Daniel · Chapter 11

Verse 1. In the first year of Darius the Mede] This is a continuation of the preceding discourse. Bp. Newton, who is ever judicious and instructing, remarks: It is the usual method of the Holy Spirit to make the latter prophecies explanatory of the former; and thus revelation “is a shining light, that shineth more and more unto the perfect day.” The four great empires shown to Nebuchadnezzar, under the symbol of a great image, were again more particularly represented to Daniel under the forms of four great wild beasts. In like manner, the memorable events that were revealed to Daniel in the vision of the ram and he-goat, are here more clearly revealed in this last vision by an angel; so that this latter prophecy may not improperly be said to be a comment on the former. It comprehends many signal events. The types, figures, and symbols of the things are not exhibited in this, as in most other visions, and then expounded by the angel; but the angel relates the whole: and, not by way of vision, but by narration, informs Daniel of that which is noted in the Scripture of truth, Daniel 10:21.

Verse 1. Also I, in the first year of Darius, &c. — This verse should have been joined to the last chapter. The meaning of what the angel here says is, that from the time that Daniel addressed those ardent prayers to God about the affairs of his people, mentioned chap. 9., which was in the first year of Darius, from that very time HE (namely, the angel Gabriel) had strenuously co-operated with Michael, in working the deliverance of the Jewish nation. See here again the vast efficacy and power of prayer; it engages God and angels to our assistance.

1. R.V. reads,”And as for me, in the first year,” etc. This is a continuation of Gabriel’s speech which should not have been interrupted by a chapter heading. For Darius the Mede see our Introduction, III, 3, (5). It is hard to be certain of the meaning of this verse. The various versions show that this uncertainty extended back to the earliest times. The words as they stand in the Hebrew may mean either that Gabriel had strengthened Michael in a former combat some years previously, in return for which he now gives him help against the prince of Persia (Daniel 10:13, 21), or they may mean that this divine messenger had been on the side of Darius the Mede in his conflict with Belshazzar (Daniel 5:30, 31), thus emphasizing the fact once more that human kings get their thrones by heavenly help. The Greek version reads “Cyrus” here instead of Darius. This gives a new and important meaning to the statement of the angel, since it was in the first year of Cyrus that the edict for the return of the Jews to their own land was proclaimed. It would then mean that only by such supernatural agency could this victory for the Jews have been wrought, and that the same help was pledged to them in all their future history.

V. 2. He-Xerxes was more potent than all the other three, because his father Darius had gathered an incredible mass for him, which he himself increased for six years together, before he made his expedition against Greece. There were more kings of Persia besides those four, but they had no concern with the people of God.

Verse 2. There shall stand up yet three kings] Gabriel had already spoken of Cyrus, who was now reigning; and after him three others should arise. These were, 1. Cambyses, the son of Cyrus. 2. Smerdis, the Magian, who was an impostor, who pretended to be another son of Cyrus. And, 3. Darius, the son of Hystaspes, who married Mandane, the daughter of Cyrus.

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

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

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

Verse 2. And now I will show thee the truth — Now I will show thee future things plainly, not enigmatically, or under symbolical representations. Here this chapter should begin: what goes before should be added to the former chapter. Behold, there shall stand up yet three kings in Persia — “According to the Canon, there were nine kings of the Persian empire from Cyrus to Codomanus, besides others, who, falling within a year, are not therein mentioned. Interpreters have differed, therefore, in pointing out the kings that are here meant, or in fixing the commencement of the Scripture, or writing, of truth, mentioned Daniel 10:21. But as the vision was revealed to Daniel in the third year of Cyrus, it is most natural to trace its beginning from that time; and then the three kings yet to stand up, or after the then reigning monarch, will be Cambyses, or the Ahasuerus, and Smerdis, or the Artaxerxes, of Ezra 4:6, 7, and Darius Hystaspes; the second of whom, being a magian usurper, that reigned scarce eight months, according to Herodotus, is not in the Canon.” — Wintle. And the fourth shall be far richer than they all — That is, Xerxes, the son and successor of Hystaspes, who had inherited great riches from his father, according to Æschylus, and had amassed much more. Of him Justin truly remarks, “If you consider this king, you may praise his riches, not the general; of which there was so great abundance in his kingdom, that when rivers were dried up by his army, yet his wealth remained unexhausted.” Pythius, the Lydian, (according to Herodotus, book 7. sec. 27,) was at that time the richest subject in the world. He generously entertained Xerxes and all his army, and proffered him two thousand talents of silver, and three millions nine hundred and ninety-three thousand pieces of gold, with the stamp of Darius, toward defraying the charges of the war. But Xerxes was so far from wanting supplies, that he rewarded Pythius for his liberality, and presented him with seven thousand darics, to make up his number a complete round sum of four millions. Each of these darics was worth better than a guinea of our money. Many great and rich provinces, as India, Thrace, Macedonia, and the islands of the Ionian sea, were added by Darius to the Persian empire. And by his strength he shall stir up all — Both subjects and allies; against the realm of Grecia — “Xerxes’s expedition into Greece is one of the most memorable adventures in ancient history. Herodotus (book 7. sec. 20, 21) affirms, that Xerxes, in raising his army, searched every place of the continent, and it was the greatest army that ever was brought into the field; for what nation was there, says he, that Xerxes led not out of Asia into Greece? Herodotus lived in that age; and he, in the fore-mentioned place, recounts with great exactness the various nations of which Xerxes’s army was composed, and computes that the whole number of horse and foot, by land and sea, out of Asia and Europe, soldiers and followers of the camp, amounted to five millions two hundred and eighty-three thousand two hundred and twenty men. Nor was Xerxes content with stirring up the East, but was for stirring up the West likewise, (see Diod. Sic., book 11.,) and engaged the Carthaginians in his alliance, that, while he and his army overwhelmed Greece, they might fall upon the Greek colonies in Sicily and Italy: and the Carthaginians, for this purpose, not only raised all the forces they could in Africa, but also hired a great number of mercenaries in Spain, and Gaul, and Italy; so that their army consisted of three hundred thousand men, and their fleet of two hundred ships. Thus did Xerxes stir up all against the realm of Grecia: and after him no mention is here made of any other king of Persia. ‘It is to be noted,’ says Jerome, ‘that the prophet, having enumerated four kings of the Persians after Cyrus, slips over nine, and passes to Alexander; for the prophetic spirit did not care to follow the order of history, but only to touch upon the most famous events.’ Xerxes was the principal author of the long wars and inveterate hatred between the Grecians and Persians; and as he was the last king of Persia who invaded Greece, he is mentioned last. The Grecians then, in their turn, invaded Asia; and Xerxes’s expedition being the most memorable on one side, as Alexander’s was on the other, the reigns of these two are not improperly connected together.” — Bishop Newton.

Verse 2. There shall stand up yet three kings in Persia. Daniel, a minister of state for most of his long life, was here shewn the succession of kingdoms in so clear a light as to command all men to believe in the truth of revelation. He describes the conflicts of the kings of Egypt and Asia, as the flux and reflux of the sea. The first of those three kings was Cambyses, son of Cyrus. The second Smerdis the great. The third Darius Hystaspes, the husband of queen Esther. The fourth was Xerxes, son of Darius, who invaded Greece with ten thousand ships, and more than five millions of men, as Herodotus reports. Having crossed the Bosphorus sea into Europe, his army was defeated by a handful of Greeks at the pass of Thermopylæ, and utter ruin followed.

2. Three kings in Persia — There were really a dozen kings who ruled over the Medo-Persian empire; but Daniel is only concerned with those who had especial influence over the destinies of the Jewish people. Even Prince sees from Daniel 9:25, etc., that the writer of Daniel knew that the Persian period lasted much longer than the reigns of only four kings. The names of the Persian kings to which the Bible refers as materially affecting the Jews are Cyrus, Darius, Xerxes, and Artaxerxes. The recent discoveries of Hilprecht show that Thomson’s supposition that Artaxerxes was merely a title, and not a personal name, cannot be longer maintained. This passage may, however, only mean that there will be three kings after Cyrus, the last of whom shall be this rich king whom almost all commentators identify as Xerxes. The three are mentioned merely to identify the fourth. The succession of kings ran: Cyrus, Cambyses, Darius Hystaspes, Xerxes. Many expositors have counted Artaxerxes as the king preceding Xerxes, and have tried to account for the inexactness in number by calling the “four” symbolical; but Dr. Hilprecht has recently shown that Artaxerxes followed Xerxes and preceded Darius II. Why Xerxes should be selected for special mention is explained by the romance attached to him because of his extraordinary wealth and the defeats inflicted upon his army of half a million men by the Grecian heroes of Thermopylae and Marathon. Every reader of the prophecy for centuries afterward would identify this king, far richer than they all, as Xerxes. Multimillionaires were not as common in those days as now. And by his strength, etc. — Rather, as R.V., “and when he is waxed strong through his riches,” etc.

V. 3. A mighty king-Alexander the great.

Verse 3. A mighty king shall stand up] This was Alexander the Great. It is not said that this mighty king shall stand up against Xerxes, for he was not born till one hundred years after that monarch; but simply that he should stand up, i.e., that he should reign in Greece.

Verses 3, 4. And a mighty king shall stand up, &c. — Namely, from among the Grecians; that shall rule with great dominion — This is evidently descriptive of Alexander the Great; of the rapidity and success of whose conquests: See on Daniel 7:6, and 8:5, 6. His success was indeed universal, none being able to put a stop to the progress of his victories. So great was his dominion, that he ruled not only over Greece and the whole Persian empire, but likewise added India to his conquests. And that he did according to his will, is a fact too well known to require any particular proof; for none, not even his friends, dared to contradict or oppose him, or if they did, like Clytus and Calisthenes, they paid for it with their lives. And when he shall stand up — When he shall be in the height of his prosperity. Wintle renders it, when he shall be established; his kingdom shall be broken — Alexander died in Babylon, having lived only thirty-two years and eight months, of which he reigned twelve years and eight months. In so short a time did this sun of glory rise and set! And shall be divided toward the four winds of heaven — This is very significantly expressive of the vast empire which Alexander had brought under subjection to himself, being divided at his death among his four chief captains: see note on Daniel 7:6, and 8:8. And not to his posterity — For these, with all his family, were cut off in a few years after his death. “His wife Statira, the daughter of Darius, was murdered out of jealousy by his other wife Roxana; and her body was thrown into a well, and earth cast upon it. His natural brother Aridæus, who succeeded him in the throne by the name of Philip, was, together with his wife Eurydice, killed by the command of Olympias, the mother of Alexander, after he had borne the title of king six years and some months: and not long after Olympias herself was slain in revenge by the soldiers of Cassander. Alexander Ægus, his son by Roxana, in the fourteenth year of his age was privately murdered, together with his mother, in the castle of Amphipolis, by order of Cassander. In the second year after this, Hercules, the other son of Alexander, by Barcine, the widow of Memnon, was also, with his mother, privately murdered by Polysperchon. Such was the miserable end of Alexander’s family! After which the governors assumed, each in his province, the title of king, from which they had abstained as long as any just heir of Alexander was surviving. Thus was Alexander’s kingdom broken and divided, not to his posterity, but it was plucked up even for others.” — Bishop Newton.

Ver. 3. A mighty king shall stand up. Alexander the great, who sailed from Greece with only thirty two thousand infantry, and four thousand horse, and subdued all the provinces of Asia with a sort of march, rather than war, and planted his standard on the walls of Babylon. Having landed his troops in Asia, he allowed them no hope of retreat, but sent away his ships, that his soldiers might fight for their lives. Alexander died in Babylon, by poison or by fever, in the thirty second year of his age, the twelfth of his reign, and in the year of the world 3791.

3. A mighty king — This was Alexander the Great, as identified in the next verse. It is not stated that this king succeeds Xerxes immediately. He was in fact separated from him by several rulers. Alexander himself, however, affirms that his invasion of Persia was in revenge for Xerxes’s invasion of Greece; and thus historically “Xerxes began the struggle which on the field of history has for its climax and consummation Alexander’s conquest of Persia” (Urquhart).

V. 4. When he shall stand up-When he is come to his highest point. Nor according to his dominion-They did not reign as kings at first, but only as captains; and as to the extent of their dominion, it was far less than Alexander’s, yea, all four fell short of his. Even for others-Some lesser commanders shared several parts of the empire.

Verse 4. His kingdom shall be broken] Shall, after his death, be divided among his four chief generals, as we have seen before. See Daniel 8:22.

And not to his posterity] The family of Alexander had a most tragical end: 1. His wife Statira was murdered soon after his death by his other wife Roxana. 2. His brother Aridæus, who succeeded him, was killed, together with his wife Euridice, by command of Olympias, Alexander’s mother, after he had been king about six years and some months. 3. Olympias herself was killed by the soldiers in revenge. 4. Alexander Ægus, his son, together with his mother Roxana, was slain by order of Cassander.

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

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

Verses 3, 4. And a mighty king shall stand up, &c. — Namely, from among the Grecians; that shall rule with great dominion — This is evidently descriptive of Alexander the Great; of the rapidity and success of whose conquests: See on Daniel 7:6, and 8:5, 6. His success was indeed universal, none being able to put a stop to the progress of his victories. So great was his dominion, that he ruled not only over Greece and the whole Persian empire, but likewise added India to his conquests. And that he did according to his will, is a fact too well known to require any particular proof; for none, not even his friends, dared to contradict or oppose him, or if they did, like Clytus and Calisthenes, they paid for it with their lives. And when he shall stand up — When he shall be in the height of his prosperity. Wintle renders it, when he shall be established; his kingdom shall be broken — Alexander died in Babylon, having lived only thirty-two years and eight months, of which he reigned twelve years and eight months. In so short a time did this sun of glory rise and set! And shall be divided toward the four winds of heaven — This is very significantly expressive of the vast empire which Alexander had brought under subjection to himself, being divided at his death among his four chief captains: see note on Daniel 7:6, and 8:8. And not to his posterity — For these, with all his family, were cut off in a few years after his death. “His wife Statira, the daughter of Darius, was murdered out of jealousy by his other wife Roxana; and her body was thrown into a well, and earth cast upon it. His natural brother Aridæus, who succeeded him in the throne by the name of Philip, was, together with his wife Eurydice, killed by the command of Olympias, the mother of Alexander, after he had borne the title of king six years and some months: and not long after Olympias herself was slain in revenge by the soldiers of Cassander. Alexander Ægus, his son by Roxana, in the fourteenth year of his age was privately murdered, together with his mother, in the castle of Amphipolis, by order of Cassander. In the second year after this, Hercules, the other son of Alexander, by Barcine, the widow of Memnon, was also, with his mother, privately murdered by Polysperchon. Such was the miserable end of Alexander’s family! After which the governors assumed, each in his province, the title of king, from which they had abstained as long as any just heir of Alexander was surviving. Thus was Alexander’s kingdom broken and divided, not to his posterity, but it was plucked up even for others.” — Bishop Newton.

Ver. 4. His kingdom—shall be divided toward the four winds of heaven, as stated in Daniel 7:6. 8:8, 22.

4. This is a reference to what has been previously stated more explicitly concerning Alexander and the ending of his empire (Daniel 8:5-8). This identification is made easier by the statement that the kingdom was not divided between the posterity of this king, but should be for others beside those. (See notes Daniel 8:8, 21.) No one of these successors to this “mighty king” ruled according to his dominion, but over a territory and with a power much inferior to his.

V. 5. The king of the south-This king was Ptolemy, the first king of Egypt after Alexander who is brought in, because he took Jerusalem by treachery; for the angel minds only those persons and things which related to the Jews. One of his princes-Seleucus Nicanor, who overcame Demetrius, and added Asia to his empire.

Verse 5. The king of the south] This was Ptolemy Lagus, one of his generals, who had the government of Egypt, Libra, &c., which are on the south of Judea. He was strong, for he had added Cyprus, Phœnicia, Caria, &c., to his kingdom of Egypt.

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

Verse 5. And the king of the south, &c. — “Though the kingdom of Alexander was divided into four principal parts, yet only two of them have a place in this prophecy, Egypt and Syria. These two were by far the greatest and most considerable, and at one time were, in a manner, the only remaining kingdoms of the four; the kingdom of Macedon having been conquered by Lysimachus, and annexed to Thrace, and Lysimachus again having been conquered by Seleucus, and the kingdoms of Macedon and Thrace annexed to Syria. These two, likewise, continued distinct kingdoms after the others were swallowed up by the power of the Romans. But there is a more proper and peculiar reason for enlarging on these two particularly; because Judea, lying between them, was sometimes in the possession of the kings of Egypt, and sometimes of the kings of Syria; and it is the purpose of Holy Scripture to interweave only so much of foreign affairs as hath some relation to the Jews; and it is in respect of their situation to Judea, that the kings of Egypt and Syria are called the kings of the south and the north.” — Bishop Newton.

The king of the south shall be strong, and one of his princes — That is, of Alexander’s princes. “There is manifestly either some redundance,” says Bishop Newton, “or some defect in the Hebrew copy, which should be rendered, as it is by the LXX., And the king of the south shall be strong, and one of his princes shall be strong above him.” The king of the south, Ptolemy, son of Lagus, called Soter, that is, saviour, the first king of Egypt, and the first founder of the famous library at Alexandria, was indeed very strong: for his dominion extended over Libya, Cyrene, Palestine, Cyprus, some Grecian islands, and Asiatic provinces. His wealth and strength are celebrated by Theocritus in one of his idyls, and by Appian the historian. But still the king of the north, or Seleucus Nicator, that is, the conqueror, was strong above him: for having annexed, as we have seen, the kingdoms of Macedon and Thrace to the crown of Syria, he had become master of three parts out of four of Alexander’s dominions. All historians agree in representing him, not only as the longest liver, but likewise as the most powerful of all Alexander’s successors. Appian in particular, enumerating the nations which he subdued, affirms that, after Alexander, he possessed the largest part of Asia; for that all was subject to him from Phrygia to the river Indus, and beyond it. He built Seleucia on the Tigris, and many other very considerable cities in India, Scythia, Armenia, and various parts of his wide empire; so that his dominion was indeed a great dominion. He was also, according to Appian, a person of such great strength, that, laying hold on a bull by the horn, he could stop him in his full career: the statuaries, for this reason, made his statue with two bulls’ horns on his head. This prince, “having reigned seven months after the death of Lysimachus, over the kingdoms of Macedon, Thrace, and Syria, was basely murdered; and to him succeeded, in the throne of Syria, Antiochus Soter; and to him his son, Antiochus Theus. At the same time, Ptolemy Philadelphus reigned in Egypt after his father, the first Ptolemy. There were frequent wars between the kings of Egypt and Syria, and particularly between Ptolemy Philadelphus, the second king of Egypt, and Antiochus Theus, the third king of Syria.” See Bishop Newton and Wintle.

Ver. 5. The king of the south shall be strong. Ptolemy Philadelphus, king of Egypt; others say, Ptolemy Lagus. The king of Egypt made a victorious campaign in Syria, and returned loaded with spoils. He became strong, having all Egypt under his power. One of his princes, Seleucus Nicator, to whom a fourth part of Alexander’s empire fell, also became strong above Egypt by conquering four kings; viz. Demetrius king of Macedon, Lysimachus king of Thrace, Antigonus in Phrygia, &c.; and was therefore surnamed Nicator, the conqueror.

5. We here come to the climax for which chap. x and these introductory verses of chap. 11 have furnished the preface. We are now suddenly brought into close and startling contact with the fourth brute empire (the Syriac-Egyptian; see notes Daniel 2:39; 7:7). This particular king of the south is doubtless Ptolemy I, the famous general of Alexander and the founder of the Ptolemaic kingdom. One of his princes — Seleucus I, who had obtained Babylon as his portion of the empire, but was forced to fly for help against Antigonus (another general of Alexander) to Ptolemy, was befriended by the Egyptian Pharaoh, and afterward obtained possession of Palestine and the adjoining territories, which were held with a firm hand by himself and retained by his successors for centuries. He well deserved the name, which he adopted, of Nicator (“the conqueror”), for his dominion, as this verse states, was a great dominion excelling even that of the Ptolemies. (See notes Daniel 2:39, 40; 1 Macc. 1:10.)

