Text -- Daniel 11:1-30 (NET)

11:1 And in the first year of Darius the Mede, I stood to strengthen him and to provide protection for him.)

The Angel Gives a Message to Daniel

11:2 Now I will tell you the truth. “Three more kings will arise for Persia. Then a fourth king will be unusually rich, more so than all who preceded him. When he has amassed power through his riches, he will stir up everyone against the kingdom of Greece. 11:3 Then a powerful king will arise, exercising great authority and doing as he pleases. 11:4 Shortly after his rise to power, his kingdom will be broken up and distributed toward the four winds of the sky– but not to his posterity or with the authority he exercised, for his kingdom will be uprooted and distributed to others besides these. 11:5 “Then the king of the south and one of his subordinates will grow strong. His subordinate will resist him and will rule a kingdom greater than his. 11:6 After some years have passed, they will form an alliance. Then the daughter of the king of the south will come to the king of the north to make an agreement, but she will not retain her power, nor will he continue in his strength. She, together with the one who brought her, her child, and her benefactor will all be delivered over at that time. 11:7 “There will arise in his place one from her family line who will come against their army and will enter the stronghold of the king of the north and will move against them successfully. 11:8 He will also take their gods into captivity to Egypt, along with their cast images and prized utensils of silver and gold. Then he will withdraw for some years from the king of the north. 11:9 Then the king of the north will advance against the empire of the king of the south, but will withdraw to his own land. 11:10 His sons will wage war, mustering a large army which will advance like an overflowing river and carrying the battle all the way to the enemy’s fortress. 11:11 “Then the king of the south will be enraged and will march out to fight against the king of the north, who will also muster a large army, but that army will be delivered into his hand. 11:12 When the army is taken away, the king of the south will become arrogant. He will be responsible for the death of thousands and thousands of people, but he will not continue to prevail. 11:13 For the king of the north will again muster an army, one larger than before. At the end of some years he will advance with a huge army and enormous supplies. 11:14 “In those times many will oppose the king of the south. Those who are violent among your own people will rise up in confirmation of the vision, but they will falter. 11:15 Then the king of the north will advance and will build siege mounds and capture a well-fortified city. The forces of the south will not prevail, not even his finest contingents. They will have no strength to prevail. 11:16 The one advancing against him will do as he pleases, and no one will be able to stand before him. He will prevail in the beautiful land, and its annihilation will be within his power. 11:17 His intention will be to come with the strength of his entire kingdom, and he will form alliances. He will give the king of the south a daughter in marriage in order to destroy the kingdom, but it will not turn out to his advantage. 11:18 Then he will turn his attention to the coastal regions and will capture many of them. But a commander will bring his shameful conduct to a halt; in addition, he will make him pay for his shameful conduct. 11:19 He will then turn his attention to the fortresses of his own land, but he will stumble and fall, not to be found again. 11:20 There will arise after him one who will send out an exactor of tribute to enhance the splendor of the kingdom, but after a few days he will be destroyed, though not in anger or battle. 11:21 “Then there will arise in his place a despicable person to whom the royal honor has not been rightfully conferred. He will come on the scene in a time of prosperity and will seize the kingdom through deceit. 11:22 Armies will be suddenly swept away in defeat before him; both they and a covenant leader will be destroyed. 11:23 After entering into an alliance with him, he will behave treacherously; he will ascend to power with only a small force. 11:24 In a time of prosperity for the most productive areas of the province he will come and accomplish what neither his fathers nor their fathers accomplished. He will distribute loot, spoils, and property to his followers, and he will devise plans against fortified cities, but not for long. 11:25 He will rouse his strength and enthusiasm against the king of the south with a large army. The king of the south will wage war with a large and very powerful army, but he will not be able to prevail because of the plans devised against him. 11:26 Those who share the king’s fine food will attempt to destroy him, and his army will be swept away; many will be killed in battle. 11:27 These two kings, their minds filled with evil intentions, will trade lies with one another at the same table. But it will not succeed, for there is still an end at the appointed time. 11:28 Then the king of the north will return to his own land with much property. His mind will be set against the holy covenant. He will take action, and then return to his own land. 11:29 At an appointed time he will again invade the south, but this latter visit will not turn out the way the former one did. 11:30 The ships of Kittim will come against him, leaving him disheartened. He will turn back and direct his indignation against the holy covenant. He will return and honor those who forsake the holy covenant.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Dan 11:2

Xerxes was more potent than all the other three, because his father Darius had gathered an incredible mass for him, which he himself increased for six years together, before he made his expedition against Greece. There were more kings of Persia besides those four, but they had no concern with the people of God.

Wesley: Dan 11:3

Alexander the great.

Wesley: Dan 11:4

When he is come to his highest point.

Wesley: Dan 11:4

They did not reign as kings at first, but only as captains; and as to the extent of their dominion, it was far less than Alexander's, yea, all four fell short of his.

Wesley: Dan 11:4

Some lesser commanders shared several parts of the empire.

Wesley: Dan 11:5

This king was Ptolemy, the first king of Egypt after Alexander who is brought in, because he took Jerusalem by treachery; for the angel minds only those persons and things which related to the Jews.

Wesley: Dan 11:5

Seleucus Nicanor, who overcame Demetrius, and added Asia to his empire.

Wesley: Dan 11:6

The successors of those first kings of Egypt and Syria.

Wesley: Dan 11:6

Bernice shall come from Egypt and marry with Antiochus Theus, who was the son of Antiochus Soter, and nephew to Seleucus Nicanor; for her father brought her to Pelusium with an infinite sum of gold and silver for her dowry.

Wesley: Dan 11:6

She continued not in favour and authority.

Wesley: Dan 11:6

His power.

Wesley: Dan 11:7

Of Bernice shall come Ptolemaeus Euergetes, who shall revenge the wrong done to his sister.

Wesley: Dan 11:7

For he invaded Syria, and took many strong - holds.

Wesley: Dan 11:8

He continued forty - six years.

Wesley: Dan 11:9

So he did with a booty of forty thousand talents of silver.

Wesley: Dan 11:10

He means the sons of the king of the north, shall be incensed with the deeds of Ptolemaeus Euergetes, and his son Ptolemaeus Philopator.

Wesley: Dan 11:10

Antiochus the great, shall pass through Syria and recover what the king of Egypt took from his father.

Wesley: Dan 11:10

To Raphia, which was a strong fortress at the entrance of Egypt.

Wesley: Dan 11:11

Into the hand of Ptolemy.

Wesley: Dan 11:12

He might have recovered all, but he grew proud of his victory, and returned again to his luxury.

Wesley: Dan 11:16

Antiochus, that comes against Ptolemy.

Wesley: Dan 11:16

Judea. Antiochus held all Judea, and with the provision and product of it, maintained his army.

Wesley: Dan 11:17

He shall use all the force he can to master Egypt, and engross it to himself.

Wesley: Dan 11:17

Many of the religious Jews joined with him: the rest of his army was a profane rabble of rude Heathens.

Wesley: Dan 11:17

Antiochus shall give Cleopatra his daughter to young Ptolemy, called the daughter of women, for her beauty.

Wesley: Dan 11:17

Persuading her to betray her husband: but she stuck to her husband's interest, and not her father's.

Wesley: Dan 11:18

The isles and sea - coasts of the Mediterranean and Aegean sea.

Wesley: Dan 11:18

The Roman ambassador Scipio beat Antiochus at his own weapons of power and policy, and turned the reproach upon his own head.

Wesley: Dan 11:19

Then he turned his face home - ward, yet was he not in safety, but was quickly after killed.

Wesley: Dan 11:20

Seleucus Philopator, who peeled his subjects, and spared not to rob the temple.

Wesley: Dan 11:20

For he lived not out the third part of his father's reign.

Wesley: Dan 11:20

Not by open force, but by poison.

Wesley: Dan 11:21

Antiochus, called Epiphanes by his flatterers, but the people of God accounted him infamous, base, and treacherous.

Wesley: Dan 11:21

Neither peers nor people, nor was he the heir, but his nephew; but he crept in by flatteries.

Wesley: Dan 11:22

The Egyptian force near Pelusium, where they fell by the power of Antiochus, with a great slaughter, near the river Nile.

Wesley: Dan 11:22

The high-priest with his place and honour, for he put out Onias, and set up in his stead, Jason his brother.

Wesley: Dan 11:23

For he made a league with Egypt, and came with a few, (but chosen men) and took the passes, and put all in subjection to him.

Wesley: Dan 11:24

He shall come in upon the Egyptians under pretence of peace, in a plentiful and delicious country, and among a mass of treasures which the kings successively had heaped up; the greatest part of which Antiochus distributed among his confidants, whereby he obliged them the faster to him. He did herein what his fathers had not done; the kings of Syria before him, could never attain to this success over Egypt.

Wesley: Dan 11:24

holds - Having succeeded thus far, he shall proceed to the places of greatest strength in that kingdom.

Wesley: Dan 11:24

That is 'till God put a stop to his career, for the Egyptians found means to deliver themselves from his yoke.

Wesley: Dan 11:25

He might have prospered, if he had not been betrayed by Eulaius, Benaeus, and the rest of his nobles, corrupted by Antiochus.

Wesley: Dan 11:26

His most familiar friends and confidants; for he shall be overthrown with a great slaughter, as when the Nile overflows the country.

Wesley: Dan 11:27

They shall meet under pretence of peace.

Wesley: Dan 11:27

For neither shall Antiochus gain Egypt by all his artifice, nor Ptolemy, Syria.

Wesley: Dan 11:27

By the Lord, whose purpose and counsel shall stand.

Wesley: Dan 11:28

Antiochus shall depart with his booty gotten in Egypt.

Wesley: Dan 11:28

Against the law of God, with the people that worshipped God according to his will.

Wesley: Dan 11:29

Egypt, to fight against Ptolemy.

Wesley: Dan 11:29

This shall not be so prosperous as the two former expeditions, but shall fail both of his victory and booty.

Wesley: Dan 11:30

The Romans out of Italy, and the Archipelago. This made his heart boil with rancor, which he spit out against the Jews; especially being solicited to it by Jason first, and Menelaus after, who were apostates, and betrayers of their brethren.

JFB: Dan 11:1

This chapter is an enlargement of the eighth: THE OVERTHROW OF PERSIA BY GRECIA: THE FOUR DIVISIONS OF ALEXANDER'S KINGDOM: CONFLICTS BETWEEN THE KINGS OF THE SOUTH AND OF THE NORTH, THE PTOLEMIES AND SELEUCIDÆ: ANTIOCHUS EPIPHANES. (Dan. 11:1-45)

JFB: Dan 11:1

The angel (Dan 10:18).

JFB: Dan 11:1

Cyaxares II; the year of the conquest of Babylon (Dan 5:31). Cyrus, who wielded the real power, though in name subordinate to Darius, in that year promulgated the edict for the restoration of the Jews, which Daniel was at the time praying for (Dan 9:1-2, Dan 9:21, Dan 9:23).

JFB: Dan 11:1

Implying promptness in helping (Psa 94:16).

JFB: Dan 11:1

Namely, Michael; even as Michael (Dan 10:21, " strengtheneth himself with me") helped the angel, both joining their powers in behalf of Israel [ROSENMULLER]. Or, Darius, the angel "confirming him" in his purpose of kindness to Israel.

JFB: Dan 11:2

Cambyses, Pseudo-Smerdis, and Darius Hystaspes. (Ahasuerus, Artaxerxes, and Darius, in Ezr 4:6-7, Ezr 4:24). The Ahasuerus of Esther (see on Dan 9:1) is identified with Xerxes, both in Greek history and in Scripture, appearing proud, self-willed, careless of contravening Persian customs, amorous, facile, and changeable (Dan 11:2).

JFB: Dan 11:2

Xerxes, whose riches were proverbial. Persia reached its climax and showed its greatest power in his invasion of Greece, 480 B.C. After his overthrow at Salamis, Persia is viewed as politically dead, though it had an existence. Therefore, Dan 11:3, without noticing Xerxes' successors, proceeds at once to Alexander, under whom, first, the third world kingdom, Grecia, reached its culmination, and assumed an importance as to the people of God.

JFB: Dan 11:2

Four years were spent in gathering his army out of all parts of his vast empire, amounting to two millions six hundred and forty-one thousand men. [PRIDEAUX, Connexion, 1.4, 1.410].

JFB: Dan 11:3

Answering to the he-goat's "notable horn" (Dan 8:6-7, Dan 8:21). Alexander invaded Persia 334 B.C., to avenge the wrongs of Greece on Persia for Xerxes' past invasion (as Alexander said in a letter to Darius Codomanus, ARRIAN, Alexander. 2.14.7).

JFB: Dan 11:4

The fourfold division of Alexander's kingdom at his death (Dan 8:8, Dan 8:22), after the battle of Ipsus, 301 B.C.

JFB: Dan 11:4

(See on Dan 8:8; Dan 8:22).

JFB: Dan 11:4

None of his successors had so wide a dominion as Alexander himself.

JFB: Dan 11:4

Besides Alexander's sons, Hercules by Barsine, Darius daughter, and Alexander by Roxana, who were both slain [MAURER]. Rather, besides the four successors to the four chief divisions of the empire, there will be other lesser chiefs who shall appropriate smaller fragments of the Macedonian empire [JEROME].

JFB: Dan 11:5

Here the prophet leaves Asia and Greece and takes up Egypt and Syria, these being in continual conflict under Alexander's successors, entailing misery on Judea, which lay between the two. Holy Scripture handles external history only so far as it is connected with God's people, Israel [JEROME]. TREGELLES puts a chasm between the fourth and fifth verses, making the transition to the final Antichrist here, answering to the chasm (in his view) at Dan 8:22-23.

JFB: Dan 11:5

Literally, "of midday": Egypt (Dan 11:8, Dan 11:42), PTOLEMY Soter, son of Lagus. He took the title "king," whereas Lagus was but "governor."

JFB: Dan 11:5

Seleucus, at first a satrap of PTOLEMY Lagus, but from 312 B.C. king of the largest empire after that of Alexander (Syria, Babylon, Media, &c.), and called therefore Nicator, that is, "conqueror." Connect the words thus, "And one of his (PTOLEMY'S) princes, even he (Seleucus) shall be strong above him" (above PTOLEMY, his former master).

JFB: Dan 11:6

When the predicted time shall be consummated (Dan 11:13, Margin; Dan 8:17; Dan 12:13).

JFB: Dan 11:6

Berenice, daughter of Ptolemy Philadelphus of Egypt. The latter, in order to end his war with Antiochus Theus, "king of the north" (literally, "midnight": the prophetical phrase for the region whence came affliction to Israel, Jer 1:13-15; Joe 2:20), that is, Syria, gave Berenice to Antiochus, who thereupon divorced his former wife, Laodice, and disinherited her son, Seleucus Callinicus. The designation, "king of the north" and "of the south," is given in relation to Judea, as the standpoint. Egypt is mentioned by name (Dan 11:8, Dan 11:42), though Syria is not; because the former was in Daniel's time a flourishing kingdom, whereas Syria was then a mere dependency of Assyria and Babylon: an undesigned proof of the genuineness of the Book of Daniel.

JFB: Dan 11:6

Literally, "rights," that is, to put things to rights between the belligerents.

JFB: Dan 11:6

She shall not be able to effect the purpose of the alliance, namely, that she should be the mainstay of peace. Ptolemy having died, Antiochus took back Laodice, who then poisoned him, and caused Berenice and her son to be put to death, and raised her own son, Seleucus Nicator, to the throne.

JFB: Dan 11:6

The king of Egypt shall not gain his point of setting his line on the throne of Syria.

JFB: Dan 11:6

That on which he relied. Berenice and her offspring.

JFB: Dan 11:6

Her attendants from Egypt.

JFB: Dan 11:6

Rather as Margin, "the child whom she brought forth" [EWALD]. If English Version (which MAURER approves) be retained, as Ptolemy died a natural death, "given up" is not in his case, as in Berenice's, to be understood of giving up to death, but in a general sense, of his plan proving abortive.

JFB: Dan 11:6

Antiochus Theus, who is to attach himself to her (having divorced Laodice) at the times predicted [GEJER].

JFB: Dan 11:7

Ptolemy Euergetes, brother of Berenice, succeeding in the place (Margin) of Philadelphus, avenged her death by overrunning Syria, even to the Euphrates.

JFB: Dan 11:7

He shall deal with the Syrians at his own pleasure. He slew Laodice.

JFB: Dan 11:8

Ptolemy, on hearing of a sedition in Egypt, returned with forty thousand talents of silver, precious vessels, and twenty-four hundred images, including Egyptian idols, which Cambyses had carried from Egypt into Persia. The idolatrous Egyptians were so gratified, that they named him Euergetes, or "benefactor."

JFB: Dan 11:8

Ptolemy survived Seleucus four years, reigning in all forty-six years. MAURER translates, "Then he for several years shall desist from (contending with) the king of the north" (compare Dan 11:9).

JFB: Dan 11:9

Egypt: not only with impunity, but with great spoil.

JFB: Dan 11:10

The two sons of the king of the north, Seleucus Callinicus, upon his death by a fall from his horse, namely, Seleucus Ceraunus and Antiochus the Great.

JFB: Dan 11:10

Ceraunus having died, Antiochus alone prosecuted the war with Ptolemy Philopater, Euergetes' son, until he had recovered all the parts of Syria subjugated by Euergetes.

JFB: Dan 11:10

Like an "overflowing" torrent (Dan 11:22, Dan 11:26, Dan 11:40; Isa 8:8). Antiochus penetrated to Dura (near Cæsarea), where he gave Ptolemy a four months' truce.

JFB: Dan 11:10

Renew the war at the expiration of the truce (so Dan 11:13).

JFB: Dan 11:10

Ptolemy's; Raphia, a border-fortress of Egypt against incursions by way of Edom and Arabia-Petræa, near Gaza; here Antiochus was vanquished.

JFB: Dan 11:11

At so great losses, Syria having been wrested from him, and his own kingdom imperilled, though otherwise an indolent man, to which his disasters were owing, as also to the odium of his subjects against him for having murdered his father, mother, and brother, whence in irony they called him Philopater, "father-lover."

JFB: Dan 11:11

Antiochus, king of Syria, whose force was seventy thousand infantry and five thousand cavalry.

JFB: Dan 11:11

Into Ptolemy's hands; ten thousand of Antiochus' army were slain, and four thousand made captives.

JFB: Dan 11:12

That is, subdued "the multitude" of Antiochus.

JFB: Dan 11:12

Instead of following up his victory by making himself master of the whole of Syria, as he might, he made peace with Antiochus, and gave himself up to licentiousness [POLYBIUS, 87; JUSTIN, 30.4], and profaned the temple of God by entering the holy place [GROTIUS].

JFB: Dan 11:12

He shall lose the power gained by his victory through his luxurious indolence.

JFB: Dan 11:13

Renew the war.

JFB: Dan 11:13

Fourteen years after his defeat at Raphia. Antiochus, after successful campaigns against Persia and India, made war with Ptolemy Epiphanes, son of Philopater, a mere child.

JFB: Dan 11:14

Philip, king of Macedon, and rebels in Egypt itself, combined with Antiochus against Ptolemy.

JFB: Dan 11:14

That is, factious men of the Jews shall exalt themselves, so as to revolt from Ptolemy, and join themselves to Antiochus; the Jews helped Antiochus army with provisions, when on his return from Egypt he besieged the Egyptian garrison left in Jerusalem [JOSEPHUS, Antiquities, 12:3.3].

JFB: Dan 11:14

Those turbulent Jews unconsciously shall help to fulfil the purpose of God, as to the trials which await Judea, according to this vision.

JFB: Dan 11:14

Though helping to fulfil the vision, they shall fail in their aim, of making Judea independent.

JFB: Dan 11:15

Antiochus the Great.

JFB: Dan 11:15

Scopas, the Egyptian general, met Antiochus at Paneas, near the sources of the Jordan, and was defeated, and fled to Sidon, a strongly "fenced city," where he was forced to surrender.

JFB: Dan 11:15

Egypt's choicest army was sent under Eropus, Menocles, and Damoxenus, to deliver Scopas, but in vain [JEROME].

JFB: Dan 11:16

Antiochus coming against Ptolemy Epiphanes.

JFB: Dan 11:16

Judea (Dan 11:41, Dan 11:45; Dan 8:9; Eze 20:6, Eze 20:15).

JFB: Dan 11:16

Literally, "perfected," that is, completely brought under his sway. JOSEPHUS [Antiquities, 12:3.3] shows that the meaning is not, that the Jews should be utterly consumed: for Antiochus favored them for taking his part against Ptolemy, but that their land should be subjected to him [LENGKERKE]. GROTIUS translates, "shall be perfected by him," that is, shall flourish under him. English Version gives a good sense; namely, that Judea was much "consumed" or "desolated" by being the arena of conflict between the combatants, Syria and Egypt. TREGELLES refers (Dan 11:14), "robbers of thy people," to the Gentiles, once oppressors, attempting to restore the Jews to their land by mere human effort, whereas this is to be effected only by divine interposition: their attempt is frustrated (Dan 11:16) by the wilful king, who makes Judea the scene of his military operations.

JFB: Dan 11:17

Purpose steadfastly. Antiochus purpose was, however, turned from open assault to wile, by his war with the Romans in his endeavor to extend his kingdom to the limits it had under Seleucus Nicator.

JFB: Dan 11:17

Jasher, or Jeshurun (Deu 32:15; Isa 44:2); the epithet applied by the Hebrews to their nation. It is here used not in praise; for in Dan 11:14 (see on Dan 11:14) they are called "robbers," or "men of violence, factious": it is the general designation of Israel, as having God for their God. Probably it is used to rebuke those who ought to have been God's "upright ones" for confederating with godless heathen in acts of violence (the contrast to the term in Dan 11:14 favors this).

JFB: Dan 11:17

Instead of at once invading Ptolemy's country with his "whole strength," he prepares his way for doing so by the following plan: he gives to Ptolemy Epiphanes his daughter Cleopatra in marriage, promising Cœlo-Syria and Judea as a dowry, thus securing his neutrality in the war with Rome: he hoped through his daughter to obtain Syria, Cilicia, and Lycia, and even Egypt itself at last; but Cleopatra favored her husband rather than her father, and so defeated his scheme [JEROME]. "She shall not stand on his side."

JFB: Dan 11:18

He "took many" of the isles in the Ægean in his war with the Romans, and crossed the Hellespont.

JFB: Dan 11:18

Lucius Scipio Asiaticus, the Roman general, by routing Antiochus at Magnesia (190 B.C.), caused the reproach which he offered Rome by inflicting injuries on Rome's allies, to cease. He did it for his own glory.

JFB: Dan 11:18

With untarnished reputation.

JFB: Dan 11:19

Compelled by Rome to relinquish all his territory west of the Taurus, and defray the expenses of the war, he garrisoned the cities left to him.

JFB: Dan 11:19

Attempting to plunder the temple of Jupiter at Elymais by night, whether through avarice, or the want of money to pay the tribute imposed by Rome (a thousand talents), he was slain with his soldiers in an insurrection of the inhabitants [JUSTIN, 32.2].

JFB: Dan 11:20

In Antiochus' stead: his successor, Seleucus Philopater, his son.

JFB: Dan 11:20

That is, inheriting it by hereditary right. MAURER translates, "one who shall cause the tax gatherer (Heliodorus) to pass through the glory of the kingdom," that is, Judea, "the glorious land" (Dan 11:16, Dan 11:41; Dan 8:9). Simon, a Benjamite, in spite against Onias III, the high priest, gave information of the treasures in the Jewish temple; and Seleucus having reunited to Syria Cœlo-Syria and Palestine, the dowry formerly given by Antiochus the Great to Cleopatra, Ptolemy's wife, sent Heliodorus to Jerusalem to plunder the temple. This is narrated in 2 Maccabees 3:4, &c. Contrast Zec 9:8, "No oppressor shall pass through . . . any more."

JFB: Dan 11:20

After a reign of twelve years, which were "few" compared with the thirty-seven years of Antiochus' reign. Heliodorus, the instrument of Seleucus' sacrilege, was made by God the instrument of his punishment. Seeking the crown, in the absence at Rome of Seleucus' only son and heir, Demetrius, he poisoned Seleucus. But Antiochus Epiphanes, Seleucus' brother, by the help of Eumenes, king of Pergamos, succeeded to the throne, 175 B.C.

JFB: Dan 11:20

Not in a popular outbreak, nor in open battle.

JFB: Dan 11:21

Antiochus called Epiphanes, that is, "the illustrious," for vindicating the claims of the royal line against Heliodorus, was nicknamed, by a play of sounds, Epimanes, that is, "the madman," for his mad freaks beneath the dignity of a king. He would carouse with the lowest of the people, bathe with them in the public baths, and foolishly jest and throw stones at passers-by [POLYBIUS, 26.10]. Hence, as also for his crafty supplanting of Demetrius, the rightful heir, from the throne, he is termed "vile."

JFB: Dan 11:21

The nation shall not, by a public act, confer the kingdom on him, but he shall obtain it by artifice, "flattering" Eumenes and Attalus of Pergamos to help him, and, as he had seen candidates at Rome doing, canvassing the Syrian people high and low, one by one, with embraces [LIVY, 41.20].

JFB: Dan 11:22

Antiochus Epiphanes shall invade Egypt with overwhelming forces.

JFB: Dan 11:22

Ptolemy Philometer, the son of Cleopatra, Antiochus' sister, who was joined in covenant with him. Ptolemy's guardians, while he was a boy, sought to recover from Epiphanes Cœlo-Syria and Palestine, which had been promised by Antiochus the Great as Cleopatra's dowry in marrying Ptolemy Epiphanes. Hence arose the war. Philometer's generals were vanquished, and Pelusium, the key of Egypt, taken by Antiochus, 171 B.C.

JFB: Dan 11:23

TREGELLES notes three divisions in the history of the "vile person," which is continued to the end of the chapter: (1) His rise (Dan 11:21-22). (2) The time from his making the covenant to the taking away of the daily sacrifice and setting up of the abomination of desolation (Dan 11:23-31). (3) His career of blasphemy, to his destruction (Dan 11:32-45); the latter two periods answering to the "week" of years of his "covenant with many" (namely, in Israel) (Dan 9:27), and the last being the closing half week of the ninth chapter. But the context so accurately agrees with the relations of Antiochus to Ptolemy that the primary reference seems to be to the "league" between them. Antitypically, Antichrist's relations towards Israel are probably delineated. Compare Dan 8:11, Dan 8:25, with Dan 11:22 here, "prince of the covenant."

JFB: Dan 11:23

Feigning friendship to young Ptolemy, as if he wished to order his kingdom for him, he took possession of Memphis and all Egypt ("the fattest places," Dan 11:34) as far as Alexandria.

JFB: Dan 11:23

At first, to throw off suspicion, his forces were small.

JFB: Dan 11:24

Literally, "unexpectedly"; under the guise of friendship he seized Ptolemy Philometer.

JFB: Dan 11:24

His predecessors, kings of Syria, had always coveted Egypt, but in vain: he alone made himself master of it.

JFB: Dan 11:24

Among his followers (1 Maccabees 1:19).

JFB: Dan 11:24

He shall form a studied scheme for making himself master of the Egyptian fortresses. He gained them all except Alexandria, which successfully resisted him. Retaining to himself Pelusium, he retired to Judea, where, in revenge for the joy shown by the Jews at the report of his death, which led them to a revolt, he subdued Jerusalem by storm or stratagem.

JFB: Dan 11:24

His rage shall not be for ever; it is but for a time limited by God. CALVIN makes "for a time" in antithesis to "unexpectedly," in the beginning of the verse. He suddenly mastered the weaker cities: he had to "forecast his plans" more gradually ("for a time") as to how to gain the stronger fortresses.

JFB: Dan 11:25

A fuller detail of what was summarily stated (Dan 11:22-24). This is the first of Antiochus' three (Dan 11:29) open invasions of Egypt.

JFB: Dan 11:25

Against Ptolemy Philometer. Subsequently, Ptolemy Physcon (the Gross), or Euergetes II, was made king by the Egyptians, as Ptolemy Philometer was in Antiochus hands.

JFB: Dan 11:25

As distinguished from the "small people" (Dan 11:23) with which he first came. This was his first open expedition; he was emboldened by success to it. Antiochus "entered Egypt with an overwhelming multitude, with chariots, elephants, and cavalry" (1 Maccabees 1:17).

JFB: Dan 11:25

By the necessity, though naturally indolent.

JFB: Dan 11:25

Philometer was defeated.

JFB: Dan 11:25

His own nobles shall frame treacherous "devices" against him (see Dan 11:26). Euloeus and Lenoeus maladministered his affairs. Antiochus, when checked at last at Alexandria, left Ptolemy Philometer at Memphis as king, pretending that his whole object was to support Philometer's claims against the usurper Physcon.

JFB: Dan 11:26

Those from whom he might naturally have looked for help, his intimates and dependents (Psa 41:9; Joh 13:18); his ministers and guardians.

JFB: Dan 11:26

Philometer's army shall be dissipated as water. The phrase is used of overflowing numbers, usually in a victorious sense, but here in the sense of defeat, the very numbers which ordinarily ensure victory, hastening the defeat through mismanagement.

JFB: Dan 11:26

(1 Maccabees 1:18, "many fell wounded to death"). Antiochus, when he might have slain all in the battle near Pelusium, rode around and ordered the enemy to be taken alive, the fruit of which policy was, he soon gained Pelusium and all Egypt [DIODORUS SICULUS, 26.77].

JFB: Dan 11:27

Each to the other.

JFB: Dan 11:27

They shall, under the semblance of intimacy, at Memphis try to deceive one another (see on Dan 11:3; Dan 11:25).

JFB: Dan 11:27

Neither of them shall carry his point at this time.

JFB: Dan 11:27

"the end" of the contest between them is reserved for "the time appointed" (Dan 11:29-30).

JFB: Dan 11:28

(1 Maccabees 1:19, 20, &c.).

JFB: Dan 11:28

On his way back to Syria, he attacked Jerusalem, the metropolis of Jehovah's covenant-people, slew eighty thousand, took forty thousand prisoners, and sold forty thousand as slaves (2 Maccabees 5:5-14).

JFB: Dan 11:28

He shall effect his purpose. Guided by Menelaus, the high priest, he entered the sanctuary with blasphemies, took away the gold and silver vessels, sacrificed swine on the altar, and sprinkled broth of the flesh through the temple (2 Maccabees 5:15-21).

JFB: Dan 11:29

"the time" spoken of in Dan 11:27.

JFB: Dan 11:29

His second open invasion of Egypt. Ptolemy Philometer, suspecting Antiochus' designs with Physcon, hired mercenaries from Greece. Whereupon Antiochus advanced with a fleet and an army, demanding the cession to him of Cyprus, Pelusium, and the country adjoining the Pelusiac mouth of the Nile.

JFB: Dan 11:29

Not successful as the former expedition. Popilius Loenas, the Roman ambassador, met him at Eleusis, four miles from Alexandria, and presented him the decree of the senate; on Antiochus replying that he would consider what he was to do, Popilius drew a line round him with a rod and said, "I must have a reply to give to the senate before you leave this circle." Antiochus submitted, and retired from Egypt; and his fleets withdrew from Cyprus.

JFB: Dan 11:29

That mentioned in Dan 11:42-43 [TREGELLES]. Or, making this the third expedition, the sense is "not as the first or as the second" expeditions [PISCATOR]. Rather "not as the former, so shall be this latter" expedition [GROTIUS].

JFB: Dan 11:30

The Roman ambassadors arriving in Macedonian Grecian vessels (see on Jer 2:10). Chittim, properly Cyprian, so called from a Phœnician colony in Cyprus; then the islands and coasts of the Mediterranean in general.

JFB: Dan 11:30

Humbled and dispirited through fear of Rome.

JFB: Dan 11:30

Indignant that meantime God's worship had been restored at Jerusalem, he gives vent to his wrath at the check given him by Rome, on the Jews.

JFB: Dan 11:30

Namely, with the apostates in the nation (1 Maccabees 1:11-15). Menelaus and other Jews instigated the king against their religion and country, learning from Greek philosophy that all religions are good enough to keep the masses in check. These had cast off circumcision and the religion of Jehovah for Greek customs. Antiochus, on his way home, sent Apollonius (167 B.C.) with twenty-two thousand to destroy Jerusalem, two years after its capture by himself. Apollonius slew multitudes, dismantled and pillaged the city. They then, from a fortress which they built commanding the temple, fell on and slew the worshippers; so that the temple service was discontinued. Also, Antiochus decreed that all, on pain of death, should conform to the Greek religion, and the temple was consecrated to Jupiter Olympius. Identifying himself with that god, with fanatical haughtiness he wished to make his own worship universal (1 Maccabees 1:41; 2 Maccabees 6:7). This was the gravest peril which ever heretofore threatened revealed religion, the holy people, and the theocracy on earth, for none of the previous world rulers had interfered with the religious worship of the covenant-people, when subject to them (Dan 4:31-34; Dan 6:27-28; Ezr 1:2, Ezr 1:4; Ezr 7:12; Neh 2:18). Hence arose the need of such a forewarning of the covenant-people as to him--so accurate, that PORPHYRY, the adversary of revelation, saw it was hopeless to deny its correspondence with history, but argued from its accuracy that it must have been written subsequent to the event. But as Messianic events are foretold in Daniel, the Jews, the adversaries of Jesus, would never have forged the prophecies which confirm His claims. The ninth chapter was to comfort the faithful Jews, in the midst of the "abominations" against "the covenant," with the prospect of Messiah who would "confirm the covenant." He would show by bringing salvation, and yet abolishing sacrifices, that the temple service which they so grieved after, was not absolutely necessary; thus the correspondence of phraseology would suggest comfort (compare Dan 9:27 with Dan 11:30-31).

Clarke: Dan 11:1

In the first year of Darius the Mede - This is a continuation of the preceding discourse. Bp. Newton, who is ever judicious and instructing, remarks: It is the usual method of the Holy Spirit to make the latter prophecies explanatory of the former; and thus revelation "is a shining light, that shineth more and more unto the perfect day."The four great empires shown to Nebuchadnezzar, under the symbol of a great image, were again more particularly represented to Daniel under the forms of four great wild beasts. In like manner, the memorable events that were revealed to Daniel in the vision of the ram and he-goat, are here more clearly revealed in this last vision by an angel; so that this latter prophecy may not improperly be said to be a comment on the former. It comprehends many signal events. The types, figures, and symbols of the things are not exhibited in this, as in most other visions, and then expounded by the angel; but the angel relates the whole: and, not by way of vision, but by narration, informs Daniel of that which is noted in the Scripture of truth, Dan 10:21.

Clarke: Dan 11:2

There shall stand up yet three kings - Gabriel had already spoken of Cyrus, who was now reigning; and after him three others should arise. These were

1.    Cambyses, the son of Cyrus

2.    Smerdis, the Magian, who was an impostor, who pretended to be another son of Cyrus. And

3.    Darius, the son of Hystaspes, who married Mandane, the daughter of Cyrus

Cambyses reigned seven years and five months; Smerdis reigned only seven months; and Darius Hystaspes reigned thirty-six years

Clarke: Dan 11:2

The fourth shall be far richer than they all - This was Xerxes, the son of Darius, of whom Justin says. "He had so great an abundance of riches in his kingdom, that although rivers were dried up by his numerous armies, yet his wealth remained unexhausted.

Clarke: Dan 11:2

He shall stir up all against the realm of Grecia - His military strength was such, that Herodotus, who lived in that time, informs us that his army amounted to five millions, two hundred and eighty-three thousand, two hundred and twenty men. Besides these, the Carthaginians furnished him with an army of three hundred thousand men, and a fleet of two hundred ships. He led an army against the Greeks of eight hundred thousand men, and twelve hundred and seven ships, with three banks of rowers each. As he marched along, he obliged all the people of the countries through which he passed to join him.

Clarke: Dan 11:3

A mighty king shall stand up - This was Alexander the great. It is not said that this mighty king shall stand up against Xerxes, for he was not born till one hundred years after that monarch; but simply that he should stand up, i.e., that he should reign in Greece.

Clarke: Dan 11:4

His kingdom shall be broken - Shall, after his death, be divided among his four chief generals, as we have seen before. See Dan 8:22

Clarke: Dan 11:4

And not to his posterity - The family of Alexander had a most tragical end

1.    His wife Statira was murdered soon after his death by his other wife Roxana

2.    His brother Aridaeus who succeeded him, was killed, together with his wife Euridice, by command of Olympias, Alexander’ s mother, after he had been king about six years and some months

3.    Olympias herself was killed by the soldiers in revenge

4.    Alexander Aegus, his son, together with his mother Roxana, was slain by order of Cassander

5.    Two years after, his other son Hercules, with his mother Barsine, was privately murdered by Polysperchon; so that in fifteen years after his death not one of his family or posterity remained alive

"Blood calls for blood."He (Alexander) was the great butcher of men. He was either poisoned, or killed himself by immoderate drinking, when he was only thirty-two years and eight months old: and a retributive Providence destroyed all his posterity, so that neither root nor branch of them was left on the face of the earth. Thus ended Alexander, the great butcher; and thus ended his family and posterity.

Clarke: Dan 11:5

The king of the south - This was Ptolemy Lagus, one of his generals, who had the government of Egypt, Libra, etc., which are on the south of Judea. He was strong, for he had added Cyprus, Phoenicia, Caria, etc., to his kingdom of Egypt

Clarke: Dan 11:5

And one of his princes - shall be strong above him - This was Seleucus Nicator, who possessed Syria, Babylon, Media, and the neighboring countries. This was the king of the north, for his dominions lay north of Judea.

Clarke: Dan 11:6

In the end of years - Several historical circumstances are here passed by

Clarke: Dan 11:6

The king’ s daughter of the south - Berenice, daughter of Ptolemy Philadelphus, king of Egypt, was married to Antiochus Theos, king of Syria. These two sovereigns had a bloody war for some years; and they agreed to terminate it by the above marriage, on condition that Antiochus would put away his wife Laodice and her children, which he did; and Berenice having brought an immense fortune to her husband, all things appeared to go on well for a tine

Clarke: Dan 11:6

But she shall not retain the power of the arm - זרע zaro , her posterity, shall not reign in that kingdom

Clarke: Dan 11:6

But she shall be given up - Antiochus recalled his former wife Laodice and her children, and she, fearing that he might recall Berenice, caused him to be poisoned and her to be murdered, and set her son Callinicus upon the throne

Clarke: Dan 11:6

And they that brought her - Her Egyptian women, striving to defend their mistress, were many of them killed

Clarke: Dan 11:6

And he that begat her - Or, as the margin, "he whom she brought forth;"the son being murdered, as well as the mother, by order of Laodice

Clarke: Dan 11:6

And he that strengthened her - Probably her father Ptolemy, who was excessively fond of her, and who had died a few years before.

Clarke: Dan 11:7

But out of a branch of her roots - A branch from the same root from which she sprang. This was Ptolemy Euergetes, her brother, who, to avenge his sister’ s death, marched with a great army against Seleucus Callinicus, took some of his best places, indeed all Asia, from Mount Taurus to India, and returned to Egypt with an immense booty, forty thousand talents of silver, precious vessels, and images of their gods two thousand five hundred, without Callinicus daring to offer him battle. I can but touch on these historic facts, for fear of extending these notes to an immoderate length.

Clarke: Dan 11:8

He shall continue more years - Seleucus Callinicus died (an exile) by a fall from his horse; and Ptolemy Euergetes survived him four or five years. - Bp. Newton.

Clarke: Dan 11:9

So the king of the south - Ptolemy Euergetes: -

Shall come into his kingdom - That of Seleucus Callinicus

Clarke: Dan 11:9

And shall return - Having heard that a sedition had taken place in Egypt, Ptolemy Euergetes was obliged to return speedily in order to repress it; else he had wholly destroyed the kingdom of Callinicus.

Clarke: Dan 11:10

But his sons shall be stirred up - That is, the sons of Callinicus, who were Seleucus Ceraunus and Antiochus, afterwards called the Great

Clarke: Dan 11:10

Shall assemble a multitude - Seleucus Ceraunus did assemble a multitude of forces in order to recover his father’ s dominions; but, not having money to pay them, they became mutinous, and he was poisoned by two of his own generals. His brother Antiochus was then proclaimed king; so that one only of the sons did certainly come, and overflow, and pass through; he retook Seleucia, and regained Syria. He then returned, and overcame Nicolaus the Egyptian general; and seemed disposed to invade Egypt, as he came even to his fortress, to the frontiers of Egypt.

Clarke: Dan 11:11

The king of the south - Ptolemy Philopater, who succeeded his father Euergetes

Clarke: Dan 11:11

Shall come forth and fight with him - He did come forth to Raphia, where he was met by Antiochus, when a terrible battle was fought between these two kings

Clarke: Dan 11:11

And he (Antiochus, the king of the north) shall set forth a great multitude - Amounting to sixty-two thousand foot, six thousand horse, and one hundred and two elephants; but yet the multitude was given into his hand, the hand of the king of the south; for Ptolemy gained a complete victory. Raphia, and other neighbouring towns, declared for the victor; and Antiochus was obliged to retreat with his scattered army to Antioch, from which he sent to solicit a peace. See 3 Maccabees 1:1-6, and Polybius, lib. v.

Clarke: Dan 11:12

His heart shall be lifted up - Had Ptolemy improved his victory, he might have dispossessed Antiochus of his whole empire; but giving way to pride, and a criminally sensual life, he made peace on dishonorable terms; and though he had gained a great victory, yet his kingdom was not strengthened by it, for his subjects were displeased, and rebelled against him, or at least became considerably disaffected.

Clarke: Dan 11:13

The king of the north shall return - after certain years - In about fourteen years Antiochus did return, Philopater being dead, and his son Ptolemy Epiphanes being then a minor. He brought a much larger army and more riches; these he had collected in a late eastern expedition.

Clarke: Dan 11:14

Many stand up against the king of the south - Antiochus, and Philip king of Macedon, united together to overrun Egypt

Clarke: Dan 11:14

Also the robbers of thy people - The Jews, who revolted from their religion, and joined Ptolemy, under Scopas: -

Clarke: Dan 11:14

Shall exalt themselves to establish the vision - That is, to build a temple like that of Jerusalem, in Egypt, hoping thereby to fulfil a prediction of Isaiah, Isa 30:18-25, which seemed to intimate that the Jews and the Egyptians should be one people. They now revolted from Ptolemy, and joined Antiochus; and this was the means of contributing greatly to the accomplishment of prophecies that foretold the calamities that should fall upon the Jews

Clarke: Dan 11:14

But they shall fall - For Scopas came with a great army from Ptolemy; and, while Antiochus was engaged in other parts, reduced Coelesyria and Palestine, subdued the Jews, placed guards on the coasts of Jerusalem, and returned with great spoils to Egypt.

Clarke: Dan 11:15

So the king of the north - Antiochus came to recover Judea. Scopas was sent by Ptolemy to oppose him; but he was defeated near the fountains of Jordan, and was obliged to take refuge in Sidon with ten thousand men. Antiochus pursued and besieged him; and he was obliged by famine to surrender at discretion, and their lives only were spared. Antiochus afterwards besieged several of the fenced cities, and took them; in short, carried all before him; so that the king of the south, Ptolemy, and his chosen people, his ablest generals, were not able to oppose him.

Clarke: Dan 11:16

He shall stand in the glorious land - Judea. For he reduced Palestine; and the Jews supplied him with provisions, and assisted him to reduce the garrison that Scopas had left in the citadel of Jerusalem

Clarke: Dan 11:16

Which by his hand shall be consumed - Or, which shall be perfected in his hand. For Antiochus showed the Jews great favor: he brought back those that were dispersed, and reestablished them in the land; freed the priests and Levites from all tribute, etc.

Clarke: Dan 11:17

He shall also set his face to enter - Antiochus purposed to have marched his army into Egypt; but he thought it best to proceed by fraudulence, and therefore proposed a treaty of marriage between him and his daughter Cleopatra, called here the daughter of women, because of her great beauty and accomplishments. And this he appeared to do, having "upright ones with him."Or, as the Septuagint have it και ευθεια παντα μετ ’ αυτου ποιησει, "and he will make all things straight with him;"that is, he acted as if he were influenced by nothing but the most upright views. But he intended his daughter to be a snare to Ptolemy, and therefore purposed to corrupt her that she might betray her husband

Clarke: Dan 11:17

But she shall not stand on his side - On the contrary, her husband’ s interests became more dear to her than her father’ s; and by her means Ptolemy was put upon his guard against the intentions of Antiochus.

Clarke: Dan 11:18

Shall he turn his face unto the isles - Antiochus had fitted out a great fleet of one hundred large ships and two hundred smaller, and with this fleet subdued most of the maritime places on the coast of the Mediterranean, and took many of the isles, Rhodes, Samos, Euboea, Colophon, and others

Clarke: Dan 11:18

But a prince for his own behalf - Or, a captain. The consul Acilius Glabrio caused the reproach to cease; beat and routed his army at the straits of Thermopylae, and expelled him from Greece. So he obliged him to pay the tribute which he hoped to impose on others; for he would grant him peace only on condition of paying the expense of the war, fifteen thousand talents; five hundred on the spot, - two thousand five hundred when the peace should be ratified by the senate, - and the remaining twelve thousand in twelve years, each year one thousand. See Polybius in his Legations, and Appian in the Wars of Syria. And thus: -

Clarke: Dan 11:18

Without his own reproach - Without losing a battle, or taking a false step, Acilius caused the reproach which he was bringing upon the Romans to turn upon himself.

Clarke: Dan 11:19

Be shall turn his face toward the fort of his own land - After this shameful defeat, Antiochus fled to Sardis, thence to Apamea, and the next day got into Syria, and to Antioch, his own fort, whence he sent ambassadors to treat for peace; and was obliged to engage to pay the immense sum of money mentioned above

Clarke: Dan 11:19

But he shall stumble and fall - Being under the greatest difficulties how to raise the stipulated sums, he marched into his eastern provinces to exact the arrears of taxes; and, attempting to plunder the temple of Jupiter Belus at Elymais, he was opposed by the populace, and he and his attendants slain. This is the account that Diodorus Siculus, Strabo, and Justin give of his death. But it is variously related by others; some saying that he was assassinated by some of his own people whom he had punished for being drunk at a feast. - So Aurelius Victor. St. Jerome says he lost his life in a battle against the inhabitants of Elymais. In short, the manner of his death is uncertain; and perhaps even this circumstance is referred to by the prophet, when he says, "He shall stumble and fall, and Not Be Found."

Clarke: Dan 11:20

Then shall stand up in his estate a raiser of taxes - Seleucus Philopater succeeded his father Antiochus. He sent his treasurer Heliodorus to seize the money deposited in the temple of Jerusalem, which is here called the glory of the kingdom, see 2 Maccabees 9:23. He was so cramped to pay the annual tax to the Romans, that he was obliged to burden his subjects with continual taxes

He shall be destroyed, neither in anger - fighting against an enemy, nor in battle - at the head of his troops; but basely and treacherously, by the hand of Heliodorus his treasurer, who hoped to reign in his stead.

Clarke: Dan 11:21

In his estate shall stand up a vile person - This was Antiochus, surnamed Epiphanes - the Illustrious. They did not give him the honor of the kingdom: he was at Athens, on his way from Rome, when his father died; and Heliodorus had declared himself king, as had several others. But Antiochus came in peaceably, for he obtained the kingdom by flatteries. He flattered Eumenes, king of Pergamus, and Attalus his brother, and got their assistance. He flattered the Romans, and sent ambassadors to court their favor, and pay them the arrears of the tribute. He flattered the Syrians, and gained their concurrence; and as he flattered the Syrians, so they flattered him, giving him the epithet of Epiphanes - the Illustrious. But that he was what the prophet here calls him, a vile person, is fully evident from what Polybius says of him, from Athenians, lib. v.: "He was every man’ s companion: he resorted to the common shops, and prattled with the workmen: he frequented the common taverns, and ate and drank with the meanest fellows, singing debauched songs,"etc., etc. On this account a contemporary writer, and others after him, instead of Epiphanes, called him Epimanes - the Madman.

Clarke: Dan 11:22

And with the arms of a flood - The arms which were overflown before him were his competitors for the crown. They were vanquished by the forces of Eumenes and Attalus; and were dissipated by the arrival of Antiochus from Athens, whose presence disconcerted all their measures

Clarke: Dan 11:22

The prince of the covenant - This was Onias, the high priest, whom he removed, and put Jason in his place, who had given him a great sum of money; and then put wicked Menelaus in his room, who had offered him a larger sum. Thus he acted deceitfully in the league made with Jason.

Clarke: Dan 11:23

He shall come up - From Rome, where he had been a hostage for the payment of the tax laid on his father

Clarke: Dan 11:23

Shall become strong with a small people - At first he had but few to espouse his cause when he arrived at Antioch, the people having been greatly divided by the many claimants of the crown; but being supported by Eumenes and Attalus, his few people increased, and he became strong.

Clarke: Dan 11:24

He shad enter peaceably even upon the fattest places - The very richest provinces - Coelesyria and Palestine

Clarke: Dan 11:24

He shall do that which his fathers have not done, nor his fathers’ fathers - He became profuse in his liberalities, and scattered among them the prey of his enemies, the spoil of temples, and the riches of his friends, as well as his own revenues. He spent much in public shows, and bestowed largesses among the people. We are told in 1 Maccabees 3:30, that "in the liberal giving of gifts he abounded above all the kings that went before him."These are nearly the words of the prophet; and perhaps without any design to copy them on the part of the apocryphal writer. He would sometimes go into the streets, and throw about a handful of money, crying out, "Let him take it, to whom Fortune sends it.

Clarke: Dan 11:24

He shall forecast his devices - As Eulaeus and Lenaeus, who were the guardians of the young Egyptian king Ptolemy Philometer, demanded from Antiochus the restitution of Coelesyria and Palestine, which he refused, he foresaw that he might have a war with that kingdom; and therefore he forecast devices - fixed a variety of plans to prevent this; visited the strong holds and frontier places to see that they were in a state of defense. And this he did for a time - he employed some years in hostile preparations against Egypt.

Clarke: Dan 11:25

He shall stir up his power - Antiochus marched against Ptolemy, the king of the south, (Egypt), with a great army; and the Egyptian generals had raised a mighty force

Clarke: Dan 11:25

Stirred up to battle - The two armies met between Pelusium and Mount Casius; but he (the king of the south) could not stand - the Egyptian army was defeated. The next campaign he had greater success; he routed the Egyptian army, took Memphis, and made himself master of all Egypt, except Alexandria, see 1 Maccabees 1:16-19. And all these advantages he gained by forecasting devices; probably by corrupting his ministers and captains. Ptolemy Macron gave up Cyprus to Antiochus; and the Alexandrians were led to renounce their allegiance to Ptolemy Philometer, and took Euergetes, or Physcon his younger brother, and made him king in his stead. All this was doubtless by the corruptions of Antiochus. See below.

Clarke: Dan 11:26

Yea, they that feed of the portion of his meat - This is the proof of what has been last noted, that the intrigues of Antiochus, corrupting the ministers and officers of Ptolemy, were the cause of all the disasters that felt on the Egyptian king. They that fed of the portion of his meat - who were in his confidence and pay, and possessed the secrets of the state, betrayed him; and these were the means of destroying him and his army, so that he was defeated, as was before observed.

Clarke: Dan 11:27

And both these kings’ hearts shall be to do mischief - That is, Antiochus, and Ptolemy Philometer, who was nephew to the former, and whose interest he now pretended to have much at heart, since the Alexandrians had renounced their allegiance to him, and set his younger brother Euergetes upon the throne. When Antiochus came to Memphis, he and Philometer had frequent conferences at the same table; and at these times they spoke lies to each other, Antiochus professing great friendship to his nephew and concern for his interests, yet in his heart designing to ruin the kingdom by fomenting the discords which already subsisted between the two brothers. On the other hand, Philometer professed much gratitude to his uncle for the interest he took in his affairs, and laid the blame of the war upon his minister Eulaeus; while at the same time he spoke lies, determining as soon as possible to accommodate matters with his brother, and join all their strength against their deceitful uncle

Clarke: Dan 11:27

But it shall not prosper - Neither succeeded in his object; for the end of the appointed time was not yet come.

Clarke: Dan 11:28

Then shall he return onto his land with great riches - Antiochus did return, laden with riches, from the spoils that he took in Egypt; see 1 Maccabees 1:19, 20. And hearing that there had been a report of his death, at which the citizens of Jerusalem had made great rejoicings: -

His heart shall be against the holy covenant - He was determined to take a severe revenge, and he had an ostensible pretext for it, for Jason, who had been deprived of the high priesthood, hearing the report of the death of Antiochus, raised forces, marched against Jerusalem, took it, and obliged Menelaus, the high priest, to shut himself up in the castle. Antiochus brought a great army against Jerusalem; took it by storm; slew forty thousand of the inhabitants; sold as many more for slaves; boiled swine’ s flesh, and sprinkled the temple and the altar with the broth; broke into the holy of holies; took away the golden vessels and other sacred treasures, to the value of one thousand eight hundred talents; restored Menelaus to his office; and made one Philip, a Phrygian, governor of Judea. 1 Maccabees 1:24; 2 Maccabees 5:21. Prideaux and Newton. These are what we term exploits; which having finished, he returned to his own land.

Clarke: Dan 11:29

At the time appointed he shall return - Finding that his treachery was detected, and that the two brothers had united their counsel and strength for their mutual support, he threw off the mask; and having collected a great army early in the spring, he passed through Coelesyria; entered Egypt; and the inhabitants of Memphis having submitted to him, he came by easy marches to Alexandria. But, says the prophet, "it shall not be as the former or as the latter:"he had not the same success as the former, when he overthrew the Egyptian army at Pelusium; nor as the latter, when he took Memphis, and subdued all Egypt, except Alexandria. See the reason.

Clarke: Dan 11:30

For the ships of Chittim shall come against him - Chittim is well known to mean the Roman empire. Antiochus, being now in full march to besiege Alexandria, and within seven miles of that city, heard that ships were arrived there from Rome, with legates from the senate. He went to salute them. They delivered to him the letters of the senate, in which he was commanded, on pain of the displeasure of the Roman people, to put an end to the war against his nephews. Antiochus said he would go and consult his friends; on which Popilius, one of the legates, took his staff, and instantly drew a circle round Antiochus on the sand where he stood, and commanded him not to pass that circle till he had given a definitive answer. Antiochus, intimidated, said, he would do whatever the senate enjoined; and in a few days after began his march, and returned to Syria. This is confirmed by Polybius, Livy, Velleius, Paterculus, Valerius Maximus, and Justin

Clarke: Dan 11:30

Therefore he shall be grieved - "Grieving and groaning,"says Polybius; both mortified, humbled, and disappointed

Clarke: Dan 11:30

Have indignation against the holy covenant - For he vented his rage against the Jews; and he sent his general, Apollonius, with twenty-two thousand men against Jerusalem, plundered and set fire to the city, pulled down the houses round about it, slew much of the people, and built a castle on an eminence that commanded the temple, and slew multitudes of the poor people who had come up to worship, polluted every place, so that the temple service was totally abandoned, and all the people fled from the city. And when he returned to Antioch he published a decree that all should conform to the Grecian worship; and the Jewish worship was totally abrogated, and the temple itself consecrated to Jupiter Olympius. How great must the wickedness of the people have been when God could tolerate this

In the transacting of these matters he had intelligence with them that forsake the holy covenant; with wicked Menelaus the high priest; and the apostate Jews united with him, who gave from time to time such information to Antiochus as excited him against Jerusalem the temple, and the people. See 1 Maccabees 1:41, 62; 2 Maccabees 6:1-9; confirmed by Josephus, War, book 1 chap. 1, s. 1. The concluding reflection of Bp. Newton here is excellent: -

"It may be proper to stand a little here, and reflect how particular and circumstantial this prophecy is, concerning Egypt and Syria, from the death of Alexander to the time of Antiochus Epiphanes. There is not so concise, comprehensive, and regular an account of their kings and affairs to be found in any authors of those times. The prophecy is really more perfect than any history, and is so wonderfully exact, not only to the time of Antiochus Epiphanes, but likewise equally so beyond that time, that we may conclude in the words of the inspired writer, ‘ No one could thus declare the times and seasons, but he who hath them in his own power.’ "

Calvin: Dan 11:1

Interpreters explain this verse in various ways. Some think the angel fought for the Persian king, and follow up their opinion, because he did not for the first time begin now to defend that monarchy in favor of the chosen people, but had done so from the very beginning. Others refer this to Michael, as the angel declares that he introduced the assistance of Michael. But that is forced and cold. I do not hesitate to state the argument to be from the greater to the less, and we have an instance of this in a tragedy of Ovid’s. I have been able to preserve you; do you ask whether I can destroy you? Thus the angel says, I have erected the Persian monarchy; I have not the slightest doubt of my present power to restrain these kings, lest they should pour forth their fury upon the people. The full meaning is this, the king of the Persians is nothing, and can do nothing except through me. I was God’s servant in transferring the monarchy of the Medes and Chaldeans to the Persians, as well as that of the Babylonians to the Medes. God, says he, entrusted me with that office, and so I placed Darius upon the throne. You now see how completely I have him in my power, and how I can prevent him from injuring my people should he be so inclined. When the angel boasts of his standing forward to help Darius, he claims nothing to himself, but speaks as it were in the person of God. For angels have no power distinct from God’s when he uses their agency and assistance. There is no reason for any inquiry whether the angel ought to use this boastful language and claim anything for himself. For he does not claim anything as really his own, but he skews himself to have been an agent in the change of dynasty when Babylon was subdued by the Medes, and the empire transferred to Darius. For although, as we have previously shewn, Cyrus obtained the victory, yet he transferred the honors of government to his uncle Cyaxares. The Hebrews are accustomed to consider him as king for the first two years; Cyrus began to reign after this period; and now, when the angel appears to Daniel, the third year had arrived, as we saw at the beginning of the chapter.

Calvin: Dan 11:2

We must now understand God’s intention in thus informing his servant Daniel of future events. He was clearly unwilling to gratify a vain curiosity, and he enlarged upon events necessary to be known, thus enabling the Prophet not only privately to rely on God’s grace, through this manifestation of his care for his Church, but also to exhort others to persevere in the faith. This chapter seems like a historical narrative under the form of an enigmatic description of events then future. The angel relates and places before his eyes occurrences yet to come to pass. We gather from this very clearly how God spoke through his prophets; and thus Daniel, in his prophetic character alone, is a clear proof to us of God’s peculiar favor towards the Israelites. Here the angel discusses, not the general state of the world, but first the Persian kingdom, then the monarchy of Alexander, and afterwards the two kingdoms of Syria and Egypt. From this we cleverly perceive how the whole discourse was directed to the faithful. God did not regard the welfare of other nations, but wished to benefit his Church, and principally to sustain the faithful under their approaching troubles. It was to assure them of God’s never becoming forgetful of his covenant, and of his so moderating the convulsions then taking place throughout the world, as to be ever protecting his people by his assistance. But we shall have to repeat this again, and even more than once, as we proceed.

First of all, the angel states, Three kings shall yet stand up in Persia With respect to the clause, Behold! I announce to you the truth, I explained in yesterday’s Lecture how frequently he confirmed his prophecy whenever he treated events of the greatest importance, which seemed almost incredible. I shall tell you the real truth; three kings shall stand up. The Jews are not only very ignorant of everything, but very stupid also- then they have no sense of shame, and are endued with a perverse audacity; for they think there were only three kings of Persia, and they neglect all history, and mingle and confound things perfectly clear and completely distinct. There were eight kings of Persia of whom no mention is made here. Why, then, does the angel say, three kings should stand up? This was the first year of Darius, as we saw before. Hence, in their number of kings, Cyrus, the first monarch, is included, together with his son Cambyses. When these two kings have been decided on, a new question will arise again; for some add Smerdis to Cambyses, though he was only an impostor; for the Magi falsely thrust him in as the son of Darius, for the purpose of acquiring the sovereignty to themselves. Thus he was acknowledged as king for seven months; but when the cheat was discovered he was slain by seven of the nobles, among whom was Darius the son of Hystaspes, and he, according to the common narrative, was created king by the consent of the others on the neighing of his horse. The variations of interpreters might hinder us from reading them, and so we must gather the truth from the event. For Smerdis, as I have stated, cannot be reckoned among the kings of Persia, as he was but an impostor. I therefore exclude him, following the prudence of others who have considered the point with attention.

We must now observe why Daniel mentions four kings, the fourth of whom, he states, should be very rich Cambyses succeeded Cyrus, who was reigning when the prophecy was uttered. He was always moving about to distant places; he scarcely allowed himself rest for a single year; he was exceedingly desirous of glory, insatiable in his ambition, and ever stirring up new wars. Cambyses, his son, who had slain his brother, died in Egypt, and yet added this country to the Persian Empire. Darius, the son of Hystaspes, succeeded, and Xerxes followed him. They are deceived who think Darius, the son of Hystaspes, is the fourth king; without doubt the Prophet meant Xerxes, who crossed the sea with a mighty army. he led with him 900,000 men; and, however incredible this may appear, all historians constantly affirm it. He was so puffed up with pride that he said he came to put fetters upon the Hellespont, while his army covered all the neighboring country. This is one point; the four kings were Cyrus, Cambyses, Darius the son of Hystaspes, and Xerxes, omitting Smerdis. We may now inquire why the angel limits the number to four, as the successor of Xerxes was Artaxerxes, or Darius Longimanus, the long-handed, and some others after him. This difficulty is solved by the following probable method, — Xerxes destroyed the power of the Persian Empire by his rashness; he escaped with the greatest disgrace, and was scarcely saved by the baseness of his flight. He brought away but few companions with him hastily in a small boat, and could not obtain a single transport, although the Hellespont had been previously covered with his ships. His whole army was almost cut to pieces, first at Thermopylee, then at Leuctra, and afterwards at other places. From that period the Persian Empire declined, for when its warlike glory was annihilated, the people gave themselves up to sloth and idleness, according to the testimony of Xenophon. Some interpreters expound the phrase, three kings stood up, of the flourishing period of the Persian monarchy: they take the words “stood up” emphatically, since from that period the nation’s power began to wane. For Xerxes on his return was hated by the whole people, first for his folly, then for his putting his brother to death, for his disgraceful conduct towards his sister, and for his other crimes; and as he was so loaded with infamy before his own people, he was slain by Artabanus, who reigned seven months. As the power of Persia was then almost entirely destroyed, or at least was beginning to decline, some interpreters state these three kings to stand up, and then add Xerxes as the fourth and the most opulent. But suppose we take the word “stood up” relatively, with respect to the Church? For the angel states that the Persian prince, Cambyses, stood before him, in an attitude of hostility and conflict. The angel seems rather to hint at the standing up of four kings of Persia, for the purpose of reminding the Jews of the serious evils and the grievous troubles which they must suffer under their sway. In this sense I interpret the verb “to stand,” referring it to the contests by which God harassed the Church until the death of Xerxes. For at that period, when the power of the Persians declined, a longer period of rest and relaxation was afforded to the people of God. This is the reason why the angel omits and passes over in silence all the kings from Artabanus to Darius the son of Arsaces; for Arsaces was the last king but one, and although Ochus reigned before him, we know from profane historians how his posterity were reduced to the lowest rank under the last Darius, whom Alexander conquered, as we shall see by and bye. For this reason I think this to be the genuine sense of the passage, — from Cyrus to Xerxes kings of Persia should stand up against the Israelites, and during the whole of that period the contests should be renewed, and the Jews would almost perish through despair under that continued series of evils. Some say, four kings should stand forth until all the Jews were led out; and we know this never to have been completed, for a small portion only returned. As to my own opinion, I am unwilling to contend with others, yet I hesitate not to enforce the angel’s wish to exhort all the pious to endurance, for he announced the standing up of these four kings, who should bring upon them various tribulations. As to the fourth king, the statement of this passage suits Xerxes exactly. The fourth, he says, shall be enriched with wealth; for the noun is of similar meaning with the verb, as they both spring from the same root. Truly enough Darius the son of Hystaspes determined to carry on war with Greece; he made the attempt but without success, especially at the battle of Marathon. He was cut off by sudden death when his treasures were prepared and many forces were collected He thus left the material of war for his son. Xerxes, in the flower of his age, saw every preparation for war made ready to his hands; he eagerly embraced the occasion, and gave no heed to sound advice. For, as we have already stated, he destroyed himself and the whole monarchy, not by a single slaughter only, but by four. And this power of raising an army of 900,000 men was no ordinary occurrence. If he had only carried with him across the sea 100,000 men, this would have been a large force. But his power of feeding such large forces while he passed through so many provinces, and then of passing them across the sea, exceeds the ordinary bounds of our belief. We are not surprised, then, at the angel’s predicting the extreme wealth of this king.

He adds, In his fortitude and in his riches he shall stir them all up against the realm of the Greeks. This was not accomplished by Darius the son of Hystaspes. According to my former statement, he attacked certain Grecian cities, but without producing confusion throughout the whole East, as Xerxes his successor did. As to the phrase, the kingdom of Javan, I willingly subscribe to their opinion who think the word equivalent to the Greek word Ionia. For Javan went forth in that direction, and dwelt there with his posterity in the Grecian territory, whence almost the whole of Greece obtained its present name. The whole Grecian nation is often called “Chittim,” and some see good reason for their being termed “Machetae,” from Chittim the son of Jayan, and thus by the addition of a letter we arrive at the Macedonians. For the conjecture is probable that this people were first called Maketae, and afterwards Macedonians. Without doubt, in this passage and in many others, Javan. is put for the whole of Greece, since Ionia was the portion of the country most celebrated in Judea and throughout the East generally. Xerxes then stirred up against the realm of Javan — meaning Greece — all the people of the East; for it is very well known how his empire spread far and wide in every direction. It follows: —

Calvin: Dan 11:3

This refers to Alexander of Macedon. I have already shortly stated the reason why the angel passed over all the Persian kings from Artabanus to the last Darius, they did not engage in any contests with the Jews up to Xerxes But when Alexander invaded Asia, he struck the Jews with terror, as well as all other nations. He came like lightning, and it is by no means surprising that the Jews should be frightened at his arrival, because, as we formerly expressed it, he flew with amazing swiftness. Alexander then rose up, not only by the riches and might of his warlike preparations, but he necessarily inspired the Jews with trepidation when they perceived their inability to resist him, and thus he was deservedly hostile to them, because, from the very beginning, they had despised his empire. Josephus also informs us how he was moved at the sight of the high priest, and how he determined to mitigate his rage against the Jews. For when he was at home, before passing over into Asia, the vision of the high priest was offered to him, for God had sent his angel under that disguise. ¹⁵³ Alexander supposed it to be some deity; but when the high priest met him in procession, the vision returned to his recollection, and he was struck as if he had seen God appearing to him from heaven. Whatever was the object of this occurrence, Alexander clearly came into Judea with the intention of utterly destroying the whole nation. This is the reason why the angel carefully predicts this change. A brave king, therefore, shall stand up, and rule with extensive dominion, and do according to his pleasure; that is, he shall succeed as if he had all the events of the war under his own hand and according to his own pleasure, as the event itself most fully proved. It follows: —

Calvin: Dan 11:4

This language is concise, but there is no ambiguity in the sense. First of all the angel says, After that brave king had stood up, his empire should be broken in pieces: for when Alexander had arrived at his height, he suddenly fell sick, and shortly afterwards died at Babylon. Ambassadors had assembled round him from every quarter. He was quite intoxicated by prosperity, and very probably poisoned himself. Historians, however, have viewed him as a remarkable example of singular valor, and so they have pretended and have related, because at least they thought so, that he was deceitfully poisoned by Cassander. But we all know how intemperately and immoderately he indulged in drinking; he almost buried himself in wine, and was seized with disease amidst his cups, and sank under it, because no remedy was found for him. This, then, was Alexander’s poison. Whichever way we understand it, he fell suddenly, almost as soon as he began to stand. After conquering nearly the whole East, he came to Babylon, and was uncertain in his plans as to the employment of his forces, after he had procured peace for the whole East. He was then anxious to transfer his armies to either Europe or Africa. The angel says, After he had stood up, meaning, after he had acquired the monarchy of the whole East, his kingdom should be broken up. He uses this simile, because the whole power of Alexander was not so much extinguished as broken into separate parts. We know how the twelve chiefs who were his generals drew the spoils to themselves; every one took a portion of his kingdom, and divided it among themselves, as we have previously stated, just as if it were torn from their master’s body. All consented in raising his brother Aridaeus to the dignity of king, and they called him Philip, that, while his sons were young, the memory of his father might commend them to the world. But four kingdoms at length issued from Alexander’s monarchy. It is unnecessary here to refer to what we may read at our leisure in the writings of historians.

The Prophet only touches shortly on those points which relate to the instruction of the Church; he does not relate in order or in detail the events narrated in history; he only says, His empire shall be broken, and shall be divided, says he, towards the four winds of heaven The angel omits that partition which assigned the treasure to one, and gave the office of counselor to Philip: Perdiccas was the guardian of his son, and he with others obtained a portion of his dominions. Seleucus obtained Syria, to whom his son Antiochus succeeded; Antigonus became prefect of Asia Minor; Cassander, the father of Antipater, seized the kingdom of Macedon for himself; Ptolemy, the son of Lagus, who had been a common soldier, possessed Egypt. These are the four kingdoms of which the angel now treats. For Egypt was situated to the south of Judea, and Syria to the north, as we shall afterwards have occasion to observe. Macedonia came afterwards, and then Asia Minor, both east and west. But the angel does not enter into any complicated details, but shortly enumerates whatever was necessary for the common instruction of the elect people. The common consent of all writers has handed down these facts, — four kingdoms were constituted at length out of many portions, after the chiefs had been so mutually slain by one another that four only survived, namely, Ptolemy, Seleucus, Antigonus, and Cassander. Afterwards the kingdom of Antiochus was extended when Antigonus was conquered; for Antiochus added Asia Minor to the kingdom of Syria. But Antiochus stood only for a time, and hence the angel truly and properly states this empire to have been divided into four parts.

He next adds, And not to his posterity No one could have guessed what the angel predicted so many years before Alexander’s birth; for he was not born till a hundred years after this period. Those who know the boldness of his warlike schemes, the rapidity of his movements, and the success of his measures, would never be persuaded of this result, — the complete destruction of all his posterity, and the utter extinction of his race.

