<hi type="bold">15. king of ... north--</hi>Antiochus the Great.

<hi type="bold">take ... fenced cities--</hi>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.

<hi type="bold">chosen people--</hi>Egypt's choicest army was sent under Eropus, Menocles, and Damoxenus, to deliver Scopas, but in vain [Jerome].

15. king of... north-- Antiochus the Great. take... fenced cities-- 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. chosen people-- Egypt's choicest army was sent under Eropus, Menocles, and Damoxenus, to deliver Scopas, but in vain [Jerome].


<hi type="bold">16. he that cometh against him--</hi>Antiochus coming against Ptolemy Epiphanes.

<hi type="bold">glorious land--</hi>Judea (<reference osisRef="Dan.11.41">Da 11:41</reference>, <reference osisRef="Dan.11.45">45</reference>; <reference osisRef="Dan.8.9">Da 8:9</reference>; <reference osisRef="Ezek.20.6">Eze 20:6</reference>, <reference osisRef="Ezek.20.15">15</reference>).

<hi type="bold">by his hand shall be consumed--</hi>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 (<reference osisRef="Dan.11.14">Da 11:14</reference>), "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 (<reference osisRef="Dan.11.16">Da 11:16</reference>) by the wilful king, who makes Judea the scene of his military operations.

16. he that cometh against him-- Antiochus coming against Ptolemy Epiphanes. glorious land-- Judea (Da 11:41, 45; Da 8:9; Eze 20:6, 15). by his hand shall be consumed-- 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 (Da 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 (Da 11:16) by the wilful king, who makes Judea the scene of his military operations.


<hi type="bold">17. set his face--</hi>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.

<hi type="bold">upright one--</hi>Jasher, or Jeshurun (<reference osisRef="Deut.32.15">De 32:15</reference>; <reference osisRef="Isa.44.2">Is 44:2</reference>); the epithet applied by the Hebrews to their nation. It is here used not in praise; for in <reference osisRef="Dan.11.14">Da 11:14</reference> (see on <reference osisRef="Dan.11.14">Da 11:14</reference>) 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 <reference osisRef="Dan.11.14">Da 11:14</reference> favors this).

<hi type="bold">thus shall he do--</hi>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 Coelo-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."

17. set his face-- 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. upright one-- Jasher, or Jeshurun (De 32:15; Is 44:2); the epithet applied by the Hebrews to their nation. It is here used not in praise; for in Da 11:14 (see on Da 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 Da 11:14 favors this). thus shall he do-- 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 Coelo-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."


<hi type="bold">18. isles--</hi>He "took many" of the isles in the Ægean in his war with the Romans, and crossed the Hellespont.

<hi type="bold">prince for his own behalf shall cause the reproach ... to cease--</hi>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.

<hi type="bold">without his own reproach--</hi>with untarnished reputation.

18. isles-- He "took many" of the isles in the Ægean in his war with the Romans, and crossed the Hellespont. prince for his own behalf shall cause the reproach... to cease-- 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. without his own reproach-- with untarnished reputation.


<hi type="bold">19. Then he shall turn ... toward ... his own land--</hi>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.

<hi type="bold">stumble ... not be found--</hi>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].

19. Then he shall turn... toward... his own land-- 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. stumble... not be found-- 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].


<hi type="bold">20. in his estate--</hi>in Antiochus' stead: his successor, Seleucus Philopater, his son.

<hi type="bold">in the glory of the kingdom--</hi>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" (<reference osisRef="Dan.11.16">Da 11:16</reference>, <reference osisRef="Dan.11.41">41</reference>; <reference osisRef="Dan.8.9">Da 8:9</reference>). 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 Coelo-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 <reference osisRef="Zech.9.8">Zec 9:8</reference>, "No oppressor shall pass through ... any more."

<hi type="bold">within few days ... destroyed--</hi>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.

<hi type="bold">neither in anger, nor in battle--</hi>not in a popular outbreak, nor in open battle.

20. in his estate-- in Antiochus' stead: his successor, Seleucus Philopater, his son. in the glory of the kingdom-- 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" (Da 11:16, 41; Da 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 Coelo-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." within few days... destroyed-- 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. neither in anger, nor in battle-- not in a popular outbreak, nor in open battle.


<hi type="bold">21. vile--</hi>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."

<hi type="bold">they shall not give ... kingdom: but ... by flatteries--</hi>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].

21. vile-- 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." they shall not give... kingdom: but... by flatteries-- 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].


<hi type="bold">22. shall they be overflown ... before him--</hi>Antiochus Epiphanes shall invade Egypt with overwhelming forces.

<hi type="bold">prince of the covenant--</hi>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 Coelo-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.

22. shall they be overflown... before him-- Antiochus Epiphanes shall invade Egypt with overwhelming forces. prince of the covenant-- 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 Coelo-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.


23. Tregelles notes three divisions in the history of the "vile person," which is continued to the end of the chapter: (1) His rise (<reference osisRef="Dan.11.21">Da 11:21</reference>, <reference osisRef="Dan.11.22">22</reference>). (<reference osisRef="2Cor.11.2">2</reference>) The time from his making the covenant to the taking away of the daily sacrifice and setting up of the abomination of desolation (Da 11:23-31). (3) His career of blasphemy, to his destruction (<reference osisRef="Dan.11.32-Dan.11.45">Da 11:32-45</reference>); the latter two periods answering to the "week" of years of his "covenant with many" (namely, in Israel) (<reference osisRef="Dan.9.27">Da 9:27</reference>), 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 <reference osisRef="Dan.8.11">Da 8:11</reference>, <reference osisRef="Dan.8.25">25</reference>, with <reference osisRef="Dan.11.22">Da 11:22</reference> here, "prince of the covenant."

<hi type="bold">work deceitfully--</hi>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," <reference osisRef="Dan.11.34">Da 11:34</reference>) as far as Alexandria.

<hi type="bold">with a small people--</hi>At first, to throw off suspicion, his forces were small.

23. Tregelles notes three divisions in the history of the "vile person," which is continued to the end of the chapter: (1) His rise (Da 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 (Da 11:23-31). (3) His career of blasphemy, to his destruction (Da 11:32-45); the latter two periods answering to the "week" of years of his "covenant with many" (namely, in Israel) (Da 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 Da 8:11, 25, with Da 11:22 here, "prince of the covenant." work deceitfully-- 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," Da 11:34) as far as Alexandria. with a small people-- At first, to throw off suspicion, his forces were small.


<hi type="bold">24. peaceably--</hi>literally, "unexpectedly"; under the guise of friendship he seized Ptolemy Philometer.

<hi type="bold">he shall do that which his fathers have not done--</hi>His predecessors, kings of Syria, had always coveted Egypt, but in vain: he alone made himself master of it.

<hi type="bold">scatter among them ... prey--</hi>among his followers (1 Maccabees 1:19).

<hi type="bold">forecast his devices against ... strongholds--</hi>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.

<hi type="bold">for a time--</hi>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.

24. peaceably-- literally, "unexpectedly"; under the guise of friendship he seized Ptolemy Philometer. he shall do that which his fathers have not done-- His predecessors, kings of Syria, had always coveted Egypt, but in vain: he alone made himself master of it. scatter among them... prey-- among his followers (1 Maccabees 1:19). forecast his devices against... strongholds-- 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. for a time-- 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.


25. A fuller detail of what was summarily stated (<reference osisRef="Dan.11.22-Dan.11.24">Da 11:22-24</reference>). This is the first of Antiochus' three (<reference osisRef="Dan.11.29">Da 11:29</reference>) open invasions of Egypt.

<hi type="bold">against the king of the south--</hi>against Ptolemy Philometer. Subsequently, Ptolemy Physcon (the Gross), or Euergetes II, was made king by the Egyptians, as Ptolemy Philometer was in Antiochus' hands.

<hi type="bold">great army--</hi>as distinguished from the "small people" (<reference osisRef="Dan.11.23">Da 11:23</reference>) 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).

<hi type="bold">stirred up--</hi>by the necessity, though naturally indolent.

<hi type="bold">not stand--</hi>Philometer was defeated.

<hi type="bold">they shall forecast, &c.--</hi>His own nobles shall frame treacherous "devices" against him (see <reference osisRef="Dan.11.26">Da 11:26</reference>). 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.

25. A fuller detail of what was summarily stated (Da 11:22-24). This is the first of Antiochus' three (Da 11:29) open invasions of Egypt. against the king of the south-- against Ptolemy Philometer. Subsequently, Ptolemy Physcon (the Gross), or Euergetes II, was made king by the Egyptians, as Ptolemy Philometer was in Antiochus' hands. great army-- as distinguished from the "small people" (Da 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). stirred up-- by the necessity, though naturally indolent. not stand-- Philometer was defeated. they shall forecast, &c.-- His own nobles shall frame treacherous "devices" against him (see Da 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.


<hi type="bold">26. they that feed of ... his meat--</hi>those from whom he might naturally have looked for help, his intimates and dependents (<reference osisRef="Ps.41.9">Psa 41:9</reference>; <reference osisRef="John.13.18">Joh 13:18</reference>); his ministers and guardians.

<hi type="bold">his army shall overflow--</hi>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.