V. 6. They-The successors of those first kings of Egypt and Syria. Make an agreement-Bernice shall come from Egypt and marry with Antiochus Theus, who was the son of Antiochus Soter, and nephew to Seleucus Nicanor; for her father brought her to Pelusium with an infinite sum of gold and silver for her dowry. She shall not retain-She continued not in favour and authority. Nor his arm-His power.

Verse 6. In the end of years] Several historical circumstances are here passed by.

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

But she shall not retain the power of the arm] [rz zaro, her posterity, shall not reign in that kingdom.

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

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

And he that begat her] Or, as the margin, “he whom she brought forth;” the son being murdered, as well as the mother, by order of Laodice. And he that strengthened her] Probably her father Ptolemy, who was excessively fond of her, and who had died a few years before.

Verse 6. And in the end of years — That is, after several years, for these wars lasted long. They shall join themselves together — Shall enter into a league or confederacy with each other. For the king’s daughter of the south, &c. — They agreed to make peace, upon condition that Antiochus Theus should put away his former wife, Laodice, and her two sons, and marry Berenice, the daughter of Ptolemy Philadelphus. Thus she came to the king of the north to make an agreement — For Ptolemy her father brought her to Antiochus Theus, and with her an immense treasure, so that he received the appellation of the dowry-giver. But she shall not retain the power of the arm — That is, her interest and power with Antiochus; for after some time, in a fit of love, he brought back his former wife, Laodice, with her children, to court again. Neither shall he stand, nor his arm — Or seed, for Laodice, fearing the fickle temper of her husband, lest he should recall Berenice, caused him to be poisoned; and neither did his seed by Berenice succeed him in the kingdom; but Laodice contrived to fix her eldest son, Seleucus Callinicus, on the throne of his ancestors. But she shall be given up — For Laodice, not content with poisoning her husband, caused also Berenice to be murdered. And they that brought her — Or, her Egyptian women and attendants, endeavouring to defend her, were many of them slain with her. And he that begat her — Or rather, as it is in the margin, he whom she brought forth; for the son was murdered as well as the mother, by order of Laodice. And he that strengthened her, &c. — Her husband Antiochus, as Jerome conceives; or rather, her father, who died a little before, and was so very fond of her that he took care continually to send her fresh supplies of the water of the Nile, thinking it better for her to drink of that than any other river, as Polybius relates. See Bishop Newton.

Ver. 6. The king’s daughter of the south. Berenice, daughter of the king of Egypt, was given in marriage to Antiochus, king of Syria. But she did not obtain the power over Asia, for in the course of the wars, as the LXX read, “She shall be slain, and her son which she had by Theus.” The history of the divorce and murder which followed is very tragic.

6. This points to the close alliance between the kings of the south (the Ptolemies) and the kings of the north (the Seleucidae). As only these two empires are being spoken of they are called southern and northern with reference to their geographical relations to each other and in order that they need not be named more definitely, which would have been contrary to the best apocalyptic style. The king’s daughter of the south, who comes to make “equitable conditions” with the king of the north, is evidently Berenice, daughter of Ptolemy Philadelphus, who was accepted as wife by Antiochus Theos (B.C. 250) in order to make peace with Ptolemy, who was at that time invading his kingdom. She shall, not retain the power of the arm, etc. — Antiochus had been compelled by the threats of Ptolemy to discard his real wife, Laodice, and take Berenice instead, agreeing to recognize her sons as his legitimate heirs. But this stroke of diplomacy, by which Egypt probably sought to capture Syria, failed; for a little later, perhaps when her father died, Berenice was given up, being divorced by Antiochus who took again his former wife. Laodice, however — either in revenge for her former treatment or in fear for her future — murdered Antiochus a little later (B.C. 246), as also Berenice and her son; thus all who favored this unhappy queen, and had expected good from this alliance, suffered great ill from it. These are the historical facts to which these purposely obscure phrases refer. Instead of he that begat her we may read “he whom she brought forth;” referring to the babe killed by Laodice. He that strengthened her — This must refer either to her father or her husband at the beginning of their married life; more likely to the former. (See above.)

V. 7. Shall one stand up-Of Bernice shall come Ptolemaeus Euergetes, who shall revenge the wrong done to his sister. Shall enter into the fortress-For he invaded Syria, and took many strong-holds.

Verse 7. But out of a branch of her roots] A branch from the same root from which she sprang. This was Ptolemy Euergetes, her brother, who, to avenge his sister’s death, marched with a great army against Seleucus Callinicus, took some of his best places, indeed all Asia, from Mount Taurus to India, and returned to Egypt with an immense booty, forty thousand talents of silver, precious vessels, and images of their gods two thousand five hundred, without Callinicus daring to offer him battle. I can but touch on these historic facts, for fear of extending these notes to an immoderate length.

Verses 7, 8. But out of a branch of her roots shall one stand up — One of the same stock, or original, with Berenice, namely, her brother, Ptolemy Euergetes, shall succeed his father in the government of Egypt, and shall revenge his sister’s quarrel, by invading the territories of Seleucus Callinicus, then reigning in Syria with his mother Laodice; and shall deal, or act, against them, and shall prevail — According to Justin and other authors, he prevailed so far, that he made himself master of Syria and Cilicia, and the upper parts beyond Euphrates, and almost all Asia. And shall carry captive, &c. — Jerome relates, out of authors extant in his time, that Ptolemy carried back with him into Egypt vast plunder from all the conquered provinces, upon the whole not less than forty thousand talents of silver, with “precious vessels,” and two thousand five hundred “images of the gods:” among which were also those which Cambyses, after he had taken Egypt, had carried into Persia. And for thus restoring their gods, after many years, the Egyptians complimented him with the title of Euergetes, or benefactor. “Polybius, lib. v, observes, that he took the city Seleucia, which was kept for some years after by the garrisons of the kings of Egypt; and Justin gives us to understand, that all the fortified cities that had revolted surrendered to him. Archbishop Usher observes, from Josephus against Appian, that after Ptolemy had gained all Syria he came to Jerusalem, and there offered many eucharistic sacrifices to God, and dedicated some presents suitable to his victory. And from hence we may collect a sufficient reason why he obtains a part in the angel’s narrative, as it may in general be observed, that the history of the Jews is interwoven throughout the whole of it.” — Wintle. And he shall continue more years than the king of the north — He outlived Seleucus four or five years, the latter dying in exile of a fall from his horse.

Ver. 7. But out of a branch of her roots shall one stand up—and shall enter into the fortress of the king of the north. Ptolemy Evergetus vanquished Seleucus Callinicus in one campaign, and returned to Egypt loaded with the spoils of war, as in ver. 8. This is recorded by Justin the Roman historian.

7. This branch or “shoot” out of the ancestral roots from which Berenice came is acknowledged with general unanimity to be her brother Ptolemy Euergetes, who, having succeeded his father in his estate (or, place, as in verses 20, 21, 38), advanced into Syria to avenge his sister, came “against the army” (R.V., margin) of the king of the north (Seleucus II), captured his capital and chief fortress, slew Laodice, and in general dealt (literally, did) with them as he wished.

V. 8. He shall continue more years-He continued forty-six years.

Verse 8. He shall continue more years] Seleucus Callinicus died (an exile) by a fall from his horse; and Ptolemy Euergetes survived him four or five years.—Bp. Newton.

Verses 7, 8. But out of a branch of her roots shall one stand up — One of the same stock, or original, with Berenice, namely, her brother, Ptolemy Euergetes, shall succeed his father in the government of Egypt, and shall revenge his sister’s quarrel, by invading the territories of Seleucus Callinicus, then reigning in Syria with his mother Laodice; and shall deal, or act, against them, and shall prevail — According to Justin and other authors, he prevailed so far, that he made himself master of Syria and Cilicia, and the upper parts beyond Euphrates, and almost all Asia. And shall carry captive, &c. — Jerome relates, out of authors extant in his time, that Ptolemy carried back with him into Egypt vast plunder from all the conquered provinces, upon the whole not less than forty thousand talents of silver, with “precious vessels,” and two thousand five hundred “images of the gods:” among which were also those which Cambyses, after he had taken Egypt, had carried into Persia. And for thus restoring their gods, after many years, the Egyptians complimented him with the title of Euergetes, or benefactor. “Polybius, lib. v, observes, that he took the city Seleucia, which was kept for some years after by the garrisons of the kings of Egypt; and Justin gives us to understand, that all the fortified cities that had revolted surrendered to him. Archbishop Usher observes, from Josephus against Appian, that after Ptolemy had gained all Syria he came to Jerusalem, and there offered many eucharistic sacrifices to God, and dedicated some presents suitable to his victory. And from hence we may collect a sufficient reason why he obtains a part in the angel’s narrative, as it may in general be observed, that the history of the Jews is interwoven throughout the whole of it.” — Wintle. And he shall continue more years than the king of the north — He outlived Seleucus four or five years, the latter dying in exile of a fall from his horse.

8. He shall also carry away with him into Egypt “their gods, with their molten images, and with their desirable things of silver and gold; then shall he desist some years from attacking the king of the north.” It is said that the silver captured amounted to forty thousand talents, and that there were two thousand five hundred of these images, including those which Cambyses had carried off from Egypt in one of his campaigns. It has been said that it was this great triumph which gained for the king the name Euergetes (“magnificent”). If the A.V. is to be followed, he shall continue more years than the king of the north — This refers to the fact that Ptolemy outlived Seleucus II several years. The other rendering, as given above, is, however, permissible and contains a more significant statement.

V. 9. Return-So he did with a booty of forty thousand talents of silver.

Verse 9. So the king of the south] Ptolemy Euergetes— Shall come into his kingdom] That of Seleucus Callinicus. And shall return] Having heard that a sedition had taken place in Egypt, Ptolemy Euergetes was obliged to return speedily in order to repress it; else he had wholly destroyed the kingdom of Callinicus.

9. According to the A.V. this verse merely describes the triumphant return of Ptolemy to his own country. The next verse, however, shows the R.V. to be correct: “And he shall come into the realm of the king of the south, but he shall return into his own land.” The natural style of an apocalypse, which intentionally veils its meaning to the careless reader, accounts for the sudden change of reference here without warning. According to this best text it is not Ptolemy Euergetes spoken of here, but most probably Seleucus II, who attacked Egypt in order to punish its king for his invasion of Syria, but was forced to retreat with large loss.

V. 10. But his sons-He means the sons of the king of the north, shall be incensed with the deeds of Ptolemaeus Euergetes, and his son Ptolemaeus Philopator. One shall come-Antiochus the great, shall pass through Syria and recover what the king of Egypt took from his father. Even to his fortress-To Raphia, which was a strong fortress at the entrance of Egypt.

Verse 10. But his sons shall be stirred up] That is, the sons of Callinicus, who were Seleucus Ceraunus and Antiochus, afterwards called the Great. Shall assemble a multitude] Seleucus Ceraunus did assemble a multitude of forces in order to recover his father’s dominions; but, not having money to pay them, they became mutinous, and he was poisoned by two of his own generals. His brother Antiochus was then proclaimed king; so that one only of the sons did certainly come, and overflow, and pass through; he retook Seleucia, and regained Syria. He then returned, and overcame Nicolaus the Egyptian general; and seemed disposed to invade Egypt, as he came even to his fortress, to the frontiers of Egypt.

Verse 10. But his sons shall be stirred up — “The sons of Seleucus Callinicus were Seleucus and Antiochus, the elder of whom, Seleucus, succeeded him in the throne, and, to distinguish him from others of the same name, was denominated Ceraunus, or the thunderer. He was indeed stirred up, and assembled a multitude of great forces, in order to recover his father’s dominions: but, being destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals, after an inglorious reign of two or three years. Upon his decease, his brother, Antiochus the Great, was proclaimed king. The angel’s expression is very remarkable, that his sons should be stirred up, &c.; but then the number is changed, and only ONE (he says) shall certainly come and overflow, &c. — Accordingly Antiochus came with a great army, retook Seleucia, and, by the means of Theodotus the Ætolian, recovered Syria. Then, after a truce, wherein both sides treated of peace, but prepared for war, Antiochus returned, and overcame in battle Nicolaus the Egyptian general, and had thought of invading Egypt itself.” He was stirred up even to his fortress — He made an attack on Raphia, a strong fortified town near the borders of Egypt.

Ver. 10. But his sons—shall assemble a multitude of great forces. The sons of Callinicus, Antiochus the great, and his brother Ceraunius, reconquered Syria, including Judea. And though Seleucus himself perished in the war, Antiochus conducted it with success. Here the poor jews suffered again, the wars being partly conducted in their country.

10. His sons — That is, Seleucus Ceraunos and Antiochus III, the sons of Seleucus II. Ceraunos, after a reign of about three years, was killed during a campaign in Asia Minor and was succeeded by his brother Antiochus III (the Great) who for thirty-six years ruled with a strong hand (B.C. 223 to 187), conquering Parthia and Bactria, and constantly threatening Egypt and the far-distant East with his immense armies. But his sons shall be stirred up — Rather, and his sons shall war. (See above.) One shall certainly come, etc. — Rather, and he shall surely come, and overflow, and pass through: and he shall return and war, even to his fortress. This is a picture of the attack upon Egypt by Antiochus the Great, and of his renewed attack when he got only as far as Raphia, which was the extreme frontier stronghold of Egypt. A decisive battle was fought there a little later. (See next verse.) This is the usual modern view, although his fortress may possibly refer to some frontier stronghold of Antiochus.

V. 11. His hand-Into the hand of Ptolemy.

Verse 11. The king of the south] Ptolemy Philopater, who succeeded his father Euergetes.

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

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

Verse 11. And the king of the south shall be moved with choler — The LXX. render it agrianqhsetai, shall be made wild, or frantic; namely, at the successes of Antiochus, and the revolt of his friends. This is spoken of Ptolemy Philopater, who was king of Egypt at that time, being advanced to the crown upon the death of his father Euergetes, not long after Antiochus the Great succeeded his brother on the throne of Syria. This Ptolemy was a most luxurious and vicious prince, but was nevertheless thus roused at length by the near approach of danger. And shall come forth and fight with him — He marched out of Egypt with a numerous army to oppose the enemy, and encamped not far from Raphia, which is the nearest town to Egypt from Rhinocorura. Thither likewise came Antiochus with his army, and a memorable battle was fought there between the two kings. And he — Namely, Antiochus; set forth a great multitude — Polybius hath recited the various nations of which his army was composed, and altogether it amounted to sixty-two thousand foot, six thousand horse, and a hundred and two elephants. But yet this multitude was given into his hand — That is, into the hand of Ptolemy, who obtained a complete victory. His forces, however, were still greater than those of Antiochus, namely, seventy thousand foot, five thousand horse, and seventy-three elephants. Of Antiochus’s army there were slain not much fewer than ten thousand foot, more than three hundred horse, and above four thousand men were taken prisoners; whereas of Ptolemy’s there were killed only one thousand five hundred foot and seven hundred horse. The author of the third book of the Maccabees ascribes this victory to the passionate importunity of Arsinoe, Ptolemy’s sister, who ran about the army with her hair about her shoulders, and, by promises and entreaties, engaged the soldiers to fight with more than ordinary resolution. Upon this defeat, Raphia and the neighbouring towns contended who should be the most forward to submit to the conqueror; and Antiochus was forced to retreat with his shattered army to Antioch, and from thence sent ambassadors to solicit a peace.

Ver. 11, 12. The king of the south, Ptolemy Philopater, king of Egypt, shall be moved with choler, and shall come forth and fight with him, even with Antiochus, the first king of Syria. Polybius records the victory which the Egyptians obtained over Antiochus at Paphia; and the author of the third book of the Maccabees ascribes it to Arsinoe, sister of Ptolemy, who ran through the ranks with tears and promises, exhorting the soldiers to valour. The two armies were little short of eighty thousand each. Jerome says that Paphia was near the frontiers of Egypt. By this victory Ptolemy’s heart was lifted up, and he entered Jerusalem with great pomp; but made no use of the victory for future defence, else he might have conquered all Syria. He returned to his country loaded with spoils, and lost his glory in effeminacy.

11. This means that the king of the south (Ptolemy IV) — the son of the Ptolemy mentioned in verse 8 — stirred at last to angry activity by the aggressiveness of Antiochus III, raised an immense army, met the even greater army of the Syrian king at Raphia, and defeated it; slaughtering over ten thousand of his enemies on the battlefield, and taking four thousand prisoners.

V. 12. His heart shall be lifted up-He might have recovered all, but he grew proud of his victory, and returned again to his luxury.

Verse 12. His heart shall be lifted up] Had Ptolemy improved his victory, he might have dispossessed Antiochus of his whole empire; but giving way to pride, and a criminally sensual life, he made peace on dishonourable terms; and though he had gained a great victory, yet his kingdom was not strengthened by it, for his subjects were displeased, and rebelled against him, or at least became considerably disaffected.

Verse 12. When he hath taken away the multitude, his heart shall be lifted up — This is a description of the effect which this victory would have on Ptolemy, namely, to puff him up with pride and insolence: and so we are informed it did; for being freed by it from his fears, he now more freely indulged his lusts; and, after a few menaces and complaints, he granted peace to Antiochus, that he might be more at liberty to gratify his appetites and passions. He had before murdered his father, his mother, and his brother; and now he killed his wife, who was also his sister, and gave himself up entirely to the management of Agathoclea his harlot, and her brother, Agathocles, who was his catamite, and their equally vicious mother Oenanthe: and so, forgetful of the greatness of his name and majesty, he consumed his days in feasting, and his nights in lewdness, and became not only the spectator, but the master and leader of all wickedness. Alas! what availed it to have conquered his enemies, when he was thus overcome by his vices; he was so far from being strengthened by it, that even his own subjects, offended at his inglorious peace, and more inglorious life, rebelled against him.

After the retreat of Antiochus, Ptolemy visited the cities of Cœlosyria and Palestine, which had submitted to him; and, among others, in his progress, he came to Jerusalem, “where he took a view of the temple, and even offered sacrifices, &c., to the God of Israel. But, not being satisfied with viewing it only from the outer court, beyond which no Gentile was allowed to pass, he showed a great inclination to enter the sanctuary, and even the holy of holies itself. This occasioned a great uproar all over the city; the high-priest informed him of the holiness of the place, and the express law of God, by which he was forbid to enter it. But every sort of opposition only served to inflame his curiosity; he forced in as far as the second court, where, while he was preparing to enter the temple itself, he was struck by God with such terror, that he was carried off half dead. On this he left the city, highly exasperated against the whole Jewish nation, and loudly threatening future vengeance.” At his return, therefore, to Alexandria, he began a cruel persecution against the Jewish inhabitants of that city, and cast down many ten thousands; for it appears from Eusebius, that, about this time, forty thousand Jews, or, according to Jerome, sixty thousand, were slain. The loss of so many of his Jewish subjects, and the rebellion of the Egyptians, added to the mal-administration of the state, must certainly have very much weakened, and almost totally ruined his kingdom: see Bishop Newton, Wintle, and the Univ. Hist., vol. 9. p. 220.

Ver. 11, 12. The king of the south, Ptolemy Philopater, king of Egypt, shall be moved with choler, and shall come forth and fight with him, even with Antiochus, the first king of Syria. Polybius records the victory which the Egyptians obtained over Antiochus at Paphia; and the author of the third book of the Maccabees ascribes it to Arsinoe, sister of Ptolemy, who ran through the ranks with tears and promises, exhorting the soldiers to valour. The two armies were little short of eighty thousand each. Jerome says that Paphia was near the frontiers of Egypt. By this victory Ptolemy’s heart was lifted up, and he entered Jerusalem with great pomp; but made no use of the victory for future defence, else he might have conquered all Syria. He returned to his country loaded with spoils, and lost his glory in effeminacy.

