometimes consisting of hundreds of thousands of troops. Thus, their sheer numbers and coordination overwhelmed opponents. They ultimately relied on attrition and dominance, overpowering enemies like a bear crushing its prey.

Conclusively, the bear symbolizes a strong, deliberate, and crushing force—which aligns with the Medo-Persian strategy of methodical conquest, massive armies, and overwhelming imperial control. They were not flashy, but they were immensely effective.

As for the first beast, being that which precedes the Medo-Persian bear—this beast aligns with the head of gold in Nebuchadnezzar’s statue, and was identified as Babylon (particularly under Nebuchadnezzar’s rulership) in Daniel 2:37-38: “You, O king, the king of kings, to whom the God of heaven has given the kingdom, the power, and the might, and the glory, and into whose hand he has given, wherever they dwell, the children of man, the beasts of the field, and the birds of the heavens, making you rule over them all—you are the head of gold.”

The description of this beast provides insight into the nature of Babylon, as Daniel 7:4 states: “The first was like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man’s heart was given to it.”

For one, the lion was a symbol of royal authority and dominance, which Babylon exerted over surrounding regions. The symbol of a lion was also frequently applied in Babylonian art and symbolism—especially on the Ishtar Gate, where lions represented power and divine protection. 

The eagle’s wings emphasize this empire’s swiftness and exaltation—symbolizing how Babylon rose quickly to power and exerted far-reaching influence. The plucking of these wings implies humiliation and the loss of power, which closely mirrors Nebuchadnezzar’s divine humbling in Daniel 4, where his pride led to his temporary madness and fall from royal authority. After his humiliation, Nebuchadnezzar was restored and became more introspective and reverent towards YHWH (Daniel 4:34–37). 

The lion standing up like a man reflects this humanization or softening of his beastly pride. Thus, a man’s heart being given to this lion indicates a movement from beast-like dominance to a more humble and rational state, aligning with Nebuchadnezzar’s acknowledgment of YHWH’s sovereignty. It may also symbolize the weakening of Babylon’s might after Nebuchadnezzar, as his successors lacked the same strength and clarity, making way for the Medo-Persians.

With all that said, it may be argued that the Book of Daniel cannot be considered legitimate or prophetic in its entirety, since the earliest physical manuscripts (such as those found among the Dead Sea Scrolls) only date back to the second-century BC. From this perspective, some critics suggest that Daniel’s vivid descriptions of earlier events, like the rise and fall of Babylon, Medo-Persia, and the Hellenic empires, or the conflict between the Kings of the North and South, may have been written after the fact, stylized as prophecy but composed with the benefit of hindsight. According to this view, only passages of Daniel prophesying events after the second-century BC (such as the fourth beast, the desolation of Judea, the coming of the Messiah, etc) may qualify as testable prophecy.

However, this line of reasoning overlooks a crucial point: the remarkable accuracy with which Daniel speaks of events after the presumed date of composition powerfully reinforces the credibility of the entire text. If the predictions regarding later empires, persecutions, and messianic expectation hold true—even centuries beyond the reach of any editorial manipulation—then the book demonstrates an inspired foresight that transcends ordinary historical analysis. Given this demonstrable accuracy in foretelling later events, it is not only reasonable, but fair, to extend the benefit of the doubt to the earlier historical visions. Assuming that Daniel was fabricating the past while truly predicting the future requires an inconsistency in the skeptical framework. If Daniel’s visions can withstand the scrutiny of history after the Dead Sea Scrolls, they deserve to be treated with corresponding respect regarding the periods before them.

Conclusively, Daniel accurately prophesied a chain of events which would occur from his lifetime to roughly 490-530 years into the future, and provided specific details that perfectly match the historical record. Moreover, there is archaeological proof that these prophecies were made prior to the aforementioned events, which proves that they were genuine and divinely-provided. This is simply inexplicable from an atheistic, agnostic, or pagan worldview, and is thus among my favourite apologetics for the validity of the Bible.