<hi type="bold">many shall fall down slain--</hi>(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].

26. they that feed of... his meat-- those from whom he might naturally have looked for help, his intimates and dependents (Psa 41:9; Joh 13:18); his ministers and guardians. his army shall overflow-- 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. many shall fall down slain-- (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].


<hi type="bold">27. both ... to do mischief--</hi>each to the other.

<hi type="bold">speak lies at one table--</hi>They shall, under the semblance of intimacy, at Memphis try to deceive one another (see on <reference osisRef="Dan.11.3">Da 11:3</reference>; <reference osisRef="Dan.11.25">Da 11:25</reference>).

<hi type="bold">it shall not prosper--</hi>Neither of them shall carry his point at this time.

<hi type="bold">yet the end shall be--</hi>"the end" of the contest between them is reserved for "the time appointed" (<reference osisRef="Dan.11.29">Da 11:29</reference>, <reference osisRef="Dan.11.30">30</reference>).

27. both... to do mischief-- each to the other. speak lies at one table-- They shall, under the semblance of intimacy, at Memphis try to deceive one another (see on Da 11:3; Da 11:25). it shall not prosper-- Neither of them shall carry his point at this time. yet the end shall be-- "the end" of the contest between them is reserved for "the time appointed" (Da 11:29, 30).


28. (1 Maccabees 1:19, 20, &c.).

<hi type="bold">against the holy covenant--</hi>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).

<hi type="bold">he shall do exploits--</hi>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).

28. (1 Maccabees 1:19, 20, &c.). against the holy covenant-- 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). he shall do exploits-- 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).


<hi type="bold">29. At the time appointed--</hi>"the time" spoken of in <reference osisRef="Dan.11.27">Da 11:27</reference>.

<hi type="bold">return--</hi>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.

<hi type="bold">it shall not be as the former--</hi>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.

<hi type="bold">or as the latter--</hi>that mentioned in <reference osisRef="Dan.11.42">Da 11:42</reference>, <reference osisRef="Dan.11.43">43</reference> [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].

29. At the time appointed-- "the time" spoken of in Da 11:27. return-- 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. it shall not be as the former-- 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. or as the latter-- that mentioned in Da 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].


<hi type="bold">30. ships of Chittim--</hi>the Roman ambassadors arriving in Macedonian Grecian vessels (see on <reference osisRef="Jer.2.10">Jr 2:10</reference>). Chittim, properly Cyprian, so called from a Phoenician colony in Cyprus; then the islands and coasts of the Mediterranean in general.

<hi type="bold">grieved--</hi>humbled and dispirited through fear of Rome.

<hi type="bold">indignation against the holy covenant--</hi>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.

<hi type="bold">intelligence with them that forsake the ... covenant--</hi>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 <hi type="bold">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 (Da 4:31-34; 6:27, 28; <reference osisRef="Ezra.1.2">Ezr 1:2</reference>, <reference osisRef="1Cor.1.4">4</reference>; <reference osisRef="1Cor.7.12">7:12</reference>; <reference osisRef="Neh.2.18">Ne 2:18</reference>). Hence arose the need of such a forewarning of the covenant-people as to him--</hi>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 <reference osisRef="Dan.9.27">Da 9:27</reference> with <reference osisRef="Dan.11.30">Da 11:30</reference>, <reference osisRef="Dan.11.31">31</reference>).

30. ships of Chittim-- the Roman ambassadors arriving in Macedonian Grecian vessels (see on Jr 2:10). Chittim, properly Cyprian, so called from a Phoenician colony in Cyprus; then the islands and coasts of the Mediterranean in general. grieved-- humbled and dispirited through fear of Rome. indignation against the holy covenant-- 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. intelligence with them that forsake the... covenant-- 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 (Da 4:31-34; 6:27, 28; Ezr 1:2, 4; 7:12; Ne 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 Da 9:27 with Da 11:30, 31).


<hi type="bold">31. arms--</hi>namely, of the human body; not weapons; human forces.

<hi type="bold">they--</hi>Antiochus' hosts confederate with the apostate Israelites; these latter attain the climax of guilt, when they not only, as before, "forsake the covenant" (<reference osisRef="Dan.11.30">Da 11:30</reference>), but "do wickedly against" it (<reference osisRef="Dan.11.32">Da 11:32</reference>), turning complete heathens. Here Antiochus' actings are described in language which reach beyond him the type to Antichrist the antitype [Jerome] (just as in <reference osisRef="Ps.72.1-Ps.72.20">Psa 72:1-20</reference> many things are said of Solomon the type, which are only applicable to Christ the Antitype); including perhaps Rome, Mohammed, and the final personal Antichrist. Sir Isaac Newton refers the rest of the chapter from this verse to the Romans, translating, "after him arms (that is, the Romans) shall stand up"; at the very time that Antiochus left Egypt, the Romans conquered Macedon, thus finishing the reign of Daniel's third beast; so here the prophet naturally proceeds to the fourth beast. Jerome's view is simpler; for the narrative seems to continue the history of Antiochus, though with features only in type applicable to him, fully to Antichrist.

<hi type="bold">sanctuary of strength--</hi>not only naturally a place of strength, whence it held out to the last against the besiegers, but chiefly the spiritual stronghold of the covenant-people (Psa 48:<reference osisRef="1Cor.3.12-1Cor.3.14">1-3, 12-14</reference>). Apollonius "polluted" it with altars to idols and sacrifices of swine's flesh, after having "taken away the daily sacrifice" (see on <reference osisRef="Dan.8.11">Da 8:11</reference>).

<hi type="bold">place ... abomination that maketh desolate--</hi>that is, that pollutes the temple (<reference osisRef="Dan.8.12">Da 8:12</reference>, <reference osisRef="Dan.8.13">13</reference>). Or rather, "the abomination of the desolater," Antiochus Epiphanes (1 Maccabees 1:29, 37-49). Compare <reference osisRef="Dan.9.27">Da 9:27</reference>, wherein the antitypical desolating abomination of Rome (the eagle standard, the bird of Jupiter, sacrificed to by Titus' soldiers within the sacred precincts, at the destruction of Jerusalem), of Mohammed and of the final Antichrist, is foretold. 1 Maccabees 1:54, uses the very phrase, "the fifteenth day of the month Casleu, in the hundred forty-fifth year, they set up the abomination of desolation on the altar"; namely, an idol-altar and image of Jupiter Olympius, erected upon Jehovah's altar of burnt offerings. "Abomination" is the common name for an idol in the Old Testament. The Roman emperor Adrian's erection of a temple to Jupiter Capitolinus where the temple of God had stood, A.D. 132; also the erection of the Mohammedan mosque of Omar in the same place (it is striking, Mohammedanism began to prevail in A.D. 610, only about three years of the time when Popery assumed the temporal power); and the idolatry of the Church of Rome in the spiritual temple, and the final blasphemy of the personal Antichrist in the literal temple (<reference osisRef="2Thess.2.4">2Th 2:4</reference>) may all be antitypically referred to here under Antiochus the type, and the Old Testament Antichrist.

31. arms-- namely, of the human body; not weapons; human forces. they-- Antiochus' hosts confederate with the apostate Israelites; these latter attain the climax of guilt, when they not only, as before, "forsake the covenant" (Da 11:30), but "do wickedly against" it (Da 11:32), turning complete heathens. Here Antiochus' actings are described in language which reach beyond him the type to Antichrist the antitype [Jerome] (just as in Psa 72:1-20 many things are said of Solomon the type, which are only applicable to Christ the Antitype); including perhaps Rome, Mohammed, and the final personal Antichrist. Sir Isaac Newton refers the rest of the chapter from this verse to the Romans, translating, "after him arms (that is, the Romans) shall stand up"; at the very time that Antiochus left Egypt, the Romans conquered Macedon, thus finishing the reign of Daniel's third beast; so here the prophet naturally proceeds to the fourth beast. Jerome's view is simpler; for the narrative seems to continue the history of Antiochus, though with features only in type applicable to him, fully to Antichrist. sanctuary of strength-- not only naturally a place of strength, whence it held out to the last against the besiegers, but chiefly the spiritual stronghold of the covenant-people (Psa 48:1-3, 12-14). Apollonius "polluted" it with altars to idols and sacrifices of swine's flesh, after having "taken away the daily sacrifice" (see on Da 8:11). place... abomination that maketh desolate-- that is, that pollutes the temple (Da 8:12, 13). Or rather, "the abomination of the desolater," Antiochus Epiphanes (1 Maccabees 1:29, 37-49). Compare Da 9:27, wherein the antitypical desolating abomination of Rome (the eagle standard, the bird of Jupiter, sacrificed to by Titus' soldiers within the sacred precincts, at the destruction of Jerusalem), of Mohammed and of the final Antichrist, is foretold. 1 Maccabees 1:54, uses the very phrase, "the fifteenth day of the month Casleu, in the hundred forty-fifth year, they set up the abomination of desolation on the altar"; namely, an idol-altar and image of Jupiter Olympius, erected upon Jehovah's altar of burnt offerings. "Abomination" is the common name for an idol in the Old Testament. The Roman emperor Adrian's erection of a temple to Jupiter Capitolinus where the temple of God had stood, A.D. 132; also the erection of the Mohammedan mosque of Omar in the same place (it is striking, Mohammedanism began to prevail in A.D. 610, only about three years of the time when Popery assumed the temporal power); and the idolatry of the Church of Rome in the spiritual temple, and the final blasphemy of the personal Antichrist in the literal temple (2Th 2:4) may all be antitypically referred to here under Antiochus the type, and the Old Testament Antichrist.