12. Rather translate, with Terry, “And the multitude shall be carried away, and his heart shall be exalted.” That is, a vast number of the soldiers of Antiochus shall be killed or taken prisoners, because of which Ptolemy IV shall be greatly puffed up, “and he shall cast down myriads; but he shall not be strong,” or “he shall not prevail” (R.V.). He was naturally a weak and sluggish king, and he failed to follow up his advantage, only acquiring a little territory and then making peace.

Verse 13. The king of the north shall return—after certain years] In about fourteen years Antiochus did return, Philopater being dead, and his son Ptolemy Epiphanes being then a minor. He brought a much larger army and more riches; these he had collected in a late eastern expedition.

Verse 13. For the king of the north shall return — It is here foretold that the war should be renewed between the two kings of the north and south, and that it should be begun by the former, who should attempt another invasion of Egypt. This came to pass accordingly, about fourteen years after. For Antiochus, having taken and slain the rebel Achæus, and put an end to the Asiatic war in which he had been engaged, and during which, by his martial exploits against the Medes, Parthians, and others, he had acquired a distinguished reputation throughout Asia and Europe; and having also reduced and settled the eastern parts in their obedience, he found himself at leisure to prosecute any enterprise he might think proper to undertake. And Ptolemy Philopater having died of intemperance and debauchery, and being succeeded by his son Ptolemy Epiphanes, now a child of only four or five years old, he judged it a favourable opportunity for recovering his lost provinces. Taking advantage, therefore, of the infancy of Ptolemy, he returned to invade Egypt, and set forth a multitude greater than the former, engaging Philip, king of Macedon, in his interest, and bringing with him powerful forces from the east; with much riches — With abundant supplies of all necessary provisions for his army; and especially with beasts of burden for removing their baggage, for that is the proper sense of the word cwkr, here rendered riches. Polybius informs us, that from the king of Bactria, and from the king of India, he received so many elephants as made up his number one hundred and fifty, besides provisions and riches. Jerome affirms, from ancient authors, that he gathered together an incredible army out of the countries beyond Babylon; and, contrary to the league, he marched with his army, Ptolemy Philopater being dead, against his son, who was then a child.

Ver. 13. The king of the north shall return— after certain years. Antiochus the great, and father of the cruel Antiochus Epiphanes, being made king while very young, returned after fourteen years, and accomplished all these things, as recorded down to the twentieth verse. Justin, lib. 29.

13. Antiochus the Great, after thirteen years in which he had pushed his conquests even into Ionia (not “India,” as is generally supposed) and accumulated great wealth, gathered again an even greater army than before and moved against Egypt upon the death of the former Ptolemy and the accession of his young son, Ptolemy Epiphanes. The result was a complete victory and the annexation to the Syrian territory of the portions of Palestine and Philistia formerly claimed by Egypt. Much riches — R.V., “much substance.” This is a general term equivalent to “stuff” or “goods.” Its use in verses 24 and 28, and elsewhere, would seem to exclude the meaning “weapons,” which many modern scholars, following Hitzig, prefer.

Verse 14. Many stand up against the king of the south] Antiochus, and Philip king of Macedon, united together to overrun Egypt. Also the robbers of thy people] The Jews, who revolted from their religion, and joined Ptolemy, under Scopas,—

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

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

Verse 14. There shall many stand up against the king of the south — “Antiochus was not the only one who rose up against young Ptolemy: others also confederated with him. Agathocles was in possession of the young king’s person; and he was so dissolute and proud in the exercise of his power, that the provinces which before were subject to Egypt rebelled, and Egypt itself was disturbed by seditions; and the people of Alexandria rose up in a body against Agathocles, and caused him, his sister and mother, and their associates, to be put to death. Philip too, the king of Macedon, entered into a league with Antiochus, to divide Ptolemy’s dominions between them, and each to take the parts which lay nearest and most convenient to him.” Also the robbers of thy people — Hebrew, Ëm[ yxyrp ynbw, literally, the sons of the breakers, or, of the revolters, the factious and refractory ones, of thy people. The LXX. read it, oi uioi twn loimwn tou laou sou, the sons of the pestilent ones of thy people. In the Vulgate it is translated, the sons also of the prevaricators of thy people shall exalt themselves to establish the vision — The Jews were at that time broken into factions, part adhering to the king of Egypt, and part to the king of Syria; but the majority were for breaking away from their allegiance to Ptolemy, and thereby contributed greatly, without their knowing it, toward the accomplishment of this prophecy concerning the calamities which should be brought upon the Jewish nation, by the succeeding kings of Syria. But they shall fall — For Scopas came with a powerful army from Ptolemy, and, Antiochus being engaged in other parts, soon reduced the cities of Cœlosyria and Palestine to their former obedience. He subdued the Jews in the winter season, placed a garrison in the castle of Jerusalem, and returned with great spoils to Alexandria. — Bishop Newton.

Ver. 14. The robbers of thy people shall exalt themselves to establish the vision. Theodotian reads loimwn, pests of the public. Montanus has, dissipated men. These were restless jews who established themselves in Egypt, and built a sort of temple of vision there, like that at Jerusalem, as stated in the notes on Isaiah 30. In these sore wars, which continued from the time of Alexander till the Romans entered Asia, Josephus remarks, that though Antiochus Magnus was a friend rather than an enemy of the jews, nevertheless in the wars between him and the Egyptians, which power soever gained the victory, Judea always suffered from the invading armies.

14. Shall many stand up — Antiochus the Great succeeded in allying Philip of Macedon with him in his attack on Egypt, and there were also insurrections even in Egypt itself against the new and infant Ptolemy. Also the robbers, etc.. — R.V., “also the children of the violent among thy people shall lift themselves up,” etc. These “sons of oppressors” are variously thought of as the tax collectors, who then, as in later Egypt, were a scourge to the land; or perhaps as the Egyptian Jews, who, because of their hatred of Ptolemy Philopator, were very friendly with Antiochus, who showed them special favors (Josephus, Antiquities, XII, 3:3). That the expression refers to the Jews seems most probable, because these deeds were done “to establish the vision;” that is, doubtless, to bring in the fulfillment of the prophecies which spoke of the exaltation of the people of Israel and their holy city. Many who take this view translate, following the Greek, “and the builders of the breaches of thy people shall lift themselves up to establish vision;” meaning to say that those who stood up for Antiochus against Ptolemy were good Jews who longed for the restoration of Jerusalem to its former glory, and took the stand they did for that reason. But the antagonistic attitude of this prophecy toward Antiochus Epiphanes makes it improbable that there would unnecessarily be thrown in here a word of praise for the Jews who had sustained the enterprises of the father of this hateful king. (Compare also verse 16.) Besides, the Jews of Egypt and of Palestine were never noted for their friendliness to each other. They shall fall — That is, the hopes of these friends of Antiochus shall be crushed. The vision of Jerusalem’s glory cannot be fulfilled by any Syrian king. (Compare notes Daniel 9:24; 10:14.) It is a curious circumstance that the later Jewish expositors explain these “children of the breakers of thy people” as referring to the followers of Jesus. Jephet Ibu Ali says, “Matthew the publican, Mark the fisherman, Luke the disciple of Paulus, and John the kinsman of Jesus,… these have been the cause of our ruin and destruction during our captivity.”

Verse 15. So the king of the north] Antiochus came to recover Judea. Scopas was sent by Ptolemy to oppose him; but he was defeated near the fountains of Jordan, and was obliged to take refuge in Sidon with ten thousand men. Antiochus pursued and besieged him; and he was obliged by famine to surrender at discretion, and their lives only were spared. Antiochus afterwards besieged several of the fenced cities, and took them; in short, carried all before him; so that the king of the south, Ptolemy, and his chosen people, his ablest generals, were not able to oppose him.

Verses 15, 16. So the king of the north shall come and take the most fenced cities — It was in the absence of Antiochus that these advantages were obtained by the arms of Egypt; but his presence soon turned the scale, and changed the whole face of affairs: for being concerned to recover Judea, and the cities of Cœlosyria and Palestine, which Scopas had taken, he came again into those parts. Scopas was sent again to oppose him, but was defeated near the sources of Jordan, lost a great part of his army, and was pursued to Sidon, where he was shut up with ten thousand men, and closely besieged. Three famous generals were sent from Egypt to raise the siege; but they could not succeed, and at length Scopas was forced by famine to surrender, upon the hard conditions of having life only granted to him and his men; they were obliged to lay down their arms, and were sent away stripped and naked. Antiochus took also Gaza, and then all the other cities of that district, namely, Abila, Samaria, and Gadara; and afterward became master of the whole country. The arms of the south could not withstand him, neither his chosen people, neither Scopas nor the other great generals, nor the choicest troops who were sent against him; but he did according to his own will, and none was able to stand before him — Among others the Jews also readily submitted to him, went forth in solemn procession to meet him, received him splendidly into their city, supplied him with plenty of provisions for all his army and elephants, and assisted him in besieging the garrison which Scopas had left in the citadel. Thus he stood in the glorious land — And his power was established in Judea. Which by his hand shall be consumed — This clause, thus rendered, may be considered as referring to Antiochus’s maintaining his army with the provisions he drew from Judea, and thereby exhausting it; and to the distresses the country suffered, by the marching and counter-marching of hostile armies through it. Thus Josephus: “While Antiochus the Great was reigning in Asia, both the Jews and the inhabitants of Cœlosyria, by the laying waste of their countries, suffered many things. For when he carried on war against Ptolemy Philopater, and against his son, surnamed Epiphanes, it happened, that whether he was conqueror or conquered, they suffered alike: so that they were like a ship at sea in a storm, tossed by the waves on both sides; for whether Antiochus prospered, or met with a reverse, their sufferings were the same.” But then they could not be said to be consumed by the hand of Antiochus particularly; they were consumed as much, or more, by Scopas: and the Hebrew, wdyb hlk, is capable of another interpretation; it may be translated, Which shall be perfected, or prosper, or flourish, in his hand; a sense which agrees as well with the truth of the text, and better with the truth of history. For Antiochus, to reward and encourage the Jews in their fidelity and obedience to him, gave orders that their city should be repaired, and the dispersed Jews should return and inhabit it; that they should be supplied with cattle and other provisions for sacrifices; that they should be furnished with timber and other materials for finishing and adorning the temple; that they should live all according to the laws of their country; that the priests and elders, the scribes and Levites, should be exempted from the capitation and other taxes; that those who then inhabited the city, or should return to it within a limited time, should be free from all tribute for three years, and that the third part of their tribute should be remitted to them for ever after; and also, that as many as had been taken and forced into servitude should be released, and their substance and goods be restored to them: see Bishop Newton.

15, 16. Antiochus the Great shall come against Egypt, raise earthworks against “a well-fortified city,” and take it. This probably has reference to the capture of Sidon, where Scopas, the commander of the Ptolemic forces, after the Syrian king’s victory at Mount Pannius, had intrenched himself with ten thousand of his men. The result is thus stated: “And the forces of the south (i.e., Ptolemy’s) shall not withstand [Antiochus] nor (even) his [Ptolemy’s] chosen men, and there shall be no strength to withstand (verse 16). And he [Antiochus] who shall come against him [Ptolemy] shall do as he wills, and none shall withstand him, and he shall stand in the land of glory with destruction in his hand.” This is a fair historical statement, from a Hebrew standpoint, of the trials of Antiochus the Great. The love of the Jews for the pleasant or “glorious” land is shown from the days of David onward. That other nationalities felt in the same way concerning their own native country is seen from the tale of Sanehat, an Egyptian of Abraham’s day, who, while dying in a foreign land, craved with his last breath to be buried in “the blessed land,” i.e., Egypt.

V. 16. But he-Antiochus, that comes against Ptolemy. The glorious land-Judea. Antiochus held all Judea, and with the provision and product of it, maintained his army.

Verse 16. He shall stand in the glorious land] Judea. For he reduced Palestine; and the Jews supplied him with provisions, and assisted him to reduce the garrison that Scopas had left in the citadel of Jerusalem. Which by his hand shall be consumed] Or, which shall be perfected in his hand. For Antiochus showed the Jews great favour: he brought back those that were dispersed, and re-established them in the land; freed the priests and Levites from all tribute, &c.

Verses 15, 16. So the king of the north shall come and take the most fenced cities — It was in the absence of Antiochus that these advantages were obtained by the arms of Egypt; but his presence soon turned the scale, and changed the whole face of affairs: for being concerned to recover Judea, and the cities of Cœlosyria and Palestine, which Scopas had taken, he came again into those parts. Scopas was sent again to oppose him, but was defeated near the sources of Jordan, lost a great part of his army, and was pursued to Sidon, where he was shut up with ten thousand men, and closely besieged. Three famous generals were sent from Egypt to raise the siege; but they could not succeed, and at length Scopas was forced by famine to surrender, upon the hard conditions of having life only granted to him and his men; they were obliged to lay down their arms, and were sent away stripped and naked. Antiochus took also Gaza, and then all the other cities of that district, namely, Abila, Samaria, and Gadara; and afterward became master of the whole country. The arms of the south could not withstand him, neither his chosen people, neither Scopas nor the other great generals, nor the choicest troops who were sent against him; but he did according to his own will, and none was able to stand before him — Among others the Jews also readily submitted to him, went forth in solemn procession to meet him, received him splendidly into their city, supplied him with plenty of provisions for all his army and elephants, and assisted him in besieging the garrison which Scopas had left in the citadel. Thus he stood in the glorious land — And his power was established in Judea. Which by his hand shall be consumed — This clause, thus rendered, may be considered as referring to Antiochus’s maintaining his army with the provisions he drew from Judea, and thereby exhausting it; and to the distresses the country suffered, by the marching and counter-marching of hostile armies through it. Thus Josephus: “While Antiochus the Great was reigning in Asia, both the Jews and the inhabitants of Cœlosyria, by the laying waste of their countries, suffered many things. For when he carried on war against Ptolemy Philopater, and against his son, surnamed Epiphanes, it happened, that whether he was conqueror or conquered, they suffered alike: so that they were like a ship at sea in a storm, tossed by the waves on both sides; for whether Antiochus prospered, or met with a reverse, their sufferings were the same.” But then they could not be said to be consumed by the hand of Antiochus particularly; they were consumed as much, or more, by Scopas: and the Hebrew, wdyb hlk, is capable of another interpretation; it may be translated, Which shall be perfected, or prosper, or flourish, in his hand; a sense which agrees as well with the truth of the text, and better with the truth of history. For Antiochus, to reward and encourage the Jews in their fidelity and obedience to him, gave orders that their city should be repaired, and the dispersed Jews should return and inhabit it; that they should be supplied with cattle and other provisions for sacrifices; that they should be furnished with timber and other materials for finishing and adorning the temple; that they should live all according to the laws of their country; that the priests and elders, the scribes and Levites, should be exempted from the capitation and other taxes; that those who then inhabited the city, or should return to it within a limited time, should be free from all tribute for three years, and that the third part of their tribute should be remitted to them for ever after; and also, that as many as had been taken and forced into servitude should be released, and their substance and goods be restored to them: see Bishop Newton.

15, 16. Antiochus the Great shall come against Egypt, raise earthworks against “a well-fortified city,” and take it. This probably has reference to the capture of Sidon, where Scopas, the commander of the Ptolemic forces, after the Syrian king’s victory at Mount Pannius, had intrenched himself with ten thousand of his men. The result is thus stated: “And the forces of the south (i.e., Ptolemy’s) shall not withstand [Antiochus] nor (even) his [Ptolemy’s] chosen men, and there shall be no strength to withstand (verse 16). And he [Antiochus] who shall come against him [Ptolemy] shall do as he wills, and none shall withstand him, and he shall stand in the land of glory with destruction in his hand.” This is a fair historical statement, from a Hebrew standpoint, of the trials of Antiochus the Great. The love of the Jews for the pleasant or “glorious” land is shown from the days of David onward. That other nationalities felt in the same way concerning their own native country is seen from the tale of Sanehat, an Egyptian of Abraham’s day, who, while dying in a foreign land, craved with his last breath to be buried in “the blessed land,” i.e., Egypt.

V. 17. He shall also set his face-He shall use all the force he can to master Egypt, and engross it to himself. Upright ones-Many of the religious Jews joined with him: the rest of his army was a profane rabble of rude Heathens. He shall give-Antiochus shall give Cleopatra his daughter to young Ptolemy, called the daughter of women, for her beauty. Corrupting her-Persuading her to betray her husband: but she stuck to her husband’s interest, and not her father’s.

Verse 17. He shall also set his face to enter] Antiochus purposed to have marched his army into Egypt; but he thought it best to proceed by fraudulence, and therefore proposed a treaty of marriage between him and his daughter Cleopatra, called here the daughter of women, because of her great beauty and accomplishments. And this he appeared to do, having “upright ones with him.” Or, as the Septuagint have it kai euqeia panta met~ autou poihsei, “and he will make all things straight with him;” that is, he acted as if he were influenced by nothing but the most upright views. But he intended his daughter to be a snare to Ptolemy, and therefore purposed to corrupt her that she might betray her husband. But she shall not stand on his side] On the contrary, her husband’s interests became more dear to her than her father’s; and by her means Ptolemy was put upon his guard against the intentions of Antiochus.

Verse 17. He shall also set his face to enter with the strength of his whole kingdom — Or rather, He shall also set his face to enter, by force, the whole kingdom: and upright ones with him; thus shall he do — If this translation be right, the upright ones here intended are the Jews who marched under his banners, and are so denominated to distinguish them from the other idolatrous soldiers. But the LXX. read, kai euqeia panta met’ autou poihsei, he shall make all things right, or straight, or make agreement with him, that is, with Ptolemy. So also the Vulgate. Antiochus would have seized upon the kingdom of Egypt by force; but fearing, according to Appian, if he did so, he should bring the Romans upon him, he judged it better to proceed by stratagem, and to carry on his designs by treaty rather than by arms. He therefore proposed a marriage between his own daughter Cleopatra and King Ptolemy, now sixteen years old, to be consummated when they should come of age; which offer, made by Eucles of Rhodes, was accepted, and a contract fully agreed between them. Thus the text, And he shall give him the daughter of women — His daughter, so called, as being one of the most eminent and beautiful of women. He himself afterward conducted her to Raphia, where they were married; and gave in dowry with her the provinces of Cœlosyria and Palestine, upon condition of the revenues being equally divided between the two kings. All this he transacted with a fraudulent intention, corrupting, or to corrupt, her, and induce her to betray her husband’s interests to her father. But his designs did not take effect: for it is here said, she shall not stand on his part, neither be for him — Ptolemy and his generals were aware of Antiochus’s artifices, and therefore stood upon their guard; and Cleopatra herself affected more the cause of her husband than of her father, insomuch that, as Livy relates, (lib. xxxvii, cap. 3,) she joined with her husband in an embassy to the Romans, to congratulate them upon their victories over her father, and to exhort them, after they had expelled him out of Greece, to prosecute the war in Asia, assuring them, at the same time, that the king and queen of Egypt would readily obey the commands of the senate.