Had Alexander lived quietly at home, he might have married, and have become the father of children who would have been his undisputed successors. He died young, soon after reaching the age of thirty; still he might have married, and have had heirs to his throne. He had a brother, Aridaeus, and other relations, among whom was his uncle Pyrrhus, king of Epirus, and a royal offspring might thus have been preserved, and a successor prepared for him. After he had subdued both upper and lower Asia, he became master of Syria, Egypt, and Judea, and extended his power to the Persians, while his fame extended over Africa and Europe. Since no one dared to raise a finger against him, as he possessed a most magnificent army, and all his generals were bound to him by most important benefits, and so many of his prefects were enriched by his extreme liberality, who would have thought that all his posterity and relations would be thus blotted out? He left; two sons, but they were slain as well as his brother Aridaeus, while his wives and his mother, aged eighty years, shared the same fate. Nor did Cassander spare her, for she intrigued against him. At length, as if God would punish so many slaughters committed by Alexander, he wished his whole posterity to be extinguished. And yet, as I have stated, no foreign enemy was the agent in inflicting such heavy punishments. He had subjugated the whole East, and his bearing was such, as if the whole monarchy of that portion of the world had descended to him from his ancestors by hereditary right. As the world contained no enemy for him, his foes sprang from his own home; they slew his mother, his wives, his children, and all his relatives, and utterly rooted out all his race. We observe, then, with what clearness and certainty the angel predicts events entirely concealed from that age, and for hundred years afterwards, and such as would never be, credited by mankind. There seems a great contrast in the language; his kingdom shall be broken, it shall be divided towards the four winds of heaven, and not to his posterity; that is, although the four kingdoms should spring up in the four quarters of the world, yet, none of Alexander’s posterity should remain in a single place, or obtain even the least portion of his dominions. This was a remarkable proof of God’s wrath against the cruelty of Alexander; not that he was savage by nature, but ambition seized upon him, and made him bloodthirsty, and indisposed him to desire any end to his warfare. God, therefore, avenged that grasping disposition of Alexander’s, by allowing the whole of his race thus to perish with disgrace and horrible cruelty. On this account that. pride of his which wished to be thought a son of Jupiter, and which condemned to death all his friends and followers who would not prostrate themselves before him as a god; — that pride, I say, never could secure a single descendant to reign in his place, or even to hold a single satrapy. Not to his posterity, says the angel, and not according to his dominion.

He passes to the four kings of which he had spoken: It shall not break forth, he says, namely, from the four kings. He had already stated their foreign extraction, not in any way derived from the family of that king; for none of the four should equal his power, because his kingdom should be expired. Here the angel seems to omit intervening events, and speaks of an ultimate destruction. We know how the past king Perseus was conquered by the Romans, and how the kingdom of Antiochus was partly destroyed by war, and partly oppressed by fraud. And the angel seems to mark this. We may interpret it more to the point, by considering the cessation of Alexander’s empire, with reference to his own race, as if the angel had stated that none of his successors should acquire equal power with himself. And why so? Not one of them could accomplish it. Alexander acquired so mighty a name that all people willingly submitted to his sway, and no single successor could sustain the burden of the whole. Hence his kingdom, as far as it related to himself and His posterity, was divided, and no one succeeded to his power and his opulence. And it shall be given to others. The angel here explains his meaning. The destruction of the kingdom ought not to be explained particularly of single parts, for each seized his own portion for himself, and his successors were all strangers. And to others besides those; meaning, his kingdom shall be seized upon by officers who are not of his posterity; that is, strangers shall rush into Alexander’s place, and no successor shall arise from his own kindred. It afterwards follows, —

Calvin: Dan 11:5

Here the angel begins to treat of the kings of Egypt and of Syria. He does not mention the king of Syria yet, but will do so in the next verse; but he begins with the king of Egypt, the neighboring monarchy to that of Israel. He says, the king of the south, meaning, the king of Egypt, would be brave. He next adds, and one of his princes. Many take this in one context; but I think the angel transfers his discourse to Antiochus the son of Seleucus. And one of his princes, he says, meaning, one of Alexander’s princes, shall strengthen himself against him. For the letter ו , vau, is taken in the sense of opposing, and implies an opposition between Ptolemy the son of Lagus, and Antiochus king of Syria. Hence the king of the south shall grow strong — another of Alexander’s chiefs shall grow strong against him, and shall have dominion. We know how much larger and more wealthy the kingdom of Syria was than that of Egypt, especially when Asia Minor was added to it. Without doubt, the angel was acquainted with the future superiority of Antiochus to Ptolemy, when these two kings are mutually compared. But the rest to-morrow.

Calvin: Dan 11:6

As to the explanation of the words, the king of the south, we have stated to be the king of Egypt, and that of the north, of Syria. To do right things, means to make mutual peace; he shall not retain the strength of his arm, is, his arm shall not retain its strength; he shall not stand refers to his father Ptolemy, or Antiochus Theos, as we shall afterwards see. And then we must take the ו , vau, negatively, and read, nor his seed, which some translate his arm. She shall be delivered up, implies being given up to death, while some understand her parent, to be her mother or her nurse. Here, then, the angel prophesies the state of the kingdoms of Egypt and Syria; and still he has respect to the Church of God, as we stated yesterday, which was placed in the midst of these two nations. We must always strive to ascertain the intention of the Holy Spirit. He wished to support the pious under those convulsions by which they would be agitated and afflicted. Their confidence might have been utterly subverted unless they had been persuaded that nothing happens at random, since all these events were proclaimed beforehand. Again, God had sent his angel to Daniel, which proved both his power and his determination to defend his Church, and he would accomplish this, because he wished the faithful admonished beforehand neither rashly nor yet without profit. But we must first relate the history — the angel says, At the end of the times two kings should enter into covenant and friendship He had announced the superiority of the king of Syria; for when Antigonus was conquered, and his son was dead, Seleucus the first king of Syria far surpassed Ptolemy in his power and the magnitude of his dominion. But a mutual rivalry arose between them, and there were some slight skirmishes on both sides, till the condition of Ptolemy became weakened, and then Seleucus rushed tumultuously, with the ferocity of a robber rather than the magnanimity of a king. After they had continued the contest for some time, Berenice the daughter of the second Ptolemy, named Philadelphus, was given in marriage to Antiochus Theos. She is also called Beronice and Bernice. He was so blinded with pride, as to take the name of Theos, which means God; he was the third of that name, the former king being called Soter, meaning preserver For, as Seleueus had acquired so many and such mighty possessions, his sons did not consider their authority fully established, and so they assumed these magnificent titles for the sake of inspiring all nations with the terror of their frame. Hence the first Antiochus was called Sorer, and the second Theos. Now the second Ptolemy, named Philadelphus, gave his daughter in marriage to Antiochus Theos. By this bond peace and friendship were established between them, just as at Rome, Pompey married Julia the daughter of Caesar. And we daily observe similar occurrences, for when one king has in his power a daughter, or niece, or other relatives, another king finds himself possessed of male and female relations, by whose intermarriage they confirm a treaty of peace. It was so in this case, although historians attribute some degree of craft to Philadelphus in bestowing his daughter on Antiochus Theos. He supposed this to be a means by which he might ultimately acquire the dominion over all Syria, and over the other provinces under the sway of Antiochus. Whether this really was so or not, profane historians prove the fulfillment of the angel’s prediction. Without the slightest doubt, God, in his wonderful counsels, dictated to these historians what we read at the present time, and made them witnesses of his own truth. This thought, indeed, never entered their minds, but when God governs the minds and tongues of men, he wishes to establish clear and convincing testimony to this prophecy, for the purpose of shewing the real prediction of every occurrence. At the end of the years, says he, they shall become united.

He next states, And the daughter of the king of the south, meaning Bernice, whom we have mentioned, shall come to the king of the north, meaning the king of Syria, Antiochus Theos. This alliance was contracted in defiance of justice. For Antiochus repudiated his wife Laodice, who was the mother of two sons whom she had born to Antiochus; namely, Seleucus Callinicus, and Antiochus the younger, named Hierax, a hawk, on account of his rapacity. We perceive, then, how he contracted a second marriage, after an unjust and illegal divorce of his first wife. Hence it is not surprising if this alliance was cursed by the Almighty. It turned out unhappily for both the kings of Egypt and Syria. Ptolemy ought not to have thrust his daughter upon Antiochus, who was already married, nor yet to have allowed her to become a second wife, while the king’s real wife was divorced. We perceive, then, how God became the avenger of these crimes, while the plans of Antiochus and Philadelphus turned out in. Some think that Antiochus was fraudulently poisoned by his first wife, but as the point is doubtful, I pronounce no opinion. Whether it was so or not, Antiochus had a son by Bernice, and died immediately after being reconciled to his former wife. Some historians state, that after she had recovered her dignity and rank as queen, having once experienced her husband’s fickleness and perfidy, she took sure means of preventing another repudiation. When Antiochus was dead, this woman was enflamed with vengeance, and in the perverseness of her disposition, she impelled her son to murder her rival, especially stimulating Seleucus Callinicus who succeeded to his father’s throne. Hierax was then prefect of Asia Minor; hence she stimulated her son with fury to murder her rival. For, although Antiochus Theos had been reconciled to her, yet some degree of rank and honor still attached to Bernice the daughter of Ptolemy. And her son perpetrated this murder with the greatest willingness, and with the basest cruelty and perfidy; for he persuaded her to entrust herself to his care, and then he murdered both her and her son.

The angel now says, When the daughter of the king of the south shall come to the king of the north, his arm shall not retain his strength The language is metaphorical, as that marriage was line a common arm to both sides; for the king of Egypt stretched forth his hand to the king of Syria for mutual protection. That arm, then, did not retain its strength; for Bernice was most wickedly slain by her stepson, Seleucus Callinicus, as we have stated. He says, also, she should come to make alliances Here, by way of concession, the angel calls that conjugal bond מישדים , misrim, “ rectitudines, ” “conditions of agreement,” because at first all parties thought, it would tend to that result. But. Antiochus had already violated his marriage vow, and departed from his lawful alliance. Nothing, therefore, was right on his side. Without the slightest doubt he derived some advantage from the plan, as kings are always in the habit of doing. And with respect to Ptolemy, many historians, as we have already mentioned, suppose him to have longed for the kingdom of Syria. Whether or not this was so, their mutual transactions were not sincere, and so the word signifying “rectitude” is used, as we have said, only by concession. The angel does not speak in their praise, or excuse the, perfidy of either, but he rather enlarges upon their crime, and from this we gather how they abused the sanctity both of marriage and of treaties, which God wished to be held sacred by all mankind. Hence, though the word is honor-able in itself, yet it is used in a disgraceful sense, to shew us how the angel condemned King Ptolemy for this base prostitution of his daughter, and Antiochus for rejecting his wife, and marrying another who was not a real wife, but only a concubine. And, perhaps, God wished to use the lips of his angel to point out the tendency of all royal treaties. They always have the most specious appearances — national, quiet public peace, and similar objects which can be dexterously made prominent. For kings always court favor and praise for themselves from the foolish vulgar, whenever they make treaties of peace. Thus all these alliances have no other tendency than to produce social deception, and at length they degenerate into mutual perfidy, when one party plots insidiously and wickedly against another.

The angel adds next, He shall not stand; using the masculine gender, and most probably referring to Antiochus, as well as to Ptolemy his father-in-law. Neither he nor his seed shall stand, meaning his son by Bernice the daughter of Ptolemy. I dare not translate it “ arm, ” because in my opinion the letter ו , vau, is needed in the word for “arm;” so I take it to denote “ seed. ” He afterwards adds, And she shall be delivered up — thus returning to Berenice — either by treachery or to death; and those who led her forth — meaning her companions. Whenever any incestuous marriage is contracted, some persons of disgraceful character are sure to be concerned in bringing his new wife to the king. And very probably there were factions in the palace of Antiochus; one party being more attached to Seleucus and his brother, and his mother Laodice; while others desired a change of government, according to the usual state of affairs. The advisers of the marriage between Antiochus and Bernice were sent as a guard of honor to attend them to Syria, and the angel states all these to have been delivered up together with the queen. He afterwards adds, And those who were her parents From the absence of a grammatical point under the letter ה , he, many think the noun to be of the feminine gender. And as it may mean mother, they treat it as if her nurse was intended, but I leave the question in doubt. He now adds, and those who strengthened her at those times He, doubtless, intends to designate all those who wished to curry favor with the king, and thus took part in this marriage between him and the daughter of the king of Egypt. The whole of that faction perished, when Berenice was slain by Seleucus Callinicus. If, then, he did not spare his stepmother, much less would he spare the faction by which he was deprived of his hope of the kingdom, and through whom his mother Laodice had suffered the disgrace of a divorce. It now follows, —

Calvin: Dan 11:7

The angel treats here of Ptolemy Euergetes, the third king of Egypt, who succeeded his father Philadelphus. He collected large forces to revenge the insult offered to his sister, and thus carried on the war with Seleucus Callinicus, who had become king after his father’s death. The angel, therefore, now touches shortly on this war, by saying, There shall stand up a shoot from the root of that queen. Very possibly he was younger than his sister Berenice. He says, He shall stand in his own degree, meaning, in the royal rank. The interpretation of those who translate, He shall stand in his father’s rank, is forced. What is it then? He shall stand in his own rank; that is, he shall arrive at his own rank by hereditary right. Although, therefore, at first all thought the death of Berenice would be unrevenged through her father being dead, here the angel announces that her brother should be like a branch, and become the avenger of this great wickedness. He shall stand, then, in his rank, meaning, he shall arrive at the royal throne, from the branch or germ of her root, namely, Berenice. He shall come with an army against Callinicus. Profane writers bear witness to this. And he shall come even to the fortification of the king of the north He entered Syria, and caused so great a terror that many fortified cities surrendered themselves to him. During this war he drew to himself many cities which seemed impregnable; whence it is not surprising to find the angel stating his arrival at the fortifications. Some translate it “ dwelling-place, ” but without reason, and thus injure the Prophet’s meaning. He shall come unto the very fortification, meaning, he shall arrive in Syria, and shall posses many fortified cities.

He next adds, And he shall work on them, meaning, he shall prosper; for this word when used without any addition, implies in Hebrew performing great exploits. He shall proceed and acquire power over the greater part of Syria, and shall prevail. By this last word he explains how superior he should be to Callinicus. For this king sent for his younger brother whose fidelity he suspected, and thought it the safest course to treat with his enemy. But young Hierax, the hawk, determined to use that expedition to his own advantage. He was not content with his own province of Asia Minor, but he anticipated being his father’s sole heir, especially as he had hired some troops from Gaul, who had invaded Asia Minor, Bithynia, and other provinces. He was greatly puffed up, and betrayed his own covetousness. Seleucus Callinicus preferred making peace with his enemy to fostering his brother’s resources. At length Hierax more and more developed the perversity of his mind. For he openly declared war against his brother, to whose assistance he pretended to have come, after having been sent for according to agreement. His brother Seleucus had promised him a portion of Asia as far as Mount Taurus; and when he saw himself the victim of his impious and disgraceful snares, he openly waged war with his brother. But he was conquered at length, and thus received the reward of his impiety. Thus Ptolemy Euergetes prevailed, while he departed from Syria after spoiling his enemy, according to what follows —

Calvin: Dan 11:8

The angel explains more fully what he had already stated briefly, namely, Ptolemy should be the conqueror, and spoil the whole of Syria almost according to his pleasure. Profane writers also shew us the great number of images which were taken away, and how Egypt recovered its gods of silver and gold which it had lost a long time ago. Thus the event proved the truth of the angel’s prophecy. The particle גם gem, is interposed for the sake of amplifying the subject, to inform us of the unequal condition of the peace, and how Ptolemy exercised the rights of a conqueror in spoiling the whole of Syria according to his lust. It is added, He shall stand for more years than the king of the north. Some restrict this to the duration of the life of each king, and others extend it farther. Probably the angel speaks of Ptolemy Euergetes, who reigned forty-six years. As God extended his life so long, we are not surprised at the angel’s saying it should last longer than the king of Syria’s. This explanation is applicable to the present case, for if he had died before, Callinicus might have recovered the effects of the war; but as Ptolemy survived, he dared not attempt any-thing, being assured of the utter fruitlessness of any effort against the king who had vanquished him. It follows: —

Calvin: Dan 11:9

This clause belongs to the former verse; as if he had said, Ptolemy shall return by a peaceful march after this hostile invasion of Syria. For he might have some fears lest his enemy should not be completely prostrated. But as he departed as conqueror, the angel announces his safe arrival in his own land. The words “come” and “return” are used emphatically, implying the absence of all harass, fear, and danger. ¹⁶⁰ He returned to his kingdom and his own land, since he could not trust to the quietness of the enemies whom he had laid prostrate. It follows: —

Calvin: Dan 11:10

Here the angel passes to the third war, namely, that which the son of Callinicus stirred up against Ptolemy Philopator. After the death of Euergetes, the two sons of Callinicus united their forces, and endeavored to recover Syria, and especially that part of it of which they had been deprived. When they were already on their expedition, and their forces were on their march, the elder Seleucus died, and his surviving brother was Antiochus, called the Great. Ptolemy, called Philopator, which means a lover of his father, was then alive. He was so called in consequence of the parricide of which he was guilty, having put to death both parents, together with his brother. The word is used by way of ridicule, and a sense the opposite to that expressed is implied by this epithet, which is honorable in itself, and expresses the virtue of filial piety. But he slew his father, mother, and brother, and on account of all these impious murders, the name of Philopator was applied to him as a mark of disgrace. As, therefore, he was so thoroughly hated by his own people, the sons of Callinicus, namely, Seleucus Ceraunus the elder, and Antiochus the Great, thought the time had arrived for the recovery of the lost cities of Syria. For he was detested and despised in consequence of his numerous crimes. They therefore anticipated little trouble in recovering their possessions, when their enemy was thus branded with infamy, and had many domestic foes. This is the reason why the angel says of the sons of Callinicus, They shall be provoked, and shall lead a multitude of great armies; it may mean “great forces,” as some historians relate the collection of two very strong armies. Unless I am mistaken, Antiochus the Great had 70,000 foot and 5000 horse. Ptolemy excelled in cavalry as he had 6000 horse but only 62,000 foot, as Polybius informs us in his fifth book. ¹⁶¹ They were nearly equal in forces, but the confidence of the two sons of Callinicus, of whom alone the angel now speaks, was increased when they beheld their wicked enemy so greatly detested in consequence of his parricide. He afterwards says, He shall come. He changes the number, since the elder brother, being the eldest son of Callinicus, namely, Seleucus Ceraunus, died while they were preparing for the war, and they say he was slain by his attendants in passing through Asia Minor. Whether this was so or not, all historians unite in stating that Antiochus the Great alone carried on the war with Philopator. He shall come so as to overflow and pass through He recovered that part of Syria which he had lost, and when he approached Egypt, then Philopator met him. Profane historians state him to have been a coward, and never to have obtained power by open bravery, but by fear alone. He was too late in preparing his forces for resisting his enemy.

This is the reason why the angel says, The king of Syria, or of the north, should come, even to the citadels, or fortifications; for at length Philopator roused himself from slumber, for he never put on his arms to repel an enemy except when compelled by the direst necessity. Hence he adds, The king of the south shall be irritated, or exasperated. He uses the word “exasperated,” because, as I have just said, he would never have opposed himself to his enemy Antiochus except lie had perceived his own kingdom placed in great jeopardy. He might have taken patiently the loss of Syria, so long as Egypt had been safe; but when his life and all his possessions were in danger, he became sufficiently exasperated to attack his foe; and yet he prevailed, as we shall afterwards see. I cannot complete this subject to-day, and so I shall draw to a close. Philopator became victorious, and yet he was so sluggish that he distrusted his friends and foes alike, and was forced by this very fear to make peace with his enemy, although he was really the conqueror. Not only could he have driven back his enemy whom he had vanquished, but he might have taken possession of his territories; but he did not dare to do this, he was conscious of being a parricide, and knew to his cost how hateful his name was among all men. Hence, although superior in strength, and actually the conqueror of his enemy in battle, he dared not proceed further. But we will explain the remainder another time.

Calvin: Dan 11:12

The angel here marks the close of the war. Had Ptolemy’s valor seconded his good fortune, he might easily have seized upon the whole kingdom of Syria, as profane historians report. But he was so given up to his own lusts, that he willingly entered into treaty with his enemy. On his return to his kingdom he slew his wife Eurydice, and was guilty of other enormities; he suffered a wicked woman, the sister of Agathocles, a victim of his passions, to rule over his kingdom, and lastly, he became a very foul example of a very cruel and degraded man. Therefore, the angel says at the beginning, his army should raise him aloft; his heart should be elevated, in consequence of his prosperity. He not only caused terror to Antiochus, but through all the neighboring regions. Where he might have drawn to himself the whole power of the East, he then declined in his course. He subdued, indeed, a hostile army, and in this exploit he was in no slight degree assisted by his sister Arsinoe, as historians relate, but yet after great slaughters he did not retain his position. And what was the obstacle? His idleness and drunkenness, and his caring for nothing but banquets and debaucheries, and the most obscene pleasures. This caused his fall, after he had been raised even to the clouds by his victories. It afterwards follows, —

Calvin: Dan 11:13

Here the angel prophesies of other wars. For he first describes the war which was carried on by Antiochus against the Egyptians, after the death of Philopater, who left as his heir, a little son named Ptolemy Epiphanes. When, therefore, he perceived the land deprived of its king, he drew up an army and invaded Egypt. As the Egyptians had no strength to resist him, an embassy was sent to Rome; and we know how eager the Romans were to become involved in all the business of the world. With the view of extending their empire still further and wider, they sent immediately to Antiochus the Great, and commanded him to desist from the war; but after many trials he failed of success, until he engaged in a very desperate battle with Scopas, and at length obtained a victory. In the meantime, the Egyptians were far from idle: although they hoped to be able to subdue the empire of Antiochus by the assistance of the Senate, yet they carefully fitted out an armament of their own under their General Scopas, who was successful in many of his plans, but was finally defeated in the borders of Judea. The angel now describes this war. The king of Syria shall return, he says; meaning, after the death of Ptolemy Philopator, he rested for a while, because he had been unsuccessful with his forces, and they were so entirely disorganized that he had no confidence in the success of any expedition. But he thought Egypt would give him no trouble, as it had lost its head and was like a lifeless corpse. Then he was elevated with fresh confidence, and returned to Egypt. And he shall arrange a greater multitude than at the first He had a large and powerful army, as we have said, and a noble armament of cavalry: he had 70,000 foot, and was still collecting greater forces. The angel signifies the future arrival of the king of Syria, after the interval of a certain time. At the end of the times of the years he shall surely come, that is he shall break forth. The angel seems to use this expression for the sake of increasing its certainty; for he at first despised the Romans in consequence of their great distance from him, and he had no fear of what afterwards occurred. He never supposed they had such boldness in them as to cross the sea against him.

Calvin: Dan 11:14

He afterwards adds, And in those times many shall stand against the king of the South, or Egypt. The angel hints, that Antiochus the Great would not be his only enemy; and historians inform us of his treaty and alliance with Philip king of Macedon, for carrying on this war. Without doubt, the two kings stirred up the whole of Asia Minor, and they were so unitedly powerful, that many were excited to take part with them. It seemed to be all over with the kingdom of Egypt, and thus the angel says, many should stand up against the king of the South He adds, and his sons dissipation. The Hebrews call “robbers” פריצים pheritzim. The root of this word is פרף , pheretz, which signifies to break or dissipate, and sometimes to destroy. Without doubt, the angel here uses the word to imply factious men, for the people had no other chance of standing, except by remaining quiet and united. The word then applies to those who violated that unity; for when any one attached himself to foreign monarchs, Judea became exposed as a prey to either the Syrians or Egyptians. Some interpreters apply this passage to the younger Onias, who seized on Heliopolis, and drew some exiles with him, and there built a temple, as we learn from Josephus and the Book of Maccabees. For he pretended to have the prophecy in Isa 19:0, on his side, where it is said, And there shall be an altar to God in the midst of Egypt, (Isa 19:19.) Without doubt, the Prophet here predicts the enlargement of God’s kingdom through the propagation of his religion throughout the whole world. As Egypt was to the last degree devoted to idolatry, Isaiah here shews how the pure and perfect worship of God should prevail in Egypt. As if he had said, Even the Egyptians who have, hitherto endeavored to abolish true and sincere piety, shall be added to God’s people, and shall worship him acceptably. We know the Prophet to be here treating figuratively of the spiritual reign of Christ, and to be always bringing forward the shadows of his own time. By the word “altar” he simply means the worship of God. That impostor, Onias, when he erected his profane temple and polluted the sacred altar, boasted in his fulfillment of this prophecy of Isaiah.

This then is the meaning of the passage. The sons — dissipaters of thy people — shall exalt themselves to establish the vision; that is, under a fallacious pretext of fulfilling Isaiah’s prediction, and yet they shall fall. It may also have all indefinite meaning, as if the angel declared that; these multitudes should not come forth unless by God’s secret counsel. We know how much this thought tends to lighten the sorrow of the pious, and how much consolation it brings, when we recognize all the tumults of the world as springing from the fixed counsel of God. Nothing then appears to happen at random, but mortals are agitated because God desires to inflict his punishments upon them, and the Church is often shaken because God wishes to prove and examine the patience of his people. We may, therefore, take this prophecy absolutely; as if the angel had said. These apostates and dissipaters never proposed to fulfill this prophecy of Isaiah’s, and yet there was nothing confused, or out of order in all these events, as God was fulfilling what he had testified by his own Prophets. Wherefore we may receive this prediction simply, just as we do other similar ones scattered throughout the prophets. We have already heard how the Prophet was forewarned of the many distresses of the Church, on purpose to lead the faithful to acquiesce in the providence of God, when they saw things so disturbed throughout the world. It afterwards follows, —

Calvin: Dan 11:15

The angel follows up the same sentiment. He says, When Antiochus the Great shall burst forth, there shall be no valor in the Egyptians to resist him, for he shall take a fortified city. There is a change of number here, for he means fortified cities. For he should recover the cities which he had formerly lost, and should arrive at the city Raphia in Egypt. The explanation follows, The arms of Egypt shall not stand, nor the people of its levies. This relates to Scopas, who was sent forth with large forces: at first he prospered, but he was afterwards vanquished in the conflict, and had no courage to persevere in resistance. It afterwards follows, —

Calvin: Dan 11:16

The angel proceeds with the same discourse. He says, Antiochus the Great should accomplish his wishes, and should spread the terror of his arms in every direction, and thus no one would dare to oppose him. He shall do therefore according to his will, he says, and none shall stand before his face; and he shall stand in the desirable land; meaning, he shall bring his victorious army into Judea, and there shall be a great consumption under his hand, or Judea shall be consumed and ruined under his hand. We originally stated, that the angel’s mission did not authorize him to great these events as military exploits are usually narrated by historians. Enough is revealed to lead the faithful to acknowledge God’s continual regard for their safety. Experience also assures us of every occurrence being divinely foreseen, and thus they would acknowledge how everything tended to promote their welfare. God’s predictions of future events were never in vain, and the angel now declares the future coming of Antiochus to the desirable land. We have previously given the reason for the use of this epithet as applied to Judea, — not through any natural excellence over other lands, but because God had chosen it for himself as his seat and dwelling-place. The excellence of this land depended entirely on the gratuitous beneficence of God. It might seem inconsistent to grant such license to an impious tyrant and robber, and to allow him to overrun Judea, which God had marked out with peculiar honor, in adopting it as his dwelling-place, and calling it his residence. (Psa 132:14.) But we know that the Church, while on its pilgrimage in this world, enjoys no freedom from many infliction’s; for it is profitable for the sons of God to be humbled under the cross, lest they should grow restive in the world, and give themselves up to luxuries, and sleep upon the desires of the flesh. The angel, indeed, omits the reason why God suffered Antiochus thus cruelly to oppress the sacred land; but the faithful had been taught by the Law and the Prophets how the Church was subject to various tribulations. It is sufficient, then, to relate the event with simplicity: and the pleasant land shall be consumed under his hand, or there shall be a consumption. It matters but little which way we read it as far as the sense is concerned. The angel here encourages Daniel and all others to the exercise of patience, lest they should faint under this divine scourge; for he permitted Antiochus to wander about like a robber, and to exercise severe tyranny and cruelty against the Jews I need not discuss these events at greater length, as they are found in the Books of the Maccabees I will only touch on one point briefly; Antiochus did not of his own accord harass the Jews by leading his army into their country, but he was stirred up by impious priests. So great was their perfidy and barbarity that they willingly betrayed God’s Temple, and exposed their nation to the most distressing calamities. That was a severe trial: hence God consulted the interests of his own worshippers by predicting events which might weaken their confidence and cause them to indulge in despair. It follows, —

Calvin: Dan 11:17

He here describes the second war of Antiochus against Epiphanes, who was then growing old; and so he gave, him his daughter Cleopatra in marriage, hoping in this way, by subtle contrivances, to subdue the kingdom of Egypt. For he thought his daughter would remain faithful to his interests; but she rather preserved her conjugal fidelity to her husband, and hesitated not to espouse her husband’s quarrel against her father. She faithfully adhered to her husband’s interests according to her duty, and never listened to the cunning designs of Antiochus. Thus he was deprived of his expectation, and his daughter never became the means of his acquiring authority over Egypt. Before this marriage of his daughter with Ptolemy, he had tried the effect of war, bug in this he failed; and when he perceived the interposition of the Romans, he desisted from future hostilities, and consoled himself with the thought which we have already expressed, of receiving immediate assistance against Egypt through his daughter. He turns, therefore, to come with the power of his whole kingdom; meaning, he collects all his forces to overwhelm Ptolemy Epiphanes, who was then but a young man, and had neither obtained any great authority, nor arrived at sound wisdom and discretion. When he perceived his want of success in the fortune of war, he gave him the daughter of women, referring to her beauty. This is the explanation of interpreters, who suppose the phrase to imply her remarkable beauty.

As to the next clause, those who translate it, and the upright with him, think the Jews are intended, for Antiochus had received them in surrender, and there were many who openly espoused his cause. They think the Jews so called as a mark of honor, and as upright with respect to the worship of God. But this appears to me too forced. I hesitate not to suppose the angel to signify the superior character of the agreement between Antiochus and Ptolemy, when the former found the impossibility of obtaining his adversary’s kingdom by open warfare. Although the Romans had not yet sent forth any armament, yet Antiochus began to fear them, and he preferred the use of cunning in providing for his own interests. Besides this, as we lately mentioned, he was longing for other booty, for he immediately transferred the war into Greece, as the angel will inform us. But he first announces, his giving away his daughter to destroy her He here reproves the artifice of Antiochus the Great, in thus basely selling his (laughter, as if she were a harlot. As far as he possibly could, he induced her to slay her husband either by poison or by other devices. Hence, he gave up his daughter to destroy her, but she did not stand by him, and was not for him; meaning, she did not assent to her father’s impious desires, and was unwilling to favor such monstrous wickedness. We read in profane writers the fulfillment of these predictions of the angel, and thus it more clearly appears how God placed before the eyes of the pious, a mirror in which they might behold his providence in ruling and preserving his Church. It now follows, —

Calvin: Dan 11:18

There is some obscurity in these words, but the history will afterwards determine the angel’s meaning. First, as to the word “islands,” he doubtless means Asia Minor and the maritime coasts; also Greece, Cyprus, and all the islands of the Mediterranean Sea. It was a Jewish custom to call all places beyond the sea “islands,” as they were not very well skilled in navigation. Therefore he says, He will turn his face to the islands; that is, he shall turn to the opposite regions of the world. The Mediterranean Sea is known to be between Syria and Asia Minor; Cilicia, too, is between them, which was also under the dominion of Antiochus, although the seed of his power was Syria. Hence he calls Asia Minor, and Greece, and the Mediterranean islands, all “isles,” with respect to Syria and Judea. This occurred when the AEtolians renewed the war after the defeat of Philip. The Romans were the originators of this war in Greece, and they had the honorable pretext of liberating the whole of Greece after Philip of Macedon had seized upon many cities most skillfully fortified. But the Etolians were proud and puffed up with the desire of superiority, as the event ultimately proved. They boasted themselves to be the liberators of Greece; they used the help of the Romans, but professed to be the principal leaders in the war, and when they saw Chalcis and other cities held by the Romans, the spirit of envy took possession of them. Titus Flaminius withdrew his garrisons from their cities, but yet the A Etolians were not satisfied; for they wished for the sole pre-eminence and the entire departure of the Romans. With this view they sent their ambassadors to Nabis the tyrant of the Lacedaemonians, to king Philip, and also to Antiochus. Thoas was the principal author of this contention, for after stirring up the neighboring nations, he set out himself to Antiochus. When the A Etolians were puffed up by the large promises which he brought back, they expected to produce peace throughout Greece without the slightest trouble. Meanwhile Antiochus only advanced as far as Asia Minor with but a small force. He led Hannibal with him, whose fame alone inspired the Romans with dread; and had he taken his advice, he would certainly have had no difficulty in expelling the Romans. But the flatterers of His court did not allow Hannibal’s advice to prevail with this foolish king. Then Villius also cunningly rendered Antiochus suspicious of his advice: for he had been sent as ambassador into Asia Minor, had insinuated himself into his favor, and had acquired his friendship, and was so engaged in daily conference with him, that Antiochus suspected the fidelity of Hannibal to his interests. Hence he carried on that war entirely without method, or plan, or perseverance. When he arrived at Chalcis, he was smitten with the passion for a damsel there, and celebrated a foolish marriage with her, as if he had been completely at peace Thus he had citizen of Chalcis for his father-in-law, while he was mighty monarch, unequaled by any throughout the world. Although he conducted himself thus he considerately, yet the celebrity of his fame rather than his personal exertions, enabled him at first to take many cities, not only in Asia Minor and on the coast of the Mediterranean Sea, but also in Greece itself. He recovered Chalcis and other cities which had been seized upon by the Romans. The angel relates this as if the event had already occurred, and yet we are aware of them all being as yet future.

He will turn his face to the islands, and will take many, and a general shall cause him to cease, and shall turn his reproach against himself Antiochus often fought against the Romans, and always without success, although he sometimes thought himself superior; but from the time when Attilius the prefect of the fleet intercepted his supplies, and thus stopped his progress, M. Acilius the consul began to gain the mastery by land, and his power became gradually more and more enfeebled. When conquered in a naval engagement by Livius the praetor, he suffered a severe loss, and then when too late he acknowledged his error in not obeying the counsels of Hannibal; but he had lost the opportunity of renewing the war. Hence the angel here says, A leader should make his reproach return upon himself This signifies how Antiochus should be puffed up with foolish pride, and how his insane boastings should rebound upon his own head, as he had vomited them forth with open mouth against the Romans. When he speaks here of his disgrace, I interpret it actively, as making his reproach remain; for the word חרפת cherepheth, means reproach, but there are two ways of interpreting it, actively and passively. But as I have already said, the angel more probably speaks of his foolish boasting, for he had despised the Romans with contempt and insult. We know how foolishly he insulted them by his ambassadors among all the assemblies of Greece. A leader, then, either Acilius or Lucius Scipio, who drove him beyond Mount Taurus, made his disgrace rest upon himself, and he shall not turn away his own disgrace; that is, Antiochus vomited forth his reproaches against the Romans with swollen cheeks, but with utter futility. All these disgraceful speeches came to nothing, and never injured the Romans in the least; but that leader, either Lucius Scipio or Acilius, according to my statement, returned these reproaches upon himself by which he hoped to lay the Romans prostrate, but they turned out nothing but wind. The angel therefore derides the pride of Antiochus by saying, A leader should come who should throw back these reproaches upon himself, and prevent them from returning upon either this leader or the Romans. He takes the head as representing. the whole body.

Calvin: Dan 11:19

Here either the base end of Antiochus is denoted, who was slain in a popular tumult while spoiling the temple of Belus, or else the event of the war between him and the Romans is described. This war was conducted under the auspices of Lucius Scipio, because Cneius Scipio, the conqueror of Africa, had offered himself as his brother’s lieutenant-general, and after his death that province was committed to him. But, as we have said, the resources of Antiochus had been cut off before this. He had lost, the cities of Asia, and if he had ceded them at first, he might have quietly retained the greater part of Asia Minor. But as he extended his wings over Greece, and hoped by this means to become completely master of the whole of Greece and Macedonia, he could not be induced to withdraw his garrisons from those cities, but at length was compelled to give up Asia Minor. In this way, then, the angel describes the progress of the war by saying, He will turn his face towards the fortifications of his own land; that is, when compelled to relinquish Greece, he will betake himself to fortified places. He was very safe there, and in a region sufficiently at peace; he had almost impregnable towns on all sides, and appeared to be free from warfare. Historians relate this to have been done by the skill of Cneius Scipio. For his son was then a captive under Antiochus, and he knew him to have greater authority than his brother, although he only possessed the title of lieutenant-general. They record his persuading Antiochus not to try his fortune by any decisive engagement. However it was, it is quite evident that he delayed fighting till he was compelled by a sense of shame, as all men accused him of cowardice in not daring to try the issue of an engagement, when he possessed so large an army. The Romans had scarcely ever taken the field against so strong a force, and yet, according to the narrative of Titus Livius, they never displayed less terror or concern. The extent of the forces of Antiochus is readily apparent from the slaughter which occurred; in one day 50,000 men perished; and this would be almost incredible, unless it were borne out by numerous and trustworthy testimonies. In this way the angel said, Antiochus should return, as he did not go forth to meet Lucius Scipio, but suffered him to pass on. Had he given the least sign of resistance, without doubt Philip had in iris hand and power the whole force of the Romans. Many indeed pronounced the conduct of L. Scipio to be rash, in daring to allow Philip such license, as he had been lately conquered, and was still exasperated in consequence of the loss and disgrace which he had suffered. For if Antiochus had been on the alert to restrain the enemy, it would have been all over with the Roman army in those narrow and rugged defiles; but, as we have stated, he kept his army in idleness and luxury among fortified towns. If another and a probable sense is preferred, the sentence applies to his base retreat to further Asia, where he fell, slain by the rustic population. He shall fall, and shall not be found Antiochus in truth continued to reign from the period of the destruction of his army and of his acceptance of the conditions which the Romans imposed. He obtained peace, but not without the payment of a heavy fine while he retained the name of king. Although he united with the Romans in an honorable treaty, yet he was forced to retire beyond Mount Taurus, to pay a large sum of money on account of the expenses of the war, to give hostages, and to divide the ships equally with the Romans. In this latter case he was grossly and fraudulently deluded, for L. Scipio commanded all the ships to be cut to pieces, and delivered the materials to Antiochus, to whom they were utterly worthless. He knew the man to be deceptive and restless, and so he treated him with barbarity, according to his deserts. As far as the hostages are concerned, we find Antiochus and Demetrius his sons as hostages at Rome even after his death. He was left in peace indeed, but was deprived of the cities of Asia Minor, and was ordered to betake himself beyond Mount Taurus. Those ravines were the boundary of his empire; a part of Asia was assigned to Eumenes, and many cities became independent. Antiochus, by way of concealing his disgrace, made a joke of it, saying he had managed cleverly, for the government of Asia Minor was a great trouble to him. He had another ample and opulent kingdom with which he might well be content: I have hitherto been but a steward in Asia, he used to say, and the Romans have relieved me of that encumbrance.

When, therefore, the angel says, After his fall, he should be no longer king; this may be understood of his ignominious death which followed shortly afterwards. His avarice was insatiable, and when compelled to pay a large tribute to the Romans, he pretended to be reduced to extreme poverty; then he wished to spoil the temple of Jupiter Dodoneus, and was slain there during a tumult. This last word ought properly to be referred to this event, for King Antiochus was not found, because these rustics slew him in the tumult which arose. Thus far concerning Antiochus the Great; Seleucus now follows, who was his first successor. He had three sons, Seleucus whom many call Ceraunus, then Antiochus Epiphanes, and Demetrius. Concerning Seleucus the angel speaks as follows, —

Calvin: Dan 11:20

Seleucus, it is well known, did not long survive his father, for he was put to death either by poison, or by his domestics. Suspicion fell upon his brother Antiochus, who was sent back to his country after his father’s death was known. Demetrius alone was retained, who afterwards escaped by flight, for he left the city under the pretense of hunting, and followed the bank of the Tiber as far as Ostia, where he embarked on a small vessel, preferring to run all risks to remaining in perpetual banishment. Concerning Seleucus, the angel says, he shall stand in his place, meaning, he shall succeed by hereditary right to the office of Antiochus the Great. Thus he shall cause the exactor to pass over Some translate, He shall take away the exactor; for the verb עבר gneber, in Hiphil, signifies to take away. The Hebrews use the verb of this clause in the sense of excluding. Some interpreters think this language implies the praise of Seleucus for lessening the tributes imposed by his father, but historians shew this view to be false, and condemn his avarice and rapacity. In some points he was superior to his brother Antiochus; although both lustful and cruel to those around him. Through indulgence in great expenses, he could not be moderate and lenient towards his subjects; for luxury and prodigality always draw with them cruelty in the exaction of tribute. For he who is thus profuse, must necessarily extract the very blood from his people. As Seleucus was thus devoted to self-indulgence, this sense is more appropriate — he made the exactor to pass through, meaning, he laid new and fresh taxes on all his subjects. Nothing but this is said of him, since he was immediately put to death, as the second clause of the verse informs. us. If we prefer taking the words — the glory of the kingdom — by way of opposition, Seleucus will be praised as an honor and an ornament. But I think we must supply the letter ל , l, and understand the passage thus, — He who shall cause the exactor to pass through shall stand in his place, and shall be destroyed in a few days By the word “destroyed,” he signifies a bloody death. But not in anger, says he. I wonder why some translate it “in mutual conflict, ” because the Hebrews imply “anger” by this word; meaning, he should not perish in open warfare, or in the course of a battle, but by the hands of his domestics. Historians differ as to the kind of death which he died, some saying he was poisoned, and others, slain by the sword. But this difference is of no consequence. Antiochus Epiphanes next succeeds him.

Calvin: Dan 11:21

Historians agree in representing Antiochus Epiphanes to have been of a very crafty disposition, and some state his departure from Rome to have been by stealth. He was most probably dismissed by the Romans, on the news of his father’s death, as they were content with his brother Demetrius. They had other hostages besides, who were among the chief nobles of the land, as well as this third son of the king. However this was, all are agreed in relating his cunning. He was so cruel and fierce, that Polybius says he was called Epimanes by way of a nickname, and as he assumed the name of Illustrious, he was called the Madman, on account of his turbulent disposition. He was a monster puffed up with various vices; being of a slavish and flattering temperament, he endeavored to acquire the favor of Rome by artifice, as we shall afterwards discover. But when he was not actuated by fear, his cruelty and ferocity were beyond all bounds. For this reason he is called contemptible. He was held in some esteem at Rome, and was received by a portion of his people with great applause. But he was not endued with any heroic or even regal qualities, for he always flattered the Romans, and insinuated himself into the favor of the citizens in this way, until he came to his kingdom as a suppliant; and then the angel calls him a contemptible or despicable person. Another reason equally probable may be brought forward, namely, his seizing upon the throne by fraud and wickedness, after setting aside the legitimate heir. For Seleucus left a successor whom this perfidious plotter deprived of his rights, and thus fraudulently acquired the kingdom for himself. We know of what importance God makes every one’s calling, and how he restrains men from rashly arrogating anything to themselves, as they ought always to be satisfied with that station which is assigned them by God. As, therefore, Antiochus seized on the kingdom without any right to it, and drove out the lawful heir, he was contemptible before God, and would never have been king at all except; by violence and tyranny on his part, as well as by deceit. and cunning devices. I have no hesitation in stating that the angel here censures the perverse conduct of Antiochus, by calling him despised through the absence of all nobleness of feeling.

He next adds, They shall not confer upon him the honor of royalty. By these words he announces the injustice of his reign through not being chosen by the votes of the people. We have stated that the son of Seleucus ought to have reigned without any dispute, but the very person who should have been his nephew’s guardian, wickedly deprived his ward of his paternal inheritance. Hence the angel speaks of him rather as a robber than as a king, because he seized upon the kingdom, and was not elected by the popular choice. It follows, — he shall come in peace, and seize the kingdom by flatteries This is the explanation of the last clause. It might be asked, how did he deprive his nephew of his kingdom? the reply is — he shall come peacefully, meaning, he shall lay aside everything which he was agitating in his mind, and should not openly boast of his being king, but should deceitfully act in the character of guardian until he had the power of ruining his ward. He shall come, then, peacefully, and shall seize the kingdom by flatteries Thus we see the angel’s meaning in these words. Besides, although Daniel did not see all these things, nor even many of the chosen people, yet they tasted enough of these prophecies to satisfy them, and to banish anxiety from their minds. They were permitted to perceive God speaking through his angel, and experience taught them the truth of everything which is contained here, even if many events should be hidden from them. But it was God’s object to support the spirits of the pious, even to the advent of Christ, and to retain them in tranquillity amidst the greatest disturbances. Thus they would acknowledge the value of the promise of the Redeemer, after he had been set forth, as will be mentioned at the close of the chapter. I will now proceed to the next words.

Calvin: Dan 11:22

We may naturally conjecture that the dominions of Antiochus were not immediately at peace, because a portion of his court favored the lawful heir. As it always happens in every change of government, there were many tumults in Syria before Antiochus could remove his adversaries out of his way. For although the kingdom of Egypt was then destitute of a head, as Ptolemy, called Philometor, was then only a boy, his counselors were in favor of the son of Seleucus, and so by secret supplies afforded their aid to the faction opposed to Antiochus. He had much trouble not only with his own people, but also with the neighboring nations. All pitied the lot of his ward, and his being quite undeserving of it moved many to render him every possible help. The boy was aided by the favor of Egypt, and of other nations. Thus Antiochus was subject to many severe commotions, but the angel announces his final conquest. The arms, he says, shall be inundated This is a metaphorical expression; for whatever aid the son of Seleucus acquired, was not by his own efforts, for he could use none, but by that of his friends. The arms, then, meaning, all the auxiliaries which should assist in the restoration of the son of Seleucus, should be overwhelmed by an inundation This is another metaphor, signifying, they shall be drowned as by a deluge; and by this figure the angel hints not only at the victory of Antiochus, but at its great facility. It was like a deluge, not by its own strength, but because God wished to use the hand of this tyrant in afflicting the Israelites, as we shall afterwards see, and also in harassing both Egypt and Syria. Antiochus was in truth God’s scourge, and is thus compared to a deluge. Hence he says, out of his sight. He shews the terror of Antiochus to be so great, that at his very appearance he should dispirit and prostrate his enemies, although he was without forces, and was neither a bold nor a persevering warrior.

And they shall be broken, says he, and also the leader of the covenant; meaning, Ptolemy shall take the part of His relative in vain. For the son of Seleueus was the cousin of Ptolemy Philometor, since, as we have said, Cleopatra had married Ptolemy Philopator, whence this Philometor was sprung, and Seleueus was the brother of Cleopatra. He, then, was the leader of the covenant Ptolemy, indeed, who was but a boy, could neither undertake nor accomplish anything by his own counsel, but such was his dignity in the kingdom of Egypt, that he was deservedly called leader of the covenant, since all others followed the power of that king. The event fully proved with what ill success all who endeavored to eject Antiochus from his possessions, contended against him. It now follows, —

Calvin: Dan 11:23

The angel points out some interruption of the wars, because Antiochus would be content for a time with Syria, and would not make an attempt of Egypt. It was a great point to repel the attempts of all those who wished to recover the rights of his nephew. There is no doubt that the whole country was impoverished and exhausted with the continual expense of these wars; for whenever fresh commotion’s arose, it was necessary to draw new levies from these provinces, and This occasioned very great expense. It is not surprising, then, if Antiochus, who was of a cunning disposition, negotiated a temporary peace with his nephew Ptolemy Philometor the king of Egypt. His sister Cleopatra still survived, and this was an honorable excuse. The angel, then, states first, the proposal of a truce leading to settled peace between the two sovereigns. He adds, however, the perfidious conduct of Antiochus in his friendships. During, or after these agreements, he shall deal treacherously with him Although, therefore, he pretended to be the friend and ally of his nephew, yet he conducted himself deceitfully towards him. And he shall ascend, and shall prevail by a small band; meaning, he shall attack the boy suddenly. For when Ptolemy anticipated a lasting friendship with his uncle, Antiochus took the opportunity of fraudulently attacking some cities with a small force: He thus deceived his enemy, who thought all things would be tranquil with him; and so when Ptolemy had no fear of his uncle, he suddenly lost some of his cities. The angel means this; he shall rise by deceit, and shall prevail without large forces, because there shall be no suspicion of warfare. It is easy enough to oppress an enemy in a state of tranquillity, and in the absence of all fear. It is afterwards added, —

Calvin: Dan 11:24

The history is here continued: The angel shews how Antiochus in a short time and with a small band should acquire many cities, as he should come in peace upon the fatness of the province, implying his oppressing them while sleeping in security. He shews also how he should become conqueror, not by any hostile invasion of Egypt, but by cunning and stealth he should deprive King Ptolemy of his cities when he least expected it. There should be no appearance of war; hence he says, he shall come in peace upon the fatness of the land The word “fatness” is used metaphorically for “richness.” When the Egyptians supposed all danger to be far removed, and were persuaded of the friendship of Antiochus towards them, and relied on him as an ally should any adversity arise, they indulged themselves in luxuries till Antiochus came suddenly and subdued them. He next adds, He shall despise the spoil, and prey, and goods, which belonged to them Some take the words for spoil and prey in the sense of “soldiers,” and join it with the verb יבזור ibzor, “he shall disperse,” meaning, he shall distribute their possessions among his soldiers, to conciliate their good will, and to prepare them for new wars, as we know how easily soldiers are enticed when they receive the rewards of their service; for they are actuated solely by covetousness and avarice. Some writers expound it in this way — Antiochus shall divide the prey among his soldiers, but I prefer the other sense — he shall disperse the prey, and the spoil, and the goods, of the Egyptians After suddenly oppressing the Egyptians, he shall proceed to spoil them like a robber.

He afterwards adds, And against the fortifications shall he devise machinations, meaning, he shall lay his plans for seizing the fortified cities. For at; first he penetrated as far as certain cities, and occupied first Coelo-Syria, and afterwards Phoenica, but could not quickly possess the fortified towns; hence he deferred the execution of his plans to a more suitable time. Therefore, the angel says, he shall arrange his plans against the fortified cities, but only for the time; meaning, he shall not immediately bring forward his intentions, hoping to oppress his nephew when off his guard. Thus under the disguise of peace an access to these cities would always be open to him, and he would reconcile to himself all whom he could corrupt by either gifts or other devices. We perceive, then, how a summary is here presented to us of the arts and schemes by which Antiochus should deprive his nephew of a portion of his territory and its towns, how suddenly he should invade some of the weakest in a state of unsuspecting tranquillity; and how by degrees he should invent machinations for seizing upon the stronger towns as well as he could. He also says, for the time The cunning and malice of Antiochus was always apparent throughout these transactions. He did not engage in open warfare, but was always endeavoring to add to his possessions by indirect frauds, — a course which was not without its success.

When it is said, He shall do what neither his fathers nor his fathers’ fathers did, this must be restricted solely to Egypt. For Seleucus the first king of Syria enjoyed a wide extent of dominion, then he prospered in warfare, and his fame flourished even to a good old age, and though at last he was unsuccessful in battle, yet on the whole he was a superior and celebrated warrior. Besides this we know him to have been one of the chief generals of Alexander the Great. As to his son Antiochus, we have previously observed the wide extent of his dominion, and how highly he was esteemed for prudence and valor. The angel does not compare Antiochus Epiphanes generally with either his fat, her, or grandfather, or great-grandfather, but only with respect to Egypt. For his ancestors always longed after Egypt, but their designs against it were entirely frustrated; he, however, was more successful in his aggression where his ancestors had failed in their attempts. Hence it becomes manifest how God overrules the events of war, so that the conqueror and the triumphant hero is not the man who excels in counsel, or in prudence, or valor, but he who fights under the heavenly leader. It pleases God at one time to afflict nations, and at another to set over them kings who are really his servants. So he wished to punish Egypt by the hands of this robber. It afterwards follows, —

Calvin: Dan 11:25

The angel here announces how Antiochus Epiphanes after prevailing by fraud, should become bolder in his daring. he should venture to levy a hostile army and invade Egypt openly, without any further dissimulation. He therefore says, at length he shall rouse his strength and his courage He had previously crept along through hiding-places and fastnesses, and had not roused either his strength or his courage when remaining quiet at home; meanwhile he obtained the possession of various towns by treachery and other artifices. This was only creeping on by burrowing underground. But he now openly declares war, and brings his forces into the field of battle, and thus stirs up his strength and his courage As I have already said, his new method of warfare is here described as unusual with him, as his audacity, doubtless, gradually increased through that series of success which he had enjoyed, and by which he had become more powerful than his nephew, through the practice of deceit. He afterwards adds, with a great army. He had mentioned a small band, he now places opposite to it a large army; for it required a long space of time to collect extensive pecuniary resources for carrying on the war, and also for enlarging and extending his own boundaries. He was thus able to enroll fresh levies, while his prosperity induced many to become his auxiliaries. As he found himself in every way superior to his nephew, he collected a great army. The king of the south also shall be irritated; that is, he shall not dare to harass his own uncle Antiochus, but shall be forced to open warfare. He shall come, then, with a great army, very great, strong, and powerful, says he, but he shall not stand, because they shall devise devices against him; meaning, he shall be conquered by treachery. Here the angel signifies that Ptolemy should have sufficient courage to resist, had he not been betrayed by his adherents. We shall more clearly perceive this in the next verse to-morrow.

Calvin: Dan 11:26

The angel predicted, yesterday, that Ptolemy should not stand forth in battle, through the treachery of his own adherents. He now expresses the kind of treachery, for his chief courtiers or counselors should be the authors of this perfidy. He opposes the common soldiers to their leaders, for in the second clause, he shews how the soldiers should discharge their duty without sparing either their life or their blood. We now understand the Holy Spirit’s intention in this verse, for he says the authors of this perfidy should not be ordinary men, but the chief among the counselors. They are said to eat at the king’s table, as in the first chapter we saw how a portion was given to Daniel, and to his companions, from the royal food at the king’s table. Thus he shews how dishonorable this perfidy was, as they eat at his table, and were his intimate companions. They shall destroy him, says he, and his army shall be overwhelmed He shews that many were prepared for this duty, who would boldly and freely expose their lives to danger for their king’s safety and their country’s defense, but many should fall wounded He signifies that there should be a great slaughter in his army, and the issue of the battle would not be according to his wish, because his generals would not preserve their fidelity to their sovereign. By this example the angel describes to us the ordinary situation of kings. They choose their counselors not by their honesty, but by the mere appearance of congeniality in their affections and tastes. If a king is avaricious, or cunning, or cruel, or sensual, he desires to have friends and attendants who will not check either his avarice or his craftiness, his cruelty or his lust. Hence they deserve the conduct which they receive, and experience treachery from those whom they ought not to treat with so much honor, if they considered themselves in duty bound to God and to their people. It now follows,-

Calvin: Dan 11:27

The angel here narrates that the close of this war should be by treaties and a hollow pretense of peace after the slaughter which Ptolemy had sustained. Although Antiochus might have followed up his own good fortune, yet he durst not venture to push his advantage to the extremity, but according to his disposition, he thought it more to his interest to make peace with his enemy. We have already alluded to his craftiness and his want of openness and integrity. The angel predicts the existence of bad faith in both these kings; the uncle and nephew will meet, says he, and sup together, and pretend the greatest friendship, but they shall speak lies, says he, at the same table; meaning, they shall plot against each other, and each shall act fraudulently for his own ends. This prophecy indeed seems to be of little consequence to the faithful; but it was needful to shew that in such a state of confusion they could not hold out without being furnished with all kinds of support. If the angel had only said generally, first there shall be war, and then a temporary peace, this would not have been sufficient to sustain the minds of the pious; but when the details are so clearly pointed out, a remarkable confirmation is afforded them. Thus the faithful have no reason for doubting that God has spoken, when the angel predicts the future so exactly, and so openly narrates it, as if a matter of history.

He next adds, Yet it shall not prosper, because the end is for the time, says he. The angel recalls the faithful to the providence of God, as our minds always naturally rest in the midst of earthly things. We apprehend with our minds only as far as we see with our eyes. We always ask the reasons “why this happens” and “why that course of proceeding has not turned out well,” entirely omitting the will of God. Hence the angel meets this fault and stupidity of men by saying, that whatever these kings were plotting should fail of success, since the end was for the time; meaning, God would hold many occurrences in suspense. While, therefore, we are considering only second causes, we perceive how the supreme power resides with God alone, and he governs by his will the mutual transactions of mankind. No slight advantage would result to the faithful from this instruction, because, while kings are devising many schemes, and using great cunning and all the perverse artifices of diplomacy, God still restrains their minds. He holds events by his secret bridle, and allows nothing to happen without his heavenly decree. Although we may gather this general instruction from this passage, yet the angel doubtless restricts what I have said to the historical events immediately before us. The end had not yet approached, yet the fitting time was fixed beforehand by God’s secret counsel, so that Antiochus conquers at one period and retreats at another, as we shall see. It follows: —

Calvin: Dan 11:28

Here the angel predicts the calamitous nature of that peace for the people of God, because Antiochus should turn his arms against Jerusalem and the whole Jewish people. It is said, He shall return to his own land, because he shall not possess Egypt. This return implies the victory of Antiochus, and yet his betaking himself within the boundaries of his own realm. When he adds, with great pomp, or great riches, he shews the source whence that wealth should be derived, — his heart should be against the holy covenant. He partially destroyed Jerusalem and the temple of God. He was compelled to leave the temple and many treasures, through either shame, or reverence, or a miracle, as we read in the 2^nd Book of Maccabees (2Ma 5:2.) He would willingly have stripped the whole temple, but God then restrained him, while he had gathered for himself great wealth. Hence the angel joins the two events, he should return to Syria with great wealth, and his heart should be against the holy covenant. Some refer this to persons, as if the angel meant the people who were in covenant with God. But the simpler sense pleases me better, — he should carry on war against God, because he was not enriched with such ample spoils as he had expected. We have mentioned his making peace with his enemy: lest, therefore, this expedition should be fruitless, he spoiled the temple of God. Thus his heart was elated against God and against his holy covenant The other exposition is too cold and too forced.

And he shall do it and shall return to his own land This return at the end of the verse is taken in a different sense from that at the beginning, as now he should use his own will as a conqueror, and no one should oppose his arrival in his own territories. These two expressions are to be read together, — he shall do it and return to his own dominions The meaning of the word for “do” we have already explained. The angel signifies the absence of every obstacle which could prevent the destruction of the city and temple by Antiochus. This was a severe trial, and would cause the minds of the faithful to be disturbed and tossed about because God gave up his temple to this cruel tyrant, and permitted the sacred vessels and the hidden treasures to be carried off with the greatest ignominy. It was necessary, then, to inform the faithful beforehand of this grievous slaughter, lest its novelty should astonish them and overthrow the constancy of their faith. Hence we gather this practical instruction — God often predicts many sorrowful events for us, and yet this instruction ought not to embitter our feelings; for he wishes to fortify us against the trial which the novelty of the event, must occasion. Thus the angel, while treating of occurrences by no means agreeable, was a useful herald of all the calamities which must happen, lest anything unusual or unexpected should fall upon the pious. Thus they would acknowledge the affliction to proceed from God’s hand; and while they were exposed to the lust of Antiochus, yet God by his certain and incomprehensible counsel allowed much license to this impious tyrant. It afterwards follows

Calvin: Dan 11:29

First of all, the angel says, Antiochus should return a short time afterwards and take possession of Egypt. This was the fruit of that pretended peace and perfidious friendship which has already been mentioned. For the uncle and nephew banqueted together in mutual distrust, as the angel has already stated, and as we found in the 27^th verse of this chapter. This deception was shortly afterwards dissolved, when Antiochus, without any reasonable impulse, returned to Egypt. In this way he shewed his want of nothing but an opportunity for breaking the truce, and he only delayed it for a time, because he had no wish to oppress his nephew in haste. This, then, is one point. We may take the word מועד mogned, “time,” for a period divinely predetermined; but. as this explanation may seem too forced, I am contented with the common one. He shall return, then, for a time, and shall come, says he, to Egypt; but the latter exposition shall not be like the former; for the whole preparation for war which had struck such terror into Egypt should lose its effect. He had seized on a portion of the kingdom, and King Ptolemy Philometor was besieged when Publius Popilius arrived, of whom the angel will presently speak. For the cause of his return is added, —

Calvin: Dan 11:30

ships shall come from Chittim We have explained this word elsewhere. By comparing all the passages of Scripture in which the word occurs, we shall find all the Gentiles denoted by it, from Macedon through the whole of Greece, as far as Illyricum and Italy. The ancients used another term for the Macedonians; they call them Maketoe, and some think the letter M a useless addition. But whether this be so or not, the circumstances shew the Macedonians, and Greeks, and other transmarine nations, to have been called Chittim. If any one still disputes about this word, let us desist from all contention; still, we cannot help observing what the perpetual tenor of Scripture enables us to discover, — that the Macedonians, Greeks, and Italians are included under this term. This passage is free from all doubt, because Antiochus was restrained not by the Greeks but by the Romans. Ambassadors were sent by them, not for this purpose alone, but to investigate the whole state of Greece and Asia Minor. The affairs of Greece were then very unsettled, and the Romans were turning their attention towards Achaia, for they thought the Achaean league would become too powerful. Among these ambassadors was P. Popilius, a stern man, as we may venture to conjecture, but austere and barbarous. When he met with Antiochus, who was then besieging Alexandria, and held the boy-king in captivity, he addressed him after his own manner. King Antiochus received him graciously, and mildly, and even blandly, and wished even to salute him, for, as we have already stated, his disposition was naturally servile. Popilius rejected all these advances, and ordered him to keep his familiarities for private intercourse; for Antiochus had been intimate with him when a hostage at Rome, during his father’s lifetime. He rejected all these acts of courtesy, and explained to him the commands of the Senate, and ordered him instantly to depart from Egypt. The king said he would consult with his friends. But he was unable to lay aside his accustomed sternness; he drew a circle with the wand which he held in his hand, and ordered the king to summon his counselors, and to deliberate on the spot, otherwise he must declare war at once. When the king perceived this barbarian acting so decisively, he dared no longer to hesitate or dissemble, but threw himself at once into the power of the Senate, and suddenly retired from the country. This history is now described by the angel. All these events were as yet unperformed, but God set before the eyes of the pious what was then entirely concealed and contrary to the expectation of mankind. The angel therefore states the reason wily that expedition of Antiochus should be quite unlike the last one. There shall come against him, says he, ships of Chittim, meaning Italy, and he shall grieve and return; that is, he shall obey, although he shall feel indignant at such imperious treatment, and be compelled to retreat with every mark of disgrace. It was unworthy of a king to demean himself so humbly at the mere word of his adversary.

This accounts for his indignation: But he shall return and be indignant against the covenant of holiness; meaning, he shall turn his rage against the temple and city of God. This second return involved the Jews in a far longer period of slaughter than the former one. Antiochus was then unwilling to return home, unless laden with spoil, after pretending to establish peace; but now he was compelled to retreat with great disgrace, and this only exasperated and enraged him. Hence he acted most outrageously towards both the people and the temple of God. Thus the angel says, He shall be indignant against the holy covenant, and shall do so and return He repeats the same language twice as if he had said, Antiochus should return to Syria without effecting his object, through obeying the Roman Senate, or rather his old friend whom he had known at Rome. We have already stated the reason, which we shall afterwards more fully explain, why the angel predicted the fury of the king as turned against the holy covenant It is this, — the confidence of the pious would naturally be injured by observing the divine permission granted to the tyrant for spoiling the temple.

He next adds, And he shall act with intelligence towards the forsakers of the holy covenant The angel here points out the manner in which secret agreements should take place between Antiochus and those apostates who should desert God’s holy covenant. It is quite clear that he was summoned to Jerusalem, first, by Jason, and then by Menelaus. (2Ma 4:19.) I shall touch but briefly events recorded in history. Profane authors inform us accurately of these occurrences, and besides this, a whole book of Maccabees gives us similar information, and places clearly before us what the angel here predicts. Every one who wishes to read these prophecies with profit, must make himself familiar with these books, and must try to remember the whole history. Onias the elder was a holy man; his son has been previously mentioned. (2Ma 3:1.) For, with the view of escaping from snares, he set out for Egypt and built a temple, as Josephus informs us, and pretended to fulfill that passage in Isaiah which says, There shall be an altar to God in Egypt. But Onias the elder, who discharged faithfully and sacredly the office of high priest, was put to flight, and eventually put to death. Then Jason, whom he had sent to appease Antiochus, assumed the high priesthood, and betrayed the temple and the whole nation, as well as the worship of God. (2Ma 4:7.) He afterwards met with the reward which he deserved, for he was slain, and then Menelaus succeeded him, and conciliated the favor of Antiochus. (2Ma 5:9.) The authority of the priesthood prevailed so far as to enable him to draw with him a great portion of the people. Here, then, the angel predicts how Antiochus, on approaching the city, should have deserters and apostates as His companions. The words are, He shall apply his mind to the forsakers of the holy covenant, and the sense is by no means obscure. Antiochus should not make open war against the Jews, but one faction should go forth to meet him and ingratiate themselves with him. I run through these events briefly, because when I afterwards arrive at a general summary, it will be far more convenient to elicit the general improvement. The angel says next:

Defender: Dan 11:2

The detailed prophecies in this chapter, meticulously fulfilled later over several centuries, constitute one of the chief arguments against the traditional authorship of Daniel. Critics argue that such intricate fulfillments are not possible. But the Angel of the Lord, who dictated these prophecies to Daniel, called them "the truth."

Defender: Dan 11:2

The three kings and their reigns that succeeded Cyrus (Daniel was writing in the first year of Cyrus and his deputy king Darius - Dan 11:1), were: Cambyses (b.c. 529-522), known also in terms of his title Ahasuerus (Ezr 4:6); Smerdis (b.c. 522-521), also known by the title Artaxerxes (Ezr 4:7); and Darius Hystapses (b.c. 521-485), mentioned in Ezr 4:24."

Defender: Dan 11:3

The fourth king was Xerxes (b.c. 486-465), notorious for his great army and navy campaigns against Greece, only to suffer bitter defeat. He is probably the same as the Ahasuerus who was king in the days of Esther (Est 1:1).

Defender: Dan 11:3

This mighty king is none other than Alexander the Great (b.c. 334-323). After more than another century of Persian power, and Graeco-Persian wars, Alexander decisively defeated the Persians and swiftly conquered the other nations of his day. He was the "he-goat" of the prophecies of Dan 8:5-7, Dan 8:21."

Defender: Dan 11:4

The rapid division of Alexander's dominion into four parts after his death is noted again here (Dan 8:8, Dan 8:22) because these divisions are directly involved in history."

Defender: Dan 11:5

Here begins a detailed prophecy of the future conflicts that would develop between two of the divisions of Alexander's empire - the descendants of Ptolemy I in Egypt and those of Seleucus I in Syria. These are identified as "the king of the south" and "the king of the north," in view of their geographical relations to the land of Israel. Their conflicts are outlined because of their impact on Israel, located directly between them.

Defender: Dan 11:5

The king of the north, Seleucus, became stronger than Ptolemy. Each line continued through many successors, only the more important of which are enumerated in the prophecy. Thus, a number of generations are ignored, but the major developments and trends are clearly outlined."

Defender: Dan 11:6

This reference was fulfilled in Bernice, daughter of Ptolemy II (Ptolemy Philadelphus), who was married to Antiochus Theos, third king of Syria. Many intrigues, including many assassinations and many battles, marked the ensuing histories."

Defender: Dan 11:7

The brother of Bernice, Ptolemy Energetus, the successor of Ptolemy Philadelphus, invaded and sacked Syria in revenge for the assassination of Bernice."

Defender: Dan 11:10

These are sons of the northern king, including the one who would soon become known as Antiochus the Great, king of Syria. He passed through Israel to get to Egypt."

Defender: Dan 11:11

Ptolemy Philopater gathered his own army and defeated the approaching Syrians."

Defender: Dan 11:15

Antiochus the Great returned with a larger army. In order to reach Egypt, he had to go through Israel, which was then under Egyptian control."

Defender: Dan 11:16

The "glorious land" is Israel (Dan 11:41), which was repeatedly overrun and devastated by the Egyptian and Syrian armies in their ongoing wars."

Defender: Dan 11:17

The "daughter of women" was the first Cleopatra, then a child and still under the care of her mother and a nurse. She was the daughter of Antiochus, and he espoused her to the young Ptolemy Epiphanes, son of the Egyptian king, who had enlisted the Romans to help him in opposing Antiochus. When the wedding was eventually consummated, however, Cleopatra sided with her husband against her father."

Defender: Dan 11:18

Scipio Asiaticus, leader of the Roman army in Asia Minor, defeated the large naval forces brought against him by Antiochus. The latter was later slain trying to raise the tribute laid on him by the Romans."

Defender: Dan 11:21

The "vile person" was Antiochus Epiphanes, the second son of Antiochus the Great, and he was indeed one of the most morally degraded of men. He usurped the Syrian throne from his brother's son by trickery (his brother, Seleucus Philopater, had been assassinated while trying to raise taxes to pay the tribute the Romans had imposed on his father (Dan 11:20)."

Defender: Dan 11:29

Antiochus Epiphanes had carried out one successful invasion and plundering of Egypt (Dan 11:25), and had also plundered Israel in the process. This second foray into Egypt, however, would be repelled by the Romans."