32. (1 Maccabees 1:52).

<hi type="bold">corrupt--</hi>seduce to apostasy.

<hi type="bold">by flatteries--</hi>promises of favor.

<hi type="bold">people that ... know their God--</hi>the Maccabees and their followers (1 Maccabees 1:62, 63).

32. (1 Maccabees 1:52). corrupt-- seduce to apostasy. by flatteries-- promises of favor. people that... know their God-- the Maccabees and their followers (1 Maccabees 1:62, 63).


<hi type="bold">33. they that understand--</hi>who know and keep the truth of God (<reference osisRef="Isa.11.2">Is 11:2</reference>).

<hi type="bold">instruct many--</hi>in their duty to God and the law, not to apostatize.

<hi type="bold">yet they shall fall--</hi>as Eleazar (2 Maccabees 6:18, &c.). They shall be sorely persecuted, even to death (<reference osisRef="Heb.11.35">He 11:35</reference>, 36, 37; 2 Maccabees 6, 7). Their enemies took advantage of the Sabbath to slay them on the day when they would not fight. Tregelles thinks, from comparison with <reference osisRef="Dan.11.35">Da 11:35</reference>, it is the people who "fall," not those of understanding. But <reference osisRef="Dan.11.35">Da 11:35</reference> makes the latter "fall," not an unmeaning repetition; in <reference osisRef="Dan.11.33">Da 11:33</reference> they fall (die) by persecution; in <reference osisRef="Dan.11.35">Da 11:35</reference> they fall (spiritually) for a time by their own weakness.

<hi type="bold">flame--</hi>in caves, whither they had retired to keep the Sabbath. Antiochus caused some to be roasted alive (2 Maccabees 7:3-5).

<hi type="bold">many days--</hi>rather, "certain days," as in <reference osisRef="Dan.8.27">Da 8:27</reference>. Josephus [Antiquities, 12:7.6,7] tells us the persecution lasted for three years (1 Maccabees 1:59; 4:54; 2 Maccabees 10:1-7).

33. they that understand-- who know and keep the truth of God (Is 11:2). instruct many-- in their duty to God and the law, not to apostatize. yet they shall fall-- as Eleazar (2 Maccabees 6:18, &c.). They shall be sorely persecuted, even to death (He 11:35, 36, 37; 2 Maccabees 6, 7). Their enemies took advantage of the Sabbath to slay them on the day when they would not fight. Tregelles thinks, from comparison with Da 11:35, it is the people who "fall," not those of understanding. But Da 11:35 makes the latter "fall," not an unmeaning repetition; in Da 11:33 they fall (die) by persecution; in Da 11:35 they fall (spiritually) for a time by their own weakness. flame-- in caves, whither they had retired to keep the Sabbath. Antiochus caused some to be roasted alive (2 Maccabees 7:3-5). many days-- rather, "certain days," as in Da 8:27. Josephus [Antiquities, 12:7.6,7] tells us the persecution lasted for three years (1 Maccabees 1:59; 4:54; 2 Maccabees 10:1-7).


<hi type="bold">34. a little help--</hi>The liberty obtained by the Maccabean heroes for the Jews was of but short duration. They soon fell under the Romans and Herodians, and ever since every attempt to free them from Gentile rule has only aggravated their sad lot. The period of the world times (Gentile rule) is the period of depression of the theocracy, extending from the exile to the millennium [Roos]. The more immediate reference seems to be, the forces of Mattathias and his five sons were originally few (1 Maccabees 2:1-5).

<hi type="bold">many shall cleave to them--</hi>as was the case under Judas Maccabeus, who was thus able successfully to resist Antiochus.

<hi type="bold">with flatteries--</hi>Those who had deserted the Jewish cause in persecution, now, when success attended the Jewish arms, joined the Maccabean standard, for example, Joseph, the son of Zecharias, Azarias, &c. (1 Maccabees 5:55-57; 2 Maccabees 12:40; 13:21). Maurer explains it, of those who through fear of the Maccabees' severity against apostates joined them, though ready, if it suited their purpose, to desert them (1 Maccabees 2:44; 3:58).

34. a little help-- The liberty obtained by the Maccabean heroes for the Jews was of but short duration. They soon fell under the Romans and Herodians, and ever since every attempt to free them from Gentile rule has only aggravated their sad lot. The period of the world times (Gentile rule) is the period of depression of the theocracy, extending from the exile to the millennium [Roos]. The more immediate reference seems to be, the forces of Mattathias and his five sons were originally few (1 Maccabees 2:1-5). many shall cleave to them-- as was the case under Judas Maccabeus, who was thus able successfully to resist Antiochus. with flatteries-- Those who had deserted the Jewish cause in persecution, now, when success attended the Jewish arms, joined the Maccabean standard, for example, Joseph, the son of Zecharias, Azarias, &c. (1 Maccabees 5:55-57; 2 Maccabees 12:40; 13:21). Maurer explains it, of those who through fear of the Maccabees' severity against apostates joined them, though ready, if it suited their purpose, to desert them (1 Maccabees 2:44; 3:58).


<hi type="bold">35. to try them--</hi>the design of affliction. Image from metals tried with fire.

<hi type="bold">to purge--</hi>Even in the elect there are dregs which need to be purged out (<reference osisRef="1Pet.1.7">1Pe 1:7</reference>). Hence they are allowed to fall for a time; not finally (<reference osisRef="2Chr.32.31">2Ch 32:31</reference>; <reference osisRef="Luke.22.31">Lu 22:31</reference>). Image from wheat cleared of its chaff by the wind.

<hi type="bold">make ... white--</hi>image from cloth (<reference osisRef="Rev.7.9">Re 7:9</reference>).

<hi type="bold">to ... time of ... end--</hi>God will not suffer His people to be persecuted without limitation (<reference osisRef="1Cor.10.13">1Co 10:13</reference>). The godly are to wait patiently for "the end" of "the time" of trial; "for it is (to last) yet for a time appointed" by God.

35. to try them-- the design of affliction. Image from metals tried with fire. to purge-- Even in the elect there are dregs which need to be purged out (1Pe 1:7). Hence they are allowed to fall for a time; not finally (2Ch 32:31; Lu 22:31). Image from wheat cleared of its chaff by the wind. make... white-- image from cloth (Re 7:9). to... time of... end-- God will not suffer His people to be persecuted without limitation (1Co 10:13). The godly are to wait patiently for "the end" of "the time" of trial; "for it is (to last) yet for a time appointed" by God.


<hi type="bold">36. The wilful king here, though primarily Antiochus, is antitypically and mainly Antichrist, the seventh head of the seven-headed and ten-horned beast of <reference osisRef="Rev.13.1-Rev.13.18">Re 13:1-18</reference>, and the "beast" of Armageddon (<reference osisRef="Rev.16.13">Re 16:13</reference>, <reference osisRef="Rev.16.16">16</reference>; <reference osisRef="Rev.19.19">19:19</reference>). Some identify him with the revived French emperorship, the eighth head of the beast (<reference osisRef="Rev.17.11">Re 17:11</reference>), who is to usurp the kingly, as the Pope has the priestly, dignity of Christ--</hi>the false Messiah of the Jews, who will "plant his tabernacle between the seas in the holy mountain," "exalting himself above every god" (<reference osisRef="2Thess.2.4">2Th 2:4</reference>; <reference osisRef="Rev.13.5">Re 13:5</reference>, <reference osisRef="Rev.13.6">6</reference>). This last clause only in part holds good of Antiochus; for though he assumed divine honors, identifying himself with Jupiter Olympius, yet it was for that god he claimed them; still it applies to him as the type.

<hi type="bold">speak marvellous things against ... God of gods--</hi>so <reference osisRef="Dan.7.25">Da 7:25</reference>, as to the "little horn," which seemingly identifies the two (compare <reference osisRef="Dan.8.25">Da 8:25</reference>). Antiochus forbade the worship of Jehovah by a decree "marvellous" for its wickedness: thus he was a type of Antichrist. Compare <reference osisRef="Dan.7.8">Da 7:8</reference>, "a mouth speaking great things."

<hi type="bold">indignation ... accomplished--</hi>God's visitation of wrath on the Jews for their sins (<reference osisRef="Dan.8.19">Da 8:19</reference>).

<hi type="bold">that ... determined--</hi>(<reference osisRef="Dan.9.26">Da 9:26</reference>, <reference osisRef="Dan.9.27">27</reference>; <reference osisRef="Dan.10.21">10:21</reference>).