17. Translate, with Bevan, “And he shall set his face to come with the power of his whole kingdom; but he shall make an agreement with him.” After the conquests just mentioned Antiochus determined to subjugate Egypt, but because of Roman intervention he was restrained from doing this and therefore made an alliance by marriage with the reigning Ptolemy. The daughter of women — This was Cleopatra, the very young daughter of Antiochus, who was betrothed to Ptolemy at this time (198 B.C.) and married to him five years later, receiving the taxes of Coele-Syria, Palestine, and Phoenicia as her dowry. Having failed to obtain Egypt by conquest this sly Syrian king hoped to obtain some advantage in this way. Corrupting her — Rather, to corrupt her. That is, he hoped by her influence or intrigues to control the Egyptian policy. The text may be read, “to her ruin,” or, “to its [Egypt’s] ruin,” but we prefer the former view. As we have before remarked, these apocalyptic descriptions were intentionally veiled in phrases which could bear several interpretations, and were plain only to the “wise.” But she shall not stand, etc. — Or, it shall not stand nor shall he attain it (his object). Instead of acting as a Syrian spy and for her father’s interests, Cleopatra at once threw herself with energy into all her husband’s plans, even joining him in the public rejoicing which followed her father’s defeat by the Romans in the critical battle of Magnesia (190 B.C.).

V. 18. The isles-The isles and sea-coasts of the Mediterranean and Aegean sea. But a prince-The Roman ambassador Scipio beat Antiochus at his own weapons of power and policy, and turned the reproach upon his own head.

Verse 18. Shall he turn his face unto the isles] Antiochus had fitted out a great fleet of one hundred large ships and two hundred smaller, and with this fleet subdued most of the maritime places on the coast of the Mediterranean, and took many of the isles, Rhodes, Samos, Euboea, Colophon, and others.

But a prince for his own behalf] Or, a captain. The consul Acilius Glabrio caused the reproach to cease; beat and routed his army at the straits of Thermopylæ, and expelled him from Greece. So he obliged him to pay the tribute which he hoped to impose on others; for he would grant him peace only on condition of paying the expense of the war, fifteen thousand talents; five hundred on the spot,—two thousand five hundred when the peace should be ratified by the senate,—and the remaining twelve thousand in twelve years, each year one thousand. See Polybius in his Legations, and Appian in the Wars of Syria. And thus,— Without his own reproach] Without losing a battle, or taking a false step, Acilius caused the reproach which he was bringing upon the Romans to turn upon himself.

Verse 18. After this shall he turn his face unto the isles, and shall take many — After entering into this alliance, Antiochus fitted out a formidable fleet of one hundred large ships of war, and two hundred other lesser vessels, with a view to reduce under his power the maritime places of Asia, Thrace, and Greece; and he took Samos, Eubœa, and many other islands, which was a great indignity and reproach offered to the Romans, when their confederates were thus oppressed; and the cities which they had lately restored to liberty were enslaved. But a prince, &c., shall cause the reproach to cease — This prince was Lucius Scipio, the Roman consul, who made the reproach, which Antiochus had offered to the Romans by invading their allies, to return upon his own head, by overthrowing him in battle at mount Sipylus, and forcing him to quit all the conquests he had made in the lesser Asia. In this battle Antiochus lost fifty thousand foot and four thousand horse; one thousand four hundred were taken prisoners, and he himself escaped with difficulty. From this great victory, whereby Asia was delivered out of the hands of Antiochus, Scipio obtained the surname of Asiaticus: see Livy, lib. xxxvii, cap 44. Antiochus, in consequence of this defeat, was obliged to sue for peace, and, to obtain it, was under the necessity of submitting to very dishonourable conditions; namely, not to set foot in Europe, and to give up all he possessed in Asia on this side mount Taurus; to defray the whole expenses of the war, &c., and to give twenty hostages for the performance of these articles, one of whom was his youngest son Antiochus, afterward called Epiphanes. By these means he and his successors became tributary to the Romans. So that nothing could be more fully accomplished than what is here said about the reproach he had brought upon others being turned upon himself.

Ver. 18. After this he shall turn his face to the isles of Chetim. Antiochus conquered the principal isles of Greece, and made war on the coasts of Greece, a people who were then the allies of the Romans. These aggressions brought upon him Lucius Scipio, the Roman consul, who defeated his army at mount Siphylus, and drove him back to Asia, loaded with reproach.

18. Isles — Or, coasts. This refers especially to the campaign by sea and land which Antiochus waged against Asia Minor, so disastrously terminated by the battle mentioned above. But a prince, etc. — Rather, but a captain shall make his (insults) to cease, yea, his reproach (insults) shall he turn back upon him. While the construction here is difficult the meaning is plain; the reference is no doubt to the well-known controversy between this insolent king after he had seized all the Asiatic possessions of Philip of Macedon, and had crossed over into Europe to continue his aggressions, and the Roman general and ambassador Lucius Scipio. As reported by the ancient historians, this interview was very dramatic. When Antiochus was politely requested by the Roman ambassador to restrain his ambitions he insolently replied, “As I do not trouble myself about Italy, why should the Romans trouble themselves about Asia?” The severe chastisement which immediately followed at the battle of Magnesia, while it perhaps did not directly answer the king’s question, at least put an effectual stop to further arrogant interrogations on his part.

V. 19. Then-Then he turned his face home-ward, yet was he not in safety, but was quickly after killed.

Verse 19. He shall turn his face toward the fort of his own land] After this shameful defeat, Antiochus fled to Sardis, thence to Apamea, and the next day got into Syria, and to Antioch, his own fort, whence he sent ambassadors to treat for peace; and was obliged to engage to pay the immense sum of money mentioned above.

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

Verse 19. Then he shall turn his face toward the fort of his own land — The word rendered fort, yzw[m, is plural, and would be more properly rendered, the fortresses. It is intended to signify, that he should return after the battle to some of his fortified towns. And accordingly we find that he fled away that night, first to Sardes, and from thence to Apamea, and the next day came into Syria to Antioch, a fortress of his own land; from whence he sent ambassadors to sue for peace; and within a few days after peace was granted, he sent part of the money demanded, and the hostages, to the Roman consul at Ephesus. Being under great difficulties how to raise the money which he had stipulated to pay to the Romans, he marched into the eastern provinces, to collect there the arrears of tribute, and amass what treasure he could; and attempting to plunder the rich temple of Jupiter Belus in Elymais. he was assaulted by the inhabitants of the country, and slain, together with his attendants. Such is the account given of the circumstances of his death by Diodorus Siculus, Strabo, Justin, and Jerome. Aurelius Victor, however, reports it otherwise, affirming that he was slain by some of his companions, whom, in his liquor, he had beaten at a banquet; but this account deserves not so much credit as the concurrent testimony of earlier historians. However it was, his death was inglorious; he stumbled, and fell, and was no more found. — Bishop Newton.

19. The fort — Rather, forts. Having returned to the small dominion still left to him west of the Taurus, he was killed in an insurrection in Elymais (197 B.C.). The tradition is that his death occurred during a sacrilegious night attack upon the temple of Bel, in that city, in order to rob it of its treasures.

V. 20. A raiser of taxes-Seleucus Philopator, who peeled his subjects, and spared not to rob the temple. Within few days-For he lived not out the third part of his father’s reign. Not in battle-Not by open force, but by poison.

Verse 20. Then shall stand up in his estate a raiser of taxes] Seleucus Philopater succeeded his father Antiochus. He sent his treasurer Heliodorus to seize the money deposited in the temple of Jerusalem, which is here called the glory of the kingdom, see 2Macc 9:23. He was so cramped to pay the annual tax to the Romans, that he was obliged to burden his subjects with continual taxes.

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

Verse 20. Then shall stand up in his estate — Hebrew, wnk l[, on his base; Vulgate, in his place; or, shall succeed him; a raiser of taxes in the glory of his kingdom — Or, as in the margin, one that causeth an exacter to pass over, &c., that is, one who will send the tribute-gatherers through his kingdom. This was a very just description of Seleucus Philopater, the son and successor of Antiochus, who oppressed his people with most grievous taxes, that he might raise the tribute of one thousand talents, which he was obliged to pay annually to the Romans, as well as that he might support his own government. According to Jerome, he performed nothing worthy of the empire of Syria, and of his father, but reigned both idly and weakly, as Appian also testifies. He had an inclination, indeed, to shake off the Roman yoke, and therefore raised an army, with an intent to march over mount Taurus to the assistance of Pharnaces king of Pontus; but his dread of the Romans confined him at home within the bounds prescribed to him, and almost as soon as he had raised, he disbanded, his army. So that he was little more than a raiser of taxes all his days. He even sent his treasurer, Heliodorus, to seize the money deposited in the temple of Jerusalem. This was literally causing an exacter to pass over the glory of the kingdom, when he sent his treasurer to plunder that temple which even kings had honoured and magnified with their best gifts. But within a few days — Or rather, years, according to the prophetic style, he was to be destroyed — And accordingly his reign was of short duration in comparison of his father’s, for he reigned only twelve years, and his father thirty-seven. Or perhaps the passage may mean, that within a few days, or years, after his attempting to plunder the temple at Jerusalem, he should be destroyed: and not long after that, as all chronologers agree, he was destroyed, neither in anger, nor in battle — Neither through rebellion at home, nor in war abroad; but by the treachery of his own treasurer Heliodorus; the same wicked hand that was the instrument of his sacrilege being also the instrument of his death. “For Seleucus having sent his only son Demetrius to be a hostage at Rome instead of his brother Antiochus, and Antiochus being not yet returned to the Syrian court, Heliodorus thought this a fit opportunity to despatch his master, and, in the absence of the next heir to the crown, to usurp it to himself. But he was disappointed in his ambitious projects, and only made way for another’s usurped greatness instead of his own.” — Bishop Newton.

20. Estate — Rather, place (as in verses 7, 21, and 38). A raiser of taxes, etc. — Or, one that shall cause an exactor to pass over (through) the glory of the kingdom. The various versions greatly differ. The Vulgate renders, “in his stead shall stand a vile person and unworthy of royal dignity.” The reference is either to Heliodorus, the chancellor of Seleucus Philopator, who was sent by this king at the suggestion of Apollonius, governor of Coele-Syria and Phoenicia, to rob the temple of Jerusalem — being interrupted super-naturally in his purpose and scourged by divine agents, according to 2 Macc. iii — or to Seleucus IV, Philopator himself, who as the son and successor of Antiochus III fell heir to terrible financial embarrassments, which compelled him to exact heavy taxes, and may perhaps have induced him to countenance such robberies as that of Heliodorus. Palestine would most naturally be called by a Hebrew writer the glory of the [Syrian] kingdom; though Dr. Terry understands this to refer not to Palestine specifically, but generally to all of the most beautiful and productive portions of the kingdom. Within few days — Seleucus IV only reigned in all a few days compared with his father (twelve years), and certainly only reigned a “few days” after the bootless mission of Heliodorus, mentioned above; for, according to the ancient account of his death, this courtier poisoned him, 176-175 B.C. Probably the method of his death explains why it can be said that he was “broken” neither in anger [that is, in a quarrel or insurrection, as was his father], nor in battle.

V. 21. A vile person-Antiochus, called Epiphanes by his flatterers, but the people of God accounted him infamous, base, and treacherous. They-Neither peers nor people, nor was he the heir, but his nephew; but he crept in by flatteries.

Verse 21. In his estate shall stand up a vile person] This was Antiochus, surnamed Epiphanes—the Illustrious. They did not give him the honour of the kingdom: he was at Athens, on his way from Rome, when his father died; and Heliodorus had declared himself king, as had several others. But Antiochus came in peaceably, for he obtained the kingdom by flatteries. He flattered Eumenes, king of Pergamus, and Attalus his brother, and got their assistance. He flattered the Romans, and sent ambassadors to court their favour, and pay them the arrears of the tribute. He flattered the Syrians, and gained their concurrence; and as he flattered the Syrians, so they flattered him, giving him the epithet of Epiphanes—the Illustrious. But that he was what the prophet here calls him, a vile person, is fully evident from what Polybius says of him, from Athenæus, lib. v.: “He was every man’s companion: he resorted to the common shops, and prattled with the workmen: he frequented the common taverns, and ate and drank with the meanest fellows, singing debauched songs,” &c., &c. On this account a contemporary writer, and others after him, instead of Epiphanes, called him Epimanes—the Madman.

Verse 21. And in his estate shall stand up a vile person — This is a description of Antiochus Epiphanes, the great persecutor of the Jewish nation and religion. He is here called a vile person, not for any want of wit or parts, but for the extravagance of his life and actions, which made many doubt whether he had more of the fool or the madman in him: see note on Daniel 8:9, 23-26. To whom they shall not give the honour of the kingdom, &c. — The right of succession belonged to Demetrius, the son of Seleucus Philopater, and nephew to Antiochus; but he being a hostage at Rome when his father died by the treachery of Heliodorus, Antiochus, who was now returned from thence, took advantage of his absence, and by courting Eumenes king of Pergamus, and Attalus his brother, with flattering speeches, and great promises of friendship and assistance against the Romans, prevailed with them to assist him against the usurper Heliodorus. He also flattered the Syrians, and with great show of clemency obtained their concurrence. He flattered the Romans likewise, and sent ambassadors to court their favour, to pay the arrears of tribute, to present them besides with golden vessels of five hundred pounds’ weight, and to desire their friendship and alliance. Thus he came in peaceably — And as he flattered the Syrians, the Syrians flattered him again, and bestowed upon him the title of Epiphanes, or Illustrious; but the epithet of vile, or rather despicable, here given by the prophet, agrees better with his true character.

Ver. 21. And in his estate shall stand up a vile person. Seleucus Philopater being dead, his brother Antiochus Epiphanes took the kingdom, and afflicted the jews above all other kings. He rashly embroiled himself with the concerns of religion, desecrated the temple of Jerusalem, slew forty thousand jews in the city, sold multitudes for slaves, and committed massacres of unparalleled cruelty. Judas Maccabeus, in his opposition to this bloody tyrant, signalised himself with unexampled bravery.

21. A vile person — This was Antiochus Epiphanes, of whom we have already heard so much. (See Daniel 7:8, 20, 21, 24, 25; 8:9-19, 23-25; 9:27.) Demetrius Soter was the son and rightful heir of Seleucus IV, and had doubtless received the honor [the royal dignity] of the kingdom, from all lovers of the ruling house; but Antiochus, the brother of Seleucus IV, upon his death (for which many think this “contemptible” person was responsible), treacherously seized the throne. (See note Daniel 7:24; 8:23.) He shall come in peaceably — Rather, in time of security; that is, when men are careless and not expecting change. (Compare the use of the word in Jeremiah 22:21; Ezekiel 16:49.) So the word also carries with it the idea of “unawares,” “unexpectedly.” “The FLATTERIES or dissimulation by which he obtained the kingdom refer to the artful representations of his claims and plans by which he induced Eumenes and Attalus, kings of Pergamos, to help him expel Heliodorus and recover the throne for his own family. The same arts of dissimulation doubtless served him further in adjusting things in Antioch after the overthrow of the usurper Heliodorus.” — Terry.

V. 22. Overflown-The Egyptian force near Pelusium, where they fell by the power of Antiochus, with a great slaughter, near the river Nile. The prince-The high-priest with his place and honour, for he put out Onias, and set up in his stead, Jason his brother.

Verse 22. And with the arms of a flood] The arms which were overflown before him were his competitors for the crown. They were vanquished by the forces of Eumenes and Attalus; and were dissipated by the arrival of Antiochus from Athens, whose presence disconcerted all their measures. The prince of the covenant] This was Onias, the high priest, whom he removed, and put Jason in his place, who had given him a great sum of money; and then put wicked Menelaus in his room, who had offered him a larger sum. Thus he acted deceitfully in the league made with Jason.

Verses 22-24. And with the arms of a flood, &c. — By arms here is signified force, or strength, and by an inundation, or flood, a great army. By which is here to be understood the forces of Attalus and Eumenes, who favoured Antiochus: by these they should be overflown, and broken, who were his competitors for the crown, namely, Heliodorus, the murderer of Seleucus, and his partisans, as well as those of the king of Egypt, Ptolemy Philometor, who had formed some designs upon Syria. Yea, also the prince of the covenant — That is, the high-priest of the Jews was broken. Thus Theodoret: “He speaks of the pious high-priest, Onias, the brother of Jason, and foretels that even he should be turned out of his office.” As soon as Antiochus was seated in his throne, he removed Onias from the high-priesthood, and preferred Jason, Onias’s brother, to that dignity, not for any crime committed against him by the former, but for the great sums of money which were offered to him by the latter. For Jason offered to give no less than three hundred and sixty talents of silver for the high-priesthood, besides eighty more upon another account: and good Onias was not only displaced to make way for a wicked usurper, but after a few years, living at Antioch, he was, with as great treachery as cruelty, murdered by the king’s deputy. But though Antiochus had made a league with Jason the new high-priest, yet he did not faithfully adhere to it, but acted deceitfully; and substituted his brother Menelaus in his room, by means of an armed force, because he offered him three hundred talents more than that which he had received from Jason. For — Or rather, And he shall come up, (for the words do not assign a reason for any thing that precedes,) and shall become strong with a small people — Antiochus had been many years a hostage at Rome; and, coming from thence with only a few attendants, he appeared in Syria little at first, but soon received a great increase. He shall enter peaceably into the fattest places of the province — By the friendship of Eumenes and Attalus he entered peaceably upon the upper provinces, and likewise upon the provinces of Cœlosyria and Palestine. And wherever he came he outdid his fathers, and his fathers’ fathers, in liberality and profusion. He scattered among them the prey, and spoil, and riches — The prey of his enemies, the spoil of temples, and the riches of his friends, as well as his own revenues, were expended in public shows, and bestowed in largesses among the people. In the first book of Maccabees, chap. 3:30, it is affirmed, that in the liberal giving of gifts he abounded above the kings that were before him. Polybius relates, that sometimes, meeting accidentally with people whom he had never seen before, he would enrich them with unexpected presents; and sometimes, standing in the public streets, he would throw about his money, and cry aloud, “Let him take it to whom fortune shall give it.” His generosity was the more requisite, to fix the provinces of Cœlosyria and Palestine in his interest, because they were claimed as of right belonging to the king of Egypt. Antiochus rejected this claim, and foreseeing that these demands would prove the occasion of a new war between the two crowns, came to Joppa to take a view of the frontiers, and to put them into a proper posture of defence. In his progress he came to Jerusalem, and, as it was evening, he was ushered into the city by torch-light with great rejoicing. From thence he went to Phenicia to fortify his own strong holds, and to forecast his devices against those of the enemy; the LXX. and Arabic read, against Egypt. Thus he acted even for a time, and employed some years in his hostile preparations.

22. The arms of a flood — It is not clear whether this phrase has reference to the suddenness and farsighted diplomacy with which Antiochus disposed of all his opponents, who were “swept away” from before him as with a deluge, or to the vast armies of Egypt which had been accustomed formerly to overflow Syria, but were now swept back by him. According to the first view this passage refers to his successful opposition to all enemies in Syria during the opening years of his reign (175-171 B.C.); according to the second, it refers to his later campaigns against Egypt. The former view seems preferable. The prince of the covenant — Or, his covenant. The reference may be to some allied prince, perhaps Ptolemy Philometer, with whom Antiochus may have had some sort of a compact, or, more likely, to the death of Onias III, the Jewish high priest — a hero of unblamable life — who was assassinated by him (171 or 170 B.C.); he having rebuked Menelaus, a creature of Antiochus, for stealing some of the sacred vessels of the temple (2 Macc. iv).

V. 23. After the league-For he made a league with Egypt, and came with a few, (but chosen men) and took the passes, and put all in subjection to him.

Verse 23. He shall come up] From Rome, where he had been a hostage for the payment of the tax laid on his father.