TSK: Dan 11:1

in the : Dan 5:31, Dan 9:1

to confirm : Dan 10:18; Act 14:22

TSK: Dan 11:2

will I : Dan 8:26, Dan 10:1, Dan 10:21; Pro 22:21; Amo 3:7; Joh 10:35, Joh 18:37, Joh 18:38; Rev 21:5

three : These were, Cambyses, son of Cyrus; Smerdis the Magian imposter; and Darius Hystaspes. Ezr 4:5, Ezr 4:6

far : Psa 73:6, Psa 73:7

stir : Herodotus says the army of Xerxes consisted of 5,283,220 men, besides the Carthaginians, consisting of 300,000 men, and 200 ships. Dan 11:25, Dan 7:5, Dan 8:4

TSK: Dan 11:3

a mighty : Alexander the Great, whose kingdom after his death, as we have seen, was divided into four parts. Dan 7:6, Dan 8:5-8, Dan 8:21

do : Dan 11:16, Dan 11:36, Dan 4:35, Dan 5:19, Dan 8:4-14; Eph 1:11; Heb 2:4; Jam 1:18

TSK: Dan 11:4

he shall stand : Job 20:5-7; Psa 37:35, Psa 37:36, Psa 49:6-12, Psa 73:17-20; Luk 12:20

and shall be : Dan 7:6, Dan 8:8, Dan 8:22; Psa 39:6; Ecc 2:18, Ecc 2:19, Ecc 4:8; Mat 12:25

be plucked : Dan 7:8; Jer 12:15, Jer 12:17, Jer 18:7, Jer 31:40, Jer 45:4

TSK: Dan 11:5

the king : Ptolemy Lagus, king of Egypt, Cyrene, etc. Dan 11:8, Dan 11:9, Dan 11:11, Dan 11:14, Dan 11:25, Dan 11:40

and one : Dan 11:3, Dan 11:4

he shall : Seleucus Nicator, who had Syria, etc., to which he added Macedonia and Thrace.

TSK: Dan 11:6

the end : Dan 11:13; Eze 38:8, Eze 38:9

join themselves : Heb. associate themselves

for the king’ s : After many wars between Ptolemy Philadelphus, king of Egypt, and Antiochus Theos, king of Syria, they agreed to make peace, on condition that the latter should put away his wife Laodice, and her sons, and marry Berenice, Ptolemy’ s daughter.

king : Dan 11:7, Dan 11:13, Dan 11:15, Dan 11:40

an agreement : Heb. rights

retain : Job 38:15; Psa 10:5; Eze 30:21; Zec 11:16

she shall be : Antiochus recalled Laodice, who, fearing another change, caused him to be poisoned, and Berenice and her son to be murdered, and set her son Callinicus on the throne.

he that begat her : or, whom she brought forth

he that strengthened : Her father Ptolemy, who died a few years before.

TSK: Dan 11:7

out of : Job 14:7; Isa 9:14, Isa 11:1; Jer 12:2; Mal 4:1

one stand : Ptolemy Euergetes, who, to avenge his sister’ s death, marched with a great army against Callinicus, took all Asia from mount Taurus to India, and returned to Egypt with an immense booty. Dan 11:20; Psa 49:10-13, Psa 109:8; Luk 12:20

in his estate : or, in his place, or office, Dan 11:20

and shall prevail : Psa 55:23; Eze 17:18

TSK: Dan 11:8

their gods : Gen 31:30; Exo 12:12; Num 33:4; Deu 12:3; Jdg 18:24; Isa 37:19, Isa 46:1, Isa 46:2; Jer 43:12, Jer 43:13, Jer 46:25; Hos 8:6, Hos 10:5, Hos 10:6

their precious vessels : Heb. vessels of their desire, Dan 1:2, Dan 1:3, Dan 10:3; Isa 2:16; Hos 13:15

he shall continue : Callinicus died an exile, and Euergetes survived him four or five years.

TSK: Dan 11:10

his sons : Seleucus Ceraunus and Antiochus the Great, sons of Callinicus. But the former being poisoned, the latter was proclaimed king, retook Seleucia and Syria, and then, after a truce, returned and overcame the Egyptian forces.

be stirred up : or, war

overflow : Dan 11:22, Dan 11:40, Dan 9:26; Isa 8:7, Isa 8:8; Jer 46:7, Jer 46:8, Jer 51:42

then shall he return, and be stirred up : or, then shall he be stirred up again

to his : Dan 11:7, Dan 11:39; Isa 25:12

TSK: Dan 11:11

the king of the south : Dan 11:5, Dan 11:9

moved : Dan 11:44, Dan 8:7; Psa 76:10

the multitude : Dan 11:10, Dan 2:38; 1Ki 20:13, 1Ki 20:28; Psa 33:16, Psa 33:17; Ecc 9:11, Ecc 9:12; Jer 27:6

TSK: Dan 11:12

his heart : Dan 5:19, Dan 5:20,Dan 5:23, Dan 8:25; Deu 8:14; 2Ki 14:10; 2Ch 25:19, 2Ch 26:16, 2Ch 32:25; Pro 16:18; Isa 10:7-12; Eze 28:2, Eze 28:5, Eze 28:17; Hab 2:4-6; Act 12:22, Act 12:23; 1Ti 3:6; 1Pe 5:5

TSK: Dan 11:13

the king : Dan 11:6, Dan 11:7

after certain years : Heb. at the end of times, even years, Dan 4:16, Dan 12:7

TSK: Dan 11:14

robbers of thy people : Heb. children of robbers

exalt : Act 4:25-28; Rev 17:17

TSK: Dan 11:15

cast up : Jer 5:10, Jer 6:6, Jer 33:4, Jer 52:4; Eze 17:17

most fenced cities : Heb. city of munitions, After fourteen years, Ptolemy Philopater having been succeeded by Ptolemy Epiphanes, then a minor, Antiochus raised a greater army than before, and having defeated his best troops under Scopas, recovered possession of Caelo-Syria and Palestine, with all their fortified cities.

shall not : Dan 11:6, Dan 8:7; Jos 1:5; Pro 21:30,Pro 21:31

his chosen people : Heb. the people of his choices

TSK: Dan 11:16

shall do : Dan 11:3, Dan 11:36, Dan 8:4, Dan 8:7

glorious land : or, goodly land, Dan 11:41, Dan 11:45, Dan 8:9; Isa 8:8, Heb. land of ornament, Jer 3:19 *marg.

TSK: Dan 11:17

He shall also : Being assisted by the Jews, he purposed to subdue Egypt; but, entering into treaty with Ptolemy, he gave him his daughter Cleopatra in marriage, thinking to engage her to betray the interests of her husband; but in which he was deceived

set : Dan 11:19; 2Ki 12:17; 2Ch 20:3; Pro 19:21; Eze 4:3, Eze 4:7, Eze 25:2; Luk 9:51

upright ones : or, much uprightness, or, equal conditions, corrupting. Heb. to corrupt. neither. Dan 9:26; Psa 56:9; Eze 17:17; Mat 12:30; Luk 11:23; Rom 8:31

TSK: Dan 11:18

he turn : He subdued most of the maritime places and isles of the Mediterranean; but, being driven from Europe by the Roman consuls, he took refuge in Antioch; and, in order to raise the tribute they impressed upon him, he attempted to rob the temple of Elymais, and was there slain.

the isles : Gen 10:4, Gen 10:5; Jer 2:10, Jer 31:10; Eze 27:6; Zep 2:11

for his own behalf : Heb. for him

the reproach : Heb. his reproach.

he shall cause : Jdg 1:7; Hos 12:14; Mat 7:2

TSK: Dan 11:19

but : From the preceding verses in this chapter let us learn:

1.    That God, in his providence, sets up one and pulls down another, as he pleases.

2.    That this world is full of wars and fightings, which result from the indulgence of the lusts of men.

3.    That all the changes and revolutions of states were plainly and perfectly foreseen by the God of heaven.

4.    That no word of God can fall to the ground, but what he has declared shall infallibly come to pass.

For the elucidation of the historical parts of Scripture, it is advantageous to notice the writings of heathen authorscaps1 . lcaps0 ight is thus thrown on many passages of Holy Writ, by shewing the accomplishment of the prophecies therein contained, or customs elucidated, which, in the course of years, or in our more northern latitude, would be to us inexplicable. We have therefore reason to bless God for human learning, by which many have done great service to the readers of His blessed word. Job 20:8; Psa 27:2, Psa 37:36; Jer 46:6; Eze 26:21

TSK: Dan 11:20

estate : or, place, Dan 11:7, Dan 11:21 *marg.

a raiser of taxes in the : Heb. one that causeth an exactor to pass over the, etc. Seleucus Philopater, who levied on his subjects the tribute imposed on his father, and was poisoned by his treasurer Heliodorus. Deu 15:2, Deu 15:3; 2Ki 23:35

anger : Heb. angers, Pro 30:33

TSK: Dan 11:21

estate : or, place, Dan 11:7, Dan 11:20

shall stand : Dan 7:8, Dan 8:9, Dan 8:23, Dan 8:25

a vile person : Antiochus Epiphanes, called also Epimanes or madman, for his despicable conduct. 1Sa 3:13; Psa 12:8, Psa 15:4; Isa 32:5; Nah 1:14

by flatteries : Dan 11:32, Dan 11:34; Judg. 9:1-20; 2Sa 15:2-6; Psa 55:21

TSK: Dan 11:22

with : Dan 11:10, Dan 9:26; Isa 8:7, Isa 8:8; Amo 8:8, Amo 9:5; Nah 1:8; Rev 12:15, Rev 12:16

also : Dan 8:10,Dan 8:11, Dan 8:25

TSK: Dan 11:23

work : Dan 8:25; Gen 34:13; Psa 52:2; Pro 11:18; Eze 17:13-19; Rom 1:29; 2Co 11:3; 2Th 2:9

TSK: Dan 11:24

peaceably even upon the fattest : or, into the peaceable and fat, etc

he shall scatter : Jdg 9:4; Pro 17:8, Pro 19:6

forecast his devices : Heb. think his thoughts, Dan 7:25; Pro 23:7; Eze 38:10; Mat 9:4

TSK: Dan 11:25

stir up : Dan 11:2, Dan 11:10; Pro 15:18, Pro 28:25

the south with : Antiochus defeated the army of Ptolemy Philometor, and in the next campaign made himself master of all Egypt, except Alexandria. While they had frequent conferences at the same table, they spoke lies to each other; and the former returned to Syria laden with riches.

TSK: Dan 11:26

that feed : 2Sa 4:2-12; 2Ki 8:14, 2Ki 10:6-9; Psa 41:9; Mic 7:5, Mic 7:6; Mat 26:23; Mar 14:20; Joh 13:18

overflow : Dan 11:10,Dan 11:22

TSK: Dan 11:27

hearts : Heb. their hearts

shall be to : 2Sa 13:26; Psa 12:2, Psa 52:1, Psa 58:2, Psa 64:6; Pro 12:20, Pro 23:6-8, Pro 26:23

speak lies : Psa 62:9; Jer 9:3-5, Jer 41:1-3

but : Pro 19:21; Eze 17:9

yet : Dan 11:29, Dan 11:35, Dan 11:40, Dan 8:19, Dan 10:1; Hab 2:3; Act 1:7, Act 17:31; 1Th 5:1

TSK: Dan 11:28

the holy : The Jews having rejoiced at a report of his death, he took Jerusalem, and slew 40,000 of the inhabitants, and polluted the temple. Dan 11:22, Dan 11:30-32, Dan 8:24; Act 3:25

TSK: Dan 11:29

time : Dan 8:19, Dan 10:1; Isa 14:31; Act 17:26; Gal 4:2

as the former : Dan 11:23, Dan 11:25

TSK: Dan 11:30

the ships : He was compelled to retire from Egypt by Roman ambassadors. Gen 10:4; Num 24:24; 1Ch 1:7; Isa 23:1, Isa 23:12; Jer 2:10; Eze 27:6

and have indignation : Dan 11:28, Dan 7:25; Rev 12:12

have intelligence : Neh 6:12; Mat 24:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Dan 11:1

Also I - I the angel. He alludes here to what he had done on a former occasion to promote the interests of the Hebrew people, and to secure those arrangements which were necessary for their welfare - particularly in the favorable disposition of Darius the Mede toward them.

In the first year of Darius the Mede - See the notes at Dan 5:31. He does not here state the things contemplated or done by Darius in which he had confirmed or strengthened him, but there can be no reasonable doubt that it was the purpose which he had conceived to restore the Jews to their own land, and to give them permission to rebuild their city and temple. Compare Dan 9:1. It was in that year that Daniel offered his solemn prayer, as recorded in Dan. 9; in that year that, according to the time predicted by Jeremiah (see Dan 9:2), the captivity would terminate; and in that year that an influence from above led the mind of the Persian king to contemplate the restoration of the captive people. Cyrus was, indeed, the one through whom the edict for their return was promulgated; but as he reigned under his uncle Cyaxares or Darius, and as Cyaxares was the source of authority, it is evident that his mind must have been influenced to grant this favor, and it is to this that the angel here refers.

I stood to confirm and to strengthen him - Compare the notes at Dan 10:13. It would seem that the mind of Darius was not wholly decided; that there were adverse influences bearing on it: that there were probably counselors of his realm who advised against the proposed measures, and the angel here says that he stood by him, and confirmed him in his purpose, and secured the execution of his benevolent plan. Who can prove that an angel may not exert an influence on the heart of kings? And what class of men is there who, when they intend to do good and right, are more likely to have their purposes changed by evil counselors than kings; and who are there that more need a heavenly influence to confirm their design to do right?

Barnes: Dan 11:2

And now will I show thee the truth - That is, the truth about events that are to occur in the future, and which will accord with what is written in "the scripture of truth,"Dan 10:21.

Behold, there shall stand up yet three kings in Persia - The phrase "stand up means that there would be so many kings in Persia; that is, there would be three before the fourth which he mentions. The same Hebrew word here rendered "stand up"( עמד ‛âmad ) occurs in Dan 11:3-4, Dan 11:6-8, Dan 11:14-16 (twice), Dan 11:17, Dan 11:20, Dan 11:21, Dan 11:25, Dan 11:31; also in Dan 12:1, Dan 12:13. In Dan 11:8 it is rendered "continue;"in Dan 11:15, "withstand;"in the other cases, "stand up,"or simply stand. Gesenius says it is a word used particularly of a new prince, as in Dan 8:23; Dan 11:2-3, Dan 11:20. He does not say that there would be none afterward, but he evidently designs to touch on the great and leading events respecting the Persian empire, so far as they would affect the Hebrew people, and so far as they would constitute prominent points in the history of the world. He does not, therefore, go into all the details respecting the history, nor does he mention all the kings that would reign. The prominent, the material points, would be the reign of those three kings; then the reign of the fourth, or Xerxes, as his mad expedition to Greece would lay the real foundation for the invasion of Persia by Alexander, and the overthrow of the Persian empire; then the life and conquests of Alexander, and then the wars consequent on the division of his empire at his death. The "three kings"here referred to were Cambyses, Smerdis, and Darius Hystaspis. As this communication was made in the third year of Cyrus Dan 10:1, these would be the next in order; and by the fourth is undoubtedly meant Xerxes. There were several kings of Persia after Xerxes, as Artaxerxes Longimanus, Darius Nothus, Artaxerxes Mnemon, Ochus, and Darius Codomanus, but these are not enumerated because the real ground of the invasion of Alexander, the thing which connected him with the affairs of Pcrsia, did not occur in their reign, but it was the invasion of Greece by Xerxes.

And the fourth shall be far richer than they all - That is, Xerxes - for he was the fourth in order, and the description here agrees entirely with him. He would of course inherit the wealth accumulated by these kings, and it is here implied that he would increase that wealth, or that, in some way, he would possess more than they all combined. The wealth of this king is mentioned here probably because the magnificence and glory of an Oriental monarch was estimated in a considerable degree by his possessions, and because his riches enabled him to accomplish his expedition into Greece. Some idea of the treasures of Xerxes may be obtained by considering,

(a) That Cyrus had collected a vast amount of wealth by the conquest of Lydia, and the subjugation of Croesus, its rich king, by the conquest of Asia Miner, of Armenia, and of Babylon - for it is said respecting him, "I will give thee the treasures of darkness, and hidden riches of secret places,"Isa 45:3 : see the note at that passage.

(b) That Cambyses increased that wealth which he inherited from Cyrus by his victories, and by his plundering the temples wherever he came. A single case occurring in his conquests may illustrate the amount of wealth which was accumulated. On his return from Thebes, in Egypt, he caused all the temples in that city to be pillaged and burned to the ground. But he saved from the flames gold to the amount of three hundred talents, and silver to the amount of two thousand and five hundred talents. He is also said to have carried away the famous circle of gold that encompassed the tomb of king Ozymandias, being three hundred and sixty-five cubits in circumference, on which were represented all the motions of the several constellations. - Universal History, iv. 140.

© This was further increased by the conquests of Darius Hystaspis, and by his heavy taxes on the people. So burdensome were these taxes, that he was called by the Persians, ὁ κάπηλος ho kapēlos - the "merchant,"or "hoarder."One of the first acts of Darius was to divide his kingdom into provinces for the purpose of raising tribute. "During the reign of Cyrus, and indeed of Cambyses, there were no specific tributes; but presents were made to the sovereign. On account of these and similar innovations, the Persians call Darius a merchant, Cambyses a despot, but Cyrus a parent."- Herodotus, b. iii. lxxxix. A full account of the taxation of the kingdom, and the amount of the revenue under Darius, may be seen in Herodotus, b. iii. xc. - xcvi. The sum of the tribute under Darius, according to Herodotus, was fourteen thousand five hundred and sixty talents. Besides this sum received from regular taxation, Herodotus enumerates a great amount of gold and silver, and other valuable things, which Darius was accustomed to receive annually from the Ethiopians, from the people of Colchis, from the Arabians, and from India. All this vast wealth was inherited by Xerxes, the son and successor of Darius, and the "fourth king"here referred to.

Xerxes was full four years in making provision for his celebrated expedition into Greece. Of the amount of his forces, and his preparation, a full account may be seen in Herodotus, b. vii. Of his wealth Justin makes this remark: " Si regem, spectes, divitias, non ducem, laudes: quarum tanta copia in regno ejus fuit, ut cum flumina multgtudine consumerentur, opes tamen regioe superessent ."- Hist. ii. 10. Compare Diod. Sic. x. c. 3; Pliny, Hist. Nat. xxiii. 10; AEl. xiii. 3; Herod. iii. 96; vii. 27-29. In the city of Celaenae, Herodotus says, there lived a man named Pythius, son of Atys, a native of Lydia, who entertained Xerxes and all his army with great magnificence, and who farther engaged to supply the king with money for the war. Xerxes on this was induced to inquire of his Persian attendants who this Pythius was, and what were the resources which enabled him to make these offers. "It is the same,"they replied, "who presented your father Darius with a plane-tree and a vine of gold, and who, next to yourself, is the richest of mankind."- Herod. vii. 27.

And by his strength through his riches he shall stir up all against the realm of Grecia - That is, all his kingdom. He was enabled to do this by his great wealth - collecting and equipping, probably, the largest army that was ever assembled. The expedition of Xerxes against Greece is too well known to need to be detailed here, and no one can fail to see the applicability of this description to that invasion. Four years were spent in preparing for this expedition, and the forces that constituted the army were gathered out of all parts of the vast empire of Xerxes, embracing, as was then supposed, all the habitable world except Greece. According to Justin, the army was composed of seven hundred thousand of his own, and three hundred thousand auxiliaries. Diodorus Siculus makes it to be about three hundred thousand men; Prideaux, from Herodotus and others, computes it to have amounted, putting all his forces by sea and land together, to two million six hundred and forty-one thousand six hundred and ten men; and he adds that the servants, eunuchs, suttlers, and such persons as followed the camp, made as manymore, so that the whole number that followed Xerxes could not have been less than five million. - Connexions, pt. i. b. iv. vol. i. p. 410. Grotius reckons his forces at five million two hundred and eighty-two thousand. These immense numbers justify the expression here, and show with what propriety it is applied to the hosts of Xerxes. On the supposition that this was written after the event, and that it was history instead of prophecy, this would be the very language which would be employed.

Barnes: Dan 11:3

And a mighty king shall stand up - So far as the language here is concerned, it is not said whether this would be in Persia, as a successor of the "fourth king"Dan 11:2, or whether it would be in some other part of the world. The next verse, however, shows that the reference is to Alexander the Great - for to no other one is it applicable. There were several monarchs of Persia, indeed, that succeeded Xerxes before the kingdom was invaded and subdued by Alexander (see the notes at Dan 11:2), and these are here entirely passed over without being alluded to. It must be admitted, that one who should have read this prophecy before the events had occurred would have inferred naturally that this "mighty king that should stand up"would appeal immediately after the "fourth, "and probably that he would be his successor in the realm; but it may be remarked,

(a) that the language here is not inconsistent with the facts in the case - it being literally true that such a "mighty king"did "stand up"who "ruled with great dominion, and according to his will;"

(b) that there was no necessity in the prophetic history of referring to the acts of these intermediate kings of Persia, since they did not contribute at all to the result - it being well known that the reason alleged by Alexander for his invasion of the Persian empire was not anything which they had done, but the wrongs sustained by Greece in consequence of the invasion by Xerxes and his predecessor. The real succession of events in the case was that last invasion of Greece by Xerxes, and the consequent invasion of the Persian empire by Alexander. It was these transactions which the angel evidently meant to connect together, and hence, all that was intermediate was omitted. Thus Alexander, in his letter to Darius, says: "Your ancestors entered into Macedonia, and the other parts of Greece, and did us damage, when they had received no affront from us as the cause of it; and now I, created general of the Grecians, provoked by you, and desirous of avenging the injury done by the Persians, have passed over into Asia."- Arrian, Exped. Alex. i. 2.

That shall rule with great dominion - That shall have a wide and extended empire. The language here would apply to any of the monarchs of Persia that succeeded Xerxes, but it would be more strictly applicable to Alexander the Great than to any prince of ancient or modern times. The whole world, except Greece, was supposed to be subject to the power of Persia; and it was one of the leading and avowed purposes of Darius and Xerxes in invading Greece, by adding that to their empire, to have the earth under their control. When, therefore, Alexander had conquered Persia, it was supposed that he had subdued the world; nor was it an unnatural feeling that, having done this, he, whose sole principle of action was ambition, should sit down and weep because there were no more worlds to conquer. In fact, he then swayed a scepter more extended and mighty than any before him had done, and it is with peculiar propriety that the language here is used in regard to him.

And do according to his will - Would be an arbitrary prince. This also was true of the Persian kings, and of Oriental despots generally; but it was eminently so of Alexander - who, in subduing kingdoms, conquering mighty armies, controlling the million under his sway, laying the foundations of cities, and newly arranging the boundaries of empires, seemed to consult only his own will, and felt that everything was to be subordinate to it. It is said that this passage was shown to Alexander by the high priest of the Jews, and that these prophecies did much to conciliate his favor toward the Hebrew people.

Barnes: Dan 11:4

And when he shall stand up - In the might and power of his kingdom. When his power shall be fully established. I understand this, with Rosenmuller and Havernick, as meaning, when he shall be at the height of his authority and power, then his kingdom would be broken up. The reference is, undoubtedly, to the sudden death of Alexander; and the sense is, that his empire would not "gradually"diminish and decay, but that some event would occur, the effect of which would be to rend it into four parts.

His kingdom shall be broken - To wit, by his death. The language is such as is properly applicable to this, and indeed implies this, for it is said that it would not be "to his posterity"- an event which might be naturally expected to occur; or, in other words, the allusion to his posterity is such language as would be employed on the supposition that the reference here is to his death.

And shall be divided toward the four winds of heaven - Into four parts. For the remarkable fulfillment of this prediction, see the notes at Dan 8:8.

And not to his posterity - See also the notes at Dan 8:8.

Nor according to his dominion which he ruled - This was literally true of the division of the empire. No one of his successors ever obtained as wide a dominion as he did himself.

For his kingdom shall be plucked up - By his death. This does not naturally mean that it would be by "conquest,"for it is said that it would be "divided toward the four winds of heaven"- language which is not properly expressive of conquest. All that is implied is met by the supposition, that at his decease the kingdom which had been founded by him, and which had been sustained by his valor and political wisdom, would fall to pieces.

Even for others beside those - That is, to others beside those to whom it should be at first divided. Literally, "exclusively, or to the exclusion of"- מלבד mı̂ll^e bad . The word "those"refers to his posterity; and the meaning is, that the process of division would not stop with them, or that the four portions of the empire, as thus divided, would not remain in their hands, or pass to their posterity. There would be other changes and other divisions; and it was not to be expected that just four, and no more, empires would grow out of the one which had been founded, or that when that one should be divided into four parts, that partition would always continue. There would be other divisions, and other princes besides those who first obtained the empire would come in, and the process of division would ultimately be carried much farther. It is unnecessary to say that this occurred in the empire founded by Alexander. It was, soon after his death, separated into four parts, but at no distant period this arrangement was broken up, and all traces of the empire, as established by him, or as divided among his four successors, wholly disappeared.

Barnes: Dan 11:5

And the king of the south - The angel here leaves the general history of the empire, and confines himself, in his predictions, to two parts of it - the kingdom of the south, and the kingdom of the north; or the kingdoms to the north and the south of Palestine - that of Syria and that of Egypt; or that of the Seleucidae, and that of the Ptolemies. The reason why he does this is not stated, but it is, doubtless, because the events pertaining to these kingdoms would particularly affect the Jewish people, and be properly connected with sacred history. Compare the notes at Dan 8:7-8. The "king of the south"here is, undoubtedly, the king of Egypt. This part of the empire was obtained by Ptolemy, and was in the hands of his successors until Egypt was subdued by the Romans. Between the kingdoms of Egypt and Syria long and bloody wars prevailed, and the prospective history of these wars it is the design of the angel here to trace. As the remainder of the chapter refers to these two dynasties, until the death of the great persecutor, Antiochus Epiphanes, and as the events referred to were very important in history, and as introductory to what was to follow in the world, it may be useful here, in order to a clear exposition of the whole chapter, to present a list of these two lines of princes. It is necessary only to premise, that the death of Alexander the Great occurred 323 b.c.; that of his brother, Philip Aridaeus, b.c. 316; that of his son, Alexander AEgus, by Roxana, 309 b.c.; and that a short time after this (about 306 b.c.), the chief Macedonian governors and princes assumed the royal title. The following list of the succession of the Seleucidae and the Ptolemies - or the kings of the north and the south - of Syria and Egypt, is copied from Elliott "on the Apocalypse,"iv. 123: -

Lines of Princes of Ptolemy and Seleucidae
B.C.	The Ptolemies	B.C.	The Seleucidae
323	Ptolemy Soter, son of Ptolemy Lagus, governor of Egypt.	323	Seleucus Nicator, governor of Babylon
		312	Seleucus Nicator recovers Babylon, and the Era of the Seleucidae begins
306	Ptolemy Soter takes the title of king of Egypt
284	Ptolemy Philadelphus. (It wasunder him that the Septuagint Greek translation of the Old Testament was made.)
		280	Antiochus Soter
		261	Antiochus Theus
246	Ptolemy Euergetes	246	Seleucus Callinicus
		226	Seleucus Ceraunus
		225	Antiochus the Great
221	Ptolemy Philopator
204	Ptolemy Epiphanes
		187	Seleucus Philopator
180	Ptolemy Philometor
		175	Antiochus Epiphanes
		164	Antiochus Eupator, of the the Romans assume guardianship

"After this, fourteen mere Syrian kings reigned, in reigns of short and uncertain power, until Syria was occupied and formed into a Roman province under Pompey, at which time the era of the Seleucidae properly ends; and six more Egyptian princes, to the death of Ptolemy Auletes, who dying b.c. 51, left his kingdom and children to Roman guardianship - one of these children being the ‘ Cleopatra’ so famous in the histories of Caesar and Anthony."- Elliott, "ut supra."

Shall be strong - This is in accordance with the wellknown fact. One of the most powerful of those monarchies, if not "the"most powerful, was Egypt.

And one of his princes; and he shall be strong above him - The meaning of this passage is, that there would be "one of his princes,"that is, of the princes of Alexander, who would be more mighty than the one who obtained Egypt, or the south, and that he would have a more extended dominion. The reference is, doubtless, to Seleucus Nicator, or the conqueror. In the division of the empire he obtained Syria, Babylonia, Media, Susiana, Armenia, a part of Cappadocia, and Cilicia, and his kingdom stretched from the Hellespont to the Indus. See the notes at Dan 8:8. Compare Arrian, "Exp. Alex."vii. 22; Appian, p. 618; and Lengerke, in loc . The proper translation of this passage probably would be, "And the king of the south shall be mighty. But from among his princes (the princes of Alexander) also there shall be (one) who shall be mightier than he, and he shall reign, and his dominion shall be a great dominion."It was of these two dominions that the angel spake, and hence follows, through the remainder of the chapter, the history pertaining to them and their successors. Seleucus Nicator reigned from 312 b.c. to 280 b.c. - or thirty-two years. In his time lived Berosus and Megasthenes, referred to in the Introduction to Dan. 4.

Barnes: Dan 11:6

And in the end of years - In the future periods of the history of these two kingdoms. The event here referred to did not occur during the lives of these two kings, Seleucus Nicator and Ptolemy Soter, but in the reign of their successors, Ptolemy Philadelphus and Antiochus Theos or Theus. The phrase "the end of years"would well denote such a future period. The Vulgate renders it, "after the end of years;"that is, after many years have elapsed. The meaning is "after a certain course or lapse of years."The word "end"in Daniel ( קץ qêts ) often seems to refer to a time when a predicted event would be fulfilled, whether near or remote; whether it would be really the "end"or "termination"of an empire or of the world, or whether it would be succeeded by other events. It would be the end of that matter - of the thing predicted; and in this sense the word seems to be employed here. Compare Dan 8:17; Dan 11:13 (margin), and Dan 12:13. "They shall join themselves together."Margin, "associate."The meaning is, that there would be an alliance formed, or an attempt made, to unite the two kingdoms more closely by a marriage between different persons of the royal families. The word "they"refers to the two sovereigns of Egypt and Syria - the south and the north.

For the king’ s daughter of the south shall come to the king of the north to make an agreement - Margin, "rights."The Hebrew word properly means rectitudes or rights (in the plural מישׁרים mēyshârı̂ym ); but here it seems to be used in the sense of "peace,"or an alliance. The act of making peace was regarded as an act of "justice,"or doing "right,"and hence, the word came to be used in the sense of making an alliance or compact. This idea we should now express by saying that the design was "to make things right or straight"- as if they were wrong and crooked before, giving occasion to discord, and misunderstanding, and wars. The intention, now was to establish peace on a permanent basis. The compact here referred to was one formed between Berenice, the daughter of Ptolemy Philadelphus, king of Egypt, and Antiochus Theos, king of Syria. Ptolemy, in order to bring a war in which he was engaged to an end, and to restore peace, gave his daughter in marriage to Antiochus, in hopes of establishing a permanent peace and alliance between the two kingdoms. One of the conditions of this alliance was, that Antiochus should divorce his former wife Laodice, and that the children of that former wife should be excluded from the succession to the throne. In this way Ptolemy hoped that the kingdom of Syria might become ultimately attached to that of Egypt, if there should be children by the marriage of Berenice with Antiochus. Ptolemy, however, died two years after this marriage was consummated, and Antiochus restored again his former wife Laodice, and put away Berenice, but was himself murdered by Laodice, who feared the fickleness of her husband. The officers of the court of Syria then planned the death of Berenice and her children, but she fled with them to Daphne, and was there put to death, with her children. - Appian, c. lxv.; Lengerke, in loc . She was put to death by poison. See Gill, in loc .

But she shall not retain the power of the arm - The word "retain"here is the same as in Dan 10:8, "I retained no strength."The word "arm"is a word of frequent use in the Old Testament, both in the singular and plural, to denote "strength, power,"whether of an individual or an army. So Job 22:8, "A man of arm,"that is, "strength;"Gen 49:24, "The arms (power) of his hands were made strong by the God of Jacob."Compare Isa 51:9; Isa 62:8. It is frequently used in this chapter in the sense of "strength,"or "power."See Dan 11:15, Dan 11:22, Dan 11:31. This alliance was formed with the hope that the succession might be in her. She was, however, as stated above, with her children, put to death. While queen of Syria, she, of course, had power, and had the prospect of succeeding to the supreme authority.

Neither shall he stand - The king of the south; to wit, Egypt. That is, he would not prosper in his ambitious purpose of bringing Syria, by this marriage alliance, under his control.

Nor his arm - What he regarded as his strength, and in which he placed reliance, as one does on his arm in accomplishing any design. The word "arm"here is used in the sense of "help,"or "alliance;"that is, that on which he depended for the stability of his empire.

But she shall be given up - That is, she shall be given up to death, to wit, by the command of Laodice.

And they that brought her - That is, those who conducted her to Daphne; or these who came with her into Syria, and who were her attendants and friends. Of course they would be surrendered or delivered up when she was put to death.

And he that begat her - Margin, "or, whom she brought forth."The margin expresses the sense more correctly. The Latin Vulgate is, " adolescentes ejus ."The Greek, ἡ νεάνις hē neanis . So the Syriac. The Hebrew ( והילרה v^e hayol^e dâh ) will admit of this construction. The article in the word has the force of a relative, and is connected with the suffix, giving it a relative signification. See Ewald, as quoted by Lengerke, in loc . According to the present pointing, indeed, the literal meaning would be, "and he who begat her;"but this pointing is not authoritative. Dathe, Bertholdt, Dereser, DeWette, and Rosenmuller suppose that the reading should be והילדה v^e hayal^e dâh . Then the sense would be, "her child,"or "her offspring."Lengerke and Ewald, however, suppose that this idea is implied in the present reading of the text, and that no change is necessary. The obvious meaning is, that she and her child, or her offspring, would be thus surrendered. The matter of fact was, that her little son was slain with her. See Prideaux’ s "Connexions,"iii. 120.

And he that stregnthened her in these times - It is not known who is here referred to. Doubtless, on such an occasion, she would have some one who would be a confidential counselor or adviser, and, whoever that was, he would be likely to be cut off with her.

Barnes: Dan 11:7

But out of a branch of her roots - Compare the notes at Isa 11:1. The meaning is, that as a branch or shoot springs up from a tree that is decayed and fallen, so there would spring up some one of her family who would come to avenge her. That is, a person is indicated who would be of a common stock with her; or, in other words, if taken strictly, a brother. The phrase "branch of her roots"is somewhat peculiar. The words "her roots"must refer to her family; that from which she sprang. We speak thus of the root or "stem"of a family or house; and the meaning here is, not that one of her "descendants,"or one that should "spring from her,"would thus come, but a branch of the same family; a branch springing from the same root or stem. The fact in the case - a fact to which there is undoubted reference here - is, that her revenge was undertaken by Ptolemy Euergetes, her brother. As soon as he heard of the calamities that had come upon her, he hastened with a great force out of Egypt to defend and rescue her. But it was in vain. She and her son were cut off before he could arrive for her help, but, in connection with an army which had come from Asia Minor for the same purpose, he undertook to avenge her death. He made himself master not only of Syria and Cilicia, but passed over the Euphrates, and brought all under subjection to him as far as the river Tigris. Having done this, he marched back to Egypt, taking with him vast treasures. See Prideaux, "Con."iii. 120, 121.

Shall one stand up - Shall one arise. See the notes at Dan 11:2. That is, there shall "be"one who shall appear for that purpose.

In his estate - Margin, "place,"or "office."The word כן kên means, properly, stand, station, place; then base, pedestal. Compare Dan 11:20-21, Dan 11:38. See also Gen 40:13 : "Within three days shall Pharaoh restore thee to thy p ace."And again, Gen 41:13, "to my office."Here it means, in his place or stead. That is, he would take the place which his father would naturally occupy - the place of protector, or defender, or avenger. Ptolemy Philadelphus, her father, in fact died before she was put to death; and his death was the cause of the calamities that came upon her, for as long as he lived his power would be dreaded. But when he was dead, Ptolemy Euergetes stood up in his place as her defender and avenger.

Which shall come with an an army - As Ptolemy Euergetes did. See above. He came out of Egypt as soon as he heard of these calamities, to defend her.

And shall enter into the fortress of the king of the north - His strongholds. In fact, he overran Syria and Cilicia, and extended his ravages to the Euphrates and the Tigris. Polybius (Hist. l. 5) says that he entered into the fortified cities of Syria, and took them. In the passage before us, the singular - "fortress"- is put for the plural.

And shall deal against them - Shall "act"against them. Literally, "shall do against them."

And shall prevail - Shall overcome, or subdue them. As seen above, he took possession of no small part of the kingdom of Syria. He was recalled home by a sedition in Egypt; and had it not been for this (Justin says), he would have made himself master of the whole kingdom of Seleucus.

Barnes: Dan 11:8

And shall also carry captives into Egypt their gods ... - That is, their idols. Jerome ( in loc .) says that Ptolemy took with him, on his return, forty thousand talents of silver, a vast number of precious vessels of gold, and images to the number of two thousand four hundred, among which were many of the Egyptian idols, which Cambyses, on his conquering Egypt, had carried into Persia. These Ptolemy restored to the temple to which they belonged, and by this much endeared himself to his people. It was on account of the service which he thus rendered to his country that he was called Euergetes, that is, the Benefactor. - Prideaux, iii. 121. In 1631, an inscription on an ancient marble in honor of this action of Euergetes was published by Allatius: " Sacris quoe ab Egypto Persoe abstulerant receptis, ac cum reliqua congesta gaza in Egyptum relatis ."- Wintle.

And he shall continue more years than the king of the north - Ptolemy Euergetes survived Seleucus about four years. - Prideaux, iii. 122. He reigned twenty-five years.

Barnes: Dan 11:9

So the king of the south shall come into his kingdom - That is, into the kingdom of the north, or the kingdom of Syria. This verse seems to be a summary of what had been said about his invading Syria. He would come, on account of the wrongs done to his sister, into the kingdom of the north, and would then return again to his own land.

Barnes: Dan 11:10

But his sons shall be stirred up - Margin, "or, war."The Hebrew word ( יתגרוּ yı̂th^e ggârû - from גרה gârâh ) means, to be rough; then, in Piel, to excite, stir up; and then, in Hithpa, to excite one’ s self, to be stirred up to anger, to make war upon .... Here it means, according to Gesenius (Lexicon), that they would be excited or angry. The reference here, according to Lengerke, Maurer, Gill, and others, is to the son of the king of the north, Seleucus Callinicus. He was killed, according to Justin (lib. xxvii. c. 3), by a fall from his horse. The war with Egypt was continued by his two sons, Seleucus Ceraunus and Antiochus the Great, until the death of the former, when it was prosecuted by Antiochus alone. See Prideaux, iii. 136. Seleueus Ceraunus succeeded his father - assuming the name of Ceraunus, or the Thunderer; but, dying soon, he left the crown to his brother, Antiochus the Great, then only fifteen years of age, by whom the war with Egypt was successfully prosecuted.

And shall assemble a multitude of great forces - Against Egypt. In such a war they would naturally summon to their aid all the forces which they could command.

And one shall certainly come - There is a change here in the Hebrew from the plural to the singular number, as is indicated in our translation by the insertion of the word "one."The fact was, that the war was prosecuted by Antiochus the Great alone. Seleucus died in the third year of his reign, in Phrygia; being slain, according to one report (Jerome), through the treachery of Nicanor and Apaturius, or, according to another, was poisoned. See Prideaux, iii. 137. Antiochus succeeded to the empire, and prosecuted the war. This was done for the purpose of recovering Syria from the dominion of Ptolemy of Egypt, and was conducted with various degrees of success, until the whole was brought under the control of Antiochus. See Prideaux, "Con."iii. 138, following.

And overflow - Like a torrent.

And pass through - Through the land - not the land of Egypt, but every part of Syria.

Then shall he return - Margin, "be stirred up again."The margin is the more correct rendering - the Hebrew word being the same as what is used in the first part of the verse. The idea would seem to be, that he would be aroused or stirred up after a defeat, and would on the second expedition enter into the strongholds or fortresses of the land. This was literally true. Ptolemy marched into Syria with an army of seventy thousand foot, five thousand horse, and seventy-three elephants, and was met by Antiochus with an army of sixty-two thousand foot, six thousand horse, and one hundred and two elephants. In a great battle, Antiochus was defeated, and returned to Antioch (Prideaux, Con. iii. 151-153); but the following year he again rallied his forces, and invaded Syria, took Gaza and the other strongholds, and subdued the whole country of Syria (including Palestine) to himself. - Prideaux, "Con."iii. 176, 177.

Even to his fortress - The singular for the plural; perhaps using the word "fortress"by way of eminence, as denoting his "strongest"fortress, and, therefore, including all the others.

Barnes: Dan 11:11

And the king of the south shall be moved with choler - With anger. That is, that his provinces were invaded, and his strongholds taken - referring particularly to the invasion of Syria and Palestine as mentioned in the previous verse, and the attempt to wrest them out of the hands of the king of Egypt. Nothing would be more natural than that this should occur.

And shall come forth and fight with him, even with the king of the north - There were frequent and almost constant wars between these two kingdoms. Yet the reference here is to Ptolemy Philopator, who succeeded Ptolemy Euergetes in Egypt, and who was exasperated at the conduct of Antiochus in invading Syria and Palestine. He assembled an army, and marched with it to Raphia, where he met Antiochus, and a battle was fought.

And he shall set forth a great multitude - This army of Ptolemy, according to Polybius, chapter 86, was led through Arabia Petraea, and consisted of seventy thousand infantry, and five thousand cavalry, and seventy-three elephants. The army of Antiochus consisted of sixty-two thousand foot, six thousand horse, and a hundred and two elephants. - Prideaux, Con. iii. 151.

But the multitude shall be given into his hand - That is, the multitude of the army of Antiochus. In the battle that was fought at Raphia, Ptolemy gained the victory. Ten thousand of the army of Antiochus were slain, four thousand taken prisoners, and with the remainder of his forces Antiochus retreated to Antioch. - Prideaux, iii. 152, 153. Perhaps also the expression "the multitude shall be given into his hand"may refer not only to the army, and his victory over it, but to the fact that the inhabitants of Coelo-Syria and Palestine would hasten to submit themselves to him. After this great battle at Raphia, and the retreat of Antiochus, we are told that the cities of Coelo-Syria and Palestine vied with each other in submitting themselves to Ptolemy. They had been long under the government of Egypt, and preferred that to the government of Antiochus. They had submitted to Antiochus only by force, and that force now being removed, they returned readily to the authority of their old masters. Had Ptolemy possessed energy and capacity for government, it would have been easy to have retained the control over these countries.

Barnes: Dan 11:12

And when he hath takcn away the multitude - When he has subdued them. Lengerke, however, renders this, "And the multitude shall lift themselves up,"supposing it to refer to the fact that the people as well as the king would be excited. But the more natural interpretation is that in our common version, and the same sense of the word ( נשׂא nâss'â' ) occurs in Ames Dan 4:2.

His heart shall be lifted up - That is, he will be proud and self-confident. The reference is to the effect which would be produced on him after his defeat of Antiochus. He was a man naturally indolent and effeminate - a most profligate and vicious prince. - Prideaux, Con. iii. 146. The effect of such a victory would be to lift him up with pride.

And he shall cast down many ten thousands - Or, rather, the meaning is, "he has cast down many myriads."The object seems to be to give a reason why his heart was lifted up. The fact that he had been thus successful is the reason which is assigned, and this effect of a great victory has not been uncommon in the world.

But he shall not be strengthened by it - He was wholly given up to luxury, sloth, and voluptuousness, and returned immediately after his victory into Egypt, and surrendered himself up to the enjoyment of his pleasures. The consequence was, that he, by his conduct, excited some of his people to rebellion, and greatly weakened himself in the affections and confidence of the rest. After the victory, he concluded a truce with Antiochus; and the result was, that his people, who expected much more from him, and supposed that he would have prosecuted the war, became dissatisfied with his conduct, and broke out into rebellion. As a matter of fact, he was less strong in the confidence and affections of his people, and would have been less able to wage a war, after his triumph over Antiochus than he was before. See Prideaux, Con. iii. 155, following.

Barnes: Dan 11:13

For the king of the north shall return - That is, he shall come again into the regions of Coelo-Syria and Palestine, to recover them if possible from the power of the Egyptian king.

And shall set forth a multitude greater than the former - Than he had in the former war when he was defeated. The fact was, that Antiochus, in this expedition, brought with him the forces with which he had successfully invaded the East, and the army had been raised for that purpose, and was much larger than that with which he had formerly attacked Ptolemy. See Prideaux, iii. 163-165.

And shall certainly come after certain years with a great army - This occurred 203 b.c., fourteen years after the former war. - Prideaux, iii. 19.

With much riches - Obtained in his conquests in Parthia and other portions of the East. See Prideaux, "ut supra."The "history"of Antiochus corresponds precisely with the statement here.

Barnes: Dan 11:14

And in those times there shall many stand up against the king of the south - Against the king of Egypt. That is, not only Antiochus the Great, who was always opposed to him, and who was constantly waging war with him, but also others with whom he would be particularly involved, or who would be opposed to him. The reference is especially to Philip, king of Macedon, and to Agathocles, who excited a rebellion against him in Egypt. See Jerome on Dan. 11; Polybius, xv. 20; Lengerke, " in loc .;"and Prideaux, iii. 198. Antiochus and Philip of Macedon entered into an agreement to invade the dominions of Ptolemy Epiphanes, and to divide them between themselves. At the same time a treasonable plot was laid against the life of Ptolemy by Scopas the AEtolian (Polyb. xvii.), who had under his command the army of the Egyptians, and who designed to take advantage of the youth of the king, and seize upon the throne. This project was defeated by the vigilance of Aristomenes, the prime minister. - Prideaux, iii. 181. See also the account of the conspiracy of Agathocles, and his sister Agathoclea, against Ptolemy, when an infant, in Prideaux, iii. 168, seq. These facts fully accord with what is said in the passage before us.

Also the robbers of thy people shall exalt themselves - The angel here turns to Daniel, and states what would be done in these circumstances by his own people - the Jews. It is to be remembered that, in these times, they were alternately under the dominion of the Egyptian and the Syrian monarchs - of Ptolemy and of Antiochus. The principal seat of the wars between Syria and Egypt was Palestine - the border land between them and Judea, therefore, often changed masters. Ptolemy Philopater had subdued Coelo-Syria and Palestine, and Ptolemy Epiphanes came into possession of them when he ascended the throne. But the angel now says that a portion of his people would take occasion, from the weakness of the youthful monarch of Egypt, and the conspiracies in his own kingdom, and the foreign combinations against him, to attempt to throw off his authority, and to become independent. That part of the people who would attempt to do this is designated in the common translation as "the robbers of thy people."

This, however, is scarcely a correct version, and does not properly indicate the persons that would be engaged in the plot. The marginal reading is, "children of robbers."The Latin Vulgate, " filii quoque proevaricatorum populi tui ."The Greek renders it οἱ υἱοὶ τῶν λοιμῶν τοῦ λαοῦ σοῦ hoi huioi tōn loimōn tou laou sou - "the sons of the pests of thy people."Lengerke renders it, "the most powerful people of thy nation "- die gewaltsam sten Leute deines Volkes . The Hebrew word ( פריץ pârı̂yts ) means, properly, "rending, ravenous"- as of wild beasts, Isa 35:9; and then "violent, rapacious; an opressor, robber."- Gesenius, Lexicon The reference here seems to be to the mighty ones of the nation; the chiefs, or rulers - but a name is given them that would properly denote their character for oppression and rapacity.

It would seem - what is indeed probable from the circumstances of the case - that the nation was not only subject to this foreign authority, but that those who were placed over it, under that foreign authority, and who were probably mainly of their own people, were also themselves tyrannical and oppressive in their character. These subordinate rulers, however, preferred the authority of Antiochus to that of Ptolemy, and on the occasion of his return from the conquests of Coelo-Syria and Samaria, they met him, and professed submission to him. - Josephus, "Ant."b. xii. ch. iii. Section 3. "The Jews,"says Josephus, "of their own accord, went over to him, and received him into the city (Jerusalem), and gave plentiful provision to his army, and to his elephants, and readily assisted him when he besieged the garrison which was in the citadel of Jerusalem."On this occasion, Josephus says that Antiochus bestowed many favors on the Jews; wrote letters to the generals of his armies commending their conduct; published a decree respecting the piety of the Jewish people, and sent an epistle to Ptolemy, stating what he had done for them, and what he desired should be further done. See these statments and letters in Josephus, "ut supra."

To establish the vision - That is, to bring to pass what is seen in the vision, and what had been predicted in regard to the Hebrew people. Their conduct in this matter shall have an important bearing on the fulfillment of the prophecy pertaining to that people - shall be one of the links in the chain of events securing its accomplishment. The angel does not say that it was a part of their "design"to "establish the vision,"but that that would be the "result"of what they did. No doubt their conduct in this matter had a great influence on the series of events that contributed to the accomplishment of that prediction. Lengerke supposes that the "vision"here refers to that spoken of in Dan 9:24.

But they shall fall - They shall not succeed in the object which they have in view. Their conduct in the affair will indeed promote the fulfillment of the "vision,"but it will not secure the ends which "they"have in view - perhaps their own aggrandizement; or the favor of Antiochus toward themselves; or the permanent separation of the nation from the Egyptian rule, or the hope that their country might become independent altogether. As a matter of fact, Antiochus subsequently, on his return from Egypt (198 b.c.), took Jerusalem, and killed many of the party of Ptolemy, who had given themselves up to him, though he showed particular favor to those who had adhered to the observance of their own law, and could not be prevailed on by the king of Egypt to apostatize from it. - Prideaux, iii. 198; Jos. "Ant."b. xii. ch. v. Section 3.

Barnes: Dan 11:15

So the king of the north - Antiochus the Great.

Shall come - Shall come again into these provinces. This occurred after he had vanquished the army of the Egyptians at Paneas. He then took Sidon and Patara, and made himself master of the whole country. - Prideaux, iii. 198. This happened 198 b.c. Scopas, a general of Ptolemy, had been sent by him into Coelo-Syria and Palestine, with a view of subjecting those countries again to Egyptian rule. He was met by Antiochus at Paneas, near the sources of the Jordan, and defeated, and fled with ten thousand men to Sidon, where he fortified himself, but from where he was expelled by Antiochus.

And cast up a mount - A fortification. That is, he shall so entrench himself that he cannot be dislodged. The reference does not seem to be to any particular fortification, but to the general fact that he would so entrench or fortify himself that he would make his conquests secure.

And take the most fenced cities - Margin, "city of munitions"Hebrew, "city of fortifications."The singular is used here in a collective sense; or perhaps there is allusion particularly to Sidon, where Scopas entrenched himself, making it as strong as possible.

And the arms of the south shall not withstand - Shall not be able to resist him, or to dislodge him. The power of the Egyptian forces shall not be sufficient to remove him from his entrenchments. The Hebrew is, "shall not stand;"that is, shall not stand against him, or maintain their position in his advances. The word "arms"( זרעות z^e ro‛ôth ) is used here in the sense of "heroes, warriors, commanders,"as in Eze 30:22, Eze 30:24-25.

Neither his chosen people - Margin, "the people of his choices."Those whom he had selected or chosen to carry on the war - referring, perhaps, to the fact that he would deem it necessary to employ picked men, or to send the choicest of his forces in order to withstand Antiochus. Such an occurrence is in every way probable. To illustrate this, it is only necessary to say that the Egyptians sent three of their most distin. guished generals, with a select army, to deliver Sidon - Eropus, Menocles, and Damoxenus. - Lengerke, in loc .

Neither shall there be any stregnth to withstand - No forces which the Egyptians can employ. In other words, Antiochus would carry all before him. This is in strict accordance with the history. When Scopas was defeated by Antiochus at Paneas, near the sources of the Jordan, he fled and entrenched himself in Sidon. There he was followed and besieged by Antiochus. The king of Egypt sent the three generals above named, with a choice army, to endeavor to deliver Scopas, but they were unable. Scopas was obliged to surrender, in consequence of famine, and the chosen forces returned to Egypt.

Barnes: Dan 11:16

But he that cometh against him shall do according to his own will - That is, Antiochus, who "came against"Scopas, the Egyptian general, sent out by Ptolemy. The idea is, that Antiochus would be entirely successful in the countries of Coelo-Syria and Palestine. As a matter of fact, as stated above, he drove Scopas out of those regions, and compelled him to take refuge in Sidon, and then besieged him, and compelled him to surrender.

And none shall stand before him - That is, neither the forces that Scopas had under his command, nor the choice and select armies sent out from Egypt for his rescue, under Eropus, Menocles, and Damoxenus.

And he shall stand in the glorious land - Margin, "the land of ornament,"or, "goodly land."The Hebrew word צבי ts^e bı̂y means, properly, "splendor, beauty,"and was given to the holy land, or Palestine, on account of its beauty, as being a land of beauty or fertility. Compare Eze 20:6, Eze 20:15; Eze 26:12; Jer 3:19, and Dan 11:45. The meaning here is, that he would obtain possession of the land of Israel, and that no one would be able to stand against him. By the defeat of Scopas, and of the forces sent to aid him when entrenched in Sidon, this was accomplished.

Which by his hand shall be consumed - As would be natural when his invading army should pass through it. The angel does not seem to refer to any "wanton."destruction of the land, but only to what would necessarily occur in its invasion, and in securing provision for the wants of an army. As a matter of fact, Antiochus did many things to conciliate the favor of the Jews, and granted to them many privileges. See Josephus, "Ant."b. xii. ch. iii. Section 3. But, according to Josephus, these favors were granted subsequently to the wars with Scopas, and as a compensation for the injuries which their country had suffered in the wars which had been waged between him and Scopas within their borders. The following language of Josephus respecting the effect of these wars will justify and explain what is here said by the angel: "Now it happened that, in the reign of Antiochus the Great, who ruled over all Asia, the Jews, as well as the inhabitants of Coelo-Syria, suffered greatly, and their land was sorely harassed, for while he was at war with Ptolemy Philopater, and with his son who was called "Epiphanes,"it fell out that these nations were equally sufferers, both when he was beaten, and when he beat the others; so that they were like to a ship in a storm, which is tossed by the waves on both sides; and just thus were they in their situation in the middle between Antiochus’ prosperity and its change to adversity."- "Ant."b. xii. ch. iii. Section 3.

When Antiochus was successful against Scopas, however, the Jews "went over to him,"says Josephus, "of their own accord,"and received him into Jerusalem; and as a consequence of the aid which they rendered him, he granted them the favors and privileges mentioned by Josephus. The immediate consequence of the wars, however, was extended desolation; and it is this to which the passage before us refers. Lengerke, however, supposes that the meaning of the passage is, that the whole land would be subdued under him. The Hebrew word rendered "shall be consumed"- כלה kâlâh - means, properly, "to be completed, finished, closed;"then to be "consumed, wasted, spent, destroyed;"Gen 21:15; 1Ki 17:16; Jer 16:4; Eze 5:13. The destruction caused by invading and conflicting armies in a land would answer to all that is properly implied in the use of the word.

Barnes: Dan 11:17

He shall also set his face - Antiochus. That is, he shall resolve or determine. To set one’ s face in any direction is to determine to go there. The meaning here is, that Antiochus, flushed with success, and resolved to push his conquests to the utmost, would make use of all the forces at his disposal to overcome the Egyptians, and to bring them into subjection to his sway. He had driven Scopas from Coelo-Syria, and from Sidon; had subjected the land of Palestine to his control; and now nothing seemed to prevent his extending his conquests to the utmost limits of his ambition. The reference here is to a "purpose"of Antiochus to wage war with Egypt, and to invade it. From that purpose, however, he was turned, as we shall see, by his wars in Asia Minor; and he endeavored, as stated in the subsequent part of the verse, if not to subdue Egypt and to bring it under his control, at least to neutralize it so that it would not interfere with his wars with the Romans. If his attention had not been diverted, however, by more promising or more brilliant prospects in another direction, he would undoubtedly have made an immediate descent on Egypt itself.

With the strength of his whole kingdom - Summoning all the forces of his empire. This would seem to be necessary in invading Egypt, and in the purpose to dethrone and humble his great rival. The armies which he had employed had been sufficient to drive Scopas out of Palestine, and to subdue that country; but obviously stronger forces would be necessary in carrying the war into Egypt, and attempting a foreign conquest.

And upright ones with him - Margin, "or, much uprightness, or, equal conditions."The Hebrew word used here ( ישׁר yâshâr ) means, properly, "straight, right;"then what is straight or upright - applied to persons, denoting their righteousness or integrity, Job 1:1, Job 1:8; Psa 11:7. By way of eminence it is applied to the Jewish people, as being a righteous or upright people - the people of God - and is language which a Hebrew would naturally apply to his own nation. In this sense it is undoubtedly used here, to denote not the "pious"portion, but the nation as such; and the meaning is, that, in addition to those whom he could muster from his own kingdom, Antiochus would expect to be accompanied with large numbers of the Hebrews - the "upright"people - in his invasion of Egypt. This he might anticipate from two causes,

(a) the fact that they had already rendered him so much aid, and showed themselves so friendly, as stated by Josephus in the passage referred to above; and

(b) from the benefits which he had granted to them, which furnished a reasonable presumption that they would not withhold their aid in his further attempts to subdue Egypt.

The Jews might hope at least that if Egypt were subjected to the Syrian scepter, their own country, lying between the two, would be at peace, and that they would no more be harassed by its being made the seat of wars - the battlefield of two great contending powers. It was not without reason, therefore, that Antiochus anticipated that in his invasion of Egypt he would be accompanied and assisted by not a few of the Hebrew people. As this is the natural and obvious meaning of the passage, and accords entirely with the sense of the Hebrew word, it is unnecessary to attempt to prove that the marginal reading is not correct. "Thus shall he do."That is, in the manner which is immediately specified. He shall adopt the policy there stated - by giving his daughter in marriage with an Egyptian prince - to accomplish the ends which he has in view. The reference here is to another stroke of policy, made necessary by his new wars with the Romans, and by the diversion of his forces, in consequence, in a new direction. The "natural"step after the defeat of the Egyptian armies in Palestine, would have been to carly his conquests at once into Egypt, and this he appears to have contemplated. But, in the meantime, he became engaged in wars in another quarter - with the Romans; and, as Ptolemy in such circumstances would be likely to unite with the Romans against Antiochus, in order to bind the Egyptians to himself, and to neutralize them in these wars, this alliance was proposed and formed by which he connected his own family with the royal family in Egypt by marriage.

And he shall give him - Give to Ptolemy. Antiochus would seek to form a matrimonial alliance that would, for the time at least, secure the neutrality or the friendship of the Egyptians.

The daughter of women - The reference here is undoubtedly to his own daughter, Cleopatra. The historical facts in the case, as stated by Lengerke ( in loc .), are these: After Antiochus had subdued Coelo-Syria and Palestine, he became involved in wars with the Romans in Asia Minor, in order to extend the kingdom of Syria to the limits which it had in the time of Seleucus Nicator. In order to carry on his designs in that quarter, however, it became necessary to secure the neutrality or the cooperation of Egypt, for Ptolemy would naturally, in such circumstances, favor the Romans in their wars with Antiochus. Antiochus, therefore, negotiated a marriage between his daughter Cleopatra and Ptolemy Epiphanes, the son of Ptolemy Philopater, then thirteen years of age. The valuable consideration in the view of Ptolemy in this marriage was, that, as a dowry, Coelo-Syria, Samaria, Judea, and Phoenicia were given to her. - Josephus, "Ant."b. xii. ch. 4, Section 1. This agreement or contract of marriage was entered into immediately after the defeat of Scopas, 197 b.c. The contract was, that the marriage should take place as soon as the parties were of suitable age, and that Coelo-Syria and Palestine should be given as a dowry. The marriage took place 193 b.c., when Antiochus was making preparation for his wars with the Romans. - Jahn, "Heb. Commonwealth,"ch. ix. Section 89, p. 246. In this way the neutrality of the king of Egypt was secured, while Antiochus prosecuted his work against the Romans. The appellation here bestowed on Cleopatra - "daughter of women"- seems to have been given to her by way of eminence, as an heiress to the crown, or a princess, or as the principal one among the women of the land. There can be no doubt of its reference to her.

Corrupting her - Margin, as in Hebrew, "to corrupt."There has been some doubt, however, in regard to the word "her,"in this place, whether it refers to Cleopatra or to the kingdom of Egypt. Rosenmuller, Prideaux, J. D. Michaelis, Bertholdt, Dereser, and others, refer it to Cleopatra, and suppose that it means that Antiochus had instilled into her mind evil principles, in order that she might betray her husband, and that thus, by the aid of her arts, he might obtain possession of Egypt. On the other hand, Lengerke, Maurer, DeWette, Havernick, Elliott ("Apocalypse,"iv. 130), and others, suppose that the reference is to Egypt, and that the meaning is, that Antiochus was disposed to enter into this alliance with a view of influencing the Egyptian government not to unite with the Romans and oppose him; that is, that it was on his part an artful device to turn away the Egyptian government from its true interest, and to accomplish his own purposes.

The latter agrees best with the connection, though the Hebrew will admit of either construction. As a matter of fact, "both"these objects seem to have been aimed at - for it was equally true that in this way he sought to turn away the Egyptian government and kingdom from its true interests, and that in making use of his daughter to carry out this project, it was expected that she would employ artifice to influence her future husband. This arrangement was the more necessary, as, in consequence of the fame which the Romans had acquired in overcoming Hannibal, the Egyptians had applied to them for protection and aid in their wars with Antiochus, and offered them, as a consideration, the guardianship of young Ptolemy. This offer the Romans accepted with joy, and sent M. Aemilius Lepidus to Alexandria as guardian of the young king of Egypt. - Polybius, xv. 20; Appian, "Syriac."i. 1; Livy, xxxi. 14; xxx. 19; Justin, xxx. 2, 3; xxxi. 1. The whole was, on the part of Antiochus, a stroke of policy; and it could not be accomplished without what has been found necessary in political devices - the employment of bribery or corruption. It accords well with the character of Antiochus to suppose that he would not hesitate to instil into the mind of his daughter all his own views of policy.

But she shall not stand on his side, neither be for him - That is, she would become attached to her husband, and would favor his interests rather than the crafty designs of her father. On this passage, Jerome remarks: "Antiochus, desirous not only of possessing Syria, Cilicia, and Lycia, and the other provinces which belonged to Ptolemy, but of extending also his own scepter over Egypt itself, betrothed his own daughter Cleopatra to Ptolemy, and promised to give as a dowry Coelo-Syria and Judea. But he could not obtain possession of Egypt in this way, because Ptolemy Epiphanes, perceiving his design, acted with caution, and because Cleopatra favored the purposes of her husband rather than those of her father."So Jahn ("Heb. Commonwealth,"p. 246) says: "He indulged the hope that when his daughter became queen of Egypt, she would bring the kingdom under his influence; but she proved more faithful to her husband than to her father."

Barnes: Dan 11:18

After this shall he turn his face unto the isles - The islands of the Mediterranean, particularly those in the neighborhood of and constituting a part of Greece. This he did in his wars with the Romans, for the Roman power then comprehended that part of the world, and it was the design of Antiochus, as already remarked, to extend the limits of his empire as far as it was at the time of Seleucus Nicator. This occurred after the defeat of Scopas, for, having given his daughter in marriage to Ptolemy, he supposed that he had guarded himself from any interference in his wars with the Romans from the Egyptians, and sent two of his sons with an army by land to Sardis, and he himself with a great fleet sailed at the same time into the AEgean Sea, and took many of the islands in that sea. The war which was waged between Antiochus and the Romans lasted for three years, and ended in the defeat of Antiochus, and in the subjugation of the Syrian kingdom to the Roman power, though, when it became a Roman province, it continued to be governed by its own kings. In this war, Hannibal, general of the Carthaginians, was desirous that Antiochus should unite with him in carrying his arms into Italy, with the hope that together they would be able to overcome the Romans; but Antiochus preferred to confine his operations to Asia Minor and the maritime parts of Greece; and the consequence of this, and of the luxury and indolence into which he sank, was his ultimate overthrow. Compare Jahn’ s "Heb. Commonwealth,"pp. 246-249.

And shall take many - Many of those islands; many portions of the maritime country of Asia Minor and Greece. As a matter of fact, during this war which he waged, he became possessed of Ephesus, AEtolia, the island of Euboea, where, in the year 191 b.c. he married Eubia, a young lady of great beauty, and gave himself up for a long time to festivity and amusements - and then entrenched himself strongly at the pass of Thermopyloe. Afterward, when driven from that stronghold, he sailed to the Thracian Chersonesus, and fortified Sestos, Abydos, and other places, and, in fact, during these military expeditions, obtained the mastery of no inconsiderable part of the maritime portions of Greece. The prophecy was strictly fulfilled, that he should "take many"of those places.

But a prince for his own behalf - A Roman prince, or a leader of the Roman armies. The reference is to Lucius Cornelius Scipio, called Scipio Asiaticus, in contradistinction from Publius Cornelius Scipio, called "Africanus, from his conquest over Hannibal and the Carthaginians. The Scipio here referred to received the name "Asiaticus,"on account of his victories in the East, and particularly in this war with Antiochus. He was a brother of Scipio Africanus, and had accompanied him in his expedition into Spain and Africa. After his return he was rewarded with the consulship for his services to the state, and was empowered to attack Antiochus, who had declared war against the Romans. In this war he was prosperous, and succeeded in retrieving the honor of the Roman name, and in wiping off the reproach which the Roman armies had suffered from the conquests of Antiochus. When it is said that he would do this "for his own, behalf,"the meaning is, doubtless, that he would engage in the enterprise for his own glory, or to secure fame for himself. It was not the love of justice, or the love of country, but it was to secure for himself a public triumph - perhaps hoping, by subduing Antiochus, to obtain one equal to what his brother had received after his wars with Hannibal. The motive here ascribed to this "prince"was so common in the leaders of the Roman armies, and has been so generally prevalent among mankind, that there can be no hesitation in supposing that it was accurately ascribed to this conqueror, Seipio, and that the enterprise in which he embarked in opposing Antiochus was primarily "on his own behalf."

Shall cause the reproach offered by him to cease - The reproach offered by Antiochus to the Roman power. The margin is, "his reproach."The reference is to the disagrace brought on the Roman armies by the conquests of Antiochus. Antiochus had seemed to mock that power; he had engaged in war with the conquerors of nations; he had gained victories, and thus appeared to insult the majesty of the Roman name. All this was turned back again, or caused to cease, by the victories of Scipio.

Without his own reproach - Without any reproach to himself - any discomfiture - any imputation of want of skill or valor. That is, he would so conduct the war as to secure an untarnished reputation. This was in all respects true of Scipio.

He shall cause it to turn upon him - The reproach or shame which he seemed to cast upon the Romans would return upon himself. This occurred in the successive defeats of Antiochus in several engagements by water and by land, and in his final and complete overthrow at the battle of Magnesia (190 b.c.) by Scipio. After being several times overcome by the Romans, and vainly sueing for peace, "Antiochus lost all presence of mind, and withdrew his garrisons from all the cities on the Hellespont, and, in his precipitate flight, left all his military stores behind him. He renewed his attempts to enter into negotiations for peace, but when he was required to relinquish all his possessions west of the Taurus, and defray the expenses of the war, he resolved to try his fortune once more in a battle by land. Antiochus brought into the field seventy thousand infantry, twelve thousand cavalry, and a great number of camels, elephants, and chariots armed with scythes. To these the Romans could oppose but thirty thousand men, and yet they gained a decisive victory. The Romans lost only three hundred and twenty-five men; while, of the forces of Antiochus, fifty thousand infantry, four thousand cavalry, and fifteen elephants were left dead on the field, fifteen hundred men were made prisoners, and the king himself with great difficulty made his escape to Sardis. He now humbly sued for peace, and it was granted on the terms with which he had formerly refused compliance - that he should surrender all his possessions west of the Taurus, and that he should defray the expenses of the war. He further obligated himself to keep no elephants, and not more than twelve ships. To secure the performance of these conditions, the Romans required him to deliver up twelve hostages of their own selection, among whom was his son Antiochus, afterward surnamed Epiphanes."- Jahn’ s "Hebrew Commonwealth,"pp. 248, 249.

Barnes: Dan 11:19

Then he shall turn his face toward the fort of his own land - The strong fortifications of his own land - for the Hebrew word is in the plural. This he would do, of course, for protection. He would cease his attempts at conquest, and endeavor to find security in his own fortresses. As a matter of fact, after this defeat, Antiochus, in order to replenish his exhausted coffers, and to find the means of meeting the claims of the Romans, went into certain provinces of his empire. He attempted no other foreign wars, but sought security in his own dominions.

But he shall stumble and fall, and not be found - He died in an attempt to plunder the temple of Elymais. In this he provoked the people to an insurrection, and was slain, together with the soldiers who were with him. What was his "motive"for plundering that temple is uncertain, whether it was to meet the demands of the Romans, or whether it was avarice (Justin, xxxii. 2); but it was in this way that he "stumbled and fell,"and passed away. - Jerome, "Com. in loc .;"Diod. Sic., "Fragmenta,"xxvi. 30, 49; Justin, xxxii. 2; Strabo, p. 744. The prophecy respecting him terminates here, and the particulars specified are as minute and accurate as if it had been written "after"the event. Indeed, the whole account is just such as one would prepare now who should undertake to express in a brief compass the principal events in the life of Antiochus the Great.

Barnes: Dan 11:20

Then shall stand up in his estate - Margin, "or, place."The word used - כן kên - means, properly, "a stand, station, place"(see the notes at Dan 11:7), and the idea here is simply that he would be succeeded in the kingdom by such an one. His successor would have the character and destiny which the prophecy proceeds to specify.

A raiser of taxes - One who shall be mainly characterized for this; that is, whose government would be distinguished eminently by his efforts to wring money out of the people. The Hebrew word נגשׂ nâgas' means, properly, to urge, to drive, to impel, and it is then applied to one who urges or presses a debtor, or who exacts tribute of a people. The word is used with reference to "money"exactions in Deu 15:2-3 : "Every creditor that lendeth aught unto his neighbor, he shall not exact it of his neighbor or of his brother. Of a foreigner thou mayest exact it again."So in 2Ki 23:35, Jehoiakim taxed the land "to give the money according to the commandment of Pharaoh: he exacted the silver and the gold of the people of the land."In Zec 9:8 - "And no oppressor shall pass through them anymore"- the same word is used. Here it denotes one who would be mainly characterized by his extorting tribute of his people, or using means to obtain money.