36. The wilful king here, though primarily Antiochus, is antitypically and mainly Antichrist, the seventh head of the seven-headed and ten-horned beast of Re 13:1-18, and the "beast" of Armageddon (Re 16:13, 16; 19:19). Some identify him with the revived French emperorship, the eighth head of the beast (Re 17:11), who is to usurp the kingly, as the Pope has the priestly, dignity of Christ-- the false Messiah of the Jews, who will "plant his tabernacle between the seas in the holy mountain," "exalting himself above every god" (2Th 2:4; Re 13:5, 6). This last clause only in part holds good of Antiochus; for though he assumed divine honors, identifying himself with Jupiter Olympius, yet it was for that god he claimed them; still it applies to him as the type. speak marvellous things against... God of gods-- so Da 7:25, as to the "little horn," which seemingly identifies the two (compare Da 8:25). Antiochus forbade the worship of Jehovah by a decree "marvellous" for its wickedness: thus he was a type of Antichrist. Compare Da 7:8, "a mouth speaking great things." indignation... accomplished-- God's visitation of wrath on the Jews for their sins (Da 8:19). that... determined-- (Da 9:26, 27; 10:21).


<hi type="bold">37. Neither ... regard ... the desire of women--</hi>(Compare <reference osisRef="Ezek.24.16">Eze 24:16</reference>, <reference osisRef="Ezek.24.18">18</reference>). The wife, as the desire of man's eyes, is the symbol of the tenderest relations (<reference osisRef="2Sam.1.26">2Sa 1:26</reference>). Antiochus would set at naught even their entreaties that he should cease from his attack on Jehovah's worship [Polanus]. Maurer refers it to Antiochus' attack on the temple of the Syrian Venus, worshipped by women (1 Maccabees 6:1, &c.; 2 Maccabees 1:13). Newton refers it to Rome's "forbidding to marry." Elliott rightly makes the antitypical reference be to Messiah. Jewish women desired to be mothers with a view to Him, the promised seed of the woman (<reference osisRef="Gen.30.23">Ge 30:23</reference>; <reference osisRef="Luke.1.25">Lu 1:25</reference>, <reference osisRef="1Cor.1.28">28</reference>).

<hi type="bold">nor regard any god--</hi>(<reference osisRef="2Thess.2.4">2Th 2:4</reference>).

37. Neither... regard... the desire of women-- (Compare Eze 24:16, 18). The wife, as the desire of man's eyes, is the symbol of the tenderest relations (2Sa 1:26). Antiochus would set at naught even their entreaties that he should cease from his attack on Jehovah's worship [Polanus]. Maurer refers it to Antiochus' attack on the temple of the Syrian Venus, worshipped by women (1 Maccabees 6:1, &c.; 2 Maccabees 1:13). Newton refers it to Rome's "forbidding to marry." Elliott rightly makes the antitypical reference be to Messiah. Jewish women desired to be mothers with a view to Him, the promised seed of the woman (Ge 30:23; Lu 1:25, 28). nor regard any god-- (2Th 2:4).


<hi type="bold">38. God of forces--</hi>probably Jupiter Capitolinus, to whom Antiochus began to erect a temple at Antioch [Livy, 41.20]. Translate, "He shall honor the god of fortresses on his basis," that is, the base of the statue. Newton translates, "And the god 'Mahuzzim' (guardians, that is, saints adored as 'protectors' in the Greek and Roman churches) shall he honor."

<hi type="bold">honour with gold, &c.--</hi>Compare <reference osisRef="Rev.17.4">Re 17:4</reference> as to Antiochus' antitype, Antichrist.

38. God of forces-- probably Jupiter Capitolinus, to whom Antiochus began to erect a temple at Antioch [Livy, 41.20]. Translate, "He shall honor the god of fortresses on his basis," that is, the base of the statue. Newton translates, "And the god 'Mahuzzim' (guardians, that is, saints adored as 'protectors' in the Greek and Roman churches) shall he honor." honour with gold, &c.-- Compare Re 17:4 as to Antiochus' antitype, Antichrist.


39. Newton translates, "to be defenders of Mahuzzim (the monks and priests who uphold saint worship), together with the strange god whom he shall acknowledge, he shall multiply honor." English Version is better: He shall do (exploits) in the most strongholds (that is, shall succeed against them) with a strange god (under the auspices of a god which he worshipped not before, namely, Jupiter Capitolinus, whose worship he imported into his empire from Rome). Antiochus succeeded against Jerusalem, Sidon, Pelusium, Memphis.

<hi type="bold">cause them--</hi>Antiochus "caused" his followers and the apostates "to rule over many" Jews, having "divided their land" (Judea), "for gain" (that is, as a reward for their compliance).

39. Newton translates, "to be defenders of Mahuzzim (the monks and priests who uphold saint worship), together with the strange god whom he shall acknowledge, he shall multiply honor." English Version is better: He shall do (exploits) in the most strongholds (that is, shall succeed against them) with a strange god (under the auspices of a god which he worshipped not before, namely, Jupiter Capitolinus, whose worship he imported into his empire from Rome). Antiochus succeeded against Jerusalem, Sidon, Pelusium, Memphis. cause them-- Antiochus "caused" his followers and the apostates "to rule over many" Jews, having "divided their land" (Judea), "for gain" (that is, as a reward for their compliance).


40. The difficulty of reconciling this with Antiochus' history is that no historian but Porphyry mentions an expedition of his into Egypt towards the close of his reign. This <reference osisRef="Dan.11.40">Da 11:40</reference>, therefore, may be a recapitulation summing up the facts of the first expedition to Egypt (171-170 B.C.), in <reference osisRef="Dan.11.22">Da 11:22</reference>, <reference osisRef="Dan.11.25">25</reference>; and <reference osisRef="Dan.11.41">Da 11:41</reference>, the former invasion of Judea, in <reference osisRef="Dan.11.28">Da 11:28</reference>; <reference osisRef="Dan.11.42">Da 11:42</reference>, <reference osisRef="Dan.11.43">43</reference>, the second and third invasions of Egypt (169 and 168 B.C.) in <reference osisRef="Dan.11.23">Da 11:23</reference>, 24, 29, 30. Auberlen takes rather Porphyry's statement, that Antiochus, in the eleventh year of his reign (166-165 B.C.), invaded Egypt again, and took Palestine on his way. The "tidings" (<reference osisRef="Dan.11.44">Da 11:44</reference>) as to the revolt of tributary nations then led him to the East. Porphyry's statement that Antiochus starting from Egypt took Arad in Judah, and devastated all Phoenicia, agrees with <reference osisRef="Dan.11.45">Da 11:45</reference>; then he turned to check Artaxias, king of Armenia. He died in the Persian town Tabes, 164 B.C., as both Polybius and Porphyry agree. Doubtless, antitypically, the final Antichrist, and its predecessor Mohammed, are intended, to whom the language may be more fully applicable than to Antiochus the type. The Saracen Arabs "of the south" "pushed at" the Greek emperor Heraclius, and deprived him of Egypt and Syria. But the Turks of "the north" not merely pushed at, but destroyed the Greek empire; therefore more is said of them than of the Saracens. Their "horsemen" are specified, being their chief strength. Their standards still are horse tails. Their "ships," too, often gained the victory over Venice, the great naval power of Europe in that day. They "overflowed" Western Asia, and then "passed over" into Europe, fixing their seat of empire at Constantinople under Mohammed II [Newton].

40. The difficulty of reconciling this with Antiochus' history is that no historian but Porphyry mentions an expedition of his into Egypt towards the close of his reign. This Da 11:40, therefore, may be a recapitulation summing up the facts of the first expedition to Egypt (171-170 B.C.), in Da 11:22, 25; and Da 11:41, the former invasion of Judea, in Da 11:28; Da 11:42, 43, the second and third invasions of Egypt (169 and 168 B.C.) in Da 11:23, 24, 29, 30. Auberlen takes rather Porphyry's statement, that Antiochus, in the eleventh year of his reign (166-165 B.C.), invaded Egypt again, and took Palestine on his way. The "tidings" (Da 11:44) as to the revolt of tributary nations then led him to the East. Porphyry's statement that Antiochus starting from Egypt took Arad in Judah, and devastated all Phoenicia, agrees with Da 11:45; then he turned to check Artaxias, king of Armenia. He died in the Persian town Tabes, 164 B.C., as both Polybius and Porphyry agree. Doubtless, antitypically, the final Antichrist, and its predecessor Mohammed, are intended, to whom the language may be more fully applicable than to Antiochus the type. The Saracen Arabs "of the south" "pushed at" the Greek emperor Heraclius, and deprived him of Egypt and Syria. But the Turks of "the north" not merely pushed at, but destroyed the Greek empire; therefore more is said of them than of the Saracens. Their "horsemen" are specified, being their chief strength. Their standards still are horse tails. Their "ships," too, often gained the victory over Venice, the great naval power of Europe in that day. They "overflowed" Western Asia, and then "passed over" into Europe, fixing their seat of empire at Constantinople under Mohammed II [Newton].