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

Verses 22-24. And with the arms of a flood, &c. — By arms here is signified force, or strength, and by an inundation, or flood, a great army. By which is here to be understood the forces of Attalus and Eumenes, who favoured Antiochus: by these they should be overflown, and broken, who were his competitors for the crown, namely, Heliodorus, the murderer of Seleucus, and his partisans, as well as those of the king of Egypt, Ptolemy Philometor, who had formed some designs upon Syria. Yea, also the prince of the covenant — That is, the high-priest of the Jews was broken. Thus Theodoret: “He speaks of the pious high-priest, Onias, the brother of Jason, and foretels that even he should be turned out of his office.” As soon as Antiochus was seated in his throne, he removed Onias from the high-priesthood, and preferred Jason, Onias’s brother, to that dignity, not for any crime committed against him by the former, but for the great sums of money which were offered to him by the latter. For Jason offered to give no less than three hundred and sixty talents of silver for the high-priesthood, besides eighty more upon another account: and good Onias was not only displaced to make way for a wicked usurper, but after a few years, living at Antioch, he was, with as great treachery as cruelty, murdered by the king’s deputy. But though Antiochus had made a league with Jason the new high-priest, yet he did not faithfully adhere to it, but acted deceitfully; and substituted his brother Menelaus in his room, by means of an armed force, because he offered him three hundred talents more than that which he had received from Jason. For — Or rather, And he shall come up, (for the words do not assign a reason for any thing that precedes,) and shall become strong with a small people — Antiochus had been many years a hostage at Rome; and, coming from thence with only a few attendants, he appeared in Syria little at first, but soon received a great increase. He shall enter peaceably into the fattest places of the province — By the friendship of Eumenes and Attalus he entered peaceably upon the upper provinces, and likewise upon the provinces of Cœlosyria and Palestine. And wherever he came he outdid his fathers, and his fathers’ fathers, in liberality and profusion. He scattered among them the prey, and spoil, and riches — The prey of his enemies, the spoil of temples, and the riches of his friends, as well as his own revenues, were expended in public shows, and bestowed in largesses among the people. In the first book of Maccabees, chap. 3:30, it is affirmed, that in the liberal giving of gifts he abounded above the kings that were before him. Polybius relates, that sometimes, meeting accidentally with people whom he had never seen before, he would enrich them with unexpected presents; and sometimes, standing in the public streets, he would throw about his money, and cry aloud, “Let him take it to whom fortune shall give it.” His generosity was the more requisite, to fix the provinces of Cœlosyria and Palestine in his interest, because they were claimed as of right belonging to the king of Egypt. Antiochus rejected this claim, and foreseeing that these demands would prove the occasion of a new war between the two crowns, came to Joppa to take a view of the frontiers, and to put them into a proper posture of defence. In his progress he came to Jerusalem, and, as it was evening, he was ushered into the city by torch-light with great rejoicing. From thence he went to Phenicia to fortify his own strong holds, and to forecast his devices against those of the enemy; the LXX. and Arabic read, against Egypt. Thus he acted even for a time, and employed some years in his hostile preparations.

23. Bevan translates, “And from the time when they shall ally themselves with him, he shall practice fraud and shall rise and become strong with (but) few men.” Those with whom this king made alliances (compare verse 22) were usually outwitted. (Compare Daniel 7:23.) At the beginning he had not very many trusty helpers, but his cunning diplomacy aided him in climbing up, step by step, until he became almost the greatest power in the civilized world.

V. 24. He shall enter peaceably-He shall come in upon the Egyptians under pretence of peace, in a plentiful and delicious country, and among a mass of treasures which the kings successively had heaped up; the greatest part of which Antiochus distributed among his confidants, whereby he obliged them the faster to him. He did herein what his fathers had not done; the kings of Syria before him, could never attain to this success over Egypt. Against the strong-holds-Having succeeded thus far, he shall proceed to the places of greatest strength in that kingdom. For a time-That is ‘till God put a stop to his career, for the Egyptians found means to deliver themselves from his yoke.

Verse 24. He shall enter peaceably even upon the fattest places] The very richest provinces—Cœlesyria and Palestine.

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

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

Verses 22-24. And with the arms of a flood, &c. — By arms here is signified force, or strength, and by an inundation, or flood, a great army. By which is here to be understood the forces of Attalus and Eumenes, who favoured Antiochus: by these they should be overflown, and broken, who were his competitors for the crown, namely, Heliodorus, the murderer of Seleucus, and his partisans, as well as those of the king of Egypt, Ptolemy Philometor, who had formed some designs upon Syria. Yea, also the prince of the covenant — That is, the high-priest of the Jews was broken. Thus Theodoret: “He speaks of the pious high-priest, Onias, the brother of Jason, and foretels that even he should be turned out of his office.” As soon as Antiochus was seated in his throne, he removed Onias from the high-priesthood, and preferred Jason, Onias’s brother, to that dignity, not for any crime committed against him by the former, but for the great sums of money which were offered to him by the latter. For Jason offered to give no less than three hundred and sixty talents of silver for the high-priesthood, besides eighty more upon another account: and good Onias was not only displaced to make way for a wicked usurper, but after a few years, living at Antioch, he was, with as great treachery as cruelty, murdered by the king’s deputy. But though Antiochus had made a league with Jason the new high-priest, yet he did not faithfully adhere to it, but acted deceitfully; and substituted his brother Menelaus in his room, by means of an armed force, because he offered him three hundred talents more than that which he had received from Jason. For — Or rather, And he shall come up, (for the words do not assign a reason for any thing that precedes,) and shall become strong with a small people — Antiochus had been many years a hostage at Rome; and, coming from thence with only a few attendants, he appeared in Syria little at first, but soon received a great increase. He shall enter peaceably into the fattest places of the province — By the friendship of Eumenes and Attalus he entered peaceably upon the upper provinces, and likewise upon the provinces of Cœlosyria and Palestine. And wherever he came he outdid his fathers, and his fathers’ fathers, in liberality and profusion. He scattered among them the prey, and spoil, and riches — The prey of his enemies, the spoil of temples, and the riches of his friends, as well as his own revenues, were expended in public shows, and bestowed in largesses among the people. In the first book of Maccabees, chap. 3:30, it is affirmed, that in the liberal giving of gifts he abounded above the kings that were before him. Polybius relates, that sometimes, meeting accidentally with people whom he had never seen before, he would enrich them with unexpected presents; and sometimes, standing in the public streets, he would throw about his money, and cry aloud, “Let him take it to whom fortune shall give it.” His generosity was the more requisite, to fix the provinces of Cœlosyria and Palestine in his interest, because they were claimed as of right belonging to the king of Egypt. Antiochus rejected this claim, and foreseeing that these demands would prove the occasion of a new war between the two crowns, came to Joppa to take a view of the frontiers, and to put them into a proper posture of defence. In his progress he came to Jerusalem, and, as it was evening, he was ushered into the city by torch-light with great rejoicing. From thence he went to Phenicia to fortify his own strong holds, and to forecast his devices against those of the enemy; the LXX. and Arabic read, against Egypt. Thus he acted even for a time, and employed some years in his hostile preparations.

24. He shall enter peaceably, etc. — This sentence may be translated either, “In time of your security shall become even upon the fattest places of the province” (R.V.), or “In time of security and with the fat (rich) ones of the province shall he come” (Terry), or “And by stealth he shall assail the mightiest men of (each) province.” Each rendering may be grammatically and historically defended. Antiochus did have the art of selecting the best places in which to plunder; he did succeed in allying to himself as strong supporters some of the chief men of Syria and other provinces, and he had no scruples about striking down any influential friends when it seemed to his advantage to do so. He shall do that which his fathers have not done — This has been quite generally supposed to refer to the characteristic of Antiochus just noted in the preceding phrase; but certainly his predecessors had not been remarkable for their failure to acquire territory, etc., even by robbery, or for their antipathy to influential alliances, or for their noncombativeness. (See verses 13-17, 20.) It therefore seems best to translate, “He shall do what his fathers have not done: he shall scatter among them,” etc.; considering this to be a reference to the prodigal hand with which Antiochus Epiphanes was accustomed to lavish gifts upon those who helped him or with whom he was specially pleased. He scattered his gold pieces as his predecessors had never done (1 Macc. 3:28-30; Livy, 41:20; Polybius, 28:17). He shall forecast his devices, etc. — Rather, he shall devise devices against strongholds; that is, he was always plotting against his neighbors and depended as much upon his wily strategy as upon the force of his arms. (See Daniel 8:23.) Even for a time — Or, but [only] for a time. The end of his successfully wicked career is coming.

V. 25. But he shall not stand-He might have prospered, if he had not been betrayed by Eulaius, Benaeus, and the rest of his nobles, corrupted by Antiochus.

Verse 25. He shall stir up his power] Antiochus marched against Ptolemy, the king of the south, (Egypt,) with a great army; and the Egyptian generals had raised a mighty force.

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

Verses 25, 26. For he shall stir up his power, &c., against the king of the south — By the king of the south is meant the king of Egypt, namely, Ptolemy Philometor, who demanded the surrender of Cœlosyria to him, as by right belonging to him, through virtue of the marriage articles between Ptolemy Epiphanes and Cleopatra; but Antiochus, instead of complying with his demand, invaded Egypt with a vast force both by sea and land. And the king of the south shall be stirred up, &c. — That is, the generals of Ptolemy were stirred up to war with very many and exceeding strong forces; and yet could not resist the fraudulent counsels of Antiochus. The two armies engaged between Pelusium and mount Cassius, and Antiochus obtained the victory. The next campaign he had greater success, routed the Egyptians, took Pelusium, ascended as far as Memphis, and made himself master of all Egypt except Alexandria. These transactions are recorded Maccabees 1:16-19. The misfortunes of Ptolemy are, by the prophet, ascribed to the treachery and baseness of his own ministers and subjects, verse 26: and it is certain that Eulæus was a very wicked minister, and bred up the young king in luxury and effeminacy, contrary to his inclination. Ptolemy Macron, too, who was governor of Cyprus, revolted from him, and delivered up that important island to Antiochus. Nay, even the Alexandrians, seeing the distress of Philometor, renounced their allegiance; and taking his younger brother Euergetes, or Physcon, proclaimed him king instead of his elder brother.

25, 26. These verses probably describe the campaign of Antiochus Epiphanes (170 B.C.) against Ptolemy Philometer of Egypt, the king of the south. (See note verse 5.) The young Ptolemy gathered an immense army to withstand the Syrian invasion, but owing to the treachery of his own people, who “devised devices” against him, he was defeated. Probably the chief traitors here thought of are Eulaeus and Lenaeus, two courtiers upon whom the king lavished every favor and who virtually controlled the state policy after the death of Cleopatra, the queen mother. Antiochus marched on into Egypt as its conqueror as far as Memphis, and even captured Ptolemy himself. It seems to be intimated here that those who were closest to the Egyptian sovereign and who ate the “dainties” of the royal table, were responsible for this disaster. (See above.) His army shall overflow — Rather, by a slight change in the text, read, with Dr. Terry, “his army shall be overwhelmed.”

V. 26. Yea-His most familiar friends and confidants; for he shall be overthrown with a great slaughter, as when the Nile overflows the country.

Verse 26. Yea, they that feed of the portion of his meat] This is the proof of what has been last noted, that the intrigues of Antiochus, corrupting the ministers and officers of Ptolemy, were the cause of all the disasters that felt on the Egyptian king. They that fed of the portion of his meat-who were in his confidence and pay, and possessed the secrets of the state, betrayed him; and these were the means of destroying him and his army, so that he was defeated, as was before observed.

Verses 25, 26. For he shall stir up his power, &c., against the king of the south — By the king of the south is meant the king of Egypt, namely, Ptolemy Philometor, who demanded the surrender of Cœlosyria to him, as by right belonging to him, through virtue of the marriage articles between Ptolemy Epiphanes and Cleopatra; but Antiochus, instead of complying with his demand, invaded Egypt with a vast force both by sea and land. And the king of the south shall be stirred up, &c. — That is, the generals of Ptolemy were stirred up to war with very many and exceeding strong forces; and yet could not resist the fraudulent counsels of Antiochus. The two armies engaged between Pelusium and mount Cassius, and Antiochus obtained the victory. The next campaign he had greater success, routed the Egyptians, took Pelusium, ascended as far as Memphis, and made himself master of all Egypt except Alexandria. These transactions are recorded Maccabees 1:16-19. The misfortunes of Ptolemy are, by the prophet, ascribed to the treachery and baseness of his own ministers and subjects, verse 26: and it is certain that Eulæus was a very wicked minister, and bred up the young king in luxury and effeminacy, contrary to his inclination. Ptolemy Macron, too, who was governor of Cyprus, revolted from him, and delivered up that important island to Antiochus. Nay, even the Alexandrians, seeing the distress of Philometor, renounced their allegiance; and taking his younger brother Euergetes, or Physcon, proclaimed him king instead of his elder brother.

25, 26. These verses probably describe the campaign of Antiochus Epiphanes (170 B.C.) against Ptolemy Philometer of Egypt, the king of the south. (See note verse 5.) The young Ptolemy gathered an immense army to withstand the Syrian invasion, but owing to the treachery of his own people, who “devised devices” against him, he was defeated. Probably the chief traitors here thought of are Eulaeus and Lenaeus, two courtiers upon whom the king lavished every favor and who virtually controlled the state policy after the death of Cleopatra, the queen mother. Antiochus marched on into Egypt as its conqueror as far as Memphis, and even captured Ptolemy himself. It seems to be intimated here that those who were closest to the Egyptian sovereign and who ate the “dainties” of the royal table, were responsible for this disaster. (See above.) His army shall overflow — Rather, by a slight change in the text, read, with Dr. Terry, “his army shall be overwhelmed.”

V. 27. At one table-They shall meet under pretence of peace. But it shall not prosper-For neither shall Antiochus gain Egypt by all his artifice, nor Ptolemy, Syria. At the time appointed-By the Lord, whose purpose and counsel shall stand.

Verse 27. And both these kings’ hearts shall be to do mischief] That is, Antiochus, and Ptolemy Philometer, who was nephew to the former, and whose interest he now pretended to have much at heart, since the Alexandrians had renounced their allegiance to him, and set his younger brother Euergetes upon the throne. When Antiochus came to Memphis, he and Philometer had frequent conferences at the same table; and at these times they spoke lies to each other, Antiochus professing great friendship to his nephew and concern for his interests, yet in his heart designing to ruin the kingdom by fomenting the discords which already subsisted between the two brothers. On the other hand, Philometer professed much gratitude to his uncle for the interest he took in his affairs, and laid the blame of the war upon his minister Eulæus; while at the same time he spoke lies, determining as soon as possible to accommodate matters with his brother, and join all their strength against their deceitful uncle. But it shall not prosper] Neither succeeded in his object; for the end of the appointed time was not yet come.

Verse 27. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table — Antiochus and Ptolemy Philometor often met together at Memphis, and frequently ate at the same table as friends, Antiochus pretending to take care of the interests of his nephew Philometor, especially after the Alexandrians had proclaimed his brother Euergetes king; and Philometor seemingly confiding in his uncle’s protection. But herein they were both insincere, designing to impose upon each other; Antiochus’s design being to seize the kingdom of Egypt to himself, and Philometor’s to disappoint that design, by coming to an agreement with Euergetes and the Alexandrians. But still these artifices did not prosper on either side; for neither did Antiochus obtain the kingdom, nor did Philometor utterly exclude him; but at last the pretended friendship broke out into open wars, which were not to have an end till the time appointed, which was not yet come.

27. They shall speak lies at one table — After the Egyptians who had plotted against Philometer had placed Physton, his brother, on the throne Antiochus changed front with regard to his captive and joined hands with him in a plan to snatch the Egyptian scepter from the usurper. That they both lied to each other in their professions of mutual trust and pledges of future help there can be no doubt. But how vivid is this description! It sounds as if the writer had been sitting at the table with them taking notes. Yet the end shall be at the time appointed — The heavenly powers rule and overrule, notwithstanding the plots of earthly kings. (See note Daniel 10:21.) No shrewdness on the part of Antiochus can avert the divine decree.

V. 28. Then shall he return-Antiochus shall depart with his booty gotten in Egypt. Against the holy covenant-Against the law of God, with the people that worshipped God according to his will.

Verse 28. Then shall he return onto his land with great riches] Antiochus did return, laden with riches, from the spoils that he took in Egypt; see 1Macc 1:19, 20. And hearing that there had been a report of his death, at which the citizens of Jerusalem had made great rejoicings,— His heart shall be against the holy covenant] He was determined to take a severe revenge, and he had an ostensible pretext for it, for Jason, who had been deprived of the high priesthood, hearing the report of the death of Antiochus, raised forces, marched against Jerusalem, took it, and obliged Menelaus, the high priest, to shut himself up in the castle. Antiochus brought a great army against Jerusalem; took it by storm; slew forty thousand of the inhabitants; sold as many more for slaves; boiled swine’s flesh, and sprinkled the temple and the altar with the broth; broke into the holy of holies; took away the golden vessels and other sacred treasures, to the value of one thousand eight hundred talents; restored Menelaus to his office; and made one Philip, a Phrygian, governor of Judea. 1Macc 1:24; 2Macc 5:21. Prideaux and Newton. These are what we term exploits; which having finished, he returned to his own land.

Verse 28. Then shall he return into his land with great riches — Namely, with the spoils taken in Egypt, which were of immense value. And his heart shall be against the holy covenant — “While he was absent in Egypt a false report was spread of his death; and Jason, thinking this a favourable opportunity for recovering the high-priesthood, marched to Jerusalem with a thousand men, assaulted and took the city, drove Menelaus into the castle, and exercised great cruelties upon the citizens. Antiochus, hearing of this, concluded that the whole nation had revolted; and being informed that the people had made great rejoicings at the report of his death, he determined to take a severe revenge, and went up with a great army, as well as with great indignation, against Jerusalem. He besieged and took the city by force of arms, slew 40,000 of the inhabitants, and sold as many more for slaves, polluted the temple and altar with swines’ flesh, profaned the holy of holies by breaking into it, took away the golden vessels, and other sacred treasures, to the value of eighteen hundred talents, restored Menelaus to his office and authority, and constituted one Philip, by nature a Phrygian, in manners a barbarian, governor of Judea. When he had done these exploits he returned to his own land.” — Bishop Newton.

28. His heart shall be against the holy covenant — This “holy covenant” is not the one just made with Philometer (verse 27) as careless readers would suppose. The “holy covenant” is here used instead of “people of the holy covenant” for the same purpose doubtless as the other enigmatical phrases to be found everywhere in this apocalypse, to confuse the careless and for the enjoyment of the “wise.” Antiochus on his return from Egypt found that Menelaus, whom he had approved as high priest in Jerusalem, had been ousted from his place by Jason — who had heard that Antiochus had died on this Egyptian campaign — and many of his followers killed (2 Macc. 5:5). Antiochus “in a fury” immediately marched against the city, capturing it, massacring many thousands of its population, and looting the sacred treasures of the temple (1 Macc. 1; 2 Macc. v; Josephus, Antiquities, XII, 5:3; Apion, 2:7). He shall do exploits, and return — R.V., “he shall do his pleasure, and return.” Having worked his will in Jerusalem he left a “most cruel barbarian” as governor of Jerusalem and continued his journey home to Antioch.

V. 29. Toward the south-Egypt, to fight against Ptolemy. But-This shall not be so prosperous as the two former expeditions, but shall fail both of his victory and booty.

Verse 29. At the time appointed he shall return] Finding that his treachery was detected, and that the two brothers had united their counsel and strength for their mutual support, he threw off the mask; and having collected a great army early in the spring, he passed through Cœlesyria; entered Egypt; and the inhabitants of Memphis having submitted to him, he came by easy marches to Alexandria. But, says the prophet, “it shall not be as the former or as the latter:” he had not the same success as the former, when he overthrew the Egyptian army at Pelusium; nor as the latter, when he took Memphis, and subdued all Egypt, except Alexandria. See the reason.