In the glory of the kingdom - The word "in"here is supplied by our translators. Lengerke renders it, "who shall suffer the tax-gatherer (eintreiber ) to go through the glory of the kingdom."This is evidently the meaning. He would lay the richest and most productive parts of his kingdom under contribution. This might be either to pay a debt contracted by a former monarch; or to carry on war; or to obtain the means of luxurious indulgence; or for purposes of magnificence and display.

But within few days - A comparatively brief period. Compare Gen 27:44; Gen 29:20. It is impossible from this to determine the precise period which he would live, but the language would leave the impression that his would be a short reign.

He shall be destroyed - Hebrew, "shall be broken. That is, his power shall be broken."he shall cease to reign. It would not be certainly inferred from this that he would be put to death, or would die at that time, but that his reign then would come to an end, though it might be in some peaceful way.

Neither in anger - Hebrew, "angers."Not in any tumult or excitement, or by any rage of his subjects. This would certainly imply that his death would be a peaceful death.

Nor in battle - As many kings fell. The description would indicate a reign of peace, and one whose end would be peace, but who would have but a brief reign. The reference here is, undoubtedly, to Seleucus Philopator, the oldest son of Antiochus the Great, and his immediate successor. The fulfillment of the prediction is seen in the following facts in regard to him:

(a) As an exactor of tribute. He was bound to pay the tribute which his father had agreed to pay to the Romans. This tribute amounted to a thousand talents annually, and consequently made it necessary for him to apply his energies to the raising of that sum. The Jewish talent of silver was equal to (in the 1850’ s) about 1,505 of American money (about 339 British pounds), and, consequently, this thousand talents, of the Jewish talent of silver here referred to, was equal to (in 1850’ s) about a million and a half dollars. The Greek talent of silver was worth (in 1850’ s) 1,055 of American money (about 238 British pounds), and, if this was the talent, the sum would be about one million dollars. To raise this, in addition to the ordinary expenses of the government, would require an effort, and, as this was continued from year to year, and as Seleucus was known for little else, it was not unnatural that the should be characterized as the "raiser of taxes."

(b) Especially would this be true in the estimation of the Jews, for no small part of these taxes, or this revenue, was derived from Palestine. Seleucus, taking advantage of the disturbances in Egypt, had reunited to the Syrian crown the provinces of Coelo-Syria and Palestine, which his father Antiochus the Great had given in dowry to his daughter Cleopatra, who was married to Ptolemy Epiphanes. - Jahn, "Heb. Commonwealth,"p. 255. In the year 176 b.c., Simon, a Benjamite, who became governor of the temple at Jerusalem, the farmer of the revenues of the Egyptian kings, attempted to make some innovations, which were steadily resisted by the high priest Onias III Simon, in anger, went to Apollonius, governor of Coelo-Syria under Seleucus, and informed him of the great treasures contained in the temple. "The king,"says Jahn ("Heb. Commonwealth,"p. 255), "through a friend to the Jews, and though he had regularly made disbursements, according to the directions of his father, toward sustaining the expenses of the sacrifices at Jerusalem, determined to apply to his own use the treasures of the temple, for the annual payment of one thousand talents to the Romans had reduced his finances to a very low ebb. With the design, therefore, of replenishing his exhausted treasury, he sent Heliodorus to Jerusalem to plunder the temple."Compare Appian, "Syriac."xlv. 60-65. See also Prideaux, "Con."iii. 208; 2 Macc. 3. Besides this, the necessity of raising so much revenue would give him the character of a "raiser of taxes."

© This was done in what might properly be termed "the glory of his kingdom,"or in what would, in the language of an Hebrew, be so called - Coelo-Syria and Palestine. To the eye of a Hebrew this was the glory of all lands, and the Jewish writers were accustomed to designate it by some such appellation. Compare the notes at Dan 11:16.

(d) His reign continued but a short time - answering to what is here said, that it would be for a "few days."In fact, he reigned but eleven or twelve years, and that, compared with the long reign of Antiochus his father - thirty-seven years - was a brief period.

(e) The manner of his death. He did not fall in battle, nor was he cut off in a popular tumult. He was, in fact, poisoned. In the eleventh year of his reign, he sent his only son Demetrius as hostage to Rome, and released his brother Antiochus, who had resided twelve years in that city. As the heir to the crown was now out of the way, Heliodorus sought to raise himself to the royal dignity, and for this purpose he destroyed the king by poison. He attached a large party to his interests, and finally gained over those who were in favor of submitting to the king of Egypt. Antiochus Epiphanes received notice of these transactions while he was at Athens on his return from Rome. He applied himself to Eumenes, king of Pergamos, whom, with his brother Attalus, he easily induced to espouse his cause, and they, with the help of a part of the Syrians, deprived Heliodorus of his usurped authority. Thus, in the year 175 b.c., Antiochus Epiphanes quietly ascended the throne, while the lawful heir, Demetrius, was absent at Rome. Appian, "Syriac."lxv. 60-65; Jahn, "Heb. Commonwealth,"ch. ix. Section 91. The remainder of this chapter is occupied with a detail of the crimes, the cruelties, and the oppressions of Antiochus Epiphanes, or Antiochus IV.

Barnes: Dan 11:21

And in his estate - In his place. See the notes at Dan 11:7, Dan 11:20.

Shall stand up a vile person - There shall succeed to the throne. The reference here is to Antiochus Epiphanes, who reigned from 175 b.c. to 163 b.c. The epithet "vile"here given him was one which his subsequent history showed was eminently appropriate to him in all respects, as a man and as a prince. The Hebrew word rendered "vile"- נבזה nı̂b^e zeh - properly means one despised or held in contempt, Isa 49:7; Psa 22:6 (7). The meaning here is, that he was one who deserved to be despised, and who would be held in contempt - a man of a low, base, contemptible character. Vulgate, " despectus ;"Greek ἐξουδενώθη exoudenōthē ; Luther, "ein ungeachteter ."Never were terms better applied to a man than these to Antiochus Epiphanes - both before and after his ascension to the throne. The manner of his seizing upon the crown is stated above. He was surnamed Epiphanes ( Ἐπιφανής Epiphanēs ), "the Illustrious,"because, if we believe Appian, he vindicated the claims of the royal family against the usurpations of the foreigner Heliodorus. He also bore the name Θεός Theos , "God,"which is still seen upon his coins.

But by his subjects he was called Epimanes ( Ἐπιμανής Epimanēs ) "the Insane,"instead of "Epiphanes"- a name which he much more richly deserved. The following statement from Jahn (Heb. Commonwealth, ch. x. Section 92) will show with what propriety the term "vile"was applied to him: "He often lounged like a mere idler about the streets of Antioch, attended by two or three servants, and not deigning to look at the nobles; would talk with goldsmiths and other mechanics in their workshops, engage in idle and trifling conversation with the lowest of the people, and mingle in the society of foreigners and men of the vilest character. He was not ashamed to go into the dissipated circles of the young, to drink and carouse with them, and to assist their merriment by singing songs and playing on his flute. He often appeared in the public baths among the common people, engaging in every kind of foolish jest, without the least regard to the dignity of his station and character. Not unfrequently he was seen drunk in the streets, when he would throw his money. about, and practice various other fooleries equally extravagant. He would parade the streets of his capital in a long robe, and with a garland of roses upon his head: and if any attempted to pass by or to follow him, he would pelt them with stones, which he carried concealed under his garments,"etc. See also Appian in "Syriacis,"45:70-75; Eusebius in "Chronicon;"Athenaeus, lib. v. p. 193; x. p. 438; Livy, xli. 20; Diod. Sic. "Frag."xxvi. 65; xxxi. 7, 8; Prideaux, "Con."iii. 212-214; 1 Macc. 1:9.

To whom they shall not give the honor of the kingdom - That is, the people. Or, in other words, it should not be conferred on him by any law or act of the nation, or in any regular succession or claim. The true heir to the crown was Demetrius, who was absent at Rome. On him the crown would have regularly devolved; but in his absence it was obtained by Antiochus by arts which he practiced, and not by any voluntary grant of the nation.

But he shall come in peaceably - Quietly; without war or force; by art rather than by arms. Gesenius (Lexicon) renders the phrase used here "in the midst of security;"that is, unexpectedly, suddenly. The idea seems to be, that he would do it when the nation was not expecting it, or apprehending it; when they would be taken off their guard, and he would "steal a march upon them."All this accorded with fact. The nation seemed not to have anticipated that Antiochus would attempt to ascend the throne on the death of his brother. But he quietly left Rome - while Demetrius, his nephew, the true heir to the crown, remained there; came to Athens, and learned what was the state of things in Syria, where Heliodorus had usurped the authority; made an agreement with the king of Pergamos to aid him, and, by the assistance of a part of the Syrians who were opposed to the usurper Heliodorus, deprived him of the authority, and himself took possession of the crown. No one seemed to suspect that this was his aim, or to doubt that his object was to remove an usurper that his nephew might be placed on the throne.

And obtain the kingdom by flatteries - חלקלקות chălaq^e laqqôth - "lubricitates, blanditioe.""The word,"says Elliott (Rev. iv. 133), "has a double sense, being applied both to the slipperiness of a path, and the slipperiness or flattering and deceit of the tongue."In the former sense it occurs in Psa 35:6, "Let their way be dark and slippery;"in the latter, its originating verb, Pro 2:16; Pro 7:5, "The stranger that flattereth or dissembleth with his words;"and Pro 29:5, "A man that flattereth (or dissembleth to) his neighbor."In this latter sense the verbal seems to be used both here and in the verses Dan 11:32, Dan 11:34 below: "arts of dissimulation."- Gesenius. The probable meaning here is, that he would obtain the throne by acts of dissembling, and by promises of rewards and offices. Such promises he would probably make to Eumenes, king of Pergamos, and to the Syrian nobles and people who espoused his cause. It would not be difficult to secure the aid of multitudes in this way, and the character of Antiochus was just such as to permit him to use any of these arts to accomplish his ends. Perhaps, also, he might hold out the hope of aid from the Romans, with whom he had long lived. It was no uncommon thing for an usurper to make his way by flattering certain classes of a people, and by promises of largesses, of offices, and of the removal of oppressive burdens. Compare Prideaux, "Con."iii. 212. See also the case of Absalom in 2Sa 15:1-6.

Barnes: Dan 11:22

And with the arms of a flood - The refercnce here is to some mighty invasion of some country by Antiochus, which would sweep everything before him. There seems to be some confusion of metaphor in the phrase, "the arms of a flood."The idea in the mind of the writer appears to have been this: He saw an invasion of some country by hosts of men under the command of Antiochus. This it was not unnatural to compare with an "inundation of waters"spreading over a land. See Isa 8:8. Nor was it altogether unnatural to speak of an inundation as having "arms"extending far and near; sweeping everything to itself, or carrying it away. Thus we speak of an arm of the sea, an arm of a river, etc. In this manner the inundation - the invasion - seemed to spread itself out like waters, sweeping all away.

Shall they be overflown, from before him - The prophet does not specify "who"they would be that would thus be overthrown. Some have supposed that the reference is to the Hebrews, but the more correct interpretation is what refers it to Egypt, See the notes at Dan 11:25. As a matter of fact, the forces of Heliodorus, the forces of the Hebrews, and the forces of the Egyptians, were alike broken and scattered before him. The eye of the prophet, however, seems rather here to be on the invasion of Egypt, which was one of the earliest and most prominent acts of Antiochus, and into the history of which the prophet goes most into detail.

Yea, also the prince of the covenant - He also shall be broken and overcome. There has been some diversity of opinion as to who is meant by "the prince of the covenant"here. Many suppose that it is the high priest of the Jews, as being the chief prince or ruler under the "covenant"which God made with them, or among the "covenant"people. But this appellation is not elsewhere given to the Jewish high priest, nor is it such as could with much propriety be applied to him. The reference is rather to the king of Egypt, with whom a covenant or compact had been made by Antiochus the Great, and who was supposed to be united, therefore, to the Syrians by a solemn treaty. See Lengerke, in loc . So Elliott, "Rev."iv. 133.

Barnes: Dan 11:23

And after the league made with him - A treaty of peace and concord. The great subject of contention between the kings of Syria and Egypt was the possession of Coelo-Syria and Palestine. This they often endeavored to settle by conquest as each of them claimed that in the original partition of the empire of Alexander this portion of the empire fell to himself; and often they endeavored to settle it by treaty. Consequently this region was constantly passing from one to the other, and was also the seat of frequent wars. The "league"here referred to seems to have been that respecting this country - file successive promises which had been made to the king of Egypt that Coelo-Syria and Palestine should be made over to him. These provinces had been secured to Ptolemy Lagus by the treaty made 301 b.c., and they had been again pledged by Antiochus the Great, in dowry, when his daughter Cleopatra should be made queen of Egypt. - Jahn, "Heb. Commonwealth,"p. 260. Antiochus Epiphanes, however, was by no means disposed to confirm this grant, and hence, the wars in which he was involved with the Egyptians.

He shall work deceitfully - In reference to the covenant or treaty above referred to. He shall endeavor to evade its claims; he shall refuse to comply with its conditions; he shall not deliver up the provinces according to the terms of the compact. The history accords exactly with this, for he did not intend to comply with the terms of the treaty, but sought every means to evade it, and finally waged a succession of bloody wars with Egypt. In reference to the terms of this treaty, and to secure their respective interests, both parties sent ambassadors to Rome to urge their claims before the Roman Senate. - Polybius, "Legat."Sections 78, 82; Jerome, "Com. in loc ."As soon as Ptolemy Philometor had reached his fourteenth year, he was solemnly invested with the government; and ambassadors from all surrounding countries came to congatulate him on His accession to the throne. "On this occasion Antiochus sent to Egypt Apollonius, the son of Mnestheus, apparently to congratulate the king on his coronation, but with the real intention of sounding the purposes of the Egyptian court. When Apollonius, on has return, informed Antiochus that he was viewed as an enemy by the Egyptians, he immediately sailed to Joppa to survey his frontiers toward Egypt, and to put them in a state of defense."- Jahn, "Heb. Commonwealth"p. 260; 2 Macc. 4:21.

The purpose of Antiochus was undoubtedly not to surrender Coelo-Syria and Palestine according to the treaties which had been made; and yet he designed to secure them if possible without an open rupture, and hence, his arts of diplomacy, or his efforts to evade compliance with the terms of the compact. Even when he had invaded Egypt, and had obtained possession of the king, Ptolemy Philometor, he still "pretended that he had come to Egypt solely for the good of king Ptolemy, to set the affairs of his kingdom in order for him; and Ptolemy found it expedient to act as though he really thought him his friend. But he must have seen,"says Jahn, "that Antiochus, with all his professions of friendship, was not unmindful of spoil, for he plundered Egypt in every quarter."- "Heb. Commonwealth,"p. 263.

For he shall come up - Come upon Egypt. The result would be war. Rather than surrender the provinces according to the treaty, he would ultimately invade Egypt, and carry war into its borders.

And shall become strong with a small people - The meaning of this seems to be, that at first his own forces would be small; that he would go up in such a way as not to excite suspicion, but that, either by an increase of his forces there, by uniting himself to confederates, by alluring the people by the promise of rewards, or by gradually taking one town after another and adding them to his dominions, he would become strong. Jahn (Heb. Commonwealth, p. 263) says, "with a small body of troops he made himself master of Memphis, and of all Egypt as far as Alexandria, almost without striking a blow."Compare Diod. Sic. xxvi. 75, 77; Jos. "Ant."xii. 5, 2. The fact in the case was, that Antiochus pretended in his invasion of Egypt to be the friend of the Egyptian king, and that he came to aid him, and to settle him finaly on the throne. By degrees, however, he became possessed of one town after another, and subdued one place after another, until he finally became possessed of the king himself, and had him entirely in his powcr.

Barnes: Dan 11:24

He shall enter peaceably even upon the fattest places of the province - The margin is, "or, into the peaceable and fat."The version in the text, however, is the more correct, and the sense is, that he would do this "unexpectedly"(Lengerke, uvermuthet ); he would make gradual and artful approaches until he had seized upon the best portions of the land. Compare Gen 27:28, Gen 27:39. The history is, that he went there with different professions than those of conquest, and one after another he took possession of the principal towns of Egypt. In his first invasion of that country, Diodorus Siculus and Josephus both say that Antiochus "availed himself of a mean artifice,"without specifying what it was. Jahn says that probably it was that he pretended to come as the friend of Ptolemy. It was to this that the allusion is here, when it is said that he would "enter peaceably"- that is, with some pretence of peace or friendship, or with some false and flattering art. Josephus (Ant. xii. ch. v. Section 2) says of Antiochus, that "he came with great forces to Pelusium, and circumvented Ptolemy Philorector "by treachery,"and seized upon Egypt."The fact stated by Diodorus and Josephus, that he took possession of Memphis and of all Egypt, as far as Alexandria, fully illustrates what is said here, that he would "enter upon the fattest places of the province."These were the most choice and fertile portions of Egypt."

And he shall do what his fathers have not done, nor his fathers’ fathers - Which none of his predecessors have been able to do; to wit, in the conquest of Egypt. No one of them had it so completely in his possession; no one obtained from it so much spoil. There can be no doubt that such was the fact. The wars of his predecessors with the Egyptians had been mostly waged in Coelo-Syria and Palestine, for the possession of these provinces. Antiochus Epiphanes, however, at first took Pelusium, the key of Egypt, and then invaded Egypt itself, seized upon its strongest places, and made the king a captive. - Jahn, "Heb. Commonwealth,"p. 263. Compare 1 Macc. 1:16.

He shall scatter among them the prey ... - Among his followers. He shall reward them with the spoils of Egypt. Compare 1 Macc. 1:19: "Thus they got the strong cities in the land of Egypt, and he took the spoils thereof.

And he shall forecast his devices - Margin, "think his thoughts."The margin is in accordance with the Hebrew. The meaning is, that he would form plans, or that this would be his aim. He would direct the war against the strongly-fortified places of Egypt.

Against the strongholds - Antiochus took possession of Pelusium, the key of Egypt; he seized upon Memphis, and he then laid siege to Alexandria, supposing that if that were reduced, the whole country would be his. - Jos. "Ant."b. xii. ch. v. Section 2.

Even for a time - Josephus (ut sup.) says that he was driven from Alexandria, and out of all Egypt, by the threatenings of the Romans, commanding him to let that country alone. There were other reasons also which, combined with this, induced him to retire from that country. He was greatly enraged by the effect which a report of his death had produced in Judea. It was said that all the Jews rejoiced at that report, and rose in rebellion; and he therefore resolved to inflict revenge on them, and left Egypt, and went to Jerusalem, and subdued it either by storm or by stratagem.

Barnes: Dan 11:25

And he shall stir up his power and his courage against the king of the south with a great army - This must refer to a subsequent invasion of Egypt by Antiochus. In the course of his reign he four times invaded that conntry with various degrees of success. In the first, he took Pelusium, and having placed a garrison there, retired into winter-quarters to Tyre. In the second, above referred to, he took Memphis and laid siege to Alexandria. The third invasion here referred to was after he had taken Jerusalem, and was caused by the fact that, as Ptolemy Philometor for was in the hands of Antiochus, the Egyptians had raised Ptolemy Physcon (the Gross) to the throne. This prince assumed the name of Euergetes II. The pretended object of Antiochus in this invasion (168 b.c.) was to support the claims of Ptolemy Philometor against the usurpation of his brother, but his real purpose was to subject the whole country to his own power. He defeated the Alexandrians by sea near Pelusium, and then drew up his land forces before the city of Alexandria. Ptolemy Physcon sent an embassy to Rome to solicit the protection of the Senate, and at the same time entered into negotiations of peace with Antiochus. The proposals were rejected; but when Antiochus perceived that the conquest of Alexandria would be difficult, he retired to Memphis, and pre tended to deliver up the kingdom to Ptolemy Philometor, and having left a strong garrison at Pelusium, he returned to Antioch. This invasion is thus de scribed by the author of the book of Maccabees (1 Macc. 1:17); "Wherefore he entered Egypt with a great multitude, with chariots, and elephants, and horsemen, and a great navy."- Porphyry, as quoted by Scaliger; Polybius, Legat, Sections 81, 82, 84; Livy, xliv. 19; xlv. 11; Justin, xxxiv. 2; Prideaux, Con. iii. 232-235.

And the king of the south - Ptolemy Physcon, king of Egypt.

Shall be stirred up to battle with a very great and mighty army - To oppose Antiochus.

But he shall not stand - He shall not be able to resist him. His navy was defeated; Antiochus still held possession of Memphis, and laid siege to Alexandria.

For they shall forecast devices against him - Hebrew, "shall think thoughts"(see the notes at Dan 11:24); that is, they shall form plans against him to defeat him. The reference here is to the invading forces, that they would form sagacious plans for the overthrow of the king of Egypt.

Barnes: Dan 11:26

Yea, they that feed of the portion of his meat shall destroy him - They of his own family; they who are nourished at his table; they who are his cabinet counselors, and professed and confidential friends. The meaning is, that they would prove treacherous and unfaithful. This is by no means improbable. Antiochus was powerful, and had seized upon Pelusium, and upon Memphis, and upon the fairest portions of Egypt. He was also in possession of the person of the lawful king, and had a fair prospect of subduing the whole country. In these circumstances, nothing would be more natural than that the very inmates of the palace - the persons around the reigning king - should begin to doubt whether he could hold out, and should be disposed to make terms with the invader.

And his army shall overflow - The connection here requires us to understand this of the army of the king of Egypt. The meaning seems to be, that his forces would be great, and would spread themselves out like overflowing waters, but that not withstanding this many of them would be slain.

And many shall fall down slain - In battle. Not withstanding the army would be numerous, and would, as it were, spread over the land, still it would not be sufficient to keep out the invaders, but many of them would fall in the field. The account in 1 Macc. 1:18 is, that "Ptolemy was afraid of him (Antiochus) and fled; and many were wounded to death."

Barnes: Dan 11:27

And both these kings’ hearts shall be to do mischief - Margin, "their hearts."The meaning is, that their hearts were set on some evil or unjust purpose. The reference here is, evidently, to Antiochus and Ptolemy Philometor, and the time alluded to is when Ptolemy was in the possession of Antiochus, and when they were together forming their plans. Antiochus invaded the country under pretenee of aiding Ptolemy and establishing him in the government, and for the same reason, under pretence of protecting him, he had him now in his possession. At first. also, it would seem that Ptolemy coincided with his plans, or was so far deceived by the acts of Antiochus as to believe in his friendship, and to unite with him in his schemes, for it is expressly said by the historians, as quoted above, that when Antiochus left Egypt, leaving Ptolemy at Memphis, and a strong garrison in Pelusium, Ptolemy began to see through his crafty designs, and to act accordingly. Until that time, however, he seems to have re garded the professions of Antiochus as sincere, and to have entered fully into his plans. To that fact there is allusion here; and the meaning is, that they were forming united schemes of evil - of conquests, and robbery, and oppression. The guiding spirit in this was undoubtedly Antiochus, but Ptolemy seems to have concurred in it.

And they shall speak lies at one table - At the same table. Ptolemy was a captive, and was entirely in the possession of Antiochus, but it was a matter of policy with the latter to hide from him as far as poossible the fact that he was a prisoner, and to treat him as a king. It is to be presumed, therefore, that he would do so, and that they would be seated at the same table; that is, that Ptolemy would be treated outwardly with the respect due to a king. In this familiar condition - in this state of apparently respectful and confidential intercourse - they would form their plans. Yet the devices of both would be "false"- or would be, in fact, "speak ing lies."Antiochus would be acting perfidiously throughout, endeavoring to impose on Ptolemy, and making promises, and giving assurances, which he knew to be false; and Ptolemy would be equally acting a deceitful part - entering into engagements which, perhaps, he did not intend to keep, and which would, at any rate, be soon violated. It is impossible now to know "how"he came into the hands of Antiochus - whether he surrendered himself in war; or whether he was persuaded to do it by the arts of his courtiers; or whether he was really deceived by Antiochus and supposed that he was his friend, and that his protection was necessary. On any of these suppositions it cannot be supposed that he would be very likely to be sincere in his transactions with Antiochus.

But it shall not prosper - The scheme con cocted, whatever it was, would not be successful. The plan of Antiochus was to obtain possession of the whole of Egypt, but in this he failed; and so far as Ptolemy entered into the scheme proposed by Antiochus, on pretence for the good of his country, it also failed. Whatever the purpose was, it was soon broken up by the fact that Antiochus left Egypt, and made war on Jerusalem.

For yet the end shall be at the time appointed - See Dan 11:29. The end - the result - shall not be now, and in the manner contemplated by these two kings. It shall be at the time "appointed,"to wit, by God, and in another manner. The whole case shall issue differently from what they design, and at the time which an over ruling Providence has designated. The "reason"implied here why they could not carry out their design was, that there was an "appointed time"when these affairs were to be determined, and that no purposes of theirs could be allowed to frustrate the higher counsels of the Most High.

Barnes: Dan 11:28

Then shall he return into his land with great riches - Enriched with the spoils of Egypt. Having taken Memphis, and the fairest portions of Egypt, he would, of course, carry great wealth to his own country on his return. Thus it is said in 1 Macc. 1:19: "Thus they got the strong cities in the land of Egypt, and he took the spoils thereof."The meaning here is, that he would "set out"to return to his own land. As a matter of fact, on his way he would pause to bring desolation on Jerusalem, as is intimated in the subsequent part of the verse.

And his heart shall be against the holy covenant - The words "holy covenant"are a technical expression to denote the Jewish institutions. The Hebrew people were called the "covenant people,"as being a people with whom God had entered into covenant. All their privileges were regarded as the result of that covenant, and hence, the word came to be applied to all the institutions of the nation. When it is said that his heart Was against that covenant, the meaning is, that he was enraged against it; and determined to bring calamity upon the place and people connected with it. The reason of this was the following: When he was in Egypt, a report was spread abroad that he was dead. In consequence of this rumour, Jason took the opportunity of recovering the office of high priest from his brother Menelaus, and with a thousand men took Jerusalem, drove Menelaus into the castle, and killed many whom he took for his enemies. Antiochus, hearing of this, supposed that all the Jews had revolted, and determined to inflict summary chastisement on them on his way to his own land. See Jahn, "Hebrew Commonwealth,"p. 263.

And he shall do exploits, and return to his own land - The word "exploits"is supplied by the translators. The Hebrew is, simply, "he shall do;"that is, he shall accomplish the purpose of his heart on the covenant people. In this expedition he took Jerusalem, whether by storm or by stratagem is not quite certain. Diodorus Siculus, and the author of the second book of Maccabees, and Josephus (Jeweish Wars, i. 1, 2, and vi. 10, 1), say that it was by storm. The account which he gives in his "Antiquities"(b. xii. ch. v. Section 3) is, that he took it by stratagem, but the statement in the "Jewish Wars"is much more probable, for Antiochus plundered the city, killed eighty thousand persons, men, women, and children, took forty thousand prisoners, and sold as many into slavery, 2 Macc. 5:5, 6, 11-14. As if this were not enough, under the guidance of the high priest Menelaus, he went into the sanctuary, uttering blasphemous language, took away all the gold and silver vessels he could find there, the golden table, altar, and candlestick, and all the great vessels, and that he might leave nothing behind, searched the subterranean vaults, and in this manner collected eighteen hundred talents of gold. He then sacrificed swine on the altar, boiled a piece of the flesh, and sprinkled the whole temple with the broth, 2 Macc. 5:15-21; 1 Macc. 1:21-28; Diodorus Sic. xxxiv. 1; Jahn, "Hebrew Commonwealth,"p. 264.

Barnes: Dan 11:29

At the time appointed - In the purposes of God. See the notes at Dan 11:27. That is, at the time when God shall design to accomplish his own purposes in regard to him. The idea is, that there was a definite period in the Divine Mind in which all this was to be done, and that when this should occur Antiochus would return again to invade Egypt.

He shall return, and come toward the south - With an intention of invading Egypt. The occasion of this invasion was, that after the departure of Antiochus, leaving Ptolemy in possession of Egypt, or having professedly given up the kingdom to him, Ptolemy suspected the designs of Antiochus, and came to an agreement with his brother Physcon, that they should share the government between them, and resist Antiochus with their united power. To do this, they hired mercenary troops from Greece. Antiochus, learning this, openly threw off the mask, and prepared to invade Egypt again, 167 b.c. He sent his fleet to Cyprus to secure possession of that island, and led his army toward Egypt to subdue the two brothers, designing to annex the whole country to his dominions.

But it shall not be as the former, or as the latter - At the first invasion or the second. In these he was successful; in this he would not be. The reason of his want of success is stated in the following verse - that by the aid which the two brothers had obtained from abroad, as expressed in the next verse, they would be able to oppose him.

Barnes: Dan 11:30

For the ships of Chittim shall come against him - The word rendered Chittim - כתים kı̂ttı̂ym - according to Gesenius, properly means "Cyprians,"so called from a celebrated Phoenician colony in the island of Cyprus. In a wider acceptation the name came to comprehend the islands and coasts of the Mediterranean Sea, especially the northern parts, and therefore stands for the islands and coasts of Greece and the AEgean Sea. See Gesenius, Lexicon, and compare Josephus, "Ant."b. i. ch. vi. 1. The Egyptian government had called in the aid of the Romans, and Antiochus, therefore, was threatened with a war with the Romans if he did not abandon his enterprise against Egypt. The reference in the passage before us is to the embassage which the Romans sent to Antiochus in Egypt, requiring him to desist from his enterprise against Egypt. "When he had arrived at Leusine, about four miles from Alexandria, he met Caius Popilins Laenas, Caius Decimius, and Caius Hostilius, ambassadors, whom the Roman Senate had sent to him at the earnest request of Ptolemy Physcon. They were instructed to assure Antiochus that he must leave the kingdom of Egypt and the island of Cyprus in peace, or expect a war with the Romans. When Antiochus said that he would lay the affair before his council, Popilius, the head of the legation, with his staff drew a circle about the king in the sand on which they stood, and exclaimed, ‘ Before you leave that circle, you must give me an answer which I can report to the Senate.’ Antiochius was confounded, but on a little reflection, he said he would do whatever the Senate required."- Jahn, "Heb. Commonwealth,"pp. 265, 266; Polyb. "Legat."Sections 90, 92; Livy, xliv. 14, 29, 41-46; xlv. 10, 12. These ambassadors came by the way of Greece, and in Grecian vessels, and their coming might properly be described as "ships from Chittim."They went from Rome to Brundusium, and then passed over to the Grecian shore, and from thence by the way of Chialcis, Delos, and Rhodes, to Alexandria. - Prideaux, iii. 237.

Therefore he shall be grieved - The word used here - כאה kâ'âh - means, properly, to become faint-hearted; to be frightened; to be dejected, sad, humbled, Job 30:8; Eze 13:22; Psa 109:16. The meaning here is, that he became dispirited, dejected, cast down, and abandoned his purpose. He saw that it would be vain to attempt to contend with the Romans, and he was constrained reluctantly to relinquish his enterprise.

And return - Set out to return to his own land.

And have indignation against the holy covenant - See the notes at Dan 11:28. That is, he would be filled with wrath against Jerusalem and the Jews. Polybius says that he left Egypt in great anger, because he was compelled by the Romans to abandon his designs. In this condition he was, of course, in a state of mind to become irritated against any other people, and, if an occassion should be given, would seek to vent Iris wrath in sonic other direction. This habitual state of feeling toward Jerusalem and the Jews would make him ready to seize upon the slightest pretext to wreak his vengeance on the holy land. What was the immediate occasion of his taking this opportunity to attack Jerusalem is not certainly known, but in his marching back through Palestine, he detached from his army twenty-two thousand men, under the command of Apollonius, and sent them to Jerusalem to destroy it. - Prideaux, iii. 239; Jahn, "Heb. Commononwealth,"p. 266. Apollonius arrived before Jerusalem 167 b.c., just two years after the city had been taken by Antiochus himself.

So shall he do - That is, in the manner described in this and the following verses.

He shall even return - On his way to his own land.

And have intelligence with them that forsake the holy covenant - Have an understanding with them; that is, with a portion of the nation - with those who were disposed to cast off the religion of their fathers. There was a coonsiderable part of the nation that was inclined to do this, and to introduce the customs of the Greeks (compare Jahn,"Heb. Commonwealth, pp. 258-260); and it was natural that Antiochus should seek to have an understanding with them, and to make use of them in accomplishing his designs. It was very probably at the solicitation of this infidel and disaffected party of the Hebrew people that Antiochus had interfered in their affairs at all. Compare 1 Macc. 1:11-15.

Poole: Dan 11:2

The truth: this is that thing which Daniel saith, Dan 10:1 , was revealed unto him, and was true, i.e. plain, without any obscurity, and should suddenly and certainly come to pass.

There shall stand up yet three kings in Persia which notes their flourishing and strength; for after them that monarchy declined. These three are Cyrus, Smerdis, Darius Hystaspes. Others put Cambyses for Cyrus; others add Xerxes, who is added as the fourth in this same verse, and made more potent than all the other three, because his father Darius had gathered an incredible mass for him, and he also himself drove the same trade for six years together before he made his expedition against Greece. There were more kings of Persia besides those four, but they had no concern with the people of God; but those four had, either in hindering or helping the building of the temple, and therefore the angel’ s instructions from God to Daniel were principally touching those four who are mentioned.

The fourth shall be far richer than they all: he had vast territories from India to Ethiopia; he had a navy of one thousand two hundred ships, and an army of eight hundred thousand, as Ctesias writes, but Herodotus speaks of a prodigious army that Xerxes had little short of five millions and a half, (five millions two hundred and eighty-three thousand,) and all against the realm of Greece, where he made incredible havoc at Thermopyle and Athens, as the Greek and Latin histories mention.

Poole: Dan 11:3

This was Alexander the Great, the he-goat, who, moved with choler for the Persian invasion, run down the ram and stamped on it, and got a golden fleece from him by that, and after many victories; afterward he did according to his will, even what he would without controlment, by any. See Dan 8:7,8 .

Poole: Dan 11:4

When he shall stand up when he is come to his highest, as monarch of the world, &c. After he had enjoyed that title a little while, his kingdom was broken, as the text saith. So it was, into four pieces, whereof we have spoken, Da 7 Da 8 .

Not to his posterity but to four of his chief commanders, who should reign in the four quarters of the world, i.e. Alexander’ s conquest, though here he only mentions two of them, Egypt and Syria, i.e. the south and the north. Alexander had a brother, named Aridaeus, and two sons, Alexander and Hercules, besides others of his blood, but the nobles destroyed them all; and so the whole race of Alexander was rooted out to fulfil this prophecy; but judicially, for his great cruelty, pride, and luxury.

Nor according to his dominion they did not reign as kings at first, but only as captains; and as to the extent of their dominion, it was far less than Alexander’ s, yea, all four fell short of his.

For others beside those some lesser commanders shared several parts of that empire, as Eumenes, Philotes, with many more, at least ten; as histories tell us.

Poole: Dan 11:5

This king was Ptolemy the son of Lagus, the first king of Egypt after Alexander, who is brought in because he took Jerusalem by treachery, for the angel minds only those persons and things which related to the Jews, passing over many things that pertained not to them.

His dominion shall be a great dominion his riches by land and sea, and his territory besides Egypt, that Theocritus takes notice of it in Idyllio, what this first Ptolemy, the father of Ptolemy Philadelphus, added, viz. Cyprus, Phoenicia, with many other countries, to Egypt, and left all to his son, with an incredible treasure and an invincible army.

One of his princes i.e. either one of these Ptolemies, or Antiochus, or Nicanor, or Seleucus Nicanor, so called for his great victories, who overcame Demetrius, and added Asia to his empire; he overcame the king of Thrace, and a king of India, and built many cities; and Judea, lying in the midst of them, was much afflicted by him, and his antagonists and allies.

Poole: Dan 11:6

They shall join themselves together i.e. the successors of those first kings of Egypt and Syria shall join and make leagues. This confederacy was two several times: the first peace was concluded between Ptolemy Lagus and Antiochus Soter. The other (which is here meant) was between Ptolemy Philadelphus and Antiochus Theus the son of Soter. So Junius and Polanus. The king’ s daughter of the south shall come to the king of the north to make an agreement; Bernice shall come from Egypt and marry with Antiochus Theus, who was the son of Antiochus Soter, and nephew to Seleucus Nicanor, for her father brought her to Pelusium with an infinite sum of gold and silver for her dowry. Here was nothing sincere on either side, for each gaped after the other’ s kingdom, and covered all with a league and a marriage; for Antiochus put away his lawful wife Laodice, by whom he had two children, that he might take her sister to wife. Thus sacred wedlock and leagues were violated.

But she shall not retain the power of the arm she continued not in favour and authority, for Antiochus now put away Bernice, and took Laodice again.

Neither shall he stand, nor his arm for she made away Antiochus by poison, and set up her son Seleucus Callinicus in his stead, who slew Bernice. From hence many cruel wars and tragedies arose between those two kings. See here the miserable fates of wicked princes and courts, where their sinful politics most commonly end in their ruin; for so it did to these two families: which thing God by his angel instructs Daniel in, to inform and satisfy him about these wonderful providences relating to his church and their enemies.

Poole: Dan 11:7

i.e. Of Bernice shall come Ptolemy Euergetes, who shall be king, and revenge the wrong done to his sister; for he invaded Syria, and took many strong holds, with a great part of Syria. And shall prevail, i.e. shall be conqueror, and destroy Callinicus with his mother, whose treachery was hereby repaid.

Poole: Dan 11:8

With their precious vessels of silver and of gold which with other vessels amounted to two thousand five hundred, among which were the images which Cambyses long before had carried out of Egypt into Persia; for which good act the Egyptians called this Ptolemy, Euergetes, the Benefactor.

He shall continue more years than the king of the north he continued forty-six years, and had subdued all Seleucus’ s kingdom, had he not been recalled.

Poole: Dan 11:9

So he did, with a booty of forty thousand talents of silver, without fear or danger.

Poole: Dan 11:10

His sons shall be stirred up he means the sons of the king of the north, i.e. Antiochus, and Seleucus Ceraunus, shall be incensed with the deeds of Ptolemy Euergetes, and his son Ptolemy Philopater.

One shall certainly come, and overflow, and pass through he means Antiochus the Great, because the other, viz. Seleucus Ceraunus, is taken off by poison at the beginning; he shall pass through Syria, and recover what the king of Egypt took from his father.

To his fortress i.e. to the entering of Egypt Raphia, which was check to any irruptions from Arabia or Idumea, besides many other places. The cause of which success was partly the Egyptian king’ s luxury, and the hatred his people had against him for his cruelty in slaying his father, mother, and sister; called Philopater ironically and reproachfully.

Poole: Dan 11:11

Enraged by his losses, and the affronts put upon him, he fought with Antiochus, and slew ten thousand of his army, and took four thousand prisoners. So historians relate of it, Polybius and Strabo.

Poole: Dan 11:12

He might have conquered and recovered all again, but he grew proud of his victory, and returned again to his luxury. Entering Judea he entered into the temple of God at Jerusalem and the holy place against the law; yet, though he

cast down many thousands he was not

strengthened by it

Poole: Dan 11:13

Antiochus the Great shall raise great forces, even from Babylon and Media; Philopater being dead, and Ptolemy Epiphanes his son yet a child, under whom Agathocles, a dissolute, proud person, hated of all, governed Egypt as his viceroy.

Poole: Dan 11:14

i.e. Many of the Grecians, Arabians, Edomites, &c., and some add, many of the profane, apostate Jews, shall join with the rest for plunder and spoil, whereby they fulfil what was foretold of them by Moses and the prophets.

Poole: Dan 11:15

Antiochus Epiphanes shall march on irresistibly and victoriously, besieging and taking fenced cities and strong holds, as Sidon, Samaria, &c., nor shall all the power of Egypt withstand him.

Poole: Dan 11:16

He that cometh against him i.e. Antiochus,

shall do after his own will as he listeth, without control.

In the glorious land i.e. Judea; the word may be rendered pleasant,

desirable, noble Dan 8:9 . Antiochus held all Judea, the Jews not opposing, and with the provision and product of it maintained his army. — Josephus . And to win them to his side from the Egyptians, he gave them liberties, as to their religion, encouraging their sacrifices, and easing their taxes. For so Josephus translates hlk by teleioun , to consummate and make perfect, and not to consume, as some render it; and thus the LXX. likewise.

Poole: Dan 11:17

He shall also set his face to enter with the strength of his whole kingdom he shall use all the force and fraud he can to master Egypt, and engross it to himself, because Ptolemy was then young, and not able to match him.

And upright ones with him i.e. many of the religions Jews joined with him, Num 23:10 , called righteous in opposition to the rest of his army, which was composed of idolaters, and a profane rabble of rude heathens.

He shall give him the daughter of women i.e. Antiochus shall give Cleopatra his daughter, who was young, to young Ptolemy, called

the daughter of women for her beauty, and rare parts, which she afterwards discovered; and gave in dowry with her Coelosyria, Phoenice, and Judea, dividing the tribute and revenues between them.

But she shall not stand on his side: as Saul gave Michal to David to be a snare to her husband, to betray him and destroy him, but she stuck to her husband’ s interest, and not her father’ s.

Poole: Dan 11:18

After this shall he turn his face unto the isles, and shall take many i.e. the isles and sea-coasts of that part of the Mediterranean and

Poole: Dan 11:19

Being beaten in battle by Scipio, with thirty thousand Romans, he himself having seventy thousand, and rejecting the counsel of Hannibal, he yielded upon dishonourable terms to deliver his ships and elephants to the Romans, and all the places he had taken from them, which turned to his disgrace. Then he turned his face homeward, and was made to be content with the narrow limits of the remotest corner of his kingdom; and though he sported himself with his retirement, yet was he not in safety so, but was slain when he sought to enrich himself by the sacrilegious spoils of the temple. Thus Antiochus called Magnus came to nothing.

Poole: Dan 11:20

This was Seleucus Philopater, a very covetous griper, who peeled his subjects; who being told by his friends this would alienate his friends from him, answered, Money was his best friend; and therefore spared not to rob the temple, for which cause he sent Heliodorus to rifle that treasury, /APC 2Mac 3:7 , therefore said to raise taxes in the glory of his kingdom.

But within few days he shall be destroyed for he lived not out the thirst part of his father’ s reign.

Neither in anger, nor in battle not by open force, but by poison or secret wiles, and treachery of Heliodorus, as some write of him: the seed of evil-doers are never renowned, in life or death.

Poole: Dan 11:21

Antiochus called Epiphanes, i.e. illustrious; thus he was called by his flatterers and admirers: but the people of God accounted him contrary, i.e. infamous, base, treacherous, barbarous; such were his manners, and accordingly the angel calls him here a

vile person the type of antichrist, Epimanes, a mad persecutor.

To whom they shall not give the honour of the kingdom i.e. neither peers nor people; nor was he the heir, but his nephew, or brother, Philopater’ s son, but he cheated him of the kingdom, and crept in by flatteries, i.e. he was a great flatterer of the Romans, as well as of his people, till he got up, and shut out Demetrius the son of Selencus; so vile a flatterer was he, that he would bathe in the same bath with mean people, to make them believe he was good-natured, and not proud. He soothed and courted the nobles with much kindness and presents, and said he was but guardian to his brother’ s son the heir, till he destroyed him.

Poole: Dan 11:22

They shall be overflown i.e. the Egyptian force near Pelusium, where they fell by the power of Antiochus, with a great slaughter; and it was near the river Nilus, to which the Holy Ghost alludes here by the phrase,

arms of a flood

The prince of the covenant i.e. the high priest with his place and honour, for he put out Onias, and set up in his stead Jason his brother, ambitious of that honour. Thus he opposed the people and worship of God with the same stratagems as he did the king of Egypt.

Poole: Dan 11:23

For he made a league with Egypt, and came with a few in comparison, (but they were chosen men,) and he took the passes, and set garrisons, and put all in subjection to him.

Poole: Dan 11:24

He shall enter peaceably even upon the fattest places of the province he shall come in upon the Egyptians under pretence of peace, and in time of peace, to a secure people in a plentiful and delicious country, and among a mass of treasures which the kings successively had heaped up, the greatest part of which this Antiochus took and distributed among his chiefest confidants, whereby he obliged them the faster to him, for he was large-hearted and liberal. He did herein (saith the text.)

what his fathers had not done the kings of Syria before him could never attain to this success over Egypt. as he did.

He shall forecast his devices against the strong holds i.e. having succeeded thus far in the lesser places of the country, he shall proceed to the most important cities and places of greatest strength in that kingdom. Even for a time; that is, till God put a stop to his career; for he held Egypt not long, the Egyptians found means to deliver themselves from his yoke when their king grew to riper years; yet against this did Antiochus forecast his devices, as saith the text.

Poole: Dan 11:25

Antiochus Epiphanes, being imboldened by his former successes, shall wage war against Ptolemy king of Egypt, with all his might, and with open force.

And the king of the south shall be stirred up to battle being exasperated against Antiochus.

But he shall not stand: for they shall forecast devices against him: he might have prospered, if he had not been betrayed by Eulaius, Leneeus, and the rest of his nobles, being corrupted by Antiochus.

Poole: Dan 11:26

His most familiar friends and confidants shall be false and treacherous to him, for he shall he overthrown with a great slaughter, as when Nilus overflows the country, for there was the battle, between Mount Casius and Pelusium.

Poole: Dan 11:27

They shall speak lies at one table they shall meet under pretence of peace, but ‘ with treacherous intents on both sides; they both played the gipsies with each other at Memphis, where Ptolemy invited Antiochus to a feast. These interviews of neighbour kings jealous one of another have ever proved fatal, though under the smoothest pro. raises.

But it shall not prosper for neither shall Antiochus gain Egypt by all his artifice, nor Ptolemy Syria.

At the time appointed viz. by the Lord, whose purpose and counsel shall stand, whatever the devices of men’ s hearts are.

Poole: Dan 11:28

Antiochus shall depart with his booty gotten in Egypt into his kingdom of Syria, and be content with the bounds of that, leaving Egypt behind him.

And his heart shall be against the holy covenant against the law and covenant of God, with the people that worshipped God according to his rule and will. He shall do exploits, and return to his own land; he shall greatly afflict and vex the people of God; yet was it a mercy they had this warning of this sore trial. Antiochus was a fit instrument of the devil for this work, being rich and proud, and thought he might take this in his way: God permitting this horn to push and gore, for his people’ s sins, and for a preparation to his own ruin.

Poole: Dan 11:29

Come toward the south i.e. Egypt, to fight against Ptolemy and his wife Cleopatra, sister to Antiochus.

But it shall not be as the former, or as the latter this shall not be so prosperous as the two former expeditions, but shall fail of his victory and booty.

Poole: Dan 11:30

The ships of Chittim shall come against him i.e. the Romans out of Italy, and parts of the Archipelago, under them, shall come with force, and they shall vex and afflict him; for the Romans had harbours for their ships and galleys in Cilicia, Macedonia, and other parts of those coasts; whereby, after they had subdued Greece, they pursued Antiochus in Asia, and sent into Egypt to prevent his going into Alexandria. — Liv. 1. 45 . This grieved and fretted him; for when he lingered and framed excuses, Popilius the Roman ambassador made a circle about him with his rod, commanding he should not stir thence till he gave him a positive present answer, by which, sore against his will, he was fain to pack away out of Egypt, and withdraw his garrisons and navy thence. This made his heart boil with rancour, which he spit out all against the Jews; therefore it is said,

he shall be grieved and return, and have indignation against the holy covenant especially being solicited to it by Jason first, and Menelaus after, who were apostates, and betrayers of their brethren, and the true worship of God, /APC 2Ma 4:26,27, &c. Because Onias was in power, this they envied, therefore went to Antiochus.

Haydock: Dan 11:1

One despised; viz. Antiochus Epiphanes, who at first was despised and not received for king. What is here said of this prince, is accommodated by St. Jerome and others to antichrist, of whom this Antiochus was a figure. (Challoner) ---

He lived and died basely; as the origin and end of antichrist will be ignominious. (Worthington) ---

All that follows, to the end of Chap. xii. regards Epiphanes. He had no title to the crown, which he procured by cunning, and held in the most shameful manner. He canvassed for the lowest offices, so that many styled him Epimanes, :"the madman." (Diodorus in Valesius, p. 305.) (Calmet)

Haydock: Dan 11:1

Confirmed. Gabriel assisted Michael to comply with God's orders. (Chap. x. 21.) (Calmet) ---

The angel continues his speech, and informs us that he had prayed for Darius after the fall of Babylon, seeing that he was well-inclined towards the Jews, as his successor Cyrus (who liberated them) was also. (Worthington)

Haydock: Dan 11:2

Three, &c. Cambyses, Smerdis magus, and Darius the son of Hystaspes. (Challoner; Worthington) ---

Cyrus had been mentioned before. (Chap. x. 13. 20) Smerdis, or Artaxerxes, (1 Esdras iv. 7.) was the chief of the seven magi, and usurped the throne for six months after the death of Cambyses. (Calmet) ---

He had been declared king before (Haydock) by Patizites, his own brother. The news excited the fury of Cambyses, who mounting on horseback gave himself a mortal wound in the thigh. (Herod. iii. 21.) See Ezechiel xxxviii. 21. (Haydock) ---

Fourth: Xerxes. (Challoner) ---

He invaded Greece with an immense army, forcing those on the road to join him. (Just. i. 10.; Herod. vii. and viii.) (Calmet)

Haydock: Dan 11:3

A strong king: Alexander. (Challoner) ---

The sequel clearly points him out. Before fifteen years had elapsed, his mother, brother, and children were slain. Arideus, his brother, was declared regent till it should be seen what Rozanna should bring forth. After the death of those who might be heirs of Alexander, four general took the title of kings. Others governed in different places, but were destroyed by degrees.

Haydock: Dan 11:4

These four; Ptolemy, Seleucus, Antigonus, and Antipater, kings of Egypt, Syria, Asia, and Greece. (Chap. vii. 6. and viii. 22.) Besides the other generals, (Calmet) foreigners began to erect new kingdoms in what had formed the empire of Alexander. (St. Jerome; Livy xlv.; Calmet)

Haydock: Dan 11:5

South: Ptolemeus, the son of Lagus, king of Egypt, which lies south of Jerusalem. (Challoner) ---St. Irenæus (iv. 43.) observes, that all prophecies are obscure till they be fulfilled. History shews that this relates to Ptolemy. The kingdoms of Egypt and of Syria are more noticed, as they had much to do with the Jews. (Worthington) ---

Ptolemy took Cyprus (Calmet) and Jerusalem. (Josephus, Antiquities xii. 12.) ---

His princes (that is, one of Alexander's princes) shall prevail over him; that is, shall be stronger than the king of Egypt. He speaks of Seleucus Nicator, king of Asia and Syria, whose successors are here called the kings of the north, because their dominions lay to the north in respect to Jerusalem. (Challoner) ---

Nicator means a "conqueror." (Haydock) ---This king was master of all from Media and Babylonia to Jerusalem. (Appian, &c.; Calmet) ---Philadelphus was more powerful than his father. (Worthington)

Haydock: Dan 11:6

South. Bernice, daughter of Ptolemeus Philadelphus, given in marriage to Antiochus Theos, grandson of Seleucus, (Challoner) and king of Syria. She brought a great "dowry," and was therefore styled Phernophoros. Antiochus agreed to repudiate Laodicea; but he soon took her back. Fearing his inconstancy, she poisoned him, and slew his son by Bernice. This lady in a rage mounted her chariot, and having knocked down the cruel minister of such barbarity, trampled upon his body. The rest pretended that the infant was still living, and delivered up a part of the palace to Bernice, yet slew her as soon as they had an opportunity. (St. Jerome; Usher, A. 3758 [in the year of the world 3758]; V. Max. ix. 10. &c.) (Calmet)

Haydock: Dan 11:7

A plant, &c. Ptolemeus Evergetes, the son of Philadelphus. (Challoner) ---

Three of Bernice's maids of honour (Haydock) covered her body, and pretended that she was only wounded, till her brother Evergetes came and seized almost all Asia, Callinicus not daring to give him battle. (St. Jerome, &c.; Vaillant. A. 79. Lagid.) (Calmet) ---

He laid waste Syria. (Worthington)

Haydock: Dan 11:8

Gods. He took back what Cambyses had conveyed out of Egypt; and it was on this account that the people styled him "benefactor." (St. Jerome) (Calmet) ---

North. Seleucus Callinicus. (Challoner) ---

If Evergetes had not been recalled into Egypt by civil broils, he would have seized all the kingdom of Seleucus. (Just. xvii.) ---

As he passed by Jerusalem (ver. 9.) he made great presents, and caused victims of thanksgiving to be offered up. (Jos. [Josephus?] c. Ap. ii.)

Haydock: Dan 11:10

His sons. Seleucus Ceraunius and Antiochus the great, the sons of Callinicus. (Challoner) ---

The former was poisoned after three years' reign, as he marched against Attalus. (Just. xxix.) ---

Antiochus the great reconquered many provinces from Egypt, but was beaten at Raphia, on the confines, and lost Cœlo-syria. (Calmet) ---

He shall, &c. Antiochus the great. (Challoner) ---

He prosecuted the war, as his brother was prevented by death. (Worthington)

Haydock: Dan 11:11

South. Ptolemeus Philopator, son of Evergetes. (Challoner) ---

He was an indolent prince; but his generals gained the victory. (Calmet)

Haydock: Dan 11:12

Prevail. Many fell on both sides. (Haydock) ---

But Antiochus did not prevail; (Worthington) or rather Philopator neglected the opportunity of dethroning his rival, (Calmet) as he might have seized all his dominions, if he had not been too fond of ease. (Just. xxx.) ---

He followed the suggestions of his proud heart, when he attempted to enter the most holy place of the temple; and though he was visibly chastised by God, he would have vented his resentment on the Jews, if Providence had not miraculously protected them. (3 Machabees) (Calmet) See Ecclesiasticus l. (Haydock)

Haydock: Dan 11:13

Times, seventeen years after the battle of Raphia. When Philopator was dead, and his son Epiphanes not above five years old, Antiochus and Philip of Macedon basely attempted to divide his dominions. Scopas engaged Antiochus, but lost the battle, and all that Philopator had recovered. (Calmet) ---

Many revolted in Egypt on account of the arrogance of Agathocles, who ruled in the king's name. (ver. 14.) (St. Jerome)

Haydock: Dan 11:14

Vision. Many Jews, deceived by Onias, erected a temple in Egypt, falsely asserting that they fulfilled the prophecy of Isaias, xix. 19. (Worthington) ---

This Onias was the son of Onias III. who was slain at Antioch. (Chap. ix. 25.) (Haydock) ---

The temple of Onion was called after him. All allow that he transgressed the law, by offering sacrifice there after God had pitched upon Jerusalem. But this was done (Calmet) under Philometor, forty-seven years (Usher) or longer after those times, when Epiphanes fought against Antiochus. The rebellion of the Jews against Egypt may therefore be meant. It was decreed that they should by under Antiochus, that his son might cause them to fall, (Calmet) and punish them for their crimes. (Haydock)

Haydock: Dan 11:15

Cities; Sidon, Gaza, and the citadel of Jerusalem, &c. (Calmet)

Haydock: Dan 11:16

Upon him. Antiochus shall come upon the king of the south. ---

Land: Judea. (Challoner) ---

Consumed, or "perfected." Antiochus was very favourable to the Jews; (Calmet) invited all to return to Jerusalem, and furnished what was requisite for the sacrifices. (Josephus, Antiquities xii. 3.)

Haydock: Dan 11:17

Kingdom, viz. all the kingdom of Ptolemeus Epiphanes, son of Philopator. (Challoner) ---

The Romans interrupted Antiochus, who resolved to lull the young prince asleep, till he had subdued these enemies. (Calmet) ---

Of women. That is, a most beautiful woman, viz. his daughter Cleopatra. ---

It, viz. the kingdom of Epiphanes; but his policy shall not succeed; for Cleopatra shall take more to heart the interest of her husband than that of her father. (Challoner) ---

He came with her to Raphia, and gave her Judea, &c. for her dowry, reserving half of the revenues. Hebrew and Greek have, "to corrupt her;" (Calmet) Vulgate: eam; as he wished his daughter to act perfidiously, that he might seize the whole kingdom. (Haydock) ---

Epiphanes and his generals were on their guard, and Cleopatra took part with her husband. (St. Jerome)

Haydock: Dan 11:18

Islands, near Asia. He also went into Greece, and was master of that country when the Romans declared war against him. (Calmet) ---

Of his reproach. Scipio, the Roman general, called the prince of his reproach, because he overthrew Antiochus, and obliged him to submit to very dishonourable terms, before he would cease from the war. (Challoner) ---

Protestant: "for a prince for his own behalf shall cause the reproach offered by him to cease, without his own reproach he shall cause it to turn upon him." (Haydock) ---

Being defeated at Magnesia, he chose the wisest plan of avoiding fresh reproach, by making peace, though (Calmet) the terms were very hard. (Livy xxxvii.) ---

He jokingly observed, that he was obliged to the Romans for contracting his dominions. (Cic. [Cicero?] pro Dejot.)

Haydock: Dan 11:19

Found. Antiochus plundered the temple of the Elymaites to procure money; but they, (St. Jerome) or the neighbouring barbarous nations, rose up and slew him. (Just. xxxii.)

Haydock: Dan 11:20

One more vile. Seleucus Philopator, who sent Heliodorus to plunder the temple; and was shortly after slain by the same Heliodorus. (Challoner) ---

He reigned about twelve years; and had sent his own son, Demetrius, to be a hostage at Rome instead of Epiphanes, whom he designed to place at the head of an army to invade Egypt. Hebrew: "one who shall cause the exactor to pass over the glory of the kingdom," the temple. (2 Machabees iii.) (Calmet)

Haydock: Dan 11:22

Fighter. That is, of them that shall oppose him, and shall fight against him. (Challoner) ---

Heliodorus, who had murdered his brother and usurped the throne, and Ptolemy Epiphanes, were discomfited. The latter was making preparations against Seleucus, and said that his riches were in the purses of his friends, upon which they poisoned him. (St. Jerome) (Calmet) ---

Covenant, or of the league. The chief of them that conspired against him; or the king of Egypt, his most powerful adversary. (Challoner) ---

This title belongs to antichrist, who will join the Jews, and be received as their Messias. (St. Irenæus v. 25.; St. Jerome, &c. Jo. 543.) (Worthington)

Haydock: Dan 11:23

People. Ephiphanes pretended to be tutor of Philometor. But the nobles of Egypt distrusted him; whereupon he came to a battle, near Pelusium, and the young king surrendered himself. His uncle thus took possession of Egypt with surprising facility. Yet the people of Alexandria crowned Evergetes, which occasioned a civil war. (Calmet)

Haydock: Dan 11:24

Places. Theodot. reads, "Egypt," omitting the b, (Haydock) which gives a good sense. ---

(Calmet)

Haydock: Dan 11:25

The king. Ptolemeus Philometor. (Challoner) ---

Epiphanes came under the pretext of restoring Philometor, and gained a victory over Evergetes; but returned in Syria, that the two brothers might weaken each other, (Calmet) while the Syrians formed designs against both. (Haydock)

Haydock: Dan 11:26

Slain. This was the perfidious policy of Epiphanes, who expected that the two brothers would destroy each other, so that he might easily seize Egypt, of which he kept the key, retaining the city of Pelusium. They were however reconciled, and reigned together. The Scripture often represents that as done which is only intended.

Haydock: Dan 11:27

Two kings: Epiphanes and Philometor. ---

Time. Epiphanes, vexed that he should thus be duped, returned again into Egypt. (ver. 21.) (Calmet)

Haydock: Dan 11:28

Riches, taken in Egypt (Calmet) and in Jerusalem. (Haydock) ---

The people had refused to receive Jason; and Epiphanes treated them in the most barbarous manner, profaned the temple, &c. (1 Machabees i. 23. and 2 Machabees vi. 21.) (Calmet)

Haydock: Dan 11:30

Galleys. Hebrew: "ships of Chittim." (Haydock) ---

The ambassadors probably came in vessels belonging to Macedonia, (Calmet) which they found at Delos. (Livy xliv.) ---

Romans. Popilius and the other Roman ambassadors, who came in galleys, and obliged him to depart from Egypt. (Challoner) ---

He was only four or seven miles from Alexandria, and went to meet the ambassadors, who gave him the senate's letter, ordering him to desist from the war. He said he would consult his friends: but Popilius formed a circle round him with his wand, requiring an answer before he went out of it. Hereupon the king withdrew his forces. (Polybius xcii.; V. Max. vi. 4.) ---

Succeed. Apollonius massacred many Jews on the sabbath. (1 Machabees i. 30.) ---

Against. Hebrew: "respecting." Protestant: "have intelligence with them," &c. (Haydock) ---

These wretches prompted him to make such edicts, for he was attached to no religion. (2 Machabees iv. 9.)

Gill: Dan 11:1

Also I, in the first year of Darius the Mede,.... These words more properly belong to the preceding chapter, and should have concluded that, and the "eleventh" chapter should have begun in the next verse; and they are not the words of Daniel, as Jerom and others; but of the angel telling Daniel, not only what he had been lately doing, and would do in the court of Persia for his people; but what he had done in the beginning of that monarchy, the very first year that Darius the Mede became king of Babylon, and head of the whole monarchy; see Dan 5:30, the Septuagint and Arabic versions render it, "in the first year of Cyrus"; which was the same time; for Darius and Cyrus reigned together.

Even I, stood to confirm and to strengthen him; not Michael your Prince, as Jarchi; for he being no other than the Son of God, an uncreated Angel, needed not the help and assistance of a created one, nor could receive any strength and confirmation from such an one; unless this is to be understood, not with respect to Michael himself abstractly considered, but as in relation to the people of the Jews, on whose side Michael was; and so this angel took part with him and them, and as his minister served them both, in defending them, and taking care of their affairs at this time; so Jacchiades paraphrases it, to confirm and strengthen Israel: but it seems rather to design Darius, and the sense to be, that this angel strengthened Darius and Cyrus in their good intentions to let the people of Israel go free and give them full liberty and encouragement to go into their own land, and rebuild their city and temple; about which some doubts and hesitations might arise in their minds, and objections be made by some of their nobles and courtiers to it, being moved and influenced by an evil spirit, the adversary of this good angel; but he attended them so closely, and so strongly suggested to them what they should do in this case, that he carried his point on behalf of the Jews; for this respects not so much the destruction of the Chaldean monarchy, and the establishing the Persian monarchy on the ruins of it, and settling Darius on the throne, and strengthening his kingdom and interest, as the confirmation of him and Cyrus in their designs in favour of the Jews. The Syriac version is, "from the first year of Darius the Mede, he rose up to help me, and assist me"; as if the angel was still speaking of Michael, who came to his help against the prince of Persia, and was the only one that held with him, and had done so from the beginning of the Persian empire; but the Hebrew text will not admit of such a translation.

Gill: Dan 11:2

And now will I show thee the truth,.... And nothing but the truth; what will most certainly come to pass, and may be depended on, even what is written in the book of God's decrees, "the Scripture of truth", and which would appear in Providence in later times; and this he proposed to deliver to him, not in figurative, dark, and obscure expressions, but clearly and plainly, in language easy to be understood:

behold, there shall stand up yet three kings in Persia; which were Cyrus, who reigned alone after the death of Darius the Mede, his uncle; Cambyses, the son of Cyrus; and Darius Hystaspes. There was another between Cambyses and Darius, called Smerdis the magician, who reigned but seven months, and being an impostor is left out, as he is in Ptolemy's canon; not that these were all the kings of Persia after Darius the Mede; for, according to the above canon, there reigned six more after them; but because these kings had a connection with the Jews, and under them their affairs had different turns and changes, respecting their restoration and settlement, and the building of their city and temple; as also because these kings "stood", and the monarchy under them was strong and flourishing, whereas afterwards it began to decline; and chiefly it is for the sake of the fourth king that these are observed, who laid the foundation of the destruction of the Persian monarchy by the Grecians.

And the fourth shall be far richer than they all: this is Xerxes, who exceeded his predecessors in wealth and riches; enjoying what they by their conquests, or otherwise, had amassed together, to which he greatly added; Cyrus had collected a vast deal of riches from various nations, especially from Babylon: God gave him "the treasures of darkness, and hidden riches of secret places", Isa 14:3, Cambyses increased the store by his victories, and the plunder of temples wherever he came; out of the flames of which were saved three hundred talents of gold, and 2300 talents of silver, which he carried away, together with the famous circle of gold that encompassed the tomb of King Ozymandias ^d: and Darius, the father of Xerxes, laid heavy taxes upon the people, and hoarded up his money; hence he was called by the Persians καπηλος ^e, the huckster or hoarder: and Xerxes came into it all, and so became richer than them all; of whom Justin says ^f.

"si regem species; divitias, non ducem laudes: quarum tanta copia in regno ejus fuit, ut cum flumina multitudine consumerentur, opes tamen regiae superessent.''

And by his strength through his riches he shall stir up all against the realm of Grecia; through his vast riches, which are the sinews of war, he collected a prodigious army out of all provinces, which he raised to make war against the Grecians; being moved to it by Mardonius, a relation of his, who was very ambitious of being at the head of a large army ^g; three years were spent in preparing for this expedition, and forces were gathered out of all parts of the then known habitable world; out of all the west, under Hamilcar, general of the Carthaginians, with whom he made a league; and out of all the east, under his own command: his army, according to Justin ^h, consisted of 700,000 of his own, and 300,000 auxiliaries; Diodorus Siculus ⁱ makes it much less, to be about 300,000 men; but Dr. Prideaux ^k, from Herodotus and others, computes, that putting all his forces together by sea and land, by the time he came to the straits of Thermopylae the number of them were 2,641,610 men; and Grotius, from the same writer reckons them 5,283,000, to which others add two hundred and twenty ^l with these he marched into Greece, where, after having done much mischief, he was shamefully defeated and obliged to retire, and was murdered by Artabanus the captain of his guards. The words may be rendered ^m, "he shall stir up all, even the realm of Grecia"; by the preparation he made, and the vast army he brought into the field, he raised all the cities and states of Greece to combine together to withstand him; and this step of his is what irritated the Grecians, and put them upon later attempts to avenge themselves on the Persians for this attack upon them; and which they never desisted from, till they had ruined the Persian empire, which they did under Alexander; and so he, in his letter to Darius, says ⁿ,

"your ancestors entered into Macedonia, and the other parts of Greece, and did us damage, when they had received no affront from us as the cause of it; and now I, created general of the Grecians, provoked by you, and desirous of avenging the injury done by the Persians, have passed over into Asia.''

And it is for the sake of this, the destruction of the Persian empire by Alexander, that this expedition of Xerxes is here hinted at; and to pave the way for the account of Alexander and his successors, in the following part of this prophecy.

Gill: Dan 11:3

And a mighty king shall stand up,.... Not in Persia, but in Greece; Alexander the great, who rose up a hundred years after the above expedition of Xerxes, and "stood" and flourished, and conquered all he attacked, none being able to resist him; and is rightly called a "mighty king", a very powerful one: this is the notable horn in the he goat, which being exasperated by the ram, the Persians, and their invasion of Greece, pushed at them, and destroyed them, Dan 8:5, that shall rule with great dominion; not in Greece only but in the whole world, at least as he thought, and really did over a very great part of it; for, as Jerome says, having conquered the Illyrians, Thracians, Greece, and Thebes, he passed into Asia; and, having put to flight the generals of Darius, he took the city of Sardis, and afterwards India.

And do according to his will; not only in his own army, sacrificing his best friends at his pleasure; but with his enemies, conquering whom he would, none being able to withstand him; all things succeeded to his wish; whatever he attempted he performed. His historian ^o says of him,

"that it must be owned he owed much to virtue, but more to fortune, which alone of all mortals he had in his power;''

since, by the benefit of it, he seemed to do with nations whatever he pleased; he was sovereign in all things, and set himself to be worshipped as a deity.

Gill: Dan 11:4

And when he shall stand up, his kingdom shall be broken,.... When Alexander was risen up to his highest pitch of grandeur, was sole monarch of the world, in the height of his ambition, in the prime of his days, he was cut off by death; his kingdom remained no more one, but became many, was seized by different persons, his generals, and so broke to pieces:

and shall be divided toward the four winds of heaven; which seem to have respect to the four horns or kings, which came up in his place, Dan 8:8, and among whom his kingdom was parted; Ptolemy reigned in Egypt to the south; Antigonus in Asia to the north; Seleucus in Babylon and Syria to the east; and Cassander in Macedonia to the west:

and not to his posterity; for though he had two sons, one by Barsine, whose name was Hercules, who was living at his death; and another by Roxane, born after his death, whose name was Alexander; yet they were both destroyed by Cassander, or his means, that he might enjoy Macedonia ^p:

nor according to his dominion which he ruled; their dominion was not so large and powerful as Alexander's was, being divided into several parts; see Dan 8:22, for his kingdom shall be plucked up, even for others besides those; either besides his posterity, who had no share in it, and so, with respect to his family, was like a tree plucked up by the roots, and, as to their concern in it, withered away at once; or, besides the four governors before mentioned, there were others that had, at least for a while, some lesser shares in the kingdom, as Eumenes, Philotas, Leonnatus, and others; but, at length, all were reduced to the kings of Egypt and Syria, the Lagidae and Seleucidae, which the following part of the prophecy chiefly concerns; and, besides these, for the Romans also, to whom this kingdom came.

Gill: Dan 11:5

And the king of the south shall be strong,.... That is, the king of Egypt, which lay south to Syria, as Syria lay north to Egypt; and therefore the king of the one is called the king of the south, and the other the king of the north, throughout this prophecy; and by the king of the south, or Egypt, is here meant Ptolemy Lagus, one of Alexander's generals, who had Egypt for his share; and a very powerful king he was; for he reigned over Egypt, Lybia, Cyrene, Ethiopia, Arabia, Phoenicia, Coelesyria, Cyprus, and several isles in the Aegean sea, and many cities in Greece:

and one of his princes; not of Ptolemy king of Egypt, but of Alexander the great; and this is Seleucus Nicator, afterwards called king of the north, having Syria for his part, which lay to the north of Egypt, as before observed:

and he shall be strong above him, and have dominion; that is, be a greater and more powerful prince than Ptolemy king of Egypt:

his dominion shall be a great dominion; even greater than the others; for he reigned over Macedonia, Greece, Thrace, Asia, Syria, Babylonia, Media, and all the eastern countries as far as India; even from Taurus to the river Indus, and so likewise from Taurus to the Aegean sea: these two are only mentioned, who shared the Persian monarchy, because the Jews were only affected by them, for the sake of whom this prophecy is delivered.