41. Antiochus, according to Porphyry, marching against Ptolemy, though he turned from his course to wreak his wrath on the Jews, did not meddle with Edom, Moab, and Ammon on the side of Judea. In 1 Maccabees 4:61; 5:3; &c., it is stated that he used their help in crushing the Jews, of whom they were the ancient enemies. Compare <reference osisRef="Isa.11.14">Is 11:14</reference>, as to Israel's future retribution, just as the Maccabees made war on them as the friends of Antiochus (1 Maccabees 5:1-68). Antitypically, the Turks under Selim entered Jerusalem on their way to Egypt, and retain "the glorious land" of Palestine to this day. But they never could conquer the Arabs, who are akin to Edom, Moab, and Ammon (<reference osisRef="Gen.16.12">Ge 16:12</reference>). So in the case of the final Antichrist.

41. Antiochus, according to Porphyry, marching against Ptolemy, though he turned from his course to wreak his wrath on the Jews, did not meddle with Edom, Moab, and Ammon on the side of Judea. In 1 Maccabees 4:61; 5:3; &c., it is stated that he used their help in crushing the Jews, of whom they were the ancient enemies. Compare Is 11:14, as to Israel's future retribution, just as the Maccabees made war on them as the friends of Antiochus (1 Maccabees 5:1-68). Antitypically, the Turks under Selim entered Jerusalem on their way to Egypt, and retain "the glorious land" of Palestine to this day. But they never could conquer the Arabs, who are akin to Edom, Moab, and Ammon (Ge 16:12). So in the case of the final Antichrist.


<hi type="bold">42-43. Egypt ... Libyans ... Ethiopians--</hi>The latter two, being the allies of the first, served under Antiochus when he conquered Egypt. Antitypically, Egypt, though it held out long under the Mamelukes, in A.D. 1517 fell under the Turks. Algiers, Tunis, and other parts of Africa, are still under them.

<hi type="bold">at his steps--</hi>following him (<reference osisRef="Exod.11.8">Ex 11:8</reference>, Margin; <reference osisRef="Judg.4.10">Jud 4:10</reference>).

42-43. Egypt... Libyans... Ethiopians-- The latter two, being the allies of the first, served under Antiochus when he conquered Egypt. Antitypically, Egypt, though it held out long under the Mamelukes, in A.D. 1517 fell under the Turks. Algiers, Tunis, and other parts of Africa, are still under them. at his steps-- following him (Ex 11:8, Margin; Jud 4:10).


<hi type="bold">44. tidings out of the east and out of the north--</hi>Artaxias, king of Armenia, his vassal, had revolted in the north, and Arsaces, leader of the Parthians, in the east (1 Maccabees 3:10, &c., 1 Maccabees 3:37; Tacitus, Histories, 5.8). In 147 B.C. Antiochus went on the expedition against them, on the return from which he died.

<hi type="bold">great fury--</hi>at the Jews, on account of their successes under Judas Maccabeus, whence he desired to replenish his treasury with means to prosecute the war with them; also at Artaxias and Arsaces, and their respective followers. De Burgh makes the "tidings" which rouse his fury, to be concerning the Jews' restoration; such may be the antitypical reference.

44. tidings out of the east and out of the north-- Artaxias, king of Armenia, his vassal, had revolted in the north, and Arsaces, leader of the Parthians, in the east (1 Maccabees 3:10, &c., 1 Maccabees 3:37; Tacitus, Histories, 5.8). In 147 B.C. Antiochus went on the expedition against them, on the return from which he died. great fury-- at the Jews, on account of their successes under Judas Maccabeus, whence he desired to replenish his treasury with means to prosecute the war with them; also at Artaxias and Arsaces, and their respective followers. De Burgh makes the "tidings" which rouse his fury, to be concerning the Jews' restoration; such may be the antitypical reference.


<hi type="bold">45. plant ... between the seas--</hi>the Dead Sea and the Mediterranean.

<hi type="bold">tabernacles of ... palace--</hi>his palace-like military tents, such as Oriental princes travel with. See on <reference osisRef="Dan.11.40">Da 11:40</reference>, as to the time of Antiochus' attack on Judea, and his subsequent "end" at Tabes, which was caused by chagrin both at hearing that his forces under Lysias were overcome by the Jews, and at the failure of his expedition against the temple of Elymais (2 Maccabees 9:5).

<hi type="bold">holy mountain--</hi>Jerusalem and Mount Zion. The desolation of the sanctuary by Antiochus, and also the desecration of the consecrated ground round Jerusalem by the idolatrous Roman ensigns, as also by the Mohammedan mosque, and, finally, by the last Antichrist, are referred to. So the last Antichrist is to sit upon "the mount of the congregation" (<reference osisRef="Isa.14.13">Is 14:13</reference>), but "shall be brought down to hell" (compare Note, see on <reference osisRef="Dan.7.26">Da 7:26</reference>; <reference osisRef="2Thess.2.8">2Th 2:8</reference>). <chapter eID="Dan.11"/>

45. plant... between the seas-- the Dead Sea and the Mediterranean. tabernacles of... palace-- his palace-like military tents, such as Oriental princes travel with. See on Da 11:40, as to the time of Antiochus' attack on Judea, and his subsequent "end" at Tabes, which was caused by chagrin both at hearing that his forces under Lysias were overcome by the Jews, and at the failure of his expedition against the temple of Elymais (2 Maccabees 9:5). holy mountain-- Jerusalem and Mount Zion. The desolation of the sanctuary by Antiochus, and also the desecration of the consecrated ground round Jerusalem by the idolatrous Roman ensigns, as also by the Mohammedan mosque, and, finally, by the last Antichrist, are referred to. So the last Antichrist is to sit upon "the mount of the congregation" (Is 14:13), but "shall be brought down to hell" (compare Note, see on Da 7:26; 2Th 2:8).


<title type="x-s2">CHAPTER 12</title> <title type="x-s3"><reference osisRef="Dan.12.1-Dan.12.13">Da 12:1-13</reference>. Conclusion of the Vision (Tenth through Twelfth Chapters) AND Epilogue to the Book.</title>
 Compare <reference osisRef="Dan.12.4">Da 12:4</reference>, <reference osisRef="Dan.12.13">13</reference>; as <reference osisRef="Dan.12.6">Da 12:6</reference>, <reference osisRef="Dan.12.7">7</reference> refer to <reference osisRef="Dan.7.25">Da 7:25</reference>, that is, to the time of Antichrist, so the subsequent <reference osisRef="Dan.12.8-Dan.12.12">Da 12:8-12</reference> treat of the time of Antiochus (compare <reference osisRef="Dan.12.11">Da 12:11</reference> with <reference osisRef="Dan.11.31">Da 11:31</reference>), thus putting together in one summary view the two great periods of distress. The political resurrection of the Jews under the Maccabees is the starting-point of transition to the literal resurrection about to follow the destruction of Antichrist by Christ's coming in glory. The language passes here from the nearer to the more remote event, to which alone it is fully applicable.

<hi type="bold">1. at that time--</hi>typically, towards the close of Antiochus' reign; antitypically, the time when Antichrist is to be destroyed at Christ's coming.

<hi type="bold">Michael--</hi>the guardian angel of Israel ("thy people"), (<reference osisRef="Dan.10.13">Da 10:13</reference>). The transactions on earth affecting God's people have their correspondences in heaven, in the conflict between good and bad angels; so at the last great contest on earth which shall decide the ascendency of Christianity (<reference osisRef="Rev.12.7-Rev.12.10">Re 12:7-10</reference>). An archangel, not the Lord Jesus; for he is distinguished from "the Lord" in Jude 9.

<hi type="bold">there shall be--</hi>rather, "it shall be."

<hi type="bold">time of trouble, such as never was--</hi>partially applicable to the time of Antiochus, who was the first subverter of the Jews' religion, and persecutor of its professors, which no other world power had done. Fully applicable to the last times of Antichrist, and his persecutions of Israel restored to Palestine. Satan will be allowed to exercise an unhindered, unparalleled energy (<reference osisRef="Isa.26.20">Is 26:20</reference>, <reference osisRef="Isa.26.21">21</reference>; <reference osisRef="Jer.30.7">Jr 30:7</reference>; <reference osisRef="Matt.24.21">Mt 24:21</reference>; compare <reference osisRef="Dan.8.24">Da 8:24</reference>, <reference osisRef="Dan.8.25">25</reference>; <reference osisRef="Dan.11.36">11:36</reference>).

<hi type="bold">thy people shall be delivered--</hi>(<reference osisRef="Rom.11.26">Ro 11:26</reference>). The same deliverance of Israel as in <reference osisRef="Zech.13.8">Zec 13:8</reference>, <reference osisRef="Zech.13.9">9</reference>, "the third part ... brought through the fire ... refined as silver." The remnant in Israel spared, as not having joined in the Antichristian blasphemy (<reference osisRef="Rev.14.9">Re 14:9</reference>, <reference osisRef="Rev.14.10">10</reference>); not to be confounded with those who have confessed Christ before His coming, "the remnant according to the election of grace" (<reference osisRef="Rom.11.5">Ro 11:5</reference>), part of the Church of the first-born who will share His millennial reign in glorified bodies; the spared remnant (<reference osisRef="Isa.10.21">Is 10:21</reference>) will only know the Lord Jesus when they see Him, and when the spirit of grace and supplication is poured out on them [Tregelles].