Verses 29, 30. At the time appointed — Namely, by God. At the time determined by the divine providence, he shall return and come toward the south — He shall march into Egypt again. Antiochus perceiving that his fine-woven policy was unravelled, and that the two brothers, Philometor and Euergetes, instead of wasting and ruining each other in war, had laid aside their mutual dissensions, and provided for their common safety and interest by making peace, and agreeing to reign jointly, was so offended, that he prepared war much more eagerly and maliciously against both than he had before against one of them. Early, therefore, in the spring he set forward with his army, and passing through Cœlosyria, came into Egypt; and the inhabitants of Memphis submitting to him, he came by easy marches down to Alexandria. But it shall not be as the former — That is, this expedition shall not be so successful as his former ones: for the ships of Chittim shall come against him — That is, the ships which brought the Roman ambassadors, namely, Popilius Lænas and his companions; who came from Italy, touched at Greece, and arrived in Egypt, at the supplication of the Ptolemies, to command a peace between the contending kings: see an account of this matter in the note on Daniel 8:23. The reason of the Romans acting in this imperious manner, and of Antiochus so readily obeying, was, as Polybius suggests, the total conquests that Æmilius the Roman consul had just made of the kingdom of Macedonia. Therefore he shall be grieved and return — It was a great mortification to Antiochus to be so humbled, and so disappointed of his expected prey. He led back his forces into Syria, says Polybius, grieved and groaning, but thinking it expedient to yield to the times for the present. And have indignation against the holy covenant — Or, the law of God. Antiochus being disappointed in his designs upon Egypt, vented all his fury upon the Jews; for he detached Apollonius with an army of twenty-two thousand men, who coming to Jerusalem slew great multitudes, plundered the city, set fire to it in several places, and pulled down the houses and walls round about it. Then they built, on an eminence in the city of David, a strong fortress, which might command the temple; and issuing from thence they fell upon those who came to worship, and shed innocent blood on every side of the sanctuary, and defiled it; so that the temple was deserted and the whole service omitted; the city was forsaken of its natives, and became a habitation of strangers. So shall he do, he shall even return, &c. — After his return to Antioch, he published a decree which obliged all persons, upon pain of death, to conform to the religion of the Greeks; and so the Jewish law was abrogated, the heathen worship was set up in its stead, and the temple itself was consecrated to Jupiter Olympus. In the transacting of these matters he had intelligence with them that forsook the holy covenant — Namely, Menelaus and the other apostate Jews of his party, who were the king’s chief instigators against their religion and country: see 1 Maccab. 1:41-64; 2 Maccab. 6:1-9. “It may be proper to stop here, and reflect a little, how particular and circumstantial this prophecy is concerning the kingdoms of Egypt and Syria, from the death of Alexander to the time of Antiochus Epiphanes. There is not so complete and regular a series of their kings; there is not so concise and comprehensive an account of their affairs, to be found in any author of those times. The prophecy is really more perfect than any history. No one historian hath related so many circumstances, and in such exact order of time, as the prophet hath foretold them; so that it has been necessary to have recourse to several authors, Greek and Roman, Jewish and Christian; and to collect something from one, and something from another, for the better explaining and illustrating the great variety of particulars contained in this prophecy. The prophecy indeed is wonderfully exact, not only to the time of Antiochus Epiphanes, but beyond that time.” So that we may conclude in the words of the inspired writer; No one could thus declare the times and seasons but He who hath them in his own power: see Acts 1:7; and Bishop Newton.

29. It shall not be, etc. — Rather, not as the former shall be the latter. This campaign “into the south” (168 B.C.) shall not be successful as was the last (verses 25-27).

V. 30. The ships of Chittim-The Romans out of Italy, and the Archipelago. This made his heart boil with rancor, which he spit out against the Jews; especially being solicited to it by Jason first, and Menelaus after, who were apostates, and betrayers of their brethren.

Verse 30. For the ships of Chittim shall come against him] Chittim is well known to mean the Roman empire. Antiochus, being now in full march to besiege Alexandria, and within seven miles of that city, heard that ships were arrived there from Rome, with legates from the senate. He went to salute them. They delivered to him the letters of the senate, in which he was commanded, on pain of the displeasure of the Roman people, to put an end to the war against his nephews. Antiochus said he would go and consult his friends; on which Popilius, one of the legates, took his staff, and instantly drew a circle round Antiochus on the sand where he stood, and commanded him not to pass that circle till he had given a definitive answer. Antiochus, intimidated, said, he would do whatever the senate enjoined; and in a few days after began his march, and returned to Syria. This is confirmed by Polybius, Livy, Velleius, Paterculus, Valerius Maximus, and Justin.

Therefore he shall be grieved] “Grieving and groaning,” says Polybius; both mortified, humbled, and disappointed.

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

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

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

Verses 29, 30. At the time appointed — Namely, by God. At the time determined by the divine providence, he shall return and come toward the south — He shall march into Egypt again. Antiochus perceiving that his fine-woven policy was unravelled, and that the two brothers, Philometor and Euergetes, instead of wasting and ruining each other in war, had laid aside their mutual dissensions, and provided for their common safety and interest by making peace, and agreeing to reign jointly, was so offended, that he prepared war much more eagerly and maliciously against both than he had before against one of them. Early, therefore, in the spring he set forward with his army, and passing through Cœlosyria, came into Egypt; and the inhabitants of Memphis submitting to him, he came by easy marches down to Alexandria. But it shall not be as the former — That is, this expedition shall not be so successful as his former ones: for the ships of Chittim shall come against him — That is, the ships which brought the Roman ambassadors, namely, Popilius Lænas and his companions; who came from Italy, touched at Greece, and arrived in Egypt, at the supplication of the Ptolemies, to command a peace between the contending kings: see an account of this matter in the note on Daniel 8:23. The reason of the Romans acting in this imperious manner, and of Antiochus so readily obeying, was, as Polybius suggests, the total conquests that Æmilius the Roman consul had just made of the kingdom of Macedonia. Therefore he shall be grieved and return — It was a great mortification to Antiochus to be so humbled, and so disappointed of his expected prey. He led back his forces into Syria, says Polybius, grieved and groaning, but thinking it expedient to yield to the times for the present. And have indignation against the holy covenant — Or, the law of God. Antiochus being disappointed in his designs upon Egypt, vented all his fury upon the Jews; for he detached Apollonius with an army of twenty-two thousand men, who coming to Jerusalem slew great multitudes, plundered the city, set fire to it in several places, and pulled down the houses and walls round about it. Then they built, on an eminence in the city of David, a strong fortress, which might command the temple; and issuing from thence they fell upon those who came to worship, and shed innocent blood on every side of the sanctuary, and defiled it; so that the temple was deserted and the whole service omitted; the city was forsaken of its natives, and became a habitation of strangers. So shall he do, he shall even return, &c. — After his return to Antioch, he published a decree which obliged all persons, upon pain of death, to conform to the religion of the Greeks; and so the Jewish law was abrogated, the heathen worship was set up in its stead, and the temple itself was consecrated to Jupiter Olympus. In the transacting of these matters he had intelligence with them that forsook the holy covenant — Namely, Menelaus and the other apostate Jews of his party, who were the king’s chief instigators against their religion and country: see 1 Maccab. 1:41-64; 2 Maccab. 6:1-9. “It may be proper to stop here, and reflect a little, how particular and circumstantial this prophecy is concerning the kingdoms of Egypt and Syria, from the death of Alexander to the time of Antiochus Epiphanes. There is not so complete and regular a series of their kings; there is not so concise and comprehensive an account of their affairs, to be found in any author of those times. The prophecy is really more perfect than any history. No one historian hath related so many circumstances, and in such exact order of time, as the prophet hath foretold them; so that it has been necessary to have recourse to several authors, Greek and Roman, Jewish and Christian; and to collect something from one, and something from another, for the better explaining and illustrating the great variety of particulars contained in this prophecy. The prophecy indeed is wonderfully exact, not only to the time of Antiochus Epiphanes, but beyond that time.” So that we may conclude in the words of the inspired writer; No one could thus declare the times and seasons but He who hath them in his own power: see Acts 1:7; and Bishop Newton.

Ver. 30. The ships of Chittim shall come against him. Chittim, the old name of Cyprus, is put here for the Greek Islands, and for Italy. The jews, unable to bear the tyranny of their oppressors, sent ambassadors to Rome, and obtained an army which overthrew their enemies with dreadful slaughter.

30. Ships of Chittim — The people of Kittim from the earliest times were regarded as descendants of Javan (Genesis 10:4), and “therefore belonging to the Greek or Graeco-Latin races of the West” (MacPherson, in Hastings’s Dictionary of the Bible, 1900). In its early and original sense Kittim meant the Isle of Cyprus, but later it broadened in scope until it included Rhodes and even the coast lands of Macedonia. The Scripture phrase “coast of Chittim” does not mean Macedonia nor Rome, “but simply the western power which for the time being is to the front” (MacPherson). There can be no doubt that the ships referred to here were those of the Romans connected with the expedition under the leadership of Caius Popilius Laenas, who was sent against Antiochus 168 B.C. and speedily pushed him back from Egypt in great humiliation (Polybius, 29:11; Livy, 44:19; 45:11). He shall be grieved — Or, dejected (Terry); or, cowed (Bevan). When the Roman legate drew a threatening circle with his cane around him, and charged him before he stepped out of it to make his decision whether he would continue his march into Egypt or return home, he was full of anger and chagrin which he vented, on his return, upon Jerusalem and the “holy covenant.” (See verse 28.) So shall he do — Rather, and shall do (his will). And have intelligence with [rather, and have regard unto] them that forsake the holy covenant — That is, he begins now more than ever before to favor the apostate Jews who have turned heathen and to pour out his vials of wrath against the “pious ones.” (See notes Daniel 7:25.) Apollonius with twenty-two thousand men captured the city on a Sabbath day, when the inhabitants would not fight, burned the city, and threw down its walls, massacred almost all the male population, and sold the women into slavery. The intention was to thoroughly exterminate the Jewish people and their religion (1 Macc. i; 2 Macc. iv, v; Polybius, 38:18). Such Jews as would apostatize were preserved from the massacre, and afterward large bribes were offered to all influential Jews who would give up their religion and become heathen (1 Macc. ii). The continued efforts of this king to destroy this religion points to his settled conviction that it offered to the Jewish nation a standard of righteousness and a bond of unity which would ever prove dangerous to his rule unless he could stamp it out.

V. 31. And arms-Not only of his own army, but many Jews. The sanctuary-Even the holy of holies. The abomination-The statue of Jupiter placed in the temple.

Verse 31. And arms shall stand on his part] After Antiochus, arms, that is, the Romans, shall stand up: for arms in this prophecy every where denote military power; and standing up, the power in activity and conquering. Both Sir Isaac Newton and Bp. Newton agree, that what follows is spoken of the Romans. Hitherto Daniel has described the actions of the kings of the north and of the south, that of the kings of Syria and Egypt; but, upon the conquest of Macedon by the Romans, he has left off describing the actions of the Greeks, and begun to describe those of the Romans in Greece, who conquered Macedon, Illyricum, and Epirus, in the year of the era of Nabonassar, 580. Thirty-five years after, by the will of Attalus, they inherited all Asia westward of Mount Taurus; sixty-five years after they conquered the kingdom of Syria, and reduced it into a province; and thirty-four years after they did the same to Egypt. By all these steps the Roman arms stood up over the Greeks; and after ninety-five years more, by making war upon the Jews, they polluted the sanctuary of strength,—the temple, (so called by reason of its fortifications,) and took away the daily sacrifice and placed the abomination that maketh desolate, or of the desolator; for that this abomination was thus placed after the time of Christ, appears from Matthew 24:15.

In the sixteenth year of the Emperor Adrian, A.D. 132, they placed this abomination by building a temple to Jupiter Capitolinus, where the temple of God in Jerusalem stood; upon which the Jews, under Barchocab, rose up against the Romans. But in this war they had fifty cities demolished, nine hundred and fifty of their best towns destroyed, and eighty thousand men were slain by the sword; and in the end of the war, A.D. 136, were banished Judea on pain of death; and thenceforth the land became desolate. See Observations on Daniel, and Bp. Newton on the Prophecies.

Verse 31. And arms shall stand on his part — His arms shall so prevail as to make an entire conquest of the Jews, to profane the temple, and cause the daily service performed there to cease: see note Daniel 8:11; and compare 1 Maccab. 1:39; and 2 Maccab. 5:2-5. The temple is here called the sanctuary of strength, either because it was fortified after the manner of a castle, or else because it was a token of the divine protection, as being the place God had chosen to be worshipped in. We are informed by Josephus, by the author of the Maccabees, and others, that Antiochus’s soldiers entered the temple and plundered it, and that afterward he ordered that the Jews should not be suffered to offer up the daily sacrifices, which, according to the law, they were accustomed to offer; that he compelled them also to omit their worship of the true God, and to pay divine honours to them whom he regarded as gods, and to make shrines in every city and village, and to build altars, and daily to sacrifice swine upon them: see Joseph. Antiq. lib. 12. cap. 5, sec. 4. And they shall place the abomination that maketh desolate — In the Scriptures, idols are commonly called abominations. This was a prediction of the great profanation Antiochus should cause to the temple, in placing an idol upon the altar of burnt-offerings: see 1 Maccab. 6:54, 59. It is probable, that the idol was Jupiter, because we find that they dedicated the temple anew to Jupiter Olympus: see 2 Maccab. 6:2. It is here called the abomination that maketh desolate, because it banished the true worship of God, and his worshippers, from the place.

31. R.V., “And arms shall stand on his part, and they shall profane the sanctuary, even the fortress, and shall take away the continual burnt offering, and they shall set up the abomination that maketh desolate.” (See notes Daniel 7:24, 25; 8:11, 13; 9:27.) Arms shall stand — That is, the force which the king sent against the city was sufficient. The sanctuary of strength — Or, better as above, the sanctuary, even the fortress. The temple sanctuary was in any case the real fortress and strength of the city, and it may have literally been fortified at this time. The exact date at which this profanation of the temple by the invading soldiers and the apostate Jews took place is not known, but the abominable heathen altar which was erected on Jehovah’s altar was used for sacrificial purposes December 25, 168 B.C. (1 Macc. 1:54); while “indecent orgies” were carried on also in the courts of the temple after, and probably also before, this date. Recent discoveries suggest, however, that the phrase “abomination of desolation” may refer specifically to the Zeus worship (being a play on a well-known technical term designating this worship) rather than exclusively to the altar itself. As Nestle has pointed out there must have been an idol statue in front of this altar of Zeus and, as has long since been noticed, xwqv is never used of an altar but is used of an idol (1 Kings 11:5, etc.; and see Nestle, in Stade’s Zeitschrift, 1883).

Verse 32. Such as do wickedly against the covenant] This if understood of the Christian Jews; for the NEW had now succeeded to the OLD, the whole of the Jewish ritual having been abolished, and Jerusalem filled with heathen temples. And he—the Roman power, did all he could by flatteries, as well as threats, to corrupt the Christians, and cause them to sacrifice to the statues of the emperors.

But the people that do know their God] The genuine Christians. Shall be strong] Shall be strengthened by his grace and Spirit. And do exploits.] Continue steadfast in all temptations, hold fast their faith, and enjoy a good conscience.

Verse 32. Such as do wickedly shall he corrupt by flatteries — This is a declaration, that there would be many wicked persons who would be enticed to this idolatry by Antiochus’s persuasions. Jason and Menelaus, who were made high-priests by Antiochus for a sum of money, afterward became his instruments, and consented to the setting up of this idol: see 1 Maccab. 1:52; 2 Maccab. 4:13-15; and 5:15; and 6:21. But the people that do know their God — That are savingly acquainted with him, and adhere to his true worship and service, shall be strong and do exploits — When others yield to the tyrant’s demands, and surrender their consciences to his impositions, these shall bravely keep their ground, resist the temptation, and make the tyrant himself ashamed of his attempt upon them. Good old Eleazar, one of the principal scribes, was one of these, rather choosing to suffer torments and death than defile himself by eating any thing unclean: see 2 Mac. 6:19. The mother and her seven sons resolutely adhered to their religion, though they knew they must be put to death for so doing, 2 Maccab. 7. This might well be called doing exploits; for to choose to suffer rather than to sin is a great exploit. And it was by being strong in faith that they did those exploits; and bore to be tortured, not accepting deliverance, as the apostle speaks, Hebrews 11:25. “And many in Israel were fully resolved and confirmed in themselves not to eat any thing unclean, whereupon they chose rather to die, that they might not be defiled with meats, and that they might not profane the holy covenant,” 1 Mac. 1:62,

63. Or, it may refer to the military courage and achievements of Judas Maccabeus and others, in opposition to Antiochus. Observe, reader, the right knowledge of God is and will be the strength of the soul, and through it gracious persons do exploits. They that know his name will put their trust in him, and by that trust will do great things.

32. Corrupt — Rather, pervert, that is, “make profane.” The Books of the Maccabees contain the mention of many of the wiles and bribes by which he induced multitudes of Jews to become renegades. But the effect upon those who did not apostatize was to arouse the spirit of heroic martyrdom (1 Macc. 3:3; 2 Macc. vi, vii). At first they offered no resistance, but died triumphantly and gladly for their faith; but finally Mattathias, an aged priest, the head of a distinguished sacerdotal family, killed a brutal officer of Antiochus, and fleeing to the mountains set up the standard of war. Upon his death (166 B.C.) his sons continued the struggle and with marvelous success (1 Macc. ii; Josephus, Antiquities, XII, 6:2). The exploits of these heroes struggling for their altars and their homes are among the most romantic and soul-inspiring which human history recounts. Although doubtless in the minority even among their own countrymen, they succeeded in drawing to their side a great part of the nation and in turning back the evil influences which were threatening to destroy the national and moral life of Judaism. As Ezekiel by his visions of God’s presence and sovereignty even in Babylon, and by his inspired proclamation of the divine decrees concerning Israel, saved his people from becoming Babylonians, so the Maccabees (encouraged by this prophecy of Daniel) saved their countrymen from becoming Greeks. The events recorded in this verse mark the conditions at the beginning of this Maccabean rebellion.

Verse 33. And they that understand] The apostles and primitive Christians in general, who understood from the prophets, and his own actions, that JESUS was the true MESSIAH.

Instruct many] Preach the Gospel every where, and convert multitudes to the faith.

Yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days.] They were exposed to the malice and fury of their enemies, during TEN STATE PERSECUTIONS, and suffered all kinds of tortures, with but little intermission, for three hundred years.—Newton.

Verse 33. They that understand, &c., shall instruct many — They that know their duty, and are zealous in doing it, that are holy in heart and life, shall instruct many in the righteous ways of God, and keep them from apostacy when others fall off. Such were Mattathias and his family, 1 Mac. 2:1, &c., the good old scribe Eleazar, and the mother and her seven children mentioned above. Yet they shall fall by the sword, &c. — This is descriptive of the sufferings which those who adhered to the divine law should undergo, through the persecution of Antiochus, who ordered them, as Josephus relates, to be put to death with most horrid torments; for some of them, when they had had their bodies torn to pieces by cruel scourgings, were nailed to crosses, to expire there in the most intolerable agonies. Other cruelties of different kinds, but not less severe, were executed upon others; many days — This cruel persecution continued three years and a half, as the time is computed by Josephus, reckoning from the first beginning of it till the sanctuary was cleansed.

33. And they that understand — “They that be wise;” that is, the “pious.” (Compare 1 Macc. 2:27, and Psalm 14:1.) They shall fall — See note verse 32.

Verse 34. Now when they shall fall] When the storm of the tenth persecution under Diocletian, which lasted ten years, fell upon them, they were sorely oppressed.

They shall be holpen with a little help] By Constantine; who, while he removed all persecution, and promoted the temporal prosperity of the Christian Church, yet added little to its spiritual perfection and strength. For many, now seeing the Christians in prosperity,—

Cleave to them with flatteries.] Became Christians BECAUSE the EMPEROR was such.