Gill: Dan 11:6

And in the end of years they shall join themselves together,.... The two kings of Egypt and Syria; not the two former kings, but their successors: the king of Egypt was Ptolemy Philadelphus, the second king of Egypt, the son of Ptolemy Lagus; this is the king of Egypt who collected such a vast number of books into his library at Alexandria, and got the law of Moses translated into Greek: the king of Syria was Antiochus, surnamed Theos; this name was first given him by the Milesians, upon his delivering them from the tyranny of Timarchus governor of Caria; he was the third king of Syria; Seleucus Nicator the first, Antiochus Soter the second, and this the third: there had been very great wars between these kings for many years; and now, being weary of them, they entered into confederacies and alliances with each other, and which were designed to be strengthened by a marriage next mentioned; this is thought to be about seventy years after the death of Alexander: ^q.

for the king's daughter of the south shall come to the king of the north to make an agreement; this was Bernice, daughter of Ptolemy Philadelphus king of Egypt, who carried her to Pelusium, and from thence sailed with her to Seleucia in Syria; where he met with Antiochus king of Syria, to whom he gave her in marriage, with a vast dowry of gold and silver; hence she was called φερνοφορος; and the marriage was celebrated with great solemnity ^r: and this was "to make agreement", or "to make things right or straight" ^s; that were wrong and crooked before; to put an end to wars and discords; to make peace and cultivate friendship; to strengthen alliances, and confirm each other in their kingdoms:

but she shall not retain the power of the arm; unite the two kingdoms, and secure the peace of them, which was the thing in view; nor retain her interest in her husband, nor her power at court; for, as soon as her father was dead, Antiochus dismissed Bernice from his bed, and took Laodice his former wife again, by whom he had had two sons, Seleucus Callinicus, and Antiochus Hierax ^t:

neither shall he stand, nor his arm; neither Antiochus; for Laodice, knowing that by the late treaty the crown was settled upon the children of Bernice, who already had a son by him, and sensible of his fickleness, and fearing he might divorce her again, and take to Bernice, got him poisoned by his servants: nor Bernice his queen, called "his arm"; who fleeing to Daphne for shelter, on hearing what was done, was there slain; or it may be his son he had by her, so it follows:

but she shall be given up; into the hands of Seleucus Callinicus, the son of Laodice; whom she placed on the throne after the death of his father; and who sent to Daphne to slay Bernice, which was accordingly done ^u:

and they that brought her; into Syria; that attended her from Egypt at her marriage, and continued with her in the court of Syria, and fled with her to Daphne:

and he that begat her: or, "whom she brought forth"; as in the margin; her little son, who was murdered at the same time with her; for her father died before:

and he that strengthened her in these times; either her husband, or her father, who were both dead before, and so stood not, and could not help her; unless this is to be understood of her brother, and the cities of the lesser Asia, who, hearing of her distress at Daphne, set out for her relief, but came too late; she and her son were both slain first ^w.

Gill: Dan 11:7

But out of a branch of her roots shall one stand up in his estate,.... Or, "out of a branch of her roots a shoot thereof shall stand or rise up" ^x; by "her roots" are meant her ancestors, particularly Ptolemy Lagus; by "a branch" from thence, Ptolemy Philadelphus her father; and by the "shoot" out of that, or its plantation, as the Vulgate Latin version, is designed her brother, Ptolemy Euergetes; who succeeded her father in the kingdom, and stood firm in it; "upon his basis" ^y, as some render it:

which shall come with an army; or, "to an army" ^z as soon as he heard of his sister's case, he put himself at the head of an army, and marched to her relief; but coming too late, he, and the forces of the lesser Asia, which came for the same purpose, joining him, resolved to revenge the death of his sister and her son, went with his army into Syria, as next foretold:

and shall enter into the fortress of the king of the north; the king of Syria, Seleucus Callinicus: Ptolemy entered into Syria itself, as Polybius ^a says, into the fortified cities of it, and took them, the singular being put for the plural; unless Seleucia itself is particularly designed, which Ptolemy seized, and put a garrison of Egyptians in it, which held it twenty seven years ^b:

and shall deal against them; besiege and take them at his pleasure; the king of Syria not being able to stand against him and defend them:

and shall prevail; over the king of Syria, and conquer great part of his dominions, as he did: he took Syria and Cilicia, and the superior parts beyond Euphrates, and almost all Asia, as Jerome relates; and had it not been for a sedition in his own kingdom, which called him home, he had made himself master of the whole kingdom of Seleucus, as Justin ^c says.

Gill: Dan 11:8

And shall also carry captive into Egypt their gods, with their princes,.... Jerom relates, from the historians he conversed with, that Ptolemy carried captive with him into Egypt two thousand five hundred images; among which were many of the idols which Cambyses, when he conquered Egypt, carried from thence; and Ptolemy replacing them in their proper temples, gained him the affection of his people the Egyptians, who were much addicted to idolatry; hence they gave him the name of Euergetes, that is, "the benefactor":

and with their precious vessels of silver and of gold; the same writer reports, that he brought with him out of Syria, and the places he conquered, forty thousand talents of silver, and precious vessels; vessels of gold and silver, a prodigious number:

and he shall continue more years than the king of the north; according to the canon of Ptolemy, this king of Egypt reigned twenty five years; and, as Dr. Prideaux ^d observes, outlived Seleucus king of Syria four years.

Gill: Dan 11:9

So the king of the south shall come into his kingdom,.... Into his own kingdom, the kingdom of Egypt; or into the kingdom of Syria, the kingdom of Seleucus, and conquer great part of it, and ravage and spoil it:

and shall return into his own land; the land of Egypt; he shall go and come with ease, and as he pleases, none to hinder him; and come back with a great spoil, as before related: Cocceius renders it, and something "shall come in the kingdom of the king of the south, and he shall return to his own land"; and thinks this refers to the sedition raised there, before mentioned, which obliged him to return sooner than he intended. The Septuagint and Arabic versions render it, "and he shall enter into the kingdom of the king of the south, and he shall return to his own land": that is, Seleucus should attempt to enter into the kingdom of Ptolemy king of Egypt, in revenge of his having entered into his country and spoiled it; but shall be obliged to return to his own land without any success: and so Justin ^e says, that he fitted out a great fleet, which was destroyed by a violent storm; and after this he raised a great army to recover his dominion, but was defeated by Ptolemy, and fled in great terror and trembling to Antioch; and this suits well with what follows.

Gill: Dan 11:10

But his sons shall be stirred up,.... Not of the king of the south, or Egypt, but of the king of the north, or Syria; the sons of Seleucus Callinicus, who died, as Justin ^f says, by a fall from his horse; these were Seleucus Ceraunus and Antiochus, who was afterwards called the great: these being irritated and provoked by what Ptolemy Euergetes had done in revenge of his sister, taking part of their father's kingdom from him, and carrying off so rich a booty, joined together, and exerted themselves to recover their dominions from him:

and shall assemble a multitude of great forces: or, "a multitude of men, even large armies" ^g; which they put themselves at the head of, in order to make war with the king of Egypt:

and one shall certainly come, and overflow, and pass through; this is to be understood of Antiochus; for Seleucus dying in the third year of his reign, being slain in Phrygia, through the treachery of Nicator and Apaturius, as Jerom relates; or, as others, poisoned; Antiochus succeeded him, and alone headed the armies they had collected; and with which, like an inundation of water, to which armies are sometimes compared, he attacked Seleucia, and took it; and entered into Coelesyria, and overran it, being delivered into his hands by the treachery of Theodotus, who governed there for Ptolemy, whom he had offended: after this he came to Berytus, entered the province by a place which the countrymen called "the face of God"; and which Grotius, not improbably, takes to be Phanuel: took the town of Botris, and set fire to Trieres and Calamus, or Calene: he next invaded Palestine, and took several places in it; went as far as Rabata Massane, or Rabatamana, a city in Arabia, the same with Rabbathammon, which surrendered to him ^h:

then shall he return, and be stirred up even to his fortress: the spring following he returned with a numerous army, and came to Raphia, a fortified city in Egypt, which lay between that and Palestine; where, as Strabo ⁱ says, Ptolemy the fourth (i.e. Philopator) fought with Antiochus the great.

Gill: Dan 11:11

And the king of the south shall be moved with choler,.... This is Ptolemy Philopator, who succeeded Ptolemy Euergetes in the kingdom of Egypt; so called ironically, because of his murder of his father and mother, as Justin ^k relates; the same, though naturally sluggish and slothful, was provoked and exasperated at the proceedings of Antiochus, retaking Coelesyria, invading Palestine, and coming up to the borders of his kingdom:

and shall come forth and fight with him, even with the king of the north: he assembled an army, and marched with them, from the interior part of his kingdom, to the border of it, to Raphia, a city between Rhinocorura and Gaza; where he met with Antiochus, and a battle was fought, as before observed:

and he shall set forth a great multitude; this is true of both kings, their armies were very large; that of Ptolemy king of Egypt consisted, according to Polybius ^l, of seventy thousand foot, five thousand horse, and seventy three elephants and that of Antiochus king of Syria consisted of sixty two (some say seventy two) thousand foot, six thousand horse, and a hundred and two elephants: the former army, that of the king of Egypt, seems rather designed, if the preceding clause is consulted; though the latter, that of Antiochus, best agrees with what follows:

but the multitude shall be given into his hand: that is, the multitude of the army of Antiochus should be delivered into the hands of Ptolemy Philopator, and so it was; for Antiochus lost ten thousand footmen, and three hundred horsemen; four thousand footmen were taken, three elephants slain, and two wounded, which afterwards died, and most of the rest were taken ^m: this victory is ascribed to Arsinoe, the sister and wife of Ptolemy, who ran about the army with her hair dishevelled, and by entreaties and promises greatly encouraged the soldiers to fight; of which see third Maccabees chapter one and with which Polybius ⁿ agrees.

Gill: Dan 11:12

That is, when Ptolemy king of Egypt had defeated the large army of Antiochus, killed great numbers of them, and taken many:

his heart shall be lifted up; with pride, through the victory he obtained; and so he gave himself up to sensuality and luxury, judging himself now safe and secure in the possession of his kingdom: or, this may refer to his insolence, when he entered into Judea, went to Jerusalem, and forced his way into the holiest of all to offer sacrifice upon his victory; of which see third Maccabees chapter one:

and he shall cast down many ten thousands; or "many thousands", as the Vulgate Latin version; or rather "ten thousand" ^m, either of the Jews, when he went into their country; or of the army of Antiochus the king of the north, as Jacchiades: and it may be rendered, "though he shall cast down many thousands" ⁿ; that is, cast them down to the earth, slay them, as he did, even ten thousand of them, the number here mentioned:

yet he shall not be strengthened by it; for Antiochus escaped out of his hands, nor did he pursue his victory, and take all the advantages of it, as he might have done; for, as the historian ^o says, had he added valour to his fortune, he might have spoiled Antiochus of his kingdom; but, content with the recovery of the cities he lost, made peace, and greedily took the advantage of ease, and rolled himself in luxury, uncleanness, and intemperance.

Gill: Dan 11:13

For the king of the north shall return,.... As Antiochus king of Syria did, upon the death of Ptolemy Philopator, who was succeeded by his son Ptolemy Epiphanes, a minor of five years of age: Antiochus took the advantage of this minority, and entered into a league with Philip king of Macedon, to divide the kingdom of Egypt between them; and marched an army into Coelesyria and Palestine, and made himself master of those countries:

and shall set forth a multitude greater than the former; bring a larger army into the field than he had done before, which Jerom says he brought out of the upper parts of Babylon; some say it consisted of three hundred thousand footmen, besides horsemen and elephants:

and shall certainly come (after certain years) with a great army, and with much riches; with all manner of provisions to supply his numerous army, and all proper accommodations for it; money to pay his soldiers, and beasts of burden to carry their baggage from place to place: this was about fourteen years after the former battle, as Dr. Prideaux ^p observes; and, according to Bishop Usher's annals, thirteen years.

Gill: Dan 11:14

And in those times there shall many stand up against the king of the south,.... The king of Egypt, Ptolemy Epiphanes being a minor; and while he was such, Antiochus king of Syria, and Philip king of Macedon, joined in alliance together, as before observed, to seize upon his kingdom, and divide it between them; and accordingly Antiochus began the war in Coelesyria and Phoenicia, and Philip went against Egypt and Samos, or Caria, according to Polybius ^q. Agathocles and Agathoclea, favourites of the former king of Egypt, laid a scheme of taking the regency into their hands during the minority of the young king; and these, being persons of dissolute lives, were hated by the Egyptians, which caused insurrections and seditions among themselves; and Scopas, a principal general in the army of the king of Egypt, formed a design of taking the government to himself:

also the robbers of thy people shall exalt themselves to establish the vision: this is directed to the Prophet Daniel, and respects the Jews his countrymen, at least some of them, refractory persons that broke through all laws of God and men; seditious men, disturbers of the public peace, and who lived upon the spoil and plunder of others; these either took the advantage of the disturbances in Egypt, and went thither, and plundered what they could, in a bold and audacious manner, and so helped to fulfil this prophecy; or during the troubles in their own land, through the kings of Egypt and Syria, took the opportunity of committing thefts and robberies in a very daring manner, whereby they brought upon them those evils threatened in the law to such persons; and particularly when the Egyptians prevailed, they sided with them against Antiochus, especially such who apostatized from their religion to please the king of Egypt; but were afterwards punished by Antiochus, as it follows:

but they shall fall: be cut off and destroyed, as those apostates that were of Ptolemy's party were by Antiochus, when he invaded Judea, and became master of Jerusalem; see third Maccabees chapter one. Some understand this of the apostate Jews, who fled with Onias the high priest to Egypt, and were there honourably received by Ptolemy, and obtained leave to build a temple there, under pretence of fulfilling the vision or prophecy in Isa 19:19, which continued many years to the times of the Romans, by whom it was destroyed; but this does not agree with the reign of this king of Egypt; for it was in the times of Ptolemy Philometor that this affair happened, as Josephus ^r relates. Sir Isaac Newton interprets it of the Samaritans ^s.

Gill: Dan 11:15

So the king of the north shall come, and cast up a mount, and take the most fenced cities,.... That is, Antiochus the great, king of Syria, should come into Coelesyria and Phoenicia, which was the part of the kingdom of Egypt he was to have by the league with Philip king of Macedon; and this is a prophecy of his expedition into those parts, and the success of it. Scopas, a general of Ptolemy, being sent by him into Coelesyria, had took many of the cities of it, and the land of Judea; but Antiochus, coming into those parts with his army, beat Scopas at the fountains of Jordan, and destroyed great part of his forces, and retook the cities of Coelesyria that Scopas had made himself master of, and subdued Samaria; upon which the Jews voluntarily submitted to him, and received him into their city, as Josephus ^t relates; and Polybius ^u, as quoted by him, says, that Scopas being conquered by Antiochus, he took Batanea, Samaria, Abila, and Godara, and that the Jews in a little time surrendered to him; and so Livy says ^w, that Antiochus reduced all the cities that Ptolemy had in Coelesyria into subjection to him; and these are the most fenced cities pointed at in this prophecy, against which the king of Syria cast up mounts, in order to take them; or placed battering engines before them, as the word also signifies, as Kimchi observes ^x, by which stones were cast into the besieged cities:

and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand; all the forces of the king of Egypt mustered together would not be able to withstand the power of Antiochus, who would, as he did, carry all before him; not their most powerful armies, nor most courageous generals, nor valiant soldiers, the choicest of them, nor any auxiliaries called in to their assistance; for when Scopas was beaten by Antiochus at Jordan, he fled to Sidon with ten thousand soldiers, where he was shut up in a close siege; and though Ptolemy sent his famous and choicest commanders to his relief, Eropus, Menocles, and Damoxenus, as Jerome relates; yet they were not able to raise the siege, but by famine were forced to surrender; and he and his men were dismissed naked.

Gill: Dan 11:16

But he that cometh against him shall do according to his own will, and none shall stand before him,.... Antiochus the great, who came against Ptolemy king of Egypt, would do in those parts where he came as he pleased; take cities, and dispose of them at his pleasure; the army of the king of Egypt not being able to oppose him, and stop his conquests in Coelesyria and Phoenicia; nor should they hinder his entrance into Judea:

and he shall stand in the glorious land; Judea, so called, not only because of its fertility, but chiefly because of the worship of God in it; here Antiochus stood as a victorious conqueror; the Jews readily submitting to him, and received him into their city, and assisted him in reducing the castle where Scopas had placed a garrison of soldiers:

which by his hand shall be consumed; by his numerous army, and the foraging of his soldiers, eating up and destroying the fruits of the earth wherever they came; otherwise the land of Judea, and the inhabitants of it, were not consumed and destroyed by him at this time; but rather brought into more flourishing circumstances, having many favours and privileges bestowed on them by him, on account of the respect they showed him; for, on his coming to Jerusalem, the priests and elders went out to meet him, and gladly received him and his army, and furnished him with horses and elephants, and helped him in reducing the garrison Scopas had left ^y, as before observed: hence some render the words, "which by his hand was perfected" ^z; restored to perfect peace and prosperity, which had been for some years harassed and distressed by the Egyptians and Syrians, in their turns being masters of it; the elders, priests, and Levites, he freed from tribute, gave them leave to live according to their own laws, granted them cattle and other things for sacrifice, and wood for the repairing and perfecting of their temple. The letters he wrote on this account are to be seen in Josephus ^a.

Gill: Dan 11:17

He shall also set his face to enter with the strength of his whole kingdom,.... Antiochus, having conquered Coelesyria, Phoenicia, and Judea, should set his face towards the land of Egypt, having a greedy desire after it, and bend his mind and forces that way; form a design of invading it, and for that purpose determine to bring all the forces he could master together throughout his dominions. So Justin ^b says, that upon the death of Ptolemy Philopator, Antiochus king of Syria determined to seize on Egypt. The Vulgate Latin version is, "that he might come to lay hold on his whole kingdom"; to seize the whole kingdom of the king of Egypt:

and upright ones with him: meaning, as many think, the Jews, so called to distinguish them from the Heathens, and even from those Jews who had took on the side of Ptolemy, and had changed their religion; but these persevered in it, which Antiochus approved of; and had now a great opinion of them, and had bestowed many favours upon them, as before observed; wherefore he might take some of them, and they might choose to go with him on this expedition, and especially to assist in his intended agreement with the king of Egypt, and the marriage of his daughter to him; in bringing about which they were to have a concern, as being reckoned men of probity and uprightness: or rather the sense is, according to the Vulgate Latin version,

and he shall do right things; in show and appearance: or "he shall make agreement", or peace, as Aben Ezra; enter into covenants of alliance and marriage, upon seeming just conditions, with a great show of sincerity and uprightness:

thus shall he do; in the following manner: or, "and he shall do" ^c; that is, succeed in his proposals:

and he shall give him the daughter of women, corrupting her; this was the stratagem he used; finding he could not obtain the kingdom of Egypt by force of arms, for fear of the Romans, who were the guardians of the king of Egypt, he proposed to give his daughter Cleopatra to him in marriage, a beautiful virgin; and therefore called the "daughter of women"; or rather because she was as yet under the care of the women she was first committed to, as Gussetius ^d observes; and so he did marry her, and gave for her dowry Coelesyria, Samaria, Judea, and Phoenicia ^e: this was done at Raphia ^f, a fortified city of Egypt, where the famous battle had been fought between him and Ptolemy Philopator; see Dan 11:10 and if the former clause is rendered, as I think it may, "he shall also set his face to enter into the fortress of the whole kingdom"; this is the place intended, where he was desirous of going to meet the king of Egypt, and execute this scheme of his; which, though done under a plausible pretence of peace, and of putting ahead to their quarrels, was with a view to get his kingdom into his hands; "corrupting" his daughter to betray the counsels of her husband; or to put him to death by poison, or otherwise, that he might seize the kingdom on her behalf; or it may be rendered, to "corrupt" or "destroy it" ^g, the kingdom; he married his daughter to the king of Egypt with this view, to obtain the kingdom from him:

but she shall not stand on his side, neither be for him; being married, she forgot her own people, and her father's house, and cleaved to her husband; took his part, and not her father's, yea, took part with her husband against her father; for ambassadors were sent out of Egypt by both her husband and herself, congratulating the Romans on the victory Acilius gained over Antiochus her father, and that he had drove him out of Greece, exhorting them to carry their army into Asia ^h; and thus he was disappointed of his design in this marriage: and this may be the meaning of the expression here; for it may be rendered, "it shall not stand" ⁱ; his counsel shall not stand, his scheme shall not take place, but fall to the ground, and come to nothing:

and it shall not be for him; the kingdom shall not be his, he shall never possess it, as he did not.

Gill: Dan 11:18

After this he shall turn his face unto the isles, and shall take many,.... Finding himself disappointed in his design on the kingdom of Egypt, he turned his face, and steered his course another way, and with a large fleet sailed into the Aegean sea; and, as Jerom relates, took Rhodes, Samos, Colophon, and Phocea, and many other islands; and also several cities of Greece and Asia, which lay on the sea coasts; it being usual with the Jews to call such maritime places islands:

but a prince for his own behalf shall cause the reproach offered by him to cease; the reproach that Antiochus cast upon the Romans, by seizing on their provinces, taking their cities, doing injuries to their allies, and treating their ambassadors with contempt: this the Romans wiped off by taking up arms against him, and gaining victories over him both by sea and land. The "prince" here may design the Romans in general, who, on their own behalf, or for their own honour, sent out armies and fleets against him, to put a stop to his insults over them; or some particular leader and commander of theirs, not a king, but a general or admiral, as Marcus Acilius, who beat him at the straits of Thermopylae; also Livius Salinator, who got the victory over his fleet about Phocea, where he sunk ten of his ships, and took thirteen; likewise Aemilius Regillus, who got the better of his fleet at Myonnesus, near Ephesus; and especially Lucius Scipio, who, in a land fight, beat him at Mount Siphylus, with an army of thirty thousand against seventy thousand, killed fifty thousand footmen of Antiochus's army, and four thousand horsemen, and took fourteen hundred prisoners, with fifteen elephants and their commanders ^k, and so drove him out of lesser Asia:

without his own reproach he shall cause it to turn upon him; without any reproach to the Roman general; the reproach which Antiochus cast upon the Roman nation was turned upon his own head, by the many victories obtained over him by sea and land, and especially by the last and total defeat of him; for no other terms of peace could he obtain, but to pay all the expenses of the war, quit all Asia on that side Taurus, and give hostages, and his own son was one, in the Apocrypha:

"10 And there came out of them a wicked root Antiochus surnamed Epiphanes, son of Antiochus the king, who had been an hostage at Rome, and he reigned in the hundred and thirty and seventh year of the kingdom of the Greeks.'' (1 Maccabees 1:10)

Gill: Dan 11:19

Then he shall turn his face towards the fort of his own land,.... After his defeat he fled with a few to Sardis, and from thence to Apamea, so Livy; and to Susa, and to the further parts of his dominions, as Jerom; or rather he betook himself to Antioch his capital city, called here "the fort of his own land", where he was obliged to continue:

but he shall stumble and fall, and not be found; the expenses of the war which Antiochus agreed to pay being reckoned at fifteen thousand Euboean talents, five hundred talents were to be paid down; two thousand five hundred at the ratification of the treaty by the senate of Rome; and the other twelve thousand to be paid yearly, at a thousand talents each year: now, being either in want of money, or through covetousness, he attempted to rob the temple of Jupiter Elymaeus, and went by night thither with his army for that purpose; but the thing being betrayed, the inhabitants got together, and slew him, with all his soldiers, as Justin ^l relates. Strabo ^m says, that Antiochus the great endeavouring to rob the temple of Bel, the barbarians near to (Elymais) rose of themselves, and slew him; and so never returned to Syria any more, but died in the province of Elymais, being slain by the Persians there, as related, and was never found more, or was buried; and this was the end of this great man, of whom so many things are said in this prophecy, and others follow concerning his successors. He died in the thirty seventh year of his reign, and the fifty second of his age ⁿ.

Gill: Dan 11:20

Then shall stand up in his estate a raiser of taxes in the glory of the kingdom,.... This was not Antiochus Epiphanes, as Theodoret, he is designed in the next verse; nor Ptolemy Epiphanes; as Porphyry, for he did not succeed Antiochus the great; nor Tryphon, tutor to Antiochus, as some Jewish writers; but Seleucus Philopator, the eldest son of Antiochus the great; who succeeded him, and was settled in his kingdom in his father's room, and stood upon his basis; and might well be called a raiser of taxes, being not only a covetous man, and a lover of money above all things; and therefore laid heavy taxes on his subjects, to gratify his avarice; but was indeed obliged to it, to raise the thousand talents yearly to pay the Romans, which his father had laid himself under obligation to do; and this took up the whole life of this his successor; for as there were twelve thousand talents to pay, a thousand each year, and Seleucus reigned in all but twelve years at most, he did nothing but raise taxes yearly to pay this tribute. It may be rendered, "then shall stand upon his basis": or, "in his room", as the Vulgate Latin version, in the room of Antiochus the great, "one that causes the exactors to pass through the glory of the kingdom" ^o; that causes tax gatherers to go through the kingdom, and collect the tax of the people, who are the glory of the kingdom, especially the rich, the nobility, and gentry; or money, which is the glory of a nation: or, "shall cause the exactors to pass over to the glory of the kingdom"; that is, cause a tax gatherer to go over from Syria to the glorious land, or the glorious part of his dominion, the land of Judea; and so may have respect particularly to Heliodorus his treasurer, whom he sent to Jerusalem to demand the treasure of money he heard was laid up in the temple there; in the Apocrypha:

"Now when Apollonius came to the king, and had shewed him of the money whereof he was told, the king chose out Heliodorus his treasurer, and sent him with a commandment to bring him the foresaid money.'' (2 Maccabees 3:7)

but within few days he shall be destroyed, neither in anger, nor in battle; or, within a few years, as Grotius and Prideaux render it; "days" being often put for years. Seleucus reigned but twelve years at most, which were but few in comparison of the long reign of his father, which was a reign of thirty seven years; and he died not through the rage of the populace, or through the sedition and rebellion of his subjects, nor in war, with a foreign enemy; but through the treachery of Heliodorus his treasurer, by whom he was poisoned, as is supposed; either for the sake of Antiochus Epiphanes, who was at that very time returning from Rome, where he had been an hostage ever since the defeat of his father, the money being now paid, which was stipulated; or rather on his own account, having a design to seize the kingdom for himself.

Gill: Dan 11:21

And in his estate shall stand up a vile person,.... Upon his basis or stand, in the same place where Seleucus Philopator stood, succeeded Antiochus Epiphanes his brother, called "vile", being a very immoral man, given to drunkenness, lasciviousness, uncleanness, and unnatural lusts, and a violent persecutor of the church of God. The word signifies "despicable" ^p; he was a vile person, and justly condemned for his vices, and also for that mean and ignoble life he had lived at Rome, having been an hostage there for eleven or twelve years; and though the other hostages were changed at three years' end, yet he remained; which shows what little account he was of even with his father; and was in no esteem with the people, among whom, by his freaks and frolics, he made himself very ridiculous; by rambling about streets with a servant or two; conversing with tradesmen about their trades; drinking with strangers, and people of low life; revelling at merry bouts with young people; putting on strange habits; throwing away his money among the rabble, and stones at those that followed him; washing at public baths among the common people; all which, and many others, are reported ^q of him by historians; hence he was called by some Epimanes the madman; though he took to himself the title of Epiphanes the "illustrious", the reverse of his character. This is the little horn in Dan 8:9 and who was an eminent type of antichrist, with whom his character agrees, as well as other things:

to whom they shall not give the honour of the kingdom; neither his father, nor his brother, nor the peers and people of the land of the kingdom of Syria; they never once thought of making him king; they neither chose him, nor called him, nor crowned him:

but he shall come in peaceably, and obtain the kingdom by flatteries; pretending to take it, not for himself, but for his nephew Demetrius, the son of his brother Seleucus, now an hostage at Rome, in his stead; so that the states opposed him not, but quietly admitted him, thinking all was safe for the rightful heir and successor; and when he had got possession for his nephew, he obtained it for himself by his flattering speeches to the nobles, and his gifts among the citizens, and his great pretensions to clemency and humanity; or these "flatteries" may refer to the artifices he used to gain Eumenes king of Pergamus, and Attalus his brother, to assist him against Heliodorus the usurper; and the promises of friendship and assistance against the Romans he made to them, and by whose help he came peaceably to the kingdom.

Gill: Dan 11:22

And with the arms of a flood shall they be overflown from before him, and shall be broken,.... That is, by the help of the forces of Eumenes and Attalus, which were like an inundation of water, the party that were on the side of Heliodorus the usurper were bore down, crushed, and destroyed; and thereby Antiochus had a peaceable settlement in the kingdom: or, "the arms of a flood shall be overflowed from before him, and be broken" ^r; either the arms of Heliodorus, the forces he had got together; or the armies of the Egyptians, which, like an overflowing flood, had used to run over Judea, Coelesyria, Phoenicia, and other places, and carry all before them, now should be overflowed, and bore down themselves; of which see more on Dan 11:25,

yea, also the prince of the covenant; which some understand of Judas Maccabaeus, as Jerome and Jacchiades; others more probably of Onias the high priest, whom Antiochus deposed in the first year of his reign, and sold the priesthood to Jason his younger brother for four hundred and forty talents of silver; and who also promised to give him one hundred and fifty more for a license to erect a place of exercise for the training up of youth, according to the fashion of the Greeks; which Antiochus greedily embraced, the public treasury being empty through the large tribute paid to the Romans the last twelve years; in the Apocrypha:

"7 But after the death of Seleucus, when Antiochus, called Epiphanes, took the kingdom, Jason the brother of Onias laboured underhand to be high priest, 8 Promising unto the king by intercession three hundred and threescore talents of silver, and of another revenue eighty talents: 9 Beside this, he promised to assign an hundred and fifty more, if he might have licence to set him up a place for exercise, and for the training up of youth in the fashions of the heathen, and to write them of Jerusalem by the name of Antiochians. 34 Wherefore Menelaus, taking Andronicus apart, prayed, him to get Onias into his hands; who being persuaded thereunto, and coming to Onias in deceit, gave him his right hand with oaths; and though he were suspected by him, yet persuaded he him to come forth of the sanctuary: whom forthwith he shut up without regard of justice. 35 For the which cause not only the Jews, but many also of other nations, took great indignation, and were much grieved for the unjust murder of the man.'' (2 Maccabees 4)

Others think Seleucus Philopator his brother is meant, which is not probable, his death being before described; rather Demetrius his nephew, with whom he covenanted to hold the kingdom for him, or through whom the covenant and peace with the Romans was continued so long, he being an hostage at Rome; though others are of opinion that Trypho, a peer of the realm of Egypt, is designed, who was the principal person concerned in a covenant made between Antiochus and Ptolemy Philometor king of Egypt; though it is more likely that Ptolemy himself is the person intended.

Gill: Dan 11:23

And after the league made with him,.... The prince of the covenant; either Demetrius his nephew, or Ptolemy Philometor king of Egypt, with whom a league was made in the lifetime of Cleopatra, the sister of Antiochus, and mother of Ptolemy:

he shall work deceitfully; either with the princes and people of Syria, by good words and fair speeches, and by gifts and presents, to get the kingdom for himself, though he had covenanted with his nephew to hold it for him, and resign it to him at his return; and with the Romans, and among his friends in the senate, he artfully worked to detain him at Rome: or else with the king of Egypt, pretending great friendship to him, and to take the care and tuition of him during his minority; and at his coronation he sent one Apollonius to be present at it, and to congratulate him upon it; in the Apocrypha:

"Now when Apollonius the son of Menestheus was sent into Egypt for the coronation of king Ptolemeus Philometor, Antiochus, understanding him not to be well affected to his affairs, provided for his own safety: whereupon he came to Joppa, and from thence to Jerusalem:'' (2 Maccabees 4:21)

for he shall come up, and shall become strong with a small people; either he went into the heart of Syria with a small number of men at first, and gathered together a large army; or into Phoenicia with a handful of men, where he ingratiated himself into the affections of the people by words and gifts, and became strong; or he went up into Egypt accompanied only with a few, lest, the Egyptians should be suspicious of him; but these it is said were valiant men, whom he placed in the forts of Egypt, and so became master of it, which is an instance of his deceitful working; and Sutorius, an ancient historian, as quoted by Jerom, says that he subdued Egypt to himself with a very small number of people.

Gill: Dan 11:24

He shall enter peaceably even upon the fattest places of the province,.... Or, "into tranquillity, and the fattest places of the province" ^s; that is, into such places as were in great tranquillity, and men thought themselves safe and secure, and had no suspicion of his designs upon them, and which abounded in wealth and riches: these were either the principal cities in the kingdom of Syria, which he visited in order to establish himself in their good opinion of him; or the chief places of the province of Phoenicia, where he endeavoured to make himself acceptable by his munificence; or it may be the best parts of the kingdom of Egypt are meant, the richest of them, such as Memphis, and the places about it; where, as Sutorius in Jerome says, he went; and which places being fat, producing a large increase, and abounding in wealth, invited him thither; and which wealth he took, and scattered among his friends and soldiers, as in a following clause:

and he shall do that which his fathers have not done, nor his fathers' fathers; none of his ancestors, more near or more remote; not Antiochus the great, nor Seleucus Ceraunus, nor Seleucus Callinicus, nor Antiochus Theos, nor Antiochus Soter, nor Seleucus Nicator, the founder of the Syrian empire; for, however greater these might be in power or riches, they were inferior to him in success; though they all, or most of them, however, had their eye upon Egypt, and would gladly have been masters of it; yet none of the kings of Syria prevailed over it, as Antiochus did; and this may also refer to what follows:

he shall scatter among them the prey, and spoil, and riches; which he took from the places or rich cities he entered into; and these he plentifully and liberally dispersed among his followers, his soldiers, "the small people" he became strong with, Dan 11:23, whereby he gained their affections, and attached them to his interest; and in this his liberality and munificence he is said to abound above all the kings that were before him, in the Apocrypha:

"He feared that he should not be able to bear the charges any longer, nor to have such gifts to give so liberally as he did before: for he had abounded above the kings that were before him.'' (1 Maccabees 3:30)

and the character Josephus ^t gives of him is, that he was a man of a large and liberal heart:

yea, and he shall forecast his devices against the strong holds; the fortresses of Egypt; as he got into the fat and richest parts of it, and distributed the wealth of them among his favourites and followers, which answered a good purpose; so he had his eye upon the fortified places of the kingdom, and contrived ways and means to get them into his possession, as Pelusium, and other places; and how to keep them when he had got them, which he did:

even for a time; till Ptolemy Philometor was at age, and freed himself from him; or till the Romans ^u put a stop to his power.

Gill: Dan 11:25

And he shall stir up his power and his courage against the king of the south with a great army,.... That is, Antiochus shall arouse himself, and exert his courage, and gather a large and powerful army, and set out with them to fight with Ptolemy Philometor, king of Egypt; this is his second expedition into Egypt, as is observed in the Apocrypha:

"About the same time Antiochus prepared his second voyage into Egypt:'' (2 Maccabees 5:1)

before he went into Egypt more privately, with a few men, under a pretence of friendship; but now more openly as an enemy, with a large army; so it is said in the Apocrypha:

"17 Wherefore he entered into Egypt with a great multitude, with chariots, and elephants, and horsemen, and a great navy, 18 And made war against Ptolemee king of Egypt: but Ptolemee was afraid of him, and fled; and many were wounded to death.'' (1 Maccabees 1)

and he entered into Egypt with a great multitude, with chariots, and with elephants, and with horses, and with a great fleet; which account exactly agrees with this prophecy, and serves to illustrate it:

and the king of the south shall be stirred up to battle with a very great and mighty army; this is Ptolemy Philometor, king of Egypt, who, hearing of the preparations of Antiochus, and of his design to enter his kingdom, gathered a large army together to give him battle:

but he shall not stand; the king of Egypt could not stand against Antiochus; the two armies met between Mount Casius and Pelusium, where they came, to a battle, and Antiochus got the victory: upon his second victory over the forces of Ptolemy, he took Pelusium, and led his army into the very heart of the kingdom, and had it in his power to have cut off all the Egyptians, to a man; he made himself master of Memphis, and all the rest of Egypt, except Alexandria, which held out against him ^w:

for they shall forecast devices against him; Antiochus, and those that assisted him with their counsels, formed schemes against Ptolemy, which succeeded: the loss of the battle was not owing to want of the necessary preparations for it; or to an insufficient number of men; or to a defect of military skill and courage; but to the treachery of his own courtiers and commanders, particularly Eulaeus and Lennaeeus to whom the blame was laid, and to the desertion of Ptolemy Macron; which is more clearly expressed in the following verse.

Gill: Dan 11:26

Yea, they that feed of the portion of his meat shall destroy him,.... Those of his own household, his familiar friends, his courtiers and counsellors, and the generals of his army; his destruction, or the loss of the battle, was owing either to the bad counsels they gave him, or to their desertion of him, being corrupted by Antiochus:

and his army shall overflow: that is, the army of Antiochus, like a mighty inundation of water, which carries all before it, should overflow, or bear down and destroy, the army of Ptolemy, and overrun all Egypt, as it did, as before related; no more resistance being to be made to it than to a rapid flood of water:

and many shall fall down slain: of the army of the king of Egypt. The account given of this affair in the Apocrypha:

"18 And made war against Ptolemee king of Egypt: but Ptolemee was afraid of him, and fled; and many were wounded to death. 19 Thus they got the strong cities in the land of Egypt and he took the spoils thereof.'' (1 Maccabees 1)

Josephus says ^x, that Antiochus,

"being with a great army at Pelusium, and circumventing Ptolemy Philometor by fraud, seized on Egypt; and being in the parts near to Memphis, and taking it, he hastened to Alexandria to besiege it, and got Ptolemy, reigning there, into his hands.''

Gill: Dan 11:27

And both these kings' hearts shall be to do mischief,.... Antiochus Epiphanes, king of Syria, and Ptolemy Philometor, king of Egypt, the latter being now in the hands of the former; whether he was taken by him, or voluntarily came to him, is not certain; but though they seemed to carry it very friendly to one another, yet at the same time they were contriving in their minds to do as much mischief to each other as they could:

and they shall speak lies at one table: at an entertainment at Memphis, where they met to eat food together, which shows great familiarity; or at the council table, where they pretended to consult each other's good, and to secure the peace of both kingdoms, but imposed on each other with lies. Antiochus pretended a great respect for Ptolemy, and that he had nothing more at heart than to take care of his affairs, and defend him against his brother Euergetes, whom the Alexandrians had set up for king; when his design was no other than to seize the kingdom of Egypt for himself: on the other hand, Ptolemy seemed greatly satisfied with his uncle's protection, and to place great confidence in him; when his view was to disappoint his scheme, and come to an agreement with his brother; neither of them meant what they said:

but it shall not prosper; the consultations they held, the schemes they laid, succeeded not; the peace made between them did not last:

for yet the end shall be at the time appointed; by the Lord, by whom all events are predetermined; whose counsel shall stand, notwithstanding all the devices in the hearts of men, and of kings themselves: the end of this peace between these two kings, and the end of the wars between them, yea, the end of the two kingdoms, when they should cease, and come into other hands; all was fixed to a time appointed of God, and should surely come to pass, as he had decreed.

Gill: Dan 11:28

Then shall he return into his land with great riches,.... That is, Antiochus, with the spoils of Egypt, and the gifts and presents he had received there; so the author of the first book of Maccabees says,

"20 And after that Antiochus had smitten Egypt, he returned again in the hundred forty and third year, and went up against Israel and Jerusalem with a great multitude, 21 And entered proudly into the sanctuary, and took away the golden altar, and the candlestick of light, and all the vessels thereof,'' (1 Maccabees 1)

that is, of the era of the Selucidae, and the fifth or sixth year of his reign:

and his heart shall be against the holy covenant; not the covenant he had made with Ptolemy, which was a fraudulent one; but the covenant between God and the Jews; whereby they became a distinct and peculiar people, having a religion, laws, and ordinances, different from all others; for which reason they were hated by other nations, and particularly by Antiochus; and his heart was the more enraged against them at this time, for the following reason; a false rumour being spread in Judea that Antiochus was dead, Jason took the opportunity to recover the office of high priest from his brother Menelaus; and, with a thousand men, took the city of Jerusalem, drove his brother into the castle, and slew many he took for his enemies. Antiochus, hearing of this, concluded the whole nation of the Jews had revolted from him; and therefore took Judea in his way from Egypt, in order to suppress this rebellion; in the Apocrypha:

"5 Now when there was gone forth a false rumour, as though Antiochus had been dead, Jason took at the least a thousand men, and suddenly made an assault upon the city; and they that were upon the walls being put back, and the city at length taken, Menelaus fled into the castle: 6 But Jason slew his own citizens without mercy, not considering that to get the day of them of his own nation would be a most unhappy day for him; but thinking they had been his enemies, and not his countrymen, whom he conquered. 11 Now when this that was done came to the king's ear, he thought that Judea had revolted: whereupon removing out of Egypt in a furious mind, he took the city by force of arms,'' (2 Maccabees 5)

and he shall do exploits; in Jerusalem, very wicked ones indeed! he ordered his soldiers to slay all they met, without mercy, old and young, women and children, virgins and young men; and in three days' time eighty thousand were slain, forty thousand bound, and no less sold: he went into the temple, and took all the vessels in it, and all the gold and silver, and hidden treasures of it, to the value of a thousand and eight hundred talents, in the Apocrypha:

"12 And commanded his men of war not to spare such as they met, and to slay such as went up upon the houses. 13 Thus there was killing of young and old, making away of men, women, and children, slaying of virgins and infants. 14 And there were destroyed within the space of three whole days fourscore thousand, whereof forty thousand were slain in the conflict; and no fewer sold than slain. 15 Yet was he not content with this, but presumed to go into the most holy temple of all the world; Menelaus, that traitor to the laws, and to his own country, being his guide: 16 And taking the holy vessels with polluted hands, and with profane hands pulling down the things that were dedicated by other kings to the augmentation and glory and honour of the place, he gave them away. 21 So when Antiochus had carried out of the temple a thousand and eight hundred talents, he departed in all haste unto Antiochia, weening in his pride to make the land navigable, and the sea passable by foot: such was the haughtiness of his mind.'' (2 Maccabees 5)

"23 He took also the silver and the gold, and the precious vessels: also he took the hidden treasures which he found. 24 And when he had taken all away, he went into his own land, having made a great massacre, and spoken very proudly. 25 Therefore there was a great mourning in Israel, in every place where they were;'' (1 Maccabees 1)

and return to his own land; having done these exploits, he made what haste he could to Antioch, with the spoils of Egypt, and the plunder of the temple at Jerusalem, in the Apocrypha:

"And when he had taken all away, he went into his own land, having made a great massacre, and spoken very proudly.'' (1 Maccabees 1:24)

"So when Antiochus had carried out of the temple a thousand and eight hundred talents, he departed in all haste unto Antiochia, weening in his pride to make the land navigable, and the sea passable by foot: such was the haughtiness of his mind.'' (2 Maccabees 5:21)

Gill: Dan 11:29

At the time appointed he shall return, and come toward the south,.... At the time appointed of God, he should return from Syria again to Egypt; which was his third expedition thither, and was occasioned by the Alexandrians setting up the brother of Ptolemy Philometor for king; wherefore he hastened to Egypt with a large army, under a pretence of restoring the deposed king; but in reality to seize the kingdom for himself ^y:

but it shall not be as the former, or as the latter; this expedition should not succeed so well as the two former, as it did not; he could not carry his point, neither subdue Egypt, nor get any of the two brothers into his hands, as he had done before; the reason of which follows:

Gill: Dan 11:30

For the ships of Chittim shall come against him,.... Ptolemy king of Egypt, and his brother, being come to an agreement, sent an embassy to the senate of Rome, to implore their help and assistance against Antiochus, who was preparing to besiege them in Alexandria; upon which they sent their ambassadors Caius Popilius Laenas, Caius Decimus, and Caius Hostilius, in ships from Macedonia ^z, or Greece, to Antiochus, to require him to desist from making war upon Ptolemy, and that he quit the land of Egypt; see Num 24:24. Macedonia is called the land of Cittim, in the Apocrypha:

"And it happened, after that Alexander son of Philip, the Macedonian, who came out of the land of Chettiim, had smitten Darius king of the Persians and Medes, that he reigned in his stead, the first over Greece,'' (1 Maccabees 1:1)

"Beside this, how they had discomfited in battle Philip, and Perseus, king of the Citims, with others that lifted up themselves against them, and had overcome them:'' (1 Maccabees 8:5)

Jarchi, Aben Ezra, Saadiah, and Jacchiades, interpret it of the Romans; and, according to Gorionides ^a, Cittim are the Romans; and Jerom here interprets them of them; and Bochart has proved at large ^b that they are meant. The word seems to be used both of Grecians and Romans, and here of Romans in Grecian ships:

therefore he shall be grieved, and return; being obliged to it, sore against his will: as soon as he saw Popilius, with whom he had contracted a friendship while he was an hostage at Rome, he offered his hand to kiss; but Popilius refused it, and observed that private friendship should give way to public interest; and then produced the decree of the senate, and delivered it to him, and required his answer; but Antiochus delaying, telling him he would consult his friends, Popilius, with a rod in his hand, drew a circle round him, and bid him consult his friends directly; adding that he should not stir from that circle till he had given a positive answer; which roughness struck him, and, hesitating a little, he replied he would obey the senate, as Justin ^c, Livy ^d, Velleius Paterculus ^e, and other historians, relate; and upon which he at once departed with his army, though fretted and vexed to the last degree:

and have indignation against the holy covenant; the Jews, God's covenant people; on whom he gratified his revenge, sending Apollonius, with an army of twenty two thousand men, to whom he gave orders to slay the men, and sell the women and children; and who committed many outrages in the city and temple: now it was the daily sacrifice was made to cease, and the abomination of desolation set up, as in the following verse, and all that done predicted in Dan 8:10, this was two years after his former expedition into Egypt, and the havoc he made upon his return from thence, and in the eighth year of his reign, and one hundred and forty fifth of the Seleucidae; in the Apocrypha:

"And spake peaceable words unto them, but all was deceit: for when they had given him credence, he fell suddenly upon the city, and smote it very sore, and destroyed much people of Israel.'' (1 Maccabees 1:30)

"He sent also that detestable ringleader Apollonius with an army of two and twenty thousand, commanding him to slay all those that were in their best age, and to sell the women and the younger sort:'' (2 Maccabees 5:24)

so shall he do; such wicked deeds as before declared, in his wrath and fury against the Jews, being provoked at his disappointment in Egypt:

he shall even return, and have intelligence with them that forsake the holy covenant: apostate Jews, who had renounced their religion, forsook the law of God, and the ordinances of his worship, and turned Heathens; of whom it is said, agreeably to the language of this prophecy, and seemingly with a view to it,

that they made themselves uncircumcised, and departed from the holy covenant, in the Apocrypha:

"And made themselves uncircumcised, and forsook the holy covenant, and joined themselves to the heathen, and were sold to do mischief.'' (1 Maccabees 1:15)

with these Antiochus kept an intelligence, and held a correspondence, in order not only to know the affairs of the Jews from time to time, but to draw them off from their religion, and propagate Heathenism among them; such as Jason, Menelaus, and others; in the Apocrypha:

"12 So this device pleased them well. 13 Then certain of the people were so forward herein, that they went to the king, who gave them licence to do after the ordinances of the heathen: 14 Whereupon they built a place of exercise at Jerusalem according to the customs of the heathen: 15 And made themselves uncircumcised, and forsook the holy covenant, and joined themselves to the heathen, and were sold to do mischief. 43 Yea, many also of the Israelites consented to his religion, and sacrificed unto idols, and profaned the sabbath. 44 For the king had sent letters by messengers unto Jerusalem and the cities of Juda that they should follow the strange laws of the land, 45 And forbid burnt offerings, and sacrifice, and drink offerings, in the temple; and that they should profane the sabbaths and festival days:'' (1 Maccabees 1)

Commentary -- Verse Notes / Footnotes

NET Notes: Dan 11:1

¹ sn The antecedent of the pronoun “I” is the angel, not Daniel. The traditional chapter division at this point, and the presence of a chronological note in the verse similar to ones used elsewhere in the book to position Daniel’s activities in relation to imperial affairs, sometimes lead to confusion on this matter.

NET Notes: Dan 11:2

¹ sn Perhaps these three more kings are Cambyses (ca. 530-522 B.C.), Pseudo-Smerdis (ca. 522 B.C.), and Darius I Hystaspes (ca. 522-486 B.C.).

² sn This fourth king is Xerxes I (ca. 486-465 B.C.). The following reference to one of his chiefs apparently has in view Seleucus Nicator.

³ tn Heb “rich with great riches.”

⁴ tn The text is difficult. The Hebrew has here אֶת (’et), the marker of a definite direct object. As it stands, this would suggest the meaning that “he will arouse everyone, that is, the kingdom of Greece.” The context, however, seems to suggest the idea that this Persian king will arouse in hostility against Greece the constituent elements of his own empire. This requires supplying the word “against,” which is not actually present in the Hebrew text.

NET Notes: Dan 11:3

¹ sn The powerful king mentioned here is Alexander the Great (ca. 336-323 B.C.).

NET Notes: Dan 11:4

¹ tn Heb “and when he stands.”

² tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

NET Notes: Dan 11:5

¹ sn The king of the south is Ptolemy I Soter (ca. 323-285 B.C.). The following reference to one of his subordinates apparently has in view Seleucus I Nicator (ca. 311-280 B.C.). Throughout the remainder of chap. 11 the expressions “king of the south” and “king of the north” repeatedly occur. It is clear, however, that these terms are being used generically to describe the Ptolemaic king (i.e., “of the south”) or the Seleucid king (i.e., “of the north”) who happens to be in power at any particular time. The specific identity of these kings can be established more or less successfully by a comparison of this chapter with the available extra-biblical records that discuss the history of the intertestamental period. In the following notes the generally accepted identifications are briefly mentioned.

² tn Heb “princes.”

³ tn Heb “and he”; the referent (the subordinate prince mentioned in the previous clause) has been specified in the translation for clarity.

⁴ tn Heb “be strong against.”

⁵ tn Heb “greater than his kingdom.”

NET Notes: Dan 11:6

¹ sn Here they refers to Ptolemy II Philadelphus (ca. 285-246 B.C.) and Antiochus II Theos (ca. 262-246 B.C.).

² sn The daughter refers to Berenice, who was given in marriage to Antiochus II Theos.

³ tn Heb “the strength of the arm.”

⁴ tn Heb “stand.” So also in vv. 7, 8, 11, 13.

⁵ tn Heb “and his arm.” Some understand this to refer to the descendants of the king of the north.

⁶ tc The present translation reads יַלְדָּה (yaldah, “her child”) rather than the MT יֹלְדָהּ (yolÿdah, “the one who begot her”). Cf. Theodotion, the Syriac, and the Vulgate.

⁷ sn Antiochus II eventually divorced Berenice and remarried his former wife Laodice, who then poisoned her husband, had Berenice put to death, and installed her own son, Seleucus II Callinicus (ca. 246-227 B.C.), as the Seleucid king.

NET Notes: Dan 11:7

¹ sn The reference is to the king of Egypt.

² tn Heb “the stock of her roots.”

sn The reference to one from her family line is probably to Berenice’s brother, Ptolemy III Euergetes (ca. 246-221 B.C.).

³ tn Heb “will deal with them and prevail.”

NET Notes: Dan 11:8

¹ tn The Hebrew preposition מִן (min) is used here with the verb עָמַד (’amad, “to stand”). It probably has a sense of separation (“stand away from”), although it may also be understood in an adversative sense (“stand against”).

NET Notes: Dan 11:9

¹ tn Heb “he”; the referent (the king of the north) has been specified in the translation for clarity.

NET Notes: Dan 11:10

¹ sn The sons of Seleucus II Callinicus were Seleucus III Ceraunus (ca. 227-223 B.C.) and Antiochus III the Great (ca. 223-187 B.C.).

² tn Heb “his”; the referent (the enemy of the king of the north) has been specified in the translation for clarity.

³ tn Heb “and he will certainly come and overflow and cross over and return and be aroused unto a fortress.” The translation has attempted to simplify the syntax of this difficult sequence.

NET Notes: Dan 11:11

¹ sn This king of the south refers to Ptolemy IV Philopator (ca. 221-204 B.C.).

NET Notes: Dan 11:12

¹ tn Heb “his heart will be lifted up.” The referent (the king of the south) has been specified in the translation for clarity.

² tn Heb “cause to fall.”

³ tn Heb “of myriads.”

NET Notes: Dan 11:14

¹ tn Heb “stand against.”

² sn This was Ptolemy V Epiphanes (ca. 203-181 B.C.).

³ tn Heb “sons of violence.” “Son(s) is sometimes used idiomatically in Hebrew to indicate that someone is characterized by a certain quality. So the expression “sons of violence” means that these individuals will be characterized by violent deeds.

⁴ tn Heb “to cause to stand.”

NET Notes: Dan 11:15

¹ sn This well-fortified city is apparently Sidon. Its capture from the Ptolemies by Antiochus the Great was a strategic victory for the Seleucid kingdom.

² tn Or “choice troops” (BDB 104 s.v. מִבְחָר), or “elite troops” (HALOT 542 s.v. מִבְחָר).

NET Notes: Dan 11:16

¹ tn Heb “hand.”

NET Notes: Dan 11:17

¹ tn Heb “and he will set his face.” Cf. vv. 18, 19.

² tc The present translation reads מֵישָׁרִים (mesharim, “alliances”) for the MT וִישָׁרִים (viysharim, “uprightness”).

³ tn Heb “him”; the referent (the king of the south) has been specified in the translation for clarity.

⁴ tn Heb “the daughter of the women.”

sn The daughter refers to Cleopatra, the daughter of Antiochus, who was given in marriage to Ptolemy V.

NET Notes: Dan 11:18

¹ tn Heb “his face.” See v. 19 as well.

² sn The commander is probably the Roman commander, Lucius Cornelius Scipio.

³ tn The Hebrew here is difficult in that the negative בִּלְתִּי (biltiy, “not”) is used in an unusual way. The sense is not entirely clear.

⁴ tn Heb “his shameful conduct he will return to him.”

NET Notes: Dan 11:20

¹ tn Heb “on his place.”

² sn The one who will send out an exactor of tribute was Seleucus IV Philopator (ca. 187-176 B.C.).

³ sn Perhaps this exactor of tribute was Heliodorus (cf. 2 Maccabees 3).

⁴ tn Heb “broken” or “shattered.”

NET Notes: Dan 11:21

¹ sn This despicable person to whom the royal honor has not been rightfully conferred is Antiochus IV Epiphanes (ca. 175-164 B.C.).

NET Notes: Dan 11:22

¹ tn Heb “arms.”

² tc The present translation reads הִשָּׁטֹף (hishatof), Niphal infinitive absolute of שָׁטַף (shataf, “to overflow”), for the MT הַשֶּׁטֶף (hashetef, “flood”).

³ tn The words “in defeat” are added in the translation for clarification.

⁴ tn Heb “a prince of the covenant.”

⁵ tn Heb “broken” or “shattered.”

NET Notes: Dan 11:23

¹ tn The preposition מִן (min) is probably temporal here (so BDB 583 s.v. 7.c; cf. KJV, NAB, NASB, NIV, NRSV), although it could also be understood here as indicating means (so J. Goldingay, Daniel [WBC], 279, n. 23a; cf. TEV, NLT).

² tn Heb “nation.”

NET Notes: Dan 11:24

¹ tn Heb “and unto a time.”

NET Notes: Dan 11:25

¹ tn Heb “heart.”

² sn This king of the south was Ptolemy Philometer (ca. 181-145 B.C.).

NET Notes: Dan 11:26

¹ tc The present translation reads יִשָׁטֵף (yishatef, passive) rather than the MT יִשְׁטוֹף (yishtof, active).

NET Notes: Dan 11:27

¹ tn Heb “heart.” So also in v. 28.

² tn Heb “speak.”

NET Notes: Dan 11:28

¹ tn Heb “he”; the referent (the king of the north) has been specified in the translation for clarity.

NET Notes: Dan 11:30

¹ sn The name Kittim has various designations in extra-biblical literature. It can refer to a location on the island of Cyprus, or more generally to the island itself, or it can be an inclusive term to refer to parts of the Mediterranean world that lay west of the Middle East (e.g., Rome). For ships of Kittim the Greek OT (LXX) has “Romans,” an interpretation followed by a few English versions (e.g., TEV). A number of times in the Dead Sea Scrolls the word is used in reference to the Romans. Other English versions are more generic: “[ships] of the western coastlands” (NIV, NLT); “from the west” (NCV, CEV).

² sn This is apparently a reference to the Roman forces, led by Gaius Popilius Laenas, which confronted Antiochus when he came to Egypt and demanded that he withdraw or face the wrath of Rome. Antiochus wisely withdrew from Egypt, albeit in a state of bitter frustration.

³ tn Heb “show regard for.”

Geneva Bible: Dan 11:1

Also I in the first year of Darius the Mede, [even] I, ^{( a )} stood to confirm and to strengthen him.

^{( a )} The angel assures Daniel that God has given him power to perform these things, seeing that he appointed him to assist Darius when he overcame the Chaldeans.

Geneva Bible: Dan 11:2

And now will I shew thee the truth. Behold, there shall stand up yet ^{( b )} three kings in Persia; and the fourth shall be far richer than [they] all: and by his strength through his riches he shall stir up ^{( c )} all against the realm of Grecia.

^{( b )} Of which Cambyses that now reigned was the first, the second Smerdes, the third Darius the son of Hystaspis, and the fourth Xerxes, who all were enemies to the people of God, and stood against them.

^{( c )} For he raised up all the east countries to fight against the Grecians, and even though he had in his army 900,000 men, yet in four battles he was defeated, and fled away with shame.

Geneva Bible: Dan 11:3

And a ^{( d )} mighty king shall stand up, that shall rule with great dominion, and do according to his will.

^{( d )} That is, Alexander the Great.

Geneva Bible: Dan 11:4

And when he shall stand up, ^{( e )} his kingdom shall be broken, ^{( f )} and shall be divided toward the ^{( g )} four winds of heaven; and not to his ^{( h )} posterity, nor according to ^{( i )} his dominion which he ruled: for his kingdom shall be plucked up, even for others beside ^{( k )} those.

^{( e )} For when his estate was most flourishing, he overcame himself with drink, and so fell into a disease: or as some write, was poisoned by Cassander.

^{( f )} For his twelve chief princes first divided his kingdom among themselves.

^{( g )} After this his monarchy was divided into four: for Seleucus had Syria, Antigonus had Asia minor, Cassander had the kingdom of Macedonia, and Ptolemeus had Egypt.

^{( h )} Thus God avenged Alexander's ambition and cruelty, in causing his posterity to be murdered, partly by their father's chief friends, and partly by one another.

^{( i )} None of these four will be able to be compared to the power of Alexander.

^{( k )} That is, his posterity having no part of it.

Geneva Bible: Dan 11:5

And the ^{( l )} king of the south shall be strong, and [one] of ^{( m )} his princes; and he shall be strong above him, and have dominion; his dominion [shall be] a great dominion.

^{( l )} That is, Ptolemeus king of Egypt.

^{( m )} That is, Antiochus the son of Seleucus, and one of Alexander's princes will be more mighty: for he would have both Asia and Syria.

Geneva Bible: Dan 11:6

And in the end of years they shall join themselves together; for the king's ^{( n )} daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the ^{( o )} arm; neither shall ^{( p )} he stand, nor his ^{( q )} arm: but she shall be given up, and they that brought her, and he ^{( r )} that begat her, and he that strengthened her in [these] times.

^{( n )} That is, Bernice the daughter of Ptolemais Philadelphus will be given in marriage to Antiochus Theos, thinking by this affinity that Syria and Egypt would have a continual peace together.

^{( o )} That power and strength will not continue: for soon after her husband's death, Bernice and her young son were slain by her stepson Seleicus Calinieus the son of Laodice, the lawful wife of Antiochus, but put away for this woman's sake.

^{( p )} Neither Ptolemais nor Antiochus.

^{( q )} Some read "seed", meaning the child begotten by Bernice.

^{( r )} Some read, "she that begat her", and by this understand her nurse, who brought her up: so that all those who were part of this marriage were destroyed.

Geneva Bible: Dan 11:7

But out of a branch of her ^{( s )} roots shall [one] stand up in his estate, ^{( t )} which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail:

^{( s )} Meaning that Ptolemais Evergetes after the death of his father Philadelphus would succeed in the kingdom, being of the same stock that Bernice was.

^{( t )} To revenge the sister's death against Antiochus Calinicus King of Syria.

Geneva Bible: Dan 11:8

And shall also carry captives into Egypt their gods, with their princes, [and] with their precious vessels of silver and of gold; and he shall continue ^{( u )} [more] years than the king of the north.

^{( u )} For this Ptolemais reigned forty-six years.

Geneva Bible: Dan 11:10

But his ^{( x )} sons shall be stirred up, and shall assemble a multitude of great forces: and [one] ^{( y )} shall certainly come, and overflow, and pass through: then shall he ^{( z )} return, and be stirred up, [even] to his fortress.

^{( x )} Meaning Seleucus and Antiochus the great, the sons of Calinicus, will make war against Ptolemais Philopater, the son of Philadelphus.

^{( y )} For his older brother Seleucus died, or was slain while the armies were preparing for war.

^{( z )} That is, Philopater, when he will see Antiochus take great dominions from him in Syria, and also ready to invade Egypt.

Geneva Bible: Dan 11:11

And the king of the south shall be moved with choler, and shall come forth and fight with him, [even] with the king of the north: and he shall set forth a great ^{( a )} multitude; but the multitude shall be given into his hand.

^{( a )} For Antioch had 6,000 horsemen, and 60,000 footmen.

Geneva Bible: Dan 11:13

For the king of the north ^{( b )} shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.

^{( b )} After the death of Ptolemais Philopater, who left Ptolemais Epiphanes as his heir.

Geneva Bible: Dan 11:14

And in those times there shall ^{( c )} many stand up against the king of the south: also the robbers of thy ^{( d )} people shall exalt themselves to establish the vision; but they shall fall.

^{( c )} For not only Antaiochus came against him, but also Philip King of Macedonia, and these two brought great power with them.

^{( d )} For under Onies, who falsely alleged that place of (Isa 19:19), certain of the Jews retired with him into Egypt to fulfil this prophecy: also the angel shows that all these troubles which are in the Church, are by the providence and counsel of God.

Geneva Bible: Dan 11:15

So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall ^{( e )} not withstand, neither his chosen people, neither [shall there be any] strength to withstand.

^{( e )} The Egyptians were not able to resist Stopas, Antiochus' captain.

Geneva Bible: Dan 11:16

But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the ^{( f )} glorious land, which by his hand shall be consumed.

^{( f )} He shows that he will not only afflict the Egyptians, but also the Jews, and will enter into their country, of which he admonished them before, that they may know that all these things came by God's providence.

Geneva Bible: Dan 11:17

He shall also ^{( g )} set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the ^{( h )} daughter of women, corrupting ^{( i )} her: but ^{( k )} she shall not stand [on his side], neither be for him.

^{( g )} This was the second battle that Antiochus fought against Ptolemais Epiphanes.

^{( h )} That is, a beautiful woman who was Cleopatra, Antiochus' daughter.

^{( i )} For he did not regard the life of his daughter in respect of the kingdom of Egypt.

^{( k )} She will not agree to his wicked counsel, but will love her husband, as her duty requires, and not seek his destruction.

Geneva Bible: Dan 11:18

After this shall he turn his face unto the ^{( l )} isles, and shall take many: but a prince for his own behalf ^{( m )} shall cause the reproach offered by him to cease; without his own reproach he shall cause [it] to turn upon ^{( n )} him.

^{( l )} That is, towards Asia, Greece, and those isles which are in the Mediterranean Sea: for the Jews called all countries which were divided by the sea "isles".

^{( m )} For whereas Antiochus was accustomed to condemn the Romans, and put their ambassadors to shame in all places, Attilius the consul, or Lucius Scipio put him to flight, and caused his shame to turn on his own head.

^{( n )} By his wicked life, and obedience to foolish counsel.

Geneva Bible: Dan 11:19

Then he shall turn his face toward the fort of ^{( o )} his own land: but he shall stumble and fall, and not be ^{( p )} found.

^{( o )} For fear of the Romans he will flee to his strongholds.

^{( p )} For when as under the pretence of poverty he would have robbed the temple of Jupiter Dodomeus, the countrymen slew him.

Geneva Bible: Dan 11:20

^{( q )} Then shall stand up in his estate a raiser of taxes [in] the glory of the kingdom: but within few days he shall be destroyed, neither in ^{( r )} anger, nor in battle.

^{( q )} That is, Seleuchus will succeed his father Antiochus.

^{( r )} Not by foreign enemies, or battle, but by treason.

Geneva Bible: Dan 11:21

And in his estate shall stand up a ^{( s )} vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries.

^{( s )} Who was Antiochus Epiphanes, who as is thought was the occasion of Seleucus his brother's death, and was of a vile, cruel, and flattering nature, and defrauded his brother's son of the kingdom, and usurped the kingdom without the consent of the people.

Geneva Bible: Dan 11:22

And with the ^{( t )} arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the ^{( u )} covenant.

^{( t )} He shows that great foreign powers will come to help the young son of Seleucus against his uncle Antiochus, and yet will be overthrown.

^{( u )} Meaning Ptolemais Philopater's son, who was this child's cousin, and is here called the prince of the covenant, because he was the chief, and all others followed his conduct.

Geneva Bible: Dan 11:23

And after ^{( x )} the league [made] with him he shall work deceitfully: for he shall come up, and shall become strong with a ^{( y )} small people.

^{( x )} For after the battle, Philometor and his uncle Antiochus made a league.

^{( y )} For he came upon him by surprise, and when he did not suspect his uncle Antiochus at all.

Geneva Bible: Dan 11:24

He shall enter peaceably even upon the fattest places of the province; and he shall do [that] which his fathers ^{( z )} have not done, nor his fathers' fathers; he shall scatter among them the prey, and spoil, and riches: [yea], and he shall forecast his devices against the strong holds, even for a ^{( a )} time.

^{( z )} Meaning, in Egypt.

^{( a )} He will content himself with the small strongholds for a time, but will always labour by craft to attain to the chiefest.

Geneva Bible: Dan 11:25

And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not ^{( b )} stand: for they shall forecast devices against him.

^{( b )} He will be overcome with treason.

Geneva Bible: Dan 11:26

Yea, they that feed of the portion of ^{( c )} his meat shall destroy him, and his army ^{( d )} shall overflow: and many shall fall down slain.

^{( c )} Signifying his princes and the chief men about him.

^{( d )} Declaring that his soldiers will break out and venture their life to stay and to be slain for the safeguard of their prince.

Geneva Bible: Dan 11:27

And both these kings' hearts [shall be] to do ^{( e )} mischief, and they shall speak lies at one table; but it shall not prosper: for ^{( f )} yet the end [shall be] at the time appointed.

^{( e )} The uncle and the nephew will make truce, and banquet together, yet in their hearts they will imagine mischief against one another.

^{( f )} Signifying that it depends not on the counsel of men to bring things to pass, but on the providence of God, who rules the kings by a secret bridle, so that they cannot do what they themselves wish.

Geneva Bible: Dan 11:28

Then shall he return into his land with great ^{( g )} riches; and his heart [shall be] against the holy covenant; and he shall do [exploits], and return to his own land.

^{( g )} Which he will take from the Jews in spoiling Jerusalem and the temple, and this is told them before to exhort them to be patient, knowing that all things are done by God's providence.

Geneva Bible: Dan 11:30

For the ships ^{( h )} of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, ^{( i )} and have intelligence with them that forsake the holy covenant.

^{( h )} That is, the Roman power will come against him: for P. Popilius the ambassador appointed him to depart in the Romans' name, which he obeyed, although with grief, and to avenge his rage he came against the people of God the second time.

^{( i )} With the Jews who will forsake the covenant of the Lord: for first he was called against the Jews by Jason the high priest, and this second time by Menelaus.

Commentary -- Verse Range Notes

TSK Synopsis: Dan 11:1-45

1 The overthrow of Persia by the king of Grecia.

5 Leagues and conflicts between the kings of the south and of the north.

30 The invasion and tyranny of the Romans.

MHCC: Dan 11:1-30

The angel shows Daniel the succession of the Persian and Grecian empires. The kings of Egypt and Syria are noticed: Judea was between their dominions, and affected by their contests. From vs. 5-30, is generally considered to relate to the events which came to pass during the continuance of these governments; and from Dan 11:21, to relate to Antiochus Epiphanes, who was a cruel and violent persecutor of the Jews. See what decaying, perishing things worldly pomp and possessions are, and the power by which they are gotten. God, in his providence, sets up one, and pulls down another, as he pleases. This world is full of wars and fightings, which come from men's lusts. All changes and revolutions of states and kingdoms, and every event, are plainly and perfectly foreseen by God. No word of God shall fall to the ground; but what he has designed, what he has declared, shall infallibly come to pass. While the potsherds of the earth strive with each other, they prevail and are prevailed against, deceive and are deceived; but those who know God will trust in him, and he will enable them to stand their ground, bear their cross, and maintain their conflict.