<hi type="bold">written in the book--</hi>namely, of God's secret purpose, as destined for deliverance (<reference osisRef="Ps.56.8">Psa 56:8</reference>; <reference osisRef="Ps.69.28">69:28</reference>; <reference osisRef="Luke.10.20">Lu 10:20</reference>; <reference osisRef="Rev.20.15">Re 20:15</reference>; <reference osisRef="Rev.21.27">21:27</reference>). Metaphor from a muster-roll of citizens (<reference osisRef="Neh.7.5">Ne 7:5</reference>).

CHAPTER 12 Da 12:1-13. Conclusion of the Vision (Tenth through Twelfth Chapters) AND Epilogue to the Book. Compare Da 12:4, 13; as Da 12:6, 7 refer to Da 7:25, that is, to the time of Antichrist, so the subsequent Da 12:8-12 treat of the time of Antiochus (compare Da 12:11 with Da 11:31), thus putting together in one summary view the two great periods of distress. The political resurrection of the Jews under the Maccabees is the starting-point of transition to the literal resurrection about to follow the destruction of Antichrist by Christ's coming in glory. The language passes here from the nearer to the more remote event, to which alone it is fully applicable. 1. at that time-- typically, towards the close of Antiochus' reign; antitypically, the time when Antichrist is to be destroyed at Christ's coming. Michael-- the guardian angel of Israel ("thy people"), (Da 10:13). The transactions on earth affecting God's people have their correspondences in heaven, in the conflict between good and bad angels; so at the last great contest on earth which shall decide the ascendency of Christianity (Re 12:7-10). An archangel, not the Lord Jesus; for he is distinguished from "the Lord" in Jude 9. there shall be-- rather, "it shall be." time of trouble, such as never was-- partially applicable to the time of Antiochus, who was the first subverter of the Jews' religion, and persecutor of its professors, which no other world power had done. Fully applicable to the last times of Antichrist, and his persecutions of Israel restored to Palestine. Satan will be allowed to exercise an unhindered, unparalleled energy (Is 26:20, 21; Jr 30:7; Mt 24:21; compare Da 8:24, 25; 11:36). thy people shall be delivered-- (Ro 11:26). The same deliverance of Israel as in Zec 13:8, 9, "the third part... brought through the fire... refined as silver." The remnant in Israel spared, as not having joined in the Antichristian blasphemy (Re 14:9, 10); not to be confounded with those who have confessed Christ before His coming, "the remnant according to the election of grace" (Ro 11:5), part of the Church of the first-born who will share His millennial reign in glorified bodies; the spared remnant (Is 10:21) will only know the Lord Jesus when they see Him, and when the spirit of grace and supplication is poured out on them [Tregelles]. written in the book-- namely, of God's secret purpose, as destined for deliverance (Psa 56:8; 69:28; Lu 10:20; Re 20:15; 21:27). Metaphor from a muster-roll of citizens (Ne 7:5).


<hi type="bold">2. many ... that sleep--</hi>"many from among the sleepers ... these shall be unto everlasting life; but those (the rest of the sleepers who do not awake at this time) shall be unto shame" [Tregelles]. Not the general resurrection, but that of those who share in the first resurrection; the rest of the dead being not to rise till the end of the thousand years (<reference osisRef="Rev.20.3">Re 20:3</reference>, <reference osisRef="Rev.5.6">5, 6</reference>; compare <reference osisRef="1Cor.15.23">1Co 15:23</reference>; <reference osisRef="1Thess.4.16">1Th 4:16</reference>). Israel's national resurrection, and the first resurrection of the elect Church, are similarly connected with the Lord's coming forth out of His place to punish the earth in <reference osisRef="Isa.26.19">Is 26:19</reference>, <reference osisRef="Isa.26.21">21</reference>; <reference osisRef="Isa.27.6">27:6</reference>. Compare <reference osisRef="Isa.25.6-Isa.25.9">Is 25:6-9</reference>. The Jewish commentators support Tregelles. Auberlen thinks the sole purpose for which the resurrection is introduced in this verse is an incitement to faithful perseverance in the persecutions of Antiochus; and that there is no chronological connection between the time of trouble in <reference osisRef="Dan.12.1">Da 12:1</reference> and the resurrection in <reference osisRef="Dan.12.2">Da 12:2</reference>; whence the phrase, "at that time," twice occurs in <reference osisRef="Dan.12.1">Da 12:1</reference>, but no fixing of time in <reference osisRef="Dan.12.2">Da 12:2</reference>, <reference osisRef="Dan.12.3">3</reference>; <reference osisRef="2Cor.12.2">2</reference> Maccabees 7:9, 14, 23, shows the fruit of this prophecy in animating the Maccabean mother and her sons to brave death, while confessing the resurrection in words like those here. Compare <reference osisRef="Heb.11.35">He 11:35</reference>. Newton's view that "many" means all, is not so probable; for <reference osisRef="Rom.5.15">Ro 5:15</reference>, <reference osisRef="Rom.5.19">19</reference>, which he quotes, is not in point, since the Greek is "the many," that is, all, but there is no article in the Hebrew here. Here only in the Old Testament is "everlasting life" mentioned.

2. many... that sleep-- "many from among the sleepers... these shall be unto everlasting life; but those (the rest of the sleepers who do not awake at this time) shall be unto shame" [Tregelles]. Not the general resurrection, but that of those who share in the first resurrection; the rest of the dead being not to rise till the end of the thousand years (Re 20:3, 5, 6; compare 1Co 15:23; 1Th 4:16). Israel's national resurrection, and the first resurrection of the elect Church, are similarly connected with the Lord's coming forth out of His place to punish the earth in Is 26:19, 21; 27:6. Compare Is 25:6-9. The Jewish commentators support Tregelles. Auberlen thinks the sole purpose for which the resurrection is introduced in this verse is an incitement to faithful perseverance in the persecutions of Antiochus; and that there is no chronological connection between the time of trouble in Da 12:1 and the resurrection in Da 12:2; whence the phrase, "at that time," twice occurs in Da 12:1, but no fixing of time in Da 12:2, 3; 2 Maccabees 7:9, 14, 23, shows the fruit of this prophecy in animating the Maccabean mother and her sons to brave death, while confessing the resurrection in words like those here. Compare He 11:35. Newton's view that "many" means all, is not so probable; for Ro 5:15, 19, which he quotes, is not in point, since the Greek is "the many," that is, all, but there is no article in the Hebrew here. Here only in the Old Testament is "everlasting life" mentioned.


<hi type="bold">3. wise--</hi>(<reference osisRef="Prov.11.30">Pr 11:30</reference>). Answering to "they that understand" (<reference osisRef="Dan.11.33">Da 11:33</reference>, <reference osisRef="Dan.11.35">35</reference>), the same Hebrew, Maskilim; Israelites who, though in Jerusalem when wickedness is coming to a head, are found intelligent witnesses against it. As then they appeared worn out with persecutions (typically, of Antiochus; antitypically, of Antichrist); so now in the resurrection they "shine as the brightness of the firmament." The design of past afflictions here appears "to make them white" (<reference osisRef="Matt.13.43">Mt 13:43</reference>; <reference osisRef="Rev.7.9">Re 7:9</reference>, <reference osisRef="Rev.7.14">14</reference>).

<hi type="bold">turn ... to righteousness--</hi>literally, "justify," that is, convert many to justification through Christ (<reference osisRef="Jas.5.20">Jas 5:20</reference>).

<hi type="bold">stars--</hi>(<reference osisRef="1Cor.15.41">1Co 15:41</reference>, <reference osisRef="1Cor.15.42">42</reference>).

3. wise-- (Pr 11:30). Answering to "they that understand" (Da 11:33, 35), the same Hebrew, Maskilim; Israelites who, though in Jerusalem when wickedness is coming to a head, are found intelligent witnesses against it. As then they appeared worn out with persecutions (typically, of Antiochus; antitypically, of Antichrist); so now in the resurrection they "shine as the brightness of the firmament." The design of past afflictions here appears "to make them white" (Mt 13:43; Re 7:9, 14). turn... to righteousness-- literally, "justify," that is, convert many to justification through Christ (Jas 5:20). stars-- (1Co 15:41, 42).


<hi type="bold">4. shut up ... seal the book--</hi>John, on the contrary, is told (<reference osisRef="Rev.22.10">Re 22:10</reference>) not to seal his visions. Daniel's prophecy refers to a distant time, and is therefore obscure for the immediate future, whereas John's was to be speedily fulfilled (<reference osisRef="Rev.1.1">Re 1:1</reference>, <reference osisRef="1Cor.1.3">3</reference>; 22:6). Israel, to whom Daniel prophesied after the captivity, with premature zeal sought after signs of the predicted period: Daniel's prophecy was designed to restrain this. The Gentile Church, on the contrary, for whom John wrote, needs to be impressed with the shortness of the period, as it is, owing to its Gentile origin, apt to conform to the world, and to forget the coming of the Lord (compare <reference osisRef="Matt.25.13">Mt 25:13</reference>, <reference osisRef="Matt.25.19">19</reference>; <reference osisRef="Mark.13.32-Mark.13.37">Mr 13:32-37</reference>; <reference osisRef="2Pet.3.8">2Pe 3:8</reference>, <reference osisRef="2Pet.3.12">12</reference>; <reference osisRef="Rev.22.20">Re 22:20</reference>).