Verse 34. Now when they shall fall — When they shall lie quite overcome and oppressed with these great miseries; they shall be holpen with a little help — This was fulfilled by Mattathias and his five sons, who, in the height of their misery, stood up with most wonderful zeal and courage, to oppose these cruelties of Antiochus by force of arms; and several times overthrew, with great slaughter, Antiochus’s parties who were employed in harassing Judea. But many shall cleave to them with flatteries — That is, shall be pretended friends only. Such were Joseph and Azarias, who engaged in the common cause out of ambition and a desire of fame, 1 Mac. 5:56, 62. Such were they who, after their death, were found with idols consecrated under their clothes, 2 Mac. 12:40. Such was Rhodocus, who disclosed their secrets to the enemy, chap. 13:21.

34. With a little help — At the beginning of the Maccabean uprising there were some surprising successes, but when the later defeats and severe sufferings came it was found that numbers who in the first flush of excitement had joined these heroes could not be depended on. (Compare 1 Macc. 6:21, 27.) Flatteries — Dissimulations. (Compare verse 21.) Bevan translates, “treachery” or “guile” (verse 21). The very Hebrew word used here sounds like the slippery and untrustworthy “clack-clack” of these pseudo-patriots. They could talk, but when it came to action, they would not even furnish “a little help.” The adherents who joined the army through policy, not principle, were too ready to make friends with either party which seemed at the time likely to win.

Verse 35. And some of them of understanding] Disputes on certain points of religion soon agitated the Christian Church; and now, having no outward persecution, they began to persecute each other. And many excellent men, men of understanding, fell victims because they would not embrace erroneous doctrines, when professed by the state. But this was permitted,—

To try them, and to purge, and to make them white] To bring all to the pure profession, possession, and practice of Christianity. To the time of the end] To the time that God shall cause pure and undefiled religion every where to prevail. But when is the time appointed for this?

Verse 35. Some of them of understanding shall fall — Some of the principal men for piety and knowledge shall fall under this persecution, and suffer grievous miseries and torments: see verse 33. To try them, and to purge, &c. — For the trial of their faith and patience, and to purge them from those corruptions which are the usual effects of prosperity: compare 1 Peter 1:7: and to make it the more evident how sincere they were in their profession, and that no temptations or sufferings could induce them to violate God’s law, and act contrary to their duty. The persecutions which were to befall the church under antichrist were and are designed for the same purpose, as appears by comparing Daniel 12:10 with the words here; Antiochus’s persecution being a type and figure of that under antichrist. Even to the time of the end — Namely, the time appointed by God for the ending of these calamities. Because it is yet for a time appointed — It will be still some time before a deliverance will be granted: or, these calamities are appointed to last for some time. Mr. Mede refers the latter part of this sentence to the following verse, and so connects the following prophecy with what went before, thus: “This persecution shall last to the time of the end; for as yet, for a time appointed, a king shall do according to his will.”

35. R.V., “And some of them that be wise shall fall, to refine them, and to purify, and to make them white, even to the time of the end: because it is yet for the time appointed.” Suffering and martyrdom are not proofs of God’s forgetfulness. This is the refining fire which comes “to test and purify” the saints. Blessed is he that shall endure to the end — which end God knows and the time of which He has fixed.

V. 36. The king-Antiochus was an eminent type of antichrist; to whom many things that follow may be applied by way of accommodation: altho’ they principally refer to Antiochus, and had their primary accomplishment in him. For that that is determined-That which God hath decreed to be done by him shall be done; and that which God hath purposed to be done upon him.

Verse 36. And the king shall do according to his will] This may apply to Antiochus, who exalted himself above every god, called himself a god, sported with all religion, profaned the temple, &c., &c. But others think an antichristian power in the Church is intended; for in the language of this prophecy king is taken for power, a kingdom, &c. That such a power did spring up in the Church that acted in an arbitrary manner against all laws, human and Divine, is well known. This power showed itself in the Greek emperors in the east, and in the bishops of Rome in the west. And this is to continue.

Till the indignation be accomplished: for that that is determined shall be done.] This is the same as what was called in Daniel 8:19, the last end of the indignation; and Daniel 9:27, the consummation; and means the end or consummation of God’s indignation against the Jews. And this seems more clearly expressed, Daniel 12:7: “When he shall have accomplished to scatter the power of the holy people.” We see this still subsisting in the Church of Rome; and it was a saying of Rabbi David Kimchi, “When Rome shall be laid waste, then shall be redemption for Israel.” For the destruction of Rome and the restoration of the Jews shall fall out about the same time.—Bp. Newton.

Verse 36. The king shall do according to his will — He shall act arbitrarily; or, all things shall succeed for a time according to his wish; and he shall exalt himself, and magnify himself above every god — Antiochus, as heathen authors have recorded, plundered almost all the temples of the gods which he came near, to whomsoever dedicated. And he shall speak marvellous things against the God of gods — Shall speak boasting and reproachful words against the true God. Antiochus is called a blasphemer, 2 Mac. 9:28; and frequent mention is made in these books of blasphemies committed in Judea and Jerusalem at that time. Till the indignation be accomplished — Till the anger of God, namely, for the sins of the people, is at an end, and he sees fit to put a stop to those punishments which his wisdom and justice induced him to inflict. For that that is determined shall be done — For the time that these evils shall last is fixed by the divine providence; and they shall not be prevented, nor put an end to till that time. Many of the things that follow may be applied, by way of accommodation, to antichrist, of whom Antiochus was an eminent type; but they seem principally to refer to Antiochus himself.

Ver. 36. He shall exalt himself—against the God of gods. St. Paul, by quoting these words in substance, makes this Antiochus a type of the antichristian empire of Rome. 2 Thessalonians 2:4. On storming Jerusalem he did what he pleased in the temple of God, and spake as though he were a god.

36. This is a description of Antiochus Epiphanes, the persecutor of the saints (verse 35), in which numerous characteristics appear which have previously been ascribed to the “little horn” of chaps. vii and 8. (Compare also Daniel 9:27.) It agrees with the Maccabean opinion. (See 2 Macc. 9:12.) The Greek historians thought this intolerant persecutor “pious,” because he was liberal in his gifts to heathen temples; but his plundering of heathen as well as Jewish sanctuaries shows that at heart he was as this verse paints him. He who could order that a monthly search be made and that every person found with a copy of the law in his possession should be put to death, having women thrown headlong from the city walls merely because their children had been circumcised, would no doubt speak as well as do “monstrous things” against Jehovah “the God of gods.” (Compare Daniel 2:47.) Shall prosper till the indignation be accomplished — See note Daniel 8:17. The end of this storm is coming. What God has predetermined must come to pass.

Verse 37. Neither shall he regard the God of his fathers] That God who sent the evangelists and apostles to preach the pure doctrine. These true fathers of the Christian Church, and their God, this Church has not regarded, but put councils, and traditions, and apocryphal writings in their place.

Nor the desire of women] Both the Greek and Latin Church, in their antichristian enactments, have discouraged, and in several cases proscribed, marriage, under the pretense of greater chastity, to the discredit of God’s ordinance, and Christianity itself. Nor regard any god] For the mandates and decrees of that Church have been often in defiance of God and his word, for it has magnified itself above all power and authority in heaven and on earth. It professes to hold the keys, and to open and shut heaven at pleasure, both to states and individuals.

Verse 37. Neither shall he regard the God of his fathers — The god or gods worshipped in his own native country, namely, Syria. He made laws to abolish the religion of his country, and to bring in the idols of the Greeks. And though his predecessors had honoured the God of Israel, and given great gifts to the temple at Jerusalem, (2 Mac. 3:2, 3,) he did the greatest indignities to God and his temple. Nor the desire of women — This, as some think, means, nor the god that is loved and adored by women; and, taking the clause in connection with the context, this seems the most natural sense of it; for the whole verse speaks of the impiety, or irreligion, of Antiothus, that he had no regard to any god whatever. What god this was that was the desire of women, cannot be certainly said; it is probable it was the moon, (the queen of heaven, as they used to call her,) or some other of the heavenly luminaries; for the Syrian women are described in Scripture as particularly attached to these. Or the expression may refer to his barbarous cruelty, and be intended to signify that he should spare no age nor sex, and should have no regard to women, however lovely or amiable. In fact, the author of the Maccabees informs us, that by his command mothers were killed with their children; and that there was killing of young and old, men, women, and children, slaying of virgins and infants, 2 Mac. 5:13. Nor regard any god: for he shall magnify himself above all — He shall not regard the gods of any country whatsoever, but think himself above them, and treat them as if he were so. He was so proud, that he thought himself above the condition of a mortal man; that he could command the waves of the sea, and reach the stars of heaven, as his insolence and haughtiness are expressed 2 Mac. 9:8, 10.

Ver. 37. Neither shall he regard—the desire of women. By consequence, Daniel, under the figure of this profane man, glanced on popery, which has filled the world with superstitious solitaries. Millions of monks and nuns have lived and died in a state of celibacy, construing the breach of the divine law into an argument of superior sanctity.

37. God — Or, gods. Antiochus did not reverence the deities of Syria which had been respected by his royal forefathers, but cared only for the “god of fortresses.” (See verses 38.) The difference between he spoke “marvelous things against the God of gods” (verse 36) and he “had no regard for the gods of his fathers” should be noted. According to this statement he cared nothing for the heathen gods, measuring them at their true worth; but the God of the Hebrews he feared and blasphemed. He shall magnify himself above all — He “proudly” thought of himself “as if he were God” (2 Macc. 9:12); he allowed himself to be so addressed by the Samaritans (Josephus, Antiquities, XII, 5:5). Nor the desire of women — This is a name probably for the deity Tammuz (Adonis), whose worship was the most popular of all in Syria, and particularly with women. (See note Ezekiel 8:4.) It is generally, however, referred to Nanaea, anciently identified with Artemis or Aphrodite, the feminine counterpart of Adonis, whose temple Antiochus once attempted to plunder. Nor regard any god — He does not give any deity the proper honor, otherwise he would not magnify himself and his own will and his own honor above all temples and priests as he did. He even engraved “Theos” as his accepted title upon his coins.

V. 38. But in his estate-In the room of his father’s god. The God of forces-This seems to be Jupiter Olympius, never introduced among the Syrians, ‘till Antiochus did it.

Verse 38. Shall he honour the god of forces] מעזים mauzzim, or gods protectors, as in the margin; worshipping saints and angels as guardians, and protectors, and mediators; leaving out, in general, the true God, and the only Mediator, JESUS CHRIST.

And a god whom his fathers knew not] For these gods guardians, the Virgin Mary, saints, and angels, were utterly unknown as mediators and invocable guardians in the primitive apostolic Church.

Shall he honour with gold, and silver, and with precious stones] How literally does this apply to the Church of Rome! See the house of our lady at Loretto; the shrines of saints; the decorated images, costly apparel, gold, jewels, &c., profusely used about images of saints, angels, and the blessed virgin, in different popish churches. This superstition began to prevail in the fourth century, and was established in 787, by the seventh general council; for in that the worship of images was enacted.

Verse 38. But in his estate — Or jurisdiction. The LXX. render it, epi topou autou, in his place shall he honour the god of forces — Literally, the god Mahuzzim. This seems to be either Jupiter Olympus, never introduced among the Syrians till Antiochus did it, or, as others rather suppose, Mars, the god of war, whom Antiochus ordered to be worshipped in his dominions: which latter opinion seems the more likely, as Antiochus was almost always engaged in some war or other, and appears to have depended most upon his sword for raising himself to power and dignity. The Greek version, the Vulgate, and several other translations, retain the original word, without interpreting it. The word imports protection, or a protector, and is often rendered by the LXX., uperaspisthv, a defender, or champion. A god whom his fathers knew not — Nor worshipped; because he wished to be thought to excel his fathers in wisdom; shall he honour with gold, and silver, and pleasant things — The word twdmj, rendered pleasant things, is used by the Prophet Isaiah (Isaiah 44:9) to signify the costly ornaments with which the heathen decked their idols; and of such ornaments it is to be understood here. And the god spoken of here, as honoured and ornamented by Antiochus, seems to have been Baal- Semon, the chief god of the Phenicians, who is with propriety said to be a god whom Antiochus’s father knew not; because there was no god of such name, nor supposed with the same power and attributes, among the Greeks, till (probably by Antiochus’s means) they followed the example of the Phenicians in worshipping such a god.

Ver. 38. He shall honour the God of forces. µyz[m hwlalw ve-le-Alohe Mahuzzim, the god Mahuzzim. The word occurs in Psalm 43:2. The God of my strength. Also in Proverbs 18:10. The Lord is a strong tower. Antiochus Epiphanes set up the idol Jupiter Olympius on the walls of the temple in Jerusalem. This the most wicked of men, whom all critics make a figure of antichrist, worshipped this god of armies, that he might give him success against his enemies. The Greeks surnamed him Epimanes, that is, the furious. He reigned eleven years, being the eighth king of Syria.

38. The God of forces — Rather, the God of fortresses. Perhaps this means that he worshiped from policy, and only gave gifts and honors to such deities as had strong fortresses to defend them, the strongholds being his gods; but more likely there was some special deity of war to whom Antiochus gave real honor. Whether this was Jupiter Capitolinus (whose temple was itself a fort, and of whose warlike character everyone knows, to which god also he built a costly sanctuary at Antioch), or whether it was some little-known foreign fetich or deity cannot now be told. The latter is very possible, as superstition generally accompanies irreligiousness. Whom his fathers knew not — This shows that it was not Zeus Polieus, or any other deity whom the Seleucidae worshiped.

V. 39. With a strange god-Using all art and authority to propagate his worship.

Verse 39. In the most strong holds with a strange god] Bishop Newton proposed the following translation, after justly finding fault with our common Version: “Thus shall he do to the defenders of Mauzzim, together with the strange god whom he shall acknowledge: he shall multiply honour, and he shall cause him to rule over many; and the earth he shall divide for a reward.” The defenders of Mauzzim, these saint and angel gods protectors, were the monks, priests, and bishops; of whom it may be truly said, “They were increased with honour, ruled over many, and divided the land for gain.” They have been honoured and reverenced almost to adoration; their jurisdiction was extended over the purses and consciences of men; they have been enriched with the noblest buildings and largest endowments, and the choicest lands have been appropriated for Church lands. These are points of such public notoriety, that they require no proof.—Newton.

Verse 39. Thus shall he do in the most strong holds — Or, fortresses of Mahuzzim; with a strange god, whom he shall acknowledge — The temple of Jerusalem, called the sanctuary of strength, (verse 31, where the same word Mahuz is used: see also Psalm 27:5,) seems to be here intended by the most strong holds, or fortresses of Mahuzzim, that is, of munitions, or protections, as it is signified that he should set up the strange god there. Some read it, He shall commit the munitions of strength, that is, the city of Jerusalem, to a strange god: or, he shall put it under the protection of Jupiter Olympus. This god he shall not only acknowledge, but shall increase with glory — Setting his image even upon God’s altar. And he shall cause them — That minister to this idol; to rule over many — Shall put them into places of power and trust; and they shall divide the land for gain — Shall be maintained richly out of the profits of the country. Thus we find Antiochus’s officers promising Mattathias, that if he would do according to the king’s commandment, he and his house should be in the number of the king’s friends, and should be honoured with silver and gold, and many rewards, 1 Mac. 2:18. The learned Mr. Mede, Bishop Newton, and many other interpreters, think that St. Paul refers to this prophecy, 2 Thessalonians 2:3-12; and 1 Timothy 4:1-3. And it must be acknowledged that much of what is here said is very applicable to antichrist, or the Papacy, termed by the apostle, the man of sin, that exalteth himself above all that is called God, or that is worshipped, forbidding to marry, pretending not to regard the desire of women, and honouring saints and angels, whom his followers take for their protectors, (as the heathen of old depended on their demons,) making them presidents of several countries. But however applicable this may be to the idolatry, superstition, and tyranny of the Church of Rome, and however Antiochus might be intended to be a type of that antichristian power, the prophecy does not appear to have been primarily designed to be understood of it, but to have been meant of Antiochus himself, that great enemy of God’s ancient church. For it would be a vast transition, and not at all according to the regular series or order of time, for the prophecy to pass at once from Antiochus to antichrist. And as these prophecies, or visions, are expressly said by the angel who was sent to explain them, (verses 10, 14,) to relate to the Jewish people, or to be concerning WHAT SHOULD BEFALL THEM, and antichrist does not concern them in particular, therefore it seems most consistent with reason to interpret what is said here of Antiochus, as there is not the least appearance of the subject of the prophecy being changed. Every one, who reads this chapter without prepossession, must conclude, that the very same person is intended in this paragraph that is spoken of from verse 21; and that there is no intimation in any one of these verses that any other person is primarily intended.

39. R.V., “And he shall deal with the strongest fortresses with the help of a strange god.” If this is a correct interpretation of this dark text our first suggestion of verse 38 is excluded. Bevan, by a slight change, reads, “And he shall procure for the strong fortresses the people of a strange god” — referring to the foreign colonists which he settled in Jerusalem and elsewhere (1 Macc. 3:36-45). Meinhold reads, “together with the strange gods;” that is, he dealt with the fortresses as he did with their gods. Instead of “by the help of,” Prince ventures to translate, “in aid of a strange god;” that is, Antiochus looted the most impregnable strongholds for the sake of the one deity he loved to honor (verse 38). This latter construction of the Hebrew seems, however, too strained to be correct. The ancient versions understood the text as little as we do. Whom he shall acknowledge, etc. — Rather, with R.V., “whosoever acknowledgeth him he will increase with glory.” Antiochus only promoted those who exalted himself; and even of the Jews, those who were willing to give up their religion and live like Greeks (Jason, and Menelaus, and many more), he advanced in office as long as they did as he directed and no one else outbid them for the place. And shall divide the land for gain — R.V., “for a price.” Offices were given to the man who offered the biggest bribe, and governors were appointed over provinces according to the amount of revenue they were able to promise to the crown. Or it may perhaps mean that when unable to properly compensate his court favorites with silver and gold, he would give them territory instead “for a reward.”

THE CLOSING VERSES OF THIS CHAPTER.

It is very difficult to explain verses 40-45 historically. No writers of the period have recorded an invasion of Egypt by Antiochus after he had been brought to account so sharply by the Romans (notes verses 29, 30), and everything we know of the political conditions of the period is against this. One late author, however (Porphyry), affirms there was such a campaign just before the death of Antiochus — and this is not absolutely impossible. It is not satisfactory to say with Kuenen, Bevan, and many others, that these verses express the expectation of the author of Daniel, but that this expectation was never realized. If indeed this passage was written and openly published only a few months before the death of Antiochus — at which time these supposed glaring mistakes would have been most clearly seen — it is impossible to conceive how the book could have been at once accepted as a true prophecy and a little later placed in the sacred canon. Many scholars believe that these verses arelater interpolations, or that they have dropped out of their true place in the narrative immediately after the historical sketch given in verses 1 to 5. The versions, however, though they differ much from the received text, do not hint this, and there are other objections to the theory.

In view of the difficulties embarrassing any historic explanation of this passage, a multitude of interpreters have given their fancy full play, seeking to find here — as indeed everywhere else in Daniel — allusions to conflicts which have taken place in the Middle Ages, or in modern times, or which shall happen in future centuries. This is not interpretation, it is imagination. Other writers believe that with verse 40 the vision of the prophet fuses two pictures: the triumphs and disastrous end of Antiochus with the victories and final defeat of the antichrist of whom he was a type. We have already defended this method of interpretation, and have no doubt that a counterpart of Antiochus may be found in the antagonists that arose against the theocracy in after ages; but we believe that every prophecy should be explained first with reference to the historic facts of the period concerning which it directly treats. A seeming discrepancy between the account and the known facts of the local period which it primarily depicts is not sufficient to relegate it wholly to a far-off future time. That is too easy a method. If its primary and local meaning is not understood, its secondary and universal teachings cannot be intelligently grasped. These verses do not have the customary tone of idealization and exaltation which usually accompanies a vision of the Messianic future. They are almost as matter-of-fact and full of detail as the accounts which have preceded, and which we have seen relate actual earthly events in the reign of this mad king, Antiochus. The “king of the north” means Antiochus, and the “king of the south” Ptolemy, as all the versions knew. We cannot therefore adopt the supposition that this passage treats of the end of the world and the battle with antichrist.