Matthew Henry: Dan 11:1-4

Here, 1. The angel Gabriel lets Daniel know the good service he has done to the Jewish nation (Dan 11:1): " In the first year of Darius the Mede, who destroyed Babylon and released the Jews out of that house of bondage, I stood a strength and fortress to him, that is, I was instrumental to protect him, and give him success in his ward, and, after he had conquered Babylon, to confirm him in his resolution to release the Jews,"which, it is likely, met with much opposition. Thus by the angel, and at the request of the watcher, the golden head was broken, and the axe laid to the root of the tree. Note, We must acknowledge the hand of God in the strengthening of those that are friends to the church for the service they are to do it, and confirming them in their good resolutions; herein he uses the ministry of angels more than we are aware of. And the many instances we have known of God's care of his church formerly encourage us to depend upon him in further straits and difficulties. 2. He foretels the reign of four Persian kings (Dan 11:2): Now I will tell thee the truth, that is, the true meaning of the visions of the great image, and of the four beasts, and expound in plain terms what was before represented by dark types. (1.) There shall stand up three kings in Persia, besides Darius, in whose reign this prophecy is dated, Dan 9:1. Mr. Broughton makes these three to be Cyrus, Artaxasta or Artaxerxes, called by the Greeks Cambyses, and Ahasuerus that married Esther, called Darius son of Hystaspes. To these three the Persians gave these attributes - Cyrus was a father, Cambyses a master, and Darius a hoarder up. So Herodotus. (2.) There shall be a fourth, far richer than they all, that is, Xerxes, of whose wealth the Greek authors take notice. By his strength (his vast army, consisting of 800,000 men at least) and his riches, with which he maintained and paid that vast army, he stirred up all against the realm of Greece. Xerxes's expedition against Greece is famous in history, and the shameful defeat that he met with. He who when he went out was the terror of Greece in his return was the scorn of Greece. Daniel needed not to be told what disappointment he would meet with, for he was a hinderer of the building of the temple; but soon after, about thirty years after the first return from captivity, Darius, a young king, revived the building of the temple, owning the hand of God against his predecessors for hindering it, Ezr 6:7. 3. He foretels Alexander's conquests and the partition of his kingdom, Dan 11:3. He is that mighty king that shall stand up against the kings of Persia, and he shall rule with great dominion, over many kingdoms, and with a despotic power, for he shall do according to his will, and undo likewise, which, by the law of the Medes and Persians, their kings could not. When Alexander, after he had conquered Asia, would be worshipped as a god, then this was fulfilled, that he shall do according to his will. That is God's prerogative, but was his pretension. But (Dan 11:4) his kingdom shall soon be broken, and divided into four parts, but not to his posterity, nor shall any of his successors reign according to his dominion; none of them shall have such large territories nor such an absolute power. His kingdom was plucked up for others besides those of his own family. Arideus, his brother, was made king in Macedonia; Olympias, Alexander's mother, killed him, and poisoned Alexander's two sons, Hercules and Alexander. Thus was his family rooted out by its own hands. See what decaying perishing things worldly pomp and possessions are, and the powers by which they are got. Never was the vanity of the world and its greatest things shown more evidently than in the story of Alexander. All is vanity and vexation of spirit.

Matthew Henry: Dan 11:5-20

Here are foretold,

I. The rise and power of two great kingdoms out of the remains of Alexander's conquests, Dan 11:5. 1. The kingdom of Egypt, which was made considerable by Ptolemaeus Lagus, one of Alexander's captains, whose successors were, from him, called the Lagidae. He is called the king of the south, that is, Egypt, named here, Dan 11:8, Dan 11:42, Dan 11:43. The countries that at first belonged to Ptolemy are reckoned to be Egypt, Phoenicia, Arabia, Libya, Ethiopia, etc. Theocr. Idyl. 17. 2. The kingdom of Syria, which was set up by Seleucus Nicanor, or the conqueror; he was one of Alexander's princes, and became stronger than the other, and had the greatest dominion of all, was the most powerful of all Alexander's successors. It was said that he had no fewer than seventy-two kingdoms under him. Both these were strong against Judah (the affairs of which are particularly eyed in this prediction); Ptolemy, soon after he gained Egypt, invaded Judea, and took Jerusalem on a sabbath, pretending a friendly visit. Seleucus also gave disturbance to Judea.

II. The fruitless attempt to unite these two kingdoms as iron and clay in Nebuchadnezzar's image (Dan 11:6): " At the end of certain years, about seventy after Alexander's death, the Lagidae and the Seleucidae shall associate, but not in sincerity. Ptolemy Philadelphus, king of Egypt, shall marry his daughter Berenice to Antiochus Theos, king of Syria,"who had already a wife called Laodice. "Berenice shall come to the king of the north, to make an agreement, but it shall not hold: She shall not retain the power of the arm; neither she nor her posterity shall establish themselves in the kingdom of the north, neither shall Ptolemy her father, nor Antiochus her husband (between whom there was to be a great alliance), stand, nor their arm, but she shall be given up and those that brought her, "all that projected that unhappy marriage between her and Antiochus, which occasioned so much mischief, instead of producing a coalition between the northern and southern crowns, as was hoped. Antiochus divorced Berenice, took his former wife Laodice again, who soon after poisoned him, procured Berenice and her son to be murdered, and set up her own son by Antiochus to be king, who was called Seleucus Callinicus.

III. A war between the two kingdoms, Dan 11:7, Dan 11:8. A branch from the same root with Berenice shall stand up in his estate. Ptolemaeus Euergetes, the son and successor of Ptolemaeus Philadelphus, shall come with an army against Seleucus Callinicus, king of Syria, to avenge his sister's quarrel, and shall prevail; and he shall carry away a rich booty both of persons and goods into Egypt, and shall continue more years than the king of the north. This Ptolemy reigned forty-six years; and Justin says that if his own affairs had not called him home he would, in this war, have made himself master of the whole kingdom of Syria. But (Dan 11:9) he shall be forced to come into his kingdom and return into his own land, to keep peace there, so that he can no longer carry on the war abroad. Note, It is very common for a treacherous peace to end in a bloody war.

IV. The long and busy reign of Antiochus the Great, king of Syria. Seleucus Callinicus, that king of the north that was overcome (Dan 11:7) and died miserably, left two sons, Seleucus and Antiochus; these are his sons, the sons of the king of the north, that shall be stirred up, and shall assemble a multitude of great forces, to recover what their father had lost, Dan 11:10. But Seleucus the elder, being weak, and unable to rule his army, was poisoned by his friends, and reigned only two years; and his brother Antiochus succeeded him, who reigned thirty-seven years, and was called the Great. And therefore the angel, though he speaks of sons at first, goes on with the account of one only, who was but fifteen years old when he began to reign, and he shall certainly come, and overflow, and over-run, and shall be restored at length to what his father lost. 1. The king of the south, in this war, shall at first have very great success. Ptolemaeus Philopater, moved with indignation at the indignities done by Antiochus the Great, shall (though otherwise a slothful prince) come forth, and fight with him, and shall bring a vast army into the field of 70,000 foot, and 5000 horse, and seventy-three elephants. And the other multitude (the army of Antiochus, consisting of 62,000 foot, and 6000 horse, and 102 elephants) shall be given into his hand. Polybius, who lived with Scipio, has given a particular account of this battle of Raphia. Ptolemaeus Philopater, having gained this victory, grew very insolent; his heart was lifted up; then he went into the temple of God at Jerusalem, and, in defiance of the law, entered the most holy place, for which God has a controversy with him, so that, though he shall cast down many myriads, yet he shall not be strengthened by it, so as to secure his interest. For, 2. The king of the north, Antiochus the Great, shall return with a greater army than the former; and, at the end of times ( that is, years ) he shall come with a mighty army, and great riches, against the king of the south, that is, Ptolemaeus Epiphanes, who succeeded Ptolemaeus Philopater his father, when he was a child, which gave advantage to Antiochus the Great. In this expedition he had some powerful allies (Dan 11:14): Many shall stand up against the king of the south. Philip of Macedon was confederate with Antiochus against the king of Egypt, and Scopas his general, whom he sent into Syria; Antiochus routed him, destroyed a great part of his army; whereupon the Jews willingly yielded to Antiochus, joined with him, helped him to besiege Ptolemaeus's garrisons. They the robbers of thy people shall exalt themselves to establish the vision, to help forward the accomplishment of this prophecy; but they shall fall, and shall come to nothing, Dan 11:14. Hereupon (Dan 11:15) the king of the north, this same Antiochus Magnus, shall carry on his design against the king of the south another way. (1.) He shall surprise his strong-holds; all that he has got in Syria and Samaria, and the arms of the south, all the power of the king of Egypt, shall not be able to withstand him. See how dubious and variable the turns of the scale of war are; like buying and selling, it is winning and losing; sometimes one side gets the better and sometimes the other; yet neither by chance; it is not, as they call it, the fortune of war, but according to the will and counsel of God, who brings some low and raises others up. (2.) He shall make himself master of the land of Judea (Dan 11:16): He that comes against him (that is, the king of the north) shall carry all before him and do what he pleases, and he shall stand and get footing in the glorious land; so the land of Israel was, and by his hand it was wasted and consumed, for with the spoil of that good land he victualled his vast army. The land of Judea lay between these two potent kingdoms of Egypt and Syria, so that in all the struggles between them that was sure to suffer, for to it they both bore ill will. Yet some read this, By his hand it shall be perfected; as if it intimated that the land of Judea, being taken under the protection of this Antiochus, shall flourish, and be in better condition than it had been. (3.) He shall still push on his war against the king of Egypt, and set his face to enter with the strength of his whole kingdom, taking advantage of the infancy of Ptolemy Epiphanes, and the upright ones, many of the pious Israelites, siding with him, Dan 11:17. In prosecution of his design, he shall give him his daughter Cleopatra to wife, designing, as Saul in giving his daughter Cleopatra to David, that she should be a snare to him, and do him a mischief; but she shall not stand on her father's side, nor be for him, but for her husband, and so that plot failed him. (4.) His war with the Romans is here foretold (Dan 11:18): He shall turn his face to the isles (Dan 11:18), the isles of the Gentiles (Gen 10:5), Greece and Italy. He took many of the isles about the Hellespont-Rhodes, Samos, Delos, etc., which by war or treaty he made himself master of; but a prince, or state (so some), even the Roman senate, or a leader, even the Roman general, shall return his reproach with which he abused the Romans upon himself, or shall make his shame rest on himself, and without his own shame, or any disgrace to himself, shall pay him again. This was fulfilled when the two Scipios were sent with an army against Antiochus. Hannibal was then with him, and advised him to invade Italy and waste it as he had done; but he did not take hid advice; and Scipio joined battle with him, and gave him a total defeat, though Antiochus had 70,000 men and the Romans but 30,000. Thus he caused the reproach offered by him to cease. (5.) His fall. When he was totally routed by the Romans, and was forced to abandon to them all he had in Europe, and had a very heavy tribute exacted from him, he turned to his own land, and, not knowing which way to raise money to pay his tribute, he plundered a temple of Jupiter, which so incensed his own subjects against him that they set upon him, and killed him; so he was overthrown, and fell, and was no more found, Dan 11:19. (6.) His next successor, Dan 11:20. There rose up one in his place, a raiser of taxes, a sender forth of the extortioner, or extorter. This character was remarkably answered in Seleucus Philopater, the elder son of Antiochus the Great, who was a great oppressor of his own subjects, and exacted abundance of money from them; and, when he was told he would thereby lose his friends, he said he knew no better friend he had then money. He likewise attempted to rob the temple at Jerusalem, which this seems especially to refer to. But within a few days he shall be destroyed, neither in anger nor in battle, but poisoned by Heliodorus, one of his own servants, when he had reigned but twelve years, and done nothing remarkable.

V. From all this let us learn, 1. That God in his providence sets up one, and pulls down another, as he pleases, advances some from low beginnings and depresses others that were very high. Some have called great men the foot-balls of fortune; or, rather, they are the tools of Providence. 2. This world is full of wars and fightings, which come from men's lusts, and make it a theatre of sin and misery. 3. All the changes and revolutions of states and kingdoms, and every event, even the most minute and contingent, were plainly and perfectly foreseen by the God of heaven, and to him nothing is new. 4. No word of God shall fall to the ground; but what he has designed, what he has declared, shall infallibly come to pass; and even the sins of men shall be made to serve his purpose, and contribute to the b ringing of his counsels to birth in their season; and yet God is not the author of sin. 5. That, for the right understanding of some parts of scripture, it is necessary that heathen authors be consulted, which give light to the scripture, and show the accomplishment of what is there foretold; we have therefore reason to bless God for the human learning with which many have done great service to divine truths.

Matthew Henry: Dan 11:21-45

All this is a prophecy of the reign of Antiochus Epiphanes, the little horn spoken of before (Dan 8:9) a sworn enemy to the Jewish religion, and a bitter persecutor of those that adhered to it. What troubles the Jews met with in the reigns of the Persian kings were not so particularly foretold to Daniel as these, because then they had living prophets with them, Haggai and Zechariah, to encourage them; but these troubles in the days of Antiochus were foretold, because, before that time, prophecy would cease, and they would find it necessary to have recourse to the written word. Some things in this prediction concerning Antiochus are alluded to in the New Testament predictions of the antichrist, especially Dan 11:36, Dan 11:37. And as it is usual with the prophets, when they foretel the prosperity of the Jewish church, to make use of such expressions as were applicable to the kingdom of Christ, and insensibly to slide into a prophecy of that, so, when they foretel the troubles of the church, they make use of such expressions as have a further reference to the kingdom of the antichrist, the rise and ruin of that. Now concerning Antiochus, the angel foretels here,

I. His character: He shall be a vile person. He called himself Epiphanes - the illustrious, but his character was the reverse of his surname. The heathen writers describe him to be an odd-humoured man, rude and boisterous, base and sordid. He would sometimes steal out of the court into the city, and herd with any infamous company incognito - in disguise he made himself a companion of the common sort, and of the basest strangers that came to town. He had the most unaccountable whims, so that some took him to be silly, others to be mad. Hence he was called Epimanes - the madman. He is called a vile person, for he had been a long time a hostage at Rome for the fidelity of his father when the Romans had subdued him; and it was agreed that, when the other hostages were exchanged, he should continue a prisoner at large.

II. His accession to the crown. By a trick he got his elder brother's son, Demetrius, to be sent a hostage to Rome, in exchange for him, contrary to the cartel; and, his elder brother being made away with by Heliodorus (Dan 11:20), he took the kingdom. The states of Syria did not give it to him (Dan 11:21), because they knew it belonged to his elder brother's son, nor did he get it by the sword, but came in peaceably, pretending to reign for his brother's son, Demetrius, then a hostage at Rome. But with the help of Eumenes and Attalus, neighbouring princes, he gained an interest in the people, and by flatteries obtained the kingdom, established himself in it, and crushed Heliodorus, who made head against him with the arms of a flood; those that opposed him were overflown and broken before him, even the prince of the covenant, his nephew, the rightful heir, whom he pretended to covenant with that he would resign to him whenever he should return, Dan 11:22. But (Dan 11:23) after the league made with him he shall work deceitfully, as one whose avowed maxim it is that princes ought not to be bound by their word any longer than it is for their interest. And with a small people, that at first cleave to him, he shall become strong, and (Dan 11:24) he shall enter peaceably upon the fattest places of the kingdom of Syria, and, very unlike his predecessors, shall scatter among the people the prey, and the spoil, and riches, to insinuate himself into their affections; but, at the same time, he shall forecast his devices against the strong-holds, to make himself master of them, so that his generosity shall last but for a time; when he has got the garrisons into his hands he will scatter his spoil no more, but rule by force, as those commonly do that come in by fraud. He that comes in like a fox reigns like a lion. Some understand these verses of his first expedition into Egypt, when he came not as an enemy, but as a friend and guardian to the young king Ptolemaeus Philometer, and therefore brought with him but few followers, yet those stout men, and faithful to his interest, whom he placed in divers of the strong-holds in Egypt, thereby making himself master of them.

III. His war with Egypt, which was his second expedition thither. This is described, Dan 11:25, Dan 11:27. Antiochus shall stir up his power and courage against Ptolemaeus Philometer king of Egypt. Ptolemy, thereupon, shall be stirred up to battle against him, shall come against him with a very great and mighty army; but Ptolemy, though he has such a vast army, shall not be able to stand before him; for Antiochus's army shall overthrow his, and overpower it, and great multitudes of the Egyptian army shall fall down slain. And no marvel, for the king of Egypt shall be betrayed by his own counsellors; those that feed of the portion of his meat, that eat of his bread and live upon him, being bribed by Antiochus, shall forecast devices against him, and even they shall destroy him; and what fence is there against such treachery? After the battle, a treaty of peace shall be set on foot, and these two kings shall meet at one council-board, to adjust the articles of peace between them; but they shall neither of them be sincere in it, for they shall, in their pretences and promises of amity and friendship, lie to one another, for their hearts shall be at the same time to do one another all the mischief they can. And then no marvel that it shall not prosper. The peace shall not last; but the end of it shall be at the time appointed in the divine Providence, and then the war shall break out again, as a sore that is only skinned over.

IV. Another expedition against Egypt. From the former he returned with great riches (Dan 11:28), and therefore took the first occasion to invade Egypt again, at the time appointed by the divine Providence, two years after, in the eighth year of his reign, Dan 11:29. He shall come towards the south. But this attempt shall not succeed, as the two former did, nor shall he gain his point, as he had done before once and again; for (Dan 11:30) the ships of Chittim shall come against him, that is, the navy of the Romans, or only ambassadors from the Roman senate, who came in ships. Ptolemaeus Philometer, king of Egypt, being now in a strict alliance with the Romans, craved their aid against Antiochus, who had besieged him and his mother Cleopatra in the city of Alexandria. The Roman senate thereupon sent an embassy to Antiochus, to command him to raise the siege, and, when he desired some time to consider of it and consult with his friends about it, Popilius, one of the ambassadors, with his staff drew a circle about him, and told him, as one having authority, he should give a positive answer before he came out of that circle; whereupon, fearing the Roman power, he was forced immediately to give orders for the raising of the siege and the retreat of his army out of Egypt. So Livy and others relate the story which this prophecy refers to. He shall be grieved, and return; for it was a great vexation to him to be forced to yield thus.

V. His rage and cruel practices against the Jews. This is that part of his government, or mis-government rather, which is most enlarged upon in this prediction. In his return from his expedition into Egypt (which is prophesied of, Dan 11:28) he did exploits against the Jews, in the sixth year of his reign; then he spoiled the city and temple. But the most terrible storm was in his return from Egypt, two years after, prophesied of Dan 11:30. Then he took Judea in his way home; and, because he could not gain his point in Egypt by reason of the Romans interposing, he wreaked his revenge upon the poor Jews, who gave him no provocation, but had greatly provoked God to permit him to do it, Dan 8:23.

1. He had a rooted antipathy to the Jews' religion: His heart was against the holy covenant, Dan 11:28. And (Dan 11:30) he had indignation against the holy covenant, that covenant of peculiarity by which the Jews were incorporated a people distinct from all other nations, and dignified above them. He hated the law of Moses and the worship of the true God, and was vexed at the privileges of the Jewish nation and the promises made to them. Note, That which is the hope and joy of the people of God is the envy of their neighbours, and that is the holy covenant. Esau hated Jacob because he had got the blessing. Those that are strangers to the covenant are often enemies to it.

2. He carried on his malicious designs against the Jews by the assistance of some perfidious apostate Jews. He kept up intelligence with those that forsook the holy covenant (Dan 11:30), some of the Jews that were false to their religion, and introduced the customs of the heathen, with whom they made a covenant. See the fulfilling of this, 1 Macc. 1:11-15, where it is expressly said, concerning those renegado Jews, that they made themselves uncircumcised and forsook the holy covenant. We read (2 Macc. 4:9) of Jason, the brother of Onias the high priest, who by the appointment of Antiochus set up a school at Jerusalem, for the training up of youth in the fashions of the heathen; and (2 Macc. 4:23, etc.) of Menelaus, who fell in with the interests of Antiochus, and was the man that helped him into Jerusalem, now in his last return from Egypt. We read much in the book of the Maccabees of the mischief done to the Jews by these treacherous men of their own nation, Jason and Menelaus, and their party. These upon all occasions he made use of. " Such as do wickedly against the covenant, such as throw up their religion, and comply with the heathen, he shall corrupt with flatteries, to harden them in their apostasy, and to make use of them as decoys to draw in others,"Dan 11:32. Note, It is not strange if those who do not live up to their religion, but in their conversations do wickedly against the covenant, are easily corrupted by flatteries to quit their religion. Those that make shipwreck of a good conscience will soon make shipwreck of the faith.

3. He profaned the temple. Arms stand on his part (Dan 11:31), not only his own army which he now brought from Egypt, but a great party of deserters from the Jewish religion that joined with them; and they polluted the sanctuary of strength, not only the holy city, but the temple. The story of this we have, 1 Macc. 1:21, etc. He entered proudly into the sanctuary, took away the golden altar, and the candlestick, etc. And therefore (v. 25) there was a great mourning in Israel; the princes and elders mourned, etc. And (2 Macc. 5:15, etc.) Antiochus went into the most holy temple, Menelaus, that traitor to the laws and to his own country, being his guide. Antiochus, having resolved to bring all about him to be of his religion, took away the daily sacrifice, Dan 11:31. Some observe that the word Tammidh , which signifies no more than daily, is only here, and in the parallel place, used for the daily sacrifice, as if there were a designed liberty left to supply it either with sacrifice, which was suppressed by Antiochus, or with gospel-worship, which was suppressed by the Antichrist. Then he set up the abomination of desolation upon the altar (1 Macc. 1:54), even an idol altar (v. 59), and called the temple the temple of Jupiter Olympius, 2 Macc. 6:2.

4. He persecuted those who retained their integrity. Though there are many who forsake the covenant and do wickedly against it, yet there is a people who do know their God and retain the knowledge of him, and they shall be strong and do exploits, Dan 11:32. When others yield to the tyrant's demands, and surrender their consciences to his impositions, they bravely keep their ground, resist the temptation, and make the tyrant himself ashamed of his attempt upon them. Good old Eleazar, one of the principal scribes, when he had swine's flesh thrust into his mouth, did bravely spit it out again, though he knew he must be tormented to death for so doing, and was so, 2 Macc. 6:19. The mother and her seven sons were put to death for adhering to their religion, 2 Macc. 7. This might well be called doing exploits; for to choose suffering rather than sin is a great exploit. And it was by faith, by being strong in faith, that they did those exploits, that they were tortured, not accepting deliverance, as the apostle speaks, probably with reference to that story, Heb 11:35. Or it may refer to the military courage and achievements of Judas Maccabaeus and others in opposition to Antiochus. Note, The right knowledge of God is, and will be, the strength of the soul, and, in the strength of that, gracious souls do exploits. Those that know his name will put their trust in him, and by that trust will do great things. Now, concerning this people that knew their God, we are here told, (1.) That they shall instruct many, Dan 11:33. They shall make it their business to show others what they have learned themselves of the difference between truth and falsehood, good and evil. Note, Those that have the knowledge of God themselves should communicate their knowledge to those about them, and this spiritual charity must be extensive: they must instruct many. Some understand this of a society newly erected for the propagating of divine knowledge, called Assideans, godly men, pietists (so the name signifies), that were both knowing and zealous in the law; these instructed many. Note, In times of persecution and apostasy, which are trying times, those that have knowledge ought to make use of it for the strengthening and establishing of others. Those that understand aright themselves ought to do what they can to bring others to understand; for knowledge is a talent that must be traded with. Or, They shall instruct many by their perseverance in their duty and their patient suffering for it. Good examples instruct many, and with many are the most powerful instructions. (2.) They shall fall by the cruelty of Antiochus, shall be put to the torture, and put to death, by his rage. Though they are so excellent and intelligent themselves, and so useful and serviceable to others, yet Antiochus shall show them no mercy, but they shall fall for some days; so it may be read, Rev 2:10, Thou shalt have tribulation ten days. We read much, in the books of the Maccabees, of Antiochus's barbarous usage of the pious Jews, how many he slew in wars and how many he murdered in cold blood. Women were put to death for having their children circumcised, and their infants were hanged about their necks, 1 Macc. 1:60, 61. But why did God suffer this? How can this be reconciled with the justice and goodness of God? I answer, Very well, if we consider what it was that God aimed at in this (Dan 11:35): Some of those of understanding shall fall, but it shall be for the good of the church and for their own spiritual benefit. It shall be to try them, and to purge, and to make them white. They needed these afflictions themselves. The best have their spots, which must be washed off, their dross, which must be purged out; and their troubles, particularly their share in the public troubles, help to do this; being sanctified to them by the grace of God, they are means of mortifying their corruptions, weaning them from the world, and awakening them to greater seriousness and diligence in religion. They try them, as silver in the furnace is refined from its dross; they purge them, as wheat in the barn is winnowed from the chaff; and they make them white, as cloth by the fuller is cleared from its spots. See 1Pe 1:7. Their sufferings for righteousness' sake would try and purge the nation of the Jews, would convince them of the truth, excellency, and power of that holy religion which these understanding men died for their adherence to. The blood of the martyrs is the seed of the church; it is precious blood, and not a drop of it should be shed but upon such a valuable consideration. (3.) The cause of religion, though it be thus run upon, shall not be run down. When they shall fall they shall not be utterly cast down, but they shall be holpen with a little help, Dan 11:34. Judas Maccabaeus, and his brethren, and a few with them, shall make head against the tyrant, and assert the injured cause of their religion; they pulled down the idolatrous altars, circumcised the children that they found uncircumcised, recovered the law out of the hand of the Gentiles, and the work prospered in their hands, 1 Macc. 2:45, etc. Note, Those that stand by the cause of religion when it is threatened and struck at, though they may not immediately be delivered and made victorious, shall yet have present help. And a little help must not be despised; but, when times are very bad, we must be thankful for some reviving. It is likewise foretold that many shall cleave to them with flatteries; when they see the Maccabees prosper some Jews shall join with them that are no true friends to religion, but will only pretend friendship either with design to betray them or in hope to rise with them; but the fiery trial (Dan 11:35) will separate between the precious and the vile, and by it those that are perfect will be made manifest and those that are not. (4.) Though these troubles may continue long, yet they will have an end. They are for a time appointed, a limited time, fixed in the divine counsels. This warfare shall be accomplished. Hitherto the power of the enemy shall come, and no further; here shall its proud waves be stayed.

5. He grew very proud, insolent, and profane, and, being puffed up with his conquests, bade defiance to Heaven, and trampled upon every thing that was sacred, Dan 11:36, etc. And here some think begins a prophecy of the antichrist, the papal kingdom. It is plain that St. Paul, in his prophecy of the rise and reign of the man of sin, alludes to this (2Th 2:4), which shows that Antiochus was a type and figure of that enemy, as Babylon also was; but, this being joined in a continued discourse with the foregoing prophecies concerning Antiochus, to me it seems probably that it principally refers to him, and in him had its primary accomplishment, and has reference to the other only by way of accommodation. (1.) He shall impiously dishonour the God of Israel, the only living and true God, called here the God of gods. He shall, in defiance of him and his authority, do according to his will against his people and his holy religion; he shall exalt himself above him, as Sennacherib did, and shall speak marvellous things against him and against his laws and institutions. This was fulfilled when Antiochus forbade sacrifices to be offered in God's temple, and ordered the sabbaths to be profaned, the sanctuary and the holy people to be polluted, etc., to the end that they might forget the law and change all the ordinances, and this upon pain of death, 1 Macc. 1:45. (2.) He shall proudly put contempt upon all other gods, shall magnify himself above every god, even the gods of the nations. Antiochus wrote to his own kingdom that every one should leave the gods he had worshipped, and worship such as he ordered, contrary to the practice of all the conquerors that went before him, 1 Macc. 1:41, 42. And all the heathen agreed according to the commandment of the king; fond as they were of their gods, they did not think them worth suffering for, but, their gods being idols, it was all alike to them what gods they worshipped. Antiochus did not regard any god, but magnified himself above all, Dan 11:37. He was so proud that he thought himself above the condition of a mortal man, that he could command the waves of the sea, and reach to the stars of heaven, as his insolence and haughtiness are expressed, 2 Macc. 9:8, 10. Thus he carried all before him, till the indignation was accomplished (Dan 11:36), till he had run his length, and filled up the measure of his iniquity; for that which is determined shall be done, and nothing more, nothing short. (3.) He shall, contrary to the way of the heathen, disregard the god of his fathers, Dan 11:37. Though an affection to the religion of their ancestors was, among the heathen, almost as natural to them as the desire of women (for, if you search through the isles of Chittim, you will not find an instance of a nation that has changed its gods, Jer 2:10, Jer 2:11), yet Antiochus shall not regard the god of his fathers; he made laws to abolish the religion of his country, and to bring in the idols of the Greeks. And though his predecessors had honoured the God of Israel, and given great gifts to the temple at Jerusalem (2 Macc. 3:2, 3), he offered the greatest indignities to God and his temple. His not regarding the desire of women may denote his barbarous cruelty (he shall spare no age or sex, no, not the tender ones) or his unnatural lusts, or, in general, his contempt of every thing which men of honour have a concern for, or it might be accomplished in something we meet not with in history. Its being joined to his not regarding the god of his fathers intimates that the idolatries of his country had in them more of the gratifications of the flesh than those of other countries (Lucian has written of the Syrian goddesses), and yet that would not prevail to keep him to them. (4.) He shall set up an unknown god, a new god, Dan 11:38. In his estate, in the room of the god of his fathers (Apollo and Diana, deities of pleasure), he shall honour the god of forces, a supposed deity of power, a god whom his fathers knew not, nor worshipped; because he will be thought in wisdom and strength to excel his fathers, he shall honour this god with gold, and silver, and precious stones, thinking nothing too good for the god he has taken a fancy to. This seems to be Jupiter Olympius, known among the Phoenicians by the name of Baal-Semen, the lord of heaven, but never introduced among the Syrians till Antiochus introduced it. Thus shall he do in the most strong holds, in the temple of Jerusalem, which is called the sanctuary of strength (Dan 11:31), and here the fortresses of munitions; there he shall set up the image of this strange god. Some read it, He shall commit the munitions of strength, or of the most strong God (that is, the city Jerusalem), to a strange god; he put it under the protection and government of Jupiter Olympius. This god he shall not only acknowledge, but shall increase with glory, by setting his image even upon God's altar. And he shall cause those that minister to this idol to rule over many, shall put them into places of power and trust, and they shall divide the land for gain, shall be maintained richly out of the profits of the country. Some by the Mahuzzim, or god of forces, that Antiochus shall worship, understand money, which is said to answer all things, and which is the great idol of worldly people.

Now here is very much that is applicable to the man of sin; he exalts himself above all that is called god or that is worshipped; magnifies himself above all; his flatterers call him our lord god the pope. By forbidding marriage, and magnifying the single life, he pretends not to regard the desire of women; and honours the god of forces, the god Mahuzzim, or strong holds, saints and angels, whom his followers take for their protectors, as the heathen did of old their demons; these they make presidents of several countries, etc. These they honour with vast treasures dedicated to them, and therein the learned Mr. Mede thinks that this prophecy was fulfilled, and that it is referred to 1Ti 4:1, 1Ti 4:2.

VI. Here seems to be another expedition into Egypt, or, at least, a struggle with Egypt. The Romans had tied him up from invading Ptolemy, but now that king of the south pushes at him (Dan 11:40), makes an attempt upon some of his territories, whereupon Antiochus, the king of the north, comes against him like a whirlwind, with incredible swiftness and fury, with chariots, and horses, and many ships, a great force. He shall come trough countries, and shall overflow and pass over. In this flying march many countries shall be overthrown by him; and he shall enter into the glorious land, the land of Israel; it is the same word that is translated the pleasant land, Dan 8:9. He shall make dreadful work among the nations thereabout; yet some shall escape his fury, particularly Edom and Moab, and the chief of the children of Ammon, Dan 11:41. He did not put these countries under contribution, because they had joined with him against the Jews. But especially the land of Egypt shall not escape, but he will quite beggar that, so bare will he strip it. This some reckon his fourth and last expedition against Egypt, in the tenth or eleventh year of his reign, under pretence of assisting the younger brother of Ptolemaeus Philometer against him. We read not of any great slaughter made in this expedition, but great plunder; for, it should seem, that was what he came for: He shall have power over the treasures of gold and silver, and all the precious things of Egypt, Dan 11:43. Polybius, in Athenaeus, relates that Antiochus, having got together abundance of wealth, by spoiling young Philometer, and breaking league with him, and by the contributions of his friends, bestowed a vast deal upon a triumph, in imitation of Paulus Aemilius, and describes the extravagance of it; here we are told how he got that money which he spent so profusely. Notice is here taken likewise of the use he made of the Lybians and Ethiopians, who bordered upon Egypt; they were at his steps; he had them at his foot, had them at his beck, and they made inroads upon Egypt to serve him.

VII. Here is a prediction of the fall and ruin of Antiochus, as before (Dan 8:25), when he is in the height of his honour, flushed with victory, and laden with spoils, tidings out of the east and out of the north (out of the north-east) shall trouble him, Dan 11:44. Or, He shall have intelligence, both from the eastern and northern parts, that the king of Parthia is invading his kingdom. This obliged him to drop the enterprises he had in hand, and to go against the Persians and Parthians that were revolting from him; and this vexed him, for now he thought utterly to ruin and extirpate the Jewish nation, when that expedition called him off, in which he perished. This is explained by a passage in Tacitus (though an impious one) where he commends Antiochus for his attempt to take away the superstition of the Jews, and bring in the manners of the Greeks, among them ( ut teterrimam gentem in melius mutaret - to meliorate an odious nation ), and laments that he was hindered from accomplishing it by the Parthian war. Now here is, 1. The last effort of his rage against the Jews. When he finds himself perplexed and embarrassed in his affairs he shall go forth with great fury to destroy and utterly to make away many, Dan 11:44. The story of this we have 1 Macc. 3:27, etc., what a rage Antiochus was in when he heard of the successes of Judas Maccabaeus, and the orders he gave to Lysias to destroy Jerusalem. Then he planted the tabernacles of his palace, or tents of his court, between the seas, between the Great Sea and the Dead Sea. He set up his royal pavilion at Emmaus near Jerusalem, in token that, though he could not be present himself, yet he gave full power to his captains to prosecute the war against the Jews with the utmost rigour. He placed his tent there, as if he had taken possession of the glorious holy mountain and called it his own. Note, When impiety grows very impudent we may see its ruin near. 2. His exit: He shall come to his end and none shall help him; God shall cut him off in the midst of his days and none shall be able to prevent his fall. This is the same with that which was foretold Dan 8:25 ( He shall be broken without hand ), where we took a view of his miserable end. Note, When God's time shall come to bring proud oppressors to their end none shall be able to help them, nor perhaps inclined to help them; for those that covet to be feared by all when they are in their grandeur, when they come to be in distress will find themselves loved by none; none will lend them so much as a hand or a prayer to help them; and, if the Lord do not help, who shall?

Of the kings that came after Antiochus nothing is here prophesied, for that was the most malicious mischievous enemy to the church, that was a type of the son of perdition, whom the Lord shall consume with the breath of his mouth and destroy with the brightness of his coming, and none shall help him.

Keil-Delitzsch: Dan 11:1

The first verse of the eleventh chapter belongs to Dan 10:21; the ואני ( also I ) is emphatically placed over against the mention of Michael, whereby the connection of this verse with Dan 10:21 is placed beyond a doubt, and at the same time the reference of לו ( Dan 11:1 ) to מיכאל (Daniel 10:21 b ) is decided. Hengstenberg indeed thinks ( Christol . iii. 2, p. 53) that the reference of the לו to Michael is "against all that is already spoken in relation to Michael, and particularly against that which immediately goes before,"under a reference to Hitzig. But Hitzig only says that in Dan 10:21 Michael is of one lineage with the speaker; but, on the contrary, the expressions למחזיק ( to confirm ) and למעוז ( to strengthen ) are so strong, that in לו we must think on one inferior, a man. Moreover, Hitzig can think of nothing done by Michael under Darius, since the transference of the kingdom to the Medes changed nothing in the fortune of the Jews. This was first effected by Cyrus. But Hengstenberg himself does not recognise this last reason, but remarks that Dan 11:1 relates to the transference of the sovereignty from the Chaldeans to the Persians, whereby a way was opened for the return of Israel, and rightly, with Häv., thus determines the meaning of the verse in general: "As at that time the Lord made the change of the monarchy a cause of blessing to the covenant people, so in all the troubles that may arise to them in the heathen monarchies He will show Himself to be the same true and gracious God."The other reason, namely, that the strong expressions, "to confirm and strengthen,"necessitate us to think of one inferior as referred to in לו , affects only the view already refuted above, that the speaker is either Gabriel or another inferior angel. If, on the contrary, the speaker is one person with him who is clothed in linen, i.e., with the Angel of the Lord, who is like unto God, then this person can also say of himself that he was a help and protection to the angel-prince Michael, because he stands higher than Michael; and the reference of the לו to Michael, which the "also I"in contrast to "Michael your prince"demands, corresponds wholly with that which is said of Michael. Besides, the reference of לו to Darius (Häv., Hengstb.) is excluded by this, that the name of Darius the Mede is not at all the object of the statements of the verse to which לו could refer, but occurs only in a subordinate or secondary determination of time. The thought of the verse is accordingly the following: "In the first year of Darius the Mede, Michael effected this, that Babylon, which was hostile to the people of God, was overthrown by the power of Medo-Persia, in doing which the Angel of the Lord rendered to him powerful help."To this follows in order in Dan 11:2 the announcement of the future, which is introduced by the formula ' וגו ועתּה resumed from Dan 10:21.

Keil-Delitzsch: Dan 11:2

The events of the nearest future - Daniel 11:2-20

The revelation passes quickly from Persia ( Dan 11:2 ) and the kingdom of Alexander (Dan 11:3, Dan 11:4), to the description of the wars of the kingdoms of the south and the north, arising out of the latter, in which wars the Holy Land, lying between the two, was implicated. Regarding Persia it is only said that yet three kings shall arise, and that the fourth, having reached to great power by his riches, shall stir up all against the kingdom of Javan. Since this prophecy originates in the third year of the Persian king Cyrus (Dan 10:1), then the three kings who shall yet ( עוד ) arise are the three successors of Cyrus, viz., Cambyses, the pseudo-Smerdis, and Darius Hystaspes; the fourth is then Xerxes, with whom all that is said regarding the fourth perfectly agrees. Thus Hävernick, Ebrard, Delitzsch, Auberlen, and Kliefoth interpret; on the contrary, v. Lengerke, Maurer, Hitzig, and Kranichfeld will make the fourth the third, so as thereby to justify the erroneous interpretation of the four wings and the four heads of the leopard (Dan 7:6) of the first four kings of the Persian monarchy, because, as they say, the article in הרביעי necessarily requires that the fourth is already mentioned in the immediately preceding statements. But the validity of this conclusion is not to be conceived; and the assertion that the O.T. knows only of four kings of Persia (Hitzig) cannot be established from Ezr 4:5-7, nor from any other passage. From the naming of only four kings of Persia in the book of Ezra, since from the end of the Exile to Ezra and Nehemiah four kings had reigned, it in no way follows that the book of Daniel and the O.T. generally know of only four. Moreover, this assertion is not at all correct; for in Neh 12:22, besides those four there is mention made also of a Darius, and to the Jews in the age of the Maccabees there was well known, according to 1 Macc. 1:1, also the name of the last Persian king, Darius, who was put to death by Alexander. If the last named, the king who by great riches (Dan 11:2) reached to a higher power, is included among the three previously named, then he should have been here designated "the third."The verb עמד , to place oneself, then to stand, is used here and frequently in the following passages, as in Dan 8:23, in the sense of to stand up (= קוּם ), with reference to the coming of a new ruler. The gathering together of greater riches than all (his predecessors), agrees specially with Xerxes; cf. Herodot. iii. 96, vi. 27-29, and Justini Histor. ii. 2. The latter says of him: " Divitias, non ducem laudes, quarum tanta copia in regno ejus fuit, ut, cum flumina multitudine consumerentur, opes tamen regiae superessent."

חזקתו is the infinit . or nomen actionis , the becoming strong ; cf. 2Ch 12:1 with 2Ki 14:5 and Isa 8:11. בּעשׁרו is not in apposition to it, " according to his riches"(Häv.); but it gives the means by which he became strong. "Xerxes expended his treasures for the raising and arming of an immense host, so as by such חזק (cf. Amo 6:13) to conquer Greece"(Hitzig). יון מלכוּת את is not in apposition to הכּל , all , namely, the kingdom of Javan (Maurer, Kranichfeld). This does not furnish a suitable sense; for the thought that הכּל , "they all,"designates the divided states of Greece, and the apposition, "the kingdom of Javan,"denotes that they were brought by the war with Xerxes to form themselves into the unity of the Macedonian kingdom, could not possibly be so expressed. Moreover, the reference to the circumstances of the Grecian states is quite foreign to the context. מ יון את is much rather a second, more remote object, and את is to be interpreted, with Hävernick, either as the preposition with, so far as יעיר involves the idea of war, conflict, or simply, with Hitzig, as the accusative of the object of the movement (cf. Exo 9:29, Exo 9:33), to stir up, to rouse, after the kingdom of Javan, properly to make, to cause, that all ( הכּל = every one, cf. Psa 14:3) set out towards. Daniel calls Greece מלכוּת , after the analogy of the Oriental states, as a united historical power, without respect to the political constitution of the Grecian states, not suitable to prophecy (Kliefoth).

From the conflict of Persia with Greece, the angel (Dan 11:3) passes immediately over to the founder of the Grecian (Macedonian) world-kingdom; for the prophecy proceeds not to the prediction of historical details, but mentions only the elements and factors which constitute the historical development. The expedition of Xerxes against Greece brings to the foreground the world-historical conflict between Persia and Greece, which led to the destruction of the Persian kingdom by Alexander the Great. The reply of Alexander to Darius Codomannus (Arrian, Exped Alex . ii. 14. 4) supplies a historical document, in which Alexander justifies his expedition against Persia by saying that Macedonia and the rest of Hellas were assailed in war by the Persians without any cause ( οὐδὲν προηδικημένοι ), and that therefore he had resolved to punish the Persians. A deeper reason for this lies in this, that the prophecy closes the list of Persian kings with Xerxes, but not in this, that under Xerxes the Persian monarchy reached its climax, and partly already under him, and yet more after his reign, the fall of the kingdom had begun (Hävernick, Auberlen); still less in the opinion, proved to be erroneous, that the Maccabean Jew knew no other Persian kings, and confounded Xerxes with Darius Codomannus (v. Lengerke, Maurer, Hitzig).

Keil-Delitzsch: Dan 11:3-4

But only brief notices, characterizing its nature, were given regarding the Macedonian kingdom, which agree with the prophecies Dan 7:6 and Dan 8:5-8, Dan 8:21-22, without adding new elements. The founder of the kingdom is called גּבּור מלך , "brave king,""hero-king,"and his kingdom "a great dominion."Of his government it is said כּרצונו עשׂה , he does, rules, according to his will (cf. Dan 8:4), so that his power might be characterized as irresistible and boundless self-will. Similarly Curtius writes of him (x. 5. 35): Fatendum est, cum plurimum virtuti debuerit, plus debuisse fortunae, quam solus omnium mortalium in potestate habuit. Hujus siquidem beneficio agere videbatur gentibus quidquid placebat . By the כ in כּעמדו the coming of the king and the destruction of his kingdom are stated as synchronous, so as to express with great force the shortness of its duration. עמדו is not to be otherwise interpreted than עמד in Dan 11:3, and is thus not to be translated: "when he thus stands up,"sc. in the regal power described in Dan 11:3 (Kran.), or: "on the pinnacle of his might"(Häv.), but: "when (or as) he has made his appearance, his kingdom shall be broken."In the words, also, there does not lie the idea "that he himself in his life-time is deprived of this throne and his kingdom by a violent catastrophe"(Kran.); for the destruction of the kingdom does not necessarily include in it the putting to death of the ruler. The thought is only this: "when he has appeared and founded a great dominion, his kingdom shall be immediately broken." תּשּׁבר ( shall be broken ) is chosen with reference to Dan 8:8, "toward the four winds of heaven."We may neither supply תחץ ( shall be divided ) to לאחריתו ולא ( and not to his posterity ), nor is this latter expression "connected with תחץ in pregnant construction;"for תחץ , from חצה , signifies to divide , from which we are not to assume the idea of to allot , assign . We have simply to supply היא in the sense of the verb. subst. , shall be , as well here as in the following clause, כמשׁלו ולא . The אחרית e signifies here as little as in Amo 4:2; Amo 9:1, posterity = זרע , but remnant, that which is left behind, the survivors of the king, by which we are to understand not merely his sons, but all the members of his family. כמשׁלו ולא , "and it shall not be according to the dominion which he ruled."This thought, corresponding to בכחו ולא in Dan 8:22, is the natural conclusion from the idea of division to all the four winds, which the falling asunder into several or many small kingdoms involves. הנּתשׁ , "shall be plucked up"(of plants from the earth), denotes the rooting up of that which is table, the destroying and dissolving of the kingdom into portions. In this division it shall pass to others מלּבד־אלּה , "with the exclusion of those"(the אחרית ), the surviving members of the family of Alexander. To ולאחרים ( and for others ) supply תּהיה ( shall be ).

In Dan 11:4, accordingly, the prophetic thought is expressed, that the Javanic kingdom, as soon as the brave king has founded a great dominion, shall be broken to pieces and divided toward the four winds of heaven, so that its separate parts, without reaching to the might of the broken kingdom, shall be given not to the survivors of the family of the founder, but to strangers. This was historically fulfilled in the fact, that after the sudden death of Alexander his son Hercules was not recognised by his generals as successor on the throne, but was afterwards murdered by Polysperchon; his son also born by Roxana, along with his guardian Philip Arideus, met the same fate; but the generals, after they had at first divided the kingdom into more than thirty parts, soon began to war with each other, the result of which was, that at last four larger kingdoms were firmly established. Cf. Diod. Sic. xx. 28, xix. 105; Pausan. ix. 7; Justini hist. xv. 2, and Appiani Syr. c. 51.

Keil-Delitzsch: Dan 11:5-6

From the 5th verse the prophecy passes to the wars of the kings of the south and the north for the supremacy and for the dominion over the Holy Land, which lay between the two. Dan 11:5 describes the growing strength of these two kings, and Dan 11:6 an attempt made by them to join themselves together. חזק , to become strong . The king of the south is the ruler of Egypt; this appears from the context, and is confirmed by Dan 11:8. שׂריו וּמן is differently interpreted; מן , however, is unanimously regarded as a partitive: "one of his princes,"as e.g., Neh 13:28; Gen 28:11; Exo 6:25. The suffix to שׂריו ( his princes) does not (with C. B. Michaelis, Bertholdt, Rosenmüller, and Kranichfeld) refer to גּבּור מלך , Dan 11:3, because this noun is too far removed, and then also עליו must be referred to it; but thereby the statement in Dan 11:5 , that one of the princes of the king of Javan would gain greater power and dominion than the valiant king had, would contradict the statement in Dan 11:4, that no one of the Diadochs would attain to the dominion of Alexander.

(Note: This contradiction is not set aside, but only strengthened, by translating עליו יחזק "he overcame him"(Kran.), according to which the king of Javan must be thought of as overcome by one of his princes, the king of the south. For the thought that the king of Javan survived the destruction of his kingdom, and that, after one of his princes had become the king of the south and had founded a great dominion, he was overcome by him, contradicts too strongly the statement of Dan 11:5, that the kingdom of the valiant king of Javan would be destroyed, and that it would not fall to his survivors, but to others with the exception of those, for one to be able to interpret the words in this sense.)

The suffix to שׂריו can only be referred to the immediately preceding הנגב מלך : "one of the princes of the king of the south."But then ו in וּמן cannot be explicative, but is only the simple copula. This interpretation also is not opposed by the Atnach under שׂריו , for this accent is added to the subject because it stands before separately, and is again resumed in ויחזק by the copula , ו as e.g., Eze 34:19. The thought is this: one of the princes of the king of the south shall attain to greater power than this king, and shall found a great dominion. That this prince is the king of the north, or founds a dominion in the north, is not expressly said, but is gathered from Dan 11:6, where the king of the south enters into a league with the king of the north.

Keil-Delitzsch: Dan 11:6

שׁנים לקץ , "in the end of years,"i.e., after the expiry of a course of years; cf. 2Ch 18:2. The subject to יתחבּרוּ ( join themselves , 2Ch 20:35) cannot, it is evident, be אהרים , Dan 11:4 (Kran.), but only the king of the south and his prince who founded a great dominion, since the covenant, according to the following clause, is brought about by the daughter of the king of the south being given in marriage ( אל בּוא , to come to , as Jos 15:18; Jdg 1:14) to the king of the north, to make מישׁרים , to effect an agreement. מישׁרים , rectitudes , synonymous with righteousness and right, Pro 1:3, here designates the rectitude of the relation of the two rulers to each other in regard to the intrigues and deceits they had previously practised toward each other; thus not union, but sincerity in keeping the covenant that had been concluded. "But she shall not retain the power of the arm." כּוח עשׂר as Dan 10:8, Dan 10:16, and הזּרוע , the arm as a figure of help, assistance. The meaning is: she will not retain the power to render the help which her marriage should secure; she shall not be able to bring about and to preserve the sincerity of the covenant; and thus the king of the south shall not be preserved with this his help, but shall become subject to the more powerful king of the north. The following passages state this. The subject to יעמד לא is the נגב מלך ; and his, i.e., this king's, help is his own daughter, who should establish מישׁרים by her marriage with the king of the north. וּזרעו is a second subject subordinated or co-ordinated to the subject lying in the verb: he together with his help. We may not explain the passage: neither he nor his help, because in this case הוּא could not be wanting, particularly in comparison with the following היא . The "not standing"is further positively defined by ותּנּתן , to be delivered up, to perish. The plur. מביאיה is the plur. of the category: who brought her, i.e., who brought her into the marriage ( מביא to be explained after בּוא ), without reference to the number of those who were engaged in doing so; cf. The similar plur. in particip. Lev 19:8; Num 24:9, and in the noun, Gen 21:7. היּלדהּ , particip. with the suffix, wherein the article represents the relative אשׁר . מחזיק , in the same meaning as Dan 11:1, the support, the helper. The sense is: not only she, but all who brought about the establishment of this marriage, and the object aimed at by it. בּעתּים has the article: in the times determined for each of these persons.

Keil-Delitzsch: Dan 11:7

A violent war shall then break out, in which the king of the north shall be overcome. One of the offspring of her roots shall appear. מן in מנּצר is partitive, as Dan 11:5, and נצר is used collectively. The figure reminds us of Isa 11:1. The suffix to שׁרשׁיה refers to the king's daughter, Dan 11:6. Her roots are her parents, and the offspring of her roots a brother of the king's daughter, but not a descendant of his daughter, as Kranichfeld by losing sight of נצר supposes. כּנּו is the accusative of direction, for which, in Dan 11:20, Dan 11:21, Dan 11:38, כּנּו על stands more distinctly; the suffix refers to the king of the south, who was also the subject in יעמד , Dan 11:6 . אל־החיל יבא does not mean: he will go to the (to his) army (Michaelis, Berth., v. Leng., Hitz., Klief.); this would be a very heavy remark within the very characteristic, significant description here given (Kran., Häv.); nor does it mean: he attained to might (Häv.); but: he shall come to the army, i.e., against the host of the enemy, i.e., the king of the north (Kran.). אל בּוא , as Gen 32:9; Isa 37:33, is used of a hostile approach against a camp, a city, so as to take it, in contradistinction to the following בּמעוז יבא : to penetrate into the fortress. מעוז has a collective signification, as בּהם referring to it shows. ב עשׂה , to act against or with any one, cf. Jer 18:23 ("deal with them"), ad libidinem agere (Maurer), essentially corresponding to כּרצונו in Dan 11:33, Dan 11:36. החזיק , to show power, i.e., to demonstrate his superior power.

Keil-Delitzsch: Dan 11:8-9

To bring the subjugated kingdom wholly under his power, he shall carry away its gods along with all the precious treasures into Egypt. The carrying away of the images of the gods was a usual custom with conquerors; cf. Isa 46:1., Jer 48:7; Jer 49:3. In the images the gods themselves were carried away; therefore they are called "their gods." נסכיהם signifies here not drink-offerings, but molten images; the form is analogous to the plur. פּסילים , formed from פּסל ; on the contrary, נסיכם libationes , Deu 32:38, stands for נסכּיהם , Isa 41:29. The suffix is not to be referred to אלהים , but, like the suffix in חמדּתם , to the inhabitants of the conquered country. וזהב כּסף are in apposition to חמדּתם כּלי , not the genitive of the subject (Kran.), because an attributive genitive cannot follow a noun determined by a suffix. Häv., v. Leng., Maurer, Hitzig, Ewald, and Klief. translate ' וגו יעמד שׁנים והוּא : he shall during (some) years stand off from the king of the north. Literally this translation may perhaps be justified, for עמד , c. מן , Gen 29:35, has the meaning of "to leave off,"and the expression "to stand off from war"may be used concisely for "to desist from making war"upon one. But this interpretation does not accord with the connection. First, it is opposed by the expressive והוּא , which cannot be understood, if nothing further should be said than that the king of the south, after he had overthrown the fortresses of the enemies' country, and had carried away their gods and their treasures, abstained from war for some years. The והוּא much rather leads us to this, that the passage introduced by it states some new important matter which does not of itself appear from the subjugation of the enemy and his kingdom. To this is to be added, that the contents of Dan 11:9, where the subject to בּא can only be the king of the north, do not accord with the abstaining of the king of the south from warring against the king of the north. By Ewald's remark, "With such miserable marchings to and fro they mutually weaken themselves,"the matter is not made intelligible. For the penetrating of the king of the south into the fortresses of his enemy, and the carrying away of his gods and his treasures, was not a miserable, useless expedition; but then we do not understand how the completely humbled king of the north, after his conqueror abstained from war, was in the condition to penetrate into his kingdom and then to return to his own land. Would his conqueror have suffered him to do this? We must, therefore, with Kranichfeld, Gesenius, de Wette, and Winer, after the example of the Syriac and Vulgate, take מן יעמד in the sense of: to stand out before, מן in the sense of מפּני , contra , as in Psa 43:1 it is construed with ריב , which is supported by the circumstance that עמד in Dan 11:6, Dan 11:15, Dan 11:17, and Dan 11:25, has this meaning. By this not only is והוּא rightly translated: and he , the same who penetrated into the fortresses of his adversary and carried away his gods, shall also take his stand against him, assert his supremacy for years; but also Dan 11:9 contains a suitable addition, for it shows how he kept his ground. The king of the north shall after some time invade the kingdom of the king of the south, but shall return to his own land, namely, because he can effect nothing. Kran. takes the king of the south as the subject to וּבא , Dan 11:9; but this is impossible, for then the word must be בּמלכוּתו , particularly in parallelism with אדמתו . As the words stand, הנגב מלך , can only be the genitive to בּמלכוּת ; thus the supposition that "the king of the south is the subject"is excluded, because the expression, "the king of the south comes into the kingdom of the south and returns to his own land,"has no meaning when, according to the context, the south denotes Egypt. With the וּבא there also begins a change of the subject, which, though it appears contrary to the idiom of the German [and English] language, is frequently found in Hebrew; e.g., in Dan 11:11 and Dan 11:9 . By the mention of an expedition of the king of the north into the kingdom of the king of the south, from which he again returned without having effected anything, the way is opened for passing to the following description of the supremacy of the king of the north over the king of the south.

Keil-Delitzsch: Dan 11:10-11

The decisive wars - Dan 11:10-12

Here the suffix in בּנו refers to the king of the north, who in Dan 11:9 was the person acting. Thus all interpreters with the exception of Kranichfeld, who understand בנו of the son of the Egyptian prince, according to which this verse ought to speak of the hostilities sought, in the wantonness of his own mind, of the king of the south against the king of the north. But this interpretation of Kranichfeld is shattered, not to speak of other verbal reasons which oppose it, against the contents of Dan 11:11. The rage of the king of the south, and his going to war against the king of the north, supposes that the latter had given rise to this rage by an assault. Besides, the description given in Dan 11:10 is much too grand to be capable of being referred to hostility exercised in mere wantonness. For such conflicts we do not assemble a multitude of powerful armies, and, when these powerful hosts penetrate into the fortresses of the enemy's country, then find that for the victorious invaders there is wanting the occasion of becoming exasperated for new warfare. The Kethiv בנו is rightly interpreted by the Masoretes as plur., which the following verbs demand, while the singulars ועבר ושׁטף וּבא ( shall come, and overflow, and pass through ) are explained from the circumstance that the hosts are viewed unitedly in המון ( multitude ). בּוא בּא expresses the unrestrained coming or pressing forward, while the verbs ועבר שׁטף , reminding us of Isa 8:8, describe pictorially the overflowing of the land by the masses of the hostile army. וישׁב (jussive, denoting the divine guidance), and shall return , expresses the repetition of the deluge of the land by the hosts marching back out of it after the עבּר , the march through the land, - not the new arming for war (Häv.), but renewed entrance into the region of the enemy, whereby they carry on the war מעזּה עד , to the fortress of the king of the south, corresponding with the הצּפון מלך בּמעוז in Dan 11:7 ( to the fortress of the king of the north ). יתגּרוּ signifies properly to stir up to war, i.e., to arm, then to engage in war. In the first member of the verse it has the former, and in the last the latter meaning. The violent pressing forward of the adversary will greatly embitter the king of the south, fill him with the greatest anger, so that he will go out to make war with him. The adversary marshals a great multitude of combatants; but these shall be given into his hand, into the hand of the king of the south. רב המון העמיד ( he raised up a great multitude ) the context requires us to refer to the king of the north. בּידו נתּן , v. Leng., Maurer, and Hitzig understand of the acceptance of the command over the army - contrary to the usage of the words, which mean, to give into the hand = to deliver up, cf. 1Ki 20:28; Dan 1:2; Dan 8:12-13, and is contrary also to the context. The marshalling of the host supposes certainly the power to direct it, so that it needs not then for the first time to be given into the power of him who marshalled it. The expression also, "to give into his hand,"as meaning "to place under his command,"is not found in Scripture. To this is to be added, that the article in ההמון refers back to רב המון . But if ההמון is the host assembled by the king of the north, then it can only be given up into the hand of the enemy, i.e., the king of the south, and thus the suffix in בּידו can only refer to him. The statements in Dan 11:12 are in harmony with this, so far as they confessedly speak of the king of the south.

Keil-Delitzsch: Dan 11:12

This verse illustrates the last clause of Dan 11:11, i.e., explains more fully how the great multitude of the enemy are given into his hand. The first two clauses of Dan 11:12 stand in correlation to each other, as the change of the time and the absence of the copula before ירוּם show (the Keri ורם proceeds from a misunderstanding). The meaning is this: "As the multitude rises up, so his heart is lifted up." ההמון , with the article, can only be the host of the king of the north mentioned in Dan 11:12. The supposition that the Egyptian army is meant, is the result of the difficulty arising out of the misapprehension of the right relation in which the perfect ונשּׂא ( hath lifted up raised ) stands to the imperfect ירוּם . נשּׂא as in Isa 33:10 : they raise themselves to the conflict. לבב רוּם , the lifting up of the heart, commonly in the sense of pride; here the increase of courage, but so that pride is not altogether to be excluded. The subject to ירוּם is the king of the south, to whom the suffix to בּידו , Dan 11:11, points. With excited courage he overthrows myriads, namely, the powerful multitude of the enemies, but he yet does not reach to power, he does not attain to the supremacy over the king of the north and over his kingdom which he is striving after. The Vulgate, without however fully expressing the meaning, has rendered יעוז ולא by sed non praevalebit .

Keil-Delitzsch: Dan 11:13-15

This thought is expanded and proved in these verses. - Dan 11:13. The king of the north returns to his own land, gathers a host together more numerous than before, and shall then, at the end of the times of years, come again with a more powerful army and with a great train. רכוּשׁ , that which is acquired, the goods , is the train necessary for the suitable equipment of the army-"the condition to a successful warlike expedition"(Kran.). The definition of time corresponding to the בּעתּים in Dan 11:6 is specially to be observed: שׁנים העתּים לקץ הע ( at the end of times, years ), in which שׁנים is to be interpreted (as ימים with שׁבעים , Dan 10:3-4, and other designations of time) as denoting that the `itiym stretch over years, are times lasting during years. העתּים , with the definite article, are in prophetic discourse the times determined by God .

Dan 11:14

In those times shall many rise up against the king of the south ( על עמד as Dan 8:20); also עמך פריצי בּני , the violent people of the nation (of the Jews), shall raise themselves against him. פריצים .mih ts בּני are such as belong to the classes of violent men who break through the barriers of the divine law (Eze 18:10). These shall raise themselves חזון להעמיד , to establish the prophecy, i.e., to bring it to an accomplishment. ha`amiyd = qayeem, Eze 13:6, as עמד = קוּם in Daniel, and generally in the later Hebrew. Almost all interpreters since Jerome have referred this to Daniel's vision of the oppression under Antiochus Epiphanes, Dan 8:9-14, Dan 11:23. This is so far right, as the apostasy of one party among the Jews from the law of their fathers, and their adoption of heathen customs, contributed to bring about that oppression with which the theocracy was visited by Antiochus Epiphanes; but the limiting of the חזון to those definite prophecies is too narrow. חזון without the article is prophecy in undefined generality, and is to be extended to all the prophecies which threatened the people of Israel with severe chastisements and sufferings on account of their falling away from the law and their apostasy from their God. ונכשׁלוּ , they shall stumble, fall . "The falling away shall bring to them no gain, but only the sufferings and tribulation prophesied of"(Kliefoth).

Dan 11:15

In this verse, with ויבא the בּוא eht וי יבוא , Dan 11:13, is again assumed, and the consequence of the war announced. סוללה שׁפך , to heap up an entrenchment ; cf. Eze 4:2; 2Ki 19:32. מבצרות עיר , city of fortifications , without the article, also collectively of the fortresses of the kingdom of the south generally. Before such power the army, i.e., the war-strength, of the south shall not maintain its ground; even his chosen people shall not possess strength necessary for this.

Keil-Delitzsch: Dan 11:16

The Further Undertakings of the King of the North - Dan 11:16-19

Having penetrated into the kingdom of the south, he shall act there according to his own pleasure, without any one being able to withstand him; just as before this the king of the south did in the kingdom of the north (Dan 11:7). With ויעשׂ the jussive appears instead of the future - cf. וישׂם , יתּן (Dan 11:17), ישׁב (Dan 11:18 and Dan 11:19) - to show that the further actions and undertakings of the king of the north are carried on under the divine decree. אליו הבּא is he that comes into the land of the south, the king of the north (Dan 11:14, Dan 11:15). Having reached the height of victory, he falls under the dominion of pride and haughtiness, by which he hastens on his ruin and overthrow. After he has subdued the kingdom of the southern king, he will go into the land of beauty, i.e., into the Holy Land (with reference to הצּבי ארץ , Dan 8:9). בּידו וכלה , and destruction is in his hand (an explanatory clause), כלה being here not a verb, but a substantive. Only this meaning of כלה is verbally established, see under Dan 9:27, but not the meaning attributed to the word, from the unsuitable introduction of historical events, accomplishing, perfection , according to which Häv., v. Leng., Maur., and Kliefoth translate the clause: and it (the Holy Land) is wholly given into his hand . כלה means finishing, conclusion , only in the sense of destruction , also in 2Ch 12:2 and Eze 13:13. For the use of בּידו of spiritual things which one intends or aims at, cf. Job 11:14, Isa. 54:20. The destruction, however, refers not to the Egyptians (Hitzig), but to the Holy Land, in which violent (rapacious) people (Dan 11:14) make common cause with the heathen king, and thereby put arms into his hands by which he may destroy the land.

Keil-Delitzsch: Dan 11:17

This verse has been very differently expounded. According to the example of Jerome, who translates it: et ponet faciem suam ut veniat ad tenendum universum regnum ejus , and adds to this the explanatory remark: ut evertat illum h. e. Ptolemaeum, sive illud, h. e. regnum ejus , many translate the words וגו בּתקף לבוא by to come in or against the strength of his whole (Egyptian) kingdom (C. B. Michaelis, Venema, Hävernick, v. Lengerke, Maurer), i.e., to obtain the superiority over the Egyptian kingdom (Kliefoth). But this last interpretation is decidedly opposed by the circumstance that תּקף means strength not in the active sense = power over something , but only in the intransitive or passive sense, strength as the property of any one . Moreover, both of these explanations are opposed by the verbal use of בּוא c. ב rei , which does not signify: to come in or against a matter, but: to come with - cf. בּחיל בּוא , to come with power, Dan 11:13, also Isa 40:10; Psa 71:16 - as well as by the context, for of the completely subjugated south (according to Dan 11:15, Dan 11:16) it cannot yet be said מלכוּתו תּקף . Correctly, Theodot. translates: εἰσελθεῖν ἐν ἰσχύι "πάσης τῆς βασιλείας αὐτοῦ ; Luther: "to come with the strength of his whole kingdom."Similarly M. Geier, Hitzig, and Kran. The king of the north intends thus to come with the force of his whole kingdom to obtain full possession of the kingdom of the south. עמּו וישׁרים is an explanatory clause defining the manner in which he seeks to gain his object. ישׁרים , plur. of the adjective ישׁר , in a substantive signification, that which is straight, recta , as Pro 16:13, proba (Ewald's Gram. §172; while in his commentary he translates the word by agreement ). עמּו , with him , i.e., having in intention. The sense of the passage is determined according to מישׁרים לעשׂות , Dan 11:6 : with the intention of establishing a direct, right relation, namely, by means of a political marriage to bring to himself the kingdom of the south. ועשׂה forms a clause by itself: he shall do it, carry it out; there is therefore no need for Hitzig's arbitrary change of the text into יעשׂה .

The second half of this verse (Dan 11:17) describes how he carries out this intention, but yet does not reach his end. "He shall give him the daughter of women." הנּשׁים , of women , the plur. of the class, as אריות כּפיר , Jdg 14:5, a young lion ( of lionesses ); בּן אתנות , Zec 9:9, the foal of an ass ( of she-asses ). The suffix to להשׁחיתהּ ( corrupting her , E.V.) is referred by many to מלכוּתו ( his kingdom ); but this reference fails along with the incorrect interpretation of the בּתקף as the end of the coming. Since in the first half of the verse the object of his undertaking is not named, but in Dan 11:16 is denoted by אליו , the suffix in question can only be referred to הנּשׁים בּת . Thus J. D. Michaelis, Bertholdt, Rosenmüller; the former, however, gives to the word להשׁחיתהּ the verbally untenable meaning: "to seduce her into a morally corrupt course of conduct;"but Hitzig changes the text, strikes out the suffix, and translates: "to accomplish vileness." השׁחית means only to destroy, to ruin , hence "to destroy her"(Kran.). This, it is true, was not the object of the marriage, but only its consequence; but the consequence is set forth as had in view, so as forcibly to express the thought that the marriage could lead, according to a higher direction, only to the destruction of the daughter.

The last clauses of the verse express the failure of the measure adopted. The verbs are fem., not neut.; thus the meaning is not: "it shall neither stand, nor succeed to him"(v. Leng., Maurer, Hitzig), but: "she (the daughter) shall not stand,"not be able to carry out the plan contemplated by her father. The words תּהיה ולא־לו do not stand for לו (<) תּהיה ולא : "she shall not be to him"or "for him."In this case לא must be connected with the verb. According to the text, לא־לו forms one idea, as כּוח לא , impotent (cf. Ewald, §270): "she shall be a not for him "( ein Nichtihm ), i.e., he shall have nothing at all from her.

Keil-Delitzsch: Dan 11:18-19

His fate further drives him to make an assault on the islands and maritime coasts of the west ( איּים ), many of which he takes. וישׁב is not, after the Keri , to be changed into וישׂם ; for turning himself from Egypt to the islands, he turns back his face toward his own land in the north. The two following clauses are explained by most interpreters thus: "but a captain shall stop his scorn (bring it to silence), and moreover shall give back (recompense) scorn to him in return."This is then, according to the example of Jerome, referred to the expedition of Antiochus Epiphanes against the Grecian islands which were under the protection of Rome, for which he was assailed and overcome by the consul Lucius Scipio (Asiaticus) in a battle fought at Magnesia ad Sipylum in Lydia. But the translation in question affords a tolerable sense only when we take בּלתּי in the meaning moreover , in addition to ; a meaning which it has not, and cannot have according to its etymology. In all places where it is so rendered a negative sentence goes before it, cf. Gen 43:3; Gen 47:18; Jdg 7:14, or a sentence asking a question with a negative sense, as Amo 3:3-4; according to which, לא must here stand before השׁבּית if we would translate it by besides that or only . בּלתּי has the idea of exception , and can only be rendered after an affirmative statement by however , for the passage introduced by its limits the statement going before. Thus Theodot. rightly: καταπαύσει ἄρχοντας ὀνειδισμοῦ αὐτῶν, πλὴν ὁ ὀνειδισμὸς αὐτοῦ ἐπιστρέψει αὐτῷ ; and in close connection with this, Jerome has: et cessare faciet principem opprobrii sui et opprobrium ejus convertetur in eum . In like manner the Peshito. This rendering we must, with Kranichfeld, accede to, and accordingly understand וגו והשׁבּית of the king of the north, and interpret the indefinite קצין ( leader, chief ) in undefined generality or collectively, and חרפּתו ( his reproach ) as the second object subordinated to קצין , and refer לו as the dative to קצין . Thus the second חרפּתו gains expressiveness corresponding to its place before the verb as the contrast to לו (<) חרפּתו : "however his reproach,"i.e., the dishonour he did to the chiefs, "shall they recompense to him."The subject to ישׁיב is the collective קצין . The statement of the last clause introduces us to the announcement, mentioned in Dan 11:19, of the overthrow of the king of the north, who wished to spread his power also over the west. Since the chiefs (princes) of the islands rendered back to him his reproach, i.e., required to him his attack against them, he was under the necessity of returning to the fortresses of his own land. With that begins his fall, which ends with his complete destruction.