<hi type="bold">run to and fro--</hi>not referring to the modern rapidity of locomotion, as some think, nor to Christian missionaries going about to preach the Gospel to the world at large [Barnes], which the context scarcely admits; but, whereas now but few care for this prophecy of God, "at the time of the end," that is, near its fulfilment, "many shall run to and fro," that is, scrutinize it, running through every page. Compare <reference osisRef="Hab.2.2">Ha 2:2</reference> [Calvin]: it is thereby that "the knowledge (namely, of God's purposes as revealed in prophecy) shall be increased." This is probably being now fulfilled.

4. shut up... seal the book-- John, on the contrary, is told (Re 22:10) not to seal his visions. Daniel's prophecy refers to a distant time, and is therefore obscure for the immediate future, whereas John's was to be speedily fulfilled (Re 1:1, 3; 22:6). Israel, to whom Daniel prophesied after the captivity, with premature zeal sought after signs of the predicted period: Daniel's prophecy was designed to restrain this. The Gentile Church, on the contrary, for whom John wrote, needs to be impressed with the shortness of the period, as it is, owing to its Gentile origin, apt to conform to the world, and to forget the coming of the Lord (compare Mt 25:13, 19; Mr 13:32-37; 2Pe 3:8, 12; Re 22:20). run to and fro-- not referring to the modern rapidity of locomotion, as some think, nor to Christian missionaries going about to preach the Gospel to the world at large [Barnes], which the context scarcely admits; but, whereas now but few care for this prophecy of God, "at the time of the end," that is, near its fulfilment, "many shall run to and fro," that is, scrutinize it, running through every page. Compare Ha 2:2 [Calvin]: it is thereby that "the knowledge (namely, of God's purposes as revealed in prophecy) shall be increased." This is probably being now fulfilled.


5. A vision of two other angels, one on one side of the Hiddekel or Tigris, the other on the other side, implying that on all sides angels attend to execute God's commands. The angel addressing Daniel had been over the river "from above" (<reference osisRef="Dan.12.6">Da 12:6</reference>, Margin).

5. A vision of two other angels, one on one side of the Hiddekel or Tigris, the other on the other side, implying that on all sides angels attend to execute God's commands. The angel addressing Daniel had been over the river "from above" (Da 12:6, Margin).


<hi type="bold">6. one--</hi>namely, of the two (<reference osisRef="Dan.12.5">Da 12:5</reference>).

<hi type="bold">man ... in linen--</hi>who had spoken up to this point. God impelled the angel to ask in order to waken us out of our torpor, seeing that the very "angels desire to look into" the things affecting man's redemption (<reference osisRef="1Pet.1.12">1Pe 1:12</reference>), as setting forth the glory of their Lord and ours (<reference osisRef="Eph.3.10">Ep 3:10</reference>).

<hi type="bold">How long ... to the end of these wonders--</hi>This question of the angel refers to the final dealings of God in general, Antichrist's overthrow, and the resurrection. Daniel's question (<reference osisRef="Dan.12.8">Da 12:8</reference>) refers to the more immediate future of his nation [Auberlen].

6. one-- namely, of the two (Da 12:5). man... in linen-- who had spoken up to this point. God impelled the angel to ask in order to waken us out of our torpor, seeing that the very "angels desire to look into" the things affecting man's redemption (1Pe 1:12), as setting forth the glory of their Lord and ours (Ep 3:10). How long... to the end of these wonders-- This question of the angel refers to the final dealings of God in general, Antichrist's overthrow, and the resurrection. Daniel's question (Da 12:8) refers to the more immediate future of his nation [Auberlen].


<hi type="bold">7. held up ... right ... and ... left hand--</hi>Usually the right hand was held up in affirmation as an appeal to heaven to attest the truth (<reference osisRef="Deut.32.40">De 32:40</reference>; <reference osisRef="Rev.10.5">Re 10:5</reference>, <reference osisRef="Rev.10.6">6</reference>). Here both hands are lifted up for the fuller confirmation.

<hi type="bold">time, times, and a half--</hi>(See on <reference osisRef="Dan.7.25">Da 7:25</reference>). Newton, referring this prophecy to the Eastern apostasy, Mohammedanism, remarks that the same period of three and a half years, or 1260 prophetic days, is assigned to it as the Western apostasy of the little horn (<reference osisRef="Dan.7.25">Da 7:25</reference>); and so, says Prideaux, Mohammed began to forge his imposture, retiring to his cave, A.D. 606, the very year that Phocas made the grant to the bishop of Rome, whence he assumed the title, The Universal Pastor; Antichrist thus setting both his feet on Christendom together, the one in the East, and the other in the West. Three and a half is the time of the world power, in which the earthly kingdoms rule over the heavenly [Auberlen]. "Three and a half" represents the idea of spiritual trial; (besides this certain symbolical meaning, there is doubtless an accurate chronological meaning, which is as yet to us uncertain): it is half of "seven," the complete number, so a semi-perfect state, one of probation. The holy city is trodden by the Gentiles forty-two months (<reference osisRef="Rev.11.2">Re 11:2</reference>), so the exercise of the power of the beast (<reference osisRef="Rev.13.5">Re 13:5</reference>). The two witnesses preach in sackcloth 1260 days, and remained unburied three days and a half: so the woman in the wilderness: also the same for a "time, times, and a half" (<reference osisRef="Rev.11.3">Re 11:3</reference>, <reference osisRef="Rev.9.11">9, 11</reference>; <reference osisRef="Rev.12.6">12:6</reference>, <reference osisRef="Rev.12.14">14</reference>). Forty-two connects the Church with Israel, whose haltings in the wilderness were forty-two (<reference osisRef="Num.33.1-Num.33.50">Nu 33:1-50</reference>). The famine and drought on Israel in Elijah's days were for "three years and six months" (<reference osisRef="Luke.4.25">Lu 4:25</reference>; <reference osisRef="Jas.5.17">Jas 5:17</reference>); there same period as Antiochus' persecution: so the ministry of the Man of Sorrows, which ceased in the midst of a week (<reference osisRef="Dan.9.27">Da 9:27</reference>) [Wordsworth, Apocalypse].

<hi type="bold">scatter ... holy people--</hi>"accomplished" here answers to "the consummation" (<reference osisRef="Dan.9.27">Da 9:27</reference>), namely, the "pouring out" of the last dregs of the curse on the "desolated holy people." Israel's lowest humiliation (the utter "scattering of her power") is the precursor of her exaltation, as it leads her to seek her God and Messiah (<reference osisRef="Matt.23.39">Mt 23:39</reference>).

7. held up... right... and... left hand-- Usually the right hand was held up in affirmation as an appeal to heaven to attest the truth (De 32:40; Re 10:5, 6). Here both hands are lifted up for the fuller confirmation. time, times, and a half-- (See on Da 7:25). Newton, referring this prophecy to the Eastern apostasy, Mohammedanism, remarks that the same period of three and a half years, or 1260 prophetic days, is assigned to it as the Western apostasy of the little horn (Da 7:25); and so, says Prideaux, Mohammed began to forge his imposture, retiring to his cave, A.D. 606, the very year that Phocas made the grant to the bishop of Rome, whence he assumed the title, The Universal Pastor; Antichrist thus setting both his feet on Christendom together, the one in the East, and the other in the West. Three and a half is the time of the world power, in which the earthly kingdoms rule over the heavenly [Auberlen]. "Three and a half" represents the idea of spiritual trial; (besides this certain symbolical meaning, there is doubtless an accurate chronological meaning, which is as yet to us uncertain): it is half of "seven," the complete number, so a semi-perfect state, one of probation. The holy city is trodden by the Gentiles forty-two months (Re 11:2), so the exercise of the power of the beast (Re 13:5). The two witnesses preach in sackcloth 1260 days, and remained unburied three days and a half: so the woman in the wilderness: also the same for a "time, times, and a half" (Re 11:3, 9, 11; 12:6, 14). Forty-two connects the Church with Israel, whose haltings in the wilderness were forty-two (Nu 33:1-50). The famine and drought on Israel in Elijah's days were for "three years and six months" (Lu 4:25; Jas 5:17); there same period as Antiochus' persecution: so the ministry of the Man of Sorrows, which ceased in the midst of a week (Da 9:27) [Wordsworth, Apocalypse]. scatter... holy people-- "accomplished" here answers to "the consummation" (Da 9:27), namely, the "pouring out" of the last dregs of the curse on the "desolated holy people." Israel's lowest humiliation (the utter "scattering of her power") is the precursor of her exaltation, as it leads her to seek her God and Messiah (Mt 23:39).


<hi type="bold">8. understood not--</hi>Daniel "understood" the main features of the vision as to Antiochus (<reference osisRef="Dan.10.1">Da 10:1</reference>, <reference osisRef="Dan.10.14">14</reference>), but not as to the times. <reference osisRef="1Pet.1.10-1Pet.1.12">1Pe 1:10-12</reference> refers mainly to Daniel: for it is he who foretells "the sufferings of Christ and the glory that should follow"; it is he who prophesies "not unto himself, but unto us"; it is he who "searched what, or what manner of time the Spirit of Christ in him did signify."