We incline to believe with many scholars of the highest rank that this passage is a general resume of all the Egyptian campaigns of Antiochus previously mentioned (verses 29, 30), with special emphasis on the statement that all these campaigns happened “at the time of the end;” that is, as modern commentators agree, at the end of this era of persecution which was to precede the Messianic reign. (See notes Daniel 9:27; 12:1.) For seventy times seven years these afflictions, captivities, and persecutions have fallen on the holy people; but now, although it seems to the Maccabean martyrs that they have only reached their fullest power, in the days of this evil conqueror, they are really just at an end. Even the most boastful years of Antiochus are in “the time of the end.” This wild beast shall suddenly be “cut off without hand” — for, whatever the manner of his death, every Hebrew who believed in the divine decree would know that it was an event fixed and appointed by God himself — and after this the prophet sees victory for Israel and the glorious rule of One like unto a Son of man. (See notes verse 40; Daniel 7:13, 14; 9:27.)

Verse 40. At the time of the end shall the king of the south push at him] These kings are to be understood in reference to the times of which the prophet speaks. While the kingdoms of Egypt and Syria were subsisting, the king of the south and the north applied to them exclusively: but they did not exist at the time of which the prophet speaks; therefore other southern and northern powers must be sought. These we may find in the Saracens, who were of the Arabians, who came from the south, headed by the false prophet Mohammed, who pushed at him—made war on the Greek emperor Heraclius, and with amazing rapidity deprived him of Egypt, Syria, and many of his finest provinces.

And the king of the north] The Turks, who were originally Scythians, seized on the remains of the Greek empire; and in process of time rendered themselves masters of the whole. They are represented as coming like a whirlwind, with chariots, and with horsemen; their armies being chiefly composed of cavalry.

And with many ships] With these they got possession of many islands and maritime countries; and were so powerful in their fleets, that they entirely defeated the Venetians; and at last their fleets became of the utmost consequence to them in besieging, and afterwards taking, Constantinople, A.D. 1453, which they hold to the present day. So they entered into the countries, and overflowed, rendering themselves masters of all Asia Minor and Greece.

Verse 40. And at the time of the end — At the determined time, or when the time shall approach that God will put an end to these miseries of the Jews; shall the king of the south push at him — The king of the south, through all this prophecy, appears evidently to signify the king of Egypt, and if it be so interpreted here, this must relate to some new contest between him and Antiochus. Historians, however, make no mention of this, nor of any third expedition of Antiochus into Egypt. But it is not improbable that the king of Egypt, between whom and Antiochus there was enmity in the heart, though there was outward friendship, might make some efforts, of one kind or other, to injure Antiochus, which might induce him to make a third expedition into Egypt. The want, however, of a certain knowledge of this transaction of Antiochus, has been considered by some as an additional reason for applying this, and the whole paragraph from the 36th verse, to antichrist, and the great apostacy of the middle ages of the Christian Church. Hence, by the king of the south here, Mr. Mede understands the Saracens, and by the king of the north, the Turks, who should both at different times afflict the western parts of the world, where he supposes the seat of antichrist to be. The Saracens he supposes to be called the king, or kingdom, of the south, because that people were inhabitants of Arabia Felix, which lay southward of Palestine, whereas the Turks were originally Tartars or Scythians. But the safest rule whereby to interpret the prophecies seems to be to apply them to events nearest to the times when they were uttered, unless they manifestly relate to more distant times; and there is nothing said here but what might very probably relate to Antiochus, though, through the scantiness of the history of those times, we have not a knowledge of the facts to which some particular passages or expressions in the prophecy refer. And the king of the north — The king of Syria, Antiochus; shall come against him like a whirlwind — In a sudden and impetuous manner. And shall overflow and pass over — Shall over-spread the land, breaking in and opening himself a passage everywhere by the vast power of his forces.

40. As we understand it (see remarks above) we have here an epitome of the history contained in verses 22-27. At the time of the end — See verses 4, 27, 35; 8:17. As we have shown (verses 40-45) this does not prove, as Bevan claims, that these events were subsequent to those previously described. Bevan himself would acknowledge that in the mind of the writer the “end” did not close until the end of Antiochus (verse 45). The seer now sees that the entire cruel reign of Antiochus is at [rather, in] the time of the end. The seventy long weeks of years find their consummation and end here. Beyond this end of the “indignation” (Daniel 8:19) comes the beginning of Messiah’s reign.

V. 41. The children of Ammon-He will not hurt them; because they helped him against the Jews.

Verse 41. He shall enter also into the glorious land] Entirely subdue Judea.

And many countries shall be overthrown] Aleppo, Damascus, Gaza, and many other cities were forced to submit to them; and they hold them still. But these shalt escape—Edom and Moab, and the chief of the children of Ammon.] These and other Arabians they have never been able to subdue. They still occupy the deserts; and receive a yearly pension of forty thousand crowns of gold from the Ottoman emperors, to permit the caravans, with the pilgrims for Mecca, to have a free passage.

Verse 41. He shall enter into the glorious or pleasant land — By this title it is beyond a doubt Judea is signified, chap. 8:9, and therefore it is reasonable to conclude Judea is meant here; and this seems to be spoken of Antiochus’s sending his captains Apollonius, Lysius, and Gorgias into the land of Judea, of which we have an account in the books of the Maccabees; for a king is said to enter a country when he sends his armies into it, though he be not there in person. And many countries shall be overthrown — Many of the neighbouring nations shall be cut off. But these shall escape out of his hand — These shall not be destroyed. Edom and Moab, and the children of Ammon — Grotius expounds the words to this sense, That Antiochus did not make war upon these people, because they readily complied with his commands, and joined with him against the Jews: for which cause Judas Maccabees made war upon them: see 1 Mac. 5:3, 4.

41. The glorious land — That is, Palestine. (See Daniel 7:9.) Edom, and Moab,… Ammon — Why are these mentioned? Perhaps to make vivid the fact that while Antiochus burst with such fury upon the holy people and the Holy Land the nations nearest to the Israelites, and their hereditary enemies, were not disturbed. His special wrath was against the “Holy Covenant.” Dr. Terry would take these allusions to Edom, Moab, etc., to be “symbolical,” as in Isaiah 11:14, 15. Ewald would understand these as terms of reproach applied to apostate Israelites. Even in the days of Cromwell such expressions were used of all antagonists and were thoroughly understood by the “wise.” However, as an historical fact, Edom and Ammon did help Antiochus against the Jews (1 Macc. 4:61; 5:3-8), and as a tribe of Moabites was still in existence at that time (Behrmann) it would naturally do the same.

Verse 42. He shall stretch forth his hand] He—the Ottoman emperors, have stretched forth the hand, not only on European, but also upon Asiatic and African countries. Egypt;—has not escaped; it is a province of the Turkish government, as are also Fez, Morocco, Algiers, and many other African countries. And as the prophecy says they “got power over the silver and gold, and the precious things of Egypt,” so it was; for when Selim conquered Egypt, A.D. 1517, he took all its spoils; and the immense sums drawn from it to the present day, and the wretchedness of the land in consequence, are almost incredible.

The Libyans and the Ethiopians] The Cushim—unconquered Arabs, all sought their friendship; and many of them are tributary to the present time.

Verses 42, 43. He shall stretch forth his hand also upon the countries — Namely, upon the countries near to Egypt, as well as upon Egypt itself. Some think that the occasion of Antiochus’s coming into Egypt this third time was a quarrel between Ptolemy Philometor and his brother Physcon, who set up against him; and that Antiochus sided with Physcon, and assisted him to expel Ptolemy. He shall have power over the treasures, &c., of Egypt — In intestine broils, those who are called in to the assistance of either party, generally make their market of it, and pay themselves with the riches of the country. This, from the character of Antiochus, we may well suppose he would do; and if Physcon stood in need of his assistance, he could not gainsay him. Polybius giving an account of the wealth of Antiochus in gold, silver, and precious stones, adds, “Part of this he took from Egypt, breaking the covenant which he had made with Ptolemy Philometor.” This testimony seems strongly to confirm, that what is said here is spoken of Antiochus: for the historian relates exactly the same thing that Daniel here foretels. And the Lybians and the Ethiopians shall be at his steps — Or, follow him; that is, as captives, being overcome in war; for that seems to be the meaning of the expression, be at his steps. It is very probable that Antiochus, from Egypt, made an incursion against those people, and gained some victories over them.

42. Here we have another glance backward at verses 25-28. Egypt, who has proved a helper to Palestine so often, shall herself be overrun by this beast with the iron teeth, who “shall wear out the saints of the Most High” (Daniel 7:25), who casts the holy ones to the ground and stamps upon them (Daniel 8:10, 23, 27).

V. 43. At his steps-He had them at his foot, at his beck.

Verses 42, 43. He shall stretch forth his hand also upon the countries — Namely, upon the countries near to Egypt, as well as upon Egypt itself. Some think that the occasion of Antiochus’s coming into Egypt this third time was a quarrel between Ptolemy Philometor and his brother Physcon, who set up against him; and that Antiochus sided with Physcon, and assisted him to expel Ptolemy. He shall have power over the treasures, &c., of Egypt — In intestine broils, those who are called in to the assistance of either party, generally make their market of it, and pay themselves with the riches of the country. This, from the character of Antiochus, we may well suppose he would do; and if Physcon stood in need of his assistance, he could not gainsay him. Polybius giving an account of the wealth of Antiochus in gold, silver, and precious stones, adds, “Part of this he took from Egypt, breaking the covenant which he had made with Ptolemy Philometor.” This testimony seems strongly to confirm, that what is said here is spoken of Antiochus: for the historian relates exactly the same thing that Daniel here foretels. And the Lybians and the Ethiopians shall be at his steps — Or, follow him; that is, as captives, being overcome in war; for that seems to be the meaning of the expression, be at his steps. It is very probable that Antiochus, from Egypt, made an incursion against those people, and gained some victories over them.

43. Compare verses 24, 28. The Libyans and the Ethiopians — The LXX. reads, “And Libyans and Ethiopians shall be in his host.” Literally, Antiochus never did dominate Egypt, and certainly never had a campaign against Libya or Ethiopia. But this is precisely in the style of oriental hyperbole which was universal to literary men of ancient times. (Compare Ezekiel 19:8, 13, and the Books of the Maccabees, passim.) The Jewish prophets must be allowed to tell their story in the style most agreeable and familiar to their contemporaries.

Verse 44. But tidings out of the east and out of the north shall trouble him] This part of the prophecy is allowed to be yet unfulfilled; and what is portented, the course of prophetic events will show. Were we to understand it as applying to Antiochus, then the news might be of the preparations which he heard, that the provinces of the east, and Artaxerxes, king of Armenia, on the north were intending to rise up against him. But if the Turkish power be understood, as in the preceding verses, it may mean that the Persians on the east, and the Russians on the north, will at some time greatly embarrass the Ottoman government. And how completely has this been fulfilled; first, by the total destruction of the Egyptian fleet, by the combined fleets of England, France, and Russia, in the Bay of Navarino; and, secondly, by the total overthrow of the Turkish army by the Russians, in the years 1828 and 1829, when the sultan was obliged to accept any conditions that the emperor of Russia was pleased to give! [N.B.—The former part of this note was written for the first edition of this work, printed in 1825.]

Verses 44, 45. But tidings out of the east and out of the north shall trouble him — Historians relate, that the Parthians on the east, and the Armenians on the north, declared war against Antiochus about the same time; so that this may very reasonably be supposed to relate to this fact. And he shall plant the tabernacles of his palace — The word translated palace here, is a Syriac word, and therefore is very properly used when speaking of the Syrian king. The expression signifies, as we would speak now, his royal tent, or pavilion. By planting it between the seas, in the glorious holy mountain, is meant, his fixing it in Judea, called a mountain elsewhere, as well as here, because it is a mountainous country. The epithet glorious is the very same as Daniel generally uses in speaking of Judea as a peculiar mark of distinction. The epithet holy is also frequently applied to Judea, because the whole of it was dedicated to the true God, and was chosen by him for the residence of a nation which he intended to be a holy people. Judea is likewise situated between two seas, namely, the Mediterranean, and the sea of Sodom, or the Dead sea; which are its boundaries on each side. So the meaning of this sentence is, that Antiochus should place his royal pavilion in Judea, leaving there some of his principal generals, or officers, who should, by his command, keep up the pomp of majesty as if he himself were present. Yet he shall come to his end, and none shall help him — God shall cut him off in the midst of his days, and none shall be able to prevent his fall. This is the same with what is foretold Daniel 8:25, He shall be broken without hand; where see the note. Observe, reader, when God’s time is come to bring proud oppressors to their end, none shall be able, nor perhaps, inclined to help them, for those who, when they are in their grandeur, covet to be feared by all, will find, when they come to be in distress, that they are loved by none: none will lend them so much as a hand, or a prayer to help them: for if the Lord do not help, who shall? Of the kings that came after Antiochus nothing is here prophesied, for he was the most malicious, mischievous enemy to the church, and a type of the son of perdition, whom the Lord will consume with the breath of his mouth, and destroy with the brightness of his coming, and none shall help him. As a confirmation of the explanation of this prophecy given above, it may be proper to observe here, that Calmet, in like manner, confines the latter part of it to the persecutions of Antiochus against the Jews. He observes, however, at the close of the chapter, it is necessary to acknowledge that Antiochus was one of the most manifest, and most expressive figures of antichrist, and that these things which the angel foretold of Antiochus will receive a further accomplishment before the end of the world.

44. After all his victories and brutal persecutions the “end” which God had from the first decreed is now upon him. The tidings reach him that the Parthians and Armenians are in revolt, and furiously does he rush to punish the offenders. (So 1 Macc. 6; 2 Macc. 9.) After all the breaks in time and place to which we have been accustomed in this chapter Bevan and Prince should not insist that because Antiochus in verse 43 was in Egypt the points of the compass should therefore be reckoned from Egypt in this verse. If, however, east and north be reckoned from the south land, the reference would very naturally be to the tidings from the Roman senate sent to him by Caius Popilius Laenas or Tiberius Gracchus which did send him in great fury to destroy, and utterly to make away many. (Compare notes verses 29, 30.) If, however, the standpoint is considered as Palestine then the reference is to the revolt of the Parthians and Armenians, the tidings of which are said to have reached him in the last year of his life. (See above.) Several writers tell in what “fury” he went forth to punish those insurrectionists.

V. 45. None shall help him-God shall cut him off in the midst of his days. And when he destroys, who can help?

Verse 45. He shalt plant the tabernacles] He shall make a last stand in Judea, and there shall his power be smitten.

He shall come to his end, and none shall help him] All his confederate and tributary kingdoms, states, and provinces shall desert him, and leave that government to come to a shameful end.

IN the interpretation of this chapter I have generally followed Bp. Newton, in his most excellent Dissertations on the Prophecies, consulting other eminent authors occasionally.

From the beginning of the chapter {Daniel 11:1} to the end of Daniel 11:30 all is very clear and plain, relative to the Grecian, Syrian, and Egyptian histories; from the thirty-first verse to the end, {Daniel 11:31-45} the mode of interpretation is not so satisfactory, in its application to the times since Christ. Yet possibly these alone may be intended; though the whole might be, with considerable ease, applied to the remaining part of the Syrian and Egyptian history. It is a wonderful piece of prophecy, and of great utility to the cause of Divine revelation. DANIEL

Verses 44, 45. But tidings out of the east and out of the north shall trouble him — Historians relate, that the Parthians on the east, and the Armenians on the north, declared war against Antiochus about the same time; so that this may very reasonably be supposed to relate to this fact. And he shall plant the tabernacles of his palace — The word translated palace here, is a Syriac word, and therefore is very properly used when speaking of the Syrian king. The expression signifies, as we would speak now, his royal tent, or pavilion. By planting it between the seas, in the glorious holy mountain, is meant, his fixing it in Judea, called a mountain elsewhere, as well as here, because it is a mountainous country. The epithet glorious is the very same as Daniel generally uses in speaking of Judea as a peculiar mark of distinction. The epithet holy is also frequently applied to Judea, because the whole of it was dedicated to the true God, and was chosen by him for the residence of a nation which he intended to be a holy people. Judea is likewise situated between two seas, namely, the Mediterranean, and the sea of Sodom, or the Dead sea; which are its boundaries on each side. So the meaning of this sentence is, that Antiochus should place his royal pavilion in Judea, leaving there some of his principal generals, or officers, who should, by his command, keep up the pomp of majesty as if he himself were present. Yet he shall come to his end, and none shall help him — God shall cut him off in the midst of his days, and none shall be able to prevent his fall. This is the same with what is foretold Daniel 8:25, He shall be broken without hand; where see the note. Observe, reader, when God’s time is come to bring proud oppressors to their end, none shall be able, nor perhaps, inclined to help them, for those who, when they are in their grandeur, covet to be feared by all, will find, when they come to be in distress, that they are loved by none: none will lend them so much as a hand, or a prayer to help them: for if the Lord do not help, who shall? Of the kings that came after Antiochus nothing is here prophesied, for he was the most malicious, mischievous enemy to the church, and a type of the son of perdition, whom the Lord will consume with the breath of his mouth, and destroy with the brightness of his coming, and none shall help him. As a confirmation of the explanation of this prophecy given above, it may be proper to observe here, that Calmet, in like manner, confines the latter part of it to the persecutions of Antiochus against the Jews. He observes, however, at the close of the chapter, it is necessary to acknowledge that Antiochus was one of the most manifest, and most expressive figures of antichrist, and that these things which the angel foretold of Antiochus will receive a further accomplishment before the end of the world.

Ver. 45. Yet he shall come to his end, and none shall help him. After his defeat at Elymais, his allies forsook him. He then marched to rob the temple of Diana; and on his return, having heard that the worship of the Lord at Jerusalem was restored, he fell sick of a dreadful malady and perished, forsaken and hated of all men. His cruelties are related at large in 1 Maccab. chap. 1. 6., and 2 Maccab. chap. 1. 10.

45. R.V., “And he shall plant the tents of his palace between the seas and [margin, at] the glorious holy mountain; yet he shall come to his end and none shall help him.” He shall pitch his headquarters near to Jerusalem between the Mediterranean and Mount Zion, and work an awful destruction upon the holy people (see notes verses 31-36); but his own “end” is near and no heavenly help will come to him such as is offered to the persecuted Israelites (Daniel 10:21; 12:1). The tragic circumstances connected with the death of Antiochus are perhaps exaggerated in the Jewish writings, but at the best it was a death of dishonor following several years of disappointment, poverty, and failure. There are many opinions as to the meaning of the sea (or, seas) near to which Antiochus pitched his palace tents. Meinhold, for example, thinks these were the Euphrates and Tigris, between which Antiochus camped after his victory over the Armenians; but the above explanation seems best to us. The “holy mount,” as used in Scripture, seems always to refer to the temple mountain. We do not agree with Terry that this verse clearly implies that Antiochus came to “his end” in his Palestine camp. (Compare note verse 44.) The very form of apocalyptic composition forbids any such insistency upon the customary prosaic unities of time and place. His end — This is simply the repetition of a refrain which has been repeated again and again (verses 27, 35-40). The “end of the indignation” is closely connected with the end of the little horn, and wherever the one has been promised the other has been threatened. Beyond this “end” of persecution — as beyond the “end” which Jeremiah saw at the close of the seventy years captivity-there lies another period of struggle dimly seen and then everlasting victory!