Keil-Delitzsch: Dan 11:20

Another stands up in his place, who causeth נוגשׂ to pass over, through his eagerness for riches. נוגשׂ most understand as a collector of tribute , referring for this to 2Ki 23:35, and מלכוּת הדר מלכוּת as the Holy Land, and then think on Heliodorus, whom Seleucus Nicator sent to Jerusalem to seize the temple treasure. But this interpretation of the words is too limited. נגשׂ denotes, no doubt (2Ki 23:35), to collect gold and silver; but it does not thence follow that נוגשׂ , when silver and gold are not spoken of, means to collect tribute. The word in general designates the taskmaster who urges on the people to severe labour, afflicts and oppresses them as cattle. מלכוּת הדר is not synonymous with הצּבי ארץ , Dan 11:16, but stands much nearer to מלכוּת הוד , Dan 11:21, and designates the glory of the kingdom . The glory of the kingdom was brought down by נוגשׂ , and העביר refers to the whole kingdom of the king spoken of, not merely to the Holy Land, which formed but a part of his kingdom. By these oppressions of his kingdom he prepared himself in a short time for destruction. אחדים ימים ( days few ), as in Gen 27:44; Gen 29:20, the designation of a very short time. The reference of these words, "in days few," to the time after the pillage of the temple of Jerusalem by Heliodorus is not only an arbitrary proceeding, but is also contrary to the import of the words, since ב in בּימים does not mean post . מאפּים ולא , in contradistinction and contrast to במלחמה ולא , can only denote private enmity or private revenge. "Neither by anger (i.e., private revenge) nor by war"points to an immediate divine judgment.

If we now, before proceeding further in our exposition, attentively consider the contents of the revelation of vv. 5-20, so as to have a clear view of its relation to the historical fulfilment, we shall find the following to be the course of the thoughts exhibited: - After the fall of the Javanic world-kingdom (Dan 11:4) the king of the south shall attain to great power, and one of his princes shall found (Dan 11:5) a yet greater dominion in the north. After the course of years they shall enter into an agreement, for the king of the south shall give his daughter in marriage to the king of the north so as to establish a right relationship between them; but this agreement shall bring about the destruction of the daughter, as well as of her father and all who co-operated for the effecting of this marriage (Dan 11:6). Hereupon a descendant of that king of the south shall undertake a war against the king of the north, victoriously invade the country of the adversary, gather together great spoil and carry it away to Egypt, and for years hold the supremacy. The king of the north shall, it is true, penetrate into his kingdom, but he shall again return home without effecting anything (Dan 11:7-9). His sons also shall pass over the kingdom of the south with a multitude of hosts, but the multitude shall be given into the hand of the king, who shall not come to power by casting down myriads. The king of the north shall return with a host yet more numerous; against the king of the south many, also faithless members of the Jewish nation, shall rise up, and the king of the north shall take the fortified cities, without the king of the south having the power to offer him resistance (Dan 11:10-15). The conqueror shall now rule in the conquered lands after his own pleasure, and set his foot on the Holy Land with the intention of destroying it. Thereupon he shall come with the whole might of his kingdom against the king of the south, and by the marriage of his daughter seek to establish a right relationship with him, but he shall only thereby bring about the destruction of his daughter. Finally, he shall make an assault against the islands and the maritime countries of the west; but he shall be smitten by his chiefs, and be compelled to return to the fortresses of his own land, and shall fall (Dan 11:16-19). But his successor, who shall send taskmasters through the most glorious regions of the kingdom, shall be destroyed in a short time (Dan 11:20).

Thus the revelation depicts how, in the war of the kings of the south and of the north, first the king of the south subdued the north, but when at the summit of his conquest he sank under the power of his adversary through the insurrections and the revolt of an apostate party of the Jews; whereupon, by an assault upon the west in his endeavour, after a firmer establishment and a wider extension of his power, he brings about his own overthrow, and his successor, in consequence of the oppression of his kingdom, comes to his end in a few days.

Now, since the king who comes into his place (Dan 11:21.) after he has become strong raises himself up against the holy covenant, takes away the daily worship in the temple of the Lord, etc., is, according to the historical evidence found in the books of the Maccabees, the Seleucidan Antiochus Epiphanes, so the prophetic announcement, vv. 5-20, stretches itself over the period from the division of the monarchy of Alexander among his generals to the commencement of the reign of Antiochus Epiphanes in the year 175 b.c., during which there reigned seven Syrian and six Egyptian kings, viz. -

Syrian Kings	(from b.c.)	Egyptian Kings	(from b.c.)
Seleucus Nicator	310-280	Ptolemy Lagus	323-284
Antiochus Sidetes	280-260	Ptolemy Philadelphus	284
Antiochus Theus	260-245	Ptolemy Euergetes	246-221
Seleucus Callinicus	245-225	Ptolemy Philopator	221-204
Seleucis Ceraunus	225-223	Ptolemy Epiphanes	204-180
Antiochus the Great	223-186	Ptolemy Philometor	180

But in the prophetic revelation there is mention made of only four kings of the north (one in Dan 11:5-9; his sons, Dan 11:10-12; a third, Dan 11:13-19; and the fourth, Dan 11:20) and three kings of the south (the first, Dan 11:5 and Dan 11:6; the "branch,"Dan 11:7-9; and the king, Dan 11:10-15), distinctly different, whereby of the former, the relation of the sons (Dan 11:10) to the king indefinitely mentioned in Dan 11:11, is admitted, and of the latter the kings of the south, it remains doubtful whether he who is spoken of in Dan 11:9-15 is different from or is identical with "the branch of her roots"(Dan 11:7). This circumstance shows that the prophecy does not treat of individual historical personages, but only places in view the king of the south and the king of the north as representatives of the power of these two kingdoms. Of these kings special deeds and undertakings are indeed mentioned, which point to definite persons; e.g., of the king of the north, that he was one of the princes of the king of the south, and founded a greater dominion than his (Dan 11:5); the marriage of the daughter of the king of the south to the king of the north (Dan 11:6); afterwards the marriage also of the daughter of the king of the north (Dan 11:17), and other special circumstances in the wars between the two, which are to be regarded not merely as individualizing portraitures, but denote concrete facts which have verified themselves in history. But yet all these specialities do not establish the view that the prophecy consists of a series of predictions of historical facta , because even these features of the prophecy which find their actual fulfilments in history do not coincide with the historical reality.

Thus all interpreters regard the king of the south, Dan 11:5, as Ptolemy Lagus, and that one of his princes ( מן־שׂריו ) who founded a greater dominion as Seleucus Nicator, or the "Conqueror,"who, in the division of the countries which the conquerors made after the overthrow and death of Antiochus, obtained, according to Appian, Syr . c. 55, Syria from the Euphrates to the Mediterranean Sea and Phrygia; then by using every opportunity of enlarging his kingdom, he obtained also Mesopotamia, Armenia, and a part of Cappadocia, and besides subjugated the Persians, Parthians, Bactrains, Arabians, and other nations as far as the Indus, which Alexander had conquered; so that, after Alexander, no one had more nations of Asia under his sway than Seleucus, for from the borders of Phyrgia to the Indus all owned his sway. While this extension of his kingdom quite harmonizes with the prophecy of the greatness of his sovereignty, yet the designation "one of his princes"does not accord with the position of Ptolemy Lagus. Both of these were certainly at the beginning generals of Alexander. Seleucus, afterwards vicegerent of the Babylonians, found himself, however, from fear of Antigonus, who sought to put him to death, under the necessity of fleeing to Egypt to Ptolemy, by whom he was hospitably received, and with whom and other vicegerents he entered into a league against Antigonus, and when war arose, led an Egyptian fleet against Antigonus (Diod. Sic. xix. 55-62). He was accordingly not one of Ptolemy's generals.

Moreover, the marriage of the king's daughter, Dan 11:6, is thus explained by Jerome, and all interpreters who follow him: - Ptolemy Philadelphus made peace with Antiochus Theus, after many years' war, on the condition that Antiochus should put away his own wife Laodice, who was at the same time his half-sister, and disinherit her son, and should marry Berenice, the daughter of Ptolemy, and should appoint her first-born son as his successor on the throne of the kingdom (Appian, Syr . c. 65, and Jerome). This factum can be regarded as a fulfilling of the prophecy, Dan 11:6; but the consequences which resulted from this political marriage do not correspond with the consequences prophesied of. According to the testimony of history, Ptolemy died two years after this marriage, whereupon Antiochus set aside Berenice, and took to himself again his former wife Laodice, along with her children. But she effected the death of her husband by poison, as she feared his fickleness, and then her son Seleucus Callinicus ascended the throne. Berenice fled with her son to the asylum of Daphne, but she was there murdered along with him. The prophecy, according to this, differs from the historical facts, not merely in regard to the consequences of the events, but also in regard to the matter itself; for it speaks not only of the daughter, but also of her father being given up to death, while the natural death of her father is in no respect connected with that marriage, and not till after his death did the consequences fatal to his daughter and her child develop themselves.

Further, as to the contents of Dan 11:7-9, history furnishes the following confirmations: - In order to save his sister, who was put aside by Antiochus Theus, her brother, Ptolemy Euergetes, invaded the Syrian kingdom, in which Seleucus Callinicus had succeeded his father on the throne, in alliance with the armies of the Asiatic cities, and put to death his mother Laodice, since he had come too late to save his sister, in revenge for her murder, overthrew all the Syrian fortresses from Cilicia to the Tigris and Babylonia, and would have conquered the whole of the Syrian kingdom, if an insurrection which had broken out in Egypt had not caused him to return thither, carrying with him many images of the gods, and immense treasure, which he had taken from the vanquished cities. Then, while engaged in Egypt, Callinicus recovered the cities of Asia Minor, but failed to conquer the maritime countries, because his fleet was wrecked in a storm; and when he thereupon undertook a land expedition against Egypt, he was totally defeated, so that he returned to Antioch with only a few followers: cf. Justin, Hist . xxvii. 1, 2; Polyb. v. 58; and Appian, Syr . c. 65. On the other hand, the announcement of the war of his sons with many hosts overflowing the land, Dan 11:10, is not confirmed by history. After the death of Callinicus in captivity, his son Seleucus Ceraunus succeeded to the government, a very incompetent man, who after tow years was poisoned by his generals in the war with Attalus, without having undertaken anything against Egypt. His brother Antiochus, surnamed the Great, succeeded him, who, in order to recover Coele-Syria and Phoenicia, renewed the war against the king of Egypt (not till about two years after he ascended the throne, however, did Ptolemy Philopator begin to reign), in which he penetrated twice to Dura, two (German) miles north from Caesarea (Polyb. x. 49), then concluded a four months' truce, and led his host back to the Orontes (Polyb. v. 66; Justin, xxx. 1). After the renewal of hostilities he drove the Egyptian army back to Sidon, conquered Gilead and Samaria, and took up his winter-quarters in Ptolemais (Polyb. v. 63-71). In the beginning of the following year, however, he was defeated by the Egyptians at Raphia, not far from Gaza, and was compelled, with great loss in dead and prisoners, to return as quickly as possible to Antioch, and to leave Coele-Syria, Phoenicia, and Palestine to the Egyptians (Polyb. v. 79, 80, 82-86). Dan 11:11 and Dan 11:12 refer to this war. Thirteen our fourteen years after this, Antiochus, in league with Philip III of Macedon, renewed the war against the Egyptians, when, after Philopator's death, Ptolemy Epiphanes, being five years old, had ascended the throne, retook the three above-named countries (Coele-Syria, Phoenicia, and Palestine), vanquished the Egyptian host led by Scopas near Paneas, and compelled the fortress of Sidon, into which the Egyptians had fled, to surrender after a lengthened siege, and then concluded a peace with Ptolemy on the condition that he took to wife the daughter of Antiochus, Cleopatra, who should bring with her, as her dowry, Coele-Syria, Phoenicia, and Palestine (Polyb. xv. 20, xxviii. 17; App. Syr . c. i.; Liv. xxxiii. 19; and Joseph. Antt. xii. 4. 1). Since the time of Jerome, the prophecy Dan 11:13-17 has been referred to this last war. But also here the historical events fall far behind the contents of the prophecy. The prophecy points to the complete subjugation of the king of the south, while this war was carried on only for the possession of the Asiatic provinces of the Egyptian kingdom. Also the rising up of many ( רבּים , Dan 11:14) against the king of the south is not historically verified; and even the relation spoken of by Josephus ( Antt. xii. 3. 3) in which the Jews stood to Antiochus the Great was not of such a kind as to be capable of being regarded as a fulfilling of the "exalting themselves"of the פריצים בּני , Dan 11:14. Still less does the statement of Dan 11:16, that the king of the north would stand in the glorious land, agree with כּלה interpreted of conduct of Antiochus the Great toward the Jews; for according to Josephus, Antt. l.c. , he treated the Jews round about Jerusalem favourably, because of their own accord they had submitted to him and had supported his army, and granted to them not only indulgence in regard to the observance of their religious ordinances, but also afforded them protection.

Moreover, Dan 11:18, containing the prophecy of the undertaking of the king of the north against the islands, has not its historical fulfilment in the expedition of Antiochus the Great against the coasts and islands of Asia Minor and the Hellespont; but Dan 11:19, that which is said regarding his return to the fortresses of his own land and his overthrow, does not so correspond with the historical issues of the reign of this king that one would be able to recognise therein a prediction of it. Finally, of his successor, Seleucus Philopator, to whom Dan 11:20 must refer, if the foregoing verses treat of Antiochus the Great, nothing further is communicated, than that he quum paternis cladibus fractas admodum Syriae opes accepisset, post otiosum nullisque admodum rebus gestis nobilitatum annorum duodecim regnum, was put to death through the treachery of Heliodorus, unius ex purpuratis (Liv. xli. 19, cf. App. Syr . c. 45), and the mission of Heliodorus to Jerusalem to seize the treasures of the temple, which is fabulously described in 2 Macc. 3:4ff. The ישּׁבר ( shall be destroyed ) of this king אחדים בּימים ( within few days ) does not harmonize with the fact of his twelve years' reign.

From this comparison this much follows, that the prophecy does not furnish a prediction of the historical wars of the Seleucidae and the Ptolemies, but an ideal description of the war of the kings of the north and the south in its general outlines, whereby, it is true, diverse special elements of the prophetical announcement have historically been fulfilled, but the historical reality does not correspond with the contents of the prophecy in anything like an exhaustive manner. This ideal character of the prophecy comes yet more prominently forward to view in the following prophetic description.

Keil-Delitzsch: Dan 11:21-24

The further Unveiling of the Future

In this section we have (Dan 11:21) first the description of the prince who, in striving after supremacy, sues all the means that cunning and power can contrive, and in his enmity against the holy covenant knows no bounds. This description is divided into two parts - (1) Dan 11:21-25, and (2) vv. 36-12:3-which designate the two stadia of his proceedings. In the first part are described, (1) his gradual rising to power, Dan 11:21-24; (2) his war with the king of the south for the supremacy, Dan 11:25-27; (3) his rising up against the covenant people, even to the desecration of the sanctuary by the taking away of the daily sacrifice and the setting up of the abomination of desolation, Dan 11:28-32; (4) the effect and consequence of this for the people of God, Dan 11:32-35. This prince is the enemy of the holy God who is prophesied of in Dan 8:9-13, Dan 8:23-25, under the figure of the little horn, and is typically represented in the rising up of the Syrian king Antiochus Epiphanes against the covenant people and their worship of God.

The prince's advancement to power . - He appears as נבזה , one despised , i.e., not such an one as by reason of birth has any just claim to the throne, and therefore as an intruder, also one who finds no recognition (Kranichfeld); which Hitzig has more definitely explained by mentioning that not Antiochus Epiphanes, but his nephew Demetrius, the son of the murdered Seleucus Philopator, was the true heir, but was of such a character that he was not esteemed worthy of the throne. נבזה , is despised , not = bad , unworthy , but yet supposes unworthiness. There was not laid on him the honour or majesty of the kingdom. The dignity of the kingdom requires הוד , splendour , majesty , such as God lays upon the king of Israel, Psa 21:6 (5), 1Ch 29:25. But here the subject spoken of is the honour which men give to the king, and which was denied to the "despised one"on account of his character. He comes בּשׁלוה , in security , i.e., unexpectedly (cf. Dan 8:25), and takes possession of the kingdom. החזיק , to grasp , here to draw violently to himself. בּחלקלקּות , properly, by smoothnesses , intrigues and cunning, not merely flatteries or smooth words, but generally hypocritical behaviour in word and deed; cf. Dan 11:34.

Dan 11:22

The kingdom he seized he also knew how to hold fast with great power. השׁטף זרעות , arms (i.e., warlike strength) of an inundation , i.e., armies overflowing the land are swept away before him, destroyed by yet stronger military forces. It is not merely the enemy, but also the "prince of the covenant,"whom he destroys. בּרית נגיד is analogous to בּרית בּעלי , Gen 14:13, and בּרית אנשׁי , Oba 1:7, cf. Mal 2:14, and, as the absence of the article shows, is to be taken in a general sense. The interpretation of בּרית נגיד of the high priest Onias III, who at the commencement of the reign of Antiochus Epiphanes was driven from his office by his brother, and afterwards, at the instigation of Menelaus, was murdered by the Syrian governor Andronicus at Daphne near Antioch, 2 Macc. 4:1ff., 33ff. (Rosenmüller, Hitzig, etc.) - this interpretation is not warranted by the facts of history. This murder does not at all relate to the matter before us, not only because the Jewish high priest at Antioch did not sustain the relation of a "prince of the covenant,"but also because the murder was perpetrated without the previous knowledge of Antiochus, and when the matter was reported to him, the murderer was put to death by his command (2 Macc. 4:36-38). Thus also it stands in no connection with the war of Antiochus against Egypt. The words cannot also (with Hävernick, v. Leng., Maurer, Ebrard, Kliefoth) be referred to the Egyptian king Ptolemy Philometor, because history knows nothing of a covenant entered into between this king and Antiochus Epiphanes, but only that soon after the commencement of the reign of Antiochus Epiphanes the guardians of the young Philometor demanded Coele-Syria from Antiochus, which Antiochus the Great had promised as a dowry to his daughter Cleopatra, who was betrothed to Ptolemy Philometor, but Antiochus did not deliver it up, and hence a war arose between them. To this is to be added, that, as Dereser, v. Lengerke, Maurer, and Kranichfeld have rightly remarked, the description in Dan 11:22-24 bears an altogether general character, so that v. Leng. and Maurer find therein references to all the three expeditions of Antiochus, and in Dan 11:25-27 find more fully foretold what is only briefly hinted at in Dan 11:22-24. The undertaking of the king against Egypt is first described in Dan 11:24. We must therefore, with Kranichfeld, understand בּרית נגיד in undefined generality of covenant princes in general, in the sense already given.

Dan 11:23-24

In these verses there is a fuller statement of the manner in which he treats the princes of the covenant and takes possession of their territory. The ו at the beginning of Dan 11:23 is explicative, and the suffix in אליו , pointing back to נגיד ב , is also to be interpreted collectively. אליו מן־התחבּרוּת , literally, "from the confederating himself with them"( התחבּרוּת is infin. formed in the Syriac manner), i.e., from the time when he had made a covenant with them, he practised deceit. This was done by his coming ( עלה of a warlike coming) and gaining strength with a few people, namely (Dan 11:24), by his coming unexpectedly into the fattest and richest places of the province, and there doing unheard-of things - things which no previous king, no one of his predecessors, had ever done, scattering among them (his followers) spoil and prey and riches. Thus rightly, after the Syriac and the Vulgate ( dissipabit ), Rosenmüller, Kranichfeld, and Ewald; while, on the contrary, v. Leng., Maurer, Hitzig, and Kliefoth interpret בּזר in the sense of to distribute , and refer the words to the circumstance that Antiochus Epiphanes squandered money lavishly, and made presents to his inferiors often without any occasion. But to distribute money and spoil is nothing unheard of, and in no way does it agree with the "fattest provinces."The contest decidedly refers to conduct which injured the fat provinces. This can only consist in squandering and dissipating the wealth of this province which he had plundered to its injury ( להՀ [ to them], dativ. incommodi ). An historical confirmation is found in 1 Macc. 3:29-31. To bring the provinces wholly under his power, he devises plans against the fortresses that he might subdue them. ועד־עת , and indeed (he did this) even for a time. We cannot, with Klief., refer this merely to the last preceding passage, that his assaults against the fortresses succeeded only partly and for a time. The addition ("and that for a time") denotes a period determined by a higher power (cf. Dan 11:24 and Dan 12:4, Dan 12:6), and relates to the whole proceedings of this prince hitherto described; as C. B. Michaelis has already rightly explained: nec enim semper et in perpetuum dolus ei succedet et terminus suus ei tandem erit .

Keil-Delitzsch: Dan 11:25-27

These verses describe the victorious war of the king who had come to power against the king of the south, the war of Antiochus Epiphanes against king Ptolemy Philometor, which is described in 1 Macc. 1:16-19, with manifest reference to this prophecy. ויער ( he shall stir up ) is potentialis in the sense of divine decree: "he shall stir up his power and his heart." כּח is not warlike power, which is mentioned in בּחיל־גּדול (Dan 11:25), but the power which consists in the bringing of a great army under his command; לבב , the mental energy for the carrying out of his plans. For יעמד לא , cf. Dan 8:4. The subject is the last-named king of the south, who, notwithstanding his very great and powerful army, shall not stand in battle, but shall give way, because devices are contrived against him. The subject to יחשׁבוּ is not the enemy, the king of the north, with his army, but, according to Dan 11:26, his table-companions.

Dan 11:26

Here it is more definitely stated why he cannot stand. פתבּגו אכּלי , who eat his food ( פּתבּג , see under Dan 1:5), i.e., his table-companions (cf. Psa 41:10[9]), persons about him. ישׁבּרוּהוּ , shall break him , i.e., cast him to the ground. His army shall therefore overflow, but shall execute nothing, only many shall fall down slain. The first member of the verse points to treachery, whereby the battle was lost and the war was fruitless. Hitzig incorrectly interprets ישׁטוף rushes away, i.e., is disorganized and takes to flight. But שׁטף cannot have this meaning.

Dan 11:27

Here then is described how the two kings seek through feigned friendship to destroy one another. The two kings are of course the two kings of the north and the south previously named. Of a third, namely, of two kings of Egypt, Philometor and Physkon, Daniel knows nothing. The third, Physkon, is introduced from history; and hence Hitzig, v. Lengerke, and others understand by the "two kings," the two kings Antiochus and Philometor confederated against the king of the south, but Kliefoth, on the contrary, thinks of Antiochus and Physkon, the latter of whom he regards as the king of the south, Dan 11:25. All this is arbitrary. Jerome has already rejected the historical evidence for this, and remarks: verum ex eo, quia scriptura nunc dicit: duos fuisse reges, quorum cor fuerit fraudulentum ... hoc secundum historiam demonstrari non potest . למרע לבבם Hitzig translates: "their heart belongs to wickedness,"contrary to the context. ל denotes also here only the direction: "their heart goes toward wicked deeds,"is directed thereto. מרע (from רעע ), formed after מצר (cf. Ewald, §160 a ), the evil-doing , consists in this, that the one seeks to overthrow and destroy the other under the cloak of feigned friendship; for they eat as friends at one table, and "speak lies"- the one tells lies to the other, professing friendship. But their design shall not succeed. All interpretations of these words which are determined by historical facta are arbitrary. The history of Antiochus Epiphanes furnishes no illustrations for this. In the sense of the prophecy תצלח לא has only this meaning: the design of the king of the north to destroy the king of the south, and to make himself master both of the north and the south, shall not succeed, and the king of the south will not fulfil what he promises to his deceitful adversary. For yet the end shall be at the time appointed. These words state the reason why the מרע shall not succeed. Hitzig incorrectly translates: "but the end holds onwards to the appointed time;"for כּי cannot in this connection be rendered by but , and ל cannot express the idea of holding to anything. ל denotes here, as generally, the direction toward the end, as Dan 11:35, and Dan 8:17, Dan 8:19. The end goes yet on to the time appointed by God. That this מועד ( appointment of time) does not lie in the present, but in the future, is denoted by עוד , although we do not, with Hävernick, interpret עוד by "for the end lies yet further out,"nor, with v. Lengerke and Maurer, may we supply the verb "withdraws itself, is reserved." עוד stands before קץ because on it the emphasis lies. קץ is, however, not the end of the war between Antiochus and Egypt (v. Leng., Maur., Hitzig), but cannot be otherwise taken than קץ עת , Dan 11:35, Dan 11:40, and Dan 12:4. But in the latter passage קץ עת is the time of the resurrection of the dead, thus the end of the present course of the world, with which all the oppression of the people of God ceases. Accordingly קץ in the verse before us, as in Dan 11:35, Dan 11:40, is the time in which the conduct of the kings previously described, in their rising up and in their hostility against the people of God, reaches its end (Dan 11:45); and with the overthrow of these enemies the period of oppression also comes to an end. This end comes only למועד , at the time which God has determined for the purifying of His people (Dan 11:35). So long may the kings of the north and the south prosecute their aims; so long shall they strive for the possession of the kingdom without succeeding in their plans. למועד has here and in Dan 11:35 the definite article, because in both verses the language refers not to any definite time, but to the time determined by God for the consummation of His kingdom. The placing of the article in this word in the verse before us is not, with Kliefoth, to be explained from a reference to Dan 8:17, Dan 8:19. The two revelations are separated from each other by too long a space of time for this one to refer back to that earlier one by the mere use of the article, although both treat of the same subject. The למועד occurs besides in Dan 11:29, where it is natural to suppose that it has the same meaning as here; but the contents of the verse oppose such a conclusion. Dan 11:29 treats, it is true, of a renewed warlike expedition against the south, which, however, brings neither the final deciding of the war with the south (cf. Dan 11:40), nor yet the end of the oppression of the people of God; המועד is thus only the time determined for the second aggression against the south, not the time of the end.

Keil-Delitzsch: Dan 11:28

The success gained by the crafty king of the north in his war against the king of the south (Dan 11:25.) increases his endeavours after the enlarging of his dominions. Returning from Egypt with great riches, i.e., with rich spoil, he raises his heart against the holy covenant. By the potentialis ישׁב ( he shall return ) this new undertaking is placed in the point of view of a divine decree, to denote that he thereby brings about his own destruction. קדשׁ בּרית signifies not the holy people in covenant with God (v. Lengerke, Maurer, and many older interpreters), but the divine institution of the Old Covenant, the Jewish Theocracy. The Jews are only members of this covenant, cf. Dan 11:30. Calvin is right when he says: Mihi simplicior sensus probatur, quod scilicet bellum gerat adversus Deum . The holy covenant is named instead of the covenant people to represent the undertaking as an outrage against the kingdom of God, which was founded in Israel. ועשׂה , and he shall do , perform , that which his heart thinks, or that which he has in his mind against the holy covenant. The historical fulfilment is narrated in 1 Macc. 1:22-29. לארצו ושׁב resumes ארצו וישׁב , and teaches us that Antiochus undertook the first assault against the holy covenant on his return from Egypt into his kingdom (to Antioch), as is expressly stated in 1 Macc. 1:20.

Keil-Delitzsch: Dan 11:29-30

In order that he might bring Egypt wholly under his power, he undertook a new expedition thither ( וּבא ישׁוּב , he comes again ). But this expedition, like the first, was not successful ( כ־כ , as-so , cf. Jos 14:11; Eze 18:4). For the ships of Chittim come against him. כּתּים ציּים , ships the Chittaei , for כּתּים מיד צים , Num 24:24, whence the expression is derived כּתּים is Cyprus with its chief city Κίττιον (now Chieti or Chitti); see under Gen 10:4. Ships coming from Cyprus are ships which come from the west, from the islands and coasts of the Mediterranean. In 1 Macc. 1:1 and 8:5 כּתּים is interpreted of Macedonia, according to which Bertholdt and Dereser think of the Macedonian fleet with which the Roman embassy sailed to Alexandria. This much is historically verified, that the Roman embassy, led by Popillius, appeared with a fleet in Alexandria, and imperiously commanded Antiochus to desist from his undertaking against Egypt and to return to his own land (Liv. xlv. 10-12). The lxx have therefore translated these words by: καὶ ἥξουσι ̔Ρηωμαῖοι καὶ ἐχώσουσιν αὐτὸν καὶ ἐμβριμήσονται αὐτῷ , and correctly, so far as the prophecy has received the first historical accomplishment in that factum . ונכאה , he shall lose courage , is rightly explained by Jerome: non quod interierit, sed quod omnem arrogantiae perdiderit magnitudinem .

(Note: The historical facts have been briefly and conclusively brought together by Hitzig thus: "On the complaint of the Alexandrians the Roman senate sent an embassage, at the head of which was C. Popillius Laenas (Polyb. xxix. 1; Liv. xliv. 19). After being detained at Delos (Liv. xliv. 29), they set sail to Egypt after the battle at Pydna (Liv. xlv. 10). Here he met Antiochus four Roman miles from Alexandria, and presented to him the message of the senate. When Antiochus explained that he wished to lay the matter before his counsellors, Popillius described with the staff he carried on his hand a circle round the king, and commanded him to give his answer before he left this circle. Antiochus, confounded by the circumstance, submitted and withdrew from Egypt (Liv. xlv. 12; Polyb. xxix. 11; Appian, Syr . c. 66; Justin. xxxiv. 3).")

וזעם ושׁב , not: he was again enraged, for nothing is said of a previous זעם . ושׁב , and he turned round (back) from his expedition against Egypt. Since he was not able to accomplish anything against the נגב ( the south ), he turns his indignation against Judah to destroy the covenant people (cf. Dan 11:28). The ושׁב in Dan 11:30 resumes the ושׁב in Dan 11:30 , so as further to express how he gave vent to his anger. Hitzig's interpretation of the first ושׁב of the return to Palestine, of the second, of the return from Palestine to Antiochus, is not justified. ויבן , he shall observe , direct his attention to the Jews who forsook the holy covenant, i.e., the apostate Jews, that he might by their help execute his plans against the Mosaic religion - partim ornando illos honoribus, partim illorum studiis ad patriam religionem obliterandam comparatis obsecundando , as C. B. Michaelis excellently remarks; cf. 1 Macc. 1:11-16 with 2:18.

Constable: Dan 8:1--12:13

III. Israel in relation to the Gentiles: God's program for Israel chs. 8--12

Two things signal the beginning of a new section in the book here. These two things are a return to the Hebrew language in the original text (cf. 1:1-2:3) and an emphasis on the nation Israel. Evidently Daniel wrote the remainder of this book in Hebrew because the revelation in it concerned his people particularly.²⁹¹

Constable: Dan 10:1--12:13

C. Daniel's most detailed vision of the future chs. 10-12

We have observed that God's method of revealing what He wanted Daniel to know and to communicate about the future follows good pedagogy. God first gave the prophet a general picture of the future, first about humanity generally and then about Israel. Then, after Daniel had had time to think about what God had told him, He filled in more detail. In other words, God went from the known to the unknown in teaching Daniel these things. In this final vision of the book, we have even more detail about the future, particularly about Israel's future.

"There is hardly anything in the Bible that is just like these chapters, especially like chapter 11. The word, the vision, and minute prediction are combined in a manner that is found nowhere else in the Scriptures."³⁸⁰

The first chapter (ch. 10) and verse 1 of chapter 11 introduce the vision that follows. There are two parts to this vision: the immediate future from Darius through Antiochus (11:2-35) and the distant future, namely, the seventieth seven (9:27), the Tribulation period (11:36-12:4). The rest of chapter 12 provides a conclusion to this revelation.

Constable: Dan 10:20--11:2

The angel's explanation of his activity 10:20-11:1

10:20 The angel asked if Daniel knew why he had come to him. He apparently did this to focus the prophet's attention on the vision to follow anew since Daniel was quite weak.

The angel informed Daniel that he needed to return to resume fighting against the demon who was influencing Persia (v. 13) and then the one that would be influencing Greece.⁴⁰² These, of course, are two of the kingdoms that have been the focus of prophecy in this book (chs. 2; 7; 8; 9; 11:2-4, 5-35).

"From this we can learn that, behind the many details of prophecy relating to the history of this period, there is the unseen struggle between angelic forces that the will of God may be accomplished."⁴⁰³

10:21 The "writing of truth" seems to refer to all that God has recorded as truth. This includes Scripture, but it also includes all that is true that God has not revealed. The angel would make part of what God had established as truth known to Daniel. The angel intended this fact to encourage Daniel in view of his having to leave the prophet to return to spiritual warfare. Likewise the fact that Michael stood with this angel in his warfare would have encouraged Daniel even though Michael was apparently his only other angelic comrade in battle. "Your prince" links Michael with Daniel as a good angel whom God had commissioned to help him and his Jewish brethren (12:1; cf. Rev. 12:7; 20:2).

"It is encouraging for God's people to know that he has mighty champions among the holy angels whose task is to defend the saints against the attacks of the evil one."⁴⁰⁴

11:1 This verse really concludes the tenth chapter. The NASB, NIV, and NKJV translators have sought to clarify this fact by making this verse the last part of the parenthetical statement begun in 10:21. Without observing this we might conclude that another reference to a king introduces a different incident from the one already introduced in 10:1 (cf. 1:1; 2:1; 3:1; 4:1; 5:1; 6:1; 7:1; 8:1; 9:1).

The angel concluded his encouragement of Daniel by adding that he had been responsible for encouraging and protecting Darius the Mede from the beginning of his reign over Babylon. Another less likely interpretation is that the antecedent of "him" is Michael rather than Darius. I think it is less likely in view of the apparent point of this verse explained below.

As mentioned previously (see 5:31), "Darius" was probably a title for Cyrus. The angel may have used it here because it was a title that Daniel preferred (cf. 5:31; 6:1, 6, 9, 25, 28; 9:1). The first year of Darius in view was the first year of his reign as king of Babylon, namely, 539 B.C. Almost immediately, in 538 B.C., Darius (Cyrus) had issued his decree allowing the Jews to return from exile. Obviously this angel's ministry had been effective and had resulted in blessing for the Jews. This king had also issued a decree commanding everyone in his kingdom to honor Yahweh (6:26-27), assuming that incident happened before the events of chapters 10-12. Thus the point of this verse is that the success that the Israelites had experienced under Darius had been the result of successful angelic warfare in the heavenlies. This success was to encourage Daniel as he pondered the future revelation of Israel's fortunes that he was about to receive. Three antagonists of Israel would seek to implement the plan of Satan and his angels to eliminate the Jews: Haman, Antiochus, and Antichrist. Nevertheless holy angels, though invisible, would resist them effectively.

Constable: Dan 11:2-35

2. The near future 11:2-35

The interpreting angel now explained the long anticipated (since 10:1) revelation about the future that involved Daniel's people, the Jews. The first part of it concerns events preceding Messiah's first advent (vv. 2-35) and the second part events preceding Messiah's second advent (11:36-12:4).⁴⁰⁵

Constable: Dan 11:2

Four future Persian kings 11:2

This revelation begins at the same place as the vision of the ram and the goat in chapter 8. It begins with the second kingdom of Nebuchadnezzar's image (ch. 2) and with the second of the four beasts (ch. 7), namely, Medo-Persia.

Daniel learned that three more Persian kings would arise after Darius (Cyrus, cf. 10:1). Historically these proved to be Cambyses, Pseudo-Smerdis (also known as Gaumata and Bardiya), and Darius I. The fourth Persian king to appear did become stronger than his predecessors and attacked Greece. He was Xerxes I (Ahasuerus).⁴⁰⁶ Xerxes attacked Greece in 480 B.C. with a huge army, but he suffered defeat and never recovered.⁴⁰⁷

"After his [Xerxes'] great army (estimated by Herodotus at a million men) had subdued virtually all of Greece down to the Isthmus of Corinth and the city of Athens had been reduced to ashes, Xerxes' navy was thoroughly worsted by the united Greek fleet at the Battle of Salamis in 480 B.C. This unexpected setback prompted him to beat a hasty retreat to Asia. The one-hundred-thousand-man land army he left behind under the command of Mardonius was completely crushed in the following year by the allied forces of the Greeks at the battle of Plataea."⁴⁰⁸

Constable: Dan 11:3-4

The rise and fall of Alexander the Great 11:3-4

11:3 The mighty king who arose and did as he pleased proved to be Alexander the Great (cf. 2:32, 39b; 7:6; 8:5-8, 21). He was, of course, Greek. His invasion of the Persian Empire was in large part retaliation for Xerxes' attacks against his people. He first attacked the Persians at the Granicus River near Constantinople in 334 B.C. and finally overthrew the Persian yoke at Gaugamela near Nineveh in 331 B.C. His conquest of the ancient world took only five years (334-330 B.C.).

11:4 After conquering most of the ancient world, even farther east than the Persian Empire had extended, Alexander died prematurely in Babylon, his imperial capital, in 323 B.C. His two sons, Hercules and Alexander, were both murdered when they were very young as was his uncle, Philip Arrhidaeus. Consequently his kingdom eventually was divided up between his four leading generals (cf. 7:6; 8:8, 22). Cassander ruled Macedonia-Greece, Lysimachus governed Thrace-Asia Minor, Seleucus took the rest of Asia except lower Syria and Palestine, and Ptolemy reigned over Egypt and Palestine. This Greek Empire following Alexander's demise did not retain the strength that it had previously under the centralized authority of Alexander.

Constable: Dan 11:5-20

Conflicts between the Ptolemies and the Seleucids 11:5-20

The angel now began describing the affairs of two kingdoms whose kings he called "the king of the South" and "the king of the North." These north and south directions are in relation to Palestine, the land of Daniel and his people. The nation to the south was Egypt (v. 8), which Ptolemy I and his descendants ruled. The kingdom to the north was what later became Syria, which Seleucus I and his heirs governed. Shortly after the division of Alexander's kingdom into four parts, this Syrian kingdom included much of Asia Minor in the West, and it extended into India in the East. The Holy Land stood between these two great powers, Egypt and Syria, and it became territory that each one coveted and tried to possess.

11:5 The king described in this verse proved to be Ptolemy I, one of Alexander's most powerful generals, who proclaimed himself king of Egypt in 304 B.C. He was an ambitious monarch who sought to extend his holdings north into Cyprus, Asia Minor, and Greece. His dynasty ruled Egypt until 30 B.C.

The prince under the king of the South who would gain ascendancy over the king of the South was Seleucus I, another of Alexander's most prominent generals. He had gained authority to rule Babylon in 321 B.C. However in 316 B.C. another of Alexander's generals, Antigonus, attacked Babylon. Seleucus sought help from Ptolemy I, and with Ptolemy's sponsorship and superior power was able to retain control of Babylon. He was in this sense Ptolemy's prince; he submitted to him to gain his military support against Antigonus. Seleucus I eventually ruled all of Babylonia, Media, and Syria, a territory much larger than Ptolemy's. He assumed the title "king" in 305 B.C. and was "the king of the North" referred to in this verse. His dynasty lasted until 64 B.C.

11:6 In the South, Ptolemy I eventually died in 285 B.C. leaving his throne to his son, Ptolemy II.

In the North, Seleucus I was the victim of an assassin in 281 B.C., and his son, Antiochus I, began ruling in his place. Antiochus I died in 262 B.C. and left his son, Antiochus II, in power.

Ptolemy II of Egypt and Antiochus II of Syria were contemporaries. They were also bitter enemies. However, they finally made an alliance about 250 B.C., which they sealed with the marriage of Ptolemy II's daughter, Berenice, to Antiochus II. When Ptolemy II died in 246 B.C., Antiochus II took back his first wife, Laodice, whom Antiochus had divorced to marry Berenice.⁴⁰⁹ To gain revenge, Laodice had Berenice and her infant son by Antiochus murdered. Laodice also poisoned Antiochus and ruled in his place briefly. Her son, Seleucus II, then succeeded his father, Antiochus II, and ruled Syria beginning in 246 B.C. Berenice is the woman the angel referred to in this verse.

The NASB text says, "She [Berenice] will not retain her position of power [as queen of the North], but she will be given up [by her husband, Antiochus II], along with those who brought her in [perhaps the diplomats who arranged the marriage], and the one who sired her [her father, Ptolemy II], as well as he who supported her in those times [perhaps her supporting patron]."

11:7 Berenice's brother, Ptolemy III, whose other name, "Euergetes," means "Benefactor," succeeded his father and determined to avenge Berenice's death. He attacked Seleucus II at Antioch in Syria and killed Laodice. He also conquered much adjacent territory and remained the foremost power in the region for the rest of his reign.

11:8 Ptolemy III returned to Egypt from Antioch with much spoil including idols and precious vessels from the temples and treasure houses of Syria. He also signed a treaty with Seleucus II in 240 B.C. that resulted in peace between their two nations.

11:9 Evidently Seleucus II invaded Egypt later unsuccessfully, though I know of no record of this in secular history.

11:10 Seleucus II's son, Seleucus III, succeeded his father upon his death in 227 B.C. However, Seleucus III himself died not many years later in 223 B.C., and his brother, Antiochus III, became king of the North. Both of these sons of Seleucus II had sought to restore Syria's glory. Seleucus III invaded Asia Minor, and later Antiochus III attacked Egypt. Though Antiochus III did not defeat Egypt, he was successful in gaining control of Israel during his campaign of 219-217 B.C. Egypt's northern border had until then been Syria, but Antiochus III drove the Egyptians, then led by Ptolemy IV, back to the southern borders of Israel. He earned the epitaph "the Great" because of his military successes.

All of this prediction did not just prove that God can anticipate history by hundreds of years, an amazing fact in itself. It also set the stage for events in the Holy Land, which was the primary concern of this revelation to Daniel.

11:11 In an attempt to recapture his lost territory to the north, Ptolemy IV attacked Antiochus III on the southern borders of Israel, specifically at Raphia in 217 B.C. Initially he was successful.

"Antiochus lost his entire army and was almost captured as he fled to the desert."⁴¹⁰

11:12 Ptolemy IV was proud and did not pursue his advantage even though he killed many Syrians. He did acquire all of Palestine, however.

11:13 Antiochus III then proceeded to turn in other directions for conquests, specifically to his east and to his north. About 203 B.C., Antiochus III returned with a much larger army and repulsed the Egyptians who were now under the rule of the child king, Ptolemy V. Antiochus was able to retake Palestine as far south as Gaza.

11:14 The Macedonians under Philip V of Macedonia and the Jews living in Israel joined Antiochus III in opposing the Egyptians. Evidently some of the politically zealous Jews believed that they could gain more freedom if Antiochus III succeeded, but that did not happen.

11:15 The fortified city that Antiochus III besieged and took was Sidon, which he defeated about 200 B.C. There he forced the Egyptian General Scopas, whom he had recently defeated at Paneas (biblical Dan), near the headwaters of the Jordan River, to surrender. Three other Egyptian commanders tried to free Scopas from Sidon, but they were unsuccessful.

11:16 Antiochus III continued to solidify Syrian control over Palestine without successful opposition from the Egyptians.

"When Scopas finally surrendered to Antiochus III at Sidon, the Holy Land was permanently acquired by the Antioch [Syrian] government, to the exclusion of Egypt."⁴¹¹

When Antiochus III entered Jerusalem, the populace welcomed him as a deliverer and benefactor.

11:17 Antiochus III, under threat from Rome, then initiated peace with Egypt and offered his daughter Cleopatra to Ptolemy V in marriage to insure their alliance. He hoped that Cleopatra would remain pro-Syrian and that her loyalty to him would give him control over Egypt. This attempt failed, however. Cleopatra consistently sided with her husband against her father, even though Ptolemy V was then only a boy.

11:18 Antiochus III then turned his attention to the Aegean coast and sought to conquer Asia Minor and Greece. He had been contemptuous of Roman authority in Greece and had said the Roman's had no business there. Antiochus did not succeed completely because a Roman commander named Claudius Scipio repulsed him. He is the commander that fulfilled the prophecy in this verse.

11:19 Antiochus III returned to Antioch were he died a year later in 187 B.C. He had tried to reunite Alexander the Great's empire under his own authority, but he failed largely because he underestimated the power of the rising Roman Empire. Nevertheless Antiochus III, "the Great," was a brilliant and successful military leader.

11:20 Antiochus' elder son, Seleucus IV, succeeded his father. He taxed his people, including the Jews, so heavily to pay Rome that his Jewish tax collector, Heliodorus (2 Macc. 3:7), poisoned him. Heliodorus was evidently the oppressor that Seleucus sent through "the jewel of his kingdom," namely, Israel, collecting taxes. This assassination set the stage for the terrible persecutions of the Jews that followed. Thus Seleucus IV did not die because of mob violence, as his father had, or in battle, but from poison, as this verse predicted.

Constable: Dan 11:21-35

The great persecution under Antiochus Epiphanes 11:21-35

God gave more information about the following individual than He did about all the preceding ones combined. The reason is his devastating influence on the Jews. During his tenure as king Syria was in decline and Rome gained power. Antiochus IV corresponds to the little horn of chapter 8 (8:9-12, 23-25), and he foreshadows the little horn of chapter 7 (7:8).

"The earlier kings are described to provide a background for Antiochus Epiphanes (175-164 B.C.), and he is given ample attention because he foreshadows Antichrist of the end times. The movement of the chapter is toward these two significant personages who dramatically affect the fate of the Jews."⁴¹²

11:21 The Seleucid king who succeeded Seleucus IV was the younger son of Antiochus III, namely, Antiochus IV Epiphanes ("Illustrious One").⁴¹³ The throne rightly belonged to one of the sons of Seleucus IV, the former king and brother of Antiochus IV, but Antiochus IV seized it for himself and had himself proclaimed king. He persuaded the leaders of Syria to allow him to rule since Demetrius, the eldest son of Seleucus IV, was being held hostage in Rome. In this way, through intrigue, he secured the throne for himself.

11:22 Antiochus IV was successful in battle against the Egyptians initially, which this verse describes as flooding away overwhelming forces opposed to him. The Egyptian king was now Ptolemy VI, whom Antiochus deceived and then defeated.

"It was Epiphanes' policy to throw his intended victims off guard by offering them his friendship and alliance. Then he would maneuver for an advantageous position till he could catch them by surprise."⁴¹⁴

Antiochus also swept away the Jewish high priest, Onias III, here called "the prince of the covenant," about 172 B.C. Another view is that Ptolemy VI was "the prince of the covenant" since Antiochus later made a treaty with him. However the term "covenant" in this chapter seems to refers to the Jewish state (cf. vv. 28, 32).

11:23 This verse probably refers to the alliance that Antiochus made with Ptolemy VI in 170 B.C. This treaty was part of a plot to advance his own power in Egypt by siding with Ptolemy VI and against his rival for the Egyptian throne.

11:24 Antiochus craftily pillaged the treasures of his provinces, but not to grow rich himself as his predecessors had done. He used this wealth to bribe and influence other leaders to cooperate with his plans. In this way he enlarged his power base (cf. 1 Macc. 3:30).

11:25 After Antiochus had grown strong enough, he marched his army against Ptolemy VI in 170 B.C. He was able to get all the way to the Nile Delta before the Egyptians discovered that he was approaching. He exercised much influence over Egypt usually pretending to be an ally and then using this enemy for his own advantage. Notice how the text highlights Antiochus' deceptiveness. We can see how he was a forerunner of the future Antichrist.

11:26 Those who ate Ptolemy's choice food, those who should have supported him, plotted to destroy him. Eventually his army suffered defeat and many soldiers died.

11:27 This battle was successful in part because Antiochus claimed to be fighting for Ptolemy against a usurper within Egypt. When the battle was over, Antiochus and Ptolemy sat down together at a banquet pretending to want peace. Really each king was trying to make the most of the situation for his own advantage.

11:28 As a result of this "peace conference," Antiochus returned home with much plunder. Then his interests turned from Egypt to Israel.

A Jew named Jason wanted to be high priest. Knowing Antiochus' reputation Jason offered the king a bribe to depose the high priest, Onias III. Antiochus cooperated. This state of affairs encouraged another pretender to the high priesthood, Menelaus, to try the same tactic against Jason. Antiochus cooperated again. Onias, whom the Jews respected, objected and lost his life for doing so. Antiochus executed certain individuals for their alleged roles in these maneuverings. However, he did not punish Jason or Menelaus but the people of Jerusalem, again in response to bribes. After Jason attempted a coup de etat thinking that Antiochus was dead, Antiochus entered Jerusalem, slew 80,000 men, and, accompanied by Menelaus, desecrated the temple. This happened in 168 B.C.

11:29 In the same year, Antiochus decided to attack Egypt. When he arrived with his army, the Roman consul, Popillius Laenas, met him at Alexandria and forbade him to invade Egypt. Consequently he was not able to do what he wanted with Egypt as he had previously.

11:30 The ships from Kittim (Cyprus) that came against him belonged to Popillius Laenas and Rome. Antiochus had to return home since to do otherwise would have meant declaring war on Rome, a foe he could not hope to defeat. He returned to Syria disappointed.

Again he took out his frustration on the Jews in Jerusalem who observed the holy covenant (i.e., the Mosaic Law; cf. v. 28). He favored the renegade Jews who had abandoned the Mosaic Law (cf. 1 Macc. 2:18; 2 Macc. 6:1). Menelaus and his henchmen, for example, willingly abandoned their religious scruples rather than oppose Antiochus who had put them in power.

11:31 Antiochus ordered his general, Apollonius, and a contingent of 22,000 soldiers into Jerusalem on what he claimed was a peaceful mission. However when they were inside the city, they attacked the Jews on a sabbath, when the Jews were reluctant to exert themselves. Apollonius killed many Jews, took many Jewish women and children captive as slaves, plundered the temple, and burned the city. Antiochus' objective was to exterminate Judaism and to Hellenize the Jews. Consequently he forbade them to follow the Mosaic Law and did away with the Jewish sacrifices, festivals, and circumcision (1 Macc. 1:44-54). He even burned copies of their law. As a culminating measure, he installed an image of Zeus, his Greek god, in the temple and erected an altar to Zeus on the altar of burnt offerings (cf. 2 Macc. 6:2).⁴¹⁵ Then he sacrificed a pig, an unclean animal to the Jews, on it. This happened on December 16, 168 B.C. The Jews referred to this act as "the abomination that caused desolation" (cf. 12:11) since it polluted their altar and made sacrifices to Yahweh on it impossible (cf. 8:23-25). Antiochus further ordered his Jewish subjects to celebrate his subsequent birthdays by offering a pig to Zeus on this altar.

Jesus Christ indicated that another similar atrocity would befall the Jews in the future (Matt. 24:15; Mark 13:14).⁴¹⁶ He referred to it literally as "the abomination that causes desolation," the exact words used in the Septuagint version of this verse. Thus Antiochus' actions were a preview of similar atrocities that are yet to befall the Jews. The destruction of Jerusalem in A.D. 70 by the Roman general Titus has seemed to some interpreters to fulfill Jesus' prediction. However, Titus did not treat the Jews as Antiochus did. Furthermore the Book of Revelation, which dates after the destruction of Jerusalem, predicts the coming of a "beast" who will behave as Antiochus did, only on a larger scale (Rev. 13).

"Antiochus thus becomes a type of the future man of sin and his activities foreshadow the ultimate blasphemous persecution of Israel and the desecration of their temple."⁴¹⁷

"Just as the Saviour had Solomon and the other saints as types of His advent, so also we should believe that the Antichrist very properly had as a type of himself the utterly wicked king, Antiochus, who persecuted the saints and defiled the Temple."⁴¹⁸

11:32 Antiochus deceived many Jews with his flattery and promises (cf. 1 Macc. 1:11-15). They participated in the worship of Zeus.

"This tyrant was a past master in manipulating Jewish leaders who were divided in their loyalties, winning them over to his cause by glowing promises of preferment and reward. As a matter of fact, Antiochus already had as partisans for his cause a considerable number of influential leaders in Jerusalem society and politics who were convinced of the expediency of a pro-Hellenic policy. . . .

"In some ways this defection of the would-be progressives' among the Jews themselves was an even more serious threat to the survival of Israel as a nation than the tyrannical measures of Antiochus. For it was the same kind of large-scale betrayal of their covenant obligations toward the Lord that had made inevitable the former destruction of Jerusalem and the Babylonian captivity in the days of Jeremiah."⁴¹⁹

This most repulsive of all insults to the Jews precipitated the Maccabean revolt in which thousands of Jews rebelled against Antiochus. Initiated by a priest named Mattathias from the town of Modein in Ephraim and led by three of his sons, Judas, Jonathan, and Simon (cf. 1 Macc. 2:23-28), this nationalistic movement eventually overthrew the Seleucids in Palestine.⁴²⁰ Judas Maccabeus slew Antiochus' general, Apollonius, in battle and later he and his brothers achieved many important victories that freed the Jews.

11:33 Antiochus' persecutions gave impetus to the Chassidim ("the godly, pious, loyal ones") movement that was already underway in Israel. The Chassidim advocated strict adherence to the Mosaic Law and the traditions of Judaism.⁴²¹ The Maccabean revolt likewise fueled this movement since it was a political and military manifestation of the Chassidim conservative philosophy. The Chassidim movement really resulted in the spiritual survival of Israel until Jesus' time. Some of the Chassidim became the sect of the Pharisees ("separated ones"), which appears in the Gospels. Later a smaller group of Chassidim became the isolationist Essene community that lived at Qumran beside the Dead Sea. The Essenes repudiated the rationalism of the Sadducees and the materialism of the Pharisees. All these groups had their roots in "the people who know their God" (v. 32).

Antiochus retaliated with brutal force and killed tens of thousands of Israelites during the few years that followed his desecration of the temple. He died insane in Persia in 163 B.C.

11:34 The godly in Israel received little encouragement from their apostate pro-Hellenistic brethren at first. Even the Maccabean revolt started out small. As time went by and the Maccabees' effectiveness became apparent, more Jews joined their numbers, but many of them did so without abandoning their pro-Hellenistic convictions. They hypocritically joined the nationalists. Eventually the Maccabees had to purge their own ranks. They executed many of their fellow Jews.

11:35 Even though many godly Jews died, the struggle against the Syrians (Greeks) purified the Jews. John Hyrcanus, the son of Simon Maccabeus, eventually founded a strong Jewish kingdom. His son, Alexander Jannaeus, enlarged it to its fullest extent in the last part of the first century B.C.

Daniel received assurance that the predicted persecution would run its course and end. The purification of his people came eventually, though not completely, through the turmoil just described. There would be a final end later.

Mention of "the end time" (v. 35) prepares for the revelation to follow, which concerns events not yet fulfilled in history. "The appointed time" (vv. 27, 29, 35; 12:7) reminds the reader that all these predicted events would be the outworking of divine control and purpose even though they would involve suffering for the Israelites.

"The amazingly detailed prophecies of the first thirty-five verses of this chapter, containing as they do approximately one hundred and thirty-five prophetic statements, all now fulfilled, constitute an impressive introduction to the events that are yet future, beginning in verse 36. . . . The fact is that there is no supported evidence which can contradict any statement made in these thirty-five verses. . . . From the divine viewpoint, the accuracy of this prophetic word is supporting evidence that prophecy yet unfulfilled will have the same precise fulfillment in the future."⁴²²

Guzik: Dan 11:1-45

Daniel 11 - Antiochus and Antichrist Revisited

Introduction

1. This chapter contains one of the most specifically fulfilled prophecies of the Bible, predicting history over some 375 years, and to the end, with amazing accuracy.

2. The chapter is so specific, that many critics who deny supernatural revelation, have insisted that it is history, written after the fact, fraudulently claiming to be prophecy.

a. Because of the detail of the prophecy, we will be forced to frequently summarize; and the fulfillment of the prophecy will be observed as it is described.

3. Commentator Joyce Baldwin explains the mindset of late-daters:

a. "Though all of this is presented as if it were future, the considered opinion of most scholars is that the writer was using an accepted literary form, which would have deceived no-one. The intention would be to show that the course of history was under God's direction, and so achieving His purposes . . . When the history becomes prophecy the transition can be detected, because events proved him wrong."

b. Such a view must undermine confidence in the entire book. If the late dating theory is correct, then "the so-called revelation was in fact nothing of the sort . . . it follows that the preparation for the vision in chapter 10 was also a fiction put in as local colour for the sake of effect."

A. The division of the Greek Empire.

1. (2) Four future kings.

And now I will tell you the truth: Behold, three more kings will arise in Persia, and the fourth shall be far richer than them all; by his strength, through his riches, he shall stir up all against the realm of Greece.

a. Three more kings will arise in Persia: Simply, the angel tells Daniel that there will be three more kings in Persia until a fourth arises. The fourth king will be strong, rich, and oppose the realm of Greece. This strong, rich fourth king was fulfilled in the Persian King Xerxes.

b. In fulfillment, there were actually four kings from the time Daniel speaks of until Xerxes, the one who did stir up all against the realm of Greece. Either the angel omitted the current king (Cyrus), looking only to the future or he ignored King Smerdis of Persia (522-21 B.C.) because he ruled less than one year and was an imposter to the throne.

c. These visions and insights regarding the future of the Persian and Greek Empires were relevant because at some time, each empire attempted to wipe out the people of God.

i. The Persian Empire tried to wipe out the Jewish people during the reign of Xerxes, through the plot of Haman (as shown in the Book of Esther).

ii. The Greek Empire tried to wipe out the Jewish people during the reign of Antiochus IV, when he attempted to kill every Jew who did not renounce their commitment to God and embrace Greek culture.

2. (3-4) The rise of a mighty king.

Then a mighty king shall arise, who shall rule with great dominion, and do according to his will. And when he has arisen, his kingdom shall be broken up and divided toward the four winds of heaven, but not among his posterity nor according to his dominion with which he ruled; for his kingdom shall be uprooted, even for others besides these.

a. Then a mighty king shall arise: The angel told Daniel of a mighty king with a great dominion - but his kingdom would not endure, and it would be divided after the death of the mighty king.

b. Shall rule with great dominion and do according to his will: This is fulfilled in Alexander the Great, who certainly was a mighty king. Alexander died at 32 years of age of a fever after a drunken party in Babylon.

c. Not among his posterity: Afterward Alexander's death, none of his descendants succeeded him. It wasn't for lack of trying. Alexander did leave three possible heirs: a half brother named Philip, who was mentally deficient; a son who was born after Alexander died; and an illegitimate son named Hercules. The half-brother and the posthumous son were first designated co-monarchs, each with a regent. But fighting amongst the regents eventually resulted in the murder of all possible heirs.

d. Divided towards the four winds of heaven: After the death of all Alexander's possible heirs, four generals controlled the Greek Empire, but none of them according to his (Alexander's) dominion.

i. The rest of this prophecy focuses on two of the four inheritors of Alexander's realm, and the dynasties they established. Only two are focused on because they constantly fought over the Promised Land, because it sat between their centers of power.

B. The kings of the North and the kings of the South.

1. (5) The strength of the king of the South.

Also the king of the South shall become strong, as well as one of his princes; and he shall gain power over him and have dominion. His dominion shall be a great dominion.

a. The king of the South shall become strong: One of the four inheritors of the empire of the mighty king will become stronger and greater than the others.

b. This was fulfilled in Ptolemy I of Egypt, who exerted his control over the Holy Land. Soon after the division of Alexander's Empire, the Ptolemies dominated this region.

i. Ptolemy I had a prince named Seleucus, who rose to power and took dominion over the region of Syria. He became more powerful than his former Egyptian ruler. The Seleucids are identified with the Kings of the North, and the Ptolemies were the Kings of the South.

ii. The dynasties of the Seleucids and the Ptolemies fought for some 130 years. The stronger of the two always held dominion over the Holy Land.

2. (6) A marriage between the families of the kings of the North and the kings of the South.

And at the end of some years they shall join forces, for the daughter of the king of the South shall go to the king of the North to make an agreement; but she shall not retain the power of her authority, and neither he nor his authority shall stand; but she shall be given up, with those who brought her, and with him who begot her, and with him who strengthened her in those times.

a. They shall join forces: Joined by a marriage, the kings of the North and South will be allies for a while, but the arrangement will not last.

b. This was fulfilled in the marriage between Antiochus II (of the Seleucids) and Berenice (daughter of Ptolemy II). There was peace for a time because of this marriage, but it was upset when Ptolemy II died.

i. Shall not retain the power of her authority: Once Ptolemy II died, Antiochus II put away Berenice and took back his former wife, Laodice.

ii. Neither he nor his authority shall stand: Laodice didn't trust her husband Antiochus II; so she had him poisoned.

iii. She shall be given up, with those who brought her: After the murder of Antiochus II, Laodice had Berenice, her attendants, and an infant son of Antiochus II and Berenice killed.

iv. After this reign of terror, Laodice set her son (Selecus II) on the throne of the Syrian dominion.

3. (7-9) From the South, an army defeats the kingdom of the North.

But from a branch of her roots one shall arise in his place, who shall come with an army, enter the fortress of the king of the North, and deal with them and prevail. And he shall also carry their gods captive to Egypt, with their princes and their precious articles of silver and gold; and he shall continue more years than the king of the North. Also the king of the North shall come to the kingdom of the king of the South, but shall return to his own land.

a. Who shall come with an army: The angel told Daniel that a branch of her roots will come from the South and prevail over the kings of the North.

b. This was fulfilled in the person of Ptolemy III. He was the sister of Berenice (the branch of her roots). Avenging the murder of his sister, Ptolemy III invaded Syria and humbled Selecus II.

i. He shall continue more years than the king of the North: Ptolemy III lived four years past Selecus II.

4. (10) The sons of the king of the North and their victory.

However his sons shall stir up strife, and assemble a multitude of great forces; and one shall certainly come and overwhelm and pass through; then he shall return to his fortress and stir up strife.

a. His sons shall stir up strife: The sons of the kings of the North will continue the battle. One of the sons will conquer the Holy Land (overwhelm and pass through) which stood as a buffer between the kings of the South and the kings of the North.

b. This was fulfilled in Seleucus III and Antiochus III, the two sons of Seleucus II. Both were successful generals, but Seleucus III ruled only a short time and was succeeded by his brother.

i. In a furious battle, Antiochus III took back the Holy Land from the dominion of the Ptolemies.

5. (11-12) The king of the South gains an upper hand over the king of the North.

And the king of the South shall be moved with rage, and go out and fight with him, with the king of the North, who shall muster a great multitude; but the multitude shall be given into the hand of his enemy. When he has taken away the multitude, his heart will be lifted up; and he will cast down tens of thousands, but he will not prevail.

a. The king of the South shall be moved with rage: The angel tells Daniel that the king of the South will attack and meet a great multitude of soldiers from the king of the North. The king of the North will lose in battle and his multitude will be defeated.

b. This was fulfilled when Antiochus III was defeated at the battle of Raphia. Because of that loss he was forced to give back dominion over the Holy Land to Ptolemy IV.

6. (13-16) The king of the North and his occupation of the Glorious Land.

For the king of the North will return and muster a multitude greater than the former, and shall certainly come at the end of some years with a great army and much equipment. Now in those times many shall rise up against the king of the South. Also, violent men of your people shall exalt themselves in fulfillment of the vision, but they shall fall. So the king of the North shall come and build a siege mound, and take a fortified city; and the forces of the South shall not withstand him. Even his choice troops shall have no strength to resist. But he who comes against him shall do according to his own will, and no one shall stand against him. He shall stand in the Glorious Land with destruction in his power.

a. The king of the North . . . shall certainly come at the end of some years with a great army: The angel told Daniel that the northern dynasty would answer back and defeat the king of the South in an extended siege. This victory will give the king of the North dominion over the Glorious Land.

i. "The land of ornaments - that is, Judea, which, lying betwixt these two potent princes, was perpetually afflicted, as corn is ground asunder lying betwixt two heavy millstones." (Trapp)

b. This was fulfilled when Antiochus III invaded Egypt again, gaining final control over the armies of Ptolemy V and over the Holy Land.

i. Many shall rise up against the king of the South: Jews living in the Holy Land helped Antiochus III defeat the king of the South. This was because the Jewish people resented the rule of the Egyptian Ptolemies (violent men of your people shall exalt themselves in fulfillment of the vision).

ii. He who comes against him shall do according to his own will . . . with destruction in his power: The Jewish people of the Glorious Land initially welcomed Antiochus III as a liberator from Egyptian rule. Their decision to support Antiochus III proved unwise when he turned destruction upon the Glorious Land and its people.

7. (17) The king of the South will give his daughter to the king of the North.

He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do. And he shall give him the daughter of women to destroy it; but she shall not stand with him, or be for him.

a. He shall also set his face: The king of the North who ruled over the Holy Land would also attempt to dominate and destroy the king of the South. He would make one attempt by giving the king of the South the daughter of women to destroy, but this plot would not succeed.

b. This was fulfilled when Antiochus III gave his daughter Cleopatra to Ptolemy V of Egypt. He did this hoping to gain permanent influence and eventually control in Egypt. To the great disappointment of Antiochus III, the plan did not succeed because Cleopatra wasn't faithful to her Egyptian husband at all.

i. This was not the Cleopatra most famous from ancient history, but this was the ancestor of the more famous Cleopatra. The more famous Egyptian woman lived some 100 years after the time of this Cleopatra.

8. (18-19) The king of the North is stopped and stumbles.

After this he shall turn his face to the coastlands, and shall take many. But a ruler shall bring the reproach against them to an end; and with the reproach removed, he shall turn back on him. Then he shall turn his face toward the fortress of his own land; but he shall stumble and fall, and not be found.

a. He shall turn back on him: After the disappointing effort through the daughter, the king of the North will turn his efforts towards the coastlands - until he is stopped by one formerly under reproach, until he shall stumble and fall, and not be found.

b. This was fulfilled when Antiochus III turned his attention towards the areas of Asia Minor and Greece. He was helped by Hannibal, the famous general from Carthage. But a Roman General, Lucius Cornelius Scipio, defeated Antiochus in Greece. Antiochus planned to humiliate Greece but was humiliated instead. He returned to his former regions, having lost all that he gained and died shortly after.

i. After this defeat Antiochus III had an inglorious end. Needing money badly for his treasury, he resorted to pillaging a Babylonian temple and was killed by enraged local citizens.

9. (20) The brief reign of the succeeding king of the North.

There shall arise in his place one who imposes taxes on the glorious kingdom; but within a few days he shall be destroyed, but not in anger or in battle.

a. There shall arise in his place: After the inglorious end of the king of the North, his successor will raise taxes and meet a soon end.

b. This was fulfilled in the brief reign of Seleucus III, the eldest son of Antiochus III. He sought to tax his dominion (including the glorious kingdom, the Holy Land) to increase revenues. His plan to pillage the Jerusalem temple was set aside when his ambassador had an angelic vision of warning.

i. Within a few days he shall be destroyed: Seleucus III was assassinated, probably by his brother Antiochus IV.

C. Antiochus IV, known as Antiochus Epiphanes: A Vile Person.

1. (21) The vile person comes to power.

And in his place shall arise a vile person, to whom they will not give the honor of royalty; but he shall come in peaceably, and seize the kingdom by intrigue.

a. In his place shall arise a vile person: The angel told Daniel that after the brief reign of the former king of the North, the next king would be a vile person. He would not be recognized as royalty, but shall take power by intrigue.

b. This was fulfilled in the successor of Seleucis III, who was named Antiochus IV. He did not come to the throne legitimately because it was strongly suspected that he murdered his older brother, the previous king. The other potential heir (the son of Seleucus III) was imprisoned in Rome.

i. He shall come in peaceably: Apart from the murder of his older brother, Antiochus IV didn't use terror to gain power. He used flattery, smooth promises and intrigue.

ii. "He flattered Eumenes, king of Pergamus, and Attalus his brother, and got their assistance. He flattered the Romans, and sent ambassadors to court their favour, and pay them the arrears of the tribute. He flattered the Syrians, and gained their concurrence." (Clarke)

iii. Antiochus IV took the title "Epiphanes," meaning "illustrious." Others derisively called him "Epimanes," meaning "madman."

2. (22-27) The vile person fails to conquer the king of the South.

With the force of a flood they shall be swept away from before him and be broken, and also the prince of the covenant. And after the league is made with him he shall act deceitfully, for he shall come up and become strong with a small number of people. He shall enter peaceably, even into the richest places of the province; and he shall do what his fathers have not done, nor his forefathers: he shall disperse among them the plunder, spoil, and riches; and he shall devise his plans against the strongholds, but only for a time. He shall stir up his power and his courage against the king of the South with a great army. And the king of the South shall be stirred up to battle with a very great and mighty army; but he shall not stand, for they shall devise plans against him. Yes, those who eat of the portion of his delicacies shall destroy him; his army shall be swept away, and many shall fall down slain. Both these kings' hearts shall be bent on evil, and they shall speak lies at the same table; but it shall not prosper, for the end will still be at the appointed time.

a. He shall act deceitfully: The angel tells Daniel that the new king of the North (the vile person of Daniel 11:21) will attempt a deceitful covenant with the king of the South. This will fail, and there will be a great battle that will not change the balance of power.

b. This was fulfilled when Antiochus Epiphanes carried on the feud between the dynasties but pretended friendship and alliance to catch them off guard. Despite massive efforts and epic battles, Antiochus Epiphanes did not stand, and his army was swept away.

i. The defeat of Antiochus Epiphanes at his second campaign against Egypt was important, because Egypt beat Antiochus with the help of Rome. At the end of it all, Antiochus Epiphanes and his kingdom were under the dominion of Rome.

ii. In a famous battle, the Roman Navy defeated the navy of Antiochus Epiphanes. After the battle, a Roman general drew a circle around Antiochus in the dirt and demanded to know if he would surrender and pay tribute to Rome - and demanded to know before he stepped out of the circle. From then on, there was no doubt: Antiochus Epiphanes took his orders from Rome and was under Roman dominion.

iii. Those who eat of the portion of his delicacies shall destroy him: This was fulfilled in the treachery against Anitochus IV by his own counselors.

3. (28-35) The vile person turns on the Holy Land with violence.