8. understood not-- Daniel "understood" the main features of the vision as to Antiochus (Da 10:1, 14), but not as to the times. 1Pe 1:10-12 refers mainly to Daniel: for it is he who foretells "the sufferings of Christ and the glory that should follow"; it is he who prophesies "not unto himself, but unto us"; it is he who "searched what, or what manner of time the Spirit of Christ in him did signify."


9. Daniel's desire of knowing more is thus deferred "till the time of the end." John's Revelation in part reveals what here is veiled (see on <reference osisRef="Dan.12.4">Da 12:4</reference>; <reference osisRef="Dan.8.26">Da 8:26</reference>).

9. Daniel's desire of knowing more is thus deferred "till the time of the end." John's Revelation in part reveals what here is veiled (see on Da 12:4; Da 8:26).


10. There is no need of a fuller explanation as to the time; for when the predictions so far given shall have come to pass, the godly shall be "purified" by the foretold trials and shall understand that the end is at hand; but the wicked shall not understand, and so shall rush on to their own ruin (<reference osisRef="Dan.11.33-Dan.11.35">Da 11:33-35</reference>) [Maurer]. The "end" is primarily, of Antiochus' persuasion; antitypically, the end of Antichrist's. It is the very clearness in the main which renders necessary the obscurity. The fulfilment of God's decree is not a mere arithmetical problem which the profane may understand by arithmetical calculations, but a holy enigma to stimulate to a faithful observance of God's ways, and to a diligent study of the history of God's people [Auberlen]. To this Christ refers (<reference osisRef="Matt.24.15">Mt 24:15</reference>), "Whose readeth, let him understand."

10. There is no need of a fuller explanation as to the time; for when the predictions so far given shall have come to pass, the godly shall be "purified" by the foretold trials and shall understand that the end is at hand; but the wicked shall not understand, and so shall rush on to their own ruin (Da 11:33-35) [Maurer]. The "end" is primarily, of Antiochus' persuasion; antitypically, the end of Antichrist's. It is the very clearness in the main which renders necessary the obscurity. The fulfilment of God's decree is not a mere arithmetical problem which the profane may understand by arithmetical calculations, but a holy enigma to stimulate to a faithful observance of God's ways, and to a diligent study of the history of God's people [Auberlen]. To this Christ refers (Mt 24:15), "Whose readeth, let him understand."


<hi type="bold">11. from ... sacrifice ... taken way ... abomination--</hi>(<reference osisRef="Dan.11.31">Da 11:31</reference>). As to this epoch, which probably is prophetically germinant and manifold; the profanation of the temple by Antiochus (in the month Ijar of the year 145 B.C., till the restoration of the worship by Judas Maccabeus on the twenty-fifth day of the ninth month [Chisleu] of 148 B.C., according to the Seleucid era, 1290 days; forty-five days more elapsed before Antiochus' death in the month Shebat of 148 B.C., so ending the Jews' calamities [Maurer]); by pagan Rome, after Christ's death; by Mohammed; by Antichrist, the culmination of apostate Rome. The "abomination" must reach its climax (see Auberlen's translation, "summit," <reference osisRef="Dan.9.27">Da 9:27</reference>), and the measure of iniquity be full, before Messiah comes.

<hi type="bold">thousand two hundred and ninety days--</hi>a month beyond the "time, times, and a half" (<reference osisRef="Dan.12.7">Da 12:7</reference>). In <reference osisRef="Dan.12.12">Da 12:12</reference>, forty-five days more are added, in all 1335 days. Tregelles thinks Jesus at His coming will deliver the Jews. An interval elapses, during which their consciences are awakened to repentance and faith in Him. A second interval elapses in which Israel's outcasts are gathered, and then the united blessing takes place. These stages are marked by the 1260, 1290, and 1335 days. Cumming thinks the 1260 years begin when Justinian in A. D. 533 subjected the Eastern churches to John II, bishop of Rome; ending in 1792, when the Code Napoleon was established and the Pope was dishonored. 1290 reach to 1822, about the time of the waning of the Turkish power, the successor to Greece in the empire of the East. Forty-five years more end in 1867, the end of "the times of the Gentiles." See <reference osisRef="Lev.26.24">Le 26:24</reference>, "seven times," that is, 7 X 360, or 2520 years: 652 B.C. is the date of Judah's captivity, beginning under Manasseh; 2520 from this date end in 1868, thus nearly harmonizing with the previous date, 1867. See on <reference osisRef="Dan.8.14">Da 8:14</reference>. The seventh millenary of the world [Clinton] begins in 1862. Seven years to 1869 (the date of the second advent) constitute the reign of the personal Antichrist; in the last three and a half, the period of final tribulation, Enoch (or else Moses) and Elijah, the two witnesses, prophesy in sackcloth. This theory is very dubious (compare <reference osisRef="Matt.24.36">Mt 24:36</reference>; <reference osisRef="Acts.1.7">Ac 1:7</reference>; <reference osisRef="1Thess.5.2">1Th 5:2</reference>; <reference osisRef="2Pet.3.10">2Pe 3:10</reference>); still the event alone can tell whether the chronological coincidences of such theories are fortuitous, or solid data on which to fix the future times. Hales makes the periods 1260, 1290, 1335, begin with the Roman destruction of Jerusalem and end with the precursory dawn of the Reformation, the preaching of Wycliffe and Huss.

11. from... sacrifice... taken way... abomination-- (Da 11:31). As to this epoch, which probably is prophetically germinant and manifold; the profanation of the temple by Antiochus (in the month Ijar of the year 145 B.C., till the restoration of the worship by Judas Maccabeus on the twenty-fifth day of the ninth month [Chisleu] of 148 B.C., according to the Seleucid era, 1290 days; forty-five days more elapsed before Antiochus' death in the month Shebat of 148 B.C., so ending the Jews' calamities [Maurer]); by pagan Rome, after Christ's death; by Mohammed; by Antichrist, the culmination of apostate Rome. The "abomination" must reach its climax (see Auberlen's translation, "summit," Da 9:27), and the measure of iniquity be full, before Messiah comes. thousand two hundred and ninety days-- a month beyond the "time, times, and a half" (Da 12:7). In Da 12:12, forty-five days more are added, in all 1335 days. Tregelles thinks Jesus at His coming will deliver the Jews. An interval elapses, during which their consciences are awakened to repentance and faith in Him. A second interval elapses in which Israel's outcasts are gathered, and then the united blessing takes place. These stages are marked by the 1260, 1290, and 1335 days. Cumming thinks the 1260 years begin when Justinian in A. D. 533 subjected the Eastern churches to John II, bishop of Rome; ending in 1792, when the Code Napoleon was established and the Pope was dishonored. 1290 reach to 1822, about the time of the waning of the Turkish power, the successor to Greece in the empire of the East. Forty-five years more end in 1867, the end of "the times of the Gentiles." See Le 26:24, "seven times," that is, 7 X 360, or 2520 years: 652 B.C. is the date of Judah's captivity, beginning under Manasseh; 2520 from this date end in 1868, thus nearly harmonizing with the previous date, 1867. See on Da 8:14. The seventh millenary of the world [Clinton] begins in 1862. Seven years to 1869 (the date of the second advent) constitute the reign of the personal Antichrist; in the last three and a half, the period of final tribulation, Enoch (or else Moses) and Elijah, the two witnesses, prophesy in sackcloth. This theory is very dubious (compare Mt 24:36; Ac 1:7; 1Th 5:2; 2Pe 3:10); still the event alone can tell whether the chronological coincidences of such theories are fortuitous, or solid data on which to fix the future times. Hales makes the periods 1260, 1290, 1335, begin with the Roman destruction of Jerusalem and end with the precursory dawn of the Reformation, the preaching of Wycliffe and Huss.


<hi type="bold">13. rest--</hi>in the grave (<reference osisRef="Job.3.17">Job 3:17</reference>; <reference osisRef="Isa.57.2">Is 57:2</reference>). He, like his people Israel, was to wait patiently and confidently for the blessing till God's time. He "received not the promise," but had to wait until the Christian elect saints should be brought in, at the first resurrection, that he and the older Old Testament saints "without us should not be made perfect" (<reference osisRef="Heb.11.40">He 11:40</reference>).

<hi type="bold">stand--</hi>implying justification unto life, as opposed to condemnation (<reference osisRef="Ps.1.5">Psa 1:5</reference>).

<hi type="bold">thy lot--</hi>image from the allotment of the earthly Canaan. <chapter eID="Dan.12"/>

13. rest-- in the grave (Job 3:17; Is 57:2). He, like his people Israel, was to wait patiently and confidently for the blessing till God's time. He "received not the promise," but had to wait until the Christian elect saints should be brought in, at the first resurrection, that he and the older Old Testament saints "without us should not be made perfect" (He 11:40). stand-- implying justification unto life, as opposed to condemnation (Psa 1:5). thy lot-- image from the allotment of the earthly Canaan.


<milestone n="THE BOOK OF HOSEA" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE BOOK OF HOSEA</title>

THE BOOK OF HOSEA