While returning to his land with great riches, his heart shall be moved against the holy covenant; so he shall do damage and return to his own land. At the appointed time he shall return and go toward the south; but it shall not be like the former or the latter. For ships from Cyprus shall come against him; therefore he shall be grieved, and return in rage against the holy covenant, and do damage. So he shall return and show regard for those who forsake the holy covenant. And forces shall be mustered by him, and they shall defile the sanctuary fortress; then they shall take away the daily sacrifices, and place there the abomination of desolation. Those who do wickedly against the covenant he shall corrupt with flattery; but the people who know their God shall be strong, and carry out great exploits. And those of the people who understand shall instruct many; yet for many days they shall fall by sword and flame, by captivity and plundering. Now when they fall, they shall be aided with a little help; but many shall join with them by intrigue. And some of those of understanding shall fall, to refine them, purify them, and make them white, until the time of the end; because it is still for the appointed time.

a. His heart shall be moved against the holy covenant: When the vile person returns to his land he will attack the land, people, and the temple of Israel. It will be a time of great courage and great treachery among the people of God.

b. This was fulfilled when Antiochus Epiphanes returned from Egypt, bitter from defeat. He vented his anger against Jerusalem, which was already reeling because Antiochus sold the office of High Priest and persecuted the Jewish people to conform to Greek culture, forsaking the faith and traditions of their fathers.

i. While returning to his land with great riches: Failing in his invasion of Egypt, Antiochus Epiphanes returned home with only great plunder to salve his wounded pride.

ii. Ships from Cyprus shall come against him: This was naval assistance from the Romans, who helped the Egyptians turn back Antiochus Epiphanes.

iii. They shall take away the daily sacrifices, and place there the abomination of desolation: Antiochus Epiphanes set up an image of Zeus at the temple altar. He demanded sacrifice to this image, and later desecrated the temple by sacrificing a pig on it. "It was in truth an abomination, which brought a desolate condition to the Temple, for now no one would come to worship at all." (Wood)

iv. Those who do wickedly against the covenant he shall corrupt with flattery; but the people who know their God shall be strong: When Antiochus Epiphanes turned on Jerusalem the Jewish people were divided. Some forsook their covenant with God and embraced Greek culture. Those who knew their God made a stand for righteousness in the face of incredible persecution.

v. For many days they shall fall by sword and flame, by captivity and plundering: In his attack on Jerusalem Antiochus IV is said to have killed 80,000 Jews, taken 40,000 more as prisoners, and sold another 40,000 as slaves. He also plundered the temple, robbing it of approximately $1 billion.

vi. Until the time of the end; because it is still for the appointed time: This terror could only last for as long as God had appointed it and God had a purpose even for such persecution and blasphemy.

D. The Antichrist: the "last days Antiochus Epiphanes."

1. (36) "The willful king": a shift to a future fulfillment.

Then the king shall do according to his own will: he shall exalt and magnify himself above every god, shall speak blasphemies against the God of gods, and shall prosper till the wrath has been accomplished; for what has been determined shall be done.

a. He shall exalt and magnify himself above every god: The angel explained to Daniel that this king will blaspheme God and exalt himself until the wrath has been accomplished and what has been determined shall be done.

b. Here we shift from what was fulfilled in the Ptolemies and the Selucids to what will be fulfilled in the Antichrist, the final world dictator. Daniel was told that this revelation pertained to the latter days (Daniel 10:14), and Daniel 11:36 begins to look more towards this final world dictator, who is sort of a "last days Antiochus Epiphanes."

i. We know that everything about this prophecy was not fulfilled during the career of Antiochus Epiphanes. Jesus specifically said the real abomination of desolation was still in the future (Matthew 24:15). The Apostle Paul paraphrased Daniel 11:36 in reference to the coming Antichrist: Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God. (2 Thessalonians 2:3-4)

ii. Antiochus Epiphanes is important, but mostly as a historical preview of the Antichrist. This is why so much space is given to describing the career of one evil man - because he prefigures the ultimate evil man. Antiochus Epiphanes is the "trailer" released well before the Antichrist, who is like the "feature."

c. He shall exalt and magnify himself above every god: Antiochus Epiphanes certainly did this in the general sense that all sinners oppose God. Yet he remained loyal to the Greek religious tradition, which revered the entire Olympian pantheon. Antiochus Epiphanes put a statue of Zeus in the temple, not of himself. This will be far more precisely fulfilled in the Antichrist, who sits as God in the temple of God, showing himself that he is God. (2 Thessalonians 2:4).

d. Shall prosper till the wrath has been accomplished: Antichrist will do much damage, but he is on a short chain and will only work into God's plan. God's purpose will be accomplished.

2. (37-39) The character and authority of the "willful king."

He shall regard neither the God of his fathers nor the desire of women, nor regard any god; for he shall exalt himself above them all. But in their place he shall honor a god of fortresses; and a god which his fathers did not know he shall honor with gold and silver, with precious stones and pleasant things. Thus he shall act against the strongest fortresses with a foreign god, which he shall acknowledge, and advance its glory; and he shall cause them to rule over many, and divide the land for gain.

a. He shall regard neither the God of his fathers nor the desire of women: Based on this, some Bible scholars believe that the Antichrist will be of Jewish descent, and perhaps will also be a homosexual. These things may not be popularly known about the man, but they may be true nonetheless.

i. But many commentators believe that the desire of women refers to Jesus, in that all women desired the honor of bearing the Messiah and understanding "desire" as it is used in Haggai 2:7. Seeing the desire of women as Jesus makes most sense in light of the flow of context.

b. He shall honor a god of fortresses: The Antichrist will take and hold power with military might and the shrewd use of great riches.

3. (40-45) The final conflict.

At the time of the end the king of the South shall attack him; and the king of the North shall come against him like a whirlwind, with chariots, horsemen, and with many ships; and he shall enter the countries, overwhelm them, and pass through. He shall also enter the Glorious Land, and many countries shall be overthrown; but these shall escape from his hand: Edom, Moab, and the prominent people of Ammon. He shall stretch out his hand against the countries, and the land of Egypt shall not escape. He shall have power over the treasures of gold and silver, and over all the precious things of Egypt; also the Libyans and Ethiopians shall follow at his heels. But news from the east and the north shall trouble him; therefore he shall go out with great fury to destroy and annihilate many. And he shall plant the tents of his palace between the seas and the glorious holy mountain; yet he shall come to his end, and no one will help him.

a. At the time of the end: The angel described to Daniel a confederation of kings coming against this great leader, with a battle in and near the Holy Land.

b. Prophetically speaking, a precise identification of peoples mentioned is difficult. The king of the South may be Egypt or represent the Arab community. The king of the North may be the Antichrist's domain (as the "new Antiochus Epiphanes") or it may be Russia.

i. The precise points may be cloudy, but the general idea is clear. The end will be marked by great conflict, culminating in the world's armies gathering at the Promised Land to do final battle.

c. Yet he shall come to his end, and no one will help him: In the end there is no hope for the Antichrist or for any of his followers.

© 2002 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Daniel (Book Introduction)

DANIEL, that is, "God is my judge"; probably of the blood royal (compare Dan 1:3, with 1Ch 3:1, where a son of David is named so). Jerusalem may have been his birthplace (though Dan 9:24, "thy holy city," does not necessarily imply this). He was carried to Babylon among the Hebrew captives brought thither by Nebuchadnezzar at the first deportation in the fourth year of Jehoiakim. As he and his three companions are called (Dan 1:4) "children," he cannot have been more than about twelve years old when put in training, according to Eastern etiquette, to be a courtier (Dan 1:3, Dan 1:6). He then received a new name, by which it was usual to mark a change in one's condition (2Ki 23:34; 2Ki 24:17; Ezr 5:14; Est 2:7), Belteshazzar, that is, "a prince favored by Bel" (Dan 1:7). His piety and wisdom were proverbial among his countrymen at an early period; probably owing to that noble proof he gave of faithfulness, combined with wisdom, in abstaining from the food sent to him from the king's table, as being polluted by the idolatries usual at heathen banquets (Dan 1:8-16). Hence Ezekiel's reference to him (Eze 14:14, Eze 14:20; Eze 28:3) is precisely of that kind we should expect; a coincidence which must be undesigned. Ezekiel refers to him not as a writer, but as exhibiting a character righteous and wise in discerning secrets, in those circumstances now found in his book, which are earlier than the time when Ezekiel wrote. As Joseph rose in Egypt by interpreting Pharaoh's dreams, so Daniel, by interpreting Nebuchadnezzar's, was promoted to be governor of Babylonia, and president of the Magian priest-caste. Under Evil-merodach, Nebuchadnezzar's successor, as a change of officers often attends the accession of a new king, Daniel seems to have had a lower post, which led him occasionally to be away from Babylon (Dan 8:2, Dan 8:27). Again he came into note when he read the mystic writing of Belshazzar's doom on the wall on the night of that monarch's impious feast. BEROSUS calls the last Babylonian king Nabonidus and says he was not killed, but had an honorable abode in Carmania assigned to him, after having surrendered voluntarily in Borsippa. RAWLINSON has cleared up the discrepancy from the Nineveh inscription. Belshazzar was joint king with his father, Evil-merodach or Nabonidus (called Minus in the inscriptions), to whom he was subordinate. He shut himself up in Babylon, while the other king took refuge elsewhere, namely, in Borsippa. BEROSUS gives the Chaldean account, which suppresses all about Belshazzar, as being to the national dishonor. Had Daniel been a late book, he would no doubt have taken up the later account of BEROSUS. If he gave a history differing from that current in Babylonia, the Jews of that region would not have received it as true. Darius the Mede, or Cyaxares II, succeeded and reigned two years. The mention of this monarch's reign, almost unknown to profane history (being eclipsed by the splendor of Cyrus) is an incidental proof that Daniel wrote as a contemporary historian of events which he knew, and did not borrow from others. In the third year of Cyrus he saw the visions (the tenth through twelfth chapters) relating to his people down to the latest days and the coming resurrection. He must have been about eighty-four years old at this time. Tradition represents Daniel as having died and been buried at Shushan. Though his advanced age did not allow him to be among those who returned to Palestine, yet he never ceased to have his people's interests nearest to his heart (Dan. 9:3-19; Dan 10:12).

AUTHENTICITY OF THE BOOK OF DANIEL. Dan 7:1, Dan 7:28; Dan 8:2; Dan 9:2; Dan 10:1-2; Dan 12:4-5, testify that it was composed by Daniel himself. He does not mention himself in the first six chapters, which are historical; for in these it is not the author, but the events which are the prominent point. In the last six, which are prophetical, the author makes himself known, for here it was needed, prophecy being a revelation of words to particular men. It holds a third rank in the Hebrew canon: not among the prophets, but in the Hagiographa (Chetubim), between Esther and Ezra, books like it relating to the captivity; because he did not strictly belong to those who held exclusively the profession of "prophets" in the theocracy, but was rather a "seer," having the gift, but not the office of prophet. Were the book an interpolated one, it doubtless would have been placed among the prophets. Its present position is a proof of its genuineness, as it was deliberately put in a position different from that where most would expect to find it. Placed between Esther, and Ezra and Nehemiah, it separated the historical books of the time after the captivity. Thus, Daniel was, as BENGEL calls him, the politician, chronologer, and historian among the prophets. The Psalms also, though many are prophetical, are ranked with the Hagiographa, not with the prophets; and the Revelation of John is separated from his Epistles, as Daniel is from the Old Testament prophets. Instead of writing in the midst of the covenant people, and making them the foreground of his picture, he writes in a heathen court, the world kingdoms occupying the foreground, and the kingdom of God, though ultimately made the most significant, the background. His peculiar position in the heathen court is reflected in his peculiar position in the canon. As the "prophets" in the Old Testament, so the epistles of the apostles in the New Testament were written by divinely commissioned persons for their contemporaries. But Daniel and John were not in immediate contact with the congregation, but isolated and alone with God, the one in a heathen court, the other on a lonely isle (Rev 1:9). PORPHYRY, the assailant of Christianity in the third century, asserted that the Book of Daniel was a forgery of the time of the Maccabees (170-164 B.C.), a time when confessedly there were no prophets, written after the events as to Antiochus Epiphanes, which it professes to foretell; so accurate are the details. A conclusive proof of Daniel's inspiration, if his prophecies can be shown to have been before the events. Now we know, from JOSEPHUS [Antiquities, 10.11.7], that the Jews in Christ's days recognized Daniel as in the canon. Zechariah, Ezra, and Nehemiah, centuries before Antiochus, refer to it. Jesus refers to it in His characteristic designation, "Son of man," Mat 24:30 (Dan 7:13); also expressly by name, and as a "prophet," in Mat 24:15 (compare Mat 24:21, with Dan 12:1, &c.); and in the moment that decided His life (Mat 26:64) or death, when the high priest adjured him by the living God. Also, in Luk 1:19-26, "Gabriel" is mentioned, whose name occurs nowhere else in Scripture, save in Dan 8:16; Dan 9:21. Besides the references to it in Revelation, Paul confirms the prophetical part of it, as to the blasphemous king (Dan 7:8, Dan 7:25; Dan 11:36), in 1Co 6:2; 2Th 2:3-4; the narrative part, as to the miraculous deliverances from "the lions" and "the fire," in Heb 11:33-34. Thus the book is expressly attested by the New Testament on the three points made the stumbling-block of neologists--the predictions, the narratives of miracles, and the manifestations of angels. An objection has been stated to the unity of the book, namely, that Jesus quotes no part of the first half of Daniel. But Mat 21:44 would be an enigma if it were not a reference to the "stone that smote the image" (Dan 2:34-35, Dan 2:44-45). Thus the New Testament sanctions the second, third, sixth, seventh, and eleventh chapters. The design of the miracles in the heathen courts where Daniel was, as of those of Moses in Egypt, was to lead the world power, which seemed to be victorious over the theocracy, to see the essential inner superiority of the seemingly fallen kingdom of God to itself, and to show prostrate Israel that the power of God was the same as of old in Egypt. The first book of Maccabees (compare 1 Maccabees 1:24; 9:27, 40, with Dan 12:1; Dan 11:26, of the Septuagint) refers to Daniel as an accredited book, and even refers to the Septuagint Alexandrian version of it. The fact of Daniel having a place in the Septuagint shows it was received by the Jews at large prior to the Maccabean times. The Septuagint version so arbitrarily deviated from the Hebrew Daniel, that Theodotius' version was substituted for it in the early Christian Church. JOSEPHUS [Antiquities, 11.8.5] mentions that Alexander the Great had designed to punish the Jews for their fidelity to Darius, but that Jaddua (332 B.C.), the high priest, met him at the head of a procession and averted his wrath by showing him Daniel's prophecy that a Grecian monarch should overthrow Persia. Certain it is, Alexander favored the Jews, and JOSEPHUS' statement gives an explanation of the fact; at least it shows that the Jews in JOSEPHUS' days believed that Daniel was extant in Alexander's days, long before the Maccabees. With Jaddua (high priest from 341-322 B.C.) the Old Testament history ends (Neh 12:11). (The register of the priests and Levites was not written by Nehemiah, who died about 400 B.C., but was inserted with divine sanction by the collectors of the canon subsequently.) An objection to Daniel's authenticity has been rested on a few Greek words found in it. But these are mostly names of Greek musical instruments, which were imported by Greece from the East, rather than vice versa. Some of the words are derived from the common Indo-Germanic stock of both Greek and Chaldee: hence their appearance in both tongues. And one or two may have come through the Greeks of Asia Minor to the Chaldee. The fact that from the fourth verse of the second chapter to the end of the seventh, the language is Chaldee, but the rest Hebrew, is not an argument against, but for, its authenticity. So in Ezra the two languages are found. The work, if that of one author, must have been composed by someone in the circumstances of Daniel, that is, by one familiar with both languages. No native-born Hebrew who had not lived in Chaldea would know Chaldee so well as to use it with the same idiomatic ease as his native tongue; the very impurities in Daniel's use of both are just such as were natural to one in his circumstances, but unnatural to one in a later age, or to one not half Hebrew, half Chaldean in residence as Daniel was. Those parts of Daniel which concern the whole world are mostly Chaldee, then the language of the world empire. So Greek was made the language of the New Testament, which was designed for the whole world. Those affecting the Jews, mostly Hebrew; and this not so impure as that of Ezekiel. His Chaldee is a mixture of Hebrew and Aramaic. Two predictions alone are enough to prove to us that Daniel was a true prophet. (1) That his prophecies reach beyond Antiochus; namely, he foretells the rise of the four great monarchies, Babylon, Medo-Persia, Greece, and Rome (the last not being in Daniel's time known beyond the precincts of Italy, or rather of Latium), and that no other earthly kingdom would subvert the fourth, but that it would divide into parts. All this has come to pass. No fifth great earthly monarchy has arisen, though often attempted, as by Charlemagne, Charles V, and Napoleon. (2) The time of Messiah's advent, as dated from a certain decree, His being cut off, and the destruction of the city. "He who denies Daniel's prophecies," says SIR ISAAC NEWTON, "undermines Christianity, which is founded on Daniel's prophecies concerning Christ."

CHARACTERISTICS OF DANIEL. The vision mode of revelation is the exception in other prophets, the rule in Daniel. In Zechariah (Zec. 1:1-6:15), who lived after Daniel, the same mode appears, but the other form from the seventh chapter to the end. The Revelation of St. John alone is perfectly parallel to Daniel, which may be called the Old Testament Apocalypse. In the contents too there is the difference above noticed, that he views the kingdom of God from the standpoint of the world kingdoms, the development of which is his great subject. This mode of viewing it was appropriate to his own position in a heathen court, and to the relation of subjection in which the covenant-people then stood to the world powers. No longer are single powers of the world incidentally introduced, but the universal monarchies are the chief theme, in which the worldly principle, opposed to the kingdom of God, manifests itself fully. The near and distant are not seen in the same perspective, as by the other prophets, who viewed the whole future from the eschatological point; but in Daniel the historical details are given of that development of the world powers which must precede the advent of the kingdom [AUBERLEN].

SIGNIFICANCE OF THE BABYLONIAN CAPTIVITY. The exile is the historical basis of Daniel's prophecies, as Daniel implies in the first chapter, which commences with the beginning, and ends with the termination, of the captivity (Dan 1:1, Dan 1:21; compare Dan 9:1-2). A new stage in the theocracy begins with the captivity. Nebuchadnezzar made three incursions into Judah. The first under Jehoiakim (606 B.C.), in which Daniel was carried away, subjected the theocracy to the Babylonian world power. The second (598 B.C.) was that in which Jehoiachin and Ezekiel were carried away. In the third (588 B.C.), Nebuchadnezzar destroyed Jerusalem and carried away Zedekiah. Originally, Abraham was raised out of the "sea" (Dan 7:2) of the nations, as an island holy to God, and his seed chosen as God's mediator of His revelations of love to mankind. Under David and Solomon, the theocracy, as opposed to the heathen power, attained its climax in the Old Testament, not only being independent, but lord of the surrounding nations; so that the period of these two kings was henceforth made the type of the Messianic. But when God's people, instead of resting on Him, seek alliance with the world power, that very power is made the instrument of their chastisement. So Ephraim (722 B.C.) fell by Assyria; and Judah also, drawn into the sphere of the world's movements from the time of Ahaz, who sought Assyrian help (740 B.C., Isa. 7:1-25) at last fell by Babylon, and thenceforth has been more or less dependent on the world monarchies, and so, till Messiah, was favored with no revelations from the time of Malachi (four hundred years). Thus, from the beginning of the exile, the theocracy, in the strict sense, ceased on earth; the rule of the world powers superseding it. But God's covenant with Israel remains firm (Rom 11:29); therefore, a period of blessing under Messiah's kingdom is now foretold as about to follow their long chastisement. The exile thus is the turning point in the history of the theocracy, which ROOS thus divides: (1) From Adam to the exodus out of Egypt. (2) From the exodus to the beginning of the Babylonian captivity. (3) From the captivity to the millennium. (4) From the millennium to the end of the world. The position of Daniel in the Babylonian court was in unison with the altered relations of the theocracy and the world power, which new relation was to be the theme of his prophecy. Earlier prophets, from the standpoint of Israel, treated of Israel in its relation to the world powers; Daniel, from Babylon, the center of the then world power, treats of the world powers in their relation to Israel. His seventy years' residence in Babylon, and his high official position there, gave him an insight into the world's politics, fitting him to be the recipient of political revelations; while his spiritual experiences, gained through Nebuchadnezzar's humiliation, Belshazzar's downfall, and the rapid decay of the Babylonian empire itself, as well as the miraculous deliverances of himself and his friends (the third through sixth chapters), all fitted him for regarding things from the spiritual standpoint, from which the world's power appears transient, but the glory of God's kingdom eternal. As his political position was the body, the school of magicians in which he had studied for three years (Dan 1:4-5) was the soul; and his mind strong in faith and nourished by the earlier prophecies (Dan 9:2), the spirit of his prophecy, which only waited for the spirit of revelation from above to kindle it. So God fits His organs for their work. AUBERLEN compares Daniel to Joseph: the one at the beginning, the other at the end of the Jewish history of revelation; both representatives of God and His people at heathen courts; both interpreters of the dim presentiments of truth, expressed in God-sent dreams, and therefore raised to honor by the powers of the world: so representing Israel's calling to be a royal priesthood among the nations; and types of Christ, the true Israel, and of Israel's destination to be a light to lighten the whole Gentile world, as Rom 11:12, Rom 11:15 foretells. As Achilles at the beginning, and Alexander at the end, of Grecian history are the mirrors of the whole life of the Hellenic people, so Joseph and Daniel of Israel.

CONTENTS OF THE BOOK. Historical and biographical introduction in the first chapter. Daniel, a captive exile, is representative of his nation in its servitude and exile: while his heavenly insight into dreams, far exceeding that of the magi, represents the divine superiority of the covenant-people over their heathen lords. The high dignities, even in the world, which he thereby attained, typify the giving of the earth-kingdom at last "to the people of the saints of the Most High" (Dan 7:27). Thus Daniel's personal history is the typical foundation of his prophecy. The prophets had to experience in themselves, and in their age, something of what they foretold about future times; just as David felt much of Christ's sufferings in his own person (compare Hos 1:2-11; Hos 2:3). So Jon. 1:1-17, &c. [ROOS]. Hence biographical notices of Daniel and his friends are inserted among his prophecies. The second through twelfth chapters contain the substance of the book, and consist of two parts. The first (the second through seventh chapters) represents the development of the world powers, viewed from a historical point. The second (the eighth through twelfth chapters), their development in relation to Israel, especially in the future preceding Christ's first advent, foretold in the ninth chapter. But prophecy looks beyond the immediate future to the complete fulfilment in the last days, since the individual parts in the organic history of salvation cannot be understood except in connection with the whole. Also Israel looked forward to the Messianic time, not only for spiritual salvation, but also for the visible restoration of the kingdom which even now we too expect. The prophecy which they needed ought therefore to comprise both, and so much of the history of the world as would elapse before the final consummation. The period of Daniel's prophecies, therefore, is that from the downfall of the theocracy at the captivity till its final restoration, yet future--the period of the dominion of the world powers, not set aside by Christ's first coming (Joh 18:36; for, to have taken the earth-kingdom then, would have been to take it from Satan's hands, Mat 4:8-10), but to be superseded by His universal and everlasting kingdom at His second coming (Rev 11:15). Thus the general survey of the development and final destiny of the world powers (the second through seventh chapters) fittingly precedes the disclosures as to the immediate future (the eighth through twelfth chapters). Daniel marks the division by writing the first part in Chaldee, and the second, and the introduction, in Hebrew; the former, referring to the powers of the world, in the language of the then dominant world power under which he lived; the latter, relating to the people of God, in their own language. An interpolator in a later age would have used Hebrew, the language of the ancient prophets throughout, or if anywhere Aramaic, so as to be understood by his contemporaries, he would have used it in the second rather than in the first part as having a more immediate reference to his own times [AUBERLEN].

JFB: Daniel (Outline)

• THE BABYLONIAN CAPTIVITY BEGINS; DANIEL'S EDUCATION AT BABYLON, &C. (Dan. 1:1-21)
• NEBUCHADNEZZAR'S DREAM: DANIEL'S INTERPRETATION OF IT, AND ADVANCEMENT. (Dan. 2:1-49)
• NEBUCHADNEZZAR'S IDOLATROUS IMAGE; SHADRACH, MESHACH, AND ABED-NEGO ARE DELIVERED FROM THE FURNACE. (Dan. 3:1-30)
• EDICT OF NEBUCHADNEZZAR CONTAINING HIS SECOND DREAM, RELATING TO HIMSELF. (Dan. 4:1-37)
• BELSHAZZAR'S IMPIOUS FEAST; THE HANDWRITING ON THE WALL INTERPRETED BY DANIEL OF THE DOOM OF BABYLON AND ITS KING. (Dan. 5:1-31)
• DARIUS' DECREE: DANIEL'S DISOBEDIENCE, AND CONSEQUENT EXPOSURE TO THE LION'S: HIS DELIVERANCE BY GOD, AND DARIUS' DECREE. (Dan. 6:1-28)
• VISION OF THE FOUR BEASTS. (Dan. 7:1-28)
• VISION OF THE RAM AND HE-GOAT: THE TWENTY-THREE HUNDRED DAYS OF THE SANCTUARY BEING TRODDEN DOWN. (Dan. 8:1-27)
• DANIEL'S CONFESSION AND PRAYER FOR JERUSALEM: GABRIEL COMFORTS HIM BY THE PROPHECY OF THE SEVENTY WEEKS. (Dan. 9:1-27)
• DANIEL COMFORTED BY AN ANGELIC VISION. (Dan. 10:1-21)
• CONCLUSION OF THE VISION (TENTH THROUGH TWELFTH CHAPTERS) AND EPILOGUE TO THE BOOK. (Dan 12:1-13)

TSK: Daniel 11 (Chapter Introduction)

Overview

Dan 11:1, The overthrow of Persia by the king of Grecia; Dan 11:5, Leagues and conflicts between the kings of the south and of the north; Dan 11:30, The invasion and tyranny of the Romans.

Poole: Daniel (Book Introduction)

BOOK OF DANIEL

THE ARGUMENT

IN Daniel and his prophecy, observe these things for the better understanding of this book, and the mind of God in it:

1. As to the author; First, He was a prophet, as appears in the little stone cut out of the mountain without hands, meaning Christ the Messiah and his kingdom, what he should do, chapter 2; likewise chapter 7 to the end of the book: the first six chapters are historical, the last six prophetical. Secondly, As to his lineage, he was one of the royal seed. Thirdly, He was a captive. Fourthly, He was rarely qualified for piety, wisdom, beauty. Fifthly, As to his education, he was trained for three years in learning. Sixthly, His advancement for his parts and wisdom. Seventhly, He was faithful and blameless in the place of honour to which he was preferred. Eighthly, His care and kindness for his companions; he procured their promotion also. Ninthly, His singular holiness and power with God in prayer, Eze 14:14 . Tenthly, His faithfulness and constancy in the worship of God, maugre the envy and persecution of his enemies. Eleventhly, The strange providence of God in his preservation and deliverance. Twelfthly, His signal integrity and flourishing state under several kings’ reigns, even in critical times and great changes, unto his old age, and beyond the seventy years of captivity.

2. AS to the book itself, both the historical and prophetical part of it, especially the latter, we find, First. Great variety in them. Secondly, Famous predictions; of the Messiah, of dreadful wars, of fearful desolations to countries, and the Jewish nation in particular, for putting Christ to death; great persecutions of the church, by the Grecians and Romans especially, in which Antiochus and antichrist are pointed at. These things are all of such weighty consideration, that our blessed Saviour calls for especial understanding in the reading even of one part of it, Mat 24:15 . His chronology and calculations may be called the key of time, relating to the church’ s sufferings and deliverances. Daniel was the greatest favourite we read of, namely, of the King of heaven, Dan 9:23 10:11 , and of the greatest kings then on earth. He was the noblest pattern of a public heart for the church of God, for whose affliction he was deeply afflicted in the midst of his court honours and employments.

Poole: Daniel 11 (Chapter Introduction)

CHAPTER 11

The overthrow of Persia by the king of Greeks, whose empire shall be divided, Dan 11:1-4 . Leagues and conflicts between the kings of the south and of the north, Dan 11:5-20 . The exploits of one of the latter princes, Dan 11:21-29 ; who, being checked in his progress by the ships of Chittim, shall turn his fury against the Holy Land, Dan 11:30-35 . An impious tyranny set up, Dan 11:36-39 . Events that shall take place in the latter times, Dan 11:40-45 .

This first verse should have been the last verse of the tenth chapter, for it pertains to it; and the second verse of this chapter should have been the first; which neglect those who divided the Scripture into chapters have been found guilty of more than once.

Thus speaks the angel to Daniel; because Darius had the rule of Babylon by the consent of Cyrus, he settled the monarchy of the Medes and Persians upon the ruins of the Babylonian, for the verifying of prophecies, and for protection and preservation of the church.

MHCC: Daniel (Book Introduction)

Daniel was of noble birth, if not one of the royal family of Judah. He was carried captive to Babylon in the fourth year of Jehoiachin, B. C. 606, when a youth. He was there taught the learning of the Chaldeans, and held high offices, both under the Babylonian and Persian empires. He was persecuted for his religion, but was miraculously delivered; and lived to a great age, as he must have been about ninety-four years old at the time of the last of his visions. The book of Daniel is partly historical, relating various circumstances which befell himself and the Jews, at Babylon; but is chiefly prophetical, detailing visions and prophecies which foretell numerous important events relative to the four great empires of the world, the coming and death of the Messiah, the restoration of the Jews, and the conversion of the Gentiles. Though there are considerable difficulties in explaining the prophetical meaning of some passages in this book, we always find encouragement to faith and hope, examples worthy of imitation, and something to direct our thoughts to Christ Jesus upon the cross and on his glorious throne.

MHCC: Daniel 11 (Chapter Introduction)

The vision of the Scriptures of truth.

Matthew Henry: Daniel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Daniel

The book of Ezekiel left the affairs of Jerusalem under a doleful aspect, all in ruins, but with a joyful prospect of all in glory again. This of Daniel fitly follows. Ezekiel told us what was seen, and what was foreseen, by him in the former years of the captivity: Daniel tells us what was seen, and foreseen, in the latter years of the captivity. When God employs different hands, yet it is about the same work. And it was a comfort to the poor captives that they had first one prophet among them and then another, to show them how long, and a sign that God had not quite cast them off. Let us enquire, I. Concerning this prophet His Hebrew name was Daniel, which signifies the judgment of God; his Chaldean name was Belteshazzar. He was of the tribe of Judah, and, as it should seem, of the royal family. He was betimes eminent for wisdom and piety. Ezekiel, his contemporary, but much his senior, speaks of him as an oracle when thus he upbraids the king of Tyre with his conceitedness of himself: Thou art wiser then Daniel, Eze 38:3. He is likewise there celebrated for success in prayer, when Noah, Daniel, and Job are reckoned as three men that had the greatest interest in heaven of any, Eze 14:14. He began betimes to be famous, and continued long so. Some of the Jewish rabbin are loth to acknowledge him to be a prophet of the higher form, and therefore rank his book among the Hagiographa , not among the prophecies, and would not have their disciples pay much regard to it. One reason they pretend is because he did not live such a mean mortified life as Jeremiah and some other of the prophets did, but lived like a prince, and was a prime-minister of state; whereas we find him persecuted as other prophets were (ch. 6), and mortifying himself as other prophets did, when he ate no pleasant bread (Dan 10:3), and fainting sick when he was under the power of the Spirit of prophecy, Dan 8:27. Another reason they pretend is because he wrote his book in a heathen country, and there had his visions, and not in the land of Israel; but, for the same reason, Ezekiel also must be expunged out of the roll of prophets. But the true reason is that he speaks so plainly of the time of the Messiah's coming that the Jews cannot avoid the conviction of it and therefore do not care to hear of it. But Josephus calls him one of the greatest of the prophets, nay, the angel Gabriel calls him a man greatly beloved. He lived long an active life in the courts and councils of some of the greatest monarchs the world ever had, Nebuchadnezzar, Cyrus, Darius; for we mistake of we confine the privilege of an intercourse with heaven to speculative men, or those that spend their time in contemplation; no, who was more intimately acquainted with the mind of God than Daniel, a courtier, a statesman, and a man of business? The Spirit, as the wind, blows where it lists. And, if those that have much to do in the world plead that as an excuse for the infrequency and slightness of their converse with God, Daniel will condemn them. Some have thought that he returned to Jerusalem, and was one of the masters of the Greek synagogue; but nothing of that appears in scripture; it is therefore generally concluded that he died in Persia at Susan, where he lived to be very old. II. Concerning this book. The first six chapters of it are historical, and are plain and easy; the last six are prophetical, and in them are many things dark, and hard to be understood, which yet would be more intelligible if we had a more complete history of the nations, and especially the Jewish nation, from Daniel's time to the coming of the Messiah. Our Saviour intimates the difficulty of apprehending the sense of Daniel's prophecies when, speaking of them, he says, Let him that readeth understand, Mat 24:15. The first chapter, and the first three verses of the second chapter, are in Hebrew; thence to the eighth chapter is in the Chaldee dialect; and thence to the end is in Hebrew. Mr. Broughton observes that, as the Chaldeans were kind to Daniel, and gave cups of cold water to him when he requested it, rather than the king's wine, God would not have them lose their reward, but made that language which they taught him to have honour in his writings through all the world, unto this day. Daniel, according to his computation, continues the holy story from the first surprising of Jerusalem by the Chaldean Babel, when he himself was carried away captive, until the last destruction of it by Rome, the mystical Babel, for so far forward his predictions look, Dan 9:27. The fables of Susannah, and of Bel and the Dragon, in both which Daniel is made a party, are apocryphal stories, which we think we have no reason to give any credit to, they being never found in the Hebrew or Chaldee, but only in the Greek, nor ever admitted by the Jewish church. There are some both of the histories and of the prophecies of this book that bear date in the latter end of the Chaldean monarchy, and others of both that are dated in the beginning of the Persian monarchy. But both Nebuchadnezzar's dream, which Daniel interpreted, and his own visions, point at the Grecian and Roman monarchies, and very particularly at the Jews' troubles under Antiochus, which it would be of great use to them to prepare for; as his fixing the very time for the coming of the Messiah was of use to all those that waited for the consolation of Israel, and is to us, for the confirming of our belief, That this is he who should come, and we are to look for no other.

Matthew Henry: Daniel 11 (Chapter Introduction)

The angel Gabriel, in this chapter, performs his promise made to Daniel in the foregoing chapter, that he would " show him what should befal his people in the latter days," according to that which was " written in the scriptures of truth:" very particularly does he here foretel the succession of the kings of Persia and Grecia, and the affairs of their kingdoms, especially the mischief which Antiochus Epiphanes did in his time to the church, which was foretold before (Dan 8:11-12). Here is, I. A brief prediction of the setting up of the Grecian monarchy upon the ruins of the Persian monarchy, which was now newly begun (Dan 11:1-4). II. A prediction of the affairs of the two kingdoms of Egypt and Syria, with reference to each other (v. 5-20). III. Of the rise of Antiochus Epiphanes, and his actions and successes (Dan 11:21-29). IV. Of the great mischief that he should do to the Jewish nation and religion, and his contempt of all religion (Dan 11:30-39). V. Of his fall and ruin at last, when he is in the heat of his pursuit (Dan 11:40-45).

Constable: Daniel (Book Introduction)

Introduction

Background

In 605 B.C. Prince Nebuchadnezzar led the Babylonian army of his father Nabopolassar against the allied forces of Assyria and Egypt. He defeated them at Carchemish near the top of the Fertile Crescent. This victory gave Babylon supremacy in the ancient Near East. With Babylon's victory, Egypt's vassals, including Judah, passed under Babylonian control. Shortly thereafter that same year Nabopolassar died, and Nebuchadnezzar succeeded him as king. Nebuchadnezzar then moved south and invaded Judah, also in 605 B.C. He took some royal and noble captives to Babylon (Dan. 1:1-3) including Daniel, whose name means "God is my judge" or "God is judging" or "God will judge," plus some of the vessels from Solomon's temple (2 Chron. 36:7). This was the first of Judah's three deportations in which the Babylonians took groups of Judahites to Babylon. The king of Judah at that time was Jehoiakim (2 Kings 24:1-4).

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Jehoiakim's son Jehoiachin (also known as Jeconiah and Coniah) succeeded him in 598 B.C. Jehoichin reigned only three months and 10 days (2 Chron. 36:9). Nebuchadnezzar invaded Judah again. At the turn of the year, in 597 B.C., he took Jehoichin to Babylon along with most of Judah's remaining leaders and the rest of the national treasures including young Ezekiel (2 Kings 24:10-17; 2 Chron. 36:10).

A third and final deportation took place approximately 11 years later, in 586 B.C. Jehoikim's younger brother Zedekiah, whose name Nebuchadnezzar had changed to Mattaniah, was then Judah's puppet king. He rebelled against Babylon's sovereignty by secretly making a treaty with Pharaoh Hophra under pressure from Jewish nationalists (Jer. 37-38). After a two-year siege, Jerusalem fell. Nebuchadnezzar returned to Jerusalem, burned the temple, broke down the city walls, and took all but the poorest of the Jews captive to Babylon. He also took Zedekiah prisoner to Babylon after he executed his sons and put out the king's eyes at Riblah in Aramea (modern Syria; 2 Kings 24:18-25:24).

Scope

Daniel, the main character from whom this book gets its name, was probably only a teenager when he arrived in Babylon in 605 B.C. The Hebrew words used to describe him, the internal evidence of chapter 1, and the length of his ministry seem to make this clear. He continued in office as a public servant at least until 538 B.C. (1:21) and as a prophet at least until 536 B.C. (10:1). Thus the record of his ministry spans 70 years, the entire duration of the Babylonian Captivity. He probably lived to be at least 85 years old and perhaps older.

Writer

There is little doubt among conservative scholars that Daniel himself wrote this book under the Holy Spirit's guidance. Probably he did so late in his life, which could have been about 530 B.C. or a few years later. Several Persian-derived governmental terms appear in the book. The presence of these words suggests that the book received its final polishing after Persian had become the official language of government. This would have been late in Daniel's life. What makes Daniel's authorship quite clear is both internal and external evidence.

Internally the book claims in several places that Daniel was its writer (8:1; 9:2, 20; 10:2). References to Daniel in the third person do not indicate that someone else wrote about him. It was customary for ancient authors of historical memoirs to write of themselves this way (cf. Exod. 20:2, 7).¹

Externally the Lord Jesus Christ spoke of this book as the writing of Daniel (Matt. 24:15; Mark 13:14). The Jews believed that Daniel was its writer from its earliest appearance. The early church father Jerome argued for Daniel's authorship against a contemporary critic of his, Porphyry, who contended that someone composed it about 165 B.C. and claimed that he was Daniel.

The Jews placed Daniel in the Writings section of their Bible.² They did this because Daniel was not a prophet in the sense in which the other Hebrew prophets were. He functioned as a prophet and wrote inspired Scripture, but he was a government official, an administrator in a Gentile land, rather than an official prophet.

"For though Christ spoke of Daniel's function as prophetic (Matt. 24:15), his position was that of governmental official and inspired writer, rather than ministering prophet (cf. Acts 2:29-30)."³

In contrast to Ezekiel, his contemporary in Babylon, Daniel lived and worked among Gentiles primarily, whereas Ezekiel live and ministered among the Israelites.⁴

The Greek and Latin translators of Daniel placed this book among the other major prophets in the Septuagint and Vulgate versions because of its prophetic content. That tradition influenced the scholars who produced our English versions.

Date

The dating of this book is one of the most controversial subjects in the field of Old Testament Introduction. The controversy is not due to the obscurity of evidence but to the presuppositions of critics.

It is quite easy to determine when Daniel lived and ministered because of the many historical references in this book. His fellow prophet Ezekiel also referred to him (cf. Ezek. 14:14, 20; 28:3). However because the book contains prophecies that Antiochus Epiphanies fulfilled in the second century B.C. many rationalistic critics who deny that the Bible contains predictive prophecy have said that Daniel could not have written it. They contend that it must have been written after Antiochus, namely, about 165 B.C. However there are many evidences within the book itself that point to its origin in the sixth century B.C.⁵ This modern criticism follows Porphyry's view. However no significant writer espoused a late date for the book after Jerome refuted Porphyry until the eighteenth century A.D. J. D. Michaelis revived Porphyry's theory in 1771, and it took root in the rationalistic intellectual soil of the Enlightenment. Since then many scholars who disbelieve in predictive prophecy have insisted that this book must have been the product of the Maccabean revolt (168-165 B.C.). Liberal critics still consider the late dating of Daniel to be one of the most assured results of modern scholarship. Nevertheless there is ample evidence in the book itself that Daniel wrote it and that it dates from the sixth century B.C.⁶

"One who claims that the book of Daniel is a product of the Maccabean age thereby denies that it is a work of true predictive prophecy as it purports to be. Furthermore, if the book of Daniel comes from the age of the Maccabees, I do not see how it is possible to escape the conclusion that the book is also a forgery, for it claims to be a revelation from God to the Daniel who lived in Babylon during the exile."⁷

Languages

Daniel is one of the few books in the Old Testament that was originally written in two different languages. One was Aramaic (also known as Chaldee or Syriac), the common language of the ancient Near East, and the other was Hebrew.⁸ The Aramaic portions deal with matters pertaining to all the citizens of the Babylonian and Persian empires whereas the Hebrew sections describe predominantly Jewish concerns and God's plans for Israel. Probably Daniel wrote the Aramaic sections for the benefit of his Gentile neighbors, and he wrote the whole book for the Jews who could read both languages.

Purpose

To the interested observer of Israel's fortunes in Daniel's time, it seemed that Yahweh had either become impotent or had abandoned His chosen people. The gods of Assyria and Babylon had apparently triumphed over Him. His temple lay in ruins, His capital had been ravaged and stood empty and vulnerable, and His people were living as unhappy captives in a foreign land.

At such a time as this, God revealed His supernatural power. He did so to demonstrate that He is the one true God and that He is still sovereign over the affairs of humanity and history. He manifested his power to the supreme rulers of Babylon and Persia that they might know that He governs over all from heaven. This was a time in Israel's history similar to the time just before the Exodus. Israel was in captivity, and Israel's God was in disgrace. Daniel contains proof of God's sovereignty, which the plagues and the crossing of the Red Sea demonstrated to Pharaoh and the Egyptians. Daniel, as Exodus, relates several "contests" between false gods and Yahweh in which Israel's God proves to be the only true and living God. Like Daniel, Esther also shows God working for His people during a period of their divine discipline.

"The predominant message is that God's people will experience suffering and be threatened with extinction, but that will not be the end of the story because their God is the living and all-powerful God who will get glory by vindicating His name and who will save them."⁹

"Daniel's purpose in writing blended the two themes of prophecy and piety. He wrote first to show God's future program for the nation of Israel (in light of her fall) during and after the times of the Gentiles.' Second, he wrote to show what the believers' present response should be as they await the coming kingdom of God. Daniel encouraged his readers to remain faithful to God in a hostile society while they waited for God's promised kingdom."¹⁰

Theology

Theologically the book stresses the sovereignty of God.

"The absolute sovereignty and transcendence of God above all angels and men literally permeates the book."¹¹

"The theme running through the whole book is that the fortunes of kings and the affairs of men are subject to God's decrees, and that he is able to accomplish his will despite the most determined opposition of the mightiest potentates on earth."¹²

"The collapse and fall of both Israel and Judah notwithstanding, the book of Daniel makes crystal clear that the Lord God remains absolutely sovereign over human affairs. This is apparent in the present, despite political and religious conditions that might suggest otherwise, and in the future, when there would be no doubt in anyone's mind."¹³

The miracles recorded in chapters 1-6 show God's sovereignty at work for His people. The prophecies in chapters 7-12 show His sovereignty over the Gentile nations and Israel by unveiling what He will do with them far into the future. Especially the period that Jesus Christ referred to as "the times of the Gentiles" (Luke 21:24) is the focus of this revelation.

"The times of the Gentiles is that extended period of time in which the land given in covenant by God to Abraham and his descendants is occupied by Gentile powers and the Davidic throne is empty of any rightful heir in the Davidic line. The times of the Gentiles, beginning with Nebuchadnezzar's invasion of Jerusalem in 605 B.C., will continue till the Messiah returns. Then Christ will subdue nations, deliver the land of Israel from its Gentile occupants, and bring the nation Israel into her covenanted blessings in the millennial kingdom."¹⁴

These prophecies also reveal the fulfillment of God's great redemptive plan that began at the Fall and will culminate in the return and reign of the Son of Man on the earth.

A third theological emphasis is the power of prayer. God's working in response to His people's prayers is evident everywhere in this book, particularly in the first six chapters and in chapters 9 and 10.

Another theological theme is the indomitable grace of God. Even though the Jews had failed Him miserably, God revealed that He had not cast off His people Israel. He was disciplining them presently, but He has a future for them as a nation (cf. Rom. 11:29). Furthermore He will fulfill His promises to the patriarchs regarding Gentile blessing too.

Genre

Daniel is a book of prophecy.

"Among the great prophetic books of Scripture, none provides a more comprehensive and chronological prophetic view of the broad movement of history than the book of Daniel. Of the three prophetic programs revealed in Scripture, outlining the course of the nations, Israel, and the church, Daniel alone reveals the details of God's plan for both the nations and Israel. Although other prophets like Jeremiah had much to say to the nations and Israel, Daniel brings together and interrelates these great themes of prophecy as does no other portion of Scripture. For this reason, the book of Daniel is essential to the structure of prophecy and is the key to the entire Old Testament prophetic revelation. A study of this book is, therefore, not only important from the standpoint of determining the revelation of one of the great books of the Old Testament but is an indispensable preliminary investigation to any complete eschatological system."¹⁵

"In NT prophecy Daniel is referred to more than any other OT book. Moreover, it contains more fulfilled prophecies than any other book in the Bible."¹⁶

"In many respects, the book of Daniel is the most comprehensive prophetic revelation of the Old Testament, giving the only total view of world history from Babylon to the second advent of Christ and interrelating Gentile history and prophecy with that which concerns Israel. Daniel provides the key to the overall interpretation of prophecy, is a major element in premillennialism, and is essential to the interpretation of the book of Revelation. Its revelation of the sovereignty and power of God has brought assurance to Jew and Gentile alike that God will fulfill His sovereign purposes in time and eternity."¹⁷

Daniel is one of three Old Testament books that is apocalyptic. The apocalyptic sections are chapters 2, 7, 8, and 10-12. The other two books are Ezekiel (37:1-14; 40:1-48:35) and Zechariah (1:7-6:8). In the New Testament, Revelation is the only apocalyptic book.¹⁸ Apocalyptic literature is a particular genre (literary type).

"Apocalyptic literature is symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological."¹⁹

"The book of Daniel is unquestionably the key to all biblical prophecy. It is the great apocalyptic book of the Old Testament, whereas Revelation is that of the New Testament. Passages such as Matthew 24-25, Mark 13, Luke 21, and the book of Revelation are unintelligible without a knowledge of the book of Daniel."²⁰

"No one who has reverently studied the book of Daniel in the context of the completed Scriptures can deny the crucial contribution of this book to God's complete prophetic revelation. Our Lord spoke often of the kingdom of heaven' (Matt. 5:3; Dan. 2:44) and of Himself as the son of man' (Matt. 26:64; Dan. 7:13-14). Looking toward His second coming to the earth, He referred to a great tribulation, such as has not occurred since the beginning of the world until now' (Matt. 24:21; cf. Dan. 12:1), and to the abomination of desolation' that will stand in the Temple (Matt. 24:15; Dan. 9:27; 12:11). The apostle Paul also referred to this work of the man of lawlessness' (2 Thess. 2:3-4; cf. Dan. 7:25; 11:36-39) but rejoiced that someday the saints will judge the world' (1 Cor. 6:1; Dan. 7:18, 22, 27)."²¹

Message²²

The Book of Daniel contains many unique and significant emphases. I would like to point out some of these first before we organize them into an explanation of what God has given us this book to reveal.

Theologically Daniel stresses the sovereignty of God. Specifically it shows that God is wise enough and powerful enough to control and to create history.

Philosophically Daniel reveals the course and the culmination of good and evil throughout human history.

Hermeneutically we see that God teaches His people what will happen in the future by helping them to appreciate what has happened in the past. In other words, we learn to understand the future by studying the past. The future builds on the past and is an extension of the past.

Pedagogically we observe that God teaches us by going from the simple to the complex, from the known to the unknown. This applies as we look back on history, and it applies as we look forward in prophecy. For example, God gave Daniel simple visions first and then more complex ones later that built on the earlier ones. The first vision in Daniel is the most simple to interpret, and the last one is the most difficult to interpret.

Temporally the book proceeds from what happened in the past to what will happen in the future. Some students of the book divide it into two parts: history (chs. 1-6), and prophecy (chs. 7-12). This illustrates how the content of this book moves generally from past events to future events.

Anthropologically Daniel deals with two groups of people that occupy planet earth in time: Israel and the Gentiles. Some students of the book, including myself, prefer to divide it into three parts. We believe that the languages that Daniel wrote in reflect his emphases on revelation stressing particularly Gentiles or Jews in the various sections of the book.

Chronologically the revelation in Daniel advances from the present, to the near future, to the far future from Daniel's perspective. Even liberal students of the book admit this. From Daniel's perspective in history, some of what God revealed to him involved what was past, and some was future. From our perspective, we can see that what God revealed was not just past and future for him but past, near future, and far future.

Now with this background, let us turn to the major revelations in the Book of Daniel. The contrasts are observational; they help us see what is here clearly. The major revelations are interpretational; they help us understand what is here clearly. I am now going to suggest what is significant about what we observe. There are essentially two major revelations.

The first major revelation is that Yahweh is sovereign in history. By history I mean what is past. In Daniel, God has proved that He is the ultimate ruler of the world by the way things turned out in the past. Half the book deals with history; the other half, generally speaking, deals with prophecy.

God has revealed much evidence in this book that He is sovereign over history, that He has made it turn out the way He has wanted it to turn out. We find this evidence particularly in the record of the three rulers in chapters 1-6.

We have the most evidence in the record of Nebuchadnezzar.

In the first chapter we read, "The Lord (Adonai) gave Jehoiakim king of Judah into his [Nebuchadnezzar's] hand" (1:2). All the events of chapter 1, beginning with Daniel's insignificance in Judah and his quick rise to great significance in Babylon, demonstrate God's sovereignty in the past.

In chapter 2, we have the vision of Nebuchadnezzar's image that gets crushed by a stone that flies at it from heaven. This revelation teaches that all the kingdoms of the earth are subject to the kingdom of heaven. Daniel's own testimony to God's sovereignty in 2:20-22 expresses the main point of this dream, which the most powerful king in the ancient world received from God.

In chapter 3, we see how God takes care of people who acknowledge His sovereignty, namely Shadrach, Meshach, and Abed-nego.

In chapter 4 we see how He takes care of people who do not, namely Nebuchadnezzar. Learning who is the ultimate authority and responding appropriately to Him is extremely important for all human beings.

Belshazzar was the second king through whom God revealed His sovereignty (ch. 5). Belshazzar could not read the handwriting on the wall, but Daniel could. The God of heaven had evaluated the king on earth, had found him deficient, and had decided to replace him. What a demonstration of Yahweh's sovereignty we have in this chapter!

The third king was Darius (ch. 6). When Darius visited the lion's den early in the morning, he voiced a question that all people have asked. The Jews of Daniel's day, whom their Gentile enemies had wrenched from the land that Yahweh had promised them and given them, were asking this question. Darius said, "Has your God, whom you constantly serve, been able to deliver you from the lion's mouth?" (6:20). Remember that the lion was a symbol of Babylon (7:4). Daniel's reply testified to Yahweh's sovereignty: "My God . . . shut the lions' mouths, and they have not harmed me" (6:22). This is the historical evidence of Yahweh's sovereignty that provided a base of confidence for the prophet, and for the reader, to believe that He is sovereign over the future too.

How were Daniel and his three friends able to perceive the fact that God is sovereign when most people did not? There are three keys to their spiritual perception that this book identifies for our education.

First, they separated themselves unto God and His will. Daniel did this in chapter 1. We read that his three friends did it in chapter 3.

Second, in response to their choice to separate to His will God gave them the ability to understand His will (1:20; 3:30).

Third, the outcome of their decision and God's provision was the glorification of God publicly (3:28-29; 4:34-35; 6:25-27).

Notice also how God communicated the fact of His sovereignty to Daniel and through him to others. Notice His methods.

First, Daniel's contemporaries saw God's wisdom manifest through His own servants in their ability to interpret dreams and visions that no one else could interpret (1:20; 2:10; 5:11-12). The Jews who returned to the land to reestablish life there needed this wisdom, and God's provision of it to Daniel and his friends would have encouraged them.

Second, Daniel's contemporaries saw God's power manifest through His own servants in His care of them (1:15, 21; 2:48-49; 3:24-26, 30; 5:29; 6:28). The many instances in which God protected His own who had committed themselves to following Him faithfully would have encouraged Daniel's contemporaries particularly. They encourage us too.

A second major revelation of the Book of Daniel is God's sovereignty in the future. He has shown us that He is sovereign over the past in history, and now He asks us to believe that He is sovereign over the future in prophecy. The foci of prophecy in this book are three.

The first general subject of prophecy in Daniel is the Gentiles. We might speak of this as humanity in general. He told us how He would direct the affairs of Gentile world powers in the future.

He did this by comparing nations to the parts of an image of a person and to various beasts. What He showed Daniel about Gentile world powers under the image of the man (ch. 2) revealed their external manifestations primarily: their relative power and glory. What He showed Daniel about them under the figures of beasts (chs. 7 and 8) revealed their internal character primarily: their haughtiness, brutality, aggressiveness, vileness, etc. Notice that these were all beasts and birds of prey symbolizing their hostility toward one another.

The second general subject of prophecy in Daniel is the Israelites. This is a particular element within humanity, namely Israel. God also told us how He would direct the affairs of His chosen people in the future.

Essentially He did this in two stages both of which were future from Daniel's perspective in history but only one of which is future from our perspective. The first stage, or near future, involved Israel's affairs culminating in a great persecution under a Greek ruler, namely Antiochus Epiphanes (9:23-26; 11:2-35). This persecution happened in the second century B.C. The second stage, or far future, involved Israel's affairs culminating in a greater persecution under a Roman ruler, namely the Antichrist (9:27; 11:36-45). This would happen in the far future.

Daniel struggled to understand this revelation because the two antagonists were both future from his perspective. God did not specify that they would be separate individuals. We can understand this revelation more easily than Daniel could because one antagonist has appeared and the other has not yet appeared. Similarly the Old Testament prophets struggled to understand God's revelation about the two advents of Christ (Isa. 61:1-2). From our perspective we now understand that He had always predicted two advents of Messiah and that we live between them.

The third general subject of prophecy in Daniel is God Himself. As I have mentioned, it is God's sovereign control over time and space that He stressed in the Book of Daniel. However, two sub-revelations help us appreciate Yahweh's sovereignty, namely His wisdom and His power.

Absolute sovereignty demands perfect wisdom and limitless power. We can see God's perfect wisdom in His insight into the course of history and in His ability to impart that wisdom (insight) to His prophet. We can see God's limitless power in His setting up and taking down Gentile kingdoms and in His delegating great worldly power to His prophet.

We come now to the "so what" of the book. We have observed several important characteristics of this book and have pointed out the significant major revelation. We have done observation and interpretation of the book as a whole, so now we will do application. What effect did God intend that this book should have on the readers, the original Jewish readers of Daniel's day and us in our day? Let me suggest three applications.

First, we must apply the revelation that God is sovereign by acknowledging it and by submitting to Him. We need to know that God is sovereign, to have an unshakable conviction that God is in control, to believe that He is the ultimate ruler over all the affairs of humankind. The Book of Daniel can strengthen this belief in us. However, we must not just reckon this fact as true. We must also yield ourselves to Him as Daniel and His three friends did. If He is sovereign, then we must submit to His will. His slightest wish must be for us a command. We must live according to His revealed will.

Second, as we submit to His sovereignty we can understand what is going on in history. In this book God has revealed that He is guiding the course of evil to its end, which is destruction. He has also revealed that He is guiding the course of good to its end, which is victory.

Some people are saying that the days in which we live are the most wonderful that the world has ever seen. The world is getting better and better, and utopia is just around the corner. With just a few more modifications, we can realize a world order that will surpass anything in the past.

Other people say the world is getting worse and worse. Crime and violence are running rampant. We are just the push of a button away from extinction as a race. Which is true?

Daniel reveals that both are true. If both are true, we seem to be headed for a crisis, a final conflict between the forces of good and evil. Daniel reveals that that crisis is coming. It also tells us what the outcome of that conflict will be. God will intervene in history to terminate evil and to establish good. The stone from heaven will crush the image that represents Gentile world dominion.

Third, how should we then live? We should live as Daniel and his three friends did. We should separate ourselves unto God and His will. We should receive inspiration to persevere from the insight that He has given to us in this revelation. Moreover we should worship the sovereign God of the universe who, in His infinite wisdom and power, will eventually raise His own to everlasting life and reward them with participation in His coming kingdom (12:2-3, 13).

Constable: Daniel (Outline)

Outline

I. The character of Daniel ch. 1

A. Historical background 1:1-2

B. Nebuchadnezzar's training program for promising youths 1:3-7

C. Daniel's resolve to please Yahweh 1:8-13

D. The success of the test 1:14-16

E. God's blessing of Daniel and his friends 1:17-21

II. The Times of the Gentiles: God's program for the world chs. 2-7

A. Nebuchadnezzar's first dream: the big picture ch. 2

1. The king's dream 2:1-3

2. The failure of the king's wise men 2:4-13

3. Daniel's request for time 2:14-16

4. Daniel's reception of a revelation and his thanksgiving 2:17-23

5. Daniel's appearance before Nebuchadnezzar 2:24-30

6. What Nebuchadnezzar saw in his dream 2:31-35

7. The interpretation of Nebuchadnezzar's dream 2:36-45

8. The consequences of Daniel's interpretation 2:46-49

B. Nebuchadnezzar's golden image ch. 3

1. The worship of Nebuchadnezzar's statue 3:1-7

2. The charge against Shadrach, Meshach, and Abed-nego 3:8-12

3. The response of Shadrach, Meshach, and Abed-nego 3:13-18

4. The execution of the king's command 3:19-23

5. God's deliverance of His servants 3:24-27

6. The consequences of God's deliverance 3:28-30

C. Nebuchadnezzar's pride and humbling ch. 4

1. Nebuchadnezzar's introductory doxology 4:1-3

2. The king's frustration over his second dream 4:4-8

3. Nebuchadnezzar's account of his dream 4:9-18

4. Daniel's interpretation 4:19-27

5. The fulfillment of threatened discipline 4:28-33

6. Nebuchadnezzar's restoration 4:34-37

D. Belshazzar's feast ch. 5

1. Belshazzar's dishonoring of Yahweh 5:1-4

2. God's revelation to Belshazzar 5:5-9

3. The queen's counsel 5:10-12

4. Belshazzar's request of Daniel 5:13-16

5. Daniel's rebuke of Belshazzar 5:17-24

6. Daniel's interpretation of the writing 5:25-28

7. Daniel's rise and Belshazzar's fall 5:29-31

E. Darius' pride and Daniel's preservation ch. 6

1. Daniel's promotion in the Persian government 6:1-3

2. The conspiracy against Daniel 6:4-9

3. Daniel's faithfulness and Darius' predicament 6:10-15

4. Daniel in the lions' den 6:16-18

5. Daniel's deliverance and his enemies' destruction 6:19-24

6. Darius' decree and praise of Yahweh 6:25-28

F. Daniel's vision of future world history ch. 7

1. The four beasts 7:1-8

2. The Ancient of Days and the destruction of the fourth beast 7:9-12

3. The Son of Man's kingdom 7:13-14

4. The interpretation of the four beasts 7:15-18

5. Daniel's request for interpretation of the fourth beast 7:19-22

6. The interpretation of the fourth beast 7:23-25

7. The end of the fourth beast and the beginning of the everlasting kingdom 7:26-28

III. Israel in relation to the Gentiles: God's program for Israel chs. 8-12

A. Daniel's vision of the ram and the goat ch. 8

1. The setting of the vision 8:1

2. The ram 8:2-4

3. The goat 8:5-8

4. The little horn on the goat 8:9-14

5. The interpretation of this vision 8:15-26

6. The result of this vision 8:27

B. Daniel's vision of the 70 sevens ch. 9

1. Jeremiah's prophecy of Jerusalem's restoration and Daniel's response 9:1-3

2. Daniel's prayer of confession 9:4-14

3. Daniel's petition for restoration 9:15-19

4. God's response to Daniel's prayer 9:20-23

5. The revelation of Israel's future in 70 sevens 9:24-27

C. Daniel's most detailed vision of the future chs. 10-12

1. Daniel's preparation to receive the vision 10:1-11:1

2. The near future 11:2-35

3. The distant future 11:36-12:4

4. The end of Israel's trials 12:5-13

This outline reflects the linguistic divisions of the book, chapters 1 and 8-12 having been written in Hebrew, and chapters 2-7 in Aramaic.

Many students of the book simply divide it into two parts.

I. The history of Daniel chs. 1-6

II. The prophecies of Daniel chs. 7-12

Constable: Daniel

Daniel

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Daniel (Book Introduction)

THE PROPHECY OF DANIEL.

INTRODUCTION.

DANIEL, whose name signifies "the judgment of God," was of the royal blood of the kings of Juda, and one of those that were first of all carried away into captivity. He was so renowned for his wisdom and knowledge, that it became a proverb among the Babylonians, "as wise as Daniel;" (Ezechiel xxviii. 3.) and his holiness was so great from his very childhood, that at the time when he was as yet but a young man, he is joined by the Spirit of God with Noe[Noah] and Job, as three persons most eminent for virtue and sanctity. (Ezechiel xiv.) He is not commonly numbered by the Hebrews among the prophets, because he lived at court, and in high station in the world: but if we consider his many clear predictions of things to come, we shall find that no one better deserves the name and title of a prophet; which also has been given him by the Son of God himself. (Matthew xxiv.; Mark xiii.; Luke xxi.) (Challoner) --- The ancient Jews ranked him among the greatest prophets. (Josephus, Antiquities x. 12., and 1 Machabees ii. 59.) Those who came after Christ began to make frivolous exceptions, because he so clearly pointed out the coming of our Saviour, (Theodoret) that Porphyrius has no other method of evading this authority except by saying, that the book was written under Epiphanes after the event of many of the predictions. (St. Jerome) --- But this assertion is contrary to all antiquity. Some parts have indeed been questioned, which are found only in Greek. They must, however, have sometime existed in Hebrew or Chaldee else how should we have the version of Theodotion, which the Church has substituted instead of the Septuagint as that copy was become very incorrect, and is now lost? (Calmet) --- Some hopes of its recovery are nevertheless entertained; and its publication, at Rome, has been announced. (Kennicott.) --- In a title, it seems to make the Daniel visited by Habacuc, a priest; but it is abandoned. (Calmet) --- This version of course proves that the original was formerly known; and the loss of it, at present, is no more decisive against the authenticity of these pieces, that that of St. Matthew's Hebrew original, and of the Chaldee of Judith, &c. will evince that their works are spurious. (Haydock) ---Extracts of (Calmet) Aquila and Symmachus seen by St. Jerome, (Worthington) are also given in the Hexapla. Origen has answered the objections of Africanus, respecting the history of Susanna; and his arguments are equally cogent, when applied to the other contested works. The Jews and Christians were formerly both divided in their sentiments about these pieces. (Calmet) See St. Jerome in Jeremias xxix. 12. and xxxii. 44. --- But now as the Church ( the pillar of truth ) has spoken, all farther controversy ought to cease; (Haydock) and we should follow the precept, Remove not the landmarks which thy fathers have placed. (Deuteronomy xix. 14.) See N. Alex. [Alexander Noel] t. ii. St. Jerome, who sometimes calls these pieces "fables," explains himself, by observing, that he had delivered "not his own sentiments," but those of the Jews: quid illi contra nos dicere soleant. (Calmet) --- If he really denied their authority, his opinion ought not to outweigh that of so many other (Haydock) Fathers and Councils who receive them. They admit all the parts, as the Council of Trent expressly requires us to do. See St. Cyprian, &c., also the observations prefixed to Tobias, (Worthington) and p. 597. (Haydock) --- Paine remarks that Daniel and Ezechiel only pretended to have visions, and carried on an enigmatical correspondence relative to the recovery of their country. But this deserves no refutation. By allowing that their works are genuine, he cuts up the very root of his performance. (Watson) --- Daniel, according to Sir Isaac Newton, resembles the Apocalypse (as both bring us to the end of the Roman empire) and is "the most distinct in order of time, and easiest to be understood; and therefore, in those things that relate to the last times, he must be made a key to the rest." (Bp. Newton.) --- Yet there are many difficulties which require a knowledge of history; (St. Jerome; Worthington) and we must reflect on the words of Christ, He that readeth, let him understand. (Matthew xxiv. 15.) Daniel (Haydock) is supposed to have died at court, (Calmet) aged 110, having written many things of Christ. (Worthington) --- His name is not prefixed to his book, yet as Prideaux observes, he sufficiently shews himself in the sequel to be the author. (Haydock)

Gill: Daniel (Book Introduction)

INTRODUCTION TO DANIEL

This book is called, in the Vulgate Latin version, "the Prophecy of Daniel"; and in the Syriac and Arabic versions "the Prophecy of Daniel the Prophet". This Daniel was of the children of Judah, that were carried captive into Babylon with Jehoiakim; and was of princely blood, if not of the royal seed, as appears from, Dan 1:3. Josephus ^a is express for it, that he was of the kindred and family of Zedekiah: and Saadiah Gaon ^b says he was of the seed of Hezekiah, and so fulfilled the prophecy in 2Ki 20:18. As to what the author of the "Lives of the Prophets", ascribed to Epiphanius, says ^c, that he was born in upper Bethabara, not far from Jerusalem, it is not to be depended on; or that his father's name was Sabaam, according to a tradition mentioned by the true Epiphanius ^d. The Jews ^e would have it that this book was not written by Daniel himself, but by the men of the great synagogue; though it is evident, from the book itself, that Daniel is the writer of it, as from Dan 7:1. That he wrote books, which were received, read, and believed by the Jews as of God, is affirmed by Josephus ^f; and the Jews in general acknowledge that this book was written by the influence of the Holy Spirit, but not by prophecy; they, without any foundation, distinguishing between the Holy Spirit and prophecy. And so Maimonides says ^g, it is the general consent of their nation, that this book is among the holy writings, but not among the Prophets; nor will they allow Daniel to be a prophet: the reasons they give are frivolous; what seems to have induced them to degrade him is the manifest prophecy of the time of the Messiah's coming in this book, which sometimes they are obliged to own is fixed in it. They tell us a story of Jonathan ben Uzziel, that having finished his paraphrase of the Prophets, thought to have wrote one on the Hagiographa, or holy writings, among which they place the book of Daniel; but was forbid by "Bath Kol", or a voice from heaven, giving this as a reason, because that in it is contained the end of the Messiah ^h, the precise time of his coming; and the gloss on the passage adds, by way of explanation,

"in the book of Daniel;''

though elsewhere they would have it, that after it was made known to Daniel, it was taken away from him. For so, they say ⁱ, there are two men to whom the end was revealed, and afterwards it was hidden from them; and these are they, Jacob and Daniel: from Daniel, according to Dan 12:4, "but thou, O Daniel, shut up the words, and seal the book &c.", from Jacob, Gen 49:1, "that I may tell you that which shall befall you in the last days". Yet the prophecy of Daniel was so clear, with respect to the time of the Messiah's coming, that one of their Rabbins, who lived about fifty years before the coming of Christ, asserted that the time of the Messiah, as signified by Daniel, could not be deferred longer than those fifty years ^k; and a most glaring prophecy it is, and sufficient to denominate Daniel a prophet, as well as many more contained in this book. And, after all, Maimonides himself owns, that he, and the other writers of the Hagiographa, or holy writings, may be called prophets in general. And Aben Ezra observes of Daniel, in his preface, that he delivered out prophecies of things now past, and of things to come; yea, he expressly calls him a prophet on Dan 1:17. And Jacchiades, another of their commentators on this book, says that he attained to the highest degree of prophecy. To which may be added the testimony of Josephus ^l, who says he was one of the greatest prophets, and to be preferred to others; since he not only predicted things future, but fixed the time when they should come to pass. And, above all, and what should satisfy us Christians, he is expressly called a prophet by our Lord, Mat 24:15. There are no other authentic writings of Daniel, which bear his name; the stories of Susannah, and of Bel and the Dragon, which make the "thirteenth" and "fourteenth" chapters in the Greek of Theodotion, and in the Vulgate Latin version, are apocryphal and spurious. The Oriental writers make Daniel the author of a volume, entitled, "Principles relating to the Explanation of Dreams". And there is another book in the king of France's library, with this title, "Odmath-al-mantoul ân Daniel al-nabi"; which contains predictions of the Prophet Daniel, received by tradition from him. This is a book which abounds with falsities, forged by the Mahometans, and founded on the real prophecies of Daniel ^m. This book, written by him, is partly historical, relating facts in which he was concerned; and partly prophetic, of things that should happen from his time to the end of the world, and especially of the Messiah and his kingdom; and it is written partly in Hebrew, and partly in Chaldee. This great man, as he was both in nature and grace, in religion and politics, lived throughout the captivity, but does not seem ever to have returned into Judea; but continued in the courts of the kings of the Medes and Persians, to take care of the affairs of his people the Jews. Where he died, and was buried, is not certain. Some say in Babylon; and others, which is more likely, at Susa on the Tigris, where he was in the third year of Cyrus, Dan 10:1. So says Abulfeda ⁿ; with which agrees the account of Benjamin of Tudela ^o.

Gill: Daniel 11 (Chapter Introduction)

INTRODUCTION TO DANIEL 11

In this chapter the angel makes good his promise to Daniel, that he would show him what was written in the Scripture of truth, concerning the monarchies of the earth, and what would befall his people the Jews in the latter days; and after he had observed that he had strengthened and confirmed Darius the Mede, who was the first king of the then present flourishing monarchy, Dan 11:1, he foretells the number of the kings of Persia, and particularly describes the fourth, Dan 11:2 predicts the rise of the Grecian monarchy under Alexander the great, and the disposition of it after his death, Dan 11:3 and then proceeds to give an account of the two principal kingdoms of that monarchy, into which it was divided, the Seleucidae and Lagidae; and of their kings, the king of Egypt, and the king of Syria, under the names of the king of the south, and the king of the north, and of their power and agreement, Dan 11:5 and then of their various wars between themselves and others, and the success of them, Dan 11:7, and particularly of Antiochus, his character and manner of coming to the kingdom, and of his wars with the king of Egypt, and the issue of them, Dan 11:21 and of his persecution of the Jews, and the distress he should bring on them, and the use it should be of to the godly among them, Dan 11:30, and then his antitype, antichrist, is described; the western antichrist, his character and actions, Dan 11:36 then the eastern, his power, wealth and riches, hail and rain, Dan 11